The Third Gate

The Gate of the Birth of Abba and Imma and Ze’ir Anpin with Nukvah, and It Contains Seven Chapters

השער השלישי שער הולדת או״א וזו״ן ובו ז׳ פרקים

Chapter 1

שער טז פרק א

[16:1] An introduction concerning the birth of Abba and Imma and Ze’ir Anpin and Nukvah, and it is founded upon the forty-two Zivugim mentioned in the Book of the Zohar, Parashat Bereshit daf 15 (הַקְדָּמָה בְּעִנְיַן הוֹלֶדֶת או״א וְזו״ן וּמְיֻסֶּדֶת עַל הַמ״ב זִוּוּגִים הַנִּזְכָּרִים בְּסֵפֶר הַזֹּהַר פ׳ בְּרֵאשִׁית דַּף ט״ו). Know that we have already explained that there were three aspects in Ze’ir Anpin (דַּע כִּי הֲלֹא כְּבָר בֵּאַרְנוּ שֶׁהָיָה בְּז״א ג׳ בְּחִינוֹת), and in the first Ibbur he was in the secret of three included within three (וּבְּעִיבּוּר רִאשׁוֹן הָיָה בְּסוֹד ג׳ כָּלוּלִין בְּג׳).

And indeed, this Ibbur was through the Netzach, Hod, Yesod of Arich Anpin, which ascended upward into his Chesed, Gevurah, Tiferet (וְאָמְנָם עִיבּוּר זֶה הָיָה עַל יְדֵי נֵה״י דְּא״א שֶׁנִּתְעַלּוּ לְמַעְלָה תּוֹךְ חַג״ת שֶׁלּוֹ), and there, in the Yesod itself of Arich Anpin, he united with the crown within it (וְשָׁם בִּיסוֹד עַצְמוֹ דְּא״א הוּא שֶׁנִּזְדַּוֵּג עִם הָעֲטָרָה שֶׁבּוֹ), and from there Ze’ir Anpin emerged (וּמִשָּׁם יָצָא ז״א). It follows that the Zivug was in Arich Anpin himself (נִמְצָא כִּי הַזִּוּוּג הָיָה בְּא״א עַצְמוֹ). And you already know what the Sages, of blessed memory, said: “What is considered immediate? As long as the saliva is present in the mouth” (וּכְבָר יָדַעְתָּ מַה שֶּׁאָמְרוּ רַזַ״ל הֵיכִי דָּמֵי לְאַלְתַּר כָּל זְמַן שֶׁהָרוֹק מָצוּי בַּפֶּה), and these are the kisses that precede the Zivug (וְהוּא נְשִׁיקִין הַקּוֹדְמִין לַזִּוּוּג), for they are the aspect of a supernal Zivug in the mouth itself (כִּי הֵם בְּחִינַת זִוּוּג עֶלְיוֹן בַּפֶּה עַצְמוֹ).

Therefore, first there was the supernal Zivug of the mouth of Arich Anpin (לָכֵן תְּחִלָּה הָיָה זִוּוּג עֶלְיוֹן דְּפֶה דְּא״א), to draw down the power of that drop included in forty-two Zivugim (לְהוֹרִיד כֹּחַ הַטִּפָּה הַהִיא כְּלוּלָה בְּמ״ב זִוּוּגִים). For I have already informed you that the palate is Chokhmah (כִּי כְּבָר הוֹדַעְתִּיךָ כִּי הַחֵךְ הוּא הַחָכְמָה). And the matter is this (וְהָעִנְיָן הוּא), that the Chokhmah (Mem–Samekh) of Arich Anpin has ten Sefirot included in the head alone (כִּי הַחָכְמָה מ״ס דְּא״א יֵשׁ בָּהּ י׳ סְפִירוֹת כְּלוּלוֹת בָּרֹאשׁ לְבַד), and her Yesod is the palate (וִיסוֹד שֶׁלָּהּ הוּא הַחֵךְ), and it unites with the throat, which is the Malkhut (וְהוּא הַמִּזְדַּוֵּג עִם הַגָּרוֹן שֶׁהוּא הַמַּלְכוּת), and it is called Binah relative to the rest of the body, as is known (וְנִקְרָא בִּינָה בְּעֶרֶךְ שְׁאָר הַגּוּף כַּנּוֹדָע).

And behold, within these ten are all four Names: A”B, S”G, M”H, B”N (וְהִנֵּה בְּאֵלּוּ הַי׳ יֵשׁ כָּל ד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן). And behold, at the time that the palate and the throat united to bring forth Abba and Imma from the secret of the throat and the Chesed, Gevurah, Tiferet of Arich Anpin (וְהִנֵּה בְּעֵת שֶׁנִּזְדַּוְּגוּ חֵךְ וְגָרוֹן לְהוֹצִיא או״א מִסּוֹד הַגָּרוֹן וְחַג״ת שֶׁל א״א). As is known, then the drop emerged, and the drop is always from the Name A״B, as is known (כַּנּוֹדָע הִנֵּה אָז יָצְאָה הַטִּפָּה וּלְעוֹלָם הַטִּפָּה הִיא מִשֵּׁם ע״ב כַּנּוֹדָע), and afterward it enclothed itself in the Name S״G, which is in Binah, which is always the secret of the throat according to whatever aspect it may be (וְאַחַ״כ נִתְלַבְּשָׁה בְּשֵׁם ס״ג שֶׁהוּא בְּבִינָה שֶׁהוּא לְעוֹלָם סוֹד הַגָּרוֹן כְּפִי אֵיזֶה בְּחִינָה שֶׁתִּהְיֶה), and then Abba and Imma emerged (וְאָז יָצְאוּ או״א), and their Keter began from the throat of Arich Anpin (וְהִתְחִיל הַכֶּתֶר שֶׁלָּהֶם מִן הַגָּרוֹן דְּא״א).

And indeed, since within the Name S״G there are two states, which are the filling of Yods and the filling of Alefs (וְאָמְנָם לְפִי שֶׁבְּשֵׁם ס״ג יֵשׁ בּוֹ ב׳ מְצִיאוּיוֹת שֶׁהֵם מִלּוּי יוּדִי״ן וּמִלּוּי אַלְפִּי״ן), therefore Abba and Imma emerged as one and dwelt as one (לָכֵן יָצְאוּ או״א כְּחַדָּא נָפְקִין וּכְחַדָּא שָׁרְיָין), for all of them are alluded to in one Name of S״G, Abba from the Yod and Imma from the Alef (כִּי כֻּלָּם בְּשֵׁם א׳ שֶׁל ס״ג רְמוּזִין בּוֹ אַבָּא מִן הַיו״ד וְאִמָּא מִן הָאַלֶ״ף). But now, for the begetting of Ze’ir Anpin and Nukvah, it is necessary that this not be in this aspect alone, but that this be greater than that (וְאָמְנָם עַתָּה לְהַזְרָעַת זו״ן הוּא מֻכְרָח שֶׁלֹּא יִהְיֶה בִּבְחִינָה זוֹ רַק שֶׁזֶּה יִהְיֶה גָּדוֹל מִזֶּה), and therefore the Name S״G did not avail here except for Ibbur alone (וְלָכֵן לֹא הוֹעִיל שֵׁם ס״ג עַתָּה רַק לְעִיבּוּר לְבַד). But the principal service here was the Name A״B, from which the drop always comes (אַךְ עִיקָּר מַה שֶּׁשִּׁמְּשׁוּ כָּאן הוּא שֵׁם ע״ב שֶׁמִּשָּׁם בָּאָה הַטִּפָּה לְעוֹלָם), and afterward the Names M״H and B״N, which are the root of Ze’ir Anpin and Nukvah (וְאַחַ״כ מִשָּׁם מ״ה וּב״ן שֶׁהֵם שֹׁרֶשׁ זו״ן). But Abba and Imma both emerged from the Name S״G alone (אַךְ או״א שְׁנֵיהֶם יָצְאוּ מִשֵּׁם ס״ג לְבַד), whereas Ze’ir Anpin and Nukvah are from two Names, M״H and B״N, therefore they are not equal like Abba and Imma (אַךְ זו״ן מִב׳ שֵׁמוֹת מ״ה וּב״ן לָכֵן אֵינָם שָׁוִים כְּאו״א). However, the secret of the drop you already know, that it is the Name Yod–Heh–Vav, which is the secret of Chokhmah–Binah–Da‘at (אָמְנָם סוֹד הַטִּפָּה כְּבָר יָדַעְתָּ שֶׁהוּא שֵׁם י״ה״ו שֶׁהוּא סוֹד חַב״ד).

And behold, this drop is included of three Yod–Heh–Vav of A״B, M״H, and B״N (וְהִנֵּה הַטִּפָּה הַזּוֹ כְּלוּלָה מִג׳ י״ה״ו שֶׁל ע״ב מ״ה ב״ן), and three times Yod–Heh–Vav has the numerical value of S״G (וְג״פ י״ה״ו גִּימַטְרִיָּא ס״ג), thus even in this the Name S״G is alluded to (הֲרֵי כִּי גַּם בָּזֶה נִרְמָז שֵׁם ס״ג). And indeed, the Name Yod–Heh–Vav of A״B is above, in the three upper ones (וְאָמְנָם שֵׁם י״ה״ו שֶׁל ע״ב הוּא לְמַעְלָה בְּג״ר), and its numerical value is fifty-seven (וְהוּא גִּימַטְרִיָּא נ״ז), and this is the secret of “the second world” (וְהוּא סוֹד עָלְמָא תִּנְיָנָא), from those three worlds mentioned at the beginning of the Idra Naso (מֵהַנְּהוּ תְּלָתָא עָלְמִין הַנִּזְכָּרִים בְּרֵישׁ אַדְרָא נָשָׂא), for the second world is fifty-seven worlds (שֶׁעוֹלָם הַב׳ הוּא נ״ז עָלְמִין). And the Yod–Heh–Vav of M״H has the numerical value of thirty-nine (וִיה״ו שֶׁל מ״ה גִּימַטְרִיָּא ט״ל), and together with the first fifty-seven it is the numerical value of ninety-six (וְעִם נ״ז הָרִאשׁוֹן הוּא גִּימַטְרִיָּא צ״ו), corresponding to the number of the third world, which is ninety-six worlds (כְּמִסְפַּר עוֹלָם הַג׳ שֶׁהוּא צ״ו עָלְמִין).

However, the first Yod–Heh–Vav is concealed within the second Yod–Heh–Vav of M״H, which is in the three middle ones (אֲמְנָם י״ה״ו הָרִאשׁוֹן נֶעְלָם בִּיה״ו הַב׳ שֶׁל מ״ה שֶׁהוּא בְּג׳ אֶמְצָעִית). Afterward these descend (אַחַ״כ יוֹרְדִין אֵלּוּ), and they enclothe themselves in the last Yod–Heh–Vav of B״N, whose numerical value is forty-two (וּמִתְלַבְּשִׁין בְּשֵׁם י״ה״ו הָאַחֲרוֹן דְּב״ן שֶׁהוּא גִּימַטְרִיָּא מ״ב), and this is in the three lower ones (וְהוּא בְּג׳ אַחֲרוֹנוֹת). And then they descend into the palate, which is the Yesod of Chokhmah, as mentioned above (וְאָז יוֹרְדִין בַּחֵךְ שֶׁהוּא הַיְסוֹד שֶׁל הַחָכְמָה כַּנַּ״ל), and it gives them to the throat (וְהוּא נוֹתְנָם אֶל הַגָּרוֹן). And indeed, since all of them are enclothed in the last Yod–Heh–Vav, which is forty-two (וְאָמְנָם לְפִי שֶׁכֻּלָּם מִתְלַבְּשִׁין בִּיה״ו הָאַחֲרוֹן שֶׁהוּא מ״ב), therefore the drop is called forty-two Zivugim (לָכֵן נִקְרֵאת הַטִּפָּה מ״ב זִוּוּגִים), for all of them are enclothed within it, which is the lower one (כִּי כֻּלָּם מִתְלַבְּשִׁין בּוֹ שֶׁהוּא הַתַּחְתּוֹן). And this is the matter of chet-kaf alluded to in the secret of Chokhmah (וְזֶהוּ עִנְיַן הַח״ךְ הָרָמוּז בְּסוֹד הַחָכְמָה), for the letters Chet–Kaf are koach [power] (וְהַאוֹתִיּוֹת ח״ךְ הֵם כֹּחַ), and koach [power] is always the secret of forty-two, as is known (וּלְעוֹלָם הַכֹּחַ הֵם סוֹד מ״ב כַּנּוֹדָע). For Chet–Kaf, together with the fourteen letters, has the numerical value of forty-two (כִּי הַח״ךְ עִם י״ד אוֹתִיּוֹת גִּימַטְרִיָּא מ״ב), and this is an allusion to the last Yod–Heh–Vav which ascends to forty-two (וְזֶהוּ רֶמֶז אֶל י״ה״ו הָאַחֲרוֹן הָעוֹלֶה מ״ב). And when you combine ninety-six with forty-two, the numerical value is one hundred and thirty-eight (וּכְשֶׁתְּחַבֵּר צ״ו עִם מ״ב גִּימַטְרִיָּא קל״ח), and this is the secret of “for the portion of Hashem is His people” (וְהוּא סוֹד כִּי חֵלֶק ה׳ עַמּוֹ), and this is the secret of the orchard of apple trees (וְהוּא סוֹד חַקַ״ל תַּפּוּחִין), for now all three Yod–Heh–Vav descend into the three lower ones (כִּי עַתָּה יוֹרְדִין כָּל י״ה״ו הַג׳ בְּג׳ אַחֲרוֹנוֹת), and then it is completed in the secret of the orchard of holy apple trees (וְאָז נִשְׁלָם בְּסוֹד חַקַ״ל תַּפּוּחִין קַדִּישִׁין). However, if you combine with them the Yod–Heh–Vav of the Name S״G, whose numerical value is forty-eight (אֲמְנָם אִם תְּחַבֵּר עִמָּהֶן י״ה״ו שֶׁל שֵׁם ס״ג הָעוֹלֶה מ״ח), then all of them together will be the numerical value of the Name Havayah by multiplication (יִהְיוּ כֻּלָּם גִּימַטְרִיָּא שֵׁם שֶׁל הֲוָיָ״ה בְּהַכָּאָה), which ascends in square to “place” (הָעוֹלֶה בְּרִבּוּעַ מָקוֹם), and this is the secret of “behold, a place is with Me” (וְזֶהוּ סוֹד הִנֵּה מָקוֹם אִתִּי).

Chapter 2

שער טז פרק ב

[16:2] And we shall return to the matter, for we have already explained the existence of the forty-two that descends from the palate to the throat in the supernal mouth-Zivug of Arich Anpin, to bring forth Ze’ir Anpin and Nukvah (וְנַחֲזֹר לָעִנְיָן כִּי כְּבָר בֵּאַרְנוּ מְצִיאוּת הַמ״ב שֶׁיּוֹרֵד מִן הַחֵךְ לַגָּרוֹן בְּזִוּוּג פֶּה הָעֶלְיוֹן דְּא״א לְהוֹצִיא זו״ן). And behold, the letters Gimel, Yod, Kaf, Kuf are in the palate (וְהִנֵּה אוֹתִיּוֹת גִּי״כ״ק הֵם בַּחֵךְ), and they allude to the three YHV that ascend as "Field" (וְהֵם רוֹמְזִים אֶל הַג׳ י״ה״ו הָעוֹלִים חַקַ״ל), for Gimel, Yod, Kaf, Kuf total 133; adding the four letters and the word itself gives 138, the numerical value of Ḥaqal [field] (כִּי גִּי״כ״ק עִם הַד׳ אוֹתִיּוֹת וְעִם הַמִּלָּה הַכֹּל גִּימַטְרִיָּא חַקַ״ל). And behold, here is the drop of masculine waters that ascends as forty-two (וְהֲרֵי כָּאן טִפַּת מ״ד שֶׁעוֹלָה מ״ב). And you already know that no drop descends from above unless two drops ascend from below corresponding to it (וּכְבָר יָדַעְתָּ שֶׁאֵין טִפָּה יוֹרֶדֶת מִלְּמַעְלָה שֶׁאֵין טִפַּיִם עוֹלֶה מִלְּמַטָּה כְּנֶגְדָּהּ), and they are the secret of feminine waters of the throat (וְהֵם סוֹד מ״ן שֶׁל הַגָּרוֹן). And the matter is this: you already know that from the throat of Arich Anpin there is made the Keter for the head of Abba and Imma (וְהָעִנְיָן כִּי כְּבָר יָדַעְתָּ כִּי מִן גָּרוֹן דְּא״א נַעֲשֶׂה כֶּתֶר לְרֹאשׁ או״א), and the throat, as you already know, is the Binah of Arich Anpin (וְהַגָּרוֹן כְּבָר יָדַעְתָּ שֶׁהוּא בִּינָה דְּא״א).

And behold, it is necessary that there be two aspects, one for Abba and one for Imma, and both of them are two Names of Ehyeh, indicating that they are from the Binah of Arich Anpin (וְהִנֵּה הוּא מֻכְרָח שֶׁיִּהְיוּ ב׳ בְּחִינוֹת א׳ לְאַבָּא וְא׳ לְאִמָּא וּשְׁנֵיהֶן ב׳ שֵׁמוֹת שֶׁל אֶהְיֶה הַמּוֹרִים עַל הֱיוֹתָן מִבִּינָה דְּא״א). And this is the secret of “Ehyeh Asher Ehyeh” (וְזֶהוּ סוֹד אֶהְיֶה אֲשֶׁר אֶהְיֶה), for all that the Holy One, blessed be He, said to Moses was to inform him of the matter of the formation of Ze’ir Anpin from its beginning to its end, as explained in the Zohar, Vayikra daf 11 (כִּי כָּל מַה שֶּׁאָמַר הקב"ה לְמֹשֶׁה הוּא שֶׁהוֹדִיעוֹ עִנְיַן יְצִירָה דְּז״א מִתְּחִלָּתוֹ וְעַד סוֹפוֹ כְּמְבוֹאָר בַּזֹּהַר וַיִּקְרָא דַּף י״א). And this is the matter: the first Ehyeh is in the secret of Abba, and the second Ehyeh is in the secret of Imma (וְזֶהוּ הָעִנְיָן כִּי הָאֶהְיֶה הָא׳ בְּסוֹד אַבָּא וְאֶהְיֶה הַב׳ בְּסוֹד אִמָּא). And “Asher” consists of the letters of Rosh [Head], placed between the two Names Ehyeh, to indicate that this Garon [Throat] becomes a Rosh [Head] for the two aforementioned Names Ehyeh, which are Abba and Imma (וְאֲשֶׁר הֵם אוֹתִיּוֹת רֹאשׁ בָּאֶמְצַע ב׳ שֵׁמוֹת אֶהְיֶה לְהוֹרוֹת כִּי גָּרוֹן זֶה נַעֲשֶׂה רֹאשׁ לְב׳ אֶהְיֶה הַנַּ״ל שֶׁהוּא או״א). And therefore, the word Asher was placed between the two Names Ehyeh, for Asher consists of the letters of Rosh [Head] (וְלָכֵן הוּשַׂם מִלַּת אֲשֶׁר בָּאֶמְצַע הַב׳ אֶהְיֶה כִּי אֲשֶׁר אוֹתִיּוֹת רֹאשׁ).

And you already know that Rosh [Head] pertains to the male, whereas Asher pertains to the female; but since Abba and Imma both come from the Garon [Throat], which is Binah [Understanding], therefore both of them are called Asher, and both of them are called Ehyeh (וְכְבָר יָדַעְתָּ כִּי רֹאשׁ הוּא לַזָּכָר וְאֲשֶׁר הוּא לַנְּקֵבָה אֲבָל לְפִי שֶׁאו״א שְׁנֵיהֶם מִן הַגָּרוֹן שֶׁהוּא הַבִּינָה לָכֵן שְׁנֵיהֶם נִקְרָאִין אֲשֶׁר וּשְׁנֵיהֶם נִקְרָאִין אֶהְיֶה).

However, since now in the aspect of the throat there are two aspects, Abba and Imma, it was necessary that two drops ascend (אֲמְנָם לְפִי שֶׁעַתָּה בִּבְחִינַת הַגָּרוֹן יֵשׁ ב׳ בְּחִינוֹת או״א לָכֵן הֻכְרַח שֶׁיַּעֲלוּ ב׳ טִפִּין), for from the palate one drop descended, which is one YHV, and from below two drops ascend, which are two Ehyeh (כִּי מִן הַחֵךְ יָרַד טִפָּה אֶחָד שֶׁהוּא י״ה״ו אֶחָד וּמִלְּמַטָּה עוֹלִין ב׳ טִפּוֹת שֶׁהֵם ב׳ אֶהְיֶה), for Ehyeh has the numerical value of YHV (כִּי אֶהְיֶה גִּימַטְרִיָּא י״ה״ו), and it follows that two Ehyeh are two YHV, and they are two drops (נִמְצָא כִּי ב׳ אֶהְיֶה הֵם ב׳ י״ה״ו וְהֵם ב׳ טִפּוֹת). And now it is necessary to know that just as from the ten Sefirot of the palate there descended two YHV, and they were enclothed in the last YHV, so now twice as much ascends from the throat, and they are six Ehyeh, yet they are included within two Ehyeh alone (וְעַתָּה צָרִיךְ לָדַעַת כִּי כְּמוֹ שֶׁמִן הַי״ס שֶׁל הַחֵךְ יָרְדוּ ב׳ י״ה״ו וְהֵם מְלוּבָּשִׁים בִּיה״ו הָאַחֲרוֹן כֵּן עַתָּה יַעֲלוּ כִּפְלַיִם מִן הַגָּרוֹן וְהֵם ו׳ אֶהְיֶה וְכֻלָּם נִכְלָלִים בִּב׳ אֶהְיֶה לְבַד). And indeed, the existence of these six Ehyeh is as we explained in the three Names of YHV (וְאָמְנָם מְצִיאוּת אֵלּוּ הַו׳ אֶהְיֶה הוּא כְּמוֹ שֶׁבֵּאַרְנוּ בְּג׳ שֵׁמוֹת י״ה״ו), for the two Ehyeh are in the three upper ones of Abba and the three upper ones of Imma, and both are with the filling of Yods (כִּי ב׳ אֶהְיֶה הֵם בְּג״ר דְּאַבָּא וּבְג״ר דְּאִמָּא וּשְׁנֵיהֶם בְּמִלּוּי יוּדִי״ן). And afterward, in the three middle ones of Abba and the three of Imma, they are two Ehyeh with the filling of Alefs (וְאַחַר כָּךְ בְּג׳ אֶמְצָעִיּוֹת דְּאַבָּא וּבְג׳ דְּאִמָּא הֵם ב׳ אֶהְיֶה דְּאַלְפִּי״ן). And afterward, in the three lower ones of Abba and the three lower ones of Imma, they are Ehyeh with the filling of Hehs (וְאַחַר כָּךְ בְּג״ת דְּאַבָּא וּבְג״ת דְּאִמָּא הֵם אֶהְיֶה דְּהֵהִי״ן). Thus they are six Ehyeh (הֲרֵי ו׳ אֶהְיֶה). And just as above all of them are included in the last YHV, so now they are included in two Ehyeh (וּכְמוֹ שֶׁלְּמַעְלָה כֻּלָּם נִכְלָלִים בִּיה״ו הָאַחֲרוֹן כֵּן עַתָּה נִכְלְלוּ בִּב׳ אֶהְיֶה). Therefore, Scripture mentions only two Ehyeh (וְלָכֵן לֹא נִזְכַּר בַּכָּתוּב רַק ב׳ אֶהְיֶה), but in truth they are three times called Ehyeh Asher Ehyeh—in Yods, in Hehs, and in Alefs (אֲבָל בֶּאֱמֶת כִּי ג׳ פְּעָמִים הֵם נִקְרָאִים אֶהְיֶה אֲשֶׁר אֶהְיֶה בְּיוּדִי״ן בְּהֵהִי״ן בְּאַלְפִּי״ן).

For in the three upper ones, “Asher” is the aspect of Keter, and the two Ehyeh are Chokhmah and Binah (כִּי בְּג״ר נִקְרָא אֲשֶׁר בְּחִינַת כֶּתֶר וּב׳ אֶהְיֶה הֵם חו״ב). And the three middle ones, the two Ehyeh are Chesed and Gevurah, and “Asher” is in Tiferet (וּבְג׳ אֶמְצָעִיּוֹת ב׳ אֶהְיֶה הֵם חו״ג וְאֲשֶׁר בְּת״ת). And the three lower ones are two Ehyeh in Netzach and Hod, and “Asher” is in Yesod (וּבְג׳ אַחֲרוֹנוֹת הֵם ב׳ אֶהְיֶה בְּנ״ה וְאֲשֶׁר בִּיסוֹד), for Tiferet and Yesod are both called “Asher,” as is known (כִּי הַת״ת וְהַיְסוֹד שְׁנֵיהֶם נִקְרְאוּ אֲשֶׁר כַּנּוֹדָע). But all of them are included in the supernal Ehyeh Asher Ehyeh of the Yods, for these ascend from below upward (אֲבָל כֻּלָּם נִכְלְלוּ בְּאֶהְיֶה אֲשֶׁר אֶהְיֶה הָעֶלְיוֹנִים שֶׁל יוּדִי״ן כִּי אֵלּוּ עוֹלִים מִלְּמַטָּה לְמַעְלָה). Whereas in YHV it is the opposite, that they are included in the last YHV of the Hehs, which descends from above downward (אַךְ בִּיה״ו הוּא לְהֵפֶךְ שֶׁנִּכְלָלִים בִּיה״ו הָאַחֲרוֹן שֶׁל הֵהִי״ן שֶׁיּוֹרְדִין מִלְּמַעְלָה לְמַטָּה). And do not err in what I said, that all these Ehyeh are in Abba and Imma (וְאַל תִּטְעֶה בְּמַה שֶּׁאָמַרְתִּי שֶׁכָּל הָאֶהְיֶה הַלָּלוּ הֵם בְּאַבָּא וְאִמָּא), for all of them are in the throat of Arich Anpin itself (כִּי כֻּלָּם הֵם בַּגָּרוֹן שֶׁל א״א עַצְמוֹ).

Rather, the intention is to say that since from this throat there was within it the power to bring forth Abba and Imma (אֶלָּא הַכַּוָּנָה לוֹמַר כִּי לְפִי שֶׁמִן הַגָּרוֹן הַזֶּה הָיָה בּוֹ כֹּחַ לְהוֹצִיא או״א), it is therefore necessary that there be within it two aspects corresponding to Abba and Imma (אִם כֵּן הוּא מֻכְרָח שֶׁיִּהְיוּ בּוֹ ב׳ בְּחִינוֹת בְּעֶרֶךְ או״א). And it follows that Scripture mentioned only two Ehyeh, for all the others are included within them (וְנִמְצָא כִּי הַכָּתוּב לֹא הִזְכִּיר רַק ב׳ אֶהְיֶה שֶׁכָּל הַשְּׁאָרִים נִכְלָלִין שָׁם). And now it follows that from the male there descends one drop of YHV, and opposite it ascend two, which are the two Ehyeh—Ehyeh Asher Ehyeh (וְעַתָּה נִמְצָא שֶׁמִן הַזָּכָר יוֹרֶדֶת טִפַּת י״ה״ו אֶחָד וְעוֹלִין כְּנֶגְדּוֹ ב׳ שֶׁהֵם ב׳ אֶהְיֶה אֲשֶׁר אֶהְיֶה). And just as in that YHV mentioned above there is the forty-two, for it is in the filling of Hehs and its numerical value is forty-two (וּכְמוֹ שֶׁבִּיה״ו הַנַּ״ל יֵשׁ בּוֹ מ״ב הַנַּ״ל כִּי הוּא בְּמִלּוּי הֵהִי״ן וְהוּא גִּימַטְרִיָּא מ״ב), therefore by its power there issued from the throat, which is the female, twice Ehyeh, which are the two Ehyeh mentioned above, whose numerical value is forty-two—one for Abba and one for Imma (לָכֵן בְּכֹחוֹ יָצְאוּ מִן הַגָּרוֹן שֶׁהוּא הַנּוּקְבָּא ב״פ אֶהְיֶה הַנַּ״ל שֶׁהֵם גִּימַטְרִיָּא מ״ב א׳ לְאַבָּא וְא׳ לְאִמָּא).

And now through this you will also understand how the two Ehyeh emerged in the female from one YHV of the male (וְעַתָּה גַּם בָּזֶה תָּבִין אֵיךְ יָצְאוּ ב׳ אֶהְיֶה בַּנּוּקְבָּא מִיה״ו אֶחָד שֶׁל הַזָּכָר), for the YHV of the male whose numerical value is forty-two became, in the female, two Ehyeh whose numerical value is forty-two (כִּי י״ה״ו שֶׁל הַזָּכָר הָעוֹלֶה מ״ב נִתְהַוֶּה בַּנּוּקְבָּא ב׳ אֶהְיֶה הָעוֹלִים מ״ב), and understand this well (וְהָבֵן זֶה). And the reason is that for the sake of Abba and Imma emerging from there, it follows that one drop of YHV is as great as two of Ehyeh (וְהַטַּעַם לְצֹרֶךְ או״א שֶׁיָּצְאוּ מִשָּׁם נִמְצָא שֶׁכָּךְ גְּדוֹלָה טִפָּה אַחַת שֶׁל י״ה״ו כִּשְׁתַּיִם שֶׁל אֶהְיֶה). And you will also see that just as the drops of YHV are three YHV whose numerical value is S״G (וְגַם תִּרְאֶה כִּי כְּמוֹ שֶׁטִפְּתֵי י״ה״ו הֵם ג׳ י״ה״ו שֶׁהֵם גִּימַטְרִיָּא ס״ג), so too with Ehyeh they are two corresponding to two drops, for they are six Ehyeh, and they are two Names of S״G (כָּךְ בְּאֶהְיֶה הֵם ב׳ כְּנֶגֶד ב׳ טִפּוֹת כִּי הֵם ו׳ אֶהְיֶה וְהֵם ב׳ שֵׁמוֹת ס״ג).

And behold, the existence of the birth of Ze’ir Anpin and Nukvah is alluded to in the verse, and after his birth his Ibbur is mentioned, which is the dwelling of the fetus in the womb of his mother for nine months (וְהִנֵּה נִרְמַז בַּכָּתוּב מְצִיאוּת הוֹלֶדֶת זו״ן וְאַחַר הוֹלַדְתּוֹ אָז נִזְכַּר עִיבּוּרוֹ שֶׁהוּא הִשְׁתַּהוּת הַוָּלָד בְּמֵעֵי אִמּוֹ ט׳ חֳדָשִׁים), and then the entire fetus, although it is made of male and female, is called entirely by the name of the female (וְאָז כָּל הַוָּלָד עִם הֱיוֹתוֹ נַעֲשֶׂה מִזָּכָר וּנְקֵבָה נִקְרָא כֻּלּוֹ בְּשֵׁם הַנּוּקְבָּא). And this is the secret of the third Ehyeh written in the verse (וְזֶהוּ סוֹד אֶהְיֶה הַג׳ הַנִּכְתָּב בַּפָּסוּק), for all the existence of Ze’ir Anpin mentioned above is now called by the name Ehyeh, since he is in the womb of Binah (כִּי כָּל מְצִיאוּת הַז״א הַנַּ״ל נִקְרָא עַתָּה בְּשֵׁם אֶהְיֶה לִהְיוֹתוֹ בְּמֵעֵי בִּינָה). And after he is born and emerges, then his existence is recognized and he is called Havayah, as mentioned in the second verse itself (וְאַחַר שֶׁנּוֹלַד וְיָצָא אָז נִכָּר מְצִיאוּתוֹ וְנִקְרָא יהוה כַּנִּזְכָּר בַּפָּסוּק הַב׳ עַצְמוֹ). And we shall return to the matter, for just as in the first YHV there was the aspect of forty-two, so it is necessary that in these two Ehyeh there be twice forty-two (וְנַחֲזֹר לָעִנְיָן כִּי כְּמוֹ שֶׁבִּיה״ו הָא׳ הָיְתָה בְּחִינַת מ״ב כֵּן צָרִיךְ שֶׁבִּב׳ אֶהְיֶה הַלָּלוּ יִהְיוּ ב״פ מ״ב). And this is because the four letters of Ehyeh, and the Yod of the filling, and with the eight of the filling of the filling, are forty-two (וְהוּא כִּי ד׳ אוֹתִיּוֹת שֶׁל אֶהְיֶה וְיו״ד שֶׁל הַמִּלּוּי וְעִם הַח׳ שֶׁל מִלּוּי הַמִּלּוּי הֵם מ״ב).

Thus there are twice forty-two in the two Ehyeh (הֲרֵי ב״פ מ״ב בִּב׳ אֶהְיֶה). And these are the secret of the forty-two Zivugim mentioned in Parashat Bereshit (וְאֵלּוּ הֵם סוֹד הַמ״ב זִוּוּגִים הַנִּזְכָּרִים בַּפָּרָשָׁה בְּרֵאשִׁית), for the forty-two Zivugim are doubled—twice forty-two (כִּי מ״ב זִוּוּגִים הֵם כְּפוּלִים ב״פ מ״ב הַנַּ״ל), and they are from the two Names Ehyeh (וְהֵם מִב׳ שֵׁמוֹת אֶהְיֶה). And all of these afterward descended below to the Yesod of Arich Anpin (וְכָל אֵלּוּ יָרְדוּ אַחַר כָּךְ לְמַטָּה לִיסוֹד דְּא״א), and there that Holy Covenant inseminates with the forty-two Zivugim that descend from the supernal Zivug of the palate and the throat mentioned above (וְשָׁם מַזְרִיעַ הַהוּא בְּרִית קַדִּישָׁא בְּמ״ב זִוּוּגִים הַיּוֹרְדִים מִזִּוּוּג עֶלְיוֹן שֶׁל חֵךְ וְגָרוֹן הַנַּ״ל). And behold, the two forty-two that are in the two Ehyeh of the throat are the secret of the four letters of Alef, Chet, Ayin, Heh of the throat, whose numerical value is eighty-four (וְהִנֵּה הַב׳ מ״ב אֲשֶׁר בִּב׳ אֶהְיֶה שֶׁל הַגָּרוֹן הֵם סוֹד ד׳ אוֹתִיּוֹת שֶׁל אֲחַע״ה שֶׁל הַגָּרוֹן שֶׁהֵם גִּימַטְרִיָּא פ״ד), for twice forty-two are eighty-four (כִּי ב״פ מ״ב הֵם פ״ד).

Chapter 3

שער טז פרק ג

[16:3] And we shall return to the matter, for we have already explained how the three Ehyeh are in Abba and Imma: one above, in the filling of Yods, in the three upper ones (וְנַחֲזֹר לָעִנְיָן כִּי כְּבָר בֵּאַרְנוּ אֵיךְ ג׳ אֶהְיֶה הֵם בְּאו״א א׳ לְמַעְלָה בְּמִלּוּי יוּדִי״ן בְּג״ר), and one in the three middle ones in the filling of Alefs (וְא׳ בְּג׳ אֶמְצָעִיּוֹת בְּמִלּוּי אַלְפִּי״ן), and one in the three lower ones in the filling of Hehs (וְא׳ בְּג״ת בְּמִלּוּי הֵהִי״ן). And we have also explained that the three forty-twos are: one from the YHV of the male, which afterward is divided into two Ehyeh, which are also forty-two (וְגַם בֵּאַרְנוּ כִּי ג׳ מ״ב הֵם א׳ מִיה״ו שֶׁל הַזָּכָר אֲשֶׁר אַחַר כָּךְ נֶחְלַק לִב׳ אֶהְיֶה שֶׁהֵם גַּם כֵּן מ״ב), and two other forty-twos are in the two Ehyeh of Yods and Alefs (וּב׳ מ״ב אֲחֵרִים הֵם בִּב׳ אֶהְיֶה דְּיוּדִי״ן וְאַלְפִּי״ן), for in the third Ehyeh of Hehs there is no filling of forty-two letters, as is known (כִּי בְּאֶהְיֶה הַג׳ דְּהֵהִי״ן אֵין בּוֹ בְּמִלּוּי מ״ב אַתְוָן כַּנּוֹדָע). And indeed, the first forty-two of the male, from it is made the milk, which is the whiteness of Ze’ir Anpin (וְאָמְנָם הַמ״ב הָא׳ שֶׁל הַזָּכָר מִמֶּנּוּ נַעֲשֶׂה הֶחָלָב שֶׁהוּא לֹבֶן דְּז״א), and from the Ehyeh of Imma is made the blood, which is the redness (וּמֵאֶהְיֶה דְּאִמָּא נַעֲשֶׂה הַדָּם שֶׁהוּא אוֹדֶם).

And behold, blood and milk together equal twice forty-two (וְהִנֵּה דָּם וְחָלָב הֵם כְּמִסְפָּר ב״פ מ״ב), and therefore milk and blood always ascend upward (וְלָכֵן חָלָב וְדָם לְעוֹלָם לְגָבוֹהַּ סָלְקִי). But the second Ehyeh, which is the second forty-two, which is in the three middle ones at the place of the woman’s breasts (אֲמְנָם הָאֶהְיֶה הַב׳ שֶׁהוּא מ״ב הַב׳ שֶׁהוּא בְּג׳ אֶמְצָעִיּוֹת בִּמְקוֹם דַּדֵּי הָאִשָּׁה), there, after the birth of the child, the supernal blood returns to become milk (וְשָׁם אַחַר לֵידַת הַוָּלָד חוֹזֵר הַדָּם הָעֶלְיוֹן לִהְיוֹת חָלָב). And behold, Milk, milk, and blood total 124; the correspondence to three times forty-one requires the removal of one collective unit (וְהִנֵּה חָלָב וְחָלָב וְדָם הֵם גִּימַטְרִיָּא ג״פ מ״א), some say: forty-two minus two (נ״א מ״ב פָּחוֹת ב׳), and they are the secret of three times forty-one (וְהֵם סוֹד ג״פ מ״א), some say: twice forty-two (נ״א ב״פ מ״ב), of Ehyeh of the filling with Hehs (שֶׁל אֶהְיֶה דְּהֵהִי״ן). For in them there are only forty-one letters of filling, as explained above (שֶׁאֵין בָּהֶם רַק מ״א אוֹתִיּוֹת שֶׁל מִלּוּי כַּנּוֹדָע), and therefore Binah is called “Em” (if) (לָכֵן נִקְרֵאת בִּינָה אֵ״ם), for she has only forty-one letters (כִּי אֵין בָּהּ רַק מ״א אוֹתִיּוֹת).

And behold, the secret of the blood in truth is that it descends below in the Ehyeh of the Hehs of the three lower ones, and there the blood is formed (וְהִנֵּה סוֹד הַדָּם כְּפִי הָאֱמֶת הוּא יוֹרֵד לְמַטָּה בְּאֶהְיֶה שֶׁל הֵהִי״ן דְּג״ת וְשָׁם נַעֲשֶׂה הַדָּם), for then it is formed in the posterior aspects of the three lower ones, which are the square of Ehyeh that ascends to forty-four, and there is blood (כִּי אָז נַעֲשֶׂה בָּאֲחוֹרַיִם שֶׁל ג״ת שֶׁהֵם רִבּוּעַ שֶׁל אֶהְיֶה הָעוֹלֶה מ״ד וְשָׁם הוּא דָּ״ם). And indeed, the two first Ehyeh of Yods and Alefs have the numerical value of Shad [breast] (וְאָמְנָם ב׳ אֶהְיֶה הָרִאשׁוֹנִים דְּיוּדִי״ן וְאַלְפִּי״ן הֵם גִּימַטְרִיָּא שַׁדַּ), thus: Alef–Heh–Yod–Heh, Alef–Heh–Yod–Heh (כָּזֶה אַלֶ״ף הֵ״י יו״ד הֵ״י אַלֶ״ף הֵ״א יו״ד הֵ״א). And from them are formed and made the breasts and the teats (וּמֵהֶם מִתְהַוִּים וְנַעֲשִׂים שָׁדַיִם וְהַדַּדִּים), for the Ehyeh of Yods descends to the place of the Ehyeh of Alefs, whose place is in Tiferet opposite the chest, and there they join together and become breasts and teats (שֶׁיּוֹרֵד אֶהְיֶה דְּיוּדִי״ן לִמְקוֹם אֶהְיֶה דְּאַלְפִּי״ן שֶׁמְּקוֹמוֹ בְּת״ת נֶגֶד הֶחָזֶה וְשָׁם מִתְחַבְּרִים שְׁנֵיהֶם וְנַעֲשִׂים שָׁדַיִם וְדַדִּים). And then the last Ehyeh, which ascends as blood, ascends upward into the Ehyeh of Alefs, and there it is transformed and becomes milk to nurse the child after he is born (וְאָז גַּם אֶהְיֶה הָאַחֲרוֹן הָעוֹלֶה דָּם עוֹלֶה לְמַעְלָה בְּאֶהְיֶה דְּאַלְפִּי״ן וְשָׁם מִתְחַלֵּף וְנַעֲשֶׂה חָלָב לְהֵינִיק הַוָּלָד אַחַר שֶׁנּוֹלָד).

And behold, after the existence of the formation of the fetus, Ze’ir Anpin was in the aspect of the last Ehyeh, which is the Ehyeh of the Hehs, alluded to in the verse “Thus shall you say: Ehyeh has sent me to you” (וְהִנֵּה אַחַר מְצִיאוּת יְצִירַת הַוָּלָד ז״א הָיָה בִּבְחִינַת אֶהְיֶה הָאַחֲרוֹן שֶׁהוּא אֶהְיֶה דְּהֵהִי״ן הָרוֹמֵז בַּפָּסוּק כֹּה תֹאמַר אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם). And behold, the Ehyeh of the Hehs—its filling of the filling has only twenty-five letters (וְהִנֵּה אֶהְיֶה שֶׁל הֵהִי״ן מִלּוּי הַמִּלּוּי אֵין בּוֹ רַק כ״ה אוֹתִיּוֹת), whereas in the two Ehyeh of Yods and Alefs there are twenty-seven in each (וּבִב׳ אֶהְיֶה דְּיוּדִי״ן וְאַלְפִּי״ן הֵם כ״ז). And this is the secret of “Thus shall you say: Ehyeh has sent me to you,” for in this Name there are only twenty-five letters in the filling of its filling (וְזֶהוּ סוֹד כֹּה תֹאמַר אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם כִּי בְּשֵׁם זֶה אֵין בּוֹ רַק כ״ה אוֹתִיּוֹת בְּמִלּוּי דְּמִלּוּי שֶׁלּוֹ). And when you remove from them the four root letters themselves, twenty-one letters remain, whose numerical value is Ehyeh (וּכְשֶׁתָּסִיר מֵהֶם ד׳ אוֹתִיּוֹת הַשֹּׁרֶשׁ עַצְמָן יִשָּׁאֲרוּ כ״א אוֹתִיּוֹת גִּימַטְרִיָּא אֶהְיֶה).

However, the two Ehyeh that have twenty-seven letters in each are the secret of the twenty-two letters of the alphabet together with the five final letters MNTZPKH (אֲבָל ב׳ אֶהְיֶה שֶׁיֵּשׁ בָּהֶם כ״ז אוֹתִיּוֹת בְּכָל אַחַת הֵם סוֹד כ״ב אַתְוָן דְּאַלְפָּא בֵּיתָא עִם ה׳ אוֹתִיּוֹת מַנְצַפ״ךְ), for all the letters are in Binah, as is known (שֶׁכָּל הָאוֹתִיּוֹת הֵם בְּבִינָה כַּנּוֹדָע). And thus the supernal Zivug of the mouth of Arich Anpin to bring forth the drop of Ze’ir Anpin and Nukvah has been explained, included of forty-two Zivugim, which are the two Ehyeh mentioned above, within which are twice forty-two letters (וַהֲרֵי נִתְבָּאֵר זִוּוּג הָעֶלְיוֹן שֶׁל פֶּה דְּא״א לְהוֹצִיא טִפַּת זו״ן כְּלוּלָה מִמ״ב זִוּוּגִים שֶׁהֵם ב׳ אֶהְיֶה הַנַּ״ל שֶׁבָּהֶם ב״פ מ״ב אַתְוָן הַנַּ״ל). And from these they were afterward drawn to the Yesod of Arich Anpin to give them to the Malkhut, which is the crown, which is one third of the Yesod, and there is the Malkhut of Arich Anpin (וּמֵאֵלּוּ נִמְשְׁכוּ אַחַר כָּךְ אֶל הַיְסוֹד דְּא״א לִתְּנָהּ בַּמַּלְכוּת שֶׁהִיא עֲטָרָה אֲשֶׁר הוּא שְׁלִישׁ הַיְסוֹד וְשָׁם הוּא מַלְכוּת דְּא״א). And indeed, this Zivug was not in Arich Anpin alone, but rather the Netzach, Hod, Yesod of Arich Anpin ascended and was enclothed in Abba and Imma, and was included in his Chesed, Gevurah, Tiferet, which Abba and Imma clothe (וְאָמְנָם זִוּוּג זֶה לֹא הָיָה בְּא״א לְבַדּוֹ אֶלָּא שֶׁנִּתְעַלּוּ נֵה״י דְּא״א וְנִתְלַבְּשׁוּ בְּאו״א וְנִכְלְלוּ בְּחַג״ת שֶׁלּוֹ אֲשֶׁר הָאו״א הֵם מַלְבִּישִׁין אוֹתוֹ).

Then these were included within one another, the Netzach, Hod, Yesod in the Chesed, Gevurah, Tiferet (נ״א חַג״ת בְּנֵה״י), and they were three included within three (אָז נִכְלְלוּ אֵלּוּ בָּאֵלּוּ הַנֵּה״י בְּחַג״ת וְהָיוּ ג׳ כָּלוּלִין בְּג׳). And then Ze’ir Anpin emerged in the secret of the garment into the Netzach, Hod, Yesod of Arich Anpin (וְאָז יָצָא הַז״א בְּסוֹד הַלְּבוּשׁ אֶל נֵה״י דְּא״א). It follows that the essence of this Zivug is of Arich Anpin, only that it was by means of Abba and Imma (וְנִמְצָא כִּי עִיקָּר זִוּוּג זֶה הוּא שֶׁל א״א רַק שֶׁהָיוּ בְּאֶמְצָעוּת או״א). Thus it is explained that the Netzach, Hod, Yesod of Arich Anpin himself were three included within three inside the supernal Chesed, Gevurah, Tiferet (הֲרֵי מְבוֹאָר כִּי גַּם נֵה״י דְּא״א עַצְמוֹ הָיוּ ג׳ כָּלוּלִין בְּג׳ תּוֹךְ הַחַג״ת הָעֶלְיוֹנִים). And then Ze’ir Anpin also emerged in this manner, three included within three (וְאָז גַּם הַז״א יָצָא עַל דֶּרֶךְ זֶה גַּם כֵּן ג׳ כָּלוּל בְּג׳).

The explanation is that the Netzach, Hod, Yesod of Arich Anpin are the Neshamah to all the nine of Ze’ir Anpin (פֵּרוּשׁ כִּי הֲלֹא נֵה״י דְּא״א הֵם נְשָׁמָה אֶל כָּל הַט׳ שֶׁל הַז״א), for Netzach is three joints of the three Sefirot of the right line of Ze’ir Anpin, which is Chokhmah–Chesed–Netzach (כִּי הַנֵּצַח הוּא ג׳ פְּרָקִין שֶׁל ג׳ סְפִירוֹת דְּז״א שֶׁהוּא קַו יָמִין חח״ן), and likewise Hod is in the left line in Binah, Gevurah, Hod (וְכֵן הַהוֹד בַּקַּו שְׂמָאלִי בְּג״ה), and Yesod is in the middle line in Da‘at, Tiferet, Yesod (וְכֵן הַיְסוֹד בַּקַּו הָאֶמְצָעִי דְּת״י). However, it would have been proper that all the nine Sefirot of Ze’ir Anpin be drawn from these three Netzach, Hod, Yesod of Arich Anpin (אֲמְנָם מִן הָרָאוּי הָיָה שֶׁיִּמָּשְׁכוּ כָּל הַט׳ סְפִירוֹת דְּז״א מֵאֵלּוּ הַג׳ נֵה״י דְּא״א), but since the Netzach, Hod, Yesod of Arich Anpin are themselves included in three others, which are the Chesed, Gevurah, Tiferet of Arich Anpin (רַק לְפִי שֶׁגַּם נֵה״י שֶׁל א״א הֵם כְּלוּלִים בְּג׳ אֲחֵרִים שֶׁהֵם חַג״ת דְּא״א), and they were six that are included three within three of Arich Anpin (וְהָיוּ ו׳ שֶׁהֵם כְּלוּלִים ג׳ גוֹ ג׳ דְּא״א), therefore Ze’ir Anpin also emerged according to the pattern of Arich Anpin, three within three, as six extremities alone (לָכֵן גַּם הַז״א יָצָא כְּדוּגְמָא דְּא״א ג׳ גוֹ ג׳ ו״ק לְבַדָּם). And all of this took place in the womb of Tevunah, for there is the secret of the Zivug (וְכָל זֶה נַעֲשָׂה בִּמְעֵי הַתְּבוּנָה כִּי שָׁם הוּא סוֹד הַזִּוּוּג). And the matter is this: the supernal Chokhmah and Binah were enclothed in Yisrael-Saba and Tevunah, and within them were included the Chesed, Gevurah, Tiferet and the Netzach, Hod, Yesod of Arich Anpin (וְהָעִנְיָן כִּי נִתְלַבְּשׁוּ חו״ב עִלָּאִין בְּיִשְׂרָאֵל־סָבָא וּתְּבוּנָה וְנִכְלְלוּ בְּתוֹכָם חַג״ת וְנֵה״י דְּא״א), and there was the Ibbur of Ze’ir Anpin (וְשָׁם הָיָה הָעִיבּוּר דְּז״א). And the reason is that Binah extends until the chest, and Tevunah from the chest and below (וְהַטַּעַם כִּי בִּינָה הִתְפַּשְּׁטוּתָהּ עַד הֶחָזֶה וְהַתְּבוּנָה מִן הֶחָזֶה וּלְמַטָּה).

And behold, the place of pregnancy of a woman and her womb is below the chest, where the place of Tevunah is (וְהִנֵּה מְקוֹם בֵּית הֵרָיוֹן הָאִשָּׁה וְהָרֶחֶם שֶׁלָּהּ הוּא לְמַטָּה מֵהֶחָזֶה שֶׁשָּׁם מְקוֹם הַתְּבוּנָה), thus it is explained how this pregnancy is in Tevunah (הֲרֵי מְבוֹאָר אֵיךְ הַהֵרָיוֹן הַזֶּה הוּא בַּתְּבוּנָה). Therefore she is called the mother of the children (לָכֵן הִיא נִקְרֵאת אֵם הַבָּנִים). However, this Ibbur of Ze’ir Anpin was partial, for it was seven months and a little less (אֲמְנָם עִיבּוּר זֶה שֶׁל ז״א לְמְקוּטָּעִים הָיָה שֶׁהֵם ז׳ חֳדָשִׁים וּפָחוֹת מְעַט), just as Moses and Samuel and Peretz and Zerach were born, and many righteous ones (כְּמוֹ שֶׁנּוֹלַד מֹשֶׁה וּשְׁמוּאֵל וּפֶרֶץ וְזֶרַח וְכַמָּה צַדִּיקִים).

And indeed, have we not explained that each one grows and is doubled twofold, for from three it becomes six (וְאָמְנָם הֲלֹא בֵּאַרְנוּ שֶׁכָּל א׳ נִגְדַּל וְנִכְפָּל כִּפְלַיִם כִּי מִג׳ נַעֲשֶׂה ו׳), but now let us evaluate these measures (אֲמְנָם נַעֲרִיךְ עַתָּה עֲרָכִים אֵלּוּ). For behold, the secret of the crown of the Yesod is one third of the measure of the Yesod, and this is the secret of Malkhut (כִּי הֲלֹא סוֹד עֲטֶרֶת הַיְסוֹד הוּא שְׁלִישׁ שִׁעוּר שֶׁל הַיְסוֹד וְהוּא סוֹד הַמַּלְכוּת). And the measure of Ze’ir Anpin is from the navel and below of Arich Anpin (וְאָמְנָם שִׁעוּר ז״א הוּא מִטַּבּוּר וּלְמַטָּה דְּא״א), for if Abba and Imma were measured from the head of Arich Anpin, their end would be until the chest, as Leah in Ze’ir Anpin, and as Ze’ir Anpin in Tevunah, which emerges from the chest (כִּי או״א אִם הָיָה שִׁעוּרָם מֵרֹאשׁ דְּא״א הָיָה סוֹפָם עַד הֶחָזֶה כְּמוֹ לֵאָה בְּז״א וּכְמוֹ ז״א בִּתְּבוּנָה שֶׁיּוֹצֵא מֵהֶחָזֶה). But since Abba and Imma begin from the throat of Arich Anpin (אַךְ או״א מַתְחִילִין מִן הַגָּרוֹן דְּא״א), therefore their termination is below, at the end of two thirds of the Tiferet, which is the navel (לָכֵן סִיּוּמָם הוּא לְמַטָּה בְּסוֹף ב׳ שְׁלִישֵׁי הַת״ת שֶׁהוּא הַטַּבּוּר). It follows that Ze’ir Anpin has only one third in the Tiferet of Arich Anpin (נִמְצָא כִּי אֵין לְז״א בְּת״ת דְּא״א רַק שְׁלִישׁ לְבַד). And corresponding to this third that he takes from the Tiferet of Arich Anpin, the Malkhut takes one third from the Yesod of Arich Anpin, which is the secret of the crown (וּכְנֶגֶד שְׁלִישׁ זֶה שֶׁהוּא לוֹקֵחַ מִת״ת דְּא״א כְּנֶגְדּוֹ לוֹקַחַת הַמַּלְכוּת שְׁלִישׁ א׳ מִן הַיְסוֹד דְּא״א שֶׁהוּא סוֹד הָעֲטָרָה).

And behold, when we evaluate all of this in Ze’ir Anpin (וְהִנֵּה כְּשֶׁנַּעֲרִיךְ כָּל זֶה בְּז״א), we find that he has one third from Tiferet and two thirds from Yesod (נִמְצָא שֶׁיֵּשׁ לוֹ לְז״א שְׁלִישׁ א׳ מִת״ת וּב׳ שְׁלִישִׁים מִן הַיְסוֹד), which are three thirds, corresponding to one complete measure (הֲרֵי ג׳ שְׁלִישִׁים כְּמִנְיַן מִדָּה אַחַת שְׁלֵמָה). And this measure grows until it is doubled and becomes two measures—Tiferet and Yesod of Ze’ir Anpin—in which there are six thirds (וְזֹאת הַמִּדָּה גְּדֵלָה עַד כִּפְלַיִם וְנַעֲשֵׂית ב׳ מִדּוֹת ת״ת וִיסוֹד שֶׁל ז״א שֶׁבָּהֶם ו׳ שְׁלִישִׁים), and behold, here are two measures (הֲרֵי כָּאן ב׳ מִדּוֹת). And also Netzach and Hod each grew twofold (וְהִנֵּה גַּם נֵצַח וְהוֹד כָּל אֶחָד הִגְדִּיל כִּפְלַיִם), for from Netzach were made two measures, which are Chesed and Netzach (כִּי מִנֵּצַח נַעֲשׂוּ ב׳ מִדּוֹת וְהֵם חֶסֶד וְנֵצַח), and from Hod two others, which are Gevurah and Hod (וּמֵהוֹד ב׳ אֲחֵרוֹת וְהֵם גְּבוּרָה וְהוֹד). Thus there are four measures (הֲרֵי ד׳ מִדּוֹת), and with the first two—Tiferet and Yesod—there are six (וְעִם ב׳ הָרִאשׁוֹנוֹת ת״ת וִיסוֹד הֲרֵי ו׳).

And behold, the third of the Yesod, which is the crown of the Malkhut, also grew and became two thirds (וְהִנֵּה שְׁלִישׁ הַיְסוֹד שֶׁהוּא הָעֲטָרָה שֶׁל הַמַּלְכוּת גַּם הִיא גָּדְלָה וְנַעֲשֵׂית ב׳ שְׁלִישִׁים), which is a measure lacking a third (הֲרֵי מִדָּה פָּחוֹת שְׁלִישׁ). It follows that everything together is seven measures minus one third (נִמְצָא הַכֹּל ז׳ מִדּוֹת פָּחוֹת שְׁלִישׁ). And this is the secret of “every woman who gives birth at seven gives birth incompletely,” for they are not seven complete ones (וְזֶהוּ סוֹד כָּל הַיּוֹלֶדֶת לְז׳ יוֹלֶדֶת לִמְקוּטָּעִין שֶׁאֵינָן ז׳ שְׁלֵמִים). And if you ask: behold, there were only three included within three, and how are they now seven, and it should have been six (וְאִם תִּשְׁאַל כִּי הֲלֹא לֹא הָיוּ רַק ג׳ כְּלוּלִים בְּג׳ וְאֵיךְ הֵם עַתָּה ז׳ וְהָיָה רָאוּי לִהְיוֹת ו׳), this is not a question (אֵין זוֹ שְׁאֵלָה). For you already know that even that third of Tiferet (it seems it should say: of the Yesod) was joined with the rest of the supernal Tiferet, which are the two upper thirds, and it too grew (לְפִי שֶׁכְּבָר יָדַעְתָּ כִּי גַּם אוֹתוֹ שְׁלִישׁ דְּת״ת [נ״ל שֶׁצָּרִיךְ לוֹמַר הַיְסוֹד] נִתְחַבֵּר עִם שְׁאָר הַת״ת הָעֶלְיוֹן שֶׁהוּא ב׳ שְׁלִישִׁים הָעֶלְיוֹנִים וְגַם הִיא הִגְדִּילָה). But since it is not a measure by itself, therefore it does not ascend by name and is not mentioned, and only “three included within three” is mentioned (אַךְ לִהְיוֹתָהּ שֶׁאֵינָהּ מִדָּה בִּפְנֵי עַצְמָהּ לָכֵן אֵינָהּ עוֹלָה בְּשֵׁם וְאֵינָהּ נִזְכֶּרֶת רַק ג׳ כְּלוּלִין בְּג׳). However, this very calculation of seven months is also the aspect of nine complete months (וְאָמְנָם חֶשְׁבּוֹן עַצְמוֹ זֶה שֶׁל ז׳ חֳדָשִׁים הוּא גַּם כֵּן בְּחִינַת ט׳ חֳדָשִׁים שְׁלֵמוֹת), and this is when we evaluate Netzach and Hod, which grew twofold and became four (וְהוּא כְּשֶׁנַּעֲרִיךְ נֵצַח וְהוֹד שֶׁגָּדְלוּ כִּפְלַיִם וְנַעֲשׂוּ ד׳), and Tiferet also grew and became two (וְת״ת גַּם כֵּן גָּדַל וְנַעֲשָׂה ב׳), thus there are six (הֲרֵי ו׳). For even though there is only one third in Tiferet, nevertheless it is considered a measure by itself, since its root, which is Tiferet, is a measure by itself, and it is not included with the others (שֶׁאַף עַל פִּי שֶׁאֵין בְּת״ת רַק שְׁלִישׁ עִכָּ״ז נֶחְשָׁב לְמִדָּה בִּפְנֵי עַצְמָהּ לִהְיוֹת שָׁרְשָׁהּ שֶׁהִיא ת״ת מִדָּה בִּפְנֵי עַצְמָהּ וְאֵינוֹ בִּכְלַל הַשְּׁאָרִים). Therefore we count it as a measure by itself (וְלָכֵן אָנוּ מוֹנִים אוֹתוֹ לְמִדָּה בִּפְנֵי עַצְמָהּ).

And behold, it grew twofold and became two (וְהִנֵּה גָּדַל כִּפְלַיִם הֲרֵי ב׳), and together with the four of Netzach and Hod they are six (וְעִם הַד׳ דְּנֵצַח וְהוֹד הֵם ו׳). And also the Yesod, even though they are only two thirds of the Yesod alone, which belong to Ze’ir Anpin, nevertheless we count it as a measure by itself for the same reason as with Tiferet (וְגַם הַיְסוֹד אַף עַל פִּי שֶׁאֵינָם רַק ב׳ שְׁלִישֵׁי הַיְסוֹד לְבַדָּם שֶׁהֵם שֶׁל ז״א עִכָּ״ז אָנוּ מוֹנִים אוֹתָהּ לְמִדָּה בִּפְנֵי עַצְמָהּ לַטַּעַם הַנַּ״ל בְּת״ת). And behold, it grew twofold and is two measures (וְהִנֵּה גָּדַל כִּפְלַיִם הֲרֵי הוּא ב׳ מִדּוֹת). And together with the six they are eight (וְהַו׳ הֲרֵי ח׳). And the crown of the Malkhut makes nine months (וְעֲטָרָה שֶׁל הַמַּלְכוּת הֲרֵי תֵּשַׁעָה חֳדָשִׁים).

Chapter 4

שער טז פרק ד

[16:4] We have already explained that always all aspects of Netzach, Hod, Yesod are the secret of addition and are not essential, and therefore they are outside the body (כְּבָר בֵּאַרְנוּ כִּי לְעוֹלָם כָּל בְּחִינַת נֵה״י הֵם סוֹד תּוֹסֶפֶת וְאֵינָם עִקָּרִין וְלָכֵן הֵם לְבַר מִגּוּפָא). And the reason is that from the supernal head of Atik there is not enclothed in Arich Anpin except its seven lower ones (וְהַטַּעַם לְפִי שֶׁמֵרֵישָׁא עִלָּאָה דְּעַתִּיק אֵינוֹ מְלוּבָּשׁ בְּא״א כִּי אִם ז״ת שֶׁבּוֹ), and thus it is found that Arich Anpin has existence only for its seven first ones (א״כ נִמְצָא שֶׁאֵין קִיּוּם לְא״א רַק לְז׳ רִאשׁוֹנוֹת שֶׁבּוֹ), and the three lower ones, which are Netzach, Hod, Yesod, can only come in the secret of addition (וְהַג״ת שֶׁהֵם נֵה״י אֵינָם יְכוֹלִים לָבוֹא רַק בְּסוֹד תּוֹסֶפֶת), for they have no root or existence in the supernal reality above them (כִּי אֵין לָהֶם עִקָּר וְקִיּוּם בַּמְּצִיאוּת הָעֶלְיוֹן מֵהֶם), and so it is in all of Atzilut (וְכְעַד״ז כָּל הָאֲצִילוּת). Also know that just as when we wish to draw Netzach, Hod, Yesod to Ze’ir Anpin, we make a Zivug between Chokhmah and Binah so that they will give Mochin to Ze’ir Anpin, and then through this power Netzach, Hod, Yesod are added to him, as is known (גַּם דַּע כִּי כְּמוֹ שֶׁכַּאֲשֶׁר אָנוּ רוֹצִים לְהַמְשִׁיךְ נֵה״י לְז״א אָנוּ עוֹשִׂים זִוּוּג בֵּין חו״ב כְּדֵי שֶׁיִּתְּנוּ מוֹחִין לְז״א וְאָז עַל יְדֵי כֹּחַ זֶה נִתְוֹסְפִים לוֹ נֵה״י כַּנּוֹדָע), so too Abba and Imma, in order to have Netzach, Hod, Yesod, first require a Zivug of Arich Anpin (כֵּן או״א לִהְיוֹת לָהֶם נֵה״י הֵם צְרִיכִין תְּחִלָּה לְזִוּוּג א״א). For just as you will find that Ze’ir Anpin and Nukvah were emanated through the Zivug of Abba and Imma and needed to be in the secret of Ibbur, so it was with Abba and Imma (כִּי כְּמוֹ שֶׁתִּמְצָא שֶׁזו״ן נֶאֶצְלוּ עַל יְדֵי זִוּוּג או״א וְהֻצְרְכוּ לִהְיוֹת בְּסוֹד עִיבּוּר כֵּן הָיָה בְּאו״א).

For they required a supernal Zivug that is in the mouth of Arich Anpin (כִּי הֻצְרַךְ לָהֶם זִוּוּג עֶלְיוֹן שֶׁבְּפֶה דְּא״א). And there, how is the Zivug? Binah that stands in the throat raises feminine waters from its five Gevurot, which are the letters Alef, Ḥet, Ayin, Heh (וְשָׁם הַזִּוּוּג כֵּיצַד בִּינָה שֶׁבַּגָּרוֹן מַעֲלָה מ״ן מִן הַה״ג שֶׁלָּהּ וְהֵם אוֹתִיּוֹת אֲחַע״ה), for it has already been explained in Sha‘ar Arich Anpin that Binah stands in the throat and these letters are the letters of the throat, and they are its five Gevurot (כִּי כְּבָר נִתְבָּאֵר בְּשַׁעַר א״א כִּי הַבִּינָה עוֹמֶדֶת בַּגָּרוֹן וְאוֹתִיּוֹת אֵלּוּ הֵם אוֹתִיּוֹת הַגָּרוֹן וְהֵם הַה״ג שֶׁבָּהּ). And the palate, which is Chokhmah, draws down masculine waters, the five Ḥasadim, which are the letters Gimel, Yod, Kaf, Kuf (וְהַחֵךְ שֶׁהוּא חָכְמָה הוּא מוֹרִיד מ״ד הַה״ח אוֹתִיּוֹת גִּי״כ״ק). And they unite together through the Da‘at that decides between them, which is the tongue between them, the secret of the covenant of the tongue (וְנִזְדַּוְּגוּ יַחַד עַל יְדֵי הַדַּעַת הַמַּכְרִיעַ הַלָּשׁוֹן שֶׁבֵּינֵיהֶם סוֹד בְּרִית הַלָּשׁוֹן). And this secret is alluded to in the Idra Zuta, daf 295: “fire and water are rectified and shine by means of the tongue that speaks great things” (וְסוֹד זֶה נִרְמָז בְּאַדְרָ״ז רצ״ה אֵשָׁא וּמַיָּא מִתְקַנִּין וְיַאֲן בְּיוֹרֵי עַל יְדֵי לִשָּׁן מְמַלֵּל רַבְרְבָן).

And you already know that fire and water are the secret of Chokhmah and Binah (Chesed–Gevurah as should be) (וּכְבָר יָדַעְתָּ כִּי אֵשׁ וּמַיִם הֵם סוֹד חו״ב (חו״ג כְּצָרִיךְ לְהִתְקָן)). It follows that the letters Alef, Ḥet, Ayin, Heh are from the side of the five Gevurot of Binah, and they ascend to eighty-four, the secret of twice forty-two (נִמְצָא כִּי אוֹתִיּוֹת אֲחַע״ה מִצַּד ה״ג דְּבִּינָה וְהֵם עוֹלִין פ״ד סוֹד ב״פ מ״ב), and these are the forty-two Zivugim mentioned in Parashat Bereshit daf 9 (וְהֵם מ״ב זִוּוּגִים הַנִּזְכָּרִים פ׳ בְּרֵאשִׁית דַּף ט׳), for the forty-two Zivugim are eighty-four, and they are the letters Alef, Ḥet, Ayin, Heh (כִּי מ״ב זִוּוּגִים הֵם פ״ד וְהֵם אוֹתִיּוֹת אֲחַע״ה). And this is the secret of “the seed that is sown through forty-two Zivugim” (וְזֶהוּ סוֹד זַרְעָא דְּאַזְדְּרַעָא בְּמ״ב זִוּוּגִים).

And behold, the secret of this Zivug of the mouth exists in all the reality of Atzilut—whether in Arich Anpin, or in Abba and Imma, or in Ze’ir Anpin and Nukvah—and it is in the secret of the kisses that precede the Zivug (וְהִנֵּה סוֹד הַזִּוּוּג הַזֶּה שֶׁבְּפֶה נִמְצָא בְּכָל מְצִיאוּת אֲצִילוּת בֵּין בְּא״א בֵּין בְּאו״א בֵּין בְּזו״ן וְהֵם בְּסוֹד נְשִׁיקִין הַקּוֹדְמִין אֶל הַזִּוּוּג). And understand that initially the one who arouses is the Nukvah (וְהָבֵן כִּי מִתְּחִלָּה הַמְּעוֹרֶרֶת הִיא הַנּוּקְבָּא), and this is the secret alluded to in Tractate Ketubot 4: “immediately, while the saliva is in her mouth” (וְזֶהוּ הַנִּרְמָז בִּמְסֶכֶת כְּתוּבוֹת ה״ד לְאַלְתַּר בְּעוֹד שֶׁהָרוֹק לְתוֹךְ פִּיהָ), for “from my flesh I behold Elohim,” because when a person unites with his wife, the saliva is necessarily expressed within their mouths (כִּי מִבְּשָׂרִי אֶחֱזֶה אֱלֹהַּ כִּי כְּשֶׁאָדָם מִזְדַּוֵּג בְּאִשְׁתּוֹ בְּהֶכְרֵחַ מִתְמַצֶּה הָרוֹק בְּתוֹךְ פִּיהֶם), and this is the sign of the Zivug mentioned in the Gemara (וְזֶהוּ סִימַן הַזִּוּוּג הַנִּזְכָּר בַּגְּמָרָא). It follows that the kisses are a very spiritual Zivug (נִמְצָא כִּי הַנְּשִׁיקִין הֵם זִוּוּג רוּחָנִי מְאֹד).

However, there is a distinction between Arich Anpin and Abba–Imma and Ze’ir Anpin–Nukvah (אַךְ יֵשׁ הֶפְרֵשׁ בֵּין א״א וְאו״א וְזו״ן), for in Arich Anpin the Zivug is with one mouth, and therefore only two illuminations are found—Alef, Ḥet, Ayin, Heh and Gimel, Yod, Kaf, Kuf (כִּי בְּא״א הַזִּוּוּג בְּפֶה אֶחָד וְלָכֵן אֵינָם נִמְצָאִים רַק ב׳ הֶאָרוֹת אֲחַע״ה גִּי״כ״ק). But in Abba–Imma and Ze’ir Anpin–Nukvah there are two mouths, in the secret of feminine waters and masculine waters—masculine waters in the males and feminine waters in the females (אַךְ בְּאו״א וְזו״ן הֵם ב׳ פִּיּוֹת בְּסוֹד מ״ן וּמ״ד בַּזְּכָרִים מ״ד וּמ״ן בַּנְּקֵבוֹת), for the kisses are doubled, in the secret of the four spirits mentioned in the Zohar, Parashat Terumah daf 146 (כִּי הַנְּשִׁיקִין הֵם כְּפוּלִים בְּסוֹד ד׳ רוּחִין הַנִּזְכָּרִים בַּזֹּהַר פ׳ תְּרוּמָה קמ״ו), and they are the four letters of Ahavah [Love] (וְהֵם ד׳ אוֹתִיּוֹת אַהֲבָה).

And understand this great hidden secret, and let it be bound in the garments of your heart (וְהָבֵן סוֹד גָּדוֹל הַנֶּעְלָם הַזֶּה וִיהִיוּ כְבוּשִׁים לְלְבוּשֶׁךָ). For behold, you already know that the Unknowable Head is above all of Atzilut, and beneath it are the secret of the nine Sefirot that are neither lights nor spirits (כִּי הִנֵּה כְּבָר יָדַעְתָּ כִּי רַדְלָ״א הוּא לְמַעְלָה מִכָּל הָאֲצִילוּת וּתְחָתָיו הֵם סוֹד ט׳ סְפִירוֹת דְּלָאו אִינוּן נְהוֹרִין וְלָאו אִינוּן רוּחִין), and they are the secret of the primordial nine Sefirot of Arich Anpin that spread throughout all of Atzilut, as explained elsewhere (וְהֵם סוֹד ט׳ סְפִירוֹת מְקוֹרִיּוֹת דְּא״א הַמִּתְפַּשְּׁטִים בְּכָל הָאֲצִילוּת כמ"ש במ"א).

And behold, we do not find in Arich Anpin the secret of Malkhut, and if so, how were all the others emanated—Abba and Imma and Ze’ir Anpin and Nukvah (וְהִנֵּה לֹא מָצִינוּ בְּא״א סוֹד הַמַּלְכוּת וְאִם כֵּן אֵיךְ נֶאֶצְלוּ כָּל הַשְּׁאָרִים שֶׁהֵם או״א וְזו״ן). But the secret of the matter is this: we have already known that from the Chesed of Arich Anpin the Mochin of Abba came into being, and from the Gevurah of Arich Anpin the Mochin of Imma came into being (אֶלָּא סוֹד הָעִנְיָן כִּי כְּבָר יָדַעְנוּ כִּי מֵחֶסֶד דְּא״א נִתְהַוּוּ מוֹחִין דְּאַבָּא וּמִגְּבוּרָה דְּא״א נִתְהַוּוּ מוֹחִין דְּאִמָּא). And the matter is that the masculine side of Arich Anpin—what is within it—is on the right, the masculine side, and the side of B”N within it, the feminine, is the left side (וְהָעִנְיָן כִּי צַד דְּכוּרָא דְּא״א מַה שֶּׁבּוֹ הוּא בַּיָּמִין דְּכוּרָא וְצַד ב״ן שֶׁבּוֹ נוּקְבָּא הוּא צַד שְׂמֹאל). And behold, there are in it two Zivugim: one in the secret of its mouth Alef, Ḥet, ‘Ayin, Heh and Gimel, Yod, Kaf, Kuf—and the second in the secret of its Yesod (וְהִנֵּה יֵשׁ בּוֹ ב׳ זִוּוּגִים א׳ בְּסוֹד הַפֶּה שֶׁלּוֹ אֲחַע״ה וְגִּי״כ״ק וְהַב׳ בְּסוֹד הַיְסוֹד שֶׁלּוֹ). For it too is included of two—male and female—and the masculine side within it mates with the feminine side within it (כִּי גַּם הוּא כָּלוּל מִב׳ מִזָּכָר וּנְקֵבָה וְצַד זָכָרוּת שֶׁבּוֹ מִזְדַּוֵּג עִם צַד נְקֵבוּת שֶׁבּוֹ).

And behold, in order to give birth to Abba and Imma, the Zivug of kisses sufficed for them, which is the Zivug of the mouth, as mentioned above (וְהִנֵּה כְּדֵי לְהוֹלִיד או״א הִסְפִּיק לָהֶם זִוּוּג הַנְּשִׁיקִין וְהוּא זִוּוּג הַפֶּה כַּנַּ״ל). And how did Abba and Imma emerge from this Zivug? It is because it has already been explained above that this Zivug was required only for the sake of their Mochin and their Netzach-Hod-Yesod alone (וְאָמְנָם אֵיךְ יָצְאוּ או״א מִזִּוּוּג זֶה הוּא כִּי כְּבָר נִתְבָּאֵר לְעֵיל כִּי לֹא הֻצְרַךְ זִוּוּג זֶה רַק לְצֹרֶךְ מוֹחִין וְנֵה״י שֶׁלָּהֶם לְבַד), therefore the Zivug of the mouth sufficed for them (לָכֵן הִסְפִּיק לָהֶם זִוּוּג הַפֶּה). For behold, Abba and Imma are always included in the Mazal—Tikkun eight and thirteen of the thirteen Tikkunim (כִּי הֲלֹא תָּמִיד או״א הֵם נִכְלָלִים בְּמַזָּלָא תִּקּוּן ח׳ וְי״ג דִּי״ג תִּקּוּנִין), for behold, they hang in the balance until the navel (כִּי הֲלֹא תַּלְיָין בְּשִׁקוּלָא עַד טַבּוּרָא).

And behold, there is one distinction, namely that sometimes Abba and Imma are not complete but lack Netzach-Hod-Yesod, even though they are included in the Mazal (וְהִנֵּה יֵשׁ הֶפְרֵשׁ אֶחָד וְהוּא כִּי לִפְעָמִים אֵין או״א שְׁלֵמִים רַק חֲסֵרִים מִנֵּה״י אַף עַל פִּי דְּאִתְכְּלִילוּ בְּמַזָּלָא). But when this Zivug of the mouth of Arich Anpin is performed, then all the Tikkunim of the four that stand between Tikkun eight and Tikkun thirteen are completed, and all of them are joined together and Abba and Imma are included within them (אַךְ כַּאֲשֶׁר נַעֲשָׂה זִוּוּג זֶה שֶׁל פֶּה דְּא״א אָז נַעֲשׂוּ כָּל הַתִּקּוּנִים שֶׁל הַד׳ הָעוֹמְדִים בֵּין תִּקּוּן ח׳ לְתִּקּוּן י״ג וְכֻלָּם נִתְחַבְּרוּ יַחַד וְנִכְלָלִין בָּהֶם או״א), for you already know that the throat is the secret of their skull (כִּי כְּבָר יָדַעְתָּ כִּי הַגָּרוֹן סוֹד גֻּלְגָּלְתָּא דִּלְהוֹן).

And behold, if you observe a person, when he bends his head, the throat is covered and included in the completion of the cheeks of the head (וְהִנֵּה אִם תַּבִּיט בָּאָדָם כְּשֶׁכּוֹפֵף רֹאשׁוֹ אָז הַגָּרוֹן מְכוּסֶּה וְנִכְלָל בְּסִיּוּם לְחָיַי הָרֹאשׁ), but when he straightens his head, the throat is revealed (אַךְ כְּשֶׁזּוֹקֵף רֹאשׁוֹ אָז מִתְרָאֶה הַגָּרוֹן). And when the supernal Zivug of the mouth of Arich Anpin is performed in the secret of kisses (וּכְשֶׁהַזִּוּוּג הָעֶלְיוֹן דְּפֶה דְּא״א נַעֲשֶׂה בְּסוֹד נְשִׁיקִין), then it descends below the termination of the mouth in the secret of the bending of the head (אָז יוֹרֵד לְמַטָּה מִסִּיּוּם הַפֶּה בְּסוֹד כְּפִיפַת הָרֹאשׁ), and then the throat is included within them completely (וְאָז נִכְלָל הַגָּרוֹן בָּהֶם מַמָּשׁ). And this is the secret of the head of Abba and Imma (וְהוּא סוֹד רֹאשׁ דְּאו״א), and it descends until the Netzach, Hod, Yesod of Abba and Imma, which were included in the head of Ze’ir Anpin (וְיוֹרֵד עַד נֵה״י דְּאו״א שֶׁנִּכְלְלוּ בְּרֹאשׁ ז״א). And likewise, these four Tikkunim that are between the two Mazalot—Tikkun eight and thirteen—are joined and included in the head of Abba and Imma, which is the throat (וְגַם אֵלּוּ הַד׳ תִּקּוּנִים שֶׁבֵּין ב׳ מַזָּלוֹת תִּקּוּן ח׳ וְי״ג הֵם מִתְחַבְּרִים וְנִכְלָלִים בְּרֵישָׁא דְּאו״א שֶׁהוּא הַגָּרוֹן), and they become Mochin there (וְנַעֲשִׂים שָׁם מוֹחִין). And because of that abundance of influx which increases (וּבַעִיבּוּר אוֹתוֹ שֶׁפַע הַמִּתְרַבֶּה), from its power the body of Abba and Imma and their Netzach, Hod, Yesod are lengthened (אָז מִכֹּחָם מִתְאָרֵךְ גּוּף או״א וְנֵה״י שֶׁבָּהֶם). For that third part of Tiferet of Arich Anpin which remained there, from the two parts of Tiferet that became two Da‘at for Abba and Imma (כִּי אוֹתוֹ הַחֵלֶק הַג׳ מִת״ת דְּא״א שֶׁנִּשְׁאַר שָׁם מִב׳ חֲלָקֵי הַת״ת שֶׁנַּעֲשׂוּ ב׳ דֵּעוֹת לְאו״א), from it was made the body-part for Abba, including Chesed, Gevurah, Tiferet, and the body-part for Imma, including Chesed, Gevurah, Tiferet (נַעֲשֶׂה מִמֶּנּוּ חֵלֶק הַגּוּף לְאַבָּא כוֹלֵל חַג״ת וְחֵלֶק הַגּוּף לְאִמָּא כוֹלֶלֶת חַג״ת). And this is the secret of the body (וְזֶהוּ סוֹד הַגּוּף). And from the abundance of the influx, three others are made—Netzach, Hod, Yesod for Abba and Netzach, Hod, Yesod for Imma (וּמֵרִבּוּי הַשֶּׁפַע נַעֲשִׂין ג׳ אֲחֵרִים נֵה״י לְאַבָּא וְנֵה״י לְאִמָּא).

And behold, it is found that this Zivug of the mouth is for the sake of Abba and Imma, and not for their very existence, but only for their Mochin and their Netzach, Hod, Yesod (וְהִנֵּה נִמְצָא כִּי זִוּוּג זֶה דְּפֶה הוּא לְצֹרֶךְ או״א וְאֵינוֹ לְצֹרֶךְ עַצְמָן רַק לְמוֹחִין וְנֵה״י שֶׁלָּהֶם). And the reason is that the two Mazalot of the beard descend in balance until the navel on the side of the face, and on the back there is the extension of the hairs of the head that descend from the back until the head of Ze’ir Anpin (וְהַטַּעַם כִּי ב׳ הַמַּזָּלוֹת דְּדִיקְנָא נָחֲתִין בְּשִׁקוּלָא עַד טַבּוּרָא מִצַּד פָּנִים וּבָאָחוֹר יֵשׁ הֶמְשֵׁךְ שַׂעֲרוֹת הָרֹאשׁ הַיּוֹרְדִים דֶּרֶךְ אָחוֹר עַד רֹאשׁ ז״א). And from those lights of the hairs Abba and Imma are made, for it is necessary that there be formed there in between the existence of one light from these two kinds of hairs—of the beard and of the head—on account of their great surrounding light, both face and back (וּמֵאוֹתָן הָאוֹרוֹת דְּשַׂעֲרוֹת נַעֲשִׂין או״א כִּי בְּהֶכְרֵחַ שֶׁיַּעֲשֶׂה שָׁם בֵּינְתַּיִם מְצִיאוּת אוֹר אֶחָד עַל יְדֵי ב׳ מִינֵי שַׂעֲרוֹת אֵלּוּ דְּדִיקְנָא וּדְרֵישָׁא מִצַּד אוֹרָם הַגָּדוֹל הַמַּקִּיף פָּנִים וְאָחוֹר). Therefore the Zivug of the mouth alone sufficed for them (וְלָכֵן הִסְפִּיק לָהֶם זִוּוּג הַפֶּה לְבַד). But Ze’ir Anpin and Nukvah have no existence at all, and therefore it was necessary to emanate their existence itself through one impregnation, and in order to make for them Mochin and Netzach, Hod, Yesod a second Zivug was required, unlike Abba and Imma (אַךְ זו״ן אֵין לָהֶם שׁוּם מְצִיאוּת כְּלָל וְלָכֵן הֻצְרַךְ לְהַאֲצִיל מְצִיאוּתוֹ מַמָּשׁ בְּעִיבּוּר אֶחָד וּכְדֵי לַעֲשׂוֹת לוֹ מוֹחִין וְנֵה״י הֻצְרַךְ זִוּוּג ב׳ מַה שֶּׁאֵין כֵּן בְּאו״א). And here you will understand the secret of what our Sages, of blessed memory, said: “Every utterance that went forth from the mouth of the Holy One, blessed be He, created one angel” (וְהִנֵּה בְּכָאן תָּבִין סוֹד רַזַ״ל כָּל דִּבּוּר שֶׁיָּצָא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נִבְרָא מַלְאָךְ אֶחָד), for behold, it is the secret of an actual Zivug (כִּי הֲלֹא הוּא סוֹד זִוּוּג מַמָּשׁ).

Therefore we find that the Sages referred to Zivug in the language of speech, “she saw her speaking in the marketplace” (וְלָכֵן מָצִינוּ לְרַזַ״ל שֶׁכִּינוּ הַזִּוּוּג בִּלְשׁוֹן דִּבּוּר רָאוּהָ מְדַבֶּרֶת בַּשּׁוּק). And for this reason Zivug is also called in the language of eating, “she ate and wiped her mouth” (וּמִטַּעַם זֶה נִקְרָא הַזִּוּוּג בִּלְשׁוֹן אֲכִילָה אָכְלָה וּמָחֲתָה פִיהָ). And we shall return to the matter: since the two Mazalot—the eighth and the thirteenth—the eighth being Havayah with the filling of Yods and the thirteenth Ehyeh with the filling of Hehs, as mentioned in its place (וְנַחֲזֹר לָעִנְיָן כִּי לְפִי שֶׁב׳ הַמַּזָּלוֹת הַח׳ וְהַי״ג הַח׳ הֲוָיָ״ה דְּיוּדִי״ן וְהַי״ג אֶהְיֶה דְּהֵהִי״ן כַּנִּזְכָּר בִּמְקוֹמוֹ), therefore from their side they are Abba and Imma—the first Havayah and the second Ehyeh—and the Da‘at that unites them is YAHHVYHH (וְלָכֵן מִצִּדָּן הֵם או״א הָא׳ הֲוָיָ״ה וְהַב׳ אֶהְיֶה וְהַדַּעַת הַמְזוַּוגָן יאההויה״ה). And understand this.

Chapter 5

שער טז פרק ה

[16:5] However, in the birth of Ze’ir Anpin there were two kinds of Zivugim, and there is a great difference between them (אֲמְנָם בְּהוֹלֶדֶת ז״א הָיָה ב׳ מִינֵי זִוּוּגִים וְיֵשׁ בֵּינֵיהֶם הֶפְרֵשׁ גָּדוֹל). For the first Zivug, which is in order to bring about the very existence of Ze’ir Anpin, is only through Arich Anpin, from whose power all of Atzilut comes forth (כִּי הַזִּוּוּג הָא׳ שֶׁהוּא כְּדֵי לְהַמְצִיא אוֹתוֹ מְצִיאוּת ז״א אֵינוֹ אֶלָּא עַל יְדֵי א״א שֶׁמִכֹּחוֹ כָּל הָאֲצִילוּת). But the second Zivug is in Abba and Imma, in order to make for him Mochin (אַךְ הַזִּוּוּג הַב׳ הוּא בְּאו״א לַעֲשׂוֹת לוֹ מוֹחִין). And the matter is (וְהָעִנְיָן כִּי), behold, Ze’ir Anpin clothes Arich Anpin from the navel of the heart, which is half of Tiferet (כִּי הֲלֹא ז״א מַלְבִּישׁ א״א מִטַּבּוּרָא דְּלֵבָא שֶׁהוּא חֲצִי ת״ת), and within it Arich Anpin is clothed until the end of the Yesod within it (וּבְתוֹכוֹ מִתְלַבֵּשׁ א״א עַד סִיּוּם יְסוֹד שֶׁבּוֹ), and behold, from that half of the Tiferet its skull is made (וְהִנֵּה מֵאוֹתוֹ חֲצִי הַת״ת נַעֲשֶׂה גֻּלְגַּלְתָּא שֶׁלּוֹ), but its three Mochin are made from the Netzach, Hod, Yesod of Arich Anpin (אַךְ ג׳ מוֹחִין שֶׁלּוֹ נַעֲשִׂין מִנְּה״י דְּא״א), and this is the secret alluded to in the Tosefta, Parashat Beshalach, “Din until there was not found pure air,” etc. (וְז״ס הָרוֹמֵז בַּתּוֹסֶפְתָּא פ׳ בְּשַׁלַּח ד״ן עַד לָא אֶשְׁתְּכַח אוִירָא דְכִיאָ כו׳), for I have already made known to you that there were three aspects for Ze’ir Anpin (כִּי כְבָר הוֹדַעְתִּיךָ כִּי ג׳ בְּחִי׳ הָיָה לְז״א), one in the womb of Imma, for then it was only the small Vav, three alone (א׳ בִּמְעֵי אִמָּא כִּי אָז הָיָה ו׳ זְעִירָא ג׳ לְבַד), and they are the Netzach, Hod, Yesod of Ze’ir Anpin (וְהֵם נֶה״י דְּז״א), for the three ascended upward in the womb of Imma (כִּי הַג׳ נִתְעַלּוּ לְמַעְלָה בִּמְעֵי אִמָּא), and there there were only “three included in three” (וְשָׁם לֹא הָיָה רַק ג׳ כְּלִילָן בְּג׳), meaning that I have already made known to you that Abba and Imma measure until the navel of the heart (פֵּי׳ שֶׁכְּבָר הוֹדַעְתִּיךָ כִּי או״א שִׁיעוּרָם עַד טַבּוּרָא דְּלֵבָא), and they are the generality of Chesed, Gevurah, Tiferet of Arich Anpin (וְהֵם כְּלָלוּת חַג״ת דְּא״א), and then, when these three Netzach, Hod, Yesod ascended upward into Abba and Imma, they were included in the three of Chesed, Gevurah, Tiferet of Arich Anpin (וְאָז כַּאֲשֶׁר נִתְעַלּוּ אֵלּוּ הַג׳ נֶה״י לְמַעְלָה בְּאו״א נִכְלְלוּ בְּג׳ דְחַג״ת שֶׁל א״א), and this is the secret of “three included in three” (וְז״ס ג׳ כְּלִילָן בְּג׳), and therefore these three are the small Vav, as is known (וְלָכֵן אֵלּוּ הַג׳ הֵם ו׳ זְעִירָא כְּנוֹדָע), for the large Vav is Chesed, Gevurah, Tiferet (כִּי ו׳ גְּדוֹלָה הֵם חַג״ת), and there, in the secret of the Ibbur, these drops were lengthened and were made for Ze’ir Anpin while it was within the womb of Imma, from the secret of Binah, three others (וְשָׁם בְּסוֹד הָעִיבּוּר נִתְאָרְכוּ הַטִּפִּין אֵלּוּ וְנַעֲשׂוּ לְז״א בִּהְיוֹתוֹ תּוֹךְ מְעֵי אִמָּא מִסּוֹד הַבִּינָה ג׳ אֲחֵרִים), and then it went out outside included as six-extremities from Chesed until Yesod (וְאָז יָצָא לַחוּץ כָּלוּל ו״ק מֵחֶסֶד עַד הַיְסוֹד), and with this you will understand what is written in the Idra regarding the matter of the two crowns of Arich Anpin, which are Chesed–Gevurah (וּבָזֶה תָּבִין מ״ש בְּאַדְרָא מֵעִנְיָן ב׳ עַטְרִין דְּא״א שֶׁהֵם חו״ג), and understand this (וְהָבֵן זֶה), for there their place is in Abba and Imma (כִּי שָׁם מְקוֹמָם בְּאו״א).

And we shall return to the matter (וְנַחֲזוֹר לָעִנְיָן), for behold, the secret of the second Zivug of Arich Anpin is made in its Yesod, which includes right and left, male and female (כִּי הִנֵּה סוֹד הַזִּוּוּג ב׳ דְּא״א נַעֲשֶׂה בִּיסוֹד שֶׁלּוֹ הַכּוֹלֵל יָמִין וּשְׂמֹאל זָכָר וּנְקֵבָה), but since the existence of Ze’ir Anpin and Nukvah is below, beneath Abba and Imma (וְאָמְנָם לִהְיוֹת מְצִיאוּת הַזּו״ן תַּחְתּוֹן לְמַטָּה מֵאו״א), therefore it was necessary that this Zivug also be made through Abba and Imma (אִם כֵּן הֻצְרַךְ שֶׁיֵּעָשֶׂה גַּם כֵּן זִוּוּג זֶה עַל יְדֵי או״א), therefore what did He do (לָכֵן מָה עָשָׂה), those Netzach, Hod, Yesod of Arich Anpin that were below Abba and Imma ascended upward into Abba and Imma within their Chesed, Gevurah, Tiferet (אוֹתָן נֶה״י דְּא״א שֶׁהָיוּ לְמַטָּה מֵאו״א נִתְעַלּוּ לְמַעְלָה בְּאו״א בְּתוֹךְ חַג״ת שֶׁלָּהֶם), and not into the Chesed, Gevurah, Tiferet of Arich Anpin itself (וְלֹא בְּחַג״ת דְּא״א עַצְמוֹ), for they did not ascend as Mochin of Abba and Imma (כִּי לֹא נִתְעַלּוּ בְּסוֹד מוֹחִין דְּאו״א), rather they ascended into the Chesed, Gevurah, Tiferet of Abba and Imma (רַק נִתְעַלּוּ בְּחַג״ת דְּאו״א), and then there were “three included in three,” as mentioned in the Tosefta, Parashat Beshalach (וְאָז הָיוּ שָׁם ג׳ כְּלִילִין בְּג׳ כַּנִּזְכָּר בַּתּוֹסֶפְתָּא פ׳ בְּשַׁלַּח), it follows that the Netzach, Hod, Yesod of Arich Anpin are the secret of the three drops of Segol mentioned in the Tikkunim, from which Adam Tata’ah, which is Ze’ir Anpin, is made (נִמְצָא כִּי נֶה״י דְּא״א הֵם סוֹד ג׳ טִפִּין דְּסֶגוֹל הַנִּזְכָּר בַּתִּקּוּנִים שֶׁמֵּהֶם נַעֲשֶׂה אָדָם תַּתָּאָה שֶׁהוּא ז״א), and then, by reason of these three drops of the Netzach, Hod, Yesod of Arich Anpin hidden within the Chesed, Gevurah, Tiferet of Abba and Imma, from there was formed the secret of Ze’ir Anpin and Nukvah (וְאָז מֵחֲמַת ג׳ טִפִּין אֵלּוּ דְּנֶה״י דְּא״א הַטְּמוּנִים בְּחַג״ת דְּאו״א מִשָּׁם נִתְהַוּוּ סוֹד זו״ן), it follows that the existence of Ze’ir Anpin and Nukvah was formed from Arich Anpin itself through the Zivug of its Yesod (נִמְצָא כִּי מְצִיאוּת זו״ן נִתְהַוְּתָה מֵא״א עַצְמוֹ בְּזִוּוּג הַיְסוֹד שֶׁלּוֹ), however it was through Abba and Imma from the secret of their Chesed, Gevurah, Tiferet (אָמְנָם הָיָה עַל יְדֵי או״א מִסּוֹד חַג״ת שֶׁלָּהֶם), and then the Yesod of Abba emitted one drop and brought it into Imma (וְאָז יְסוֹד אַבָּא אַפִּיק טִפָּה חֲדָא וְאַעִיל לָהּ בְּאִמָּא), and there, in the womb of Imma, Ze’ir Anpin was formed as the small Vav, three included in three alone (וְתַמָּן בְּמְעוֹי דְּאִמָּא אִתְעֲבִיד ז״א ו׳ זְעִירָא ג׳ כְּלִיל בְּג׳ לְחוּד), because it comes from the secret of the three Netzach, Hod, Yesod of Arich Anpin (לְפִי דְּאָתְיָא מִסּוֹד ג׳ נֶה״י דְּא״א), and at the end of the Vav it steps outside, the secret of Nukvah with it, as written (וּבְסוֹפוֹ שֶׁל ו׳ פְּסִיעָה לְבַר סוֹד נוּקְבָא עִמּוֹ כְּמ״ש), and indeed with this you will understand a hidden secret, which is the secret of the breasts of a woman—what is their existence, and from where were they formed, and why are they in the chest, and why there is no milk in the breasts of the male as in the breasts of the woman (וְאָמְנָם בְּזֶה תָּבִין סוֹד נֶעְלָם שֶׁהוּא סוֹד הַדַּדִּין שֶׁל אִשָּׁה מָה מְצִיאוּתָן וּמֵהֵיכָן נִתְהַוּוּ וְלָמָּה הֵם בַּחָזֶה וְלָמָּה אֵין חָלָב בְּדַדֵּי הַזָּכָר כְּמוֹ בְּדַדֵּי הָאִשָּׁה). And the matter is (וְהָעִנְיָן כִּי), for we have already explained that the Netzach, Hod, Yesod of Arich Anpin are included within the Chesed, Gevurah, Tiferet of Abba and Imma and were concealed within them (כִּי כְבָר בֵּאַרְנוּ כִּי נִכְלַל נֶה״י דְּא״א בְּחַג״ת דְּאו״א וְנֶעְלְמוּ בְּתוֹכָם), and there they emitted that drop and it went out through the path of the Yesod of Abba to Imma (וְשָׁם אַפִּיקוּ הַהוּא טִפָּה וְיָצָא מִדֶּרֶךְ יְסוֹד אַבָּא לְאִמָּא), and therefore that great light which was added now to the Netzach, Hod, Yesod of Arich Anpin in order to make a Zivug and to emanate to Ze’ir Anpin another light (וְלָכֵן אוֹתוֹ אוֹר הַגָּדוֹל שֶׁנִּתּוֹסַף עַתָּה אֶל נֶה״י דְּא״א כְּדֵי לַעֲשׂוֹת זוּוג וּלְהַאֲצִיל לְז״א אוֹר (אַחֵר)), this light first came into being in the Chesed, Gevurah, Tiferet of Abba and afterward in the Chesed, Gevurah, Tiferet of Imma (זֶה נִתְהַוָּה תְּחִלָּה בְּחַג״ת אַבָּא וְאַחַר כָּךְ בְּחַג״ת אִמָּא), for within them are included the Netzach, Hod, Yesod of Arich Anpin (Some say: of Imma) as stated above (כִּי בְּתוֹכָם כְּלוּלִין נֶה״י דְּא״א (נ״א: דְּאִמָּא) כַּנ״ל), therefore the secret of that mighty illumination which goes out and bursts forth outside and shines by way of there, in the chest of Abba and Imma (לָכֵן סוֹד אוֹתָהּ הָאָרָה הָעֲצוּמָה הַיּוֹצֵאת וּבָקְעָה לַחוּץ וְהֵאִירָה דֶּרֶךְ שָׁם בַּחָזֶה דְּאו״א), therefore there are breasts in male and female (לָכֵן יֵשׁ דַּדִּים בְּזָכָר וּנְקֵבָה), except that those of the male are small and there is no milk in him, whereas those of the woman are large and they have milk (רַק שֶׁאוֹתָן שֶׁל זָכָר הֵם קְטַנִּים וְאֵין בּוֹ חָלָב וְשֶׁל אִשָּׁה גְּדוֹלוֹת וְיֵשׁ לָהֶם חָלָב), and the reason is that while Ze’ir Anpin was within the chest of Abba, there was only the existence of a small drop (וְהַטַּעַם כִּי בִּהְיוֹת ז״א תּוֹךְ חָזֶה אַבָּר לֹא הָיָה כִּי אִם מְצִיאוּת טִפָּה קְטַנָּה), but when it was in the chest of Imma, there it grows in the secret of the Ibbur until it becomes a Vav included within three (אַךְ בִּהְיוֹתוֹ בְּחָזֶה אִמָּא שָׁם מִתְגַּדֵּל בְּסוֹד הָעִיבּוּר עַד שֶׁנַּעֲשֶׂה ו׳ כָּלוּל בְּתוֹךְ ג׳), therefore also the breasts of the mother grew from the abundance of light and milk is made within them (לָכֵן גַּם דַּדֵּי הָאִמָּא נִתְגַּדְּלוּ מֵרוֹב אוֹר וְנַעֲשִׂין בָּהֶן חָלָב), and now you will understand that behold, the secret of the milk is the elevation of the blood upward and it is transformed into milk and sweetened (וְעַתָּה תָּבִין כִּי הֲלֹא סוֹד הֶחָלָב הוּא עִלּוּי הַדָּם לְמַעְלָה וּמִתְהַפֵּךְ לֶחָלָב וּמִתְמַתֵּק), and likewise the Netzach, Hod, Yesod, forever below, are blood, the secret of judgments, for therefore they are everywhere outside the body as stated above (וְכֵן נֶה״י לְעוֹלָם לְמַטָּה הֵם דָּם סוֹד הַדִּינִין כִּי לָכֵן הֵם בְּכ״מ לְבַר מִגּוּפָא כַּנ״ל), and when they ascend upward, in their inter-inclusion above in the Chesed, Gevurah, Tiferet, then they are transformed into milk (וּבְעָלוֹתָן לְמַעְלָה בְּהִתְכַּלְלוּתָן לְמַעְלָה בְּחַג״ת אָז הֵם מִתְהַפְּכִין לֶחָלָב), and afterward Ze’ir Anpin went out outside, like an infant nursing, and from the abundance of that milk it grew and became a great Vav in six-extremities alone, which is the Vav of the holy Name (וְאַחַ״כ יָצָא ז״א לַחוּץ דִּמְיוֹן תִּינוֹק הַיּוֹנֵק וּמֵרוֹב אוֹתוֹ חָלָב נִתְגַּדֵּל וְנַעֲשֶׂה ו׳ גְּדוֹלָה בּו״ק לְבַד שֶׁהוּא ו׳ דְשְׁמָא קַדִּישָׁא), but within Binah there was the secret of the small Vav included from three within the hei of Binah, supernal Imma (אַךְ בְּתוֹךְ בִּינָה הָיָה סוֹד ו׳ זְעִירָא כָּלוּל מִג׳ תּוֹךְ ה׳ דְּבִינָה אִמָּא עִלָּאָה), and therefore there is no form of a head for this Vav (וְלָכֵן אֵין שׁוּם דְּמוּת רֹאשׁ לְזוֹ הו׳).

And behold, that which we have explained—the distinction between the birth of Abba and Imma and their formation, versus the creation of Ze’ir Anpin and Nukvah—is alluded to in the Zohar, Parashat Terumah, daf 167, in the secret of “Adam Kadma’ah engraved his form within the ointment,” etc. (וְהִנֵּה מַה שֶּׁבֵּאַרְנוּ חִלּוּק בֵּין הוֹלֶדֶת או״א וּבְרִיאָתָן לִבְרִיאַת זו״ן זֶה נִרְמָז בַּזֹּהַר פָּרָשַׁת תְּרוּמָה דַּף ק״ס״ז בְּסוֹד אָדָם קַדְמָאָה אֲגַלִּיף צִיּוּרָא דִּילֵיהּ גּוֹ מִשְׁחַתָּא כו׳), whose explanation is that Adam Kadmon is the existence of Arich Anpin (Some say: Abba and Imma) (שֶׁפֵּירוּשׁ כִּי א״ק הוּא מְצִיאוּת א״א (נ״א: או״א)), and He engraved, in the secret of the insemination of the drop, His form within the ointment, which are Abba and Imma within the hairs of the head of Arich Anpin and His precious beard, which is called “ointment” (וְאֲגַלִּיף בְּסוֹד הַזְרָעַת הַטִּפָּה צִיּוּרָא דִּילֵיהּ גּוֹ מִשְׁחַתָּא שֶׁהֵם או״א תּוֹךְ שַׂעֲרוֹת רֵישָׁא דְּא״א וְדִיקְנָא יְקִירָא דִּילֵיהּ הַנִּקְרָא מִשְׁחַתָּא), but Adam Tiniyana, Ze’ir Anpin, was through the Zivug of the Netzach, Hod, Yesod of Arich Anpin outside Binah, as explained above (אַךְ אָדָם תִּנְיָינָא ז״א הָיָה עַל יְדֵי זִוּוּג נֶה״י דְּא״א חוּץ בִּינָה כַּנַ״ל).

And if you will ask me: behold, the primary existence of the fetus is when it is in the womb and not in the chest, if so, it would have been fitting that the breasts be in the belly and not in the chest (וְאִם תִּשְׁאָלֵנִי הֲרֵי עִיקַּר מְצִיאוּת הַוָּלָד כְּשֶׁהוּא בַּבֶּטֶן וְלֹא בַּחָזֶה אִם כֵּן הָיָה מֵהָרָאוּי שֶׁיִּהְיוּ הַדַּדִּין בַּבֶּטֶן וְלֹא בַּחָזֶה), however the matter is that the man or the woman do not allude only to Tiferet and Malkhut alone or the like (אַךְ הָעִנְיָן כִּי הָאָדָם אוֹ הָאִשָּׁה אֵינָם רוֹמְזִין לְת״ת וּמַלְכוּת לְבַדָּם וְכַיּוֹצֵא), rather every person is alluded to with all the ten Sefirot, from Arich Anpin until the Nukvah (אֶלָּא כָּל אָדָם נִרְמָזִין בּוֹ כָּל הַי׳״ס מֵא״א עַד הַנּוּקְבָּא), and therefore when we depict the form of the breasts, they are not depicted according to the form of Binah alone or Nukvah alone, but in an existence that includes the entire length of the ten Sefirot, which is the stature of Arich Anpin until the Nukvah (וְאִם כֵּן כְּשֶׁנְּצַיֵּיר צוּרַת דַּדִּים לֹא נִצְטַיֵּיר בְּצִיּוּר בִּינָה לְבַדָּה אוֹ נוּקְבָּא לְבַדָּה רַק בְּמְצִיאוּת כּוֹלֶלֶת כָּל אֹרֶךְ י׳״ס שֶׁהֵם קוֹמַת א״א עַד הַנּוּק׳), and therefore when we evaluate according to this measure, it is found that when the Netzach, Hod, Yesod of Arich Anpin ascended into the Chesed, Gevurah, Tiferet of Abba and Imma, as explained above, to be impregnated and to bring forth Ze’ir Anpin (וְאִם כֵּן כְּשֶׁנַּעֲרִיךְ בְּעֵרֶךְ זֶה נִמְצָא כַּאֲשֶׁר נִתְעַלּוּ נֶה״י דְּא״א בְּחַג״ת דְּאו״א כַּנַ״ל לְהִתְעַבֵּר וּלְהוֹצִיא ז״א)

Behold, this is the secret of Ze’ir Anpin within the Chesed, Gevurah, Tiferet of Abba and Imma, which are the Netzach, Hod, Yesod of Arich Anpin (הִנֵּה הוּא סוֹד הַז״א בְּחַג״ת דְּאו״א שֶׁהוּא נֶה״י דְּא״א), and behold, the Chesed, Gevurah, Tiferet of Abba and Imma are precisely in the middle, for Chokhmah, Binah, Da’at are above and Netzach, Hod, Yesod are below, and Chesed, Gevurah, Tiferet are in the middle (וְהִנֵּה חַג״ת דְּאו״א הֵם בָּאֶמְצָעִית מַמָּשׁ כִּי חב״ד לְמַעְלָה וְנֶה״י לְמַטָּה וְחַג״ת בָּאֶמְצָע), and behold, the measure of Abba and Imma is in the upper half of the body of Arich Anpin, from the throat until half of the heart (וְהִנֵּה שִׁיעוּר או״א בְּחֲצִי גּוּף הָעֶלְיוֹן דְּא״א מִגָּרוֹן עַד חֲצִי לֵב), and if you measure the breasts of a woman, you will find that they are precisely in this place, in the middle of the upper half of the body, from the neck until the navel of the heart (וְאִם תַּעֲרִיךְ דַּדֵּי אִשָּׁה תִּמְצָאֵם שֶׁהֵם מַמָּשׁ בַּמָּקוֹם הַזֶּה בָּאֶמְצָע חֲצִי גּוּף עֶלְיוֹן שֶׁמִן הַצַּוָּאר עַד טַבּוּרָא דְּלֵבָא), and the reason is as stated above, that the human species includes the existence of all the ten Sefirot (וְהַטַּעַם הוּא כַּנַּ״ל כִּי מִין הָאָדָם כּוֹלֵל מְצִיאוּת כָּל הַי׳״ס), but with beasts and animals, which are in the secret of one species alone and do not include as does the human (אַךְ בִּבְּהֵמוֹת וְחַיּוֹת שֶׁהֵם בְּסוֹד מִין א׳ לְבַד וְאֵינוֹ כּוֹלֵל כְּמוֹ הָאָדָם), therefore their breasts came to be in their bellies literally (לָכֵן בָּאוּ בָּהֶם הַדַּדִּים בְּבִטְנָם מַמָּשׁ), and see in the explanation of the commandment of sha‘atnez, the sin of Cain and Abel in their offering of wool and linen, and there you will understand the beard of Ze’ir Anpin that was emanated from the wool of the upper lamb (וְעַיֵּן בְּבֵיאוּר מִצְוַת שַׁעַטְנֵז חֵטְא קַיִן וְהֶבֶל בְּהַקְרִיבָם צֶמֶר וּפִשְׁתִּים וְשָׁם תָּבִין דִּיקְנָא דְּז״א שֶׁנֶּאֱצְלָה מִצֶּמֶר הַכֶּבֶשׂ הָעֶלְיוֹן), which is the Da’at of the supernal beard, which is the lower beard of Arich Anpin surrounding the sign of the holy covenant of Arich Anpin, in the secret of the greatness of circumcision upon which thirteen covenants were cut (שֶׁהוּא הַדַּעַת דְּדִיקְנָא עִלָּאָה שֶׁהוּא הַזָּקָן הַתַּחְתּוֹן שֶׁבְּא״א סָבִיב לְאוֹת בְּרִית קֹדֶשׁ דְּא״א בְּסוֹד גְּדוּלָּה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ י״ג בְּרִיתוֹת), and this is the secret of the verse “From the strait I called Y-H,” said regarding the beard of Ze’ir Anpin, which is the “straight place” (Mem, Tzadi, Resh) that emerges from the upper wool (Tzadi, Mem, Resh) , which is the secret of those white hairs surrounding the holy covenant of Arich Anpin (וְז״ס הַפָּסוּק מִן הַמֵּצַר קָרָאתִי י״ה הַנֶּאֱמַר עַל דִּיקְנָא דְּז״א שֶׁהוּא מֵצַ״ר דְּנָפִיק מִן צַמַ״ר הָעֶלְיוֹן שֶׁהוּא סוֹד אוֹתָן שַׂעֲרוֹת לְבָנוֹת סָבִיב בְּרִית קֹדֶשׁ דְּא״א), and you already know that the beard of Arich Anpin, all of its hairs are white, as it is written, “and the hair of His head was like clean wool,” and this is the wool mentioned above (וּכְבָר יָדַעְתָּ כִּי דִּיקְנָא דְּא״א כָּל שַׂעֲרוֹתָיו לְבָנִים כְּמ״ש וְשַׂעַר רֵאשׁוֹ כְּעָמַר נָקֵא וְהוּא הַצֶּמֶר הַנַּ״ל). Also you will understand (גַּם תָּבִין), that the Yesod of Arich Anpin—this is the secret of the shofar, which is narrow (כִּי יְסוֹד דְּא״א זֶהוּ סוֹד הַשּׁוֹפָר שֶׁהוּא צָר), and they also said of it “from the strait” (וְגַם אָמְרוּ עָלָיו מִן הַמֵּצַר), and they said in the Zohar, Parashat Emor, that this shofar emits a voice and it is fire and water and spirit (וְאָמְרוּ בַּזֹּהַר אֱמוֹר דְּשׁוֹפָר זֶה אַפִּיק קוֹל וְהוּא אֵשׁ וּמַיִם רוּחַ), and this is the matter of the Zivug of Arich Anpin to bring forth Ze’ir Anpin, three included in three—Chesed, Din, Rachamim—Alef-Mem-Resh (וְהוּא עִנְיַן זִוּוּג א״א לְהוֹצִיא ז״א ג׳ כְּלִיל בְּג׳ חֶסֶד דִּין רַחֲמִים אמ״ר), and this is the secret of the small Vav, the voice that emerges from the shofar (וְהוּא סוֹד ו׳ זְעִירָא קוֹל דְּנָפִיק מִשּׁוֹפָר). And indeed, the manner of the inclusion of Netzach, Hod, Yesod within Chesed, Gevurah, Tiferet of Abba and Imma is in this way (וְאָמְנָם אוֹפֶן כְּלָלוּת נֶה״י בְּחַג״ת דְּאו״א הוּא עַל דֶּרֶךְ זֶה הָעִנְיָן), for behold, there also remained half of the Tiferet of Arich Anpin itself below, where its Netzach, Hod, Yesod are (שֶׁהֲרֵי נִשְׁאָר גַּם כֵּן חֲצִי ת״ת דְּא״א עַצְמוֹ לְמַטָּה שָׁם נֶה״י שֶׁלּוֹ), and behold, this Tiferet ascended in its other half which remained in Abba and Imma (וְהִנֵּה נִתְעַלָּה זֶה ת״ת בְּחֶצְיוֹ הָאַחֵר שֶׁנִּשְׁאָר בְּאו״א), and Netzach and Hod also ascended into Chesed–Gevurah of Abba and Imma (וְנִתְעַלּוּ גַּם כֵּן נ״ה בְּח״ג דְּאו״א), and there Netzach was included in the Chesed of Abba and Hod in the Gevurah of Imma (וְשָׁם נִכְלַל נֵצַח בְּחֶסֶד דְּאַבָּא וְהוֹד בִּגְּבוּרָה דְּאִמָּא). And indeed, even though we say that Netzach is in Abba, nevertheless it was also included from Hod, in such a manner that Netzach included from Hod ascended to Abba, and Hod included from Netzach ascended to Imma (וְאָמְנָם אַעַ״פ שֶׁאָנוּ אוֹמְרִים בְּנֵצַח בְּאַבָּא עַכְז״ז הָיָה כָּלוּל גַּם כֵּן מֵהוֹד בְּאוֹפֶן כִּי נֵצַח הַכָּלוּל מֵהוֹד עָלָה לְאַבָּא וְהוֹד כָּלוּל מִנֵּצַח עָלָה לְאִמָּא), and then from the power of these two aspects within each and every one, the breasts were drawn forth from the abundance of the light that burst and went out (וְאָז מִכֹּחַ ב׳ בְּחִינוֹת אֵלּוּ שֶׁבְּכָל א׳ וְא׳ נִמְשְׁכוּ הַדַּדִּים מֵרוֹב הָאוֹר שֶׁבָּקְעָה וְיָצָאָה), except that in the male—that is, Abba—it is without milk (רַק כִּי בָּאָדָם דְּהַיְינוּ אַבָּא יִהְיֶה בְּלִי חָלָב), and this is because the matter there is only temporary, in the secret of the drop of seed (וְזֶה לְפִי שֶׁאֵין הַדָּבָר שָׁם רַק לְפִי שָׁעָה בְּסוֹד טִפַּת הַזֶּרַע), but in the secret of Binah, where all the limbs of the body of Ze’ir Anpin were formed, there was a great illumination in its expansion, and from it the milk was drawn (אַךְ בְּסוֹד בִּינָה שֶׁשָׁם נִתְהַוּוּ כָּל אֵיבְרֵי הַגּוּף דְּז״א הָיְתָה הָאָרָה גְּדוֹלָה בְּהִתְפַּשְּׁטוּתוֹ וּמִמֶּנּוּ נִמְשַׁךְ הֶחָלָב), therefore there were two breasts for each one corresponding to the two aspects within each of them (לָכֵן הָיוּ ב׳ דַּדִּים לְכָל א׳ נֶגֶד ב׳ בְּחִינוֹת שֶׁבְּכָל א׳ מֵהֶם), and indeed, the Yesod ascended and was divided into two—half of it in the Yesod of Abba and half of it in the Yesod of Imma (וְאָמְנָם הַיְסוֹד נִתְעַלָּה וְנֶחְלַק לִב׳ חֶצְיוֹ בִּיסוֹד אַבָּא וְחֶצְיוֹ בִּיסוֹד אִמָּא).

And see and understand (וּרְאֵה וְהָבֵן), that we have already explained that a woman does not conceive from a first intercourse, rather it is necessary to first introduce into her one spirit, as stated above (שֶׁכְּבָר בֵּאַרְנוּ שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה רַק צָרִיךְ לְהַכְנִיס בָּהּ תְּחִלָּה חַד רוּחָא כַּנַּ״ל), however there is a difficulty in this matter regarding Ya'akov, who said “my strength and the beginning of my vigor,” which appears that Leah conceived from one intercourse (וְאָמְנָם יֵשׁ בָּזֶה פִּקְפּוּק מֵעִנְיַן יַעֲקֹב שֶׁאָמַר כֹּחִי וְרֵאשִׁית אוֹנִי שֶׁנִּרְאֶה שֶׁנִּתְעַבְּרָה לֵאָה מִבִּיאָה א׳), and similarly what our Sages said in Yevamot 34b, that all the crushed ones of the house of Rabbi—Tamar, Shammah, etc.—were crushed by finger and did not require more than a first intercourse (וּכְמוֹ שֶׁאָרְז״ל בִּיבָמוֹת דְּל״ד ב׳ שֶׁכָּל מְעוּכוֹת שֶׁל בֵּית רַבִּי תָּמָר שַׁמָּן ע״ש שֶׁמָּעֲכוּ בְּאֶצְבַּע וְלֹא הֻצְרְכוּ אֶלָּא בִּיאָה רִאשׁוֹנָה), and the matter is (וְהָעִנְיָן הוּא), that behold, since Arich Anpin is male without a Nukvah, and the Zivug is from part to part without a Nukvah (כִּי הֲלֹא לִהְיוֹת כִּי א״א הוּא זָכָר בְּלִי נוּק׳ וְהַזִּוּוּג הוּא מִקְצָתוֹ אֶל קְצָתוֹ בְּלִי נוּק׳), it was not necessary in this case to make a vessel (לֹא הֻצְרַךְ לָזֶה לַעֲשׂוֹת כְּלִי), and by virtue of this, it was drawn to Ya'akov and to all the crushed ones of the house of Rabbi (וּמִכֹּחַ זֶה נִמְשַׁךְ אֶל יַעֲקֹב וּלְכָל מְעוּכוֹת שֶׁל בֵּית רַבִּי), and even so it was necessary that half of the Yesod of Arich Anpin be in Abba in the secret of Mayin Dukhrin, and half in Imma in the secret of Mayin Nukvin in her Yesod (וְעַכְז״ז הֻצְרַךְ לִהְיוֹת חֲצִי הַיְסוֹד דְּא״א דְּאַבָּא בְּסוֹד מ״ד וַחֲצִי בְּאִמָּא בְּסוֹד מ״ן בִּיסוֹד שֶׁלָּהּ), but it did not require a second intercourse for the reason stated above (אַךְ לֹא הֻצְרַךְ לִבִּיאָה ב׳ לַטַּעַם הַנַּ״ל). And indeed, from these Netzach, Hod, Yesod of Arich Anpin, Ze’ir Anpin was formed in the secret of three included in three, in the secret of the small Vav alone (וְאָמְנָם נֶה״י אֵלּוּ דְּא״א נִתְהַוָּה ז״א בְּסוֹד ג׳ כְּלִיל בְּג׳ בְּסוֹד ו׳ זְעִירָא לְבַד), but the secret of the half of the Tiferet of Arich Anpin that ascended above it—therefrom were formed Mochin for this infant while it was in its mother’s womb (אַךְ סוֹד חֲצִי ת״ת דְּא״א שֶׁעָלָה לְמַעְלָה מִמֶּנּוּ נִתְהַוּוּ מוֹחִין אֶל תִּינוֹק זֶה בִּהְיוֹתוֹ בְּמְעֵי אִמּוֹ), and the Neshamah for those Mochin was that half of the supernal Yesod of the head that remained here for Ze’ir Anpin (וְנְשָׁמָה לְאֵלּוּ הַמּוֹחִין הָיָה אוֹתוֹ חֲצִי הַיְסוֹד דְּרֵישָׁא עִלָּאָה שֶׁנִּשְׁאָר כָּאן לְז״א).

And behold, when Ze’ir Anpin expanded and went out outside, it went out included with six-extremities alone, a great Vav (וְהִנֵּה כְּשֶׁנִּתְפַּשֵּׁט וְיָצָא ז״א לַחוּץ יָצָא כָּלוּל מִו״ק לְבַד ו׳ גְּדוֹלָה), and the reason is that you already know that Netzach and Hod contain six joints within them (וְהַטַּעַם שֶׁכְּבָר יָדַעְתָּ כִּי נ״ה אִית בְּהוֹן ו׳ פְּרָקִין), and behold, if we calculate what remained from Arich Anpin to Ze’ir Anpin, behold they are six aspects: one—half of Tiferet; two—Yesod; and four—joints of Netzach and Hod (וְהִנֵּה אִם נַחְשֹׁב מַה שֶׁנִּשְׁאָר מִן א״א אֶל הַז״א הִנֵּה הֵם ו׳ בְּחִי׳ א׳ חֲצִי ת״ת ב׳ יְסוֹד וְד׳ פְּרָקִין דְּנֵצַח הוֹד), behold they are six, from which the six-extremities were formed for Ze’ir Anpin (הֲרֵי הֵם ו׳ שֶׁמֵּהֶם נִתְהַוּוּ ו״ק לְזְעֵיר אַנְפִּין), for the two upper joints of Netzach and Hod remained above—one joint of Netzach in Abba and one joint of Hod in Imma (כִּי הַב׳ פְּרָקִין עֶלְיוֹנִים דְּנ״ה אֵלּוּ נִשְׁאָרוּ לְמַעְלָה פ״א דְּנֵצַח בְּאַבָּא וּפ״א דְּהוֹד בְּאִמָּא), and these are there always, forever (וְאֵלּוּ הֵם שָׁם תָּמִיד לְעוֹלָם), and from the power of this, the milk is drawn to the infant even after it has gone out from there (וּמִכֹּחַ זֶה נִמְשָׁךְ הֶחָלָב לַתִּינוֹק גַּם אַחַר צֵאתוֹ מִשָּׁם). And with this you will understand how the nourishment of the infant is from the side of the milk (וּבָזֶה תָּבִין אֵיךְ מְזוֹן הַתִּינוֹק מִצַּד הֶחָלָב), for the Neshamah of Ze’ir Anpin is from the Netzach, Hod, Yesod of Arich Anpin, and from the side of those two joints that remained in Abba and Imma they are more exalted (כִּי נִשְׁמַת הַז״א נֶה״י דְּא״א וּמִצַּד אוֹתָן ב״פ דְּאִשְׁתָּאֲרוּ בְּאו״א הֵם יוֹתֵר מְעוּלִים), and it follows that when the milk is drawn from there, it is from the choicest of its Neshamah, and from there it is nourished (וְנִמְצָא כִּי כְּשֶׁנִּמְשָׁךְ מִשָּׁם הֶחָלָב הוּא מִמִּבְחַר נִשְׁמָתוֹ וּמִשָּׁם הוּא נִזּוֹן), and we have already explained that Netzach and Hod are the secret of judgments and they are blood, and when they ascend they are transformed into milk (וּכְבָר בֵּאַרְנוּ כִּי נ״ה הֵם סוֹד הַדִּינִין וְהֵם דָּם וּכְשֶׁמִּתְעַלִּין נֶהְפָּכִין לֶחָלָב), for thus the matter occurs in a pregnant woman according to nature (כִּי כֵן אֵרַע הַדָּבָר בָּאִשָּׁה הַמְעוּבֶּרֶת כְּפִי הַטֶּבַע).

Chapter 6

שער טז פרק ו

[16:6] After we have explained the secret of the birth of Abba and Imma and of Ze’ir Anpin and Nukvah, we will now explain the secret of their enclothement of Arich Anpin (אַחַר שֶׁבֵּאַרְנוּ סוֹד הוֹלֶדֶת או״א וְזו״ן נְבָאֵר עַתָּה סוֹד הִתְלַבְּשׁוּתָן אֶת א״א), for you already know that Arich Anpin is enclothed within Abba and Imma (כִּי כְבָר יָדַעְתָּ כִּי א״א מִתְלַבֵּשׁ תּוֹךְ או״א), and behold, know that the vitality and Neshamah of Abba and Imma are drawn from two heads—Keter and the Concealed brain, Skull and brain (וְהִנֵּה דַּע כִּי חַיּוּת וּנְשָׁמָה שֶׁל או״א הוּא נִמְשָׁךְ מִב׳ רֵישִׁין כֶּתֶר וּמ״ס גֻּלְגַּלְתָּא וּמוֹחָא), for they bestow upon Binah, from which the Skull of Abba and Imma came into being—from Keter to Abba and from Chokhmah to Imma (כִּי הֵם מַשְׁפִּיעִין לְבִינָה שֶׁמִּבִּינָה נִתְהַוּוּ גֻּלְגַּלְתָּא או״א מִן הַכֶּתֶר לְאַבָּא וּמֵחָכְמָה לְאִמָּא). And indeed, the secret of this efflux you already know (וְאָמְנָם סוֹד הַשְׁפָּעָה זוֹ כְּבָר יָדַעְתָּ), for behold, the secret of the beard of Arich Anpin does not enclothe at all (כִּי הֲלֹא סוֹד דִּיקְנָא דְּא״א אֵינָהּ מִתְלַבֶּשֶׁת כְּלָל), for its length is from the throat until the tabur of the heart (כִּי אָרְכָּהּ מֵהַגָּרוֹן עַד טַבּוּרָא דְּלֵבָא), and there begins the head of Ze’ir Anpin (וְשָׁם מַתְחִיל רֹאשׁ ז״א), it follows that these hairs reach until the hairs of Ze’ir Anpin (נִמְצָא כִּי מַגִּיעִין שְׂעָרוֹת אֵלּוּ עַד שְׂעָרוֹת דְּז״א), and through them efflux is drawn to the head of Ze’ir Anpin, as mentioned in the Idra (וְעַל יְדֵיהֶם נִמְשָׁךְ הַשְׁפָּעָה לְרֹאשׁ ז״א כַּנִּזְכָּר בָּאַדְרָא), thus it is found that since the measure of the stature of Abba and Imma is from the throat until the navel of the heart of Arich Anpin (אִם כֵּן נִמְצָא כֵּיוָן שֶׁשִׁיעוּר קוֹמַת או״א הֵם מֵהַגָּרוֹן עַד טַבּוּרָא דְּלֵבָא דְּא״א), and the beard of Arich Anpin extends until its navel (וְדִיקְנָא דְּא״א נִמְשְׁכָה עַד הַטַּבּוּר דִּילֵיהּ), it follows that this beard covers Abba and Imma (אִם כֵּן נִמְצָא דְּהַאי דִּיקְנָא חָפֵי עַל או״א), for it does not enclothe within them as stated above (כִּי אֵינוֹ מִתְלַבֵּשׁ בָּהֶם כַּנַּ״ל), rather it hovers over them and they are included within it (נִמְצָא חוֹפֵף עֲלֵיהֶם וְאִינּוּן אִתְכְּלִילוּ בֵּיהּ), and this is the secret alluded to in the Idra Zuta, daf 289: “the three supernal heads were illuminated,” etc. (וְז״ס הַנִּרְמָז בְּאַדְרָ״ז דְּרפ״ט אִתְנְהָרוּ ג׳ רֵישִׁין עִלָּאִין כו׳), “and they depend upon the Mazal and are included within it” (וּבְמַזָּלָא תַּלְיָין וְאִתְכְּלִילִין בֵּיהּ), for Abba and Imma are the two heads that are included within the Mazal (כִּי או״א הֵם ב׳ רֵישִׁין דְּאִתְכְּלִילוּ בְּמַזָּלָא), and understand this (וְהָבֵן זֶה), and therefore Abba and Imma cannot unite except through the supernal Da’at, which is the Mazal, the thirteenth of the beard (וְלָכֵן אֵינָן יְכוֹלִין לְהִזְדַּוֵּג או״א רַק עַל יְדֵי דַּעַת עִלָּאָה שֶׁהוּא מַזָּל הַי״ג דְּדִיקְנָא), and the explanation of Mazal is that we have already explained to you in Parashat Naso in Ra‘aya Mehemna that the thirteen Tikunei Dikna are three Names Havayah with Yodin (וּבֵאוּר מַזָּלָא הוּא כִּי כְבָר בֵּאַרְנוּ לְךָ בְּפ׳ נָשֹׂא בְּר״מ כִּי י״ג ת״ד הֵם ג׳ שֵׁמוֹת הוי״ה דִּיּוּדִין), and behold, three Havayot are twelve letters (וְהִנֵּה ג׳ הֲוָיוֹת הֵם י״ב אוֹתִיּוֹת), and they are the secret of the twelve Tikunei Dikna (וְהֵם סוֹד י״ב ת״ד), and the thirteenth Tikun includes all of them (וְתִקּוּן הַי״ג הוּא כּוֹלֵל כֻּלָּם), for within it are all three Havayot mentioned above [second occurrence], which are twelve letters, and the thirteenth that includes them (כִּי בּוֹ יֵשׁ כָּל ג׳ הֲוָיוֹת (פַּעַם ב׳) הַנַּ״ל שֶׁהֵם י״ב אוֹתִיּוֹת וְהַי״ג הַכּוֹלֶלֶת), and behold, three Havayot equal seventy-eight in gematria, which is Mazala—or Mazal itself together with the word (וְהִנֵּה ג׳ הֲוָיוֹת הֵם ע״ח גִּימַטְרִיָּא מַזָּלָא אוֹ מַזָּל עַצְמוֹ עִם הַמִּלָּה), and understand this (וְהָבֵן זֶה).

And behold, in the Zohar they said that two Tikunei of the beard—the eighth and the thirteenth—are both called Mazala (וְהִנֵּה בַּזֹּהַר אָמְרוּ כִּי ב׳ ת״ד הַח׳ וְהַי״ג שְׁנֵיהֶם נִקְרְאוּ מַזָּלָא), and the matter is that the two are of one type (וְהָעִנְיָן כִּי ב׳ מִסּוּג א׳), for both of them descend equally in balance until the navel, as mentioned in the Idra, daf 131 (כִּי הֵם יוֹרְדִים תְּרוֵיהוֹן בְּשִׁיקוּלָא עַד טַבּוּרָא כַּנִּזְכָּר בָּאַדְרָא קל״א), and from these two Mazalot Abba and Imma nurse the efflux mentioned above from Keter and the Concealed Brain (וְאֵלּוּ הַב׳ מַזָּלוֹת מֵהֶם יוֹנְקִים או״א הַשֶּׁפַע הַנַּ״ל מִכֶּתְרָא וּמ״ס), for Abba and Imma are included within the Mazala (כִּי או״א אִתְכְּלִילוּ בְּמַזָּלָא), and the measure of Abba and Imma is until the tabur of Arich Anpin (וְשִׁיעוּר או״א הֵם עַד טַבּוּרָא שֶׁל א״א), thus these two Mazalot hover over them (נִמְצְאוּ אֵלּוּ הַב׳ מַזָּלוֹת חָפְיָין עֲלֵיהוּ), and Abba’s primary nursing is from the eighth Mazal (וְאַבָּא עִיקַּר יְנִיקָתוֹ מִמַּזָּל הַח׳), and Imma’s from the thirteenth (וְאִמָּא מִן הַי״ג), and since the eighth Mazal is above the thirteenth (וּלְפִי שֶׁמַּזָּל ח׳ עֶלְיוֹן מִן הַי״ג), therefore Abba, who nurses from it, is greater than Imma (לָכֵן אַבָּא דְּיָנִיק מִמֶּנּוּ הוּא גָּדוֹל מֵאִמָּא), but with respect to the fact that both of them go out and descend together in balance until the tabur (אַךְ בְּעֵרֶךְ דְּתְרוֵיהוֹן כְּחַדָּא נָפְקִי וְנָחְתִּין בְּשִׁיקוּלָא עַד טַבּוּרָא), therefore Abba and Imma also go out together and abide together (לָכֵן גַּם או״א כְּחַדָּא נָפְקִי וּכְחַדָּא שָׁרְיָין), and behold, with this you know how Abba and Imma abide together and how Abba’s stature is greater than Imma’s (וְהִנֵּה בָּזֶה יָדַעְתָּ אֵיךְ או״א כְּחַדָּא שָׁרְיָין וְאֵיךְ אַבָּא גָּדְלָה מַעֲלָתוֹ מֵאִמָּא), and it is fitting that you know that the eighth Mazal is the secret of the letter Alef whose form is two Vavs (וְרָאוּי שֶׁתֵּדַע כִּי מַזָּל הַח׳ הוּא סוֹד א׳ שֶׁצִּיּוּרוֹ וָו״ו), and the thirteenth Mazal—its form is an Alef of Yod–Vav–Yod, as mentioned in the Tikkunim, that there are two kinds of Alef (וּמַזָּל י״ג צוּרָתוֹ א׳ יו״ד כַּנִּזְכָּר בַּתִּקּוּנִים שֶׁיֵּשׁ ב׳ מִינֵי א׳), and behold, since from these two Mazalot Abba and Imma nurse (וְהִנֵּה לִהְיוֹת שֶׁמֵּאֵלּוּ הַב׳ מַזָּלוֹת הֵם יוֹנְקִים או״א), therefore the Alef whose form is Yod–Vav–Yod is in Abba and the Alef whose form is Yod–Vav–Dalet is in Imma, for the Dalet is female (לָכֵן א׳ שֶׁצּוּרָתוֹ יו״י הוּא בְּאַבָּא וְא׳ שֶׁצּוּרָתוֹ יו״ד בְּאִמָּא כִּי הַד׳ הִיא נְקֵבָה).

And behold, the reason that the eighth Mazal has the form Yod–Vav–Yod (וְהִנֵּה טַעַם הֱיוֹת מַזָּל הַח׳ צוּרַת יו״י), for behold, it descends in balance until the tabur (כִּי הֲרֵי הוּא נָחִית בְּשִׁיקוּלָא עַד טַבּוּרָא), therefore within it are included all thirteen Tikunei of the beard, which are twelve and with it thirteen (לָכֵן בּוֹ נִכְלָלִין כָּל י״ג ת״ד שֶׁהֵם י״ב וְעִמּוֹ י״ג), and the twelve that are revealed within it are the form of the Vav that is in the middle of the letter Alef (וְהַי״ב שֶׁהֵם מִתְגַּלִּין בּוֹ הֵם צוּרַת ו׳ שֶׁבָּאֶמְצָע אוֹת א׳), and we have already explained that every Vav is double—Vav–Vav—which are twelve (וּכְבָר בֵּאַרְנוּ כִּי כָּל ו׳ כְּפוּלָה ו״ו הֲרֵי י״ב). And I have also informed you regarding the hooks of the pillars, which is the secret of the Vav in the middle of the letter Alef in the Name Tzeva’ot, which is divided into two in this manner (גַּם הוֹדַעְתִּיךָ בְּעִנְיַן וָוֵי עַמּוּדִים שֶׁהוּא סוֹד ו׳ שֶׁבָּאֶמְצָע אוֹת א׳ שֶׁבְּשֵׁם צְבָאוֹת שֶׁנֶּחְלֶקֶת לִב׳ בָּזֶה הָאוֹפֶן א׳), and so it is exactly in this way here (וְכֵן הוּא עַד״ז מַמָּשׁ).

And behold, this Mazal includes these twelve in two modes of existence (וְהִנֵּה זֶה הַמַּזָּל כּוֹלֵל אֶת אֵלּוּ הַי״ב בִּב׳ מְצִיאוּת): one, with respect to its being above them, and this is when it is in the secret of the upper Yod of the letter Alef, and they are bestowed from it (א׳ בְּעֵרֶךְ הֱיוֹתוֹ עֶלְיוֹן מֵהֶם וְזֶהוּ בִּהְיוֹתוֹ בְּסוֹד י׳ עִלָּאָה דְּאוֹת א׳ וְהֵם נִשְׁפָּעִים מִמֶּנּוּ), and the second, with respect to their being included within it and it receiving from them, and this is in the secret of the lower Yod of the letter Alef (הַב׳ בְּעֵרֶךְ הֱיוֹתָם כְּלוּלִין בּוֹ וְהוּא מְקַבֵּל מֵהֶם וְזֶהוּ בְּסוֹד י׳ תַּתָּאָה דְּאוֹת א׳), but these two aspects are in truth one (אַךְ ב׳ בְּחִינוֹת אֵלּוּ הֵם א׳ לְפִי הָאֱמֶת), and behold, they are now thirteen (וְהִנֵּה הֵם עַתָּה י״ג).

And behold, these twelve within it are divided into three Names Havayah, which are twelve letters (וְהִנֵּה י״ב אֵלּוּ שֶׁבּוֹ נֶחְלָקִים לְג׳ שֵׁמוֹת הוי״ה שֶׁהֵם י״ב אוֹתִיּוֹת), and the fillings of these Names are with Yodin, whose number is two hundred and sixteen (וּמִלּוּאֵי שֵׁמוֹת אֵלּוּ הֵם בְּיוּדִי״ן מִסְפָּרָם רי״ו). And the thirteenth Mazal is the Alef whose form is Yod–Vav–Dalet (וּמַזָּל י״ג הוּא א׳ שֶׁצּוּרָתוֹ יו״ד), and it too is according to the same secret stated above (וְהוּא גַּם כֵּן עַל סוֹד הַנַּ״ל), except that since its existence is the aspect of Dalet (רַק שֶׁלְּפִי שֶׁמְּצִיאוּתָהּ הוּא בְּחִינַת ד׳), therefore its Names are three Ehyeh, which are twelve letters (לָכֵן שֵׁמוֹתָיו הֵם ג׳ אהי״ה וְהֵם י״ב אוֹתִיּוֹת), and their filling is also as stated above, with the filling of Yodin (וּמִלּוּאָם הוּא גַּם כֵּן עַד הַנַּ״ל בְּמִלּוּי יוּדִי״ן).

It is found how the eighth Mazal enclothes within the thirteenth Mazal in the secret of Havayah–Ehyeh (נִמְצָא אֵיךְ מַזָּל הַח׳ מִתְלַבֵּשׁ בְּמַזָּל הַי״ג בְּסוֹד הוי״ה אהי״ה), therefore it is likewise with Abba and Imma, who nurse from these—Havayah in Abba and Ehyeh in Imma (לָכֵן הוּא עַד״ז בְּאו״א אֲשֶׁר הֵם יוֹנְקִים מֵאֵלּוּ הוי״ה בְּאַבָּא אהי״ה בְּאִמָּא), and understand all this (וְהָבֵן כָּל זֶה), and therefore through these two Mazalot Abba and Imma are included and unite by means of them (וְלָכֵן עַל יְדֵי ב׳ מַזָּלוֹת אֵלּוּ נִכְלָלִין או״א וּמִזְדַּוְּגִים עַל יָדוֹ). And indeed, that which Abba and Imma enclothe of the body of Arich Anpin is the Binah and the Chesed, Gevurah, Tiferet of Arich Anpin (וְאָמְנָם מַה שֶׁאו״א הֵם מַלְבִּישִׁין גּוּף א״א הוּא בִּינָה וְחַג״ת דְּא״א), and the Binah becomes a Keter for both of them, and in this aspect we call the Binah “Keter” (וְהַבִּינָה נַעֲשֵׂה כֶּתֶר לִשְׁנֵיהֶן וּבִבְּחִי׳ זוֹ אָנוּ קוֹרִין הַבִּינָה כֶּתֶר), but the Chesed, Gevurah, Tiferet becomes a body for both of them—its right side for Abba and its left side for Imma (אַךְ הַחַג״ת נַעֲשֶׂה גּוּף לִשְׁנֵיהֶן צַד יָמִין לְאַבָּא וְצַד שְׂמֹאל לְאִמָּא). And indeed, you already know that Chesed and Gevurah are the two arms, which are six joints, as mentioned in Parashat Vayechi, daf 262—always Chesed of Chesedim and Gevurah of Gevurot (וְאָמְנָם כְּבָר יָדַעְתָּ כִּי ח״ג הֵם ב׳ דְּרוֹעִין שֶׁהֵם ו׳ פְּרָקִין כַּנִּזְכָּר פ׳ וַיְחִי דְרַס״ב תָּמִיד חֶסֶד חֲסָדִים גְּבוּרָה גְּבוּרוֹת), and from these two arms Abba and Imma were made (וְהִנֵּה מֵאֵלּוּ הַב׳ זְרוֹעוֹת נַעֲשׂוּ או״א), and the order of these joints is thus (וְסֵדֶר פְּרָקִין אֵלּוּ הֵם כָּךְ): the two upper joints are Chokhmah of Abba and Chokhmah of Imma—from the right arm to Abba and from the left arm to Imma (ב׳ פְּרָקִין עֶלְיוֹנִים הֵם חָכְמָה דְּאַבָּא וְחָכְמָה דְּאִמָּא מִזְּרוֹעַ יָמִין לְאַבָּא וּמִזְּרוֹעַ שְׂמֹאל לְאִמָּא), and the two middle joints are Binah for Abba and Binah for Imma—from Chesed to Abba and from Gevurah to Imma according to what was stated above (וּב׳ פְּרָקִין הָאֶמְצָעִיִּים הֵם בִּינָה לְאַבָּא וּבִינָה לְאִמָּא מֵחֶסֶד לְאַבָּא וּמִגְּבוּרָה לְאִמָּא עַל דֶּרֶךְ הַנַּ״ל), thus there are two Mochin—Chokhmah and Binah—for Abba from the right arm, Chesed, and two Mochin—Chokhmah and Binah—for Imma from the left arm, Gevurah (הֲרֵי ב׳ מוֹחִין חו״ב לְאַבָּא מִזְּרוֹעַ יָמִין חֶסֶד וּב׳ מוֹחִין חו״ב לְאִמָּא מִזְּרוֹעַ שְׂמֹאל גְּבוּרָה).

There remained two joints—one from the right arm, Chesed, and one from the left arm, Gevurah—and these are the two crowns, Chesed and Gevurah, which Abba and Imma bequeathed to their son, Tiferet, as mentioned in the Idra, daf 292 (נִשְׁאֲרוּ ב׳ פְּרָקִין א׳ מִזְּרוֹעַ יָמִין חֶסֶד וְא׳ מִזְּרוֹעַ שְׂמֹאל גְּבוּרָה וְהֵם ב׳ עִטְּרִין חו״ג דְּאַחְסִינְהוּ או״א לְבְרִיָּיהוּ ת״ת כַּנִּזְכָּר בָּאַדְרָא רַצ״ב). And indeed, the order of these six joints is the reverse of what appears (וְאָמְנָם סֵדֶר ו׳ פְּרָקִין אֵלּוּ הֵם הֶפֶךְ מַה שֶּׁנִּרְאֶה), and behold, the first are the two hands, and afterward the middle ones, and afterward the last ones, and they are adjacent to the shoulder and attached there (וְהִנֵּה הָרִאשׁוֹנִים הֵם ב׳ יָדַיִם וְאַחַ״כ הָאֶמְצָעִיִּים וְאַחַ״כ הָאַחֲרוֹנִים וְהֵם סְמוּכִים לַכָּתֵף וּמְחֻבָּרִים שָׁם), and the reason is that you should know that, on the contrary, the secret of the hands and the middle joints is that they are higher, in the secret of “and all their backs toward the House,” which is not so with the heads of the shoulders, which are face and back, and this is one level of elevation (וְהַטַּעַם הוּא דַּע כִּי הִנֵּה אַדְּרַבָּה סוֹד הַיָּדַיִם וְהַפְּרָקִין הָאֶמְצָעִיִּים הֵם יוֹתֵר גְּבוֹהִים בְּסוֹד וְכָל אֲחוֹרֵיהֶם בַּיִתָה מַשֶּׁאֵין כֵּן בְּרָאשֵׁי הַכְּתֵפִים שֶׁהֵם פָּנִים וְאָחוֹר וְהֶ״ז מַעֲלָה א׳).

Another elevation is this (עוֹד מַעֲלָה ב׳), for behold, the hands have the ability in a person to raise them up to the Mochin, which is not so with the joints adjacent to the shoulder, for the shoulders do not have the power to raise them upward (כִּי הִנֵּה הַיָּדַיִם יֵשׁ בָּהֶן יְכוֹלֶת בָּאָדָם לְהַגְבִּיהָן עַד הַמּוֹחִין מַשֶּׁאֵין כֵּן בַּפְּרָקִין הַסְּמוּכִים לַכָּתֵף שֶׁאֵין כֹּחַ לַכְּתֵפַיִם לְהַגְבִּיהָן לְמַעְלָה). There is also another elevation (גַּם מַעֲלָה אַחֶרֶת), for all the joints adjacent to the shoulder are truly attached to the body, for they are the secret of the two crowns that are attached to Ze’ir Anpin, but the other joints are not attached to the body and are able to be raised up to the Mochin (כִּי כָּל הַפְּרָקִים הַסְּמוּכִים לַכָּתֵף הֵם דְּבוּקִים מַמָּשׁ בַּגּוּף כִּי הֵם סוֹד ב׳ עִטְּרִין הַדְּבוּקִים בְּזְעֵיר אַנְפִּין אֲבָל שְׁאָר הַפְּרָקִין אֵינָם דְּבוּקִים בַּגּוּף וִיכוֹלִין לְהַעֲלוֹתָן אֶל הַמּוֹחִין). And with this you will understand the secret of the lifting of the hands at the time of the washing (וּבָזֶה תָּבִין סוֹד הַגְבָּהַת יָדַיִם בְּעֵת הַנְּטִילָה), which are the secret of Chesed and Gevurah—the two hands that become Mochin—and understand this (שֶׁהֵם סוֹד חו״ג ב׳ פְּעָמִים הַיָּדַיִם הַנַּעֲשִׂין מוֹחִין וְהָבֵן זֶה).

And behold, within the original Chesed, Gevurah, Tiferet, which are the Chokhmah, Binah, Da’at of Abba and Imma, there are the Netzach, Hod, Yesod of Atik (וְהִנֵּה תּוֹךְ חַג״ת הַמְּקוֹרִיִּים שֶׁהֵם כחב״ד דְּאו״א יֵשׁ נֶה״י דְּעַתִּיק), and you already know that also in the thighs there are six joints (וְכְבָר יָדַעְתָּ כִּי גַּם בַּשּׁוֹקַיִם יֵשׁ שֵׁשׁ פְּרָקִין), and they are divided exactly according to what was explained above (וְהֵם נֶחְלָקִים מַמָּשׁ עַל דֶּרֶךְ הַנַּ״ל), until it is found that there remain two lower joints, which are in the secret of the feet, reaching into the two crowns of Ze’ir Anpin (עַד שֶׁנִּמְצָאת שֶׁנִּשְׁאֲרוּ ב׳ פְּרָקִין תַּחְתּוֹנִים שֶׁהֵם בְּסוֹד הָרַגְלַיִם מַגִּיעִין בְּב׳ עִטְּרִין דְּז״א), and by this it is grasped together with the supernal head of Atik (וּבְזֶה נֶאֱחָז עִם רֵישָׁא עִלָּאָה דְּעַתִּיק), and likewise the secret of the two lower joints of the Chesed, Gevurah, Tiferet of Arich Anpin are also in Ze’ir Anpin (וְכֵן סוֹד ב׳ פְּרָקִין תַּתָּאִין דְּחַג״ת דְּא״א הֵם גַּם כֵּן בְּז״א). And indeed, the half of the Tiferet of Arich Anpin that is within Abba and Imma—from it are made two Da’at for Abba and Imma (וְאָמְנָם חֲצִי ת״ת דְּא״א שֶׁבְּאו״א מִמֶּנּוּ נַעֲשִׂים ב׳ דֵּעוֹת לְאו״א), how so (כֵּיצַד), you know the matter of “and one called to the other” (יָדַעְתָּ עִנְיַן וְקָרָא זֶה אֶל זֶה), for Tiferet is called “Zeh [This]” corresponding to the twelve joints within it, according to the number of zeh, which is twelve (כִּי הַת״ת נִקְרָא זֶה נֶגֶד י״ב פְּרָקִין שֶׁבּוֹ כְּמִנְיַן ז״ה שֶׁהוּא י״ב), and they are divided into two—a small Vav and a great Vav (וְנֶחְלָקִין לִב׳ ו׳ זְעֵירָא ו׳ רַבָּתִי), and behold, Tiferet is the great Vav, and its six-extremities within it correspond to the six joints of the two arms (וְהִנֵּה ת״ת ו׳ רַבָּתִי ו״ק שֶׁבּוֹ שֶׁהֵם נֶגֶד ו׳ פְּרָקִין דְּב׳ דְּרוֹעִין), and the Yesod is the small Vav, and its six-extremities within it correspond to the six joints of the legs (וְהַיְסוֹד ו׳ זְעֵירָא ו״ק שֶׁבּוֹ נֶגֶד ו׳ פְּרָקֵי רַגְלַיִם). And with this you will understand what is written in Parashat Bereshit, that in the Heikhal haRatzon there are six Heikhalot included within it (וּבְזֶה תָּבִין מ״ש בְּפ׳ בְּרֵאשִׁית כִּי יֵשׁ בְּהֵיכַל הָרָצוֹן ו׳ הֵיכָלוֹת כְּלוּלִים בּוֹ), for there is always this aspect in Tiferet and in Yesod—six in each one (כִּי לְעוֹלָם יֵשׁ בְּחִי׳ זוֹ בְּת״ת וּבִיסוֹד ו׳ בְּכָל א׳), and behold, if you divide the Tiferet into halves, there remain three and three (וְהִנֵּה אִם תַּחֲלֹק הַת״ת לַחֲצָאִין יִשָּׁאֲרוּ ג׳ ג׳), and the three are for Abba and Imma and the three for Ze’ir Anpin from the tabur and below, as stated (וְהַג׳ הֵם לְאו״א וְהַג׳ לְז״א מִן הַטַּבּוּר וּלְמַטָּה כְּמ״ש), and behold, of these three parts of this Tiferet, two of them become two Da’at for Abba and Imma (וְהִנֵּה ג׳ חֶלְקֵי הַת״ת הַזֶּה ב׳ מֵהֶם מִתְהַוִּים ב׳ דַּעַת לְאו״א), and the third part is divided into two bodies of Abba and Imma (וְהַחֵלֶק הַג׳ מִתְחַלֵּק לִב׳ גּוּפִין דְּאו״א), and the remainder of their stature is completed by the Zivug of the mouth mentioned above, for from the abundance of the efflux other Netzach, Hod, Yesod are made for Abba and Imma (וּשְׁאָר קוֹמָתָן נִשְׁלָם ע״י זִוּוּג הַפֶּה הַנַּ״ל שֶׁמֵּרֹב הַשֶּׁפַע נַעֲשִׂין נֶה״י אֲחֵרִים לְאו״א), thus the general principle of the matter is that from half of the Tiferet are made two Da’at of Abba and Imma until the end of their legs (הֲרֵי כְּלַל הַדְּבָרִים שֶׁמֵּחֲצִי ת״ת נַעֲשִׂין ב׳ דֵּעוֹת דְּאו״א עַד סִיּוּם הָרַגְלַיִם שֶׁלָּהֶם), and behold, in this same model is the Yesod of Atik concealed within the Tiferet of Arich Anpin, which is also divided like the Tiferet into six-extremities—three of them for Abba and Imma and three of them for Ze’ir Anpin, according to what was explained above regarding the Tiferet of Arich Anpin (וְהִנֵּה בְּדֻגְמָא זוֹ הוּא יְסוֹד דְּעַתִּיק הַגָּנוּז בְּת״ת דְּא״א גַּם הוּא נֶחְלָק דֻּגְמַת הַת״ת לְו״ק ג׳ מֵהֶם לְאַבָּא וְאִמָּא וְג׳ מֵהֶם לְזְעֵיר אַנְפִּין עַל דֶּרֶךְ הַנַּ״ל בְּת״ת דְּא״א), for it has already been explained that the Yesod too is six-extremities, as mentioned in the Idra, “and the righteous is the foundation of the world,” for it includes six in one bond (כִּי כְבָר נִתְבָּאֵר שֶׁגַּם הַיְסוֹד הוּא ו״ק כַּנִּזְכָּר בָּאַדְרָא וְצַדִּיק יְסוֹד עוֹלָם דְּכָלִיל שִׁית בְּקַרְטִיפָּא חֲדָא).

The sprouting of Abba is the Havayot that ascend from the Mazal, therefore Yod–Vav–Yod is equal in gematria to Havayah (צֶמַח אַבָּא הוּא הֲוָיוֹת הָעוֹלִין מַזָּלָא לָכֵן יו״י גִּימַטְרִיָּא הוי״ה), and Imma is in the secret of Ehyeh, therefore it is Yod–Vav–Dalet, and the kolel is equal in gematria to Ehyeh (וְאִמָּא בְּסוֹד אהי״ה לָכֵן הוּא יו״ד וְהַכּוֹלֵל גִּימַטְרִיָּא אהי״ה).

Chapter 7

שער טז פרק ז

[16:7] And indeed, the order of the enclothement of Ze’ir Anpin in the Netzach, Hod, Yesod of Arich Anpin is thus (וְאָמְנָם סֵדֶר הִתְלַבְּשׁוּת ז״א אֶת נֶה״י דְּא״א כָּךְ הוּא), for the half of the original Tiferet becomes the skull of Ze’ir Anpin, as mentioned in the Idra (כִּי חֲצִי ת״ת הַמְּקוֹרִי נַעֲשֶׂה גֻּלְגַּלְתָּא לְז״א כַּנִּזְכָּר בָּאַדְרָא), for the air and the spark were joined together and produced this mighty skull (כִּי נִתְחַבְּרוּ אוִירָא וּבוּצִינָא וְאַפִּיקוּ הַאי גֻּלְגַּלְתָּא תַּקִּיפָא), for the Concealed Brain, since within it is the secret of the Gevurah of Atik, therefore the secret of the Butzina deKardinuta (The Hard Spark) is inscribed within it (כִּי מ״ס לִהְיוֹת שֶׁבּוֹ סוֹד הַגְּבוּרָה דְּעַתִּיק לָכֵן נִרְשָׁם בָּהּ סוֹד הַבּוּצִינָא דְּקַרְדִּינוּתָא), and there is its root (וְשָׁם שָׁרְשָׁהּ), for the Butzina deKardinuta (The Hard Spark) is the root of all the judgments in the world, except that there they are subdued (כִּי בּוּצִינָא דְּקַרְדִּינוּתָא הוּא שֹׁרֶשׁ לְכָל הַדִּינִין שֶׁבָּעוֹלָם רַק שֶׁשָׁם הֵם נִכְפִּין), and from the Concealed Brain it extended to Imma (Some say: to Abba and Imma) as stated above (וּמִמּוֹחָא סְתִימָאָה נִתְפַּשֵּׁט לְאִמָּא (נ״א: לְאו״א) כַּנַ״ל), for the skull and the brain of Arich Anpin are the root of Abba and Imma (כִּי גֻּלְגַּלְתָּא וּמוֹחָא דְּא״א הֵם שֹׁרֶשׁ או״א), and the Chesed of Atik is in the skull and the Gevurah is in the brain (וְהַחֶסֶד דְּעַתִּיק הוּא בַּגֻּלְגַּלְתָּא וְהַגְּבוּרָה בַּמוֹחָא), and their likeness below in Abba and Imma is Chesed in Abba and Gevurah in Imma (וְדֻגְמָתָן הֵם לְמַטָּה בְּאו״א חֶסֶד בְּאַבָּא וּגְּבוּרָה בְּאִמָּא).

And behold, these two are called Butzina deKardinuta (The Hard Spark), Gevurah, and the Pure Air, Chesed (וְהִנֵּה אֵלּוּ הַב׳ נִקְרָא בּוּצִינָא דְּקַרְדִּינוּתָא גְּבוּרָה וְאוִירָא דְּכִיאָ חֶסֶד), therefore you will understand that from the Tiferet that is in Arich Anpin (Some say: that is in Abba and Imma) from them is made the skull of Ze’ir Anpin (לָכֵן תָּבִין כִּי מִת״ת שֶׁבְּא״א (נ״א: שֶׁבְּאו״א) מֵהֶם נַעֲשֶׂה גֻּלְגַּלְתָּא דְּז״א), for behold, the Chesed and Gevurah that are upon the Tiferet were joined together and brought forth this skull from the secret of the Tiferet that is after them (כִּי הִנֵּה הַחו״ג שֶׁעַל הַת״ת נִתְחַבְּרוּ וְאַפִּיקוּ הַאי גֻּלְגַּלְתָּא מִסּוֹד הַת״ת שֶׁלְּאַחֲרֵיהֶם), and this is the secret of the joining of Butzina and the pure air (וְז״ס אִתְחַבְּרוּת בּוּצִינָא וְאוִירָא דְּכִיאָ), it follows that the secret of the Binah of Arich Anpin is a Keter upon Abba and Imma (נִמְצָא כִּי סוֹד בִּינָה דְּא״א הִיא כֶּתֶר עַל או״א), and the Chesed, Gevurah, Tiferet of Arich Anpin become surrounding Mochin for Ze’ir Anpin (וְחַג״ת דְּא״א הֵם נַעֲשִׂין מוֹחִין מַקִּיפִין לְז״א), and from the Netzach, Hod, Yesod of Arich Anpin are made for it inner Mochin, and they spread within it according to the order of the Netzach, Hod, Yesod of Abba and Imma, as explained in its place (וּמִנֶּה״י דְּא״א נַעֲשֶׂה לוֹ מוֹחִין פְּנִימִיִּים וּמִתְפַּשְּׁטִין בּוֹ כְּסֵדֶר נֶה״י דְּאו״א כְּמ״ש בִּמְקוֹמוֹ).

The words of Moreinu haRav Chaim Vital, of blessed memory, in the book Mavo She’arim, daf 112b (ז״ל מוהרח״ו בְּסֵפֶר מָבוֹא שְׁעָרִים דק״י״ב ע״ב).

I also saw another variation regarding the matter of the Tiferet of Arich Anpin (גַּם רָאִיתִי שִׁנּוּי אַחֵר בְּעִנְיַן הַת״ת דְּא״א), for once I heard that the entire lower half is given to Ze’ir Anpin (כִּי פַּעַם אַחַת שָׁמַעְתִּי כִּי כָּל חֲצִי הַתַּחְתּוֹן נִתַּן אֶל הַז״א), and most times I heard precisely that it is only the lower third alone (וְרֹב פְּעָמִים שָׁמַעְתִּי בְּדִקְדּוּק שֶׁאֵינוֹ רַק שְׁלִישׁ הַתַּחְתּוֹן לְבַד), and I do not know a resolution except if we say according to the manner of the Tiferet of Imma that enclothes in the Keter of Ze’ir Anpin (וְאֵינִי יוֹדֵעַ תֵּרוּץ אִם לֹא שֶׁנֹּאמַר עַל דֶּרֶךְ הַת״ת דְּאִמָּא הַמִּתְלַבֵּשׁ בְּכֶתֶר דְּז״א), that when it has Mochin of Imma alone it takes only its third (כִּי בִּהְיוֹתוֹ לוֹ מוֹחִין דְּאִמָּא לְבַד אֵינוֹ לוֹקֵחַ רַק שְׁלִישׁוֹ), and when it has also Mochin of Abba it takes its half, as mentioned there—see there (וּבִהְיוֹתוֹ לוֹ גַּם מוֹחִין דְּאַבָּא לוֹקֵחַ חֶצְיוֹ כַּנִּזְכָּר ע״ש), and so it will be here, in my humble opinion (וְכֵן יִהְיֶה כָּאן כְּנִלְע״ד).

TABLE OF CONTENTS

Introduction to the Book Derekh Etz Chayim by the Sage, The Kabbalist, Rabbi Meir Paprush Katz Ashkenazi, of blessed memory 4

Introduction of Rabbi Chaim Vital, may his merit protect us, to Sha‘ar haHakdamot 13

Introduction of Rabbi Chaim Vital, may his merit protect us, to Sha‘ar haHakdamot (continuation) 30

Introduction of Rabbi Chaim Vital, may his merit protect us, to Sha‘ar haHakdamot (continuation) 48

This is taken and copied from Sefer Pri Etz Chaim, from Damascus, from the handwritten manuscript of Rabbi Chaim Vital, of blessed memory, and these are his words: 50

Another Introduction by Rabbi Chaim Vital, of blessed memory 53

The language of the wise sage, the genius, our teacher Rabbi Yaakov Tzemach, may his light shine, in the introduction to his book Rannu LeYaakov, and these are his words: 57

Omissions from the glosses and commentaries of our teacher, Rabbi Shabetai Sheftel, may his memory be for a blessing: 58

Declaration and Warning Before the Study of the Wisdom of Kabbalah הוֹדָעָה וְאַזְהָרָה לִפְנֵי לִמּוּד חָכְמַת הַקַּבָּלָה 61

Sha‘ar HaKlalim 74

Chapter 1 74

Chapter 2 79

Chapter 3 83

Chapter 4 88

Chapter 5 94

Chapter 6 97

Chapter 7 98

Chapter 8 100

Chapter 9 102

Chapter 10 103

Chapter 11 106

Chapter 12 112

Chapter 13 115

Copied from the very handwriting of my teacher (The Arizal), may his memory be a blessing, and these are his words, the language of gold 118

The First Gate 121

Branch 1 121

Branch 2 126

Branch 3 144

Branch 4 148

Branch 5 160

The Second Gate 165

Branch 1 165

Branch 2 167

Branch 3 169

The Third Gate 173

Chapter 1 173

Chapter 2 178

Chapter 3 183

The Fourth Gate 186

Chapter 1 186

A Discourse by Rabbi Gedaliah HaLevi 190

Chapter 2 192

Chapter 3 193

Chapter 4 200

Chapter 5 205

The Fifth Gate 210

Chapter 1 210

Chapter 2 221

Chapter 3 223

Chapter 4 226

Chapter 5 229

Chapter 6 238

Chapter 7 244

The Sixth Gate 247

Chapter 1 247

Chapter 2 250

Chapter 3 257

Chapter 4 261

Chapter 5 262

Chapter 6 271

Chapter 7 276

Chapter 8 278

The Seventh Gate 283

Chapter 1 283

Chapter 2 288

Chapter 3 292

Chapter 4 296

Chapter 5 300

The first gate 303

Chapter 1 303

Chapter 2 311

Chapter 3 316

Chapter 4 319

Chapter 5 322

Chapter 6 323

The Second Gate 330

Chapter 1 330

Chapter 2 334

Chapter 3 339

Chapter 4 345

Chapter 5 347

Chapter 6 348

Chapter 7 352

Chapter 8 355

The Third Gate 357

Chapter 1 357

Chapter 2 359

Chapter 3 361

Chapter 4 364

Chapter 5 367

The Fourth Gate 370

Chapter 1 370

Chapter 2 372

Chapter 3 375

Chapter 4 379

Chapter 5 383

Chapter 6 388

Chapter 7 394

Chapter 8 398

Chapter 9 403

Chapter 10 404

The First Gate 406

Chapter 1 406

Chapter 2 410

Chapter 3 412

Chapter 4 416

Chapter 5 420

The Second Gate 425

Chapter 1 425

Chapter 2 426

Chapter 3 431

Chapter 4 434

Chapter 5 437

Chapter 6 442

Chapter 7 448

Chapter 8 451

Chapter 9 454

Chapter 10 456

Chapter 11 458

Chapter 12 461

Chapter 13 463

Chapter 14 468

The First Gate 471

Chapter 1 471

Chapter 2 474

Chapter 3 477

Chapter 4 480

Chapter 5 481

Chapter 6 483

Chapter 7 487

Chapter 8 491

Chapter 9 493

Chapter 10 497

The Second Gate 499

Chapter 1 499

Chapter 2 502

Chapter 3 505

Chapter 4 509

Chapter 5 511

Chapter 6 513

The Third Gate 518

Chapter 1 518

Chapter 2 520

Chapter 3 522

Chapter 4 525

Chapter 5 528

Chapter 6 533

Chapter 7 537