The Seventh Gate

Chapter 1

שער ז פרק א

The Gate of "Mati" (reaching) and "Lo Mati" (not reaching)p1-22, and It Contains Five Chapters

[7:1] We have already explained at length in many places (כְּבָר בֵּאַרְנוּ בְּאֹרֶךְ בְּכַמָּה מְקוֹמוֹת), that the supernal Atzilut began to be Akudim, Nekudim, and Berudim (כִּי הָאֲצִילוּת הָעֶלְיוֹן הִתְחִיל לִהְיוֹת עֲקוּדִים נְקוּדִים בְּרוּדִים). And now we shall return to explain the matter at length (וְעַתָּה נַחֲזוֹר לְבָאֵר הָעִנְיָן בְּאֹרֶךְ), and we shall explain the reality of the Akudim—what their matter is (וְנְבָאֵר מְצִיאוּת הָעֲקוּדִים מַה עִנְיָנָם).

Behold, before the existence of the Akudim (הִנֵּה קֹדֶם מְצִיאוּת הָעֲקוּדִים), the supernal light was not able to clothe itself in any vessel (לֹא הָיָה הָאוֹר הָעֶלְיוֹן יָכוֹל לְהִתְלַבֵּשׁ בְּשׁוּם כְּלִי), for there was no capacity in the vessels to bear it (כִּי לֹא הָיְתָה יְכוֹלֶת בַּכֵּלִים לְסָבְלוֹ). And there the light was without clothing in a vessel (וְשָׁם הָיָה הָאוֹר בִּלְתִּי מִתְלַבֵּשׁ בִּכְלִי), until the expansion of that great light reached the aspect of Akudim (עַד שֶׁהִגִּיעַ הִתְפַּשְּׁטוּת הָאוֹר הַגָּדוֹל הַהוּא אֶל בְּחִי׳ הָעֲקוּדִים). And there the existence of one vessel was made for that great light (וְשָׁם נַעֲשָׂה מְצִיאוּת כְּלִי אֶחָד לָאוֹר הַגָּדוֹל הַהוּא). And then Atzilut began to have some existence of limitation of the light (וְאָז הִתְחִיל הָאֲצִילוּת לִהְיוֹת בּוֹ אֵיזֶה מְצִיאוּת הַגְבָּלַת הָאוֹר), which could not exist until now (מַה שֶּׁלֹּא הָיָה יָכוֹל לִהְיוֹת הַדָּבָר עַד עַתָּה).

However, at first (אֲמְנָם תְּחִלָּה), the entire light of all the parts that reach Atzilut (הָיָה הָאוֹר כֻּלּוֹ שֶׁל הַחֲלָקִים הַמַּגִּיעִים לַאֲצִילוּת), all were concealed within a single vessel alone (כֻּלָּם נֶעְלָמִים תּוֹךְ כְּלִי אֶחָד לְבַד). And that vessel had the aspect of the vessel of the supernal Keter (וְאוֹתוֹ הַכְּלִי הָיָה בּוֹ בְּחִי׳ כְּלִי שֶׁל כֶּתֶר הָעֶלְיוֹן). Afterward, the light expanded further downward from the aforementioned aspect called Akudim (אַחַ״כ נִתְפַּשֵּׁט הָאוֹר יוֹתֵר לְמַטָּה מִבְּחִי׳ הַנַּ״ל הַנִּקְרָא עֲקוּדִים), and then ten vessels were made (וְאָז נַעֲשׂוּ י׳ כֵּלִים). But all of them were still in the secret of the aspect of vessels of Keter (אַךְ כֻּלָּם עֲדַיִן בְּסוֹד בְּחִי׳ כֵּלִים דְּכֶתֶר). The explanation is (פֵּרוּשׁ), that it is known (שֶׁיָּדוּעַ), that every Sefirah of the ten Sefirot is included of ten Sefirot (כִּי כָּל סְפִירָה מֵהַי״ס הִיא נִכְלֶלֶת מֵי״ס). And in each one there is an aspect of Keter (וְיֵשׁ בְּכָל א׳ בְּחִי׳ כֶּתֶר). And that (Some say: however) portion of the vessels (וְאוֹתוֹ (נ״א אֲמְנָם) חֵלֶק שֶׁל הַכֵּלִים), which pertains to the existence of the ten Keters of the ten Sefirot (שֶׁנּוֹגְעִין לִמְצִיאוּת הַי׳ כְּתָרִים שֶׁל הַי״ס), had the capacity for vessels to be made within them (הָיָה בָּהֶם יְכוֹלֶת לְהֵעָשׂוֹת בָּהֶם כֵּלִים). And there all the ten Sefirot were concealed (וְשָׁם הָיוּ נִגְנָזִים כָּל הַי״ס כֻּלָּם).

For the remaining parts of the Sefirot (כִּי שְׁאָר חֶלְקֵי הַסְּפִירוֹת), were not able to have vessels made within them (לֹא הָיוּ יְכוֹלִים לְהֵעָשׂוֹת בָּהֶם כֵּלִים), because their vessels were not yet able to bear that light (כִּי הַכֵּלִים שֶׁלָּהֶם לֹא יָכְלוּ לִסְבֹּל הָאוֹר הַהוּא עֲדַיִן). And this existence is called Nekudim [Points] (וְזֶה הַמְּצִיאוּת הַנִּקְרָא נְקוּדִים). And this is what we call the ten points before Atzilut (וְהוּא מַה שֶּׁאָנוּ קוֹרִין יו״ד נְקוּדוֹת קֹדֶם הָאֲצִילוּת). And the aspect of the Akudim (וּבְחִי׳ הָעֲקוּדִים), (Some say: of the ten points of Atzilut in the aspect of Akudim) (נ״א לְי׳ נְקוּדוֹת אֲצִילוּת בִּבְחִי׳ הָעֲקוּדִים), at first was called a single point alone (בָּרִאשׁוֹנָה נִקְרָא נְקוּדָה אַחַת לְבַד). And afterward the secret of Atzilut was made (וְאַחַ״כ נַעֲשָׂה סוֹד הָאֲצִילוּת), as we will write, with the help of Hashem (כְּמוֹ שֶׁנִּכְתֹּב בְּע״ה). And we shall begin to explain the reality of the Akudim—what their matter is (וְנַתְחִיל לְבָאֵר מְצִיאוּת הָעֲקוּדִים מַה עִנְיָנוֹ).

Know (דַּע), that the supernal light (כִּי הָאוֹר הָעֶלְיוֹן), which is the portion fit to clothe itself in Atzilut (אֲשֶׁר הוּא חֵלֶק הָרָאוּי לְהִתְלַבֵּשׁ בַּאֲצִילוּת), has within it the power of the ten Sefirot (אֲשֶׁר יֵשׁ בּוֹ כֹּחַ הַי״ס). Even though they were not yet recognizable as ten lights (אַף עַל פִּי שֶׁעֲדַיִן לֹא נִכָּר הֱיוֹתָם י׳ אוֹרוֹת), but only after the completion of Akudim (רַק אַחַר גְּמַר הָעֲקוּדִים), as we will write, with the help of Hashem (וּכְמ״שׁ בְּע״ה). However, certainly (אֲמְנָם וַדַּאי), the power of these ten lights existed in them at first (שֶׁהַכֹּחַ שֶׁל י׳ אוֹרוֹת אֵלּוּ הָיָה בָּהֶם תְּחִלָּה). But since the light was not limited within a vessel (רַק לְפִי שֶׁלֹּא הָיָה הָאוֹר נִגְבָּל תּוֹךְ הַכְּלִי), the existence of their being ten was not yet recognizable (לֹא הָיָה נִכָּר עֲדַיִן מְצִיאוּת הֱיוֹתָן י׳).

And behold (וְהִנֵּה), when the supernal Emanator desired (כַּאֲשֶׁר רָצָה הַמַּאֲצִיל הָעֶלְיוֹן), to bring forth the aspect of that vessel called Akudim (לְהוֹצִיא בְּחִי׳ הַכְּלִי הַהוּא הַנִּקְרָא עֲקוּדִים), what did He do (מַה עָשָׂה). He extended His light downward (הִמְשִׁיךְ הָאוֹר שֶׁלּוֹ לְמַטָּה), until the existence of the end of the measure fit (עַד מְצִיאוּת סִיּוּם שִׁעוּר הָרָאוּי), to be made from it the aspect of Akudim (לִהְיוֹת נַעֲשֶׂה מִמֶּנּוּ בְּחִי׳ עֲקוּדִים), which is until the tabur (שֶׁהוּא עַד הַטַּבּוּר). And after He extended it (וְאַחַר שֶׁהִמְשִׁיכוֹ), the light returned and withdrew upward (חָזַר וְנִסְתַּלֵּק הָאוֹר הַהוּא לְמַעְלָה), to its source in the mouth (בִּמְקוֹרוֹ בַּפֶּה).And it is known (וְנוֹדָע הוּא), that the supernal light, when it expands and returns and is concealed (כִּי הָאוֹר הָעֶלְיוֹן כְּשֶׁהוּא מִתְפַּשֵּׁט וְחוֹזֵר וְנֶעְלָם), necessarily leaves an imprint, a seal, below (מַנִּיחַ רוֹשֶׁם חוֹתָם לְמַטָּה בְּהֶכְרֵחַ).

And behold (וְהִנֵּה), that light which is the Reshimu that remains below (אוֹתוֹ הָאוֹר שֶׁהוּא הָרְשִׁימוּ הַנִּשְׁאָר לְמַטָּה), when the supernal light withdraws and is concealed in its source (כַּאֲשֶׁר נִסְתַּלֵּק אוֹר עֶלְיוֹן וְנֶעְלָם בִּמְקוֹרוֹ), then that Reshimu-light remains below (אָז נִשְׁאָר אוֹר רְשִׁימוּ הַהוּא לְמַטָּה), without that supernal light (בִּלְתִּי אוֹר עֶלְיוֹן הַהוּא הַנִּסְתַּלֵּק). And then (וְאָז), through the distancing of the supernal light from it (עַל יְדֵי הִתְרַחֲקוּתוֹ מִמֶּנּוּ אוֹר עֶלְיוֹן), that remaining light became (נַעֲשָׂה אוֹתוֹ (נ״א בְּאוֹתוֹ) אוֹר הַנִּשְׁאָר), and the aspect of a vessel was formed (וְנִתְהַוָּה בְּחִינַת כְּלִי). For the cause of the expansion of the light and its withdrawal afterward (כִּי סִבַּת הִתְפַּשְּׁטוּת הָאוֹר וְהִסְתַּלְּקוּתוֹ אַחַ״כ), caused the formation of the existence of a vessel (גָּרַם לְהֵעָשׂוֹת מְצִיאוּת כְּלִי). And since when the first light returned and withdrew (וּלְפִי שֶׁכַּאֲשֶׁר הָאוֹר הָא׳ חָזַר וְנִסְתַּלֵּק), it withdrew all at once and in a single moment (הָיָה מִסְתַּלֵּק בְּבַת אַחַת וּבְרֶגַע אֶחָד), therefore all the existence of the remaining light (לָכֵן כָּל מְצִיאוּת הָאוֹר הַנִּשְׁאָר (מֵהֶם)), became only the existence of a single vessel (נַעֲשָׂה (רַק) מְצִיאוּת כְּלִי אֶחָד). And it is called the aspect of the vessel called Keter (וְהוּא נִקְרָא בְּחִי׳ כְּלִי הַנִּקְרָא כֶּתֶר). For the supernal light was not yet distinguished into ten Sefirot (כִּי עֲדַיִן הָאוֹר הָעֶלְיוֹן לֹא הָיָה נִבְדָּל בְּי׳ סְפִירוֹת), since the existence of their being ten Sefirot was not yet recognizable (כִּי עֲדַיִן לֹא הָיָה נִכָּר הֱיוֹתָן י׳ סְפִירוֹת). And why it is called Keter and not another Sefirah (וּמַה שֶּׁנִּקְרָא כֶּתֶר וְלֹא סְפִירָה אַחֶרֶת), the reason is (הַטַּעַם הוּא), because Keter is always close to the Emanator (כִּי לְעוֹלָם הַכֶּתֶר קָרוֹב אֶל הַמַּאֲצִיל).

And behold, the first vessel which the Emanator emanated is certainly called Keter (וְהִנֵּה הַכְּלִי הָרִאשׁוֹן אֲשֶׁר הֶאֱצִיל הַמַּאֲצִיל נִקְרָא כֶּתֶר בְּוַדַּאי), but that which He emanated afterward through this vessel called Keter will be called Chokhmah and Binah, etc (אַךְ מַה שֶּׁהֶאֱצִיל אַחַ״כ עַל יְדֵי זֶה הַכְּלִי הַנִּקְרָא כֶּתֶר אָז יִקָּרְאוּ חו״ב כו׳), however now all of them are still in the secret of ten Keters (אַךְ עַתָּה עֲדַיִן כֻּלָּם בְּסוֹד י׳ כְּתָרִים), and after the second expansion the remaining parts of the Sefirot are made (וְאַחַר הַהִתְפַּשְּׁטוּת הַב׳ אָז נַעֲשׂוּ שְׁאָר חֶלְקֵי הַסְּפִירוֹת), in summary, the vessel which the supernal Emanator emanated is called nothing other than the aspect of Keter alone (סוֹף דָּבָר הַכְּלִי שֶׁהֶאֱצִיל הַמַּאֲצִיל הָעֶלְיוֹן לֹא יִקָּרֵא אֶלָּא בְּחִי׳ כֶּתֶר לְבַד). And we shall now explain the reality of this withdrawal of the supernal light (וְנְבָאֵר עַתָּה מְצִיאוּת זֶה הַהִסְתַּלְּקוּת שֶׁל הָאוֹר הָעֶלְיוֹן), for behold when we evaluate that this vessel encompasses all the light (כִּי הִנֵּה כַּאֲשֶׁר נַעֲרִיךְ שֶׁמְּצִיאוּת זֶה הַכְּלִי כּוֹלֵל כָּל הָאוֹר), then necessarily when the light withdraws from it (הִנֵּה בְּהֶכְרֵחַ הוּא כַּאֲשֶׁר מִסְתַּלֵּק הָאוֹר מִמֶּנּוּ), there will be within it parts fit to gaze toward that light which withdraws from them (יִהְיֶה בּוֹ חֲלָקִים הָרְאוּיִים לְהַבִּיט אֶל הָאוֹר הַהוּא הַנִּסְתַּלֵּק מֵהֶם), and as it distances itself from them the gaze of face to face is distanced from them according to the measure of its distancing (וּבְהִתְרַחֲקוֹ מֵהֶם יִתְרַחֵק מֵהֶם הַבָּטַת פָּנִים אֶל פָּנִים כְּפִי שִׁעוּר הִתְרַחֲקוֹ). And the analogy for this is as follows (וְהַמָּשָׁל בָּזֶה), that when the light withdraws from the tenth part of this vessel which will later be called by the name of the aspect of Malkhut, as we will write (כִּי כַּאֲשֶׁר הָאוֹר מִסְתַּלֵּק מֵהַחֵלֶק הַי׳ שֶׁל הַכְּלִי הַזֶּה אֲשֶׁר יִקָּרֵא אַחַ״כ בְּשֵׁם בְּחִי׳ הַמַּלְכוּת כְּמ״שׁ), behold that tenth part of that vessel from which the light withdrew, through which a vessel was made as explained above (הִנֵּה אוֹתוֹ הַחֵלֶק הַי׳ מִן הַכְּלִי הַהוּא אֲשֶׁר מִמֶּנּוּ נִסְתַּלֵּק הָאוֹר שֶׁע״י כֵן נַעֲשָׂה כְּלִי כַּנַּ״ל), then the vessel turned its face downward (אָז הַכְּלִי הָפַךְ פָּנָיו לְמַטָּה), for since it has now become an aspect of a vessel by separating from the root of its light (כִּי כֵיוָן שֶׁנַּעֲשָׂה עַתָּה בְּחִי׳ כְּלִי בְּהִפָּרְדוֹ מִשֹּׁרֶשׁ הָאוֹר שֶׁלּוֹ), it no longer has the capacity to gaze at it face to face (אֵין בּוֹ יְכוֹלֶת לְהִסְתַּכֵּל בּוֹ פב״פ), and therefore it turns its face after becoming a vessel (וְעַל כֵּן הוֹפֵךְ פָּנָיו אַחַר שֶׁנַּעֲשָׂה בְּחִי׳ כְּלִי), and then it does not gaze upon the supernal light which has distanced itself from it except by way of the back (וְאָז אֵינוֹ מִסְתַּכֵּל בָּאוֹר הָעֶלְיוֹן שֶׁנִּתְרַחֵק מִמֶּנּוּ אֶלָּא דֶּרֶךְ אָחוֹר).

And behold, the supernal light as well is now called back at the time of its withdrawal (וְהִנֵּה גַּם הָאוֹר הָעֶלְיוֹן יִקָּרֵא עַתָּה אָחוֹר בְּעֵת הִסְתַּלְּקוּתוֹ), and the vessel together with that light will be back to back (וְיִהְיֶה הַכְּלִי עִם הָאוֹר הַהוּא אב״א). And after that light withdraws also a further measure of one part, which will afterward be called the aspect of Yesod, and withdraws from it entirely (וְאַחֲרֵי אֲשֶׁר נִסְתַּלֵּק הָאוֹר הַהוּא גַּם כֵּן עוֹד שִׁעוּר חֵלֶק אֶחָד אֲשֶׁר יִקָּרֵא אַחַ״כ בְּחִי׳ הַיְּסוֹד וְנִסְתַּלֵּק מִכֻּלּוֹ), then this part as well will turn its face away from the supernal light, for it will not be able to receive it (אָז גַּם הַחֵלֶק הַזֶּה יַהֲפֹךְ פָּנָיו מִן הָאוֹר הָעֶלְיוֹן כִּי לֹא יוּכַל לְקַבְּלוֹ). And then also the first aspect of the vessel, which is called Malkhut, since the light has distanced itself from it, will be able to turn its face upward (וְאָז גַּם בְּחִי׳ [כְּלִי] רִאשׁוֹנָה הַנִּקְרֵאת מַלְכוּת כֵּיוָן שֶׁהָאוֹר נִתְרַחֵק מִמֶּנָּה תּוּכַל לַהֲפֹךְ פָּנֶיהָ לְמַעְלָה), and then Malkhut and Yesod will be face to face (וְאָז יִהְיוּ הַמַּלְכוּת וְהַיְּסוֹד פב״פ), but Yesod will be back to back with the supernal light (רַק הַיְּסוֹד יִהְיֶה עִם הָאוֹר הָעֶלְיוֹן אב״א). And likewise, when the light withdraws from the aspect of Hod (וְכֵן כַּאֲשֶׁר יִסְתַּלֵּק אוֹר בְּחִי׳ הַהוֹד), then Hod will be back to back with the supernal light (אָז הַהוֹד יִהְיֶה אב״א עִם הָאוֹר הָעֶלְיוֹן), and then Yesod will turn its face toward Hod and Hod and Yesod will be face to face (וְאָז הַיְּסוֹד הָפַךְ פָּנָיו אֶל הַהוֹד וְיִהְיוּ הַהוֹד וְהַיְּסוֹד פב״פ), and Malkhut will be face in back, with the face of Malkhut against the back of Yesod (וּמַלְכוּת תִּהְיֶה פָּנִים בְּאָחוֹר פְּנֵי הַמַּלְכוּת בַּאֲחוֹרֵי יְסוֹד).

For the desire and yearning of the Sefirot is to turn their faces toward the light (כִּי תַאֲוָה וְחֵשֶׁק הַסְּפִירוֹת לְהַחֲזִיר פְּנֵיהֶם אֶל הָאוֹר), but the Sefirah that is closest to the light from which it withdraws will not yet be able to turn its face toward it (אַךְ הַסְּפִירָה הַקְּרוֹבָה אֶל הָאוֹר [אֲשֶׁר מִסְתַּלֵּק מִמֶּנּוּ] לֹא תוּכַל לְהַחֲזִיר עֲדַיִן פָּנֶיהָ אֵלָיו), until the light distances itself from it by the measure of one Sefirah (עַד שֶׁיִּתְרַחֵק מִן הָאוֹר שִׁעוּר סְפִירָה אַחַת). And likewise, when the light withdraws from the aspect of Netzach (וְכֵן כַּאֲשֶׁר יִסְתַּלֵּק הָאוֹר מִבְּחִי׳ הַנֵּצַח), then Netzach will be back to back with the supernal light (אָז הַנֵּצַח יִהְיֶה אב״א עִם הָאוֹר הָעֶלְיוֹן), and face to face with Hod (וּפב״פ עִם הַהוֹד), and Yesod will be face in back with Hod (וְהַיְּסוֹד יִהְיֶה פָּנִים בְּאָחוֹר עִם הַהוֹד), and Malkhut also face in back with Yesod (וּמַלְכוּת גַּם כֵּן פָּנִים בְּאָחוֹר עִם הַיְּסוֹד). And in this manner until the light withdraws from all ten parts of the vessel (וְכֵן עַד זֶה עַד שֶׁיִּסְתַּלֵּק הָאוֹר מִכָּל י׳ חֶלְקֵי הַכְּלִי), and then all the Sefirot will be face in back, the face of the lower to the back of the upper (אָז יִהְיוּ כָּל הַסְּפִירוֹת פָּנִים בְּאָחוֹר פְּנֵי תַּחְתּוֹנָה בַּאֲחוֹר עֶלְיוֹנָה), but Keter and Chokhmah will be face to face (אַךְ הַכֶּתֶר עִם הַחָכְמָה יִהְיוּ פב״פ), for Keter and the supernal light are back to back for the reason mentioned above (כִּי הַכֶּתֶר עִם הָאוֹר [הָעֶלְיוֹן] הֵם אָחוֹר בְּאָחוֹר לַטַּעַם הַנַּ״ל), and by this it is necessary that Keter and Chokhmah be face to face (וּבָזֶה מֻכְרָח שֶׁכֶּתֶר וְחָכְמָה יִהְיוּ פב״פ).

Behold, we have explained the secret of the withdrawal and how the vessels came into being through this (הֲרֵי בֵּאַרְנוּ סוֹד הַהִסְתַּלְּקוּת וְאֵיךְ נִתְהַוּוּ הַכֵּלִים עַל יָדָהּ). However, even though we explained that in this vessel there is the existence of the vessel of Malkhut and Yesod, etc (אֲמְנָם אַף עַל פִּי שֶׁבֵּאַרְנוּ הֱיוֹת בַּכְּלִי זֶה מְצִיאוּת כְּלִי מַלְכוּת וִיסוֹד כו׳), for this reason they are not called ten vessels (לֹא מִפְּנֵי זֶה יִקָּרְאוּ י׳ כֵּלִים), since there is still no recognition of their being ten Sefirot (כֵּיוָן שֶׁעֲדַיִן לֹא יֵשׁ הֶכֵּר לִהְיוֹתָן י׳ סְפִירוֹת), and also because the light withdrew all at once (וְגַם כִּי הָאוֹר נִסְתַּלֵּק בְּיַחַד). Rather, the matter is like a single long vessel (רַק הָעִנְיָן הוּא כִּדְמִיּוֹן כְּלִי אָרוֹךְ אֶחָד), whose parts are not equal (אֲשֶׁר חֲלָקָיו אֵינָם שָׁוִים), according to the distance of those parts from one another (כְּפִי הִתְרַחֲקוּת שֶׁל הַחֲלָקִים הָהֵם מִקְצָתָם אֶל מִקְצָתָם).

And behold, we have explained the reality of the light and its expansion and its withdrawal (וְהֲרֵי בֵּאַרְנוּ מְצִיאוּת הָאוֹר וְהִתְפַּשְּׁטוּתוֹ וְהִסְתַּלְּקוּתוֹ), and they are two aspects, as we have written with the help of Hashem (וְהֵם ב׳ בְּחִי׳ כְּמ״שׁ בְּעֶזְרַת הָאֵל).

And now there is another expansion and withdrawal (וְעַתָּה יֵשׁ הִתְפַּשְּׁטוּת וְהִסְתַּלְּקוּת אַחֶרֶת), as will be explained with the help of Hashem (כַּאֲשֶׁר יִתְבָּאֵר בְּע״ה), and then the four aspects will be completed (וְאָז יֻשְׁלְמוּ ד׳ בְּחִינוֹת). And the matter is (וְהָעִנְיָן הוּא), that when the aspect of this vessel is completed and it becomes a vessel through the withdrawal of the light (שֶׁכַּאֲשֶׁר נִשְׁלְמָה בְּחִי׳ הַכְּלִי הַזֶּה וְנַעֲשָׂה כְּלִי עַל יְדֵי הִסְתַּלְּקוּת הָאוֹר), then when the light returns to expand within it (אָז כַּאֲשֶׁר יַחֲזוֹר הָאוֹר לְהִתְפַּשֵּׁט בּוֹ), there will remain aspects of lights and vessels (אָז יִשָּׁאֵר בְּחִי׳ אוֹרוֹת וְכֵלִים). However, when the light expands in this vessel a second time (אֲמְנָם כַּאֲשֶׁר נִתְפַּשֵּׁט הָאוֹר בַּכְּלִי הַזֶּה פַּעַם ב׳), it does not expand according to the first order (אֵינוֹ מִתְפַּשֵּׁט כְּסֵדֶר הָא׳), but rather appears and disappears (אֶלָּא נִגְלֶה וְנֶעְלָם). And this is what is said in the Zohar: “reaching and not reaching” (וְזֶהוּ שֶׁאָמְרוּ בַּזֹּהַר מַטִּי וְלָא מַטִּי). And these two aspects are called expansion and withdrawal (וְאֵלּוּ הַב׳ בְּחִי׳ נִקְרְאוּ הִתְפַּשְּׁטוּת וְהִסְתַּלְּקוּת), (Some say: the two aspects are called withdrawal and expansion) (נ״א בְּחִי׳ שְׁנַיִם יִקָּרְאוּ הִסְתַּלְּקוּת וְהִתְפַּשְּׁטוּת), mentioned above (הַנַּ״ל), through which the four aspects are completed (שֶׁבָּהֶם יֻשְׁלְמוּ ד׳ בְּחִינוֹת).

And the matter is (וְהָעִנְיָן), that at first the light reaches within the vessel of Keter (שֶׁתְּחִלָּה מַטִּי הָאוֹר תּוֹךְ כְּלִי הַכֶּתֶר), and afterward withdraws from it (וְאַחַ״כ מִסְתַּלֵּק מִמֶּנּוּ), and afterward the light reaches the vessel of Chokhmah (וְאַחַ״כ מַטִּי הָאוֹר בִּכְלִי הַחָכְמָה), and afterward again withdraws (וְחָזַר אַחַ״כ לְהִסְתַּלֵּק), and so it did in all ten vessels (וְכֵן עָשָׂה בְּכָל י׳ כֵּלִים). And this (Some say: and then) is called “reaching and not reaching” (וְזֶה (נ״א וְאָז) נִקְרָא מַטִּי וְלָא מַטִּי), mentioned in the Zohar constantly (הַנִּזְכָּר בַּזֹּהַר תָּמִיד). And forever it is in the nature of that light to come and illuminate and afterward to withdraw (וּלְעוֹלָם יֵשׁ בְּטֶבַע הָאוֹר הַהוּא לָבוֹא (נ״א לְהָבִיא) וּלְהָאִיר וְאַחַ״כ לְהִסְתַּלֵּק), as is in the nature of the flame of a candle which flickers (כְּמוֹ שֶׁיֵּשׁ בְּטֶבַע שַׁלְהֶבֶת הַנֵּר שֶׁהִיא מִתְנוֹעַעַת). And thus that light remains always to be “reaching and not reaching” in these vessels called Akudim (וְכֵן נִשְׁאָר תָּמִיד הָאוֹר הַהוּא לִהְיוֹת מוֹל״מ בַּכֵּלִים הָאֵלּוּ הַנִּקְרָא עֲקוּדִים), for because they are in one vessel (כִּי לְסִבַּת הֱיוֹתָן בְּכְלִי אֶחָד), this vessel has no power to bear the light except when it is reaching and not reaching (אֵין כֹּחַ בַּכְּלִי הַזֶּה לִסְבֹּל הָאוֹר אִם לֹא בִּהְיוֹתוֹ מַטִּי וְלָא מַטִּי).

And behold, we have explained by this the four aspects (וְהֲרֵי בֵּאַרְנוּ בָּזֶה ד׳ בְּחִינוֹת), which are the first expansion and its withdrawal (שֶׁהֵם הִתְפַּשְּׁטוּת הָא׳ וְהִסְתַּלְּקוּתוֹ), and the second expansion and its withdrawal (וְהִתְפַּשְּׁטוּת הַב׳ וְהִסְתַּלְּקוּתוֹ). And we have also explained that this second expansion and withdrawal is called “reaching and not reaching” (וְגַם בֵּאַרְנוּ שֶׁזֶּה הִתְפַּשְּׁטוּת וְהִסְתַּלְּקוּת הַב׳ נִקְרָא מַטִּי וְלָא מַטִּי). And therefore that vessel is called Akudim (וְלָכֵן נִקְרָא הַכְּלִי הַהוּא עֲקוּדִים), because it is one vessel (לְפִי שֶׁהוּא כְּלִי אֶחָד), and it binds and binds together ten lights within it (וְהוּא מְקַשֵּׁר וְעוֹקֵד י׳ אוֹרוֹת בְּתוֹכוֹ). And by this also it has been explained how the vessel is called one vessel alone (וּבָזֶה גַּם כֵּן נִתְבָּאֵר אֵיךְ הַכְּלִי נִקְרָא כְּלִי אֶחָד לְבַד), and the lights are called ten (וְהָאוֹרוֹת נִקְרָאִים י׳).

For when the light withdrew (לְפִי שֶׁכַּאֲשֶׁר נִסְתַּלֵּק הָאוֹר), there was one withdrawal to make the vessel, as explained above (יֵשׁ סִלּוּק אֶחָד לַעֲשׂוֹת הַכְּלִי כַּנַּ״ל), (Some say: that withdrawal made the vessels, as explained above) (נ״א הִסְתַּלְּקוּת הַהוּא נַעֲשׂוּ כֵּלִים כַּנַּ״ל), and then the light withdrew all at once (וְאָז נִסְתַּלֵּק הָאוֹר בְּבַת אַחַת). Therefore everything is called one vessel alone (וְלָכֵן הַכֹּל נִקְרָא כְּלִי אֶחָד לְבַד), and not ten vessels (וְלֹא י׳ כֵּלִים). Not so with the lights within it (מַה שֶּׁאֵין כֵּן בָּאוֹרוֹת שֶׁבְּתוֹכָם).

For when they return to expand (כִּי כַּאֲשֶׁר יַחְזְרוּ לְהִתְפַּשֵּׁט), the true expansion, which is the second expansion (הַהִתְפַּשְּׁטוּת הָאֲמִתִּי שֶׁהוּא הִתְפַּשְּׁטוּת הַב׳), does not expand all at once within the vessel (אֵינוֹ מִתְפַּשֵּׁט בְּפַעַם אַחַת בְּתוֹךְ הַכְּלִי) as it withdrew (כְּמוֹ שֶׁנִּסְתַּלֵּק). Rather, it enters and exits ten exits and ten entrances (אֶלָּא נִכְנָס וְיוֹצֵא י׳ יְצִיאוֹת וְי׳ הַכְנָסוֹת). It enters and exits ten times (נִכְנָס וְיוֹצֵא י׳ פְּעָמִים), once in Keter (א׳ בְּכֶתֶר), and once in Chokhmah (וְא׳ בְּחָכְמָה), and likewise in all of them (וְכֵן בְּכֻלָּם). And for this reason they are called ten lights (וּלְסִבָּה זוֹ נִקְרָאִים י׳ אוֹרוֹת). But the vessel (אֲבָל הַכְּלִי), was made all at once (בְּבַת אַחַת נַעֲשָׂה), through one withdrawal that withdrew in a single time (עַל יְדֵי הִסְתַּלְּקוּת אַחַת שֶׁנִּסְתַּלֵּק בְּפַעַם אַחַת). Therefore it is called one vessel (וְלָכֵן יִקָּרֵא כְּלִי אֶחָד).

And behold, these four aspects are the reality of the four letters of Havayah (וְהִנֵּה ד׳ בְּחִינוֹת אֵלּוּ הֵם מְצִיאוּת ד׳ אוֹתִיּוֹת הֲוָיָ״ה). For Yod and Vav are the two aspects of expansion (כִּי י״ו הֵם ב׳ בְּחִי׳ הִתְפַּשְּׁטוּת), and Heh and Heh are the two aspects of withdrawal (וְה׳ ה׳ הֵם ב׳ בְּחִי׳ הִסְתַּלְּקוּת). And you already know (וּכְבָר יָדַעְתָּ), that the Name Havayah does not begin except from Chokhmah and below (כִּי שֵׁם הֲוָיָ״ה אֵינוֹ מַתְחִיל אֶלָּא מֵחָכְמָה וּלְמַטָּה). And the reason is (וְהַטַּעַם), because these four aspects do not apply except from Chokhmah and below (לְפִי שֶׁד׳ בְּחִינוֹת אֵלּוּ לֹא שַׁיָּיכִין אֶלָּא מֵחָכְמָה וּלְמַטָּה). But in Keter there are only two aspects alone (אֲבָל בְּכֶתֶר לֹא יֵשׁ בּוֹ רַק ב׳ בְּחִי׳ לְבַד). And corresponding to them it is called Yod–Heh, YHVH (וּכְנֶגְדָּן נִקְרָא י״ה יהו״ה). And this is the secret of “for in Yah, Hashem, He formed worlds” (וְזֶהוּ סוֹד כִּי בְּיָהּ ה׳ צוּר עוֹלָמִים). For through them He began to form and create the world at first (לְפִי שֶׁבָּהֶם הִתְחִיל לְצַיֵּר וְלִבְרֹא אֶת הָעוֹלָם מִתְּחִלָּה). Which is the secret of Akudim (שֶׁהוּא סוֹד הָעֲקוּדִים). Which are the secret of Yod–Heh of Havayah (אֲשֶׁר הֵם סוֹד י״ה הֲוָיָ״ה). For Yod–Heh are in Keter (כִּי י״ה בְּכֶתֶר), and Havayah is in all the other Partzufim (וְהֲוָיָ״ה בִּשְׁאָר פַּרְצוּפִים כֻּלָּם). And the reason is (וְהַטַּעַם), for behold, below in the nine Sefirot there are four deficiencies (כִּי הִנֵּה לְמַטָּה בְּט״ס יֵשׁ בָּהֶם ד׳ חֶסְרוֹנוֹת), (the light, which itself causes the appellation, Some say: the change, of the Name in the supernal light, so that it can be called by the Name Havayah, due to these four deficiencies) (הָאוֹר אֲשֶׁר זֶה עַצְמוֹ יִגְרֹם כִּנּוּי [נ״א שִׁנּוּי] הַשֵּׁם בָּאוֹר הָעֶלְיוֹן לְשֶׁיּוּכַל לִקָּרוֹת בְּשֵׁם הֲוָיָ״ה לְד׳ חֶסְרוֹנוֹת אֵלּוּ), and these are (וְאֵלּוּ הֵם).

The first is the first expansion of the light (הָא׳ הוּא הִתְפַּשְּׁטוּת הָאוֹר פ״א), for then the light began to expand in Keter first of all (כִּי אָז הִתְחִיל הָאוֹר לְהִתְפַּשֵּׁט בְּכֶתֶר רִאשׁוֹן מִכֻּלָּם), and then all the nine below it were lacking that light (וְאָז כָּל הַט׳ שֶׁלְּמַטָּה מִמֶּנּוּ הָיוּ חֲסֵרִים מֵאוֹתוֹ אוֹר), in this manner (בְּאוֹפֶן זֶה), that at the time the light came into being in the existence of Keter (כִּי בְּעֵת שֶׁנִּתְהַוָּה הָאוֹר בְּמְצִיאוּת הַכֶּתֶר), all the others were still lacking (עֲדַיִן כָּל הַשְּׁאָר הָיוּ חֲסֵרִים), and behold this is one deficiency in the first expansion in the nine vessels (וַהֲרֵי זֶה חֶסְרוֹן א׳ בְּהִתְפַּשְּׁטוּת הָא׳ בְּט׳ כֵּלִים), and this deficiency does not apply to Keter (וְאֵין חֶסְרוֹן זֶה נוֹהֵג בְּכֶתֶר). And also in the second expansion (וְגַם בְּהִתְפַּשְּׁטוּת הַב׳), this deficiency will exist a second time in the nine Sefirot and not in Keter (יִהְיֶה חֶסְרוֹן זֶה פ״ב בְּט״ס וְלֹא בְּכֶתֶר), thus there are two deficiencies in the nine Sefirot and not in Keter (הֲרֵי שֶׁיֵּשׁ ב׳ חֶסְרוֹנוֹת בְּט״ס וְלֹא בְּכֶתֶר).

For when no light has yet been emanated, this is not called a deficiency (כִּי כַּאֲשֶׁר לֹא נֶאֱצַל שׁוּם אוֹר לֹא יִקָּרֵא זֶה חֶסְרוֹן), but after this light has already begun to expand (אַךְ אַחַר שֶׁהִתְחִיל כְּבָר זֶה הָאוֹר לְהִתְפַּשֵּׁט), and it expanded first in Keter (וְנִתְפַּשֵּׁט בְּכֶתֶר תְּחִלָּה), then the nine Sefirot are called lacking that light (אָז הַט״ס יִקָּרְאוּ חֲסֵרֵי הָאוֹר הַהוּא), because the light of Keter preceded them (לְפִי שֶׁקָּדַם אוֹר הַכֶּתֶר אֲלֵיהֶם). But the other two deficiencies (וְהַב׳ חֶסְרוֹנוֹת אֲחֵרִים), (were operative) (הָיוּ נוֹהֲגִים), are both in Keter and in the nine Sefirot (הֵם בֵּין בְּכֶתֶר וּבֵין בְּט״ס), and these are the two aspects of withdrawal (וְהוּא ב׳ בְּחִי׳ הִסְתַּלְּקוּת), for this is called a true deficiency (כִּי זֶה נִקְרָא חֶסְרוֹן אֲמִתִּי), both with respect to the nine Sefirot and with respect to Keter itself (בֵּין אֶל הַט״ס וּבֵּין אֶל הַכֶּתֶר עַצְמוֹ). And we shall explain this matter (וְנְבָאֵר עִנְיָן זֶה), what is said (מַה שֶּׁאָמַר), that these aspects are called “for in Yah, Hashem, He formed worlds” (כִּי בְּיָהּ ה׳ צוּר עוֹלָמִים).

And the matter is (וְהָעִנְיָן), for this is the secret of the verse “Sing to Him who rides upon the heavens, in Yah is His Name” (כִּי זֶה סוֹד הַפָּסוּק סֹלוּ לָרוֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ), and one must be precise in the verse (וְיֵשׁ לְדַקְדֵּק בַּפָּסוּק), for it should have said “Yah is His Name” (דְּהוֹל״ל י״ה שְׁמוֹ), why does it say “in Yah is His Name” (מַאי בְּיָהּ שְׁמוֹ). But the matter is (אֶלָּא הָעִנְיָן), that the entire Name is included in Yah (כִּי כָּל הַשֵּׁם כָּלוּל בְּיָהּ), and this is “in Yah is His Name” (וְזֶהוּ בְּיָהּ שְׁמוֹ), for Yah in its full spelling is Yod–Heh (כִּי י״ה בְּמִלּוּאָיו הוּא יו״ד ה״א), with the numerical value of twenty-six (גִּימַטְרִיָּא כ״ו), which is Havayah (שֶׁהוּא הֲוָיָ״ה). Behold then (הֲרֵי כִּי), in Yah is truly the Name Havayah (בְּיָהּ הוּא שֵׁם הֲוָיָ״ה מַמָּשׁ), and the Name Yah is in Keter (וְשֵׁם י״ה בְּכֶתֶר), to hint how from it the Name Havayah emerged (לְרַמֵּז אֵיךְ מִמֶּנּוּ יָצָא שֵׁם הֲוָיָ״ה), and within it are included all four letters of Havayah (וּבוֹ כְּלוּלִין כָּל ד׳ אוֹתִיּוֹת הֲוָיָ״ה).

Chapter 2

שער ז פרק ב

[7:2] However, the reality of "Mati" (reaching) and "Lo Mati" (not reaching) must be explained well, what its matter is (אֲמְנָם מְצִיאוּת מַטִּי וְלָא מַטִּי צָרִיךְ לְבָאֵר הֵיטֵב מַה עִנְיָנוֹ). And we shall say (וְנֹאמַר), that at first the light begins to come into Keter (כִּי תְּחִלָּה מַתְחִיל הָאוֹר לָבוֹא בְּכֶתֶר), and all the nine lights are included within it (וְכָל הַט׳ אוֹרוֹת כְּלוּלִים בּוֹ). And afterward it returned to be in the aspect of "Lo Mati" (not reaching) (וְאַחַ״כ חָזַר לִהְיוֹת בְּחִי׳ לָא מַטִּי), (Some say: the aspect of Mati-Lo-Mati) (נ״א בְּחִי׳ מוֹל״מ), in that the light that reaches Keter returned and departed from there (שֶׁחָזַר וְיָצָא מִשָּׁם הָאוֹר הַמַּגִּיעַ אֶל הַכֶּתֶר). But the other nine lights remained in Keter (אַךְ הַט׳ אוֹרוֹת הָאֲחֵרִים הָיוּ נִשְׁאָרִים בְּכֶתֶר), for there is power in Keter to bear them (כִּי יֵשׁ כֹּחַ בְּכֶתֶר לְסָבְלָם). And then, at the time when the light does not reach Keter (וְאָז בְּעֵת אֲשֶׁר לֹא מַטִּי בְּכֶתֶר הָאוֹר אֵלָיו), Keter draws to Chokhmah face-to-face, as mentioned above (אָז מַמְשִׁיךְ כֶּתֶר אֶל הַחָכְמָה פב״פ כַּנַּ״ל), the nine lights (אֶת הַט׳ אוֹרוֹת), and gives them into Chokhmah (וְנָתְנָם בַּחָכְמָה). And then Chokhmah turns her face (וְאָז הַחָכְמָה הָפְכָה פָּנֶיהָ), after she received the nine lights (אַחַר שֶׁקִּבְּלָה הַט׳ אוֹרוֹת), and illuminates Binah face-to-face with illumination alone (וּמְאִירָה לְבִינָה פב״פ הֶאָרָה לְבַד), but she does not yet give her the eight (Some say: the seven) lights (אֲבָל אֵינָהּ נוֹתֶנֶת לָהּ עֲדַיִן אֶת הַח׳ (נ״א אֶת הַז׳) אוֹרוֹת).

Afterward, the light of Keter returned to be "Mati" (reaching) in Keter (אַחַ״כ חָזַר אוֹר הַכֶּתֶר לִהְיוֹת מַטִּי בְּכֶתֶר), and then the light of Chokhmah returned to be concealed in Keter (אָז אוֹר הַחָכְמָה חָזַר לְהִתְעַלֵּם בְּכֶתֶר), because of the yearning she has to cleave to Keter (מֵחֲמַת הַחֵשֶׁק שֶׁיֵּשׁ לָהּ לְהִתְחַבֵּר עִם הַכֶּתֶר). And then the vessel of Chokhmah turned its face toward Keter (וְאָז כְּלִי חָכְמָה הָפַךְ פָּנָיו אֶל הַכֶּתֶר), and gave him its light (וְנָתַן לוֹ אֶת הָאוֹר שֶׁלּוֹ). But the light of Binah which was in Chokhmah (אַךְ אוֹר הַבִּינָה שֶׁהָיָה בְּחָכְמָה), does not ascend with it into Keter (אֵינָהּ עוֹלָה עִמּוֹ בְּכֶתֶר), because of the love of the children, for she is their mother (מֵחֲמַת חֶשֶׁק הַבָּנִים שֶׁהִיא אִמָּם).

And we have already explained that there is no reality of returning face and back except in the aspect of vessels (וּכְבָר בֵּאַרְנוּ כִּי אֵין מְצִיאוּת חֲזָרַת פָּנִים וְאָחוֹר רַק בִּבְחִי׳ כֵּלִים), but in the lights themselves face and back do not apply, only expansion and withdrawal (אֲבָל בָּאוֹרוֹת עַצְמָם לֹא יִצְדַּק בָּהֶם פָּנִים וְאָחוֹר רַק הִתְפַּשְּׁטוּת וְהִסְתַּלְּקוּת). And indeed, after the vessel of Chokhmah turned its face toward Keter and its light ascended there (וְאָֽמְנָם אַחֲרֵי הַפְכוֹ כְּלִי שֶׁל חָכְמָה פָּנָיו נֶגֶד הַכֶּתֶר וְעָלָה שָׁם הָאוֹר שֶׁלּוֹ), afterward it returned and turned its face downward toward Binah (הִנֵּה אַחַ״כ חָזַר וְהָפַךְ פָּנָיו לְמַטָּה נֶגֶד הַבִּינָה), and gave her the eight (Some say: the seven) lights (וְנָתַן לָהּ אֶת הַח׳ (נ״א הַז׳) אוֹרוֹת). And know that all giving of lights is always in the aspect of face to face (וְדַע כִּי כָּל נְתִינַת אוֹרוֹת הוּא לְעוֹלָם בִּבְחִי׳ פב״פ). However, Binah did not turn her face to illuminate downward into Chesed (וְאָֽמְנָם הַבִּינָה לֹא הָפְכָה פָּנֶיהָ לְהָאִיר לְמַטָּה בְּחֶסֶד), for there was no power in Chesed and in the six extremities to receive such a great light face to face (כִּי לֹא הָיָה כֹּחַ בְּחֶסֶד וּבְו״ק לְקַבֵּל אוֹר גָּדוֹל כָּזֶה פב״פ), only Abba (רַק אַבָּא).

For behold, here there is the light of the six extremities and also the light of Binah, which is greater than all of them together (כִּי הֲרֵי יֵשׁ כָּאן אוֹר שֶׁל הַו״ק וְעוֹד אוֹר הַבִּינָה שֶׁהִיא יוֹתֵר גְּדוֹלָה מִכֻּלָּם יַחַד). But at first, when there were not yet lights in Binah, but only what was given to Chokhmah (אַךְ תְּחִלָּה כַּאֲשֶׁר לֹא הָיוּ עֲדַיִן אוֹרוֹת בְּבִינָה רַק שֶׁנִּתְּנוּ לַחָכְמָה), then Chokhmah turned her face and illuminated Binah with illumination alone (אָז הָפְכָה חָכְמָה פָּנֶיהָ וְהֵאִירָה אֶל הַבִּינָה הֶאָרָה לְבַד), (Some say: together, and this is) face to face (נ״א יַחַד וְזֶהוּ פב״פ). Not so with Chesed (מַה שֶּׁאֵין כֵּן בְּחֶסֶד), for Binah has the capacity to receive those lights (כִּי יֵשׁ בְּבִינָה כֹּחַ לְקַבֵּל הָאוֹרוֹת הָהֵם), since the seven lower lights are nullified relative to her light (לְפִי שֶׁז׳ אוֹרוֹת תַּחְתּוֹנִים הָיוּ בְּטֵלִים לְגַבֵּי הָאוֹר שֶׁלָּהּ), and her own light certainly she can receive (וְגַם הָאוֹר שֶׁלָּהּ וַדַּאי שֶׁתּוּכַל לְקַבֵּל). And the light of Chokhmah, even though its light is greater than her light (וְאוֹר הַחָכְמָה אַף עַל פִּי שֶׁאוֹר שֶׁלּוֹ גָּדוֹל מֵהָאוֹר שֶׁלָּהּ), nevertheless you already know that Abba and Imma abide as one and emerge as one (עַכְזָ״כ כְּבָר יָדַעְתָּ כִּי אַבָּא וְאִמָּא כְּחַדָּא שָׁרְיָין וְכְּחַדָּא נָפְקִין), and she is able to receive the light of Chokhmah (וִיכוֹלָה הִיא לְקַבֵּל אוֹר הַחָכְמָה). Which is not so with Chesed (מַה שֶּׁאֵין כֵּן בְּחֶסֶד), for there is a great difference between it and the light of Binah (כִּי יֵשׁ הֶפְרֵשׁ גָּדוֹל בֵּינוֹ לְאוֹר הַבִּינָה), and it cannot receive it face to face (וְאֵינוֹ יָכוֹל לְקַבְּלוֹ פב״פ). And we return to the matter (וְנַחֲזוֹר אֶל הָעִנְיָן), that when it returned to be "Lo Mati" (not reaching) in Keter (כִּי כַּאֲשֶׁר חָזַר לִהְיוֹת לָא מַטִּי בְּכֶתֶר), then it is "Mati" (reaching) in Chokhmah (הִנֵּה אָז הוּא מַטִּי בְּחָכְמָה), and the light of Chokhmah descends within her (וְיוֹרֵד אוֹר שֶׁל חָכְמָה בָּהּ). And then already the seven children that are in Binah are grown (וְאָז כְּבָר הַז׳ בָּנִים שֶׁיֵּשׁ בְּבִינָה הֵם גְּדוֹלִים), and they do not need their mother (וְאֵינָם צְרִיכִין לְאִמָּם), and then Binah ascends to Chokhmah (וְאָז בִּינָה עוֹלָה לְחָכְמָה), because of the desire she has to cleave to her (מֵחֲמַת הַחֵשֶׁק שֶׁיֵּשׁ לָהּ לְהִדָּבֵק עִמָּהּ), and this is called "Lo Mati" (not reaching) in the light of Binah (וְזֶה נִקְרָא לָא מַטִּי בְּאוֹר הַבִּינָה). And then the vessel of Binah turns its face downward (וְאָז כְּלִי הַבִּינָה הָפְכָה פָּנֶיהָ לְמַטָּה), and the seven lights within her descend (וְיוֹרְדִין הַז׳ אוֹרוֹת שֶׁבָּהּ), and all of them are given to Chesed face to face (וְנִתְּנִין כֻּלָּם אֶל הַחֶסֶד פב״פ). And afterward it returns to be "Mati" (reaching) in Keter (וְאַחַ״כ חוֹזֵר לִהְיוֹת מַטִּי בְּכֶתֶר), and then the light of Chokhmah and Binah both ascend there (וְאָז אוֹר חו״ב שְׁנֵיהֶם עוֹלִין שָׁם), because of the desire they have (מֵחֲמַת הַחֵשֶׁק שֶׁיֵּשׁ לָהֶם). And then it is found that there is a great distance between the children and the light of the three heads (וְאָז נִמְצָא שֶׁיֵּשׁ הֶרְחֵק גָּדוֹל בֵּין הַבָּנִים לְבֵין אוֹר הַג״ר), for there are between them two distances, Binah and Chokhmah (כִּי יֵשׁ בֵּינֵיהֶם ב׳ מַרְחָקִים בִּינָה וְחָכְמָה), in which there is no light (שֶׁאֵין בָּהֶם אוֹר), (Some say: between them) (נ״א בֵּינֵיהֶם). And therefore the light of Chesed ascends then to Binah (וְלָכֵן אוֹר הַחֶסֶד עוֹלֶה אָז לְבִינָה), and this is called "Lo Mati" (not reaching) in Chesed (וְזֶה נִקְרָא לָא מַטִּי בְּחֶסֶד). And then the vessel of Chesed turns its face (וְאָז הוֹפֵךְ כְּלִי הַחֶסֶד אֶת פָּנָיו), and gives the six lights downward to Gevurah (וְנוֹתֵן הַו׳ אוֹרוֹת לְמַטָּה בִּגְבוּרָה). Afterward it returned to be "Lo Mati" (not reaching) in Keter (אַחַ״כ חָזַר לִהְיוֹת לָא מַטִּי בְּכֶתֶר), and then it is "Mati" (reaching) in Chokhmah (וְאָז הוּא מַטִּי בְּחָכְמָה).

Then Binah would have been fit to remain there in Chokhmah as at first (אָז הָיְתָה הַבִּינָה רְאוּיָה לִהְיוֹת נִשְׁאֶרֶת שָׁם בְּחָכְמָה כְּבַתְּחִלָּה), but because of the light of Chesed which is in her place (אַךְ מֵחֲמַת אוֹר הַחֶסֶד אֲשֶׁר בִּמְקוֹמָהּ), therefore she descends to be there with him (לָכֵן יוֹרֶדֶת לִהְיוֹת שָׁם עִמּוֹ). And this is because He desires Chesed (וְזֶהוּ כִּי חָפֵץ חֶסֶד הוּא), and you already know that Binah is called Havah (וּכְבָר יָדַעְתָּ כִּי בִּינָה נִקְרֵאת הו״א). And when Binah descended to her place (וְכַאֲשֶׁר יָרְדָה הַבִּינָה לִמְקוֹמָהּ), then Chesed does not need her (אָז הַחֶסֶד אֵינוֹ צָרִיךְ אֵלֶיהָ), and it descends to its place (וְיוֹרֵד לִמְקוֹמוֹ), and this is called "Mati" (reaching) in Chesed (וְזֶה נִקְרָא מַטִּי בְּחֶסֶד). And then the light of Gevurah ascends into Chesed (וְאָז עוֹלֶה אוֹר הַגְּבוּרָה בְּחֶסֶד), and this is called "Lo Mati" (not reaching) in Gevurah (וְזֶה נִקְרָא לָא מַטִּי בְּגְבוּרָה). And then the vessel of Gevurah turns its face downward (וְאָז הוֹפֶכֶת כְּלִי הַגְּבוּרָה פָּנֶיהָ לְמַטָּה), and gives the five lights downward to Tiferet (וְנוֹתֶנֶת הַה׳ אוֹרוֹת לְמַטָּה בְּת״ת), and this is called "Mati" (reaching) in Tiferet (וְזֶה נִקְרָא מַטִּי בְּת״ת). Afterward it returned to be Mati in Keter (אַחַ״כ חָזַר לִהְיוֹת מַטִּי בְּכֶתֶר), and then it is not "Mati" (reaching) in Chokhmah and Binah (וְאָז לֹא הֲוֵי מַטִּי בְּחו״ב), for both ascend there together to Keter (כִּי ב׳ עוֹלִין שָׁם יַחַד לְכֶתֶר). And then it is "Lo Mati" (not reaching) in Chesed (וְאָז הֲוֵי לָא מַטִּי בְּחֶסֶד), for it ascends to the place of Binah as at first (כִּי הוּא עוֹלֶה לִמְקוֹם הַבִּינָה כְּבַתְּחִלָּה), because of the two distances between them, as mentioned above (מִפְּנֵי ב׳ הַמַּרְחָקִים שֶׁבֵּינֵיהֶם כַּנַּ״ל). And then it is "Mati" (reaching) in Gevurah (וְאָז הֲוֵי מַטִּי בִּגְבוּרָה), and then it is "Lo Mati" (not reaching) in Tiferet (וְאָז לָא הֲוֵי מַטִּי בְּת״ת), for the light of Tiferet ascends to Gevurah because of the desire (כִּי אוֹר הַת״ת עוֹלֶה בִּגְבוּרָה מֵחֲמַת הַחֵשֶׁק). And then the vessel of Tiferet turns its face (וְאָז כְּלִי הַת״ת הוֹפֵךְ פָּנָיו), and gives the four lights to Netzach (וְנוֹתֵן הַד׳ אוֹרוֹת בַּנֵּצַח), and this is called "Mati" (reaching) in Netzach (וְזֶה נִקְרָא מַטִּי בְּנֵצַח). Afterward it returned to be "Lo Mati" (not reaching) in Keter (אַחַ״כ חָזַר לִהְיוֹת לָא מַטִּי בְּכֶתֶר), and then it is "Mati" (reaching) in Chokhmah (וְאָז הֲוֵי מַטִּי בְּחָכְמָה), and also in Binah it is Mati (גַּם בְּבִינָה הֲוֵי מַטִּי), because of Chesed which is there, as mentioned above (מֵחֲמַת חֶסֶד אֲשֶׁר שָׁם כַּנַּ״ל), for He desires Chesed (כִּי חָפֵץ חֶסֶד הוּא). And then it is also "Mati" (reaching) in Chesed (וְאָז הֲוֵי גַּם כֵּן מַטִּי בְּחֶסֶד), for then Chesed descends to its place (כִּי אָז הַחֶסֶד יוֹרֵד לִמְקוֹמוֹ). And then it is "Lo Mati" (not reaching) in Gevurah (וְאָז הֲוֵי לָא מַטִּי בִּגְבוּרָה), for Gevurah ascended with Chesed (כִּי הַגְּבוּרָה עָלְתָה עִם הַחֶסֶד). And then it is "Mati" (reaching) in Tiferet (וְאָז הֲוֵי מַטִּי בְּת״ת), and the light descends in Tiferet (וְיוֹרֵד אוֹר בְּת״ת). And then it is "Lo Mati" (not reaching) in Netzach (וְאָז הֲוֵי לָא מַטִּי בְּנֵצַח), for the light of Netzach ascends with Tiferet (כִּי אוֹר הַנֵּצַח עוֹלֶה עִם הַת״ת). And then it is "Mati" (reaching) in Hod (וְאָז הֲוֵי מַטִּי בְּהוֹד), for then the vessel of Netzach turns its face (כִּי אָז הוֹפֵךְ כְּלִי הַנֵּצַח פָּנָיו), and gives the three lights to Hod (וְנוֹתֵן הַג׳ אוֹרוֹת לְהוֹד). And then Hod turns its face toward Yesod (וְאָז הַהוֹד הוֹפֵךְ פָּנָיו אֶל הַיְּסוֹד), and illuminates it (וּמֵאִיר בּוֹ), (Some say: in Chokhmah) (נ״א בְּחָכְמָה).

And likewise is the matter in all the six extremities (וְכֵן הָעִנְיָן בְּכָל הַו״ק), for when the lights are given into them (כִּי כַּאֲשֶׁר הָאוֹרוֹת נִתָּנִים בָּהֶם), they turn their faces and illuminate downward (הֵם הוֹפְכִים פְּנֵיהֶם וּמְאִירִים לְמַטָּה), for only Binah did not turn her face to Chesed (כִּי דַוְקָא הַבִּינָה הִיא שֶׁלֹּא הָפְכָה פָּנֶיהָ לְחֶסֶד), since there is no power in Chesed to receive the light of Binah (לְפִי שֶׁאֵין כֹּחַ בְּחֶסֶד לְקַבֵּל אוֹר הַבִּינָה). But the six extremities themselves have the capacity to receive one another’s light (אֲבָל הַו״ק הֵם עַצְמָם יֵשׁ לָהֶם יְכוֹלֶת לְקַבֵּל אֶחָד אֶת אוֹר חֲבֵרוֹ זֶה מִזֶּה), for all the six extremities are equal (כִּי כָּל הַו״ק הֵם שָׁוִים). Afterward it returned to be "Mati" (reaching) in Keter (אַחַ״כ חָזַר לִהְיוֹת מַטִּי בְּכֶתֶר), and then it is "Lo Mati" (not reaching) in Chokhmah and Binah (וְאָז לָא מַטִּי בְּחו״ב), for both ascend there (כִּי שְׁנֵיהֶם עוֹלִין שָׁם). And also in Chesed it is "Lo Mati" (not reaching) (וְגַם בְּחֶסֶד לָא מַטִּי), for it ascended to Binah (כִּי עָלָה לְבִינָה). And then it is "Mati" (reaching) in Gevurah (וְאָז הֲוֵי מַטִּי בִּגְבוּרָה). And then it is "Lo Mati" (not reaching) in Tiferet (וְאָז הֲוֵי לָא מַטִּי בְּת״ת). And then it is "Mati" (reaching) in Netzach (וְאָז הֲוֵי מַטִּי בְּנֵצַח), and "Lo Mati" (not reaching) in Hod (וְלָא מַטִּי בְּהוֹד). And then Hod turns its face (וְאָז הַהוֹד הוֹפֵךְ פָּנָיו), and gives the two lights to Yesod (וְנוֹתֵן הַב׳ אוֹרוֹת לְיְסוֹד). And then it is "Mati" (reaching) in Yesod (וְאָז הֲוֵי מַטִּי בִּיסוֹד). And then Yesod turns its face (וְאָז הַיְּסוֹד הוֹפֵךְ פָּנָיו), and illuminates Malkhut (וּמֵאִיר לְמַלְכוּת), as mentioned above in all the six extremities (כַּנַּ״ל בְּכָל הַו״ק). Afterward it returned to be "Lo Mati" (not reaching) in Keter (אַחַ״כ חָזַר לִהְיוֹת לָא מַטִּי בְּכֶתֶר), and then it is "Mati" (reaching) in Chokhmah and Binah and Chesed (וְאָז הֲוֵי מַטִּי בְּחו״ב וְחֶסֶד), and then it is "Lo Mati" (not reaching) in Gevurah (וְאָז הֲוֵי לָא מַטִּי בִּגְבוּרָה), and "Mati" (reaching) in Tiferet (וְמַטִּי בְּת״ת), and "Lo Mati" (not reaching) in Netzach (וְלָא מַטִּי בְּנֵצַח), and "Mati" (reaching) in Hod (וְמַטִּי בְּהוֹד), and "Lo Mati" (not reaching) in Yesod (וְלָא מַטִּי בִּיסוֹד), for it ascended into Hod (כִּי עָלָה בְּהוֹד). And then it turns its face (וְאָז הוֹפֵךְ פָּנָיו), and gives light to Malkhut below in her place (וְנוֹתֵן אוֹר לְמַלְכוּת לְמַטָּה בִּמְקוֹמָהּ). And then it is "Mati" (reaching) in Malkhut (וְאָז הֲוֵי מַטִּי בְּמַלְכוּת).

And behold, now the first aspects have been completed, which is the reality of expansion (וְהֲרֵי עַתָּה נִשְׁלְמָה בְּחִי׳ הָרִאשׁוֹנוֹת שֶׁהִיא מְצִיאוּת הִתְפַּשְּׁטוּת), and behold all ten lights have reached until Malkhut (וְהִנֵּה הִגִּיעוּ כָּל י׳ אוֹרוֹת עַד הַמַּלְכוּת). And now the second aspect is simple (וְעַתָּה הַבְּחִי׳ הַב׳ הִיא פְּשׁוּטָה), for now it returned to be "Mati" (reaching) in Keter (כִּי עַתָּה חָזַר לִהְיוֹת מַטִּי בְּכֶתֶר), and then it is "Lo Mati" (not reaching) in Chokhmah and Binah and in Chesed (וְאָז לָא מַטִּי בְּחו״ב וּבְחֶסֶד), and "Mati" (reaching) in Gevurah (וּמַטִּי בִּגְבוּרָה), and "Lo Mati" (not reaching) in Tiferet (וְלָא מַטִּי בְּת״ת), and "Mati" (reaching) in Netzach (וּמַטִּי בְּנֵצַח), and "Lo Mati" (not reaching) in Hod (וְלָא מַטִּי בְּהוֹד), and "Mati" (reaching) in Yesod (וּמַטִּי בִּיסוֹד), and "Lo Mati" (not reaching) in Malkhut (וְלָא מַטִּי בְּמַלְכוּת). And afterward it returns as at first (וְאַחַ״כ חוֹזֵר כְּמִתְּחִלָּה), and behold now how many aspects there are of the first (וְהֲרֵי עַתָּה כַּמָּה בְּחִי׳ הָא׳).

For always the desire of the lower light is to cleave to the upper (כִּי לְעוֹלָם חֶשֶׁק אוֹר הַתַּחְתּוֹן לְהִדָּבֵק בָּעֶלְיוֹן), and when it is "Mati" (reaching) in Yesod it is "Lo Mati" (not reaching) in Malkhut (וּכְשֶׁהֲוֵי מַטִּי בִּיסוֹד הֲוֵי לָא מַטִּי בְּמַלְכוּת), for then the light of Malkhut ascends there to Yesod because of the desire (כִּי אָז אוֹר הַמַּלְכוּת עוֹלֶה שָׁם בִּיסוֹד מֵחֲמַת הַחֵשֶׁק). And likewise in all the other Sefirot (וְכֵן בְּכָל שְׁאָר הַסְּפִירוֹת), except for Chesed with Binah (חוּץ מִן הַחֶסֶד עִם הַבִּינָה), for when it is "Lo Mati" (not reaching) in Binah it is "Lo Mati" (not reaching) in Chesed (כִּי כְּשֶׁהֲוֵי לָא מַטִּי בְּבִינָה הֲוֵי לָא מַטִּי בְּחֶסֶד), because of the two distances (מִפְּנֵי ב׳ מַרְחָקִים). And when it is "Mati" (reaching) in Binah it is also "Mati" (reaching) in Chesed (וּכְשֶׁהוּא מַטִּי בְּבִינָה הֲוֵי גַּם כֵּן מַטִּי בְּחֶסֶד), for the light of Chesed is not equal to the light of Binah (כִּי אֵין שָׁוֶה אוֹר חֶסֶד לְאוֹר בִּינָה). However, that one moment alone when Binah descends to her place (אֲמְנָם אוֹתוֹ רֶגַע לְבַד שֶׁיוֹרֶדֶת הַבִּינָה לִמְקוֹמָהּ), then she finds Chesed in its place (אָז מוֹצֵאת הַחֶסֶד בִּמְקוֹמוֹ), and in that moment Chesed descends to its place (וּבְרֶגַע יוֹרֵד הַחֶסֶד לִמְקוֹמוֹ). And this is the matter that the six extremities are a separate level by themselves (וְזֶה עִנְיָן שֶׁהַו״ק הֵם בִּפְנֵי עַצְמָם מַדְרֵגָה אַחַת), and they cannot cleave to Binah, which is from the three upper (וְאֵינָם יְכוֹלִים לְהִדָּבֵק בְּבִינָה שֶׁהִיא מִג״ר).

And the matter of "Mati" (reaching) and "Lo Mati" (not reaching) in the three upper is in another manner (גַּם עִנְיַן מַטִּי וְלָא מַטִּי בַּג״ר הוּא בְּעִנְיָן אַחֵר), for when it is "Mati" (reaching) in Keter (כִּי כְּשֶׁהוּא מַטִּי בְּכֶתֶר), then both Chokhmah and Binah ascend there to Keter (אָז עוֹלִין שְׁנֵיהֶם חו״ב שָׁם לְכֶתֶר). And for this reason they are called the three upper as one importance (וְלְטַעַם זֶה נִקְרָאִים ג״ר חֲשׁוּבִים כְּאֶחָד). And when it is not "Mati" (reaching) in Keter (וּכְשֶׁלֹּא מַטִּי בְּכֶתֶר), then it is "Mati" (reaching) in Chokhmah (אָז הֲוֵי מַטִּי בְּחָכְמָה), and it would be fitting that Binah remain there (וְהָיָה רָאוּי שֶׁתִּשָּׁאֵר שָׁם הַבִּינָה), and be "Lo Mati" (not reaching) in Binah (וְתִּהְיֶה לָא מַטִּי בְּבִינָה). But because He desires Chesed, as mentioned above (רַק מִשּׁוּם כִּי חָפֵץ חֶסֶד הוּא כַּנַּ״ל), therefore it is also "Mati" (reaching) in Binah (הֲוֵי גַּם כֵּן מַטִּי בְּבִינָה). Also know (גַּם דַּע), that the measure of time in which the light is "Lo Mati" (not reaching) in a Sefirah is only one moment (כִּי שִׁעוּר הַזְּמַן אֲשֶׁר לָא מַטִּי הָאוֹר בַּסְּפִירָה הוּא רֶגַע אֶחָד לְבַד), and this is the secret of “for a moment in His anger” (וְזֶה סוֹד כִּי רֶגַע בְּאַפּוֹ).

For the withdrawal of the light, which is "Lo Mati" (not reaching) (כִּי הִסְתַּלְּקוּת הָאוֹר שֶׁהוּא לָא מַטִּי), was due to anger (הָיְתָה מֵחֲמַת זַעַם), and also due to the lower ones, who lack strength (וְאַף מֵחֲמַת הַתַּחְתּוֹנִים שֶׁאֵין בָּהֶם כֹּחַ). But the duration of the aspect of "Mati" (reaching), which is the return of the light downward to enliven the worlds (אֲבָל מֶשֶׁךְ בְּחִינַת מַטִּי שֶׁהוּא חֲזָרַת הָאוֹר לְמַטָּה לְהַחֲיוֹת הָעוֹלָמוֹת), has no fixed measure (אֵין בָּהֶם שִׁעוּר). For according to the deeds of the lower ones so will it be (כִּי כְּפִי מַעֲשֵׂה הַתַּחְתּוֹנִים כָּךְ יִהְיֶה). And this is “life in His favor” (וְזֶהוּ חַיִּים בִּרְצוֹנוֹ), meaning according to the will at that time (ר״ל כְּפִי הָרָצוֹן שֶׁיִּהְיֶה אָז), that is, according to the deeds of the sons of Adam (ר״ל כְּפִי מַעֲשֵׂה בְּנֵי אָדָם), so will the duration of that life be drawn (כָּךְ יִמָּשֵׁךְ זְמַן הַחַיִּים הָהֵם). And indeed, above we explained (וְאָֽמְנָם לְעֵיל בֵּאַרְנוּ), that the first withdrawal of the lights was in order to make the vessel (כִּי הִסְתַּלְּקוּת הָא׳ שֶׁל הָאוֹרוֹת הָיְתָה כְּדֵי לַעֲשׂוֹת כְּלִי).

And behold, when the lights returned to come the second time, in the second expansion (וְהִנֵּה כַּאֲשֶׁר חָזְרוּ הָאוֹרוֹת לָבוֹא פ״ב בְּהִתְפַּשְּׁטוּת ב׳), the vessels would have returned to be nullified as at first (הֲרֵי הָיוּ הַכֵּלִים חוֹזְרִים לְהִתְבַּטֵּל כָּעֵת הָרִאשׁוֹן). Therefore it was necessary that the first light of all of them, which is the light of Keter, remain above (לָכֵן הֻצְרַךְ שֶׁיִּשָּׁאֵר אוֹר הָרִאשׁוֹן שֶׁבְּכֻלָּם שֶׁהוּא אוֹר הַכֶּתֶר לְמַעְלָה), and not enter these vessels (וְלֹא יִכָּנֵס בַּכֵּלִים הָאֵלּוּ). And only nine lights came alone (וְלֹא בָּאוּ רַק ט׳ אוֹרוֹת לְבַד), in this order (עַל הַסֵּדֶר הַזֶּה): the light of Chokhmah in the vessel of Keter (אוֹר הַחָכְמָה בִּכְלִי שֶׁל הַכֶּתֶר), and the light of Binah in the vessel of Chokhmah (וְאוֹר בִּינָה בִּכְלִי שֶׁל חָכְמָה), and so in this manner (וְכֵן עַד״ז), until it was found that the light of Malkhut entered the vessel of Yesod (עַד שֶׁנִּמְצָא שֶׁאוֹר הַמַּלְכוּת נִכְנָס בִּכְלִי יְסוֹד). And now, since that first light did not return into its vessel (וְעַתָּה אַחַר שֶׁלֹּא חָזַר בַּכְּלִי אוֹתוֹ הָאוֹר הָרִאשׁוֹן הַנּוֹגֵעַ אֵלָיו), which initially withdrew from it (אֲשֶׁר תְּחִלָּה נִסְתַּלֵּק מִמֶּנּוּ), but another light, smaller than it, reached it (אֶלָּא הִגִּיעַ לוֹ אוֹר אַחֵר זוּלָתוֹ קָטָן מִמֶּנּוּ), therefore the vessels remained in the aspect of vessels (עַל כֵּן נִשְׁאֲרוּ הַכֵּלִים בִּבְחִי׳ כֵּלִים), and did not return to be lights as at first (וְלֹא חָזְרוּ לִהְיוֹת אוֹרוֹת כְּבָרִאשׁוֹנָה).

And behold, when the lights began to enter the vessels (וְהִנֵּה כַּאֲשֶׁר הִתְחִילוּ הָאוֹרוֹת לִכָּנֵס בַּכֵּלִים), the nine lights entered Keter (אָז נִכְנְסוּ הַט׳ אוֹרוֹת בְּכֶתֶר), and this is called "Mati" (reaching) in Keter, as mentioned above (וְזֶה נִקְרָא מַטִּי בְּכֶתֶר כַּנַּ״ל). And afterward the light that reaches Keter, which is the light of Chokhmah, withdrew (וְאַחַ״כ נִסְתַּלֵּק אוֹר הַמַּגִּיעַ לַכֶּתֶר שֶׁהוּא אוֹר הַחָכְמָה), and this is called "Lo Mati" (not reaching), as mentioned above (וְזֶה נִקְרָא לָא מַטִּי כַּנַּ״ל). And there is no need to lengthen in this (וְאֵין לְהַאֲרִיךְ בָּזֶה), for we have already elaborated above on the aspect of "Mati" (reaching) and "Lo Mati" (not reaching) sufficiently (כִּי כְּבָר הֶאֱרַכְנוּ לְעֵיל בְּחִי׳ מַטִּי וְלָא מַטִּי דֵּי סִפּוּקוֹ). However, the reason why now all nine lights entered together into the vessel of Keter (וְאָֽמְנָם טַעַם לָמָּה עַתָּה נִכְנְסוּ כָּל הַט׳ אוֹרוֹת יַחַד בִּכְלִי הַכֶּתֶר), unlike the first expansion (מַה שֶּׁאֵין כֵּן בְּהִתְפַּשְּׁטוּת א׳), for then they entered one by one, as mentioned above (כִּי נִכְנְסוּ א׳ לְא׳ כַּנַּ״ל), when the light of Malkhut entered the vessel of Keter (שֶׁנִּכְנַס אוֹר הַמַּלְכוּת בִּכְלִי שֶׁל הַכֶּתֶר), and afterward this light was pushed downward to the place of Chokhmah (וְאַחַ״כ נִדְחָה אוֹר זֶה לְמַטָּה בִּמְקוֹם הַחָכְמָה), and afterward the light of Yesod entered Keter (וְאַחַ״כ נִכְנַס אוֹר הַיְּסוֹד בַּכֶּתֶר), and in this manner until all ten lights entered according to the measure of the ten vessels (וְכַעֲדַ״ז עַד שֶׁנִּכְנְסוּ כָּל י׳ אוֹרוֹת כְּשִׁעוּר הַי׳ כֵּלִים). The reason is understood according to what was explained above (הַטַּעַם הוּא מוּבָן עִם הַנַּ״ל).

For at first, when the light of Keter was with them (כִּי מִתְּחִלָּה שֶׁהָיָה אוֹר הַכֶּתֶר עִמָּהֶם), and all of them were illuminating from its side (וְגַם כֻּלָּם הָיוּ מְאִירִים מִצִּדּוֹ), therefore there was no power in any of the vessels to receive within it more than one light alone (לָכֵן לֹא הָיָה כֹּחַ בְּשׁוּם כְּלִי מֵהֶם לְקַבֵּל בְּתוֹכוֹ רַק אוֹר אֶחָד לְבַד). But now, since the light of Keter does not enter now within the vessel (אֲבָל עַתָּה שֶׁאוֹר הַכֶּתֶר אֵינוֹ נִכְנָס עַתָּה תּוֹךְ הַכְּלִי), and it remains above and turns its back downward, as will be explained with the help of Hashem (וְהוּא נִשְׁאָר לְמַעְלָה וְהוֹפֵךְ אֲחוֹרָיו לְמַטָּה כְּמ״שׁ בְּע״ה), therefore now there is power for all the lights to enter together into one vessel (לָכֵן עַתָּה יֵשׁ כֹּחַ לִכָּנֵס כָּל הָאוֹרוֹת יַחַד תּוֹךְ כְּלִי אֶחָד). For all the nine lights that enter now into Keter are smaller than the first light of Keter (כִּי כָּל הַט׳ אוֹרוֹת הַנִּכְנָסִים עַתָּה בַּכֶּתֶר הֵם קְטַנִּים מֵאוֹר הַכֶּתֶר הָרִאשׁוֹן), and there is power to receive them (וְיֵשׁ כֹּחַ לְקַבְּלָם). And likewise, when all eight lights entered into the vessel of Chokhmah (וְכֵן כַּאֲשֶׁר נִכְנְסוּ כָּל הַח׳ אוֹרוֹת תּוֹךְ כְּלִי שֶׁל חָכְמָה), there is power in it to receive them (יֵשׁ בָּהּ כֹּחַ לְקַבְּלָם), for all of them are smaller than the light of Chokhmah (כִּי כֻּלָּם קְטַנִּים מֵאוֹר הַחָכְמָה), (Some say: the first) (נ״א הָרִאשׁוֹנָה). And in this manner with all of them (וְעַד״ז בְּכֻולָּם).

Chapter 3

שער ז פרק ג

[7:3] And behold, know (וְהִנֵּה דַּע), that before the aspect of these Akudim (כִּי הֲלֹא קֹדֶם בְּחִי׳ הָעֲקוּדִים הָאֵלּוּ), there are above them their roots (יֵשׁ לְמַעְלָה מֵהֶם שָׁרְשֵׁי אֵלּוּ), the ten—Keter, Chokhmah, Binah, etc., until Malkhut (הַי׳ כֶּתֶר חָכְמָה בִּינָה כו׳ עַד הַמַּלְכוּת). And below this root of Malkhut (וּלְמַטָּה מִשֹּׁרֶשׁ מַלְכוּת זוֹ), there is the beginning of the light of Keter mentioned above (שָׁם הוּא הַתְחָלַת אוֹר הַכֶּתֶר הַנַּ״ל), its face upward toward its root (פָּנָיו לְמַעְלָה נֶגֶד הַשֹּׁרֶשׁ שֶׁלּוֹ), and its back downward toward the vessel of Keter of the aspect of Akudim (וַאֲחוֹרָיו לְמַטָּה נֶגֶד כְּלִי הַכֶּתֶר שֶׁל בְּחִי׳ הָעֲקוּדִים). And behold, all the vitality needed for all these Akudim (וְהִנֵּה כָּל הַחַיּוּת הַצָּרִיךְ אֶל הָעֲקוּדִים הָאֵלּוּ כֻּלָּם), is drawn to them from these supernal roots (נִמְשָׁכִין אֲלֵיהֶם מֵהַשָּׁרָשִׁים הָעֶלְיוֹנִים הָאֵלּוּ), and passes through the light of Keter mentioned above (וְעוֹבְרִים דֶּרֶךְ אוֹר הַכֶּתֶר הַנַּ״ל). And all this is only the aspect of vitality (וְכָל זֶה בְּחִי׳ חַיּוּת לְבַד), but not the aspect of actual shefa (אֲבָל לֹא בְּחִי׳ שֶׁפַע מַמָּשׁ). Except when the light of Keter is "Lo Mati" (not reaching) in its vessel (רַק כַּאֲשֶׁר יִהְיֶה אוֹר הַכֶּתֶר לָא מַטִּי בִּכְלִי שֶׁלּוֹ), for then they ascend and receive great shefa from their roots (כִּי אָז יַעֲלוּ וִיקַבְּלוּ שֶׁפַע גָּדוֹל מִשָּׁרְשֵׁיהֶם), as we will write, with the help of Hashem (כְּמוֹ שֶׁנִּכְתֹּב בְּע״ה). And we shall return to the matter (וְנַחְזֹר אֶל הָעִנְיָן), for behold we have explained above (כִּי הֲלֹא בֵּאַרְנוּ לְעֵיל), that when the Light is "Mati" (reaching) in Keter (כִּי כַּאֲשֶׁר הָאוֹר מַטִּי בְּכֶתֶר), then nine Lights are placed in the vessel of Keter (אָז נִתָּנִין ט׳ אוֹרוֹת בִּכְלִי שֶׁל כֶּתֶר), and when it returns to be "Lo Mati" (not reaching) (וּכְשֶׁחָזַר לִהְיוֹת לֹא מַטִּי), then eight Lights are placed to Chokhmah (אָז נִתָּנִין ח׳ אוֹרוֹת אֶל הַחָכְמָה), and Chokhmah also turns her face downward to Binah and illuminates within her (וְגַם הַחָכְמָה הוֹפֶכֶת פָּנֶיהָ לְמַטָּה לְבִינָה וּמְאִירָה בָּהּ), but she does not give them to Binah until the second time that it is "Mati" (reaching) in Keter (אַךְ אֵינָהּ נוֹתְנָם אֶל הַבִּינָה עַד הֱיוֹת פ״ב מַטִּי בְּכֶתֶר). And it is necessary to understand therefore (וְצָרִיךְ לְהָבִין אֵפוֹא), what is the matter of this turning face-to-face to illuminate Binah (מַה עִנְיָן הֲפִיכַת פָּב״פ אֵלּוּ לְהָאִיר אֶל הַבִּינָה), since it still does not give the seven Lights into her (כֵּיוָן שֶׁעֲדַיִן אֵינוֹ נוֹתֵן הַז׳ אוֹרוֹת בָּהּ). And the matter is (וְהָעִנְיָן הוּא), for indeed it is necessary that you understand (כִּי הֲלֹא צָרִיךְ שֶׁתָּבִין), that after we have explained that the Lights now come interchanged (כִּי אַחַר שֶׁבֵּאַרְנוּ שֶׁבָּאִים עַתָּה הָאוֹרוֹת מְחוּלָּפִים), it is found that the Light of Chokhmah is placed in Keter (נִמְצָא כִּי אוֹר הַחָכְמָה נִתָּן בְּכֶתֶר), and the Light of Binah is placed in Chokhmah (וְאוֹר הַבִּינָה נִתָּן בַּחָכְמָה), and the Light of Chesed is placed in Binah (וְאוֹר הַחֶסֶד נִתָּן בַּבִּינָה). If so, it is difficult (אִם כֵּן קָשֶׁה), for the worlds have been reversed (כִּי הָעוֹלָמוֹת נֶהְפְּכוּ), for in the place of the masculine the feminine entered (כִּי בִּמְקוֹם דְּכוּרָא נִכְנַס הַנּוּקְבָּא), and in the place of the feminine the masculine entered (וּבִמְקוֹם הַנּוּקְבָּא נִכְנַס דְּכוּרָא).

And the matter is (וְהָעִנְיָן הוּא), for it is fitting that you know (כִּי רָאוּי שֶׁתֵּדַע), that when there was the first withdrawal in order to make a vessel (שֶׁכַּאֲשֶׁר הָיָה הִסְתַּלְּקוּת הָא׳ לַעֲשׂוֹת כְּלִי), that portion was not made a vessel nor completed to be called a vessel (לֹא הָיָה הַחֵלֶק הַהוּא נַעֲשֶׂה כְּלִי וְנִגְמָר לְהִקָּרֵא כְּלִי), until the Light distanced itself from it by three places (עַד הִתְרַחֲקוּת מִמֶּנּוּ הָאוֹר ג׳ מְקוֹמוֹת), meaning (פֵּרוּשׁ), that the Light began to withdraw from the portion that would afterward be called Malkhut (כִּי הָאוֹר הָיָה מַתְחִיל לְהִסְתַּלֵּק מֵחֵלֶק אֲשֶׁר אַחַר כָּךְ יִקָּרֵא מַלְכוּת), and then it would begin to darken (וְאָז הָיָה מַתְחִיל לְהִתְחַשֵּׁךְ), and after the Light had withdrawn from the vessel that would afterward be called the vessel of Yesod (וְאַחַר שֶׁהָיָה מִסְתַּלֵּק הָאוֹר מִן הַכְּלִי אֲשֶׁר אַחַר כָּךְ יִקָּרֵא בְּשֵׁם כְּלִי יְסוֹד), then the first portion darkened more (אָז הָיָה הַחֵלֶק הָרִאשׁוֹן מַחְשִׁיךְ יוֹתֵר), until it was found that when the Light that touches Malkhut was distant from her by three complete places (עַד שֶׁנִּמְצָא כִּי כַּאֲשֶׁר הָיָה הָאוֹר הַנּוֹגֵעַ אֶל הַמַּלְכוּת רָחוֹק מִמֶּנָּה ג׳ מְקוֹמוֹת שְׁלֵמוֹת), which is when it ascended to the portion that touches Tiferet (שֶׁהוּא כַּאֲשֶׁר נִתְעַלָּה בְּחֵלֶק הַנּוֹגֵעַ אֶל הַת״ת), then the vessel of Malkhut was completed to be made a vessel (אָז נִגְמַר הַכְּלִי דְּמַלְכוּת לְהֵעָשׂוֹת כְּלִי), for anything less than three is considered joined (כִּי כָּל פָּחוֹת מִג׳ כְּלָבוּד דָּמֵי).

Until it is found (עַד שֶׁנִּמְצָא), that when the Light of Chesed distanced itself from—(as mentioned above) (שֶׁבְּהִתְרַחֵק אוֹר הַחֶסֶד אֶל [נ״ל עַל] הַכֶּתֶר)—which are three distances (שֶׁהֵם ג׳ מַרְחָקִים), then the vessel of Chesed was completed to be made a vessel of Chesed (אָז נִגְמַר הַכְּלִי שֶׁל חֶסֶד לַעֲשׂוֹת כְּלִי שֶׁל חֶסֶד). It is found (נִמְצָא), that Keter, Chokhmah, and Binah (כִּי הַכח״ב), (some say: Chokhmah and Binah) (נ״א הַחו״ב), had still not been made vessels (עֲדַיִן לֹא נַעֲשׂוּ כֵּלִים), since the Light had not yet distanced itself from them by three complete levels (לְפִי שֶׁעֲדַיִן לֹא נִתְרַחֵק הָאוֹר מֵהֶם ג׳ מַדְרֵגוֹת שְׁלֵמוֹת), and anything less than three is considered lavud (וְכָל פָּחוֹת מִג׳ כְּלָבוּד דָּמֵי), and a complete vessel had not yet been made in each one of these three upper ones (וְלֹא הָיָה עֲדַיִן נַעֲשֶׂה כְּלִי גָּמוּר בְּכָל אֶחָד מֵאֵלּוּ הַג״ר). But nevertheless, certainly the portion of Binah is more called a complete vessel than the first two (אַךְ עִם כָּל זֶה בּוֹדַאי שֶׁיּוֹתֵר יִקָּרֵא חֵלֶק בִּינָה כְּלִי גָּמוּר מִב׳ הָרִאשׁוֹנִים), since there are already three distances from it to the Light that withdrew, which is above Keter (לְפִי שֶׁכְּבָר הֵם ג׳ רְחוֹקִים מִמֶּנּוּ אֶל הָאוֹר שֶׁנִּסְתַּלֵּק וְהוּא לְמַעְלָה מִן הַכֶּתֶר), and it is found that there is a difference between Binah and Chokhmah and Keter, as we will explain, with the help of Hashem (נִמְצָא שֶׁיֵּשׁ הֶפְרֵשׁ בֵּין בִּינָה אֶל הַחָכְמָה וְהַכֶּתֶר כְּמוֹ שֶׁנְּבָאֵר בְּע״ה).

And through this, one difficulty will be resolved (וּבָזֶה יִתּוֹרֵץ קֻשְׁיָא אַחַת), namely (וְהוּא), for behold, at the time of the withdrawal of the Lights in order to make the existence of a vessel, the Light of Keter was illuminating within them (שֶׁהֲרֵי בְּעֵת הִסְתַּלְּקוּת אוֹרוֹת לַעֲשׂוֹת מְצִיאוּת כְּלִי הָיָה אוֹר הַכֶּתֶר מֵאִיר בָּהֶם), and how could they be made into vessels (וְאֵיךְ הָיוּ יְכוֹלִים לְהֵעָשׂוֹת כֵּלִים). And now, at the time of the expansion of the Light, when the Light of Keter was not expanding into them, as mentioned above, how were they called Lights (וְעַתָּה בְּעֵת הִתְפַּשְּׁטוּת הָאוֹר אֲשֶׁר לֹא הָיָה אוֹר הַכֶּתֶר מִתְפַּשֵּׁט בָּהֶם כַּנַּ״ל אֵיךְ הָיוּ נִקְרָאִים אוֹרוֹת).

But the answer is (אַךְ הַתְּשׁוּבָה הוּא), that a vessel is not completed to be made until the Light distances itself from it by three complete aspects (כִּי לֹא נִגְמַר לַעֲשׂוֹת כְּלִי עַד הִתְרַחֵק הָאוֹר מִמֶּנּוּ ג׳ בְּחִינוֹת גְּמוּרוֹת), but when the Light actually enters within them (אַךְ כַּאֲשֶׁר יִכָּנֵס בְּתוֹכָם מַמָּשׁ), even though the Light of Keter does not enter within them (אַף עַל פִּי שֶׁאֵין אוֹר הַכֶּתֶר נִכְנָס בָּהֶם), nevertheless the Light within them is called Light (עִם כָּל זֶה הָאוֹר שֶׁבְּתוֹכָם נִקְרָא אוֹר). And the above difficulty that we asked applies well to the three upper ones (וְהַקֻּשְׁיָא הַנַּ״ל שֶׁהִקְשִׁינוּ תִּצְדַּק הֵיטֵב בַּג״ר), for since the Light of Keter is still close to them, how are they made into vessels (שֶׁעֲדַיִן אוֹר הַכֶּתֶר קָרוֹב אֲלֵיהֶם אֵיךְ הֵם נַעֲשִׂים כֵּלִים), and afterward, when the Light returns to enter, how are they called Lights (וְאַחַר כָּךְ בְּעֵת שֶׁיַּחֲזֹר הָאוֹר לִיכָּנֵס אֵיךְ נִקְרָאִים אוֹרוֹת). And on the contrary (וְאַדְּרַבָּה), their Light is even diminished more than at first (אוֹר שֶׁלָּהֶם מוּעָט יוֹתֵר מִבַּתְּחִלָּה), since these Lights come lacking the Light of Keter (כִּי בָּאִים אֵלּוּ הָאוֹרוֹת חֲסֵרִים מֵאוֹר הַכֶּתֶר), which was illuminating at the time of withdrawal (אֲשֶׁר הָיָה מֵאִיר בְּעֵת הִסְתַּלְּקוּת). But the matter is (אַךְ הָעִנְיָן הוּא), that always the secret of withdrawal makes a vessel by their turning away from the vessel (כִּי לְעוֹלָם סוֹד הִסְתַּלְּקוּת עוֹשֶׂה כְּלִי בְּהֲפִיכָתָן פָּנִים מִן הַכְּלִי).

And behold (וְהִנֵּה), when the Lights returned to enter (כַּאֲשֶׁר חָזְרוּ הָאוֹרוֹת לִיכָּנֵס), the Light of Chokhmah entered Keter (נִכְנַס אוֹר הַחָכְמָה בַּכֶּתֶר), and then the Light of Keter that remained within it at the time of withdrawal, as mentioned above (וְאָז אוֹר הַכֶּתֶר שֶׁבְּתוֹכוֹ שֶׁנִּשְׁאַר בְּעֵת הִסְתַּלְּקוּת כַּנַּ״ל), for the vessel is not completed until the Light distances itself from it by three levels, which does not apply to the three upper ones, as mentioned above (כִּי אֵין הַכְּלִי נִגְמָר עַד הִתְרַחֵק הָאוֹר מִמֶּנּוּ ג׳ מַדְרֵגוֹת וְזֶה לֹא שַׁיָּךְ בַּג״ר כַּנַּ״ל), then the Light of Keter that remained there enters into the Light of Chokhmah that now enters (אָז נִכְנַס אוֹר הַכֶּתֶר שֶׁנִּשְׁאַר שָׁם תּוֹךְ אוֹר הַחָכְמָה הַנִּכְנָס עַתָּה), and it clothes within it and becomes a Neshamah [Soul] for it (וּמִתְלַבֵּשׁ בְּתוֹכָהּ וְנַעֲשֶׂית נְשָׁמָה אֵלֶיהָ), since it is the Light of Keter and becomes masculine (לְפִי שֶׁהוּא אוֹר הַכֶּתֶר וְנַעֲשֶׂה דְּכוּרָא), and the Chokhmah surrounding it becomes feminine (וְהַחָכְמָה שֶׁסְּבִיבוֹתֶיהָ נַעֲשֵׂית נוּקְבָּא). And then the more choice Light clothes within the Chokhmah (וְאָז אוֹר הַמֻּבְחָר יוֹתֵר מִתְלַבֵּשׁ תּוֹךְ הַחָכְמָה), and that which darkened slightly due to the distancing of the Lights from there remains as the aspect of a vessel for two reasons (וּמַה שֶׁהֶחְשִׁיךְ מְעַט מֵחֲמַת רִיחוּק הָאוֹרוֹת מִשָּׁם זֶה יִשָּׁאֵר בְּחִינַת כְּלִי לִב׳ טְעָמִים): one (א׳), because of the distancing of the Light from there, which caused it darkness (מֵחֲמַת הִתְרַחֲקוּת אוֹר מִשָּׁם וְגָרַם לוֹ גְּרָמַת חֹשֶׁךְ), and furthermore (וְעוֹד), because even the more choice part of it withdraws and clothes within the Light of Chokhmah that enters there (כִּי אֲפִלּוּ הַמֻּבְחָר מִמֶּנּוּ מִסְתַּלֵּק וּמִתְלַבֵּשׁ תּוֹךְ אוֹר הַחָכְמָה הַנִּכְנָס שָׁם). And then the first Light that remains from Keter is completed (or some say: diminished) and becomes a vessel for Keter (וְאָז נִגְמַר [נ״א נִגְרַע] הָאוֹר הָרִאשׁוֹן הַנִּשְׁאָר מִן הַכֶּתֶר וְנַעֲשֵׂית כְּלִי לַכֶּתֶר), for the Light of Chokhmah separates between them (כִּי אוֹר הַחָכְמָה מַפְסִיק בֵּינֵיהֶן), such that, on the contrary (בְּאוֹפֶן כִּי אַדְּרַבָּה), the coming of the Lights in their present expansion is what causes these three upper ones to become vessels (בִּיאַת הָאוֹרוֹת בְּהִתְפַּשְּׁטוּתָן עַתָּה הוּא הַגּוֹרֵם בַּג״ר אֵלּוּ לְהֵעָשׂוֹת כֵּלִי), and they were not made vessels at the time of their withdrawal, as explained above (וְלֹא נַעֲשׂוּ כֵּלִים בְּעֵת הִסְתַּלְּקוּתָם כַּנַּ״ל).

And there is yet one additional reason (וְעוֹד טַעַם אֶחָד), for behold (כִּי הֲלֹא), when the Light of the aspect of Keter remained above, as mentioned above (כַּאֲשֶׁר אוֹר בְּחִינַת הַכֶּתֶר נִשְׁאַר לְמַעְלָה כַּנַּ״ל), since it never entered within these vessels at all (כִּי מֵעוֹלָם לֹא נִכְנַס עוֹד תּוֹךְ הַכֵּלִים הָאֵלּוּ), but rather remained at the end of the ten roots of the Lights above (רַק נִשְׁאַר בְּסוֹף הַי׳ שָׁרָשִׁים שֶׁל הָאוֹרוֹת לְמַעְלָה), and turned its back downward (וְהָפַךְ אֲחוֹרָיו לְמַטָּה), therefore the Lights now are fewer than at first (לָכֵן הָאוֹרוֹת עַתָּה הֵם מוּעָטִים יוֹתֵר מִבַּתְּחִלָּה), and even than at the time of withdrawal (וַאֲפִלּוּ בְּעֵת הִסְתַּלְּקוּת). And similarly (וְכַעֲדַ״ז), in the second vessel of Chokhmah (בִּכְלִי הַב׳ שֶׁל חָכְמָה), into which the Light of Binah entered (שֶׁנִּכְנַס בְּתוֹכוֹ אוֹר הַבִּינָה), then the Light of Chokhmah clothes within it (וְאָז אוֹר הַחָכְמָה מִתְלַבֵּשׁ בְּתוֹכוֹ), and the Light that remains darkens and becomes a vessel because of its distancing (וְהָאוֹר הַנִּשְׁאָר נֶחְשָׁךְ וְנַעֲשֶׂה כְּלִי מֵחֲמַת הִתְרַחֲקוֹ), even though it is not a complete distancing (אַף עַל פִּי שֶׁאֵינוֹ הַרְחָק גָּמוּר).

And behold (וַהֲרֵי), now there is male and female together in Keter (עַתָּה יֵשׁ זָכָר וּנְקֵבָה יַחַד בְּכֶתֶר), and male and female in Chokhmah (וְזָכָר וּנְקֵבָה בְּחָכְמָה). It is found (נִמְצָא), that Keter and Chokhmah never become nullified from their existence to become from males into females (כִּי מֵעוֹלָם כֶּתֶר וְחָכְמָה אֵינָם מִתְבַּטְּלִים מִמְּצִיאוּתָם לְהֵעָשׂוֹת מִזְּכָרִים נְקֵבוֹת), for behold their own Lights themselves remain in their places (כִּי הֲרֵי הָאוֹרוֹת שֶׁלָּהֶם עַצְמָם נִשְׁאָרִים בִּמְקוֹמָם), even though they are not complete as at first (אַף עַל פִּי שֶׁאֵינָם גְּמוּרִים כְּמוֹ מִתְּחִלָּה). And on the contrary (וְאַדְּרַבָּה), the other Lights that came now are added upon them (שְׁאָר הָאוֹרוֹת שֶׁבָּאוּ עַתָּה נִתְוַסְּפוּ עֲלֵיהֶם), and they become females upon them (וְנַעֲשִׂים נְקֵבוֹת עֲלֵיהֶם), (some say: to them) (נ״א אֲלֵיהֶם). And so too is the matter in Binah (וְכֵן הָעִנְיָן גַּם כֵּן בְּבִינָה), except that there is in her a distinction (רַק שֶׁיֵּשׁ בָּהּ הֶפְרֵשׁ), namely (וְהוּא), that the Light of Binah remained in her diminished at the time of withdrawal, as mentioned above (שֶׁנִּשְׁאַר בָּהּ אוֹר הַבִּינָה מוּעָט בְּעֵת הִסְתַּלְּקוּת כַּנַּ״ל). And now the Light of Chesed enters into her (וְעַתָּה נִכְנַס בָּהּ אוֹר הַחֶסֶד).

And behold (וְהִנֵּה), Chesed is the son of Binah, as is known (חֶסֶד בֶּן הַבִּינָה כַּנּוֹדָע), and it is not possible that he be the male and the Light of Binah itself be female to him (וְלֹא יִתָּכֵן שֶׁיִּהְיֶה הוּא הַזָּכָר וְאוֹר הַבִּינָה עַצְמָהּ נְקֵבָה אֵלָיו). And if we say that the Light of Binah will be male and the Light of Chesed female, this also is not possible (וְאִם נֹאמַר שֶׁאוֹר הַבִּינָה יִהְיֶה זָכָר וְאוֹר הַחֶסֶד יִהְיֶה נְקֵבָה גַּם זֶה לֹא יִתָּכֵן). And therefore (וְלָזֶה), that turning face-to-face which we explained above is required (צָרִיךְ אוֹתָהּ הֲפִיכַת פָּב״פ שֶׁבֵּאַרְנוּ לְמַעְלָה), whereby Chokhmah turns her face downward at the time when the eight Lights are placed into her (שֶׁהוֹפֶכֶת חָכְמָה פָּנֶיהָ לְמַטָּה בְּעֵת שֶׁנִּתָּנִין אֵלֶיהָ הַח׳ אוֹרוֹת), (some say: before they are placed) (נ״א קֹדֶם שֶׁנִּתָּנִין). And then (וְאָז), male and female of Chokhmah couple there in their place (מִזְדַּוְּגִים שָׁם בִּמְקוֹמָם זָכָר וּנְקֵבָה שֶׁל חָכְמָה), and from their coupling they bring forth one Light called Yod (וּמוֹצִיאִין עַל יְדֵי זִוּוּגָם אוֹר אֶחָד הַנִּקְרָא יוֹ״ד). And then it is given downward by their turning their faces to Binah (וְאָז נִתָּן לְמַטָּה בְּהֲפִיכַת פְּנֵיהֶם לְבִינָה), and then that Yod clothes within the Light of Binah in the manner of the others (וְאָז אוֹתוֹ הַיוֹ״ד מִתְלַבֵּשׁ תּוֹךְ אוֹר הַבִּינָה עַל דֶּרֶךְ [נ״א בְּדֶרֶךְ] הָאֲחֵרוֹת), and the Yod becomes male and Binah female (וְנַעֲשֶׂה הַיוֹ״ד זָכָר וְהַבִּינָה נְקֵבָה).

And afterward (וְאַחַר כָּךְ), when the seven Lights were placed in the vessel of Binah (כַּאֲשֶׁר נִתְּנוּ הַז׳ אוֹרוֹת בִּכְלִי שֶׁל בִּינָה), then the Light of Chesed was given into her (אָז נִתָּן בָּהּ אוֹר שֶׁל הַחֶסֶד), and the Light of Chesed remains in her always in the aspect of Mayin Nukvin [Feminine Waters] (וְנִשְׁאַר בָּהּ אוֹר הַחֶסֶד תָּמִיד בִּבְחִינַת מַ״ן), (in another version: like manna in a jar) (בְּס״א כְּמָן בְּצִנְצֶנֶת). And even though (וְאַף עַל פִּי), that this Light of Binah is from the first Lights that remained there (שֶׁאוֹר זֶה שֶׁל הַבִּינָה הוּא מִן הָאוֹרוֹת הָרִאשׁוֹנִים שֶׁנִּשְׁאָרוּ שָׁם), and this Yod that came into her from the coupling of Ze'ir anpin and Nukvah within Chokhmah is renewed (וְזוֹ הַיוֹ״ד שֶׁבָּא לְתוֹכָהּ מִזִּוּוּג דְּזו״ן שֶׁבְּתוֹךְ הַחָכְמָה הוּא מְחֻדָּשׁ), and if so (וְאִם כֵּן), how can Binah, which is the root, become female to this renewed Light that is from Chokhmah (אֵיךְ תַּעֲשֶׂה הַבִּינָה שֶׁהִיא הַשֹּׁרֶשׁ נְקֵבָה אֶל אוֹר זֶה הַמְּחֻדָּשׁ שֶׁהוּא מֵחָכְמָה). And the answer is (וְהַתְּשׁוּבָה הוּא), that we have already explained (שֶׁכְּבָר בֵּאַרְנוּ), that this Light of Binah is not a great Light (שֶׁזֶּה הָאוֹר שֶׁל הַבִּינָה אֵינוֹ אוֹר גָּדוֹל), since there are three distances between it and the Light, as mentioned above (אַחַר שֶׁיֵּשׁ ג׳ מַרְחָקִים בֵּינוֹ וּבֵין הָאוֹר כַּנַּ״ל), even though they are not three complete distances (אַף עַל פִּי שֶׁאֵינָם ג׳ מַרְחָקִים גְּמוּרִים), unlike Chokhmah above (מַה שֶּׁאֵין כֵּן בְּחָכְמָה שֶׁלְּמַעְלָה).

And furthermore (וְעוֹד), because this Light of Binah remained here at the time of the withdrawal (כִּי אוֹר הַבִּינָה הַזּוֹ נִשְׁאֲרָה כָּאן בְּעֵת הִסְתַּלְּקוּת), whose intention was not to illuminate (אֲשֶׁר לֹא הָיְתָה כַּוָּנָתוֹ לְהָאִיר), but rather the Nukvah (אֶלָּא הַנּוּקְבָּא), (some say: which remained here at the time of the withdrawal was not intended to illuminate, but rather the Nukvah) (נ״א אֲשֶׁר נִשְׁאֲרָה כָּאן בְּעֵת הַהִסְתַּלְּקוּת לֹא הָיְתָה כַּוָּנָתָהּ לְהָאִיר רַק הַנּוּקְבָּא), whereas the supernal Nukvah in Chokhmah came at the time of expansion, whose intention was to illuminate (הָעֶלְיוֹנָה שֶׁבְּחָכְמָה בָּאתָה בְּעֵת הִתְפַּשְּׁטוּת שֶׁכַּוָּנָתוֹ לְהָאִיר). Therefore (לָכֵן), the son that emerges from between the two of them can be more inward than this Binah (הַבֵּן הַיּוֹצֵאת מִבֵּין שְׁנֵיהֶן יָכוֹל לִהְיוֹת יוֹתֵר פְּנִימִי מִבִּינָה זוֹ), and certainly more so than the Chesed that comes now (מִכָּל שֶׁכֵּן מִן הַחֶסֶד שֶׁבָּא עַתָּה), even though it too comes from the aspect of expansion (אַף עַל פִּי שֶׁבָּא גַּם הוּא מִבְּחִינַת שֶׁל הִתְפַּשְּׁטוּת), nevertheless (אֲבָל עִם כָּל זֶה), behold it is three levels below Chokhmah (הִנֵּה הוּא ג׳ מַדְרֵגוֹת לְמַטָּה מֵהַחָכְמָה).

The general principle of the matter is (כְּלַל הַדְּבָרִים), that in Keter there is the Name Yod–Heh (כִּי בְּכֶתֶר יֵשׁ שָׁם י״ה), which is Ze'ir anpin and Nukvah, Keter and Chokhmah (שֶׁהוּא זו״ן כֶּתֶר וְחָכְמָה). And in Chokhmah there is Ze'ir anpin and Nukvah, and it is another Name Yod–Heh (וּבְּחָכְמָה יֵשׁ זו״ן וְהוּא שֵׁם י״ה אַחֵר), and that is Chokhmah and Binah (וְהוּא חו״ב). And Binah has another Name Yod–Heh (וּבִינָה שֵׁם י״ה אַחֵר), which is Ze'ir anpin and Nukvah (שֶׁהוּא זו״ן), and that is the Chokhmah (נ״א יו״ד מִן חָכְמָה) that is renewed from the supernal coupling of Ze'ir anpin and Nukvah within Chokhmah, Yod (וְהוּא הַחָכְמָה הַמִּתְחַדֶּשֶׁת מִן הַזִּוּוּג הָעֶלְיוֹן שֶׁבְּזו״ן שֶׁבְּחָכְמָה יו״ד), and Binah is female to it, and she is the letter Heh (וּבִינָה הִיא נְקֵבָה אֵלָיו וְהִיא אוֹת ה׳), and behold the Name Yod–Heh is also here (הֲרֵי שֵׁם י״ה גַּם כָּאן). And furthermore (וְעוֹד), there is within her the Light of Chesed, which is the aspect of a son (יֵשׁ בָּהּ אוֹר הַחֶסֶד שֶׁהוּא בְּחִינַת בֵּן). And each one of these three upper ones is called the letter Yod in its filling (וְגַם כָּל אֶחָד מֵאֵלּוּ הַג״ר נִקְרָא אוֹת יוֹ״ד בְּמִלּוּי), for Keter has within it Ze'ir anpin and Nukvah, Yod–Vav (כִּי הַכֶּתֶר יֵשׁ בָּהּ זו״ן יו״ו), and the vessel itself is the Dalet of the Yod (וְהַכְּלִי עַצְמוֹ הוּא הַד׳ שֶׁל הַיוֹ״ד). Likewise (וְכֵן), Chokhmah has within it a Yod, which is Yod–Vav, Ze'ir anpin and Nukvah (גַּם חָכְמָה יֵשׁ בָּהּ יוֹ״ד שֶׁהוּא יו״ו זו״ן), and the Dalet is the vessel (וְהַד׳ הוּא הַכְּלִי). But Binah is called Yod in the aspect of the three Lights within her (אַךְ הַבִּינָה נִקְרֵאת יוֹ״ד בִּבְחִינַת ג׳ אוֹרוֹת שֶׁבָּהּ), and their order is Yod–Dalet–Vav (וְסִדְרָן י״ד״ו), and they are Chokhmah, Binah, and Chesed (וְהֵם חָכְמָה בִּינָה חֶסֶד). But the vessel is not mentioned here now (אַךְ הַכְּלִי אֵינוֹ נִזְכָּר עַתָּה). And there is also another reason (וְגַם טַעַם אַחֵר), why the drop of Yod from the coupling of Chokhmah is the husband of this lower Binah (לָמָּה טִפַּת יוֹ״ד מִזִּוּוּג חָכְמָה הוּא בַּעְלָהּ שֶׁל הַבִּינָה הַזּוֹ הַתַּחְתּוֹנָה), because when the Ze'ir anpin and Nukvah within Chokhmah couple, they do not bring forth that drop from their own essence (לְפִי שֶׁכְּשֶׁמִּזְדַּוְּגִים זו״ן שֶׁבְּחָכְמָה אֵינָם מוֹצִיאִין טִפָּה הַהִיא מֵעַצְמוּתָם), but rather from above, which is from Keter (רַק מִלְּמַעְלָה שֶׁהוּא מִן הַכֶּתֶר). Therefore its power is greater than the Light of the lower Binah (לָכֵן גָּדוֹל כֹּחוֹ מֵאוֹר הַבִּינָה הַתַּחְתּוֹנָה).

Chapter 4

שער ז פרק ד

[7:4] However, in the other Sefirot there was no existence at all of Ze’ir Anpin and Nukvah (אָמְנָם בִּשְׁאָר סְפִירוֹת לֹא הָיָה בָהֶם שׁוּם מְצִיאוּת זו״ן), for all of them are masculine (כִּי כֻּלָּם זְכָרִים), and moreover they are complete vessels (וְגַם שֶׁהֵם כֵּלִים גְּמוּרִים), and there is no Light within them except that which enters anew (וְאֵין בָּהֶם אוֹר רַק אוֹתוֹ שֶׁנִּכְנָס מְחֻדָּשׁ). It is found that the Light of Gevurah enters into Chesed (נִמְצָא אוֹר הַגְּבוּרָה נִכְנָס בְּחֶסֶד), and similarly in this manner (וְכַעֲדַ״ז), until it is found that the Light of Malkhut is in the vessel of Yesod (עַד שֶׁנִּמְצָא כִּי אוֹר הַמַּלְכוּת בִּכְלִי שֶׁל יְסוֹד). And here there is also a first difficulty (וּבְכָאן יֵשׁ קֻשְׁיָא רִאשׁוֹנָה גַּם כֵּן), how the masculine is made into the feminine (אֵיךְ יֵעָשֶׂה מִזָּכָר נְקֵבָה).

But know (אַךְ דַּע), that for this reason the Ze’ir Anpin and Nukvah within Binah needed to couple (שֶׁלָּכֵן הֻצְרְכוּ זו״ן שֶׁבְּבִינָה לְהִזְדַּוֵּג), to bring forth one Heh like her (לְהוֹצִיא ה׳ אֶחָד דּוּגְמָתָהּ), and it was divided into two, which are Dalet and Vav (וְנֶחְלַק לִב׳ שֶׁהֵם ד״ו). And the letter Vav entered the vessel of Yesod in the secret of the male of Malkhut that is there (וְאוֹת ו׳ נִכְנְסָה בִּכְלִי יְסוֹד בְּסוֹד זָכָר שֶׁל מַלְכוּת אֲשֶׁר שָׁם), for this letter Vav is several levels higher than the Light of Malkhut that is in Yesod (כִּי יוֹתֵר גָּבוֹהַּ כַּמָּה מַדְרֵגוֹת הוּא אוֹת ו׳ זוֹ מֵאוֹר הַמַּלְכוּת שֶׁבִּיסוֹד), therefore they are Ze’ir Anpin and Nukvah (לָכֵן הֵם זו״ן). And afterward the letter Dalet descended into Malkhut and completed her there in her place (וְאַחַר כָּךְ אוֹת ד׳ יָרְדָה בְּמַלְכוּת וְהִשְׁלִימָהּ שָׁם בִּמְקוֹמָהּ). Behold, in four aspects there are Ze’ir Anpin and Nukvah (הֲרֵי כִּי בְּד׳ בְּחִינוֹת יֵשׁ בָּהֶם זו״ן), and they are Keter, Chokhmah, Binah, and Yesod (וְהֵם כֶּתֶר חָכְמָה בִּינָה יְסוֹד), and this is for the reason of the above difficulty that exists in these four (וְהוּא לְטַעַם הַקֻּשְׁיָא הַנַּ״ל שֶׁיֵּשׁ בְּאֵלּוּ הַד׳), unlike the others (מַה שֶּׁאֵין כֵּן בִּשְׁאָר).

And now we must explain the reality of "Lo Mati" (not reaching) in Keter, what its matter is (וְעַתָּה צְרִיכִין אֲנַחְנוּ לְבָאֵר מְצִיאוּת לֹא מַטִּי בְּכֶתֶר מַה עִנְיָנוֹ). And the matter is (וְהָעִנְיָן הוּא), that after we have explained that there are Ze’ir Anpin and Nukvah in the vessel of Keter, and they are Keter and Chokhmah (כִּי אַחַר שֶׁבֵּאַרְנוּ שֶׁיֵּשׁ בִּכְלִי שֶׁל כֶּתֶר זו״ן וְהֵם כֶּתֶר חָכְמָה), these need to ascend to their root to draw sustenance from there (וְאֵלּוּ צְרִיכִין לַעֲלוֹת אֶל שָׁרְשָׁם לִינֹק מִשָּׁם). And indeed (וְאָמְנָם), this desire that they have to take Light from their root is what causes them to ascend (הַחֵשֶׁק הַזֶּה שֶׁיֵּשׁ לָהֶם לִקַּחַת אוֹר מִן הַשֹּׁרֶשׁ שֶׁלָּהֶם הוּא הַגּוֹרֵם לָהֶם לַעֲלוֹת), for behold all the ten roots all face downward to illuminate these Akudim (שֶׁהֲרֵי כָּל הַי׳ שָׁרָשִׁים כֻּלָּם פְּנֵיהֶם לְמַטָּה לְהָאִיר בַּעֲקוּדִים הַלָּלוּ).

And indeed (וְאָמְנָם), after they ascend and draw sustenance from there (אַחַר שֶׁעוֹלִין וְיוֹנְקִין מִשָּׁם), then that Keter of the Akudim which remains at the end of the roots turns its back toward them (אָז אוֹתוֹ הַכֶּתֶר דְּעֲקוּדִים הַנִּשְׁאָר בְּסוֹף הַשָּׁרָשִׁים הוּא הוֹפֵךְ אֲחוֹרָיו אֲלֵיהֶם), and then they can no longer draw sustenance (וְאָז אֵינָם יְכוֹלִים עוֹד לִינֹק), and therefore they return and descend and enter into their vessels (לָכֵן חוֹזְרִין וְיוֹרְדִין וְנִכְנָסִין בַּכֵּלִים שֶׁלָּהֶם), as we will explain, with the help of Hashem (כמ״ש בע״ה). And the matter is (וְהָעִנְיָן הוּא), for behold all the supernal roots turn their faces downward to bestow Light in the secret of vitality alone for them, and not for the need of coupling (כִּי הִנֵּה כָּל הַשָּׁרָשִׁים הָעֶלְיוֹנִים הוֹפְכִין פְּנֵיהֶם לְמַטָּה לְהַשְׁפִּיעַ אוֹר בְּסוֹד חַיּוּת לְבַד שֶׁלָּהֶם וְלֹא לְצֹרֶךְ זִוּוּג).

However (אָמְנָם), also the root of Keter of Akudim has a desire to bestow downward (גַּם שֹׁרֶשׁ הַכ״ע יֵשׁ לוֹ חֵשֶׁק לְהַשְׁפִּיעַ לְמַטָּה), for always the roots desire to illuminate the branches (כִּי לְעוֹלָם הַשָּׁרָשִׁים רְצוֹנָם לְהָאִיר בָּעֲנָפִים). But the cause of the matter is (אַךְ סִבַּת הַדָּבָר הוּא), that the Light of Keter at the end of all those roots turns its back downward (הֱיוֹת אוֹר הַכֶּתֶר בְּסוֹף אוֹתָן הַשָּׁרָשִׁים כֻּלָּן הוֹפֵךְ אֲחוֹרָיו לְמַטָּה), and then when the supernal root of Keter of Akudim sees that the Light given there does not bestow downward (וְאָז כִּרְאוֹת הַשֹּׁרֶשׁ הָעֶלְיוֹן בְּכ״ע כִּי הָאוֹר הַנִּתָּן שָׁם אֵינוֹ מַשְׁפִּיעַ לְמַטָּה), then it gathers its portion upward (אָז הוּא אוֹסֵף חֶלְקוֹ לְמַעְלָה), as it is written, “the righteous one perishes” (כְּמוֹ שֶׁאָמַר הַצַּדִּיק אָבַד). For when he does not couple with Malkhut, he too loses (כִּי כַּאֲשֶׁר אֵינוֹ מִזְדַּוֵּג עִם הַמַּלְכוּת גַּם הוּא מַפְסִיד), since Abba and Imma are not given to him except when he bestows downward (כִּי אֵין נוֹתְנִין לוֹ או״א רַק כַּאֲשֶׁר יַשְׁפִּיעַ לְמַטָּה).

And similarly here (וְכַעֲדַ״ז בְּכָאן), for when Keter does not bestow downward (כִּי כַּאֲשֶׁר הַכֶּתֶר אֵינוֹ מַשְׁפִּיעַ לְמַטָּה), then also the root of supernal Keter gathers its portion (אָז גַּם שֹׁרֶשׁ הַכֶּתֶר הָעֶלְיוֹן אוֹסֵף חֶלְקוֹ), not by its own desire (וְלֹא בִּרְצוֹנוֹ), for its desire is to bestow (כִּי רְצוֹנוֹ לְהַשְׁפִּיעַ), but because of the deficiency of the lower ones who cannot receive (רַק בִּשְׁבִיל חֶסְרוֹן הַתַּחְתּוֹנִים שֶׁאֵינָם יְכוֹלִים לְקַבֵּל). And there is also another reason (וְגַם טַעַם הַדָּבָר), that if that Light were to be drawn continuously (שֶׁאִם יִמָּשֵׁךְ הָאוֹר הַהוּא תָּמִיד), behold the vessels would return to the aspect of Lights as at first (הִנֵּה יַחְזְרוּ הַכֵּלִים אֶל בְּחִינַת אוֹרוֹת כְּבַתְּחִלָּה), and would be nullified as at first (וְיִתְבַּטְּלוּ כְּבַתְּחִלָּה). But now (אֲבָל עַתָּה), since the Light is not drawn into the vessels except after the ascent of the Lights of the vessels upward to draw sustenance (שֶׁאֵין אוֹר נִמְשָׁךְ בַּכֵּלִים רַק אַחַר עֲלִיַּת אוֹר הַכֵּלִים לְמַעְלָה לִינֹק), in this manner the vessels are not nullified (וּבָזֶה אֵין הַכֵּלִים בְּטֵלִים).

And behold (וְהִנֵּה), after these Lights have drawn sustenance above (אַחַר שֶׁיָּנְקוּ אֵלּוּ הָאוֹרוֹת לְמַעְלָה), then that Keter turns its face upward again (אָז חוֹזֵר הַכֶּתֶר הַהוּא לְהָפֵךְ פָּנָיו לְמַעְלָה), and then they descend downward by necessity (וְאָז יוֹרְדִין לְמַטָּה בְּעַל כָּרְחָם), since they have nothing from which to draw sustenance (כִּי אֵין לָהֶם מַה לִּינֹק). And there is yet another reason (וְעוֹד טַעַם אַחֵר), for also these Lights have a desire to return to the vessels, like the soul when it departs from the body (לְפִי שֶׁגַּם לָאֵלּוּ הָאוֹרוֹת יֵשׁ לָהֶם חֵשֶׁק לַחֲזוֹר אֶל הַכֵּלִים דּוּגְמַת הַנְּשָׁמָה כְּשֶׁיּוֹצֵאת מִן הַגּוּף). Therefore (לָכֵן), after their drawing sustenance they return to descend (אַחַר יְנִיקָתָן חוֹזְרִין לָרֶדֶת), and then that Keter of Akudim at the end of the roots does not draw from the root of supernal Keter of the roots except vitality alone that is necessary for it, and no more (וְאָז אֵין אוֹתוֹ כֶּתֶר דְּעֲקוּדִים שֶׁבְּסוֹף הַשָּׁרָשִׁים יוֹנֵק מִשֹּׁרֶשׁ הַכֶּתֶר הָעֶלְיוֹן שֶׁל הַשָּׁרָשִׁים רַק חַיּוּת לְבַד הַצָּרִיךְ לוֹ וְלֹא יוֹתֵר).

And we shall now explain the reality of the ascent of Ze’ir Anpin and Nukvah (וְנְבָאֵר עַתָּה מְצִיאוּת עֲלִיַּת זו״ן), and we shall say (וְנֹאמַר), that behold, when it is "Lo Mati" (not reaching) in Keter (כִּי הֲלֹא כַּאֲשֶׁר לֹא מַטִּי בְּכֶתֶר), it is because the Ze’ir Anpin and Nukvah of Keter ascend upward (הוּא לְפִי שֶׁעוֹלִין זו״ן שֶׁל הַכֶּתֶר לְמַעְלָה), to the place of that Keter which is at the end of the supernal roots (בִּמְקוֹם זֶה הַכֶּתֶר שֶׁבְּסוֹף הַשָּׁרָשִׁים הָעֶלְיוֹנִים). And they cannot be there together (וְאֵינָם יְכוֹלִין לִהְיוֹת שָׁם בְּיַחַד), because it is greater than they are (כִּי הוּא גָּדוֹל מֵהֶם), therefore they remain in its place (לָכֵן הֵם נִשְׁאָרִים בִּמְקוֹמוֹ), and it ascends to the place of the root of Malkhut (וְהוּא עוֹלֶה בִּמְקוֹם שֹׁרֶשׁ הַמַּלְכוּת). And then the root of Malkhut also ascends to the root of Yesod (וְאָז גַּם שֹׁרֶשׁ הַמַּלְכוּת עוֹלֶה בְּשֹׁרֶשׁ הַיְסוֹד), and there they both remain in the secret of Yesod, which is Ze’ir Anpin and Nukvah (וְשָׁם נִשְׁאָרִים שְׁנֵיהֶם בְּסוֹד הַיְסוֹד שֶׁהוּא זו״ן). And then the root of supernal Keter bestows downward (וְאָז שֹׁרֶשׁ כֶּתֶר עֶלְיוֹן מַשְׁפִּיעַ לְמַטָּה), after there is already preparation for the lower ones to receive (אַחַר שֶׁכְּבָר יֵשׁ הֲכָנָה לַתַּחְתּוֹנִים לְקַבֵּל), and then the Nukvah of Keter is included in the male (וְאָז הַנּוּקְבָּא שֶׁל הַכֶּתֶר נִכְלֶלֶת בַּזָּכָר).

And the explanation of the matter is (וּפֵרוּשׁ הָעִנְיָן הוּא), for behold there are several kinds of inclusion (כִּי הִנֵּה יֵשׁ כַּמָּה כְּלָלוֹת): one (א׳), when there are two Lights in two vessels, each one by itself (כַּאֲשֶׁר יִהְיוּ ב׳ אוֹרוֹת בִּב׳ כֵּלִים כָּל אֶחָד בִּפְנֵי עַצְמוֹ), and afterward when the two Lights enter into one vessel (וְאַחַר כָּךְ כַּאֲשֶׁר יִכָּנְסוּ ב׳ הָאוֹרוֹת בִּכְלִי אֶחָד), this is called inclusion, that one is included within the other in one vessel (זֶה יִקָּרֵא כְּלָלוּת שֶׁנִּכְלָל זֶה בָּזֶה בִּכְלִי אֶחָד). And there is another existence (וְעוֹד יֵשׁ מְצִיאוּת אַחֵר), namely when there are two Lights, these—Ze’ir Anpin and Nukvah (וְהוּא בִּהְיוֹת בְּחִינַת ב׳ אוֹרוֹת אֵלּוּ זו״ן), (it may be said: in two vessels) (יֵשׁ לוֹמַר בִּב׳ כֵּלִים), and then what is written happens to them, as stated in Parashat Terumah, daf 147 (שֶׁאָז אֵרַע לָהֶם מַה שֶּׁכָּתוּב בְּפָרָשַׁת תְּרוּמָה דְּקמ״ז), for then there is in them the secret of love (כִּי אָז יֵשׁ בָּהֶם סוֹד אַהֲבָה), that is to say (פֵּרוּשׁ), the illumination of the male is included in the female and both are in one vessel (כִּי נִכְלֶלֶת הֶאָרַת זָכָר בַּנְּקֵבָה וּשְׁנֵיהֶם בִּכְלִי אֶחָד), and likewise the illumination of the Nukvah returns to be included in the vessel of the male (וְכֵן חוֹזֶרֶת הֶאָרַת נוּקְבָּא לְהִכָּלֵל בִּכְלִי שֶׁל הַזָּכָר).

Behold they are four Lights, two in each vessel, included one within the other (הֲרֵי הֵם ד׳ אוֹרוֹת ב׳ בְּכָל כְּלִי כְּלוּלִים זֶה בָּזֶה), and this is the secret of the four letters of Ahavah (וְהֵם סוֹד ד׳ אוֹתִיּוֹת שֶׁל אַהֲבָ״ה). And there is yet another kind of inclusion (וְעוֹד יֵשׁ מִין כְּלָלוּת אַחֵר), and this is the present state in which we are (וְהוּא זֶה הַמְּצִיאוּת שֶׁאָנוּ בּוֹ), that they are two Lights without vessels (שֶׁהֵם ב׳ אוֹרוֹת בְּלִי כֵּלִים), which are the Ze’ir Anpin and Nukvah of Keter that ascended upward (שֶׁהֵם זו״ן שֶׁל הַכֶּתֶר שֶׁעָלוּ לְמַעְלָה), and they are not in a vessel (וְאֵינָם בִּכְלִי), for their inclusion then is in the aspect that one receives illumination from the other (כִּי כְּלָלוּתָם אָז הִיא בִּבְחִינַת שֶׁיְּקַבֵּל הֶאָרָה זֶה מִזֶּה), and this is their inclusion (וְזֶהוּ כְּלָלוּת שֶׁלָּהֶם).

And behold now the Nukvah is included in the male (וְהִנֵּה עַתָּה הַנּוּקְבָּא נִכְלֶלֶת בַּדְּכוּרָא), for since the Nukvah is the Light of Chokhmah, as mentioned above (כִּי לִהְיוֹת שֶׁהַנּוּקְבָּא הוּא אוֹר שֶׁל הַחָכְמָה כַּנַּ״ל), and the male is the Light of Keter that remained in the vessel (וְהַזָּכָר הוּא אוֹר שֶׁל הַכֶּתֶר שֶׁנִּשְׁאַר בַּכְּלִי), therefore the male is the one who now receives from his root, which is the root of Keter (אִם כֵּן הַזָּכָר הוּא שֶׁמְּקַבֵּל עַתָּה מִן הַשֹּׁרֶשׁ שֶׁלּוֹ שֶׁהוּא שֹׁרֶשׁ הַכֶּתֶר). And this is drawn to him (וְזֶה נִמְשָׁךְ לוֹ), through the refinement of that Keter which remained above at the end of the roots (עַל יְדֵי שֶׁמִּזְדַּכֵּךְ אוֹתוֹ הַכֶּתֶר שֶׁנִּשְׁאַר לְמַעְלָה בְּסוֹף הַשָּׁרָשִׁים), and through the supernal illumination of the root of Keter (וְעַל יְדֵי הֶאָרָה הָעֶלְיוֹנָה שֶׁל שֹׁרֶשׁ הַכֶּתֶר). He is greatly refined (הוּא מִזְדַּכֵּךְ מְאֹד), and then abundant Light illuminates in this male of Keter (וְאָז מֵאִיר אוֹר רַב בְּזֶה הַזָּכָר שֶׁל הַכֶּתֶר). And then the female is included in the male (וְאָז נִכְלֶלֶת הַנְּקֵבָה בַּזָּכָר), and receives illumination from him (וּמְקַבֶּלֶת הֶאָרָה מִמֶּנּוּ), until it is found that now these three aspects are equal in their illumination (עַד שֶׁנִּמְצָאִים עַתָּה ג׳ בְּחִינוֹת אֵלּוּ שָׁוִים בְּהֶאָרָתָם), and they are the Ze’ir Anpin and Nukvah of the vessel of Keter, and that Keter which is upon them (וְהֵם זו״ן שֶׁל כְּלִי הַכֶּתֶר וְאוֹתוֹ הַכֶּתֶר שֶׁעֲלֵיהֶם). And after they are equal (וְאַחַר שֶׁהֵם שָׁוִים), they receive their Light from the side of the root of supernal Keter (יִקַבְּלוּ הָאוֹר שֶׁלָּהֶם מִצַּד שֹׁרֶשׁ כֶּתֶר עֶלְיוֹן). And then it is necessary that the Nukvah of Keter also receive from her supernal root, which is supernal Chokhmah (וְאָז צָרִיךְ שֶׁהַנּוּקְבָּא שֶׁל הַכֶּתֶר תְּקַבֵּל גַּם הִיא מִשֹּׁרֶשׁ עֶלְיוֹן שֶׁלָּהּ שֶׁהוּא חָכְמָה עֶלְיוֹנָה).

Therefore the root of supernal Chokhmah descends into Binah (לָכֵן שֹׁרֶשׁ הַחָכְמָה הָעֶלְיוֹנָה יוֹרֵד בְּבִינָה), and Binah into Chesed, etc (וּבִינָה בְּחֶסֶד כוּ׳), until Yesod descends into Malkhut (עַד שֶׁיוֹרֵד יְסוֹד בְּמַלְכוּת). And then that Keter which ascended to the place of the root of Malkhut descends to its place (וְאָז אוֹתוֹ הַכֶּתֶר שֶׁעָלָה בִּמְקוֹם שֹׁרֶשׁ הַמַּלְכוּת יוֹרֵד בִּמְקוֹמוֹ), for it cannot remain there (כִּי אֵינוֹ יָכוֹל לִהְיוֹת שָׁם), since it has no likeness to the root of Malkhut (כִּי אֵין לוֹ דִּמְיוֹן עִם שֹׁרֶשׁ הַמַּלְכוּת). And moreover, it is a branch while Malkhut is a root (וְגַם הוּא עָנָף וְהַמַּלְכוּת הִיא שֹׁרֶשׁ), therefore it is inferior to her (לָכֵן הוּא גָּרוּעַ מִמֶּנָּה), even though it receives from Keter (אַף עַל פִּי שֶׁהוּא מְקַבֵּל מִן הַכֶּתֶר).

However, it descends to its place (אָמְנָם יוֹרֵד בִּמְקוֹמוֹ), and there it can exist together with the Ze’ir Anpin and Nukvah that were in its place (וְשָׁם יוּכַל לִהְיוֹת בְּיַחַד עִם זו״ן שֶׁהָיוּ בִּמְקוֹמוֹ), because then all three are equal (כִּי אָז שְׁלָשְׁתָּן שָׁוִים), after all of them are equal in their receiving from the root of supernal Keter (אַחַר שֶׁכֻּלָּן שָׁוִים בְּקַבָּלָתָן מִשֹּׁרֶשׁ כֶּתֶר עֶלְיוֹן). And then the illumination of the root of Chokhmah is drawn downward (וְאָז נִמְשֶׁכֶת הֶאָרַת שֹׁרֶשׁ חָכְמָה לְמַטָּה), and then the male is included in the female (וְאָז הַזָּכָר נִכְלָל בַּנּוּקְבָּא), for the Nukvah receives first (שֶׁהַנּוּקְבָּא מְקַבֶּלֶת תְּחִלָּה), since she has become equal in level with the male (לְפִי שֶׁהִיא נִשְׁתַּוְּתָה בְּמַעֲלָה עִם הַזָּכָר), for both of them are equal and received from the root of supernal Keter (כִּי שְׁנֵיהֶם שָׁוִים וְקִבְּלוּ מִשֹּׁרֶשׁ כֶּתֶר עֶלְיוֹן). And since now they receive from the root of Chokhmah (וּלְפִי שֶׁעַתָּה מְקַבְּלִים מִשֹּׁרֶשׁ חָכְמָה), therefore the Nukvah receives first of all the three here (לָכֵן הַנּוּקְבָּא מְקַבֶּלֶת תְּחִלָּה מִכָּל הַג׳ שֶׁבְּכָאן), and they receive from her and are included in her (וְהֵם מְקַבְּלִים מִמֶּנָּה וְנִכְלָלִים בָּהּ), in the secret of “a woman of valor is the crown of her husband” (בְּסוֹד אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ).

However, the reason for the descent of the root of Chokhmah downward to the place of the root of Binah, etc (אָמְנָם טַעַם יְרִידַת שֹׁרֶשׁ חָכְמָה לְמַטָּה בִּמְקוֹם שֹׁרֶשׁ הַבִּינָה וְכוּ׳), is for several reasons (הוּא לְכַמָּה טְעָמִים). The first is (הָא׳), because when it is close to the root of Keter it cannot illuminate (לְפִי שֶׁכְּשֶׁהִיא קְרוֹבָה לְשֹׁרֶשׁ כֶּתֶר אֵינָהּ יְכוֹלָה לְהָאִיר), and its Light is nullified within the Light drawn from Keter (וְאוֹרָהּ מִתְבַּטֵּל בָּאוֹר הַנִּמְשָׁךְ מִן הַכֶּתֶר). And furthermore (וְעוֹד), because she must draw near downward in order that the Nukvah in Keter may be able to receive first from her, as mentioned above (כִּי צְרִיכָה הִיא לְהִתְקָרֵב לְמַטָּה כְּדֵי שֶׁתּוּכַל הַנּוּקְבָּא שֶׁבַּכֶּתֶר לְקַבֵּל תְּחִלָּה מִמֶּנָּה כַּנַּ״ל), and this causes the root to draw near to her one level closer than the male in Keter is to his root (וְזֶהוּ גּוֹרֵם קְרִיבַת הַשֹּׁרֶשׁ אֵלֶיהָ מַדְרֵגָה אַחַת יוֹתֵר מִקְּרוֹבַת הַזָּכָר שֶׁבַּכֶּתֶר אֶל שָׁרְשׁוֹ).

And furthermore (וְעוֹד), for we have explained that the roots are never withheld from bestowing downward when the lower ones desire to receive (כִּי בֵּאַרְנוּ כִּי לְעוֹלָם הַשָּׁרָשִׁים אֵינָם נִמְנָעִים מִלְּהַשְׁפִּיעַ לְמַטָּה בִּהְיוֹת הַתַּחְתּוֹנִים רוֹצִים לְקַבֵּל). Therefore the root of Keter is not withheld from bestowing downward as long as the Ze’ir Anpin and Nukvah are outside their vessel (לָכֵן שֹׁרֶשׁ הַכֶּתֶר אֵינוֹ נִמְנָעַ מִלְּהַשְׁפִּיעַ לְמַטָּה כָּל זְמַן הֱיוֹתָם זו״ן חוּץ מִן הַכְּלִי שֶׁלָּהֶם). And if so, Chokhmah cannot bestow (וְאִם כֵּן אֵין הַחָכְמָה יְכוֹלָה לְהַשְׁפִּיעַ). Therefore, when Chokhmah distances herself and descends downward to the place of Binah (לָכֵן כַּאֲשֶׁר תִּתְרַחֵק הַחָכְמָה וְתֵרֵד לְמַטָּה בִּמְקוֹם הַבִּינָה), her place remains vacant (אָז יִשָּׁאֵר מְקוֹמָהּ פָּנוּי). And then, while the shefa that is bestowed from the root of Keter fills that vacant hollow place (וְאָז בְּעוֹד שֶׁהַשֶּׁפַע הַנִּשְׁפָּע מִשֹּׁרֶשׁ הַכֶּתֶר מְמַלֵּא אוֹתוֹ מָקוֹם הֶחָלָל הַפָּנוּי), then Chokhmah is able to bestow downward (אָז הַחָכְמָה הִיא מַשְׁפַּעַת לְמַטָּה).

It is found that then, even if Keter bestows, it does not nullify the illumination of Chokhmah (נִמְצָא כִּי אָז גַּם אִם הַכֶּתֶר מַשְׁפִּיעַ אֵינוֹ מְבַטֵּל הֶאָרַת הַחָכְמָה). And indeed (וְאָמְנָם), the descent of Chokhmah downward does not impair her illumination by distancing from the Emanator one level, as mentioned above (יְרִידַת הַחָכְמָה לְמַטָּה לֹא תַפְסִיד הֶאָרָתָהּ בְּהִתְרַחֵק מִן הַמַּאֲצִיל מַדְרֵגָה אַחַת כַּנַּ״ל), and this is for the following reason (הוּא מִזֶּה הַטַּעַם): since supernal Keter fills that vacant hollow place (אַחַר הֱיוֹת הַכֶּתֶר הָעֶלְיוֹן מְמַלֵּא אוֹתוֹ מָקוֹם הֶחָלָל). For were there to remain an empty place and hollow there (כִּי בְּשֶׁלָּמָא אִם הָיָה נִשְׁאָר שָׁם מָקוֹם פָּנוּי וְחָלָל), the Light from the Emanator would be cut off from Chokhmah (הָיָה נִפְסָק הָאוֹר מִן הַמַּאֲצִיל לַחָכְמָה), and on the contrary Chokhmah would be impaired (וְאַדְּרַבָּה הָיְתָה הַחָכְמָה נִפְסֶדֶת), and it would have been better for her to remain in her place (וְיוֹתֵר טוֹב הָיָה לְהִשָּׁאֵר בִּמְקוֹמָהּ). But now, since the Light of Keter fills that hollow place (אֲבָל עַתָּה שֶׁאוֹר הַכֶּתֶר מְמַלֵּא מְקוֹם הֶחָלָל הַהוּא), there is a path and passage for the Light of the Emanator to bestow upon the root of Chokhmah (יֵשׁ דֶּרֶךְ וּמַעֲבָר לְאוֹר הַמַּאֲצִיל לְהַשְׁפִּיעַ בְּשֹׁרֶשׁ הַחָכְמָה), and she is not impaired at all (וְאֵינָהּ נִפְסֶדֶת כְּלָל).

And behold (וְהִנֵּה), after the Ze’ir Anpin and Nukvah have also received from the root of Chokhmah (אַחַר שֶׁקִבְּלוּ זו״ן מִשֹּׁרֶשׁ הַחָכְמָה גַּם כֵּן), they no longer need to draw sustenance (אָז אֵינָם צְרִיכִים לִינֹק עוֹד). And then the Ze’ir Anpin and Nukvah descend into their vessel (וְאָז יוֹרְדִין זו״ן בִּכְלִי שֶׁלָּהֶם), and then the root of Chokhmah ascends (some say: is revealed) in her place (וְאָז שֹׁרֶשׁ הַחָכְמָה נִתְעַלָּה [נ״א נִתְגַּלָּה] בִּמְקוֹמָהּ). And also the root of Keter gathers its portion of Light to itself (וְגַם שֹׁרֶשׁ הַכֶּתֶר אוֹסֵף חֵלֶק אוֹר אֵלָיו), and that Keter which is at the end of the roots receives only the vitality necessary for it alone and no more (וְאוֹתוֹ הַכֶּתֶר שֶׁבְּסוֹף הַשָּׁרָשִׁים אֵינוֹ מְקַבֵּל רַק חַיּוּת הַצָּרִיךְ לוֹ לְבַד). And now this is called the aspect of "Mati" (reaching) in Keter to the vessel (וְעַתָּה נִקְרָא בְּחִינַת מַטִּי בְּכֶתֶר אֶל הַכְּלִי), for the Light has returned into its vessel (כִּי חָזַר הָאוֹר בַּכְּלִי שֶׁלּוֹ). However, the root of supernal Keter is called "Lo Mati" (not reaching) downward in Akudim (אָמְנָם שֹׁרֶשׁ כֶּתֶר עֶלְיוֹן נִקְרָא לֹא מַטִּי לְמַטָּה בַּעֲקוּדִים). Behold, we have derived from all this (הֲרֵי הֶעֱלִינוּ מִכָּל זֶה), that the Light in the first vessel is called Keter and has only the Light of Chokhmah within it (שֶׁהָאוֹר שֶׁבַּכְּלִי הָרִאשׁוֹן נִקְרָא כֶּתֶר וְאֵין בּוֹ רַק אוֹר הַחָכְמָה), for the Light of Keter remains above at the end of the roots (כִּי אוֹר הַכֶּתֶר נִשְׁאַר לְמַעְלָה בְּסוֹף הַשָּׁרָשִׁים), and this is the secret of “all are in Chokhmah,” etc (וְזֶהוּ סוֹד כֻּלָּם בְּחָכְמָה כוּ׳).

Chapter 5

שער ז פרק ה

[7:5] And now, after it is "Mati" (reaching) in Keter (וְעַתָּה אַחַר שֶׁהוּא מַטִּי בְּכֶתֶר), we must explain the reality of "Lo Mati" (not reaching) in Chokhmah and Binah (צְרִיכִין אֲנַחְנוּ לְבָאֵר מְצִיאוּת לֹא מַטִּי בְּחָכְמָה וּבִינָה). It is known (נוֹדַע), that all the Lights in Chokhmah and Binah ascend into Keter (כִּי כָּל הָאוֹרוֹת שֶׁבְּחו״ב הֵם עוֹלִין בְּכֶתֶר), when the Ze’ir Anpin and Nukvah in Keter are in their place, as explained above (בְּהִיוֹת הַזו״ן שֶׁבְּכֶתֶר בִּמְקוֹמָם כַּנַּ״ל), (some say: in the place mentioned above) (נ״א בַּמָּקוֹם הַנַּ״ל).

Behold, we have already explained (הִנֵּה כְּבָר בֵּאַרְנוּ), that there are five Lights in two vessels (שֶׁיֵּשׁ ה׳ אוֹרוֹת בִּב׳ כֵּלִים), for in the vessel of Chokhmah there are Ze’ir Anpin and Nukvah (כִּי בַּכֵּלִים שֶׁל חָכְמָה יֵשׁ זו״ן), and in the vessel of Binah there are Ze’ir Anpin and Nukvah and B״N (with the Chesed mentioned above) (וּבִכְלִי שֶׁל בִּינָה יֵשׁ זו״ן וּב״ן [עִם חֶסֶד הַנַּ״ל]). And the ascent of these depends on the actions of the lower ones (וַעֲלִיַּת אֵלּוּ תָּלוּי בְּמַעֲשֵׂה הַתַּחְתּוֹנִים): sometimes all five Lights ascend (לִפְעָמִים יַעֲלוּ כָּל ה׳ אוֹרוֹת), and sometimes only four ascend (וּפְעָמִים לֹא יַעֲלוּ כִּי אִם ד׳), while the Light of Chesed, which is B״N, remains below in the vessel of Binah (אוֹר הַחֶסֶד שֶׁהוּא ב״ן נִשְׁאָר לְמַטָּה בִּכְלִי שֶׁל בִּינָה).

And behold, we explained above (וְהִנֵּה בֵּאַרְנוּ לְמַעְלָה), that there are Ze’ir Anpin and Nukvah in each one of these three upper ones (כִּי יֵשׁ זו״ן בְּכָל אֶחָד מֵאֵלּוּ הַג״ר), and they are called Yod–Heh (וְנִקְרָא י״ה), Yod in the male and Heh in the female (י׳ בַּזָּכָר ה׳ בַּנְּקֵבָה). And know (וְדַע), that all these five Lights, when they ascend into Keter (כִּי כָּל אֵלּוּ הַה׳ אוֹרוֹת כְּשֶׁעוֹלִין בְּכֶתֶר), sometimes are included in the Nukvah (לִפְעָמִים נִכְלָלִין בַּנְּקֵבָה), and sometimes in the male (וּלִפְעָמִים בַּדְּכוּרָא), and sometimes some of them in the Nukvah and some of them in the male (וּלִפְעָמִים קְצָתָם בַּנְּקֵבָה וְקְצָתָם בַּדְּכוּרָא). And know (וְדַע), that always when only four Lights ascend (שֶׁלְּעוֹלָם כְּשֶׁאֵין עוֹלִין אֶלָּא ד׳ אוֹרוֹת), they are included only in the Nukvah (אֵינָם נִכְלָלִין רַק בַּנְּוקֵבָה). And we shall now explain this division (וְנְבָאֵר עַתָּה חֲלֻקָּה זוֹ), and we shall say (וְנֹאמַר), that before these Lights ascend upward to be included in Keter (כִּי קֹדֶם שֶׁיַּעֲלוּ אֵלּוּ הָאוֹרוֹת לְמַעְלָה לְהִכָּלֵל בְּכֶתֶר), then the Name Yod–Heh in Keter is simple and not in filling (אָז שֵׁם י״ה שֶׁבְּכֶתֶר הוּא פָּשׁוּט וְאֵינוֹ בְּמִלּוּי). But with the ascent of these Lights upward (אַךְ בַּעֲלִיַּת אֵלּוּ הָאוֹרוֹת לְמַעְלָה), then there will be filling within them (אָז יִהְיֶה בָּהֶם מִלּוּי).

And behold (וְהִנֵּה), there are three fillings (ג׳ מִלּוּאִים): either with Yodin (אוֹ בְּיוֹדִין), or with Hehin (אוֹ בְּהֵהִין), or with Alefin (אוֹ בְּאַלְפִין). And behold (וְהִנֵּה), when only four Lights ascend (כַּאֲשֶׁר אֵין עוֹלִים רַק ד׳ אוֹרוֹת), they are all included in the Nukvah (הֵם כֻּלָּם נִכְלָלִין בַּנּוּקְבָּא), which is the Heh of the Name Yod–Heh in Keter (שֶׁהִיא ה׳ שֶׁל שֵׁם י״ה שֶׁבְּכֶתֶר). And then the filling of that Heh is with Yod (וְאָז מִלּוּי אוֹתָהּ ה׳ הוּא בְּיוֹד), like this: Heh–Yod (כָּזֶה ה״י). And the matter is (וְהָעִנְיָן הוּא), that when four Lights ascend into the Nukvah (כִּי ד׳ אוֹרוֹת כְּשֶׁעוֹלִין בַּנּוּקְבָּא), behold the three lower ones are nullified within the first (הִנֵּה ג׳ תַּתָּאִין בְּטֵלִין בָּרִאשׁוֹן), for always the Light of Chokhmah nullifies the others (כִּי לְעוֹלָם אוֹר הַחָכְמָה הוּא הַמְבַטֵּל אֶת הָאֲחֵרוֹת). And then all three are nullified into the letter Yod, which is Chokhmah (וְאָז שְׁלָשְׁתָּן מִתְבַּטְּלִין בְּאוֹת יו״ד שֶׁהִיא הַחָכְמָה), therefore the filling of this Heh is with Yod (לָכֵן מִלּוּי ה׳ זוֹ הוּא בְּיו״ד). But know (אַךְ דַּע), that when the Ze’ir Anpin and Nukvah in Keter ascend upward to their roots (כִּי כַּאֲשֶׁר זו״ן שֶׁבְּכֶתֶר עוֹלִין לְמַעְלָה בְּשָׁרְשֵׁיהֶם), which is the secret of "Lo Mati" (not reaching) (שֶׁהוּא סוֹד לֹא מַטִּי), behold the nine Sefirot within each one of them ascend (הִנֵּה ט׳ סְפִירוֹת שֶׁבְּכָל אֶחָד מֵהֶם הָעוֹלִין), and there remain below in their place two Malkhuyot (וְנִשְׁאָרִים לְמַטָּה בִּמְקוֹמָם ב׳ מַלְכֻיּוֹת): the Malkhut of the male and the Malkhut of the Nukvah (מַלְכוּת הַזָּכָר וּמַלְכוּת הַנּוּקְבָּא), in two vessels (בִּב׳ כֵּלִים), which are called Yod–Heh, as mentioned above (הַנִּקְרָאִים י״ה כַּנַּ״ל), when they are simple, without filling (בְּהִיוֹתָן פְּשׁוּטִים בְּלִי מִילּוּי).

And indeed, know (וְאָמְנָם דַּע), that then these two Malkhuyot are equal (כִּי אָז ב׳ מְלָכִיּוֹת אֵלּוּ שָׁוִים), for even though the male is greater than the Nukvah (כִּי אַף עַל פִּי שֶׁהַזָּכָר הוּא גָּדוֹל מִן הַנּוּקְבָּא), nevertheless now they are equal (עִם כָּל זֶה עַתָּה הֵם שָׁוִים), because the aspect of the Light of the male is in the secret of withdrawal, as explained above (לְפִי שֶׁבְּחִינַת אוֹר הַזָּכָר הוּא בְּסוֹד הִסְתַּלְּקוּת כַּנַּ״ל). For when those Lights wished to withdraw in order to make a vessel (כִּי כַּאֲשֶׁר רָצוּ לְהִסְתַּלֵּק אוֹתָן הָאוֹרוֹת כְּדֵי לַעֲשׂוֹת כְּלִי), those Lights remained in Keter, Chokhmah, and Binah, as explained above (אָז נִשְׁאֲרוּ אוֹתָן הָאוֹרוֹת בְּכח״ב כַּנַּ״ל), meaning the Reshimot (ר״ל הָרְשִׁימוֹת).

It is found (נִמְצָא), that the Light of the male of Keter is in the secret of withdrawal (כִּי אוֹר הַזָּכָר שֶׁל הַכֶּתֶר הוּא בְּסוֹד הִסְתַּלְּקוּת), and the Light of the Nukvah in Keter is in the secret of Panim, as is known (וְאוֹר הַנּוּקְבָּא שֶׁבַּכֶּתֶר הוּא בְּסוֹד הַפָּנִים כַּנּוֹדָע). Therefore the Light of the male and the Light of the Nukvah are equal at this time (לָכֵן אוֹר הַזָּכָר וְאוֹר הַנּוּקְבָּא הֵם שָׁוִים בַּפַּעַם הַזּוֹ). And furthermore (וְעוֹד), since the male left himself outside beneath the roots (לְפִי שֶׁהַזָּכָר הִנִּיחַ אֶת עַצְמוֹ מִבַּחוּץ תַּחַת הַשָּׁרָשִׁים), therefore the desire of the male in Keter to return and ascend is very great (לָכֵן תַּאֲוַת הַזָּכָר שֶׁבַּכֶּתֶר הִיא גְּדוֹלָה מְאֹד לַחֲזוֹר וְלַעֲלוֹת), unlike the Nukvah (מַה שֶּׁאֵין כֵּן בַּנּוּקְבָּא). And therefore almost all of the Light of the male ascends upward (וְלָכֵן כִּמְעַט שֶׁכָּל אוֹר הַזָּכָר עוֹלֶה לְמַעְלָה), and only a small amount of the Light remains (וְלֹא נִשְׁאָר רַק מִעוּט מִן הָאוֹר). But the Nukvah (וְהַנּוּקְבָּא), since she does not have a root above like the male in Keter, as is known (לְפִי שֶׁאֵין לָהּ לְמַעְלָה שֹׁרֶשׁ כַּנּוֹדָע כְּמוֹ הַזָּכָר שֶׁבַּכֶּתֶר), therefore she does not have such desire and longing to ascend (לָכֵן אֵין לָהּ כָּל כָּךְ תַּאֲוָה וְחֵשֶׁק לַעֲלוֹת), and much Light remains from her in her vessel (וְנִשְׁאָר הָאוֹר הַרְבֵּה מִמֶּנָּה בִּכְלִי שֶׁלָּהּ). Therefore they are able to be equal then (לָכֵן יוּכְלוּ לִהְיוֹת שָׁוִים אָז), the two Malkhuyot together, male and female (ב׳ הַמְּלָכֻיּוֹת יַחַד זָכָר וּנְקֵבָה). But when the Ze’ir Anpin and Nukvah return to come (אַךְ כַּאֲשֶׁר חוֹזְרִין הַזו״ן לָבוֹא), then the male comes with all of his Light (אָז בָּא הַזָּכָר בְּכָל אוֹרוֹ), and moreover (וְגַם), he takes a great Light from the root of Keter that is above him (הוּא לוֹקֵחַ אוֹר גָּדוֹל מִשֹּׁרֶשׁ הַכֶּתֶר שֶׁלְּמַעְלָה מִמֶּנּוּ). And then, when they return (וְאָז כְּשֶׁחוֹזְרִין), the Nukvah does not have the capacity to receive all the Light of the male (אֵין יְכוֹלֶת בַּנּוּקְבָּא לְקַבֵּל אוֹר הַזָּכָר כֻּלּוֹ), but only from the secret of the six extremities (רַק מִסּוֹד ו״ק לְבַד).

And behold, in order that this be clarified for you, it is necessary to know one introduction (וְהִנֵּה כְּדֵי שֶׁיִּתְבָּאֵר לְךָ זֶה צָרִיךְ לָדַעַת הַקְדָּמָה אַחַת). And it is (וְהוּא), that there is a distinction between the first time, at the time of Atzilut, and the time afterward (כִּי יֵשׁ חִלּוּק בֵּין פַּעַם אַחַת בְּעֵת אֲצִילוּת לִזְמַן שֶׁאַחֲרָיו). For in the very first time of all (כִּי בַּפַּעַם הָרִאשׁוֹן שֶׁבְּכֻלָּם), which is when the Light of the male of Keter remained at the time of the first withdrawal (שֶׁהוּא כַּאֲשֶׁר נִשְׁאַר אוֹר הַזָּכָר שֶׁל הַכֶּתֶר בְּעֵת הִסְתַּלְּקוּת הָא׳), and afterward, in the second expansion, when Chokhmah entered the vessel of Keter (וְאַחַר כָּךְ בְּהִתְפַּשְּׁטוּת ב׳ כְּשֶׁנִּכְנַס הַחָכְמָה בִּכְלִי הַכֶּתֶר), it did not enter the vessel of the male (אָז לֹא נִכְנַס בִּכְלִי שֶׁל הַזָּכָר), but rather entered the vessel of the Nukvah herself (רַק נִכְנַס בִּכְלִי הַנּוּקְבָּא עַצְמָהּ), which is in the secret of the Heh of Yod–Heh (שֶׁהוּא בְּסוֹד ה׳ שֶׁל י״ה). And thus Ze’ir Anpin and Nukvah were in two vessels (וְהָיוּ זו״ן בִּב׳ כֵּלִים). But in the second withdrawal (אַךְ בְּהִסְתַּלְּקוּת ב׳), when Ze’ir Anpin and Nukvah both ascended upward (שֶׁהָיוּ עוֹלִין זו״ן שְׁנֵיהֶם לְמַעְלָה), then the two of them became equal together (אָז נִשְׁתַּוּוּ שְׁנֵיהֶם יַחַד), and they all received together illumination from supernal Keter (וְקִבְּלוּ כֻּלָּם יַחַד הֶאָרָה מִן כֶּתֶר עֶלְיוֹן).

Therefore, when they come and return into their vessels (וְלָכֵן כַּאֲשֶׁר בָּאִים וְחוֹזְרִין בַּכֵּלִים שֶׁלָּהֶם), both of them enter the vessel of the male (אָז נִכְנָסִין שְׁנֵיהֶם בִּכְלִי שֶׁל הַזָּכָר), and the Malkhut of the Nukvah remains (some say: which remains) in the vessel of her Heh, as explained above (וּמַלְכוּת הַנּוּקְבָּא נִשְׁאֶרֶת [נ״א אֲשֶׁר] בִּכְלִי שֶׁל ה׳ שֶׁלָּהּ כַּנַּ״ל). And so is the matter always after the first time (וְכֵן הָעִנְיָן תָּמִיד אַחַר הַפַּעַם הָרִאשׁוֹן), for always Ze’ir Anpin and Nukvah remain in the vessel of the male (כִּי לְעוֹלָם הַזו״ן נִשְׁאָרִין בִּכְלִי הַזָּכָר), and there they couple together (וְשָׁם מִזְדַּוְּגִים יַחַד). It is found (נִמְצָא), that the Yod, which is the vessel (some say: in the vessel) of the male (כִּי הַיו״ד שֶׁהוּא הַכְּלִי [נ״א בַּכְּלִי] שֶׁל הַזָּכָר), there were both of them, Ze’ir Anpin and Nukvah (שָׁם הָיוּ שְׁנֵיהֶם זו״ן). And then, when they couple (וְאָז כַּאֲשֶׁר הֵם מִזְדַּוְּגִים), the Nukvah cannot bear the Light of the male except from his six extremities (אֵין הַנּוּקְבָּא סוֹבֶלֶת אוֹר הַזָּכָר רַק מִן הַו״ק שֶׁלּוֹ). And from the coupling of these Ze’ir Anpin and Nukvah, which were included in the simple letter Yod (וּמִזִּוּוּג זו״ן אֵלּוּ אֲשֶׁר נִכְלְלוּ בְּאוֹת יו״ד פְּשׁוּטָה), there emerges from them a likeness of themselves, two sons, Ze’ir Anpin and Nukvah (אָז יוֹצֵא מֵהֶם דּוּגְמָתָם ב׳ בָּנִים זו״ן), and they are the secret of Vav–Dalet, the filling of Yod (וְהֵם סוֹד ו״ד מִלּוּי יו״ד).

And the matter is (וְהָעִנְיָן הוּא), because the male does not couple with the Nukvah except in the secret of his six extremities alone (לְפִי שֶׁהַזָּכָר אֵינוֹ מִזְדַּוֵּג בַּנּוּקְבָּא רַק בְּסוֹד ו״ק שֶׁלּוֹ לְבַד), therefore his son also has the form of Vav (לָכֵן גַּם הַבֵּן שֶׁלּוֹ הוּא צוּרַת ו׳ גַּם כֵּן). However, the Nukvah has the form of Dalet (אָמְנָם הַנּוּקְבָּא הִיא צוּרַת ד׳), because she has all ten vessels (לְפִי שֶׁיֵּשׁ לָהּ כָּל הַי׳ כֵּלִים), except that her six-extremity Lights are nullified within her four first ones (רַק שֶׁאוֹר ו״ק שֶׁלָּהּ בְּטֵלִים בְּד׳ רִאשׁוֹנוֹת שֶׁלָּהּ), therefore she is called Dalet (לָכֵן נִקְרֵאת ד׳). Behold, the filling of Yod is Vav–Dalet (הֲרֵי מִלּוּי יו״ד הוּא ו״ד), and all of this is called Yod (וְכָל זֶה נִקְרָא יו״ד), which are Ze’ir Anpin and Nukvah (נ״א שֶׁהוּא דְּזו״ן). And afterward there is the letter Heh of Yod–Heh (וְאַחַר כָּךְ הוּא אוֹת ה׳ שֶׁל י״ה), which is the vessel of the Nukvah (שֶׁהוּא הַכְּלִי שֶׁל הַנּוּקְבָּא), and there the Malkhut of the Nukvah remains, as explained above (וְשָׁם נִשְׁאֶרֶת מַלְכוּת הַנּוּקְבָּא כַּנַּ״ל).

And behold (וְהִנֵּה), when the four lower Lights ascend into this letter Heh (כַּאֲשֶׁר עוֹלִין הַד׳ אוֹרוֹת הַתַּחְתּוֹנִים בְּאוֹת ה׳ זוֹ), then she is filled with the letter Yod and becomes Heh–Yod (אָז הִיא מִתְמַלֵּאת בְּאוֹת יו״ד וְנַעֲשֵׂית ה״י), as mentioned above (כַּנַּזְכָּר לְעֵיל). However, the form of this Heh is like Vav–Dalet (אָמְנָם צוּרַת ה׳ זוֹ הוּא כָּזֶה ו״ד), therefore it is ten (לְפִיכָךְ הוּא עֶשֶׂרה).

(It is not found beyond this point and onward, even in Etz Chayim there is no more) (לֹא נִמְצָא יוֹתֵר מִכָּאן וָאֵילָךְ גַּם בְּעֵץ חַיִּים לֹא יֵשׁ יוֹתֵר):

The First Palace is completed (נִשְׁלַם הֵיכָל רִאשׁוֹן)