The First Gate

The Gate of Abba and Imma, and It Contains Ten Chapters

השער הראשון שער אבא ואמא ובו י׳ פרקים

Chapter 1

שער יד פרק א מ״ת

[14:1] And we will explain the matter of the rectification of Abba and Imma, which is rectified after the rectification of Arich Anpin (וּנְבָאֵר עִנְיַן תִּקּוּן או״א הַנִּתְקָן אַחַר תִּקּוּן א״א), and they too first nursed from the breasts of an animal in Beri’ah (וְגַם הֵם יָנְקוּ תְּחִלָּה מִדַּדֵּי בְּהֵמָה בִּבְּרִיאָה), and afterwards they ascended to Atzilut and nursed from the breasts of a human (וְאַחַר כָּךְ עָלוּ בַּאֲצִילוּת וְיָנְקוּ מִדַּדֵּי אָדָם), as will be explained with the help of Hashem later in the matter of Ze’ir Anpin and Nukvah (כְּמ״ש בְּע״ה לְקַמָּן בְּעִנְיַן זו״ן). And we will now explain how Abba and Imma clothe Arich Anpin, as stated above (וְנְבָאֵר עַתָּה אֵיךְ או״א מַלְבִּישִׁין אֶת א״א כַּנַּ״ל), for every aspect of Atzilut clothes one another (שֶׁכָּל בְּחִינַת הָאֲצִילוּת מַלְבִּישִׁין זֶה אֶת זֶה).

Behold, it was explained above that Abba and Imma took the Binah of M"H, which is the aspect of the Tagin [Crowns] of M"H (הִנֵּה נִתְבָּאַר לְעֵיל שֶׁאו״א לָקְחוּ בִּינָה דְּמ״ה שֶׁהוּא בְּחִינַת הַתָּגִין דְּמ״ה), and furthermore Abba took the seven lower of the Chokhmah of B"N, and Imma took the six extremities of the Binah of B"N (וְעוֹד לָקַח אַבָּא ז״ת דְּחָכְמָה דְּב״ן וְאִמָּא ו״ת דְּבִינָה דְּב״ן), for the three heads of the Chokhmah of B"N and the four heads of the Binah of B"N, we have already said and explained that they were taken by Atik (כִּי ג״ר דְּחָכְמָה דְּב״ן וְד״ר דְּבִינָה דְּב״ן כְּבָר אָמַרְנוּ וּבֵאַרְנוּ שֶׁלְּקָחָם ע״י). However, we were left in doubt as to which aspects were taken from them, whether lights of the front or of the back (אֶלָּא שֶׁנִּסְתַּפֵּק לָנוּ כַּמָּה בְּחִינוֹת לָקַח מֵהֶם אִם אוֹרוֹת דְּפָנִים אוֹ דַּאֲחוֹר), as stated above in the matter of Atik (וְכַנַּ״ל בְּעִנְיַן עַתִּיק), and in this manner a doubt remains for us also regarding Abba and Imma (וְעַל דֶּרֶךְ זֶה נִשְׁאַר לָנוּ סָפֵק גַּם בְּאו״א כַּנַּ״ל).

Thus it follows that from the aspect of the Chokhmah of B"N, Abba took only from the Sefirah of Chesed and downward (וְא״כ נִמְצָא כִּי מִבְּחִינַת חָכְמָה דְּב״ן לֹא לָקַח אַבָּא אֶלָּא מִסְּפִירַת הַחֶסֶד שֶׁבָּהּ וּלְמַטָּה), and Imma did not take from the aspect of the Binah of B"N except from the Sefirah of Gevurah and downward (וְאִמָּא לֹא לָקְחָה מִבְּחִינַת בִּינָה דְּב״ן אֶלָּא מִסְּפִירַת הַגְּבוּרָה שֶׁבָּהּ וּלְמַטָּה), and through this you will understand what is written in the Zohar, that Abba is grasped and suspended in Chesed, and Imma is grasped and suspended in Gevurah (וּבָזֶה תָּבִין מַה שֶּׁכָּתוּב בַּזֹּהַר דְּאַבָּא אָחִיד וְתַלְיָא בְּחֶסֶד וְאִמָּא אָחִיד וְתַלְיָא בִּגְבוּרָה), and understand this well (וְהָבֵן זֶה הֵיטֵב).

And behold, it was explained above that Arich Anpin too is included of male and female in one Partzuf, the male on the right line and the female on the left line (וְהִנֵּה נִתְבָּאַר לְעֵיל כִּי גַּם א״א כָּלוּל מִזָּכָר וּנְקֵבָה בְּחַד פַּרְצוּף הַזָּכָר בְּקו יָמִין וְהַנְּקֵבָה בְּקו שְׂמֹאל), and for this reason, when Abba and Imma came to clothe Arich Anpin, Abba clothed the right line of Arich Anpin and Imma his left line, as stated (וּלְסִבָּה זוֹ כַּאֲשֶׁר בָּאוּ או״א לְהַלְבִּישׁ אֶת א״א אַבָּא הִלְבִּישׁ אֶת קו יָמִין דְּא״א וְאִמָּא אֶת קו שְׂמֹאלוֹ כְּמ״ש).

And the matter is in this manner (וְהָעִנְיָן הוּא בְּאוֹפֶן זֶה), for the two Keters of Abba and Imma clothed the throat of Arich Anpin, this on the right and this on the left (כִּי ב׳ כְּתָרִים דְּאו״א הִלְבִּישׁוּ אֶת הַגָּרוֹן דְּא״א זֶה יָמִין וְזֶה מִשְּׂמֹאל), and the remainder of the Partzuf of Abba and of Imma clothed Arich Anpin from the throat downward until the navel of Arich Anpin, Abba on the right side and Imma on the left side (וּשְׁאָר הַפַּרְצוּף שֶׁל אַבָּא וְשֶׁל אִמָּא הִלְבִּישׁוּ אֶת א״א מֵהַגָּרוֹן וּלְמַטָּה עַד הַטַּבּוּר שֶׁל א״א אַבָּא מִימִינָא וְאִמָּא מִשְּׂמָאלָא), this in the arm of Chesed and this in the arm of Gevurah (זֶה בִּזְרוֹעַ הַחֶסֶד וְזֶה בִּזְרוֹעַ הַגְּבוּרָה). And this is also a second explanation of what was mentioned above in the Zohar, that Abba is grasped and suspended in Chesed and Imma is grasped and suspended in Gevurah (וְגַם זֶה פֵּרוּשׁ שֵׁנִי בְּמַה שֶּׁנֶּאֱמַר לְעֵיל הַנִּזְכָּר בַּזֹּהַר דְּאַבָּא אָחִיד וְתַלְיָא בְּחֶסֶד וְאִמָּא אָחִיד וְתַלְיָא בִּגְבוּרָה).

And it is necessary that we detail these aspects (וְצָרִיךְ שֶׁנְּפָרֵט בְּחִינוֹת אֵלּוּ), for behold it was explained above that Abba and Imma are divided into four Partzufim, namely Abba and Imma and Yisrael-Saba and Tevunah (כִּי הֲלֹא נִתְבָּאַר לְעֵיל שֶׁאו״א נֶחְלָקִים לְד׳ פַּרְצוּפִים וְהֵם או״א וְיִשְׂרָאֵל־סָבָא וּתְבוּנָה), and we need to know how the four of them clothe Arich Anpin from the throat until the navel, as stated (וְצָרִיךְ שֶׁנֵּדַע אֵיךְ אַרְבַּעְתָּן מַלְבִּישִׁין לְא״א מִן הַגָּרוֹן עַד הַטַּבּוּר כַּנַּ״ל). Therefore it is first necessary to give the reason what caused Abba and Imma to clothe Arich Anpin in this manner (וְלָכֵן צָרִיךְ תְּחִלָּה לָתֵת סִבָּה מִי גָּרַם לְאו״א שֶׁיִּלְבִּישׁוּ לְא״א בְּאוֹפֶן זֶה), and the reason is the aspect of the Yesod of Atik that is enclothed within the interiority of Arich Anpin, as stated above (וְהַטַּעַם הוּא בְּחִינַת הַיְּסוֹד שֶׁל עַתִּיק הַמִּתְלַבֵּשׁ בְּתוֹךְ פְּנִימִיּוּת א״א כַּנַּ״ל). And as we explained in its place regarding Ze’ir Anpin, that because within him there are two Yesodot of Abba and Imma, this caused the emergence outward of the aspects of Ya'akov and Rachel and Leah that clothe Ze’ir Anpin (וּכְמ״ש בִּמְקוֹמוֹ בְּעִנְיַן ז״א שֶׁלְּסִבַּת הֱיוֹתוֹ בְּתוֹכוֹ ב׳ יְסוֹדוֹת דְּאו״א גָּרַם שֶׁיָּצְאוּ מִמֶּנּוּ לַחוּץ בְּחִינַת יַעֲקֹב וְרָחֵל וְלֵאָה הַמְלַבְּשִׁין אֶת ז״א), so too is the matter in Arich Anpin (כֵּן הָעִנְיָן בְּא״א), for the lights of Chesed and Gevurah that emerge from the Yesod of Atik which is enclothed within Arich Anpin are those that draw, gather, and fasten the lights of Abba and Imma, and also their vessels, and rectify them there and clothe that place, and there complete Partzufim are formed (כִּי הָאוֹרוֹת חו״ג הַיּוֹצְאִין מִן הַיְּסוֹד דְּעַתִּיק הַמִּתְלַבֵּשׁ תּוֹךְ א״א הֵם הַמַּמְשִׁיכִין וּמְלַקְּטִין וּמְאַחִיזִין הָאוֹרוֹת דְּאו״א וְכֵן הַכֵּלִים שֶׁלָּהֶם וּמְתַקְּנִין אוֹתָם שָׁם וּמַלְבִּישִׁין הַמָּקוֹם הַהוּא וְנַעֲשׂוּ שָׁם פַּרְצוּפִים גְּמוּרִים).

And the matter is as follows (וְהָעִנְיָן הוּא), for the Yesod of Atik Yomin is a male Yesod, and it is narrow and long, and it is not wide like the Yesod of the Nukvah, which is deep and wide (כִּי הַיְּסוֹד שֶׁל עַתִּיק יוֹמִין הוּא יְסוֹד דְּכוּרָא וְהוּא צַר וְאָרֹךְ וְאֵינוֹ רָחָב כְּמוֹ הַיְּסוֹד דְּנוּקְבָּא שֶׁהוּא עָמֹק וְרָחָב), and therefore there is no room within it to contain its Chesed and Gevurah (וְלָכֵן אֵין בּוֹ מָקוֹם לִסְבּוֹל בְּתוֹכוֹ אֶת הַחו״ג שֶׁלּוֹ). However, at first the Gevurot enter and spread and descend from above into it (אָֽמְנָם בַּתְּחִלָּה נִכְנָסִין וּמִתְפַּשְּׁטִין וְיוֹרְדִין מִלְמַעְלָה הַגְּבוּרוֹת בְּתוֹכוֹ), because the crown of Gevurah is in the fourth brain, the lowest of the four brains, as is known (לְפִי שֶׁעֲטָרָה דִּגְבוּרָה הוּא בְּמוֹחַ הַד׳ הַתַּחְתּוֹן מִכָּל הַד׳ מוֹחִין כַּנּוֹדָע), therefore the lowest brain descends first and spreads and enters the Yesod of Atik (לָכֵן הַמּוֹחַ הַתַּחְתּוֹן יוֹרֵד תְּחִלָּה וּמִתְפַּשְּׁט וְנִכְנָס בְּיְסוֹד דְּעַתִּיק). And when afterwards the Chasadim come, they push the Gevurot and expel them outward from the Yesod through its opening to the outside, into the body of Arich Anpin (וּכְשֶׁבָּאִים אַחַר כָּךְ הַחֲסָדִים הֵם דּוֹחִין אֶת הַגְּבוּרוֹת וּמוֹצִיאִין אוֹתָם לַחוּץ מִן הַיְּסוֹד דֶּרֶךְ פִּיו לַחוּץ תּוֹךְ גּוּפָא דְּא״א), and the Gevurot, because of their desire and yearning to cleave to the male Chasadim, like the Nukvah of whom it is said, “and to your husband is your desire” (וְהַגְּבוּרוֹת מֵחֲמַת חֵשֶׁקָן וְתַאֲוָתָן לְהִדָּבֵק בַּחֲסָדִים הַזְּכָרִים כְּדֶרֶךְ הַנּוּקְבָּא הַנֶּאֱמַר בָּהּ וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ), therefore they do not descend downward in the body of Arich Anpin to spread in Netzach–Hod like Ze’ir Anpin (וְלָכֵן לֹא יָרְדוּ לְמַטָּה בְּגוּפָא דְּאַרִיךְ לְהִתְפַּשֵּׁט בְּנֵצַח–הוֹד עַל דֶּרֶךְ הַז״א). Rather, when they emerge from the opening of the Yesod, they return and ascend around the Yesod of Atik from the outside, and they surround and encircle it in the secret of Returning Light, Nukvah from below to above (אָֽמְנָם כַּאֲשֶׁר הֵם יוֹצְאִים מִפִּי הַיְּסוֹד הֵם חוֹזְרִים וְעוֹלִים סְבִיבוֹת יְסוֹד דְּעַתִּיק מִבַּחוּץ וּמַקִּיפִין וּמְסַבְּבִין אוֹתוֹ בְּסוֹד אוֹר חוֹזֵר נוּקְבָּא מִתַּתָּא לְעֵילָא), and through this the Chasadim and Gevurot are found to be joined together, these from within and those from without (וְעַל יְדֵי כֵן נִמְצָאוּ מִתְחַבְּרִים הַחו״ג יַחַד אֵלּוּ מִבִּפְנִים וְאֵלּוּ מִבַּחוּץ).

And it has already been explained above that the place of the termination of the Yesod of Atik was at the place of the chest of Arich Anpin (וּכְבָר נִתְבָּאַר לְעֵיל כִּי מְקוֹם סִיּוּם הַיְּסוֹד דְּעַתִּיק הָיָה בִּמְקוֹם הֶחָזֶה דְּא״א), it follows that the Chasadim and Gevurot mentioned above all stand within Arich Anpin from the place of his chest and upward (נִמְצָא שֶׁהַחו״ג הַנַּ״ל הֵם עוֹמְדִים כֻּלָּם תּוֹךְ א״א מִמְּקוֹם הֶחָזֶה שֶׁלּוֹ וּלְמַעְלָה). And if you ask why in Ze’ir Anpin, when the Gevurot first emerge from the Yesod of Binah, they descend immediately until the Yesod of Ze’ir Anpin, whereas here they ascend as explained above (וְאִם תֹּאמַר לָמָּה בְּז״א כְּשֶׁיּוֹצְאוֹת תְּחִלָּה הַגְּבוּרוֹת מִתּוֹךְ יְסוֹד בִּינָה וְיוֹרְדוֹת בְּרֶגַע עַד הַיְּסוֹד דְּז״א וּבְכָאן הֵם עוֹלוֹת כַּנַּ״ל), one can answer that Ze’ir Anpin is separated from the Nukvah into distinct Partzufim (וְיֵשׁ לוֹמַר כִּי הַז״א נִפְרָד מִן הַנּוּקְבָּא בְּפַרְצוּפִים חֲלוּקִים), and Ze’ir Anpin is rectified through the Chasadim and the Nukvah through the Gevurot (וְהַז״א נִתְקָן עַל יְדֵי הַחֲסָדִים וְהַנּוּקְבָּא עַל יְדֵי הַגְּבוּרוֹת), and therefore the Gevurot are compelled to descend to the Yesod of Ze’ir Anpin, which corresponds to the Da‘at of the Nukvah (וְלָכֵן הֵם מֻכְרָחִים הַגְּבוּרוֹת לֵרֵד לְיְסוֹד דְּז״א שֶׁהוּא מְכֻוָּן כְּנֶגֶד הַדַּעַת שֶׁל הַנּוּקְבָּא), so that from there they may spread to the Nukvah to enlarge her and rectify her (כְּדֵי שֶׁדֶּרֶךְ שָׁם יִתְפַּשְּׁטוּ אֶל הַנּוּקְבָּא לְהַגְדִּילָהּ וּלְתַקְּנָהּ). But Arich Anpin, the male and the female within him, behold they are joined in one Partzuf, this on the right line and this on the left line (אֲבָל א״א הַזָּכָר וְהַנְּקֵבָה שֶׁבּוֹ הִנֵּה הֵם מְחֻבָּרִים בְּפַרְצוּף אֶחָד זֶה בְּקו יָמִין וְזֶה בְּקו שְׂמֹאל), and therefore the Gevurot within him join with the Chasadim, these from within and those from without, as explained above (וְלָכֵן הַגְּבוּרוֹת שֶׁבּוֹ מִתְחַבְּרוֹת אֶל הַחֲסָדִים אֵלּוּ מִבִּפְנִים וְאֵלּוּ מִבַּחוּץ כַּנַּ״ל). Also for another reason, for the Chasadim come from M"H of Atik and the Gevurot from B"N of Atik (גַּם לְסִבָּה אַחֶרֶת כִּי הַחֲסָדִים בָּאִים מִמ״ה דְּעַתִּיק וְהַגְּבוּרוֹת מִב״ן דְּעַתִּיק), and there too they are joined and bound, M"H with B"N, in a strong bond as explained above (וְהִנֵּה גַּם שָׁם הֵם מְחֻבָּרִים וְנִקְשָׁרִים מ״ה עִם ב״ן בְּקֶשֶׁר אָמִיץ כַּנַּ״ל).

And behold, the Chasadim also afterwards emerge from the mouth of the Yesod and outward, and are revealed within Arich Anpin to enlarge him, in the manner explained above regarding Ze’ir Anpin (וְהִנֵּה גַּם הַחֲסָדִים יוֹצְאִים אַחַר כָּךְ מִפִּי הַיְּסוֹד וְלַחוּץ וּמִתְגַּלִּים תּוֹךְ א״א לְהַגְדִּילוֹ עַל דֶּרֶךְ הַנַּ״ל בְּז״א), and they find the Gevurot which are surrounding and encircling the Yesod of Atik (וְהֵם מוֹצְאִים אֶת הַגְּבוּרוֹת שֶׁהֵם מַקִּיפִין וּמְסַבְּבִין אֶת הַיְּסוֹד דְּעַתִּיק), half of them on its right, which are two and a half Gevurot, and half of them on its left, two and a half other Gevurot (חֶצְיָם בִּימִינוֹ שֶׁהֵם ב׳ גְּבוּרוֹת וָחֵצִי וְחֶצְיָם מִשְּׂמֹאלוֹ ב׳ גְּבוּרוֹת וָחֵצִי אֲחֵרִים), and then the Gevurot draw them and raise them upward (וְאָז הַגְּבוּרוֹת מַמְשִׁיכוֹת אוֹתָן וּמַעֲלוֹת אוֹתָן לְמַעְלָה), and then the Chasadim desire to stand outside on the right of the Yesod, because there is the aspect of M"H in the Yesod, from which the Chasadim come, as is known (וְאָז הַחֲסָדִים רוֹצִים לַעֲמוֹד מִבַּחוּץ בִּימִין הַיְּסוֹד לְפִי שֶׁשָּׁם הוּא בְּחִינַת מ״ה שֶׁבַּיְּסוֹד אֲשֶׁר הַחֲסָדִים הֵם מִמֶּנּוּ כַּנּוֹדָע), then they push away the Gevurot that are standing on the right (אָז הֵם דּוֹחִין אֶת הַגְּבוּרוֹת הָעוֹמְדוֹת בַּיָּמִין), and then the Gevurot go to the left (וְאָז הוֹלְכִין הַגְּבוּרוֹת אֶל הַשְּׂמֹאל).

And behold, there is no place to contain all the five Chasadim and five Gevurot from the chest and upward (וְהִנֵּה אֵין מָקוֹם לְהָכִיל מֵהֶחָזֶה וּלְמַעְלָה כָּל הַה״ח וְהַה״ג), and therefore these two and a half Gevurot that were on the right are more elevated and stand on the left line above the chest (וְאָז אֵלּוּ הַב׳ גְּבוּרוֹת וָחֵצִי שֶׁהָיוּ בַּיָּמִין הֵם יוֹתֵר מְעוּלִים וְעוֹמְדִים בְּקו שְׂמָאלִי לְמַעְלָה מִן הֶחָזֶה), and the other two and a half Gevurot that were on the left descended below the chest on the left side itself (וּב׳ גְּבוּרוֹת וָחֵצִי הָאֲחֵרִים שֶׁהָיוּ בַּשְּׂמֹאל יָרְדוּ לְמַטָּה מִן הֶחָזֶה בְּצַד שְׂמֹאל עַצְמוֹ).

And it is found now that all the five Gevurot spread along the left line from above to below, two and a half above corresponding to the concealed Yesod, and two and a half below corresponding to the revealed Yesod (וְנִמְצֵאת עַתָּה כָּל הַה״ג כּוּלָּם מִתְפַּשְּׁטוֹת בְּקו שְׂמֹאלִי מִלְמַעְלָה לְמַטָּה ב׳ וָחֵצִי לְמַעְלָה כְּנֶגֶד יְסוֹד הַסְּתוּמָה וּב׳ וָחֵצִי לְמַטָּה כְּנֶגֶד גִּלּוּי הַיְּסוֹד), and in this manner the Chasadim spread on his right line, two and a half above in the concealed place and two and a half in the revealed place (וְעַד״ז הַחֲסָדִים מִתְפַּשְּׁטִין בְּקו יְמִינוֹ ב׳ וָחֵצִי לְמַעְלָה בַּמָּקוֹם הַסָּתוּם וּב׳ וָחֵצִי בַּמָּקוֹם הַגָּלוּי). And it is found now that there are four aspects here (וְנִמְצָא עַתָּה הֱיוֹת כָּאן ד׳ בְּחִינוֹת), and therefore they caused the emergence opposite them of four Partzufim (וְלָכֵן גָּרְמוּ לְהוֹצִיא מִכְּנֶגְדָּן ד׳ פַּרְצוּפִים), and they are: the upper Chasadim, which produced the Partzuf of Abba on the right above (וְהֵם הַחֲסָדִים הָעֶלְיוֹנִים הוֹצִיאוּ פַּרְצוּף אַבָּא בַּיָּמִין לְמַעְלָה), and the upper Gevurot, which produced the Partzuf of Imma on the left above (וְהַגְּבוּרוֹת הָעֶלְיוֹנִים הוֹצִיאוּ פַּרְצוּף אִמָּא בַּשְּׂמֹאל לְמַעְלָה), and likewise below the Chasadim on the right, which produced the Partzuf of Yisrael-Saba (וְכֵן לְמַטָּה הַחֲסָדִים שֶׁבַּיָּמִין הוֹצִיאוּ פַּרְצוּף יִשְׂרָאֵל־סָבָא), and the lower Gevurot, which produced on the left the Partzuf of Tevunah (וְהַגְּבוּרוֹת הַתַּחְתּוֹנִים הוֹצִיאוּ מִשְּׂמֹאל אֶת פַּרְצוּף הַתְּבוּנָה). And it is found that the existence of two aspects—revealed and concealed—in the Chasadim caused the division of Chokhmah into two Partzufim on the right (וְנִמְצָא כִּי הֱיוֹת ב׳ בְּחִינוֹת גָּלוּי וְסָתוּם בַּחֲסָדִים גָּרַם הִתְחַלְּקוּת הַחָכְמָה לִב׳ פַּרְצוּפִים בַּיָּמִין), and the existence of two aspects—revealed and concealed—in the Gevurot caused the division of Binah into two Partzufim on the left (וְהֱיוֹת ב׳ בְּחִינוֹת גָּלוּי וְסָתוּם בַּגְּבוּרוֹת גָּרַם הִתְחַלְּקוּת הַבִּינָה לִב׳ פַּרְצוּפִים בַּשְּׂמֹאל). And this is what it seems to me that I heard from my teacher of blessed memory at first (וְזֶה מַה שֶּׁנִּרְאֶה לִי שֶׁשָּׁמַעְתִּי מִמּוֹרִי זל״ה בַּתְּחִלָּה), and afterwards my teacher of blessed memory said to me that with regard to what I wrote above, that the Chasadim emerge outward from the Yesod of Atik, this is not the matter; rather thus is the matter (וְאַחַר כָּךְ אָמַר לִי מוֹרִי זל״ה כִּי בְּמַה שֶּׁכָּתַבְתִּי לְמַעְלָה שֶׁהַחֲסָדִים יוֹצְאִים לַחוּץ מִיְּסוֹד דְּעַתִּיק אֵין הָעִנְיָן כֵּן אֶלָּא כָּךְ הוּא הָעִנְיָן): two and a half Chasadim remained concealed within the Yesod of Atik, and the other two and a half Chasadim descended revealed below this Yesod (כִּי ב׳ חֲסָדִים וָחֵצִי נִשְׁאֲרוּ סְתוּמִים תּוֹךְ יְסוֹד דְּעַתִּיק וּב׳ חֲסָדִים וָחֵצִי הָאֲחֵרִים יָרְדוּ בְּגָלוּי לְמַטָּה מִזֶּה הַיְּסוֹד), whereas with the Gevurot it is not so, for all of them stand revealed outward on the left side (מַה שֶּׁאֵין כֵּן בַּגְּבוּרוֹת שֶׁכֻּלָּן הֵן עוֹמְדוֹת מְגוּלוֹת לַחוּץ מִצַּד הַשְּׂמֹאל), some say: two and a half Gevurot corresponding to the concealed place and two and a half descended revealed below this Yesod (נ״א וּב׳ גְּבוּרוֹת וָחֵצִי כְּנֶגֶד הַסָּתוּם וּב׳ גְּבוּרוֹת וָחֵצִי יָרְדוּ בְּגָלוּי לְמַטָּה מִזֶּה הַיְּסוֹד).

Chapter 2

שער יד פרק ב מ״ת

[14:2] And now it is necessary to know that if so, by what are the four Partzufim divided, since everything is revealed (וְעַתָּה צָרִיךְ לֵידַע שֶׁאִם כֵּן בַּמָּה יִתְחַלְּקוּ הַד׳ פַּרְצוּפִים אַחַר שֶׁהַכֹּל בְּגָלוּי), but the matter is that it is not so (אֲבָל הָעִנְיָן הוּא כִּי אֵינָם כֵּן), rather this applies only to the first Chasadim and Gevurot that came at the time when Abba and Imma were rectified (רַק בַּחו״ג רִאשׁוֹנִים שֶׁבָּאוּ בְּעֵת שֶׁנִּתְקַּנּוּ או״א), and also to enlarge Arich Anpin (וְגַם לְהַגְדִּיל אֶת א״א), and in this manner was his enlargement and rectification the first time, when the world of Atzilut was rectified (וְעַד״ז הָיְתָה הַגְדָּלָתוֹ וְתִקּוּנוֹ בַּפַּעַם הָרִאשׁוֹנָה כְּשֶׁנִּתְקַּן עוֹלָם אֲצִילוּת).

However, from then onward, once Arich Anpin and the supernal Abba and Imma were already rectified, these first Chasadim and Gevurot, when Arich Anpin mates with the Nukvah and brings down new Chasadim and Gevurot, whether for the sake of Abba and Imma or for the sake of Ze’ir Anpin and Nukvah (אֲמָנָם מִשָּׁם וָאֵילָךְ שֶׁכְּבָר נִתְקַּנּוּ א״א וְאו״א עִלָּאִין אֵלּוּ הַחו״ג הָרִאשׁוֹנִים הִנֵּה כַּאֲשֶׁר מִזְדַּוֵּג א״א בְּנוּקְבָּא וּמוֹרִיד חו״ג חֲדָשִׁים אוֹ לְצוֹרֶךְ או״א אוֹ לְצוֹרֶךְ זו״ן), then those Chasadim and Gevurot do not stand according to the order explained above, that they ascend upward (אָז אוֹתָן חו״ג אֵינָן עוֹמְדִין כְּסֵדֶר הַנַּ״ל שֶׁעוֹלִין לְמַעְלָה כַּנַּ״ל), rather they descend swiftly downward from their place (אֲמָנָם הֵם יוֹרְדִין בִּמְרוּצָה לְמַטָּה מִמְּקוֹמָם), but these first Chasadim and Gevurot that are above always receive illumination from the new ones that come afterward (רַק שֶׁאֵלּוּ הַחו״ג הָרִאשׁוֹנִים שֶׁהֵם לְמַעְלָה תָּמִיד הֵם מְקַבְּלִים הֶאָרָה מִן הַחֲדָשִׁים הַבָּאִים אַחַר כָּךְ), because the Zivug of Arich Anpin and Abba and Imma does not cease, especially in what is required to sustain the worlds (כִּי זִוּוּג א״א וְאו״א לָא פָּסִיק וּבִפְרָט מַה שֶּׁהוּא צָרִיךְ לְחַיּוֹת הָעוֹלָמוֹת), and new Chasadim and Gevurot are always being drawn (וְתָמִיד נִמְשָׁכִין חו״ג חֲדָשִׁים), thus the first Chasadim and Gevurot that are above receive illumination from the new ones through the screen of the Yesod in complete concealment (אָז חו״ג רִאשׁוֹנִים שֶׁהֵם לְמַעְלָה הֵם מְקַבְּלִין הֶאָרָה מִן הַחֲדָשִׁים דֶּרֶךְ מָסָךְ הַיְּסוֹד בְּסִיתוּם גָּמוּר), while the Gevurot and Chasadim that are below receive illumination from the new ones in complete revelation (וְהַגְּבוּרוֹת וְהַחֲסָדִים אֲשֶׁר הֵם לְמַטָּה מְקַבְּלִין הֶאָרָה מִן הַחֲדָשׁוֹת בְּגִלּוּי גָּמוּר).

And this reason is what causes the division of the four Partzufim to have a difference between the lower and the upper (וְסִיבָּה זוֹ הִיא מַה שֶּׁגּוֹרֵם אֶל הִתְחַלְּקוּת ד׳ פַּרְצוּפִין לִהְיוֹת שִׁנּוּי הֶבְדֵּל בֵּין הַתַּחְתּוֹנִים אֶל הָעֶלְיוֹנִים), thus now Abba and Imma begin to clothe Arich Anpin from his throat until the termination of the Yesod of Atik within him, which is until the end of the upper third of the Tiferet of Arich Anpin, that is until his chest (נִמְצָא עַתָּה כִּי או״א מַתְחִילִין לְהַלְבִּישׁ אֶת א״א מִן הַגָּרוֹן שֶׁבּוֹ עַד סִיּוּם הַיְּסוֹד דְּעַתִּיק שֶׁבְּתוֹכוֹ שֶׁהוּא עַד סִיּוּם שְׁלִישׁ עֶלְיוֹן דְּת״ת דְּא״א וְהוּא עַד הֶחָזֶה שֶׁלּוֹ), with Abba clothing the right and Imma clothing the left (וְאַבָּא מַלְבִּישׁ הַיָּמִין וְאִמָּא מַלְבִּישׁ הַשְּׂמֹאל), and afterward Yisrael-Saba and Tevunah also come and clothe Arich Anpin from the chest mentioned above until the navel of Arich Anpin, which is somewhat lower than half of his Tiferet (וְאַחַר כָּךְ בָּאִים יִשְׂרָאֵל־סָבָא וּתְבוּנָה גַּם הֵם מַלְבִּישִׁין אֶת א״א מֵהֶחָזֶה הַנַּ״ל עַד טַבּוּר שֶׁל א״א שֶׁהוּא יוֹתֵר לְמַטָּה מְעַט מֵחֲצִי ת״ת שֶׁלּוֹ), Yisrael-Saba on the right and Tevunah on the left (יִשְׂרָאֵל־סָבָא בַּיָּמִין וּתְבוּנָה מִשְּׂמֹאל), and these four Partzufim clothe Arich Anpin from the throat until the navel, as stated above, from all his sides and around him, right and left, back and front (וְאֵלּוּ הַד׳ פַּרְצוּפִין הֵן מַלְבִּישִׁין לְא״א מִן הַגָּרוֹן עַד הַטַּבּוּר כַּנַּ״ל מִכָּל צִדָּדָיו וּסְבִיבוֹתָיו יָמִין וּשְׂמֹאל אָחוֹר וּפָנִים). And it is already known what was written regarding Leah and Rachel when they stand at the back of Ze’ir Anpin, that then the heels of Leah enter into the head of Rachel who stands beneath her (וּכְבָר נוֹדַע מַה שֶּׁכָּתוּב בְּעִנְיַן לֵאָה וְרָחֵל בִּהְיוֹתָן עוֹמְדוֹת בַּאֲחוֹרֵי ז״א שֶׁאָז הָעֲקֵבַיִם שֶׁל לֵאָה נִכְנָסִין תּוֹךְ רֹאשׁ רָחֵל הָעוֹמֶדֶת תַּחְתֶּיהָ), and so is the matter here, that the heels of the legs of Binah enter into the head of Tevunah, which is not so with Abba and Yisrael-Saba who stand beneath him (וְכֵן הָעִנְיָן בָּכָאן שֶׁעֲקֵבֵי רַגְלֵי הַבִּינָה נִכְנָסִין תּוֹךְ רֹאשׁ הַתְּבוּנָה מַה שֶּׁאֵין כֵּן בְּאַבָּא וְיִשְׂרָאֵל־סָבָא הָעוֹמֵד תַּחְתָּיו).

And the reason for the matter is that the Gevurot emerged first from the Yesod and were revealed, and afterwards the Chasadim emerged, and then the revelation was equal for all the Gevurot (וְטַעַם הַדָּבָר הוּא לְפִי שֶׁהַגְּבוּרוֹת יָצְאוּ תְּחִלָּה מִן הַיְּסוֹד וְנִתְגַּלוּ וְאַחַר כָּךְ יָצְאוּ הַחֲסָדִים וְאָז הוּא הַגִּלּוּי בְּשָׁוֶה לְכָל הַגְּבוּרוֹת), and therefore the Gevurot became bound with a strong and firm bond, the upper with the lower (וְלָכֵן נִתְקַשְּׁרוּ הַגְּבוּרוֹת קֶשֶׁר אָמִיץ הָעֶלְיוֹנִים עִם הַתַּחְתּוֹנִים), and therefore even though afterwards they were divided into two Partzufim, there remained between them a strong and firm bond through the heels mentioned above (וְלָכֵן אַף עַל פִּי שֶׁאַחַר כָּךְ נֶחְלְקוּ לִב׳ פַּרְצוּפִים נִשְׁאַר בֵּינֵיהֶן קֶשֶׁר אָמִיץ וְחָזָק עַל יְדֵי הָעֲקֵבַיִם הַנַּ״ל), through which Binah and Tevunah are bound together (אֲשֶׁר עַל יְדֵיהֶם מִתְקַשְּׁרוֹת הַבִּינָה עִם הַתְּבוּנָה). And this is what is written in the Gemara, “it was only necessary for the place of the cut” (וְזֶהוּ מ״ש בַּגְּמָ׳ לֹא נִצְרְכָה אֶלָּא לְמָקוֹם הַחֶתֶךְ), and this is the aspect of the place of separation and distinction and cutting that exists between the legs of Binah and the head of Tevunah when the Gevurot were cut into halves as explained above (וְהוּא בְּחִינַת מְקוֹם הַהַפְסָק וְהַהֶבְדֵּל וְהַחִתּוּךְ שֶׁיֵּשׁ בֵּין רַגְלֵי בִּינָה אֶל רֹאשׁ תְּבוּנָה כַּאֲשֶׁר נֶחְתְּכוּ הַגְּבוּרוֹת לַחֲצָאִין כַּנַּ״ל), and that light which was in the place of that cut entered in the secret of the aspect of the heels into the head of Tevunah (וְאוֹתוֹ הָאוֹר שֶׁהָיָה בִּמְקוֹם הַחֶתֶךְ הַנַּ״ל נִכְנַס בְּסוֹד בְּחִינַת הָעֲקֵבַיִם תּוֹךְ רֹאשׁ תְּבוּנָה), and this aspect of light was taken by Binah for her portion more than the portion of Tevunah (וּבְחִינַת אוֹר זֶה לָקְחָה הַבִּינָה לְחֶלְקָהּ יוֹתֵר עַל חֵלֶק הַתְּבוּנָה). And now you will understand why Binah is called “a woman of valor, the crown of her husband” (וְהִנֵּה תָבִין עַתָּה לָמָּה הַבִּינָה נִקְרֵאת אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ), and the reason is that she is made from the aspect of Gevurot, which are all revealed openly more than the Chasadim, as explained above (וְהַטַּעַם הוּא כִּי הִיא נַעֲשֵׂית מִבְּחִינַת גְּבוּרוֹת אֲשֶׁר הֵם מְגוּלוֹת כֻּלָּן בְּגִלּוּי יוֹתֵר מִן הַחֲסָדִים כַּנַּ״ל), but Abba, who is from the Chasadim which are not so revealed, they said about him in the Zohar, “and Abba is more hidden and concealed” (אֲבָל אַבָּא שֶׁהוּא מִן הַחֲסָדִים שֶׁאֵינָם כָּל כָּךְ בְּגִלּוּי אָמְרוּ עָלָיו בַּזֹּהַר וְעַל דָּא אַבָּא טָמִיר וְגָנִיז יְתִיר), and understand this (וְהָבֵן זֶה).

And there is yet another reason, for the Gevurot emerged and were revealed first, prior to the Chasadim, and then they received a great illumination at the beginning, in their being revealed (וְעוֹד סִבָּה אַחֶרֶת כִּי הַגְּבוּרוֹת יָצְאוּ וְנִתְגַּלוּ תְּחִלָּה טֶרֶם הַחֲסָדִים וְאָז קִבְּלוּ הֶאָרָה גְּדוֹלָה בַּתְּחִלָּה בִּהְיוֹתָן מְגוּלוֹת), and this is the secret of the verse, “Better open rebuke than hidden love” (וְזֶ״ס הַפָּסוּק טוֹבָה תּוֹכַחַת מְגוּלָּה מֵאַהֲבָה מְסֻתָּרֶת), for the Gevurot, which are called rebuke, are better and shine more in their being revealed, than the Chasadim, which are called love, because of their being hidden and concealed (כִּי יוֹתֵר טוֹבִים וּמְאִירִין הַגְּבוּרוֹת הַנִּקְרָאִים תּוֹכַחַת בִּהְיוֹתָן מְגוּלוֹת יוֹתֵר מִן הַחֲסָדִים הַנִּקְרָאִים אַהֲבָה לְסִבַּת הֱיוֹתָן נִסְתָּרִים וּמְכֻסִּים), and therefore Binah is called “the crown of her husband,” as explained above (וְלָכֵן נִקְרֵאת הַבִּינָה עֲטֶרֶת בַּעְלָהּ כַּנַּ״ל), for our sages of blessed memory said, “in the future the righteous will sit and their crowns will be on their heads” (כִּי מָשְׁרָז״ל לְעָתִיד לָבוֹא צַדִּיקִים יוֹשְׁבִים וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם), this is Binah which is called in the future the World to Come (הִיא הַבִּינָה הַנִּקְרֵאת לְעָתִיד לָבוֹא עָלְמָא דְּאָתֵי), therefore at the time of their dominion, which is the World to Come (וְלָכֵן בִּזְמַן מֶמְשַׁלְתָּם שֶׁהוּא עוֹלָם הַבָּא), then the male Chasadim, which are called the righteous, will sit, and their crowns, which are the Gevurot, the aspect of the female, in the secret of “the crown of her husband,” will be crowns upon their heads, greater than they (אָז הַחֲסָדִים הַזְּכָרִים הַנִּקְרָאִים צַדִּיקִים יוֹשְׁבִים וְעַטְרוֹתֵיהֶם שֶׁהֵם הַגְּבוּרוֹת בְּחִינַת הַנְּקֵבָה בְּסוֹד עֲטֶרֶת בַּעְלָהּ עֲטָרוֹת בְּרָאשֵׁיהֶם גְּדוֹלוֹת מֵהֶם).

And through this you will also understand what is written in the Zohar on the verse, “Who can utter the mighty acts of Hashem” (וְגַם בָּזֶה תָּבִין מ״ש בַּזֹּהַר עַל הַפָּסוּק מִי יְמַלֵּל גְּבוּרוֹת ה׳), for Binah is called Gevurot, in the secret of “and if with Gevurot, eighty years” (כִּי הַבִּינָה נִקְרֵאת גְּבוּרוֹת בְּסוֹד וְאִם בִּגְבוּרוֹת שְׁמוֹנִים שָׁנָה), and so they said in the Zohar that from Binah judgments are aroused, as mentioned in Parashat Acharei Mot and Parashat Vayikra and in many places (וְכֵן אָמְרוּ בַּזֹּהַר כִּי הַבִּינָה דִּינִין מִתְעָרִין מִינָּהּ כַּנִּזְכָּר פ׳ אַחֲרֵי מוֹת וּפ׳ וַיִּקְרָא וְכֵן בְּהַרְבֵּה מְקוֹמוֹת), and the reason is that she is entirely made and built from Gevurot alone (וְהַטַּעַם הוּא לְפִי שֶׁכֻּלָּהּ אֵינָהּ נַעֲשֵׂית וְנִבְנֵית אֶלָּא מִגְּבוּרוֹת לְבַד), unlike Rachel and Leah, who even though they are called females, nevertheless also contain Chasadim (מַה שֶּׁאֵין כֵּן בְּרָחֵל וְלֵאָה שֶׁאַף עַל פִּי שֶׁהֵן נִקְרָאוֹת נְקֵבוֹת יֵשׁ בָּהֶן גַּם כֵּן חֲסָדִים), and remember this introduction (וּזְכוֹר הַקְדָּמָה זוֹ). Also this is the secret of the verse, “I am Binah; to me is Gevurah” (גַּם זֶ״ס הַפָּסוּק אֲנִי בִינָה לִי גְּבוּרָה), for she takes the Gevurah of B"N of Arich Anpin and from there is built (כִּי הִיא לוֹקַחַת הַגְּבוּרָה דְּב״ן דְּא״א וּמִשָּׁם נִבְנֵית).

And now there is room for a question (וְהִנֵּה עַתָּה יֵשׁ מָקוֹם שְׁאֵלָה), for if the reason for the superiority of Binah over Chokhmah is the revelation of the Gevurot (וְהוּא כִּי אִם הַטַּעַם שֶׁל מַעֲלַת הַבִּינָה עַל הַחָכְמָה הוּא גִּלּוּי הַגְּבוּרוֹת), then it would have been proper that Yisrael-Saba and Tevunah, even though they are lower, should be greater in level than Abba and Imma (וְאִם כֵּן הָיָה רָאוּי שֶׁיִּהְיוּ יִשְׂרָאֵל־סָבָא וּתְבוּנָה אַף עַל פִּי שֶׁהֵן תַּחְתּוֹנִים גְּדוֹלִים בְּמַעֲלָה מֵאו״א), since the lower are in revelation and the upper are in the concealed place (לְפִי שֶׁהַתַּחְתּוֹנִים הֵם בְּגִלּוּי וְהָעֶלְיוֹנִים הֵם בִּמְקוֹם הַסָּתוּם). But the matter is thus (אֲבָל הָעִנְיָן כָּךְ הוּא), for behold, if when the Gevurot emerged first they had immediately spread and descended below to the revealed place (כִּי הִנֵּה אִם כַּאֲשֶׁר יָצְאוּ הַגְּבוּרוֹת תְּחִלָּה הָיוּ מִתְפַּשְּׁטוֹת וְיוֹרְדוֹת תֵּכֶף לְמַטָּה בַּמָּקוֹם הַגָּלוּי), then certainly they would have shone below in the revealed place and the lower would have been greater than the upper (אָז וַדַּאי שֶׁהָיוּ מְאִירוֹת לְמַטָּה בַּמָּקוֹם הַגָּלוּי וְהָיוּ הַתַּחְתּוֹנִים גְּדוֹלִים מִן הָעֶלְיוֹנִים).

However, even the lower Gevurot ascended upward to the place of the supernal Binah and illuminated there with their primary illumination, and were joined with the supernal light (אֲבָל אֲפִלּוּ הַגְּבוּרוֹת הַתַּחְתּוֹנִים עָלוּ לְמַעְלָה בִּמְקוֹם הַבִּינָה הָעֶלְיוֹנָה וְהֵאִירוּ שָׁם עִקַּר הֶאָרָתָן וְנִצְטָרְפוּ עִם הָאוֹר הָעֶלְיוֹן), and then the upper became more elevated and greater than the lower below (וְאָז הָיוּ הָעֶלְיוֹנִים יוֹתֵר מְעוּלִים וּגְבוֹהִים מִן הַתַּחְתּוֹנִים שֶׁלְּמַטָּה). Also another reason (גַּם טַעַם אַחֵר), for half of the supernal Gevurot and Chasadim—each aspect—are entirely given to Abba and Imma (כִּי הַמַּחֲצִית שֶׁל הַגְּבוּרוֹת וְהַחֲסָדִים הָעֶלְיוֹנִים כָּל בְּחִינַת נְתִינָתָן לְאו״א), but the lower half, from which Yisrael-Saba and Tevunah are formed, do not have all their illumination given to them alone (אֲבָל מַחֲצִית הַתַּחְתּוֹנִים שֶׁמֵּהֶם נַעֲשׂוּ יִשְׂרָאֵל־סָבָא וּתְבוּנָה אֵין כָּל הֶאָרָתָן נִתֶּנֶת לָהֶם לְבַדָּם), for they must also spread and give illumination to the rest of the expansion of the body from the navel and below, to the thighs and the Yesod of Arich Anpin (כִּי גַּם הֵם צְרִיכִין לְהִתְפַּשֵּׁט וְלָתֵת הֶאָרָה לִשְׁאָר הִתְפַּשְּׁטוּת הַגּוּף מִטַּבּוּרוֹ וּלְמַטָּה וְהַיְּרֵכוֹת וְהַיְּסוֹד דְּא״א), and they must also illuminate Ze’ir Anpin and Nukvah who clothe Arich Anpin from the navel and below (וְגַם הֵם צְרִיכִין לְהָאִיר אֶל זו״ן הַמַּלְבִּישִׁים אֶת א״א מִן הַטַּבּוּר וּלְמַטָּה).

It follows that there remains for Yisrael-Saba and Tevunah only a small illumination from them (וְנִמְצָא שֶׁלֹּא נִשְׁאָר מֵהֶאָרָתָן לְיִשְׂרָאֵל־סָבָא וּתְבוּנָה אֶלָּא הֶאָרָה מְעוּטָה), and through this it is found that Abba and Imma are greater and more elevated than they (וּבָזֶה נִמְצָא שֶׁאו״א גְּדוֹלִים וּמְעוּלִים מֵהֶם).

Chapter 3

שער יד פרק ג מ״ת

[14:3] And we will now explain some differences that exist between Arich Anpin and Ze’ir Anpin, even though we already explained above some other distinctions (וְנְבָאֵר עַתָּה קְצָת חִלּוּקִים שֶׁיֵּשׁ בֵּין א״א אֶל ז״א עִם שֶׁכְּבָר בֵּאַרְנוּ לְעֵיל קְצָת שִׁנּוּיִים אֲחֵרִים), for behold, in Ze’ir Anpin the Chasadim spread throughout his entire body and the Gevurot are all given to the Nukvah (כִּי הִנֵּה הַז״א הַחֲסָדִים מִתְפַּשְּׁטִים בְּכָל גּוּפוֹ וְהַגְּבוּרוֹת נִתְּנוּ כֻּלָּם לַנּוּקְבָּא), which is not the case here (מַה שֶּׁאֵין כֵּן כָּאן). And the reason is that there the male and the female are separate Partzufim (וְהַטַּעַם הוּא לְפִי שֶׁשָּׁם הַזָּכָר וְהַנְּקֵבָה הֵם פַּרְצוּפִים נִפְרָדִים), therefore the male takes the Chasadim and the Nukvah takes the Gevurot (לָכֵן הַזָּכָר לוֹקֵחַ הַחֲסָדִים וְהַנּוּקְבָּא לוֹקַחַת הַגְּבוּרוֹת).

However, in Arich Anpin, the male and the female within him are one Partzuf, except that this one stands on the right side and that one on the left (אֲבָל בְּא״א שֶׁהַזָּכָר וְהַנְּקֵבָה שֶׁבּוֹ פַּרְצוּף אֶחָד אֶלָּא שֶׁזֶּה עוֹמֵד בְּצַד יָמִין וְזֶה בְּשְׂמֹאל), therefore accordingly the Chasadim spread in the right line where the male is, and the Gevurot in the left where the female is (לָכֵן גַּם כֵּן מִתְפַּשְּׁטִין עַל דֶּרֶךְ זֶה הַחֲסָדִים בְּקו יָמִין אֲשֶׁר שָׁם הַזָּכָר וְהַגְּבוּרוֹת בְּשְׂמֹאל אֲשֶׁר שָׁם הַנְּקֵבָה). Also there is another difference, for in Arich Anpin four Partzufim emerge from one single Yesod that is within it, which is the Yesod of Atik, as explained above (עוֹד יֵשׁ חִלּוּק אַחֵר כִּי בְּא״א יוֹצְאִין ד׳ פַּרְצוּפִין מִבְּחִינַת יְסוֹד אֶחָד בִּלְבַד שֶׁבְּתוֹכוֹ שֶׁהוּא הַיְּסוֹד דְּעַתִּיק כַּנַּ״ל), whereas there in Ze’ir Anpin, from two Yesodot that are within it, which are the Yesod of Abba and the Yesod of Imma, as is known, there emerge only four Partzufim alone (וְשָׁם בְּז״א מִב׳ יְסוֹדוֹת שֶׁיֵּשׁ בְּתוֹכוֹ שֶׁהֵם יְסוֹד דְּאַבָּא וִיסוֹד דְּאִמָּא כַּנּוֹדָע אֵין יוֹצְאִין רַק ד׳ פַּרְצוּפִים לְבַד), which are Ya’akov and Dor haMidbar and Leah and Rachel, as explained in its place (שֶׁהֵם יַעֲקֹב וְדוֹר הַמִּדְבָּר וְלֵאָה וְרָחֵל כַּמְּבוֹאָר בִּמְקוֹמוֹ).

And the matter is that also in Arich Anpin (in Atik) there are two aspects, which are male and female, as is known to us, but they are joined together, as explained above (וְהָעִנְיָן הוּא כִּי גַּם בְּא״א (בְּעַתִּיק) יֵשׁ ב׳ בְּחִינוֹת שֶׁהֵם זָכָר וּנְקֵבָה כַּנּוֹדָע אֶצְלֵנוּ אֶלָּא שֶׁהֵם מְחֻבָּרִים יַחַד כַּנַּ״ל), and because of their being joined, this caused another difference from here to Ze’ir Anpin (וּלְסִבַּת הִתְחַבְּרוּתָם גָּרַם שִׁנּוּי אַחֵר מִכָּאן אֶל הַז״א), for here even the females, which are Binah and Tevunah, emerge through the faces of Arich Anpin and not from the back (כִּי בְּכָאן אֲפִלּוּ הַנְּקֵבוֹת שֶׁהֵן בִּינָה וּתְבוּנָה יוֹצְאוֹת דֶּרֶךְ הַפָּנִים דְּא״א וְלֹא בָּאֲחוֹר), whereas in Ze’ir Anpin, Leah and Rachel are at the back of Ze’ir Anpin, as explained above (מַה שֶּׁאֵין כֵּן בְּז״א שֶׁלֵּאָה וְרָחֵל הֵן בַּאֲחוֹרֵי ז״א כַּנַּ״ל).

Also there is another difference, and it is that in Ze’ir Anpin two Nukvot emerged, which are Leah and Rachel, one corresponding to the revealed place below the Yesod and one corresponding to the concealed place, just as here they are Binah and Tevunah (עוֹד יֵשׁ חִלּוּק אַחֵר וְהוּא כִּי בְּז״א יָצְאוּ ב׳ נְקֵבוֹת שֶׁהֵן לֵאָה וְרָחֵל אַחַת כְּנֶגֶד מְקוֹם הַמְּגוּלֶּה לְמַטָּה מִן הַיְּסוֹד וְאַחַת כְּנֶגֶד מְקוֹם הַמְּכוּסֶּה כְּמוֹ שֶׁהֵן כָּאן בִּינָה וּתְבוּנָה), but Ya’akov and Dor haMidbar do not both emerge, rather only below in the revealed place (אֲבָל בְּיַעֲקֹב וְדוֹר הַמִּדְבָּר אֵינָם יוֹצְאִים שְׁנֵיהֶם אֶלָּא לְמַטָּה בִּמְקוֹם הַגָּלוּי). And the reason is that there in Ze’ir Anpin, above in the concealed place, there are two screens, which are the partitions of the Yesod of Abba and the Yesod of Imma that clothes the Yesod of Abba, as is known (וְהַטַּעַם הוּא לְפִי שֶׁשָּׁם בְּז״א יֵשׁ לְמַעְלָה בִּמְקוֹם הַמְּכוּסֶּה ב׳ מָסָכִים שֶׁהֵם מְחִיצוֹת יְסוֹד דְּאַבָּא וִיסוֹד דְּאִמָּא הַמַּלְבִּישׁ לְיְסוֹד אַבָּא כַּנּוֹדָע), and behold, Ya’akov and Dor haMidbar both emerge from the Yesod of Abba, which is concealed within the Yesod of Imma, and they do not have the power to emerge outward there above (וְהִנֵּה יַעֲקֹב וְדוֹר הַמִּדְבָּר שְׁתֵּיהֶן יוֹצְאוֹת מִן יְסוֹד דְּאַבָּא שֶׁמִּתְעַלֵּם תּוֹךְ יְסוֹד דְּאִמָּא וְאֵין לָהֶן כֹּחַ לָצֵאת לַחוּץ שָׁם לְמַעְלָה), but below in the revealed place, where there is no screen of the Yesod of Imma, only the screen of Abba alone, they are able to emerge there (אֲבָל לְמַטָּה בִּמְקוֹם הַגָּלוּי שֶׁאֵין שָׁם מָסָךְ דְּיְסוֹד דְּאִמָּא רַק מָסָךְ דְּאַבָּא לְבַד יְכוֹלִין לָצֵאת שָׁם).

This is not so with Leah, who is from the Yesod of Imma, for even above she has only one screen, therefore she emerges even in the upper concealed place (מַה שֶּׁאֵין כֵּן בְּלֵאָה שֶׁהִיא מִיְּסוֹד אִמָּא וַאֲפִלּוּ לְמַעְלָה אֵין לָהּ אֶלָּא מָסָךְ אֶחָד לָכֵן יָצְאָה גַּם בִּמְקוֹם עֶלְיוֹן הַמְּכוּסֶּה). But here in Arich Anpin there is only one Yesod alone, which is the Yesod of Atik, and even above there is only one screen alone (אֲבָל כָּאן בְּא״א אֵין בּוֹ רַק יְסוֹד אֶחָד לְבַד דְּעַתִּיק וַאֲפִלּוּ לְמַעְלָה אֵין שָׁם רַק מָסָךְ אֶחָד לְבַד), and therefore one Partzuf can emerge there above in the concealed place and one Partzuf below in the revealed place (וְלָכֵן יָכוֹל לָצֵאת פַּרְצוּף אֶחָד שָׁם לְמַעְלָה בִּמְקוֹם הַסָּתוּם וּפַּרְצוּף אֶחָד לְמַטָּה בִּמְקוֹם הַגָּלוּי).

And you must know one matter, and it applies to all aspects of the Partzufim (וְצָרִיךְ שֶׁתֵּדַע עִנְיָן אֶחָד וְהוּא כּוֹלֵל בְּכָל בְּחִינוֹת הַפַּרְצוּפִים), and the matter is that in Arich Anpin, in the middle of his body, there is one parsa and a screen that separates between the upper half and the lower half (וְהָעִנְיָן כִּי בְּא״א בְּאֶמְצַע גּוּפוֹ יֵשׁ חַד פַּרְסָא וּמָסָךְ מַבְדִּיל בֵּין חֲצִי הָעֶלְיוֹנָה לַחֲצִי הַתַּחְתּוֹנָה), as is apparent to the sense of sight (כְּנִרְאֶה בְּחוּשׁ הָרְאוֹת), and from my flesh I behold Hashem, how there is one membrane, a partition that separates between the organs of the soul (of breathing), which are the lungs and the heart, and the lower organs, which are the liver and the intestines, as is known (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ אֵיךְ יֵשׁ קְרוּם א׳ מְחִיצָה הַמַּפְסֶקֶת בֵּין אֵיבְרֵי הַנְּשָׁמָה (הַנְּשִׁימָה) שֶׁהֵם הָרֵיאָה וְהַלֵּב וּבֵין אֵיבָרִים הַתַּחְתּוֹנִים שֶׁהֵם כָּבֵד וּבְנֵי מֵעַיִם כַּנּוֹדָע), and behold this parsa is not straight (וְהִנֵּה פַּרְסָא זֶה אֵינוֹ בְּיֹשֶׁר), rather when it begins from the side of the face it begins just below the chest (רַק כִּי כַּאֲשֶׁר מַתְחִילָה מִצַּד הַפָּנִים הִיא מַתְחִילָה מִתַּחַת הֶחָזֶה מַמָּשׁ), and when it expands and spreads toward the back it stands lower, opposite the place of the navel (וּכְשֶׁהִיא מִתְרַחֶבֶת וּמִתְפַּשֶּׁטֶת עַד הָאֲחוֹר הִיא עוֹמֶדֶת (נְמוּכָה עַד) כְּנֶגֶד מְקוֹם הַטַּבּוּר), as is apparent to the sense of sight in natural perception (כְּנִרְאֶה בְּחוּשׁ הָרְאוֹת בְּחוּשׁ הַטֶּבַע), and this is called the appendage of the liver, the membrane that separates within the intestines of a human (וְזֶהוּ נִקְרָא יוֹתֶרֶת הַכָּבֵד קְרוּמָא דְּפָסִיק גּוֹ מְעוֹי דְּבַר נָשׁ), as mentioned in the Zohar, Parashat Bereshit, on the verse “Let there be a firmament in the midst of the waters” (כַּנִּזְכָּר בַּזֹּהַר פ׳ בְּרֵאשִׁית עַל פָּסוּק יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם).

And behold, Abba and Imma stand on the two sides of Arich Anpin, this one on the right and this one on the left, and their faces stand one opposite the other, face to face (וְהִנֵּה או״א עוֹמְדִין בִּב׳ הַצְּדָדִין דְּא״א זֶה בִּימִין וְזֶה בִּשְּׂמֹאל וְעוֹמְדִין פְּנֵיהֶם אִישׁ אֶל אָחִיו פב״פ), and behold, by the sense of sight we see that the place of the joining of the two aspects, the belly and the abdomen of both of them, protrudes and emerges outward from the rest of the body (וְהִנֵּה בְּחוּשׁ הָרְאוֹת אָנוּ רוֹאִים שֶׁמְקוֹם חִבּוּר ב׳ בְּחִינוֹת הַבֶּטֶן וְהַכֶּרֶס שֶׁל שְׁנֵיהֶם בּוֹלֵט וְיוֹצֵא לַחוּץ מִשְּׁאָר הַגּוּף), and there, at the place of the termination of their abdomen of Abba and Imma, corresponding to that place in Arich Anpin, there the membrane mentioned above begins to spread toward his back (וְשָׁם בִּמְקוֹם סִיּוּם הַכֶּרֶס שֶׁלָּהֶם שֶׁל או״א שָׁם כְּנֶגֶד מְקוֹם זֶה בְּא״א מַתְחִיל הַקְּרוּם הַנַּ״ל לְהִתְפַּשֵּׁט עַד אֲחוֹרָיו), and when it goes and spreads and is drawn toward the back of Arich Anpin, there are the thighs of Abba and Imma, which are longer than their abdomen (וְכַאֲשֶׁר הוֹלֵךְ וּמִתְפַּשֵּׁט וְנִמְשָׁךְ זֶה לְאֲחוֹרֵי א״א שָׁם הֵם הַיְּרֵכַיִם שֶׁל או״א שֶׁהֵם יוֹתֵר אֲרוּכִים מִן הַכֶּרֶס שֶׁלָּהֶם), and they descend and extend downward until the place of the navel of Arich Anpin (וְיוֹרְדִין וְנִמְשָׁכִין לְמַטָּה עַד מְקוֹם הַטַּבּוּר שֶׁל א״א), and there the length of the spreading of the thighs of Abba and Imma is completed (וְשָׁם מִסְתַּיֵּם אֹרֶךְ הִתְפַּשְּׁטוּת הַיְּרֵכַיִם דְּאו״א), and the membrane also spreads until there on the back (וְגַם הַקְּרוּם עַד שָׁם מִתְפַּשֶּׁט בָּאֲחוֹר), and it continues to flow and descend until it is found that the end of its spreading on the back is lower than opposite the place of the navel (וְהוֹלֵךְ וְנִשְׁפַּע וְיוֹרֵד עַד שֶׁנִּמְצָא גְּמַר הִתְפַּשְּׁטוּתוֹ בָּאֲחוֹר נָמוּךְ מִכְּנֶגֶד מְקוֹם הַטַּבּוּר), and this matter is apparent to the sense of sight, and there is no need to elaborate (וְדָבָר זֶה נִכָּר בְּחוּשׁ הָרְאוֹת וְאֵין לְהַאֲרִיךְ).

(Second edition): Abba has only Da‘at of Chasadim of M"H alone, and they are divided into Chasadim and Gevurot (מ״ב אַבָּא אֵין לוֹ אֶלָּא דַּעַת חֲסָדִים דְּמ״ה לְבַד וְנֶחְלָקִים לְחו״ג), and so too Yisrael-Saba (וְכֵן יִשְׂרָאֵל־סָבָא), and likewise Binah and Tevunah—each one of them has Da‘at and Gevurah of B"N alone, and they are divided into Chasadim and Gevurot (וְכֵן בִּינָה וּתְבוּנָה כָּל אֶחָד מֵהֶם יֵשׁ לוֹ דַּעַת וּגְבוּרָה דְּב״ן לְבַד וְנֶחְלָקִים לְחֲסָדִים וּגְבוּרוֹת), and after the Zivug the Gevurot of M"H and B"N intermingle and enter the Yesod of Imma (וְאַחַר הַזִּוּוּג מִתְעָרְבִין וְנִכְנָסִין הַגְּבוּרוֹת דְּמ״ה וְדְּב״ן בִּיסוֹד דְּאִמָּא), and the Chasadim of M"H and B"N enter the Yesod of Abba (וְהַחֲסָדִים דְּמ״ה וְדְּב״ן בִּיסוֹד דְּאַבָּא), it follows that Abba and Imma each took—prior to the Zivug—either the Chasadim of M"H and of B"N, or the Gevurot of M"H and of B"N (נִמְצָא כִּי או״א לָקַח כָּל אֶחָד אוֹ חֲסָדִים דְּמ״ה וְדְּב״ן אוֹ גְּבוּרוֹת דְּמ״ה וְדְּב״ן קֹדֶם הַזִּוּוּג), but Ze’ir Anpin and Nukvah—each one of them—takes Chasadim of M"H and Gevurot of B"N, since they were intermixed in the Yesod of Abba and Imma as explained above (אֲבָל זו״ן כָּל אֶחָד מֵהֶם נוֹטֵל חֲסָדִים דְּמ״ה וּגְבוּרוֹת דְּב״ן יַעַן כִּי נִתְעָרְבוּ בִּיסוֹד דְּאו״א כַּנַּ״ל), and through this it will be understood how Ze’ir Anpin also took Birurim of B"N together with him, even though he is male, and see how Ze’ir Anpin likewise takes Birurim of B"N (וּבָזֶה יוּבַן אֵיךְ זְעֵיר אַנְפִּין לָקַח בִּירוּרִים דְּב״ן גַּם כֵּן עִמּוֹ עִם הֱיוֹתוֹ דְּכוּרָא וְעַיֵּן אֵיךְ ז״א לוֹקֵחַ גַּם כֵּן בִּירוּרִים דְּב״ן).

(Second edition): Abba said that this is from Chesed and downward and that is from Gevurah and downward, it follows that Chesed, Gevurah, Tiferet of Binah and Netzach, Hod, Yesod of Tevunah, as mentioned in the secret of the night of Pesach (מ״ב אַבָּא וְאָמַר זֶה מֵחֶסֶד וּלְמַטָּה וְזֶה מִגְּבוּרָה וּלְמַטָּה נִמְצָא כִּי חַג״ת דְּבִינָה וְנֵצַח הוֹד יְסוֹד דְּתְבוּנָה כַּנִּזְכָּר בְּסוֹד לֵיל פֶּסַח), but the three heads are Arich Anpin and Abba (אַךְ ג״ר הֵם א״א וְאַבָּא), and Abba refined from there the seven lower of the Chokhmah of B"N (וְאַבָּא בֵּרֵר מִשָּׁם ב״ן ז״ת דְּחָכְמָה דְּב״ן), and Imma refined the six extremities of the Binah of B"N (וְאִמָּא בֵּרְרָה ו״ת דְּבִינָה דְּב״ן), and both of them, Abba and Imma, took the Binah of M"H (וּשְׁנֵיהֶם או״א לָקְחוּ בִּינָה דְּמ״ה), and Abba and Imma were divided into four Partzufim, for Abba was divided into Abba and Yisrael-Saba and Imma into Binah and Tevunah (וְאו״א נֶחְלְקוּ לְד׳ פַּרְצוּפִים כִּי אַבָּא נֶחְלַק לְאַבָּא וְיִשְׂרָאֵל־סָבָא וְאִמָּא לְבִינָה וּתְבוּנָה), and behold their Mochin were made through the Chesed, Gevurah, Tiferet of Arich Anpin, within which are the Netzach, Hod, Yesod of Atik, which are the Mochin of Abba and Imma (וְהִנֵּה הַמּוֹחִין שֶׁלָּהֶם נַעֲשׂוּ עַל יְדֵי חַג״ת דְּא״א אֲשֶׁר בְּתוֹכָם נֵה״י דְּעַתִּיק שֶׁהֵם מוֹחִין דְּאו״א), and then Abba and Yisrael-Saba stand one beneath the other on the right line of Arich Anpin, for there are the Chasadim of M"H within the male of Arich Anpin (וְאָז אַבָּא וְיִשְׂרָאֵל־סָבָא עוֹמְדִים זֶה תַּחַת זֶה בְּקו יָמִין דְּא״א כִּי שָׁם הַחֲסָדִים דְּמ״ה תּוֹךְ זָכָר דְּא״א), and Binah and Tevunah stand one beneath the other on the left line of Arich Anpin, for there is the Nukvah of Arich Anpin within which are the Gevurot of B"N (וּבִינָה וּתְבוּנָה זֶה תַּחַת זֶה בְּקו שְׂמֹאלִי דְּא״א כִּי שָׁם נוּקְבָּא דְּא״א שֶׁבְּתוֹכָהּ גְּבוּרוֹת דְּב״ן), and the Mochin are made through the Zivug of the eighth Mazal of the beard of Arich Anpin with the thirteenth Mazal, this one male and this one female, and Mochin are made for Abba and Imma as explained above (וְהַמּוֹחִין נַעֲשִׂין עַל יְדֵי זִוּוּג מַזָּל הַח׳ דְּדִיקְנָא דְּא״א עִם מַזָּל הַי״ג זֶה זָכָר וְזֶה נְקֵבָה וְנַעֲשִׂין מוֹחִין לְאו״א כַּנַּ״ל), and likewise in the Kuntres haChaverim as they heard (וְכֵן בְּקוֹנְטְרֵס הַחֲבֵרִים שֶׁשָּׁמְעוּ הֵם). And the eighth Mazal alone gives the five Chasadim to Abba, and the thirteenth Mazal alone gives the five Gevurot to Imma (וּמַזָּל הַח׳ נוֹתֵן לְבַדּוֹ ה״ח לְאַבָּא וּמַזָּל הַי״ג נוֹתֵן לְבַדּוֹ ה״ג לְאִמָּא), and behold, the M"H of Abba is for Abba, and the B"N of Abba is for the Nukvah of Abba, which is called Binah, in the secret of “the son in Chokhmah,” and it is the Yod of the Name (some say: the Vav–Dalet of the Yod) (וְהִנֵּה מ״ה דְּאַבָּא הוּא לְאַבָּא וּב״ן דְּאַבָּא לַנּוּקְבָּא דְּאַבָּא הַנִּקְרֵאת בִּינָה בְּסוֹד הַבֵּן בַּחָכְמָה וְהוּא י׳ שֶׁבַּשֵּׁם (נ״א ו״ד שֶׁבְּיו״ד)), and the M"H of Imma is for Yisrael-Saba, and the B"N of Imma is for Tevunah, in the secret of “and wise in Binah,” and it is the Heh of the Name, thus this Heh (וּמ״ה דְּאִמָּא לְיִשְׂרָאֵל־סָבָא וּב״ן דְּאִמָּא לִתְבוּנָה בְּסוֹד וְחָכָם בְּבִינָה וְהוּא ה׳ שֶׁבַּשֵּׁם כָּזֶה ה׳).

It follows that Abba and Yisrael-Saba are entirely M"H, and Binah and Tevunah are entirely B"N (נִמְצָא כִּי אַבָּא וְיִשְׂרָאֵל־סָבָא כּוּלּוֹ מ״ה וּבִינָה וּתְבוּנָה כּוּלּוֹ ב״ן), because these two are on the right of Arich Anpin, where are the Chasadim of M"H, and those two are on the left of Arich Anpin, where are the Gevurot of B"N (יַעַן כִּי ב׳ אֵלּוּ בִּימִין דְּא״א כִּי שָׁם הַחֲסָדִים דְּמ״ה וּב׳ אֵלּוּ בִּשְּׂמֹאל דְּא״א שֶׁשָּׁם הַגְּבוּרָה דְּב״ן). And see elsewhere how the Binah of Abba mates with Imma, and according to what appears, the Binah of Abba is Yisrael-Saba, or perhaps it is the B"N of Abba itself (וְעַיֵּן בְּמָקוֹם אַחֵר אֵיךְ בִּינָה דְּאַבָּא מִזְדַּוֶּגֶת עִם אִמָּא וּכְפִי הַנִּרְאֶה כִּי בִּינָה דְּאַבָּא הוּא יִשְׂרָאֵל־סָבָא אוֹ אֶפְשָׁר שֶׁהוּא ב״ן דְּאַבָּא עַצְמוֹ).

Chapter 4

שער יד פרק ד מ״ק

[14:4] I was uncertain regarding the matter of Abba and Imma, that each one of them takes M"H and B"N, and afterwards they are divided into four Partzufim (נִסְתַּפֵּק לִי עִנְיַן או״א שֶׁכָּל אֶחָד מֵהֶם לוֹקֵחַ מ״ה וּב״ן וְאַחַר כָּךְ נִתְחַלְּקוּ לְד׳ פַּרְצוּפִים), whether Abba and Yisrael-Saba are one M"H and one B"N of Abba, and Binah and Tevunah are M"H and B"N of Imma (סָפֵק אִם אַבָּא וְיִשְׂרָאֵל־סָבָא הֵם זֶה מ״ה וְזֶה ב״ן דְּאַבָּא וּבִינָה וּתְבוּנָה הֵם מ״ה וּב״ן דְּאִמָּא), and according to this it is satisfactory that Abba mates with Binah, which are M"H and M"H, and Yisrael-Saba and Tevunah, which are B"N and B"N (וּבְזֶה נִיחָא שֶׁמִּזְדַּוֵּג אַבָּא עִם בִּינָה שֶׁהֵם מ״ה וּמ״ה וְיִשְׂרָאֵל־סָבָא וּתְבוּנָה שֶׁהֵם ב״ן וּב״ן), and also in this it is satisfactory that Abba himself is divided into two—Abba and Yisrael-Saba—and Imma herself is divided into two—Binah and Tevunah (גַּם בָּזֶה נִיחָא כִּי אַבָּא עַצְמוֹ נֶחְלָק לִב׳ אַבָּא וְיִשְׂרָאֵל־סָבָא וְאִמָּא עַצְמָהּ נִתְחַלֶּקֶת לִב׳ בִּינָה וּתְבוּנָה). Or if we say that M"H and B"N of M"H are Abba and Imma, and M"H and B"N of B"N are Yisrael-Saba and Tevunah, which are the secret of “the son in Chokhmah” and “wise in Binah” (אוֹ אִם נֹאמַר כִּי מ״ה וּב״ן דְּמ״ה הֵם או״א וּמ״ה וּב״ן דְּב״ן הֵם יִשְׂרָאֵל־סָבָא וּתְבוּנָה שֶׁהֵם סוֹד הַבֵּן בַּחָכְמָה וְחָכָם בְּבִינָה), and according to this it is satisfactory that always the males are from M"H alone and the females from B"N alone (וּבְזֶה נִיחָא כִּי לְעוֹלָם הַזְּכָרִים מִמ״ה לְבַד וְהַנְּקֵבוֹת מִב״ן לְבַד), for we do not find a Zivug of M"H with M"H, since the Zivug is to rectify the kings that died, which are B"N, through M"H (כִּי לֹא מָצִינוּ זִוּוּג דְּמ״ה עִם מ״ה כִּי הַזִּוּוּג הוּא לְתַקֵּן הַמְּלָכִים דְּמֵתוּ שֶׁהֵם ב״ן עַל יְדֵי מ״ה), and this requires investigation (וְצָרִיךְ עִיּוּן).

And behold, from the Kuntres of Adam Kadmon it is explicit that Abba and Imma together took the Binah of M"H (וְהִנֵּה מִקּוֹנְטְרֵס דְּא״ק מַשְׁמַע בְּהֶדְיָא כִּי או״א לָקְחוּ בֵּין שְׁנֵיהֶם בִּינָה דְּמ״ה), however from B"N Abba took the seven lower of the Chokhmah of B"N and Imma took the six extremities of the Binah of B"N (אֲמָנָם מִב״ן לָקַח אַבָּא ז״ת דְּחָכְמָה דְּב״ן וְאִמָּא לָקְחָה ו״ת דְּבִינָה דְּב״ן), and likewise Ze’ir Anpin took the six extremities of M"H and the six extremities of B"N, excluding the Keters of B"N (וְכֵן ז״א לָקַח ו״ס דְּמ״ה וְו״ס דְּב״ן חוּץ מֵהַכְּתָרִים דְּב״ן), and the Nukvah took the Malkhut of M"H and the Malkhut of B"N, excluding the Keter of B"N (וְנוּקְבָּא לָקְחָה מַלְכוּת דְּמ״ה וּמַלְכוּת דְּב״ן חוּץ מֵהַכֶּתֶר דְּב״ן), and therefore the male and the female were separate from one another, since each of them contains M"H and B"N, whether in Abba, or in Imma, or in Ze’ir Anpin, or in the Nukvah (וְעַל כֵּן הָיוּ דְּכַר וְנוּקְבָּא נִפְרָדִים זֶה מִזֶּה כִּי כָּל אֶחָד מֵהֶם יֵשׁ בּוֹ מ״ה וּב״ן בֵּין בְּאַבָּא בֵּין בְּאִמָּא בֵּין בְּז״א בֵּין בְּנוּקְבָּא).

However, in Atik and Arich Anpin, the male and the female within each of them are not separated, but are male and female within a single Partzuf (אֲמָנָם בְּעַתִּיק וּבְא״א הַזָּכָר וְהַנְּקֵבָה שֶׁבְּכָל אֶחָד מִשְּׁנֵיהֶם אֵינָם נִפְרָדִים רַק זָכָר וּנְקֵבָה בְּפַרְצוּף אֶחָד), and the reason is that the male of Atik took only the Keter of M"H, while the Nukvah took the five heads of the Keter of B"N, and the three heads of the Chokhmah of B"N, and the four heads of the Binah of B"N, and the seven Keters of the seven lower of B"N (וְהַטַּעַם כִּי זָכָר דְּעַתִּיק לָקַח כֶּתֶר דְּמ״ה לְבַד וְנוּקְבָּא לָקְחָה ה׳ רָאשִׁים דְּכֶתֶר דְּב״ן וְג״ר דְּחָכְמָה דְּב״ן וְד״ר דְּבִינָה דְּב״ן וְז׳ כְּתָרִים דְּז״ת דְּב״ן), and since the male of Atik has only M"H and the Nukvah only B"N, therefore they cannot be separated, for B"N has no existence or rectification on its own (וְכֵיוָן שֶׁהַזָּכָר דְּעַתִּיק אֵין בּוֹ רַק מ״ה לְבַד וְהַנְּקֵבָה רַק ב״ן לְבַד עַל כֵּן אֵינוֹ יָכוֹל לְהִפָּרֵד שֶׁאֵין קִיּוּם וְתִקּוּן לְב״ן). But only through the new M"H (אֶלָּא עַל יְדֵי מ״ה הֶחָדָשׁ), whereas Imma and the Nukvah of Ze’ir Anpin have within them M"H and B"N, and they are able to be separated from the males (אֲבָל אִמָּא וְנוּקְבָּא דְּז״א יֵשׁ בָּהֶן מ״ה וּב״ן וִיכוֹלוֹת לְהִפָּרֵד מִן הַזְּכָרִים), and for this very reason Imma and the Nukvah of Ze’ir Anpin are called true Nukvot, complete Partzufim (וְכֵן לְסִבָּה זוֹ עַצְמָהּ נִקְרָאוֹת אִמָּא וְנוּקְבָּא דְּז״א נוּקְבִין מַמָּשׁ בְּפַרְצוּפִים גְּמוּרִים), for it is not called a Partzuf except through the partnership of M"H and B"N (כִּי אֵינוֹ נִקְרָא פַּרְצוּף אֶלָּא בְּשִׁתּוּף מ״ה וּב״ן).

However, in Atik and Arich Anpin the Nukvah Partzuf is not recognizable (וְאֲמָנָם בְּעַתִּיק וּבְא״א אֵינוֹ נִכָּר פַּרְצוּף נוּקְבָּא), for there is within them only B"N (כִּי אֵין בָּהֶם רַק ב״ן), and this is because the male of Arich Anpin takes only the Chokhmah of M"H, while the Nukvah side within him took only the five letters of the Keter of B"N (וְהוּא כִּי א״א הַזָּכָר לוֹקֵחַ חָכְמָה דְּמ״ה לְבַד וְצַד הַנּוּקְבָּא שֶׁבּוֹ לָקְחָה ה׳ ת״ת דְּכֶתֶר דְּב״ן לְבַד). And know that regarding the three first of the Chokhmah of B"N and the four first of the Binah of B"N that Atik took, as explained above, there are doubts (וְדַע כִּי ג׳ רִאשׁוֹנוֹת דְּחָכְמָה דְּב״ן וְד׳ רִאשׁוֹנוֹת דְּבִינָה דְּב״ן שֶׁלָּקְחָם עַתִּיק כַּנַּ״ל יֵשׁ בָּהֶם סְפֵקוֹת), one—whether he took the faces and the backs (א׳ אִם לָקַח הַפָּנִים וְהָאֲחוֹר), two—whether he took only the backs and the faces remained for Abba and Imma (ב׳ אִם לָקַח הָאֲחוֹר לְבַד וְהַפָּנִים נִשְׁאֲרוּ לְאַבָּא וְאִמָּא).

(First edition) : We have already explained that from the Yesod of Atik (some say: Arich Anpin) a vapor emerges and is divided into two heads for Abba and Imma (מ״ק כְּבָר בֵּאַרְנוּ כִּי מִן יְסוֹד דְּעַתִּיק (נ״א א״א) יוֹצֵא הֶבֶל וְנֶחְלָק ב׳ רָאשִׁים לְאו״א), and behold, the heads of Abba and Imma reach until the beard of Arich Anpin, for they are included within the Mazal (וְהִנֵּה רֹאשָׁם דְּאו״א מַגִּיעִין עַד דִּיקְנָא דְּא״א דְּבְּמַזָּלָא אִתְכְּלִילִין), and therefore their lights do not need to return in the secret of Returning Light from below to above through the hairs, like the three upper of Arich Anpin (וְלָכֵן אֵין הָאוֹרוֹת שֶׁלָּהֶם צְרִיכִין לַחֲזוֹר בְּסוֹד אוֹר חוֹזֵר מִמַּטָּה לְמַעְלָה דֶּרֶךְ הַשְּׂעָרוֹת כְּמוֹ ג״ר דְּא״א).

However, their intention is to give Mochin to their children, Ze’ir Anpin and Nukvah, because of their desire and love for their children (וְאָֽמְנָם כַּוָּנָתָם לָתֵת מוֹחִין אֶל בְּנֵיהֶם זו״ן מֵחֲמַת חֵשֶׁקָם וְאַהֲבָתָם אֶל בְּנֵיהֶם), in the secret of “and the heavens were not pure in His eyes” (בְּסוֹד וְשָׁמַיִם לֹא זָכוּ בְּעֵינָיו), for Ze’ir Anpin is called “heavens,” and they are not pure in the eyes of Abba and Imma (כִּי ז״א נִקְרָא שָׁמַיִם לֹא זָכוּ בְּעֵינֵיהֶם שֶׁל או״א), and it always appears to them that he still needs more rectification (וְתָמִיד נִרְאֶה לָהֶם שֶׁעֲדַיִן צָרִיךְ תִּקּוּן יוֹתֵר), and therefore they continually rectify him and bequeath crowns to him (וְלָכֵן מְתַקְּנִים אוֹתוֹ תָּמִיד וּמַנְחִילִין לוֹ עֲטָרוֹת), and this is the secret of “Who creates the heavens and stretches them forth” (שֶׁזֶּהוּ סוֹד בּוֹרֵא שָׁמַיִם וְנוֹטֵיהֶם). And the light that was fit to ascend and go out through the hairs descends downward to be Mochin for Ze’ir Anpin and Nukvah (וְהָאוֹר שֶׁהָיָה רָאוּי לַעֲלוֹת וְלָצֵאת דֶּרֶךְ הַשְּׂעָרוֹת יוֹרְדִין לְמַטָּה לִהְיוֹת מוֹחִין לְזו״ן), therefore Abba and Imma are smooth, without hairs, unlike Arich Anpin and Ze’ir Anpin (לָכֵן או״א הֵם חֲלָקִים בְּלֹא שְׂעָרוֹת לֹא כְּמוֹ א״א וְז״א), for the hairs are for the purpose of Surrounding Light, as is known (כִּי הַשְּׂעָרוֹת הֵם תַּכְלִיתָן לְאוֹר הַמַּקִּיף כַּנּוֹדָע). And since they are included within the Mazal that surrounds them, they have no need for their own hairs (וְכֵיוָן דְּאִתְכְּלִילִין בְּמַזָּלָא הַמַּקִּיף אוֹתָן אֵין לָהֶם צוֹרֶךְ לְשְׂעָרוֹת שֶׁלָּהֶם), therefore those lights descend to be Mochin for Ze’ir Anpin and Nukvah, and they remain smooth, without hairs (לָכֵן יוֹרְדִין הָאוֹרוֹת הָהֵם לִהְיוֹת מוֹחִין לְזו״ן וְנִשְׁאָרִים הֵם חֲלָקִים בְּלֹא שְׂעָרוֹת). And the secret of the hairs, which are for the aspect of Surrounding Light, is the secret of “and after my skin they strike this” (וְסוֹד הַשְּׂעָרוֹת שֶׁהֵם לִבְּחִינַת או״מ הוּא סוֹד וְאַחַר עוֹרִי נִקְּפוּ זֹאת), meaning that the hairs that emerge from behind the skin on the outside are the aspect of the Surrounding Lights, and this is “they strike” (פֵּרוּשׁ כִּי הַשְּׂעָרוֹת הַיּוֹצְאִים מֵאַחֲרֵי הָעוֹר מִבַּחוּץ הֵם בְּחִינַת הַמַּקִּיפִים וְזֶהוּ נִקְּפוּ).

Chapter 5

שער יד פרק ה מ״ב

[14:5] Behold, you shall understand well (הִנֵּה תָּבִין הֵיטֵב), that Abba is the totality of Abba and Imma (כִּי אַבָּא הוּא כְּלָלוּת או״א), and they are Havayah of A״B and Ehyeh of Yodin in the Panim (וְהֵם הֲוָיָ״ה ע״ב וְאֶהְיֶ״ה דְּיוֹדִין בַּפָּנִים), and likewise in the Achorayim (וְכֵן בָּאָחוֹרַיִם). And Imma includes Yisrael-Saba and Tevunah (וְאִמָּא כּוֹלֶלֶת יִשׂ״ס וּתְבוּנָה), and they are Havayah of S״G and Ehyeh of Yodin in their Panim (וְהֵם הֲוָיָ״ה דְּס״ג וְאֶהְיֶ״ה דְּיוֹדִין בַּפָּנִים שֶׁלָּהֶם), and likewise in the Achorayim (וְכֵן בָּאָחוֹרַיִם). And you shall see in another place (וְתִרְאֶה בְּמ״א), that all of this exists only in the seven lower of each one of them (שֶׁאֵין כָּל זֶה רַק בְּז״ת שֶׁל כָּל אֶחָד מֵהֶם), but in the three upper of each one of them it is forty-two letters (אַךְ בְּג״ר שֶׁל כָּל אֶחָד מֵהֶם הוּא מ״ב אֶתְוָן), which are four Yods, twenty-eight (שֶׁהֵם ד׳ י׳ כּ״ח), and their number and calculation are forty-two (וּמִסְפָּרָם וְחֶשְׁבּוֹנָם הֵם מ״ב), in the Malkhut of each one of them (בְּמַלְכוּת שֶׁל כָּל אֶחָד מֵהֶם), and likewise in M״H (וְכֵן בְּמ״ה), and likewise in B״N (וְכֵן בְּב״ן), and likewise in Ze’ir Anpin and Nukvah, four Partzufim (וְכֵן בְּזו״ן ד׳ פַּרְצוּפִים), and their matter is thus (וְעִנְיָנָם הוּא כָּךְ), in the Name A״B (בְּשֵׁם ע״ב), and from it you shall understand all the rest (וּמִמֶּנּוּ תָּבִין לְכָל הַשְּׁאָר).

Behold, the Keter of Abba, its panim are the four letters of the simple Havayah (כֶּתֶר דְּאַבָּא הַפָּנִים שֶׁלּוֹ הֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה פְּשׁוּטָה), in its first nine aspects (בְּט׳ רִאשׁוֹנוֹת שֶׁלּוֹ), which are the tip of the Yod in Keter (שֶׁהֵם קוֹצוֹ שֶׁל י׳ בְּכֶתֶר), the Yod in Chokhmah (י׳ בְּחָכְמָה), the Heh in Binah (ה׳ בְּבִינָה), the Vav and the six extremities (ו׳ וְו״ק), the Heh as the crown of Yesod (ה׳ עֲטֶרֶת יְסוֹד), and all these nine aspects are the aspect of the male Panim (וְכָל ט׳ בְּחִינוֹת אֵלּוּ הֵם בְּחִינַת הַפָּנִים הַזָּכָר). And its Achorayim are Yod, Yod-Heh, Yod-Heh-Vav, Yod-Heh-Vav-Heh (וְאָחוֹרַיִם שֶׁלּוֹ הוּא י׳ י״ה יה״ו יהו״ה), which is called the simple square, as is known (שֶׁהוּא נִקְרָא רִבּוּעַ פָּשׁוּט כַּנּוֹדָע). And the Malkhut of the Keter of Abba, its panim are the calculation of the first panim, which is Havayah whose number is twenty-six (וּמַלְכוּת הַכֶּתֶר דְּאַבָּא פָּנֶיהָ הֵם חֶשְׁבּוֹן הַפָּנִים הָרִאשׁוֹנִים שֶׁהוּא הֲוָיָ״ה שֶׁמִּסְפָּרָהּ כ״ו), and its achorayim are the square mentioned above in the aspect of number, which is seventy-two (וְאָחוֹרַיִם הוּא רִבּוּעַ הַנַּ״ל בִּבְחִינַת מִסְפָּר שֶׁהוּא ע״ב). Thus four levels are mentioned, which are in Keter alone of Abba, and this is their order (הֲרֵי ד׳ מַדְרֵגוֹת נִזְכָּרִים שֶׁהֵם בַּכֶּתֶר לְבַדּוֹ דְּאַבָּא וְזֶהוּ סִדְרָן).

The front of the nine first aspects in the Keter of Abba, and after them the back of the nine mentioned above (פָּנִים דְּט׳ רִאשׁוֹנוֹת בְּכֶתֶר דְּאַבָּא וְאַחֲרֵיהֶן אָחוֹרַיִם דְּט׳ הַנַּ״ל), and after them the front of the Malkhut of the Keter of Abba, and after them the back of the Malkhut (וְאַחֲרֵיהֶן פָּנִים דְּמַלְכוּת דְּכֶתֶר אַבָּא וְאַחֲרֵיהֶן אָחוֹרַיִם דְּמַלְכוּת), behold four levels in the Keter mentioned above of Abba (הֲרֵי ד׳ מַדְרֵגוֹת בְּכֶתֶר הַנַּ״ל דְּאַבָּא). And afterward, the Chokhmah of Abba: the front of the nine first aspects within it are ten letters of the filling of A״B of Yodin, in the aspect of letters alone (וְאַחַ״כ חָכְמָה דְּאַבָּא פָּנִים דְּט׳ רִאשׁוֹנוֹת שֶׁבָּהּ הוּא י׳ אוֹתִיּוֹת דְּמִלּוּי דְּע״ב דְּיוֹדִין בִּבְחִי׳ אוֹתִיּוֹת לְבַד), and afterward the back alone, which is their square, twenty-six letters (וְאַחַ״כ אָחוֹרַיִם לְבַד שֶׁהוּא רִבּוּעַ שֶׁלָּהֶן כ״ו אוֹתִיּוֹת), and afterward the front of the Malkhut of the Chokhmah of Abba, which is the number of Havayah of A״B of Yodin in the aspect of number, seventy-two (וְאַחַ״כ פָּנִים דְּמַלְכוּת חָכְמָה דְּאַבָּא שֶׁהוּא מִסְפָּר הֲוָיָ״ה דְּע״ב דְּיוֹדִין בִּבְחִי׳ מִסְפָּר דְּע״ב), and afterward the back of the Malkhut, which is the number of the square of A״B of Yodin, whose gematria is one hundred eighty-four (וְאַחַ״כ אָחוֹרַיִם דְּמַלְכוּת שֶׁהוּא מִסְפָּר רִבּוּעַ דְּע״ב דְּיוֹדִין שֶׁהוּא גִּימַטְרִיָּא קפ״ד).

Afterward, four other levels in the Binah of Abba: the front of the nine first aspects within it are twenty-eight letters of the filling of the filling of Havayah of Yodin (אַחַ״כ ד׳ מַדְרֵגוֹת אֲחֵרוֹת בְּבִינָה דְּאַבָּא פָּנִים דְּט׳ רִאשׁוֹנוֹת שֶׁבָּהּ וְהֵם כ״ח אוֹתִיּוֹת דְּמִלּוּי הַמִּלּוּי דְּהֲוָיָ״ה דְּיוֹדִין), and after them the square of the twenty-eight letters of the filling of the filling, which are one hundred fifty-six letters (וְאַחֲרֵיהֶן רִבּוּעַ דְּכ״ח אוֹתִיּוֹת דְּמִלּוּי הַמִּלּוּי שֶׁהֵם קנ״ו אוֹתִיּוֹת), and afterward the front of the Malkhut of the Binah of Abba, which is the number of the twenty-eight letters of the filling of the filling, whose gematria is six hundred ten (וְאַחַ״כ פָּנִים דְּמַל׳ דְּבִינָה דְּאַבָּא שֶׁהוּא מִסְפָּר כ״ח אוֹתִיּוֹת מִלּוּי הַמִּלּוּי שֶׁהוּא גִּימַטְרִיָּא תר״י). And afterward the back of the Malkhut mentioned above, which is the number of letters of the square of the back of the filling of the filling, whose gematria is of one hundred fifty-six (וְאַחַ״כ אָחוֹרַיִם דְּמַלְכוּת הַנַּ״ל שֶׁהֵם מִסְפַּר אוֹתִיּוֹת רִבּוּעַ דְּאָחוֹרַיִם דְּמִלּוּי הַמִּלּוּי שֶׁהוּא גִּימַטְרִיָּא שֶׁל קנ״ו), by way of letters, and their number and calculation is two thousand one hundred seventy-two (ע״ד אוֹתִיּוֹת וְחֶשְׁבּוֹנָם ב׳ אֲלָפִים קע״ב). It follows that all the more the Havayah proceeds to be filled, it is more judgment, and their essence in their simplicity is the ultimate mercy (נִמְצָא כִּי כָּל מַה שֶּׁהֲוָיָ״ה הוֹלֶכֶת וּמִתְמַלֵּאת הוּא יוֹתֵר דִּין וְעַצְמוּתָם בְּפְשִׁיטוּתָם הוּא תַּכְלִית הָרַחֲמִים).

And behold, these three upper of Abba, their front is forty-two letters of the nine first aspects in each and every one of the three, which are males (וְהִנֵּה ג״ר אֵלּוּ דְּאַבָּא הַפָּנִים שֶׁלָּהֶם הֵם מ״ב אוֹתִיּוֹת שֶׁל הַט׳ רִאשׁוֹנוֹת שֶׁבְּכָל א׳ וְא׳ מִן הַג׳ שֶׁהֵם זְכָרִים), and this is the secret of the Name forty-two, which is at the beginning, as mentioned in the Tikkunim, one hundred thirty-two (וְזֶה סוֹד שֵׁם מ״ב דְּאִיהִי בְּרֵישָׁא כְּנִזְכָּר בְּתִיקּוּנִים קל״ב). And also in the three Malkhuyot within them there are forty-two letters themselves, but they are in the secret of number (וְגַם בְּג׳ מַלְכֻיּוֹת שֶׁבָּהֶם יֵשׁ מ״ב אֶתְוָן עַצְמָן אֶלָּא שֶׁהֵם בְּסוֹד מִסְפָּר), and this is the secret of “Your eyes are pools in calculation,” as mentioned in the Zohar Pinchas (וְזֶה סוֹד עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן כְּנִזְכָּר בַּזֹּהַר פִּינְחָס), for every calculation and gematria are in Malkhut, meaning in the Malkhuyot of each and every Sefirah, for it is the aspect of number of its male (דְּכָל חֶשְׁבּוֹן וְגִימַטְרִיָּא אִינוּן בְּמַלְכוּת ר״ל בְּמַלְכֻיּוֹת שֶׁל כָּל סְפִירָה וּסְפִירָה כִּי הִיא בְּחִינַת מִסְפָּר שֶׁל הַזָּכָר שֶׁלָּהּ).

And behold, the seven lower of Abba, all seven have only one Havayah of A״B of Yodin (וְהִנֵּה הַז״ת שֶׁל אַבָּא כָּל הַז׳ אֵין לָהֶם אֶלָּא הֲוָיָ״ה א׳ דְּע״ב דְּיוֹדִין), and the reason is because all of them are one Partzuf alone, which is Ze’ir Anpin of Abba (וְהַטַּעַם כִּי כֻּלָּם הֵם פַּרְצוּף א׳ לְבַד שֶׁהוּא ז״א דְּאַבָּא), unlike the three upper where each one is one Partzuf (מַה שֶּׁאֵין כֵּן בַּג״ר שֶׁכָּל א׳ הוּא פַּרְצוּף א׳). And it seems to me that since there also they are male and female, therefore the six extremities alone will be the Name A״B of Yodin in the aspect of letters, and the seventh female will be the aspect of the number seventy-two, as mentioned above (וְנִרְאֶה לִי שֶׁכֵּיוָן שֶׁגַּם שָׁם הֵם דּו״נ א״כ ו״ת לְבַד יִהְיֶה שָׁם ע״ב דְּיוֹדִין בִּבְחִי׳ אוֹתִיּוֹת וְנוּקְבָא הַשְּׁבִיעִית יִהְיֶה בְּחִינַת מִסְפָּר ע״ב ע״ד הַנַּ״ל). And the matter is that Ze’ir Anpin and Chokhmah are entirely one, and just as Chokhmah is ten letters of A״B, so is Ze’ir Anpin (וְהָעִנְיָן כִּי ז״א וְחָכְמָה הַכֹּל א׳ וּכְמוֹ שֶׁהַחָכְמָה י׳ אוֹתִיּוֹת דְּע״ב כֵּן הַז״א). Or it is possible that also the Nukvah will be the aspect of twenty-eight letters of the filling, similar to Binah (אוֹ אֶפְשָׁר שֶׁגַּם הַנּוּקְבָא תִּהְיֶה בְּחִי׳ כ״ח אוֹתִיּוֹת הַמִּלּוּי דִּמְיוֹן הַבִּינָה). However, the Malkhut of Ze’ir Anpin and Nukvah will be number according to the way mentioned above, in Chokhmah–Binah, and this requires investigation (אֲמְנָם הַמַּלְכוּת שֶׁל זו״ן הֵם יִהְיוּ מִסְפָּר ע״ד הַנַּ״ל בְּחו״ב וְצ״ע).

And behold, all this Name is in Abba of Abba (וְהִנֵּה כָּל (שֵׁם) זֶה בְּאַבָּא דְּאַבָּא). However, in Imma of Abba it is the Name Ehyeh of Yodin according to the way mentioned above (אֲמְנָם בְּאִמָּא דְּאַבָּא הוּא שֵׁם אֶהְיֶ״ה דְּיוֹדִין ע״ד הַנַּ״ל), and afterward in Yisrael-Saba it is the Name S״G (וְאַחַ״כ בְּיִשׂ״ס שֵׁם ס״ג), and in Tevunah the Name Ehyeh of Yodin according to the way mentioned above (וּבִּתְבוּנָה שֵׁם אֶהְיֶ״ה דְּיוֹדִין עַל דֶּרֶךְ הַנַּ״ל). And afterward in Ze’ir Anpin it is the Name M״H of Alefin according to the way mentioned above (וְאַחַ״כ בְּז״א שֵׁם מ״ה דְּאַלְפִּין עַל דֶּרֶךְ הַנַּ״ל), and in the Nukvah the Name B״N of Hehin according to the way mentioned above (וּבְנוּקְבָא שֵׁם ב״ן דְּהֶהִין עַל דֶּרֶךְ הַנַּ״ל). Or it is possible that Ze’ir Anpin is the Name M״H of Alefin and in the Nukvah Leah the Name Ehyeh of Alefin according to the way mentioned above (אוֹ אֶפְשָׁר כִּי הַז״א הוּא שֵׁם מ״ה דְּאַלְפִּין וּבְנוּקְבָא לֵאָה אֶהְיֶ״ה דְּאַלְפִּין ע״ד הַנַּ״ל), and in Ya’akov the Name B״N of Hehin according to the way mentioned above (וּבְיַעֲקֹב שֵׁם ב״ן דְּהֶהִי״ן ע״ד הַנַּ״ל), and in Rachel the Name Ehyeh of Hehin according to the way mentioned above, and this requires investigation (וּבְרָחֵל שֵׁם אֶהְיֶ״ה דְּהֶהִי״ן ע״ד הַנַּ״ל וְצ״ע). And we return to above, that Abba and Imma are Havayah of A״B and Ehyeh of Yodin, and Yisrael-Saba and Tevunah are the Name S״G and Ehyeh of Yodin, as stated above, to this point (וְנַחֲזוֹר לְעֵיל כִּי או״א הֵם הֲוָיָ״ה דְּע״ב וְאֶהְיֶ״ה דְּיוֹדִי״ן וְיִשׂ״ס וּתְבוּנָה הֵם שֵׁם ס״ג וְאֶהְיֶ״ה דְּיוֹדִין כַּנַּ״ל עכ״מ). It seems to me that it should be “according to the way,” and so it is stated below in chapter seven (נל״ח שצ״ל ע״ד וְכֵן אִיתָא לְקַמָּן בְּפ״ז).

Chapter 6

שער יד פרק ו מ״ת

[14:6] Behold, it has been explained in the discourse of the two hundred eighty-eight sparks that there are front and back in Abba and Imma, and these front and back are divided into two aspects (הִנֵּה נִתְבָּאֵר בְּדְרוּשׁ רפ״ח נִיצוֹצִין כִּי יֵשׁ בְּאו״א פָּנִים וְאָחוֹרַיִם וְאֵלּוּ הַפָּנִים וְאָחוֹר הֵם נֶחְלָקִים לִב׳ בְּחִינוֹת). The first is the front and back of the nine upper Sefirot within them, which have front and back (הָא׳ הוּא פָּנִים אָחוֹרַיִם שֶׁל ט״ס הָעֶלְיוֹנוֹת שֶׁבָּהֶם שֶׁיֵּשׁ בָּהֶם פָּנִים וְאָחוֹרַיִם). The second is the Malkhut within them, which has front and back (הַב׳ הוּא מַלְכוּת שֶׁבָּהֶם שֶׁיֵּשׁ בָּהּ פָּנִים וְאָחוֹר). And we will explain the matter of Imma, and from there you will infer to Abba (וְנְבָאֵר עִנְיַן אִמָּא וּמִשָּׁם תַּקִּישׁ אֶל אַבָּא).

Behold, Imma has ten Sefirot; the first nine Sefirot have front and back, and they encompass the entire measure of the stature of Supernal Imma (הִנֵּה אִמָּא יֵשׁ לָהּ י״ס ט״ס רִאשׁוֹנוֹת יֵשׁ בָּהֶם פָּנִים וְאָחוֹר וְהֵם תּוֹפְסִים כָּל שִׁעוּר קוֹמַת אִמָּא עִלָּאָה). Afterwards, the Malkhut within her begins from the chest and downward within her, and enclothes them (אַחַ״כ הַמַּלְכוּת שֶׁבָּהּ מִתְחֶלֶת מִתְחֶלֶת הַחָזֶה וּלְמַטָּה שֶׁבָּהּ וּמְלַבֶּשֶׁתָן), and it is found that they are not revealed from Imma except for her first six (נִמְצָא כִּי אֵינָם מְגוּלִּים מֵאִמָּא רַק ו׳ רִאשׁוֹנוֹת שֶׁלָּהּ). And since this Imma is the Vav–Dalet of the filling of the Yod of Havayah, in the secret of “and understand with wisdom,” as is known (וּלְהִיּוֹת כִּי אִמָּא זוֹ הִיא ו״ד שֶׁל מִלּוּי יו״ד שֶׁל הֲוָיָ״ה בְּסוֹד וְהָבֵן בְּחָכְמָה כַּנּוֹדָע).

Therefore, each one of the first six is included from the ten of Abba, and they are sixty, and this is called Imma Setimah (וְלָכֵן כָּל א׳ מִן ו׳ רִאשׁוֹנִים כְּלוּלָה מִי׳ שֶׁל אַבָּא וְהֵם ס׳ וְזוֹ נִקְרֵאת אִמָּא סְתִימָאָה). And the remaining four are enclothed within her Malkhut, whose measure of stature is only the four lower of Imma (וּשְׁאָר ד׳ הֵם מִתְלַבְּשִׁים תּוֹךְ הַמַּלְכוּת שֶׁלָּהּ שֶׁשִּׁעוּר קוֹמָתָהּ הוּא ד׳ תַּחְתּוֹנִים דְּאִמָּא לְבַד). And therefore Mochin [Intellects] are made for her (that is, for Tevunah) (וְלָכֵן נַעֲשִׂים מוֹחִין אֵלֶיהָ (פֵּי׳ לִתְבוּנָה)), and she is not called the aspect of Imma except for the six upper ones (וְאֵינָהּ נִקְרֵאת בְּחִי׳ אִמָּא רַק ו׳ עִלָּאִין), which are sixty (שֶׁהוּא ס׳), and the remaining four are the closed Mem, the four lower ones (וּשְׁאָר הַד׳ הִיא ם׳ סְתוּמָה הַד׳ תַּחְתּוֹנוֹת). Therefore it is called—some say: that her four lower ones are called—by the name of the Malkhut within her (לָכֵן נִקְרָא (נ״א דְּד׳ תַּחְתּוֹנוֹת שֶׁלָּהּ נִקְרָאִים) ע״ש מַלְכוּת שֶׁבָּהּ), which are her Mochin [Intellects] (שֶׁהֵם מוֹחִין שֶׁלָּהּ), and they become a portion of her limbs (וְנַעֲשִׂין חֵלֶק אֵבֶר שֶׁלָּהּ), and by her name she is called (וְעַל שְׁמָהּ נִקְרָא).

And behold, the Vav–Dalet of the filling of the Yod of Havayah is Supernal Imma (וְהֲרֵי כִּי ו״ד דְּמִלּוּי יו״ד שֶׁל הֲוָיָ״ה הִיא אִמָּא עִלָּאָה), the Vav is Imma (ו׳ אִמָּא), and therefore this Vav has a head (וְלָכֵן ו׳ זוֹ יֵשׁ לָהּ רֹאשׁ), to allude that there are within it ten Sefirot (לְרַמֵּז כִּי יֵשׁ בָּהּ י״ס), the four of the Malkhut within her (ד׳ הַמַּלְכוּת שֶׁבָּהּ), and within them are enclothed the four lower ones of Imma (וּבְתוֹכָם מִתְלַבְּשִׁים ד׳ תַּחְתּוֹנוֹת דְּאִמָּא). Therefore they are not two Dalet letters (לָכֵן אֵינָן ב׳ דַּלְתִּין), but one Dalet (רַק דַּלֶת א׳), and they are a complete Yod (וְהֵם יו״ד בִּשְׁלֵימוּת).

And behold, this Dalet of the filling of the Yod, which is the Malkhut of Imma (וְהִנֵּה זֶה ד׳ שֶׁל מִלּוּי יו״ד שֶׁהִיא מַלְכוּת דְּאִמָּא), is ten complete Sefirot (הִיא י״ס גְּמוּרוֹת), except that since their entire measure is only the four lower ones of Imma enclothed within her (אֶלָּא שֶׁכֵּיוָן שֶׁכָּל שִׁעוּרָם אֵינָם רַק ד׳ תַּחְתּוֹנִים דְּאִמָּא הַמִּתְלַבְּשִׁין בָּהּ), in the secret of Mochin [Intellects] as mentioned above (בְּסוֹד מוֹחִין כַּנַּ״ל), therefore all the ten Sefirot within her are called four (לָכֵן כָּל י״ס שֶׁבָּהּ נִקְרָא ד׳), by the name of her four Mochin [Intellects] (ע״ש ד׳ מוֹחִין שֶׁלָּהּ), which are the four lower ones of Imma (שֶׁהֵם ד״ת דְּאִמָּא). Also, the matter of this Dalet is known (גַּם עִנְיַן ד׳ זוֹ הִיא כַּנּוֹדָע), for the upper never enclothes in the lower except its back alone (כִּי לְעוֹלָם אֵין הָעֶלְיוֹן מִתְלַבֵּשׁ בַּתַּחְתּוֹן רַק הָאָחוֹרַיִם שֶׁבּוֹ לְבַד), and they become inner aspects for the lower (וְנַעֲשִׂין פְּנִימִיִּים לַתַּחְתּוֹן).

And behold, it is known that the upper does not enclothe in the lower except the Malkhut within it alone (וְהִנֵּה נוֹדַע כִּי אֵין הָעֶלְיוֹן מִתְלַבֵּשׁ בַּתַּחְתּוֹן אֶלָּא הַמַּלְכוּת שֶׁבּוֹ לְבַד). It follows, then, that the back of the Malkhut of Supernal Imma enclothes in Tevunah (נִמְצָא א״כ כִּי הָאָחוֹרַיִם שֶׁל מַלְכוּת דְּאִמָּא עִלָּאָה מִתְלַבְּשִׁים בִּתְבוּנָה), and there they become front (וְנַעֲשִׂין שָׁם פָּנִים). Understand this exceedingly well (וְהָבֵן זֶה מְאֹד). And behold, the back of Chokhmah–Binah of the Malkhut of Supernal Imma, of Ehyeh, are five hundred forty-four and two thousand one hundred fifty-six, the filling of the filling in square (וְהִנֵּה אָחוֹרַיִם שֶׁל חו״ב דְּמַלְכוּת דְּאִמָּא עִלָּאָה (דְּאֶהְיֶ״ה) הֵם תקמ״ד וּב׳ אֲלָפִים קנ״ו מִלּוּי הַמִּלּוּי בְּרִבּוּעַ), and the back of the Keter of the Malkhut of Imma are forty-four (וְאָחוֹרַיִם שֶׁל כֶּתֶר מַלְכוּת דְּאִמָּא הֵם מ״ד), behold forty-four and five hundred forty-four and two thousand one hundred fifty-six are Chokhmah–Binah–Keter of the back of the Malkhut of Imma (הֲרֵי מ״ד וּתקמ״ד וּב׳ אֲלָפִים קנ״ו כח״ב דְּאָחוֹרַיִם דְּמַלְכוּת דְּאִמָּא). And these are the aspect of front in themselves, Chokhmah–Binah–Keter of Tevunah itself, and not in its Malkhut, as I wrote (וְאֵלּוּ הֵם בְּחִי׳ פָּנִים בְּעַצְמָן כח״ב דְּתְבוּנָה עַצְמָהּ וְלֹא בְּמַלְכוּת שֶׁבָּהּ וּכְמוֹ שֶׁכָּתַבְתִּי). And all this is the aspect of Ehyeh, which is inner (וְכָל זֶה בְּחִי׳ אֶהְיֶ״ה שֶׁהוּא פְּנִימִיּוּת), and corresponding to them is the aspect of Elohim of the outer (וּכְנֶגְדָּן בְּחִי׳ אֱלֹהִים דְּחִיצוֹנִיּוּת).

And if so, it is found that this Dalet of the filling of the Yod is the aspect of the back of the Malkhut of Imma in the aspect of Chokhmah–Binah–Keter within it, which are the Mochin [Intellects] of Tevunah enclothed in this Dalet, which is the back of the Malkhut of Imma when it is below in its Netzach, Hod, Yesod (וְאִם כֵּן נִמְצָא כִּי ד׳ זוֹ דְּמִלּוּי יו״ד הֵם בְּחִי׳ אָחוֹרַיִם דְּמַלְכוּת דְּאִמָּא בִּבְחִי׳ כח״ב שֶׁבָּהּ שֶׁהֵם מוֹחִין דְּתְבוּנָה הַמִּתְלַבְּשִׁין בְּזוֹ הַד׳ שֶׁהִיא אָחוֹרַיִם דְּמַלְכוּת דְּאִמָּא בִּהְיוֹתָהּ לְמַטָּה בְּנֵה״י שֶׁלָּהּ). Therefore this Dalet is Chokhmah–Binah–Keter of the Malkhut of Imma in the aspect of its back, within which the Mochin [Intellects] of Tevunah are enclothed (א״כ זוֹ הַד׳ הִיא כח״ב דְּמַלְכוּת דְּאִמָּא בִּבְחִי׳ הָאָחוֹרַיִם שֶׁבָּהּ אֲשֶׁר בָּהּ מִתְלַבְּשִׁין הַמּוֹחִין דְּתְבוּנָה).

And we return to the matter of the Vav, which is Imma (וְנַחֲזוֹר לְעִנְיַן הַו׳ שֶׁהִיא אִמָּא), which has front and back in all her ten Sefirot (אֲשֶׁר יֵשׁ בָּהּ פָּנִים וְאָחוֹר בְּכָל י״ס שֶׁלָּהּ), and they are ten Sefirot of front and ten Sefirot of back (וְהֵם י״ס פָּנִים וְי״ס אָחוֹרַיִם). And likewise the Dalet, which is the Malkhut of Imma, has ten Sefirot of front and ten Sefirot of back (וְכֵן ד׳ שֶׁהִיא מַלְכוּת דְּאִמָּא יֵשׁ בָּהּ י״ס פָּנִים וְי״ס אָחוֹרַיִם).

And behold, in each of them there are two kinds of Names, one of Ehyeh and one of Elohim, in the secret of inner and outer, as is known (וְהִנֵּה יֵשׁ בְּכ״א מֵהֶם ב׳ מִינֵי שֵׁמוֹת אֶחָד דְּאֶהְיֶ״ה וְאֶחָד דְּאֱלֹהִים בְּסוֹד חִיצוֹנִיּוּת וּפְנִימִיּוּת כַּנּוֹדָע). And also in these Elohim there are four aspects (וְגַם בְּאֵלּוּ אֱלֹהִים יֵשׁ ד׳ בְּחִינוֹת), which are ten Sefirot of Elohim in Imma (שֶׁהֵם י״ס דְּאֱלֹהִים בְּאִמָּא), which are called ten—some say: four—aspects of front (הַנִּקְרָא י׳ (נ״א ד׳) בְּחִי׳ הַפָּנִים), and ten Sefirot of Elohim of back (וְי״ס דְּאֱלֹהִים דְּאָחוֹרַיִם). And corresponding to them, in the Malkhut of Imma, which is the Dalet of the filling of the Yod as stated above (וּכְנֶגְדָּן בְּמַלְכוּת דְּאִמָּא שֶׁהִיא ד׳ דְּמִלּוּי יו״ד כַּנַּ״ל), there are within it ten Sefirot of Elohim of front (יֵשׁ בָּהּ י״ס דְּאֱלֹהִים דְּפָנִים), and ten Sefirot of Elohim of back (וְי״ס דְּאֱלֹהִים דְּאָחוֹרַיִם). However, the distinction is similar to Ehyeh (אַךְ הַחִלּוּק הוּא דֻּגְמַת אֶהְיֶ״ה), for just as Ehyeh, which is the inner aspect, has simple letters in the front and squared in the back (כִּי כְּמוֹ שֶׁאֶהְיֶ״ה שֶׁהוּא הַפְּנִימִיּוּת יֵשׁ בּוֹ בְּחִי׳ אוֹתִיּוֹת פְּשׁוּטִים בַּפָּנִים וּמְרוּבָּעִים בָּאָחוֹרַיִם), but in the Malkhut they are in the secret of calculations (אַךְ בַּמַּלְכוּת הֵם בְּסוֹד חֶשְׁבּוֹנוֹת).

The general principle that emerges is (כְּלָל הָעוֹלֶה), that in the letter Vav of the filling of the Yod there is the inner aspect of Ehyeh, which has front and back (כִּי בָּאוֹת ו׳ שֶׁל מִלּוּי הַיּו״ד יֵשׁ פְּנִימִיּוּת דְּאֶהְיֶ״ה וְהוּא פָּנִים וְאָחוֹר), and there is within it the outer aspect of the Names Elohim, front and back (וְיֵשׁ בָּהּ חִיצוֹנִיּוּת דְּשֵׁמוֹת אֱלֹהִים פָּנִים וְאָחוֹר). And these two aspects, outer and inner (וּב׳ בְּחִינוֹת אֵלּוּ דְּחִיצוֹנִיּוּת וּפְנִימִיּוּת), are in the secret of the number of the letters themselves (הֵם בְּסוֹד מִסְפָּר אוֹתִיּוֹת עַצְמָן). And in the letter Dalet of the filling of the Yod there is the inner aspect of Ehyeh, front and back (וּבָאוֹת ד׳ שֶׁל מִלּוּי יו״ד יֵשׁ בָּהּ פְּנִימִיּוּת אֶהְיֶ״ה פָּנִים וְאָחוֹר), and the outer aspect of Elohim, front and back (וְחִיצוֹנִיּוּת דְּאֱלֹהִים פָּנִים וְאָחוֹר). And this is in the secret of calculation and summation of the letters (וְהוּא בְּסוֹד חֶשְׁבּוֹן וְסִכּוּם הָאוֹתִיּוֹת), calculating how much each and every letter ascends in gematria (בְּחֶשְׁבּוֹנָם כַּמָּה עוֹלֶה כָּל אוֹת וְאוֹת בְּגִימַטְרִיָּא). And afterward comes the first Heh of Havayah (וְאַחַ״כ בָּא ה׳ רִאשׁוֹנָה דְּהֲוָיָ״ה), and its form is a Heh, as is known (וְצוּרָתָהּ ה׳ כַּנּוֹדָע), in the secret of “be wise in Binah” (בְּסוֹד חָכָם בְּבִינָה). And we will speak of the Heh, which is always called Tevunah (וְנְדַבֵּר בְּה׳ שֶׁהִיא נִקְרֵאת תְּבוּנָה לְעוֹלָם). However, the form of the Heh is a Dalet upon a Vav (וְאָכֵן צוּרַת ה׳ הִיא ד׳ עַל ו׳), and the matter is as you know regarding the image of Ze’ir Anpin (וְהָעִנְיָן כְּמוֹ שֶׁיָּדַעְתָּ בְּעִנְיַן הַצֶּלֶם דְּז״א), which are the three letters Tzelem [Image] (שֶׁהֵם ג׳ אוֹתִיּוֹת צֶלֶם).

Mem in the three first aspects, Lamed in the three middle ones, Tzadi in the three lower ones of Tevunah, which enter ממש into the inner aspect of Ze’ir Anpin (ם׳ בְּג׳ בְּחִי׳ רִאשׁוֹנוֹת ל׳ בְּג׳ אֶמְצָעִיּוֹת צ׳ בְּג׳ תַּחְתּוֹנוֹת דְּתְבוּנָה הַנִּכְנָסִים מַמָּשׁ בִּפְנִימִיּוּת ז״א). And so it is here (וְכֵן הוּא כָּאן), for at first these Mochin [Intellects] are enclothed in the four first aspects in the back of the Malkhut of Imma (כִּי תְּחִלָּה מוֹחִין אֵלּוּ הֵם מְלוּבָּשִׁים בְּד׳ רִאשׁוֹנוֹת בְּאָחוֹרַיִם דְּמַל׳ דְּאִמָּא), and they are the Dalet of the filling of the Yod as stated above (וְהֵם ד׳ שֶׁל מִלּוּי יו״ד כַּנַּ״ל), and they are the Mem of Tzelem [Image] (וְהֵם ם׳ דְּצֶלֶם). And afterward, the Dalet upon the Vav, whose form is the Heh, are the Mochin [Intellects] of Tevunah itself enclothed in the three middle aspects of the back of the Malkhut of Imma (וְאַחַ״כ ד׳ עַל ו׳ שֶׁצוּרָתָהּ ה׳ הֵם מוֹחִין דְּתְבוּנָה עַצְמָהּ מְלוּבָּשִׁים בְּג׳ אֶמְצָעִיּוֹת דְּאָחוֹרַיִם דְּמַלְכוּת דְּאִמָּא), and they are the Lamed of Tzelem [Image] (וְהֵם ל׳ דְּצֶלֶם). And afterward, the Vav in the form of the first Heh are the Mochin [Intellects] of Tevunah itself enclothed in the three lower ones of the back of the Malkhut of Imma (וְאַחַ״כ ו׳ שֶׁבְּצוּרַת ה׳ רִאשׁוֹנָה הֵם מוֹחִין דְּתְבוּנָה עַצְמָהּ מְלוּבָּשִׁים בְּג״ת דְּאָחוֹרַיִם דְּמַלְכוּת דְּאִמָּא), and they are the Tzadi of Tzelem [Image], inner Mochin [Intellects] (וְהֵם צ׳ דְּצֶלֶם מוֹחִין פְּנִימִיִּים). However, you must know that all this is when Binah and Tevunah are included in one Partzuf (אֲמְנָם צָרִיךְ שֶׁתֵּדַע כִּי כָּל זֶה הוּא בִּהְיוֹת בִּינָה וּתְבוּנָה נִכְלָלִין בְּפַרְצוּף א׳), for then this first Heh in the Name, which is called Tevunah, ascends above into the Vav–Dalet of the filling of the Yod, which is the form of another Heh (כִּי אָז זוֹ ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם הַנִּקְרָא תְּבוּנָה עוֹלָה לְמַעְלָה בְּו״ד שֶׁל מִלּוּי יו״ד שֶׁהוּא צוּרַת ה׳ אַחֶרֶת), and this becomes back to her (וְזוֹ נַעֲשִׂין אָחוֹרַיִם אֵלֶיהָ). But when they descend downward and become the first Heh, when it is then called “the mother crouches over the chicks” (אַךְ בְּרִדְתָּן לְמַטָּה וְנַעֲשִׂים ה׳ רִאשׁוֹנָה שֶׁאָז נִקְרָא הָאֵם רֹבֶצֶת עַל הָאֶפְרוֹחִים), behold she has descended from her place (הִנֵּה יָרְדָה מִמְּקוֹמָהּ), and then the Mochin [Intellects] are in the secret of surrounding lights (וְאָז הַמּוֹחִין הֵם בְּסוֹד מַקִּיפִים), which are Dalet upon Vav, separated from one another (שֶׁהֵם ד׳ עַל ו׳ נִפְרָדִין זֶה מִזֶּה), and this Vav has no head (וְאֵין לְו׳ זוֹ רֹאשׁ), but only a short Vav of the six extremities without Mochin [Intellects], as is known (רַק ו׳ קְצָרָה מִו״ק בְּלִי מוֹחִין כַּנּוֹדָע). But in her ascent she has inner Mochin [Intellects] (אַךְ בְּעֲלוֹתָהּ יֵשׁ לָהּ מוֹחִין פְּנִימִיִּם).

And we return to the matter, for behold, when they become divided, Binah and Tevunah are made (וְנַחֲזוֹר לָעִנְיָן כִּי הִנֵּה כְּשֶׁמִּתְחַלְּקִין נַעֲשֶׂה בִּינָה וּתְבוּנָה), and then the back of the Malkhut of Binah descends into the interior of Tevunah (וְאָז הָאָחוֹר דְּמַלְכוּת דְּבִינָה יוֹרְדִין בְּתוֹכָהּ שֶׁל הַתְּבוּנָה), and then those very backs themselves of the Malkhut of Binah become the front of Tevunah itself (וְאָז אוֹתָן הָאָחוֹרַיִם עַצְמָן דְּמַלְכוּת דְּבִינָה נַעֲשֶׂה פָּנִים דְּתְבוּנָה מַמָּשׁ), in such a manner that the ten Sefirot themselves of the back of the Malkhut of Binah are the very aspect of the front of Tevunah (בְּאוֹפֶן כִּי הַי״ס עַצְמָן דְּאָחוֹר דְּמַלְכוּת דְּבִינָה בְּחִי׳ הַפָּנִים עַצְמָן שֶׁל תְּבוּנָה), for the first four of the back of the Malkhut of Binah are themselves the first four of the front of Tevunah (כִּי ד׳ רִאשׁוֹנָה דְּאָחוֹרַיִם דְּמַלְכוּת דְּבִינָה הֵם עַצְמָן ד׳ רִאשׁוֹנוֹת דְּפְּנֵי תְּבוּנָה), and the six extremities of the back of the Malkhut of Binah are themselves the six extremities of the front of Tevunah (וְו״ק דְּאָחוֹרַיִם דְּמַלְכוּת דְּבִינָה הֵם עַצְמָן ו״ק דְּפְּנֵי תְּבוּנָה). And it follows that when Tevunah ascends to be included with Binah in one Partzuf, it is found that the front of Tevunah becomes back with respect to the Malkhut of Binah (וְנִמְצָא כִּי כְּשֶׁעָלְתָה תְּבוּנָה לְהִכָּלֵל עִם בִּינָה בְּפַרְצוּף א׳ נִמְצָא פָּנִים שֶׁל תְּבוּנָה נַעֲשֶׂה אָחוֹרַיִם אֶל הַמַּלְכוּת דְּבִינָה).

And behold, also above in Binah there were backs from the aspect of Elohim (וְהִנֵּה גַּם לְמַעְלָה בְּבִינָה הָיוּ אָחוֹרַיִם מִן בְּחִי׳ אֱלֹהִים). And behold, all the inner aspect, in the aspect of front and back, is from the Name Ehyeh (וְהִנֵּה כָּל הַפְּנִימִיּוּת בִּבְחִי׳ פָּנִים וְאָחוֹר הֵם מִשֵּׁם אֶהְיֶ״ה), but all the outer aspect, entirely in the aspect of front and back, is from the Name Bokhu, in exchange for Ehyeh (אַךְ הַחִיצוֹנִיּוּת כֻּלּוֹ בִּבְחִי׳ פָּנִים וְאָחוֹר הֵם מִשֵּׁם בּוֹכ״ו תְּמוּרַת אֶהְיֶ״ה). And then this Bokhu shines in the outer aspect called Elohim (וְאָז זֶה הַבּוֹכ״ו מֵאִיר בַּחִיצוֹנִיּוּת הַנִּקְרָא אֱלֹהִים), for behold it includes all Elohim, which are one hundred and twenty permutations (כִּי הִנֵּה הוּא כּוֹלֵל כָּל אֱלֹהִים שֶׁהוּא ק״ך צֵרוּפִים). And they are divided into four times thirty, which are one hundred and twenty (וְהֵם נֶחְלָקִים ד״פ ל׳ הֵם ק״ך), and likewise Bokhu spreads through all of them (וְכֵן בּוֹכ״ו הַמִּתְפַּשֵּׁט בְּכֻלָּם), and it is the measuring line for them (וְהוּא קַו הַמִּדָּה לָהֶם), and its gematria is four times thirty [120] (וְהוּא גִּימַטְרִיָּא ד״ל ר״ל ד״פ ל׳). And the matter is that in the Malkhut of Binah, which is called the Dalet of Binah, because it stands in the four lower ones of Binah (וְהָעִנְיָן כִּי בְּמַלְכוּת שֶׁל בִּינָה הַנִּקְרָא ד׳ שֶׁל הַבִּינָה לִהְיוֹתָהּ עוֹמֶדֶת בְּד״ת דְּבִינָה), there, in the outer aspect, are the Names of the one hundred and twenty permutations of Elohim, as stated above (שָׁם בַּחִיצוֹנִיּוּת הֵם שֵׁמוֹת ק״ך צֵרוּפִים אֱלֹהִים כַּנַּ״ל). And then the illumination of Bokhu spreads within them, as stated above (וְאָז מִתְפַּשֶּׁטֶת בָּהֶם הֶאָרַת בּוֹכ״ו כַּנַּ״ל), and they are also divided into four aspects (וְנֶחְלָקִים לְד׳ בְּחִינוֹת גַּם כֵּן), and they are thirty permutations in Tiferet (וְהֵם ל׳ צֵרוּפִים בְּת״ת), thirty in Netzach (ל׳ בְּנֵצַח), thirty in Hod (ל׳ בְּהוֹד), thirty in Yesod (ל׳ בִּיסוֹד). And they are from the chest of Binah and downward, which are Tiferet–Netzach, Hod, Yesod, as stated above (וְהֵם מֵהַחָזֶה דְּבִינָה וּלְמַטָּה שֶׁהֵם תּנְה״י כַּנַּ״ל). And afterward, just as the backs of Ehyeh of Binah, of the Malkhut, spread and descend and become Tevunah in the aspect of front (וְאַחַ״כ כְּמוֹ שֶׁהָאָחוֹרַיִם דְּאֶהְיֶ״ה דְּבִינָה דְּמַלְכוּת מִתְפַּשְּׁטִים וְיוֹרְדִין וְנַעֲשִׂין לִתְבוּנָה בִּבְחִי׳ פָּנִים), so too the backs of Elohim of the Malkhut of Binah descend and are made into backs (front for the outer aspect) of Tevunah, (should read: front) (כֵּן הָאָחוֹרַיִם שֶׁל אֱלֹהִים דְּמַלְכוּת דְּבִינָה יוֹרְדִין וְנַעֲשִׂין מֵהֶם אָחוֹרַיִם (פָּנִים לַחִיצוֹנִיּוּת) דְּתְבוּנָה (צ״ל פָּנִים)).

And behold, this Tevunah as well has nine Sefirot and additionally its Malkhut, similar to the Binah mentioned above (וְהִנֵּה תְּבוּנָה זוֹ גַּם הִיא יֵשׁ בָּהּ ט״ס וְעוֹד מַלְכוּת שֶׁבָּהּ דֻּגְמַת הַבִּינָה הַנַּ״ל). And behold, these Elohim, which are called the backs of Tevunah, are also not revealed here except in the four lower ones—some say: the seven lower ones—of Tevunah, where its Malkhut is (וְהִנֵּה אֵלּוּ אֱלֹהִים הַנִּקְרָא אָחוֹרֵי תְּבוּנָה גַּם הֵם אֵינָם מִתְגַּלִּים פֹּה רַק בְּד״ת (בְּז״ת) שֶׁל הַתְּבוּנָה שֶׁשָּׁם הוּא מַלְכוּת שֶׁבָּהּ), and also in the aspect of the Gevurah within her (וְעוֹד בִּבְחִי׳ הַגְּבוּרָה שֶׁבָּהּ). For since she is lower Tevunah, the judgments are revealed even from her Gevurah (כִּי לִהְיוֹתָהּ תְּבוּנָה תַּחְתּוֹנָה נִגְלִין הַדִּינִין אֲפִלּוּ מִן הַגְּבוּרָה שֶׁבָּהּ). And then these one hundred and twenty permutations of Elohim are divided within her into five parts, corresponding to the five letters of Elohim (וְאָז אֵלּוּ הַק״ך צֵרוּפֵי דְּאֱלֹהִים נֶחְלָקִים בָּהּ לְה׳ חֲלָקִים כְּנֶגֶד ה׳ אוֹתִיּוֹת אֱלֹהִים). And they are divided into twenty-four in each Sefirah of them (וְנֶחְלָקִין כ״ד בְּכָל סְפִירָה מֵהֶם), twenty-four that begin with Alef (כ״ד הַמַּתְחִלִים בְּא׳), and twenty-four that begin with Lamed, and so forth (וְכ״ד הַמַּתְחִילִין בְּל׳ כו׳). And each one of these twenty-four is one Name Elohim (וְכָל הַכ״ד מֵהֶם הוּא שֵׁם אֱלֹהִים א׳), behold, five Elohim (הֲרֵי ה׳ אֱלֹהִים), and they are four hundred thirty (וְהֵם ת״ל). And together with Bokhu that illuminates within them, behold, it is the gematria of Tevunah with the kolel (וְעִם בּוֹכ״ו הַמֵּאִיר בָּהֶם הֲרֵי גִּימַטְרִיָּא תְּבוּנָה עִם הַכּוֹלֵל).

Chapter 7

שער יד פרק ז מ״ב

[14:7] Know that there are several levels of front and back, and they are simple Names and filled Names (דַּע כִּי יֵשׁ כַּמָּה מַדְרֵגוֹת פָּנִים וְאָחוֹר וְהֵם שֵׁמוֹת פְּשׁוּטִים וּמְלֵאִים). Therefore we will explain the aspect of Abba and Imma, and from them you will infer to the rest (לָכֵן נְבָאֵר בְּחִי׳ או״א וּמֵהֶם תַּקִּישׁ אֶל הַשְּׁאָר). And behold, the Keter of Abba is simple Havayah (וְהִנֵּה כֶּתֶר דְּאַבָּא הֲוָיָ״ה פָּשׁוּט), and likewise the Keter of Imma is simple Ehyeh (וְכֵן כֶּתֶר דְּאִמָּא אֶהְיֶ״ה פָּשׁוּט), these are their front (זוּ פָּנִים שֶׁלָּהֶם). However, their backs are the ten letters: Yod, Yod–Heh, Yod–Heh–Vav, Yod–Heh–Vav–Heh, the backs of the Keter of Abba (וְאֲמְנָם הָאָחוֹרַיִם שֶׁלָּהֶם הֵם י׳ אוֹתִיּוֹת י׳ י״ה יה״ו יהו״ה אָחוֹרֵי כֶּתֶר דְּאַבָּא). Alef, Alef–Heh, Alef–Heh–Yod, Alef–Heh–Yod–Heh, the backs of the Keter of Imma (א׳ א״ה אה״י אהי״ה אָחוֹרֵי כֶּתֶר דְּאִמָּא). And all this is in the nine Sefirot of the Keter of Abba and Imma (וְכָל זֶה בְּט״ס הַכֶּתֶר דְּאו״א).

However, the Malkhut of the Keter of Abba is the aspect of calculation, that is, the calculation of the four letters of the simple Havayah, which is twenty-six (וְאֲמְנָם הַמַּלְכוּת שֶׁל כֶּתֶר דְּאַבָּא הוּא בְּחִי׳ חֶשְׁבּוֹן ר״ל חֶשְׁבּוֹן ד׳ אוֹתִיּוֹת הֲוָיָ״ה פְּשׁוּטָה שֶׁהוּא כ״ו). And the Malkhut of the Keter of Imma is the calculation of the simple Ehyeh, which is twenty-one (וּמַלְכוּת דְּכֶתֶר אִמָּא חֶשְׁבּוֹן אֶהְיֶ״ה פָּשׁוּט שֶׁהוּא כ״א). And these are the fronts of the two aspects of the Malkhuyot mentioned above (וְאֵלּוּ הֵם הַפָּנִים שֶׁל הַב׳ בְּחִי׳ מַלְכֻיּוֹת הַנַּ״ל). And their backs are these (וְהָאָחוֹרַיִם שֶׁלָּהֶם הֵם אֵלּוּ). The backs of the Malkhut of the Keter of Abba are the calculation of the ten simple letters of its backs, and they are seventy-two (אָחוֹרַיִם מַלְכוּת כֶּתֶר דְּאַבָּא הוּא חֶשְׁבּוֹן י׳ אוֹתִיּוֹת פְּשׁוּטִים דְּאָחוֹרַיִם שֶׁלּוֹ וְהֵם ע״ב). And the backs of the Malkhut of the Keter of Imma are the calculation of the ten letters of the backs of Ehyeh, which is forty-four (וְאָחוֹרֵי מַלְכוּת דְּכֶתֶר דְּאִמָּא הֵם חֶשְׁבּוֹן י׳ אוֹתִיּוֹת דְּאָחוֹרַיִם דְּאֶהְיֶ״ה שֶׁהוּא מ״ד).

And behold, the Chokhmah of Abba, its first nine Sefirot, their front are the ten letters of the filling, thus: Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Heh–Yod (וְהִנֵּה הַחָכְמָה דְּאַבָּא ט״ס שֶׁלּוֹ הָרִאשׁוֹנִים הַפָּנִים הֵם י׳ אוֹתִיּוֹת הַמִּלּוּי כָּזֶה יו״ד ה״י וי״ו ה״י). And the first nine of the Chokhmah of Imma, their front are the ten letters of the filling of Ehyeh, thus: Alef–Lamed–Peh, Heh–Yod, Yod–Vav–Dalet, Heh–Yod (וְט׳ רִאשׁוֹנוֹת דְּחָכְמָה דְּאִמָּא הַפָּנִים שֶׁלָּהֶם הֵם י׳ אוֹתִיּוֹת מִלּוּי אֶהְיֶ״ה כָּזֶה אל״ף ה״י יו״ד ה״י).

And their back are these twenty-six letters of the filling (וְאָחוֹרַיִם הֵם אֵלּוּ כ״ו אוֹתִיּוֹת הַמִּלּוּי): and they are Yod–Vav–Dalet, Yod–Vav–Dalet, Heh–Yod, Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Heh–Yod; these are the backs of the Chokhmah of Abba (וְהֵם יו״ד יו״ד ה״י יו״ד ה״י וי״ו יו״ד ה״י וי״ו ה״י הֵם אָחוֹרַיִם חָכְמָה דְּאַבָּא). And twenty-six letters: Alef–Lamed–Peh, Alef–Lamed–Peh, Heh–Yod, Alef–Lamed–Peh, Heh–Yod, Yod–Vav–Dalet, Alef–Lamed–Peh, Heh–Yod, Yod–Vav–Dalet, Heh–Yod; these are the backs of the Chokhmah of Imma (וְכ״ו אוֹתִיּוֹת אל״ף אל״ף ה״י אל״ף ה״י יו״ד אל״ף ה״י יו״ד ה״י הֵם אָחוֹרַיִם חָכְמָה דְּאִמָּא).

And the front of the Malkhut of the Chokhmah of Abba is the calculation of its front, which is seventy-two (וְהַפָּנִים דְּמַלְכוּת דְּחָכְמָה דְּאַבָּא הֵם חֶשְׁבּוֹן הַפָּנִים שֶׁלּוֹ שֶׁהֵם ע״ב), and the back of the Malkhut of the Chokhmah of Abba is the calculation of its back, which is one hundred eighty-four (וְאָחוֹרַיִם דְּמַלְכוּת דְּחָכְמָה דְּאַבָּא הֵם חֶשְׁבּוֹן אָחוֹרַיִם שֶׁהֵם קפ״ד). And the front of the Malkhut of the Chokhmah of Imma is the calculation of her front, which is one hundred sixty-one (וְהַפָּנִים דְּמַלְכוּת דְּחָכְמָה דְּאִמָּא הֵם חֶשְׁבּוֹן הַפָּנִים שֶׁלָּהּ שֶׁהֵם קס״א), and her back is the calculation of her back, which is five hundred forty-four (וְאָחוֹרַיִם הֵם חֶשְׁבּוֹן הָאָחוֹרַיִם שֶׁלָּהּ שֶׁהֵם תקמ״ד). And the Binah of Abba, the front of its nine Sefirot are twenty-eight letters of the filling of the filling: Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Yod–Vav–Dalet, Heh–Yod, Yod–Vav–Dalet, Vav–Yod–Vav, Heh–Yod (וּבִינָה דְּאַבָּא הַפָּנִים שֶׁלָּהּ דְּט״ס הֵם כ״ח אוֹתִיּוֹת דְּמִלּוּי הַמִּלּוּי יו״ד וי״ו דל״ת ה״י יו״ד וי״ו יו״ד וי״ו ה״י יו״ד). And its backs are: Yod–Vav–Dalet, Yod–Vav–Dalet, Heh–Yod, Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Yod–Vav–Dalet, Heh–Yod, Yod–Vav–Dalet, Vav–Yod–Vav, Yod–Vav–Dalet, Heh–Yod, Vav–Yod–Vav, Heh–Yod, which are seventy-four letters (וְהָאָחוֹרַיִם הֵם יו״ד וי״ו דל״ת יו״ד וי״ו דל״ת ה״י יו״ד יו״ד וי״ו דל״ת ה״י יו״ד וי״ו יו״ד וי״ו יו״ד וי״ו דל״ת ה״י יו״ד וי״ו יו״ד וי״ו ה״י יו״ד ע״ד אוֹתִיּוֹת). And the Malkhut of the Binah of Abba, its front is the calculation of the twenty-eight letters of its front, which is six hundred ten (וּמַלְכוּת דְּבִינָה דְּאַבָּא הַפָּנִים הֵם חֶשְׁבּוֹן כ״ח אוֹתִיּוֹת שֶׁל הַפָּנִים שֶׁלָּהּ הֵם ית״ר), and its backs are the calculation of the seventy-four letters of its back, which is two thousand one hundred seventy-two (וְהָאָחוֹרַיִם הֵם חֶשְׁבּוֹן ע״ד אוֹתִיּוֹת דְּאָחוֹרַיִם שֶׁלּוֹ שֶׁהֵם ב׳ אֲלָפִים קע״ב). And the Binah of Imma, the front of its nine Sefirot are twenty-seven letters of the filling of the filling: Alef–Lamed–Peh, Heh–Yod, Yod–Vav–Dalet, Heh–Yod (וּבִינָה דְּאִמָּא הַפָּנִים דְּט״ס שֶׁלָּהּ הֵם כ״ז אוֹתִיּוֹת מִלּוּי הַמִּלּוּי אל״ף למ״ד פ״א ה״י יו״ד יו״ד וי״ו דל״ת ה״י יו״ד). And her backs are: Alef–Lamed–Peh, Alef–Lamed–Peh, Heh–Yod, Alef–Lamed–Peh, Heh–Yod, Yod–Vav–Dalet, Alef–Lamed–Peh, Heh–Yod, Yod–Vav–Dalet, Heh–Yod, which are seventy letters (וְאָחוֹרַיִם שֶׁלָּהּ אל״ף למ״ד פ״א אל״ף למ״ד פ״א ה״י יו״ד אל״ף למ״ד פ״א ה״י יו״ד יו״ד וי״ו דל״ת אל״ף למ״ד פ״א ה״י יו״ד יו״ד וי״ו דל״ת ה״י יו״ד שֶׁהֵם ע׳ אוֹתִיּוֹת). And the Malkhut of the Binah of Imma, its front is the calculation of the twenty-seven letters of its front, which is eight hundred and twelve (וּמַלְכוּת דְּבִינָה דְּאִמָּא הַפָּנִים הוּא חֶשְׁבּוֹן כ״ז אוֹתִיּוֹת הַפָּנִים שֶׁלָּהּ שֶׁהֵם תתי״ב), and its backs are the calculation of the seventy letters of its back, which is two thousand one hundred fifty-six (וְהָאָחוֹרַיִם הֵם חֶשְׁבּוֹן ע׳ אוֹתִיּוֹת דְּאָחוֹר שֶׁהֵם ב׳ אֲלָפִים קנ״ו). And the seven lower of Abba are only one Havayah in the filling of Yodin, in its letters, similar to Chokhmah (וְז״ת דְּאַבָּא אֵינָם רַק הֲוָיָ״ה א׳ בְּמִלּוּי יוֹדִי״ן בְּאוֹתִיּוֹתָיו דֻּגְמַת הַחָכְמָה), for you already know that all the seven lower are only one Partzuf, Ze’ir Anpin of Abba (כִּי כְּבָר יָדַעְתָּ כִּי כָּל הַז״ת אֵינָם רַק פַּרְצוּף א׳ ז״א דְּאַבָּא). But just as Chokhmah, which is also one Partzuf, is Abba of Abba (אַךְ (כְּמוֹ) הַחָכְמָה שֶׁהִיא פַּרְצוּף א׳ גַּם כֵּן אַבָּא דְּאַבָּא), and you already know that Abba and the son are equal in the secret of “What is His Name and what is the Name of His son” (וְכְבָר יָדַעְתָּ כִּי אַבָּא וּבְרָא שָׁוִין בְּסוֹד מַה שְּׁמוֹ וּמַה שֵּׁם בְּנוֹ), and this is what I have received, until here (וְזֶה מַה שֶּׁקִּבַּלְתִּי עַד כָּאן).

(It seems to me that this is not specifically—precisely—the seven lower, but rather the six extremities (וְנִלְע״ד כִּי אֵינוֹ זֶה בִּפְרָטוּת (בְּדִיּוּקָא) ז״ת רַק ו״ת)). And the matter is that all the levels mentioned above which are in the Chokhmah of Abba are in the six extremities (וְהָעִנְיָן כִּי כָּל מַדְרֵגוֹת הַנַּ״ל שֶׁהֵם בְּחָכְמָה דְּאַבָּא יֵשׁ בּוֹ ו״ק), and all the levels mentioned above in the Binah of Abba are in the seventh, which is the Nukvah of the six extremities, as is known (וְכָל הַמַּדְרֵגוֹת שֶׁנִּזְכָּר לְעֵיל בְּבִינָה דְּאַבָּא יֵשׁ בַּשְּׁבִיעִית שֶׁהִיא הַנּוּקְבָא שֶׁל ו״ק כַּנּוֹדָע). And with this is clarified what is mentioned in another place, that all the twenty-eight letters of the filling of the filling are called “Adam riding upon the Throne,” which has four legs, meaning the fronts of Abba and Imma whose gematria is regel (וּבָזֶה נִתְבָּאֵר הַנִּזְכָּר בְּמ״א כִּי כָּל כ״ח אוֹתִיּוֹת מִלּוּי הַמִּלּוּי נִקְרָא אָדָם רוֹכֵב עַל הַכִּסֵּא שֶׁהוּא בְּד׳ רַגְלִים פֵּירוּשׁ הַפָּנִים דְּאו״א גִּימַטְרִיָּא רֶגֶל). And the backs of Abba and Imma are gematria seven hundred twenty-eight, which are the Malkhuyot of Abba and Imma, meaning the Malkhut that exists in Ze’ir Anpin itself of Abba and Imma (וַאֲחוֹרֵי דְּאו״א גִּימַטְרִיָּא תּשׁכ״ח שֶׁהֵם מַלְכֻיּוֹת דְּאו״א ר״ל הַמַּלְכוּת שֶׁיֵּשׁ בְּז״א עַצְמוֹ דְּאו״א). And we are not speaking of the Nukvah of Ze’ir Anpin itself of Abba and Imma, but of the Malkhut of Ze’ir Anpin itself of Abba and Imma (וְאֵין אָנוּ מְדַבְּרִים בְּנוּקְבָא דְּז״א מַמָּשׁ דְּאו״א רַק בְּמַלְכוּת דְּז״א עַצְמוֹ דְּאו״א).

And behold, it is similar to the Malkhut that exists in the Chokhmah of Abba and Imma, which is the calculation of seventy-two of the front, one hundred sixty-one, five hundred forty-four of front and back (וְהִנֵּה הוּא דֻּגְמַת הַמַּלְכוּת שֶׁיֵּשׁ בְּחָכְמָה דְּאו״א שֶׁהוּא חֶשְׁבּוֹן ע״ב דְּפ״ק קס״א תקמ״ד פָּנִים וְאָחוֹר). And when the Chokhmah and Binah of Abba enclothe to give Mochin [Intellects] to Ze’ir Anpin of Abba, as is known, certainly the Chokhmah enclothes and rides upon Ze’ir Anpin itself, which becomes a Throne for it (וּכְשֶׁמִּתְלַבְּשִׁים חו״ב דְּאַבָּא לָתֵת מוֹחִין לְז״א דְּאַבָּא כַּנּוֹדָע וַדַּאי שֶׁהַחָכְמָה מִתְלַבֶּשֶׁת וְרוֹכֶבֶת עַל הַז״א עַצְמוֹ הַנַּעֲשֶׂה כִּסֵּא לוֹ), and the Binah of Abba rides and enclothes upon the Malkhut of Ze’ir Anpin, which is the calculation of seventy-two and one hundred eighty-four (וְהַבִּינָה דְּאַבָּא רוֹכֶבֶת וּמִתְלַבֶּשֶׁת עַל הַמַּלְכוּת דְּז״א שֶׁהוּא חֶשְׁבּוֹן ע״ב קפ״ד).

And behold, the Binah of Abba is twenty-eight letters of the filling of the filling of A״B (וְהִנֵּה הַבִּינָה דְּאַבָּא הוּא כ״ח אוֹתִיּוֹת דְּע״ב מִלּוּי הַמִּלּוּי), and in a similar manner the Binah of Imma has twenty-seven letters of the filling of the filling of Ehyeh of Yodin (וְכַעֲד״ז בִּינָה דְּאִמָּא יֵשׁ בָּהּ כ״ז אוֹתִיּוֹת מִלּוּי הַמִּלּוּי דְּאֶהְיֶ״ה דְּיוֹדִי״ן), and she rides upon the Throne, which is the Malkhut of Ze’ir Anpin of Imma, whose calculation is one hundred sixty-one and five hundred forty-four (וְרוֹכֶבֶת עַל הַכִּסֵּא שֶׁהוּא מַלְכוּת דְּז״א דְּאִמָּא שֶׁהוּא בְּחֶשְׁבּוֹן קס״א וּתקמ״ד). But the Chokhmah of Imma rides upon Ze’ir Anpin itself of Imma (אַךְ הַחָכְמָה דְּאִמָּא רוֹכֶבֶת עַל הַז״א עַצְמוֹ דְּאִמָּא). Thus we learn that when the Mochin [Intellects] of Abba and Imma enter into Ze’ir Anpin (נִמְצִינוּ לְמֵדִין כְּשֶׁנִּכְנָסִין מוֹחִין דְּאו״א בְּז״א), behold, Abba has Chokhmah–Binah and Chesed–Gevurah, and corresponding to them in Imma (הִנֵּה אַבָּא יֵשׁ לוֹ חו״ב וְחו״ג וְכְנֶגְדָּן בְּאִמָּא). And when they enter into Ze’ir Anpin (וּכְשֶׁנִּכְנָסִין בְּז״א), then the Chokhmah and Chesed of Abba combine with the Chokhmah and Chesed of Imma and enclothe within his Netzach, Hod, Yesod (אָז אַבָּא חָכְמָה וְחֶסֶד שֶׁבּוֹ מִצְטָרְפִין עִם חָכְמָה וְחֶסֶד דְּאִמָּא מִתְלַבְּשִׁין בְּנֵה״י שֶׁלּוֹ). And the Binah and Gevurah of Abba combine with the Binah and Gevurah of Imma within her Netzach, Hod, Yesod (וּבִינָה וּגְבוּרָה שֶׁלּוֹ מִצְטָרְפִין עִם בִּינָה וּגְבוּרָה דְּאִמָּא בְּנֵה״י שֶׁלָּהּ). And then Abba and Imma are included of M״H and B״N (וְאָז או״א כְּלוּלִין מִמּ״ה וּב״ן), for before this Abba was entirely M״H and Imma entirely B״N (כִּי קֹדֶם לָכֵן הָיָה אַבָּא כֻּלּוֹ מ״ה וְאִמָּא כֻּלָּהּ ב״ן).

And now that they have been interchanged and intermingled as mentioned above (וְעַתָּה שֶׁנִּתְחַלְּפוּ וְנִמְזְגוּ כַּנַּ״ל), therefore, upon their entering into Ze’ir Anpin (לָכֵן בְּהִכָּנְסָם תּוֹךְ ז״א), it is found that the portion of Chokhmah and Chesed of Abba is given to the male Ma״H within Ze’ir Anpin (נִמְצָא כִּי חֵלֶק חָכְמָה וְחֶסֶד דְּאַבָּא נִתָּנִין אֶל הַזָּכָר מ״ה שֶׁבְּז״א). And likewise the portion of Chokhmah and Chesed of Imma, which are also the aspect of M״H as mentioned (וְכֵן חֵלֶק חָכְמָה וְחֶסֶד דְּאִמָּא שֶׁגַּם הֵם בְּחִי׳ מ״ה כַּנִּזְכָּר). But the Binah and Gevurah of Abba and the Binah and Gevurah of Imma are given to the side of the Nukvah within Ze’ir Anpin itself, which is called the Malkhut within his own body (אַךְ בִּינָה וּגְבוּרָה דְּאַבָּא וּבִינָה וּגְבוּרָה דְּאִמָּא נִתָּנִין לְצַד הַנּוּקְבָא שֶׁבְּז״א עַצְמוֹ הַנִּקְרָא מַל׳ שֶׁבְּגוּפוֹ עַצְמוֹ). And after these have drawn sustenance and grown (וְאַחַר שֶׁאֵלּוּ יָנְקוּ וְהִגְדִּילוּ), then the illuminations of the Malkhut within them, within the Mochin [Intellects] themselves, from the side of the two Binot and the two Gevurot, emerge to the back of Ze’ir Anpin to enlarge the Nukvah of Ze’ir Anpin, which is separated from him and also grows little by little (אָז יָצְאוּ הֶאָרוֹת הַמַּלְכוּת שֶׁבָּהֶם שֶׁבַּמּוֹחִין עַצְמָם מִצַּד הַב׳ בִּינוֹת וְהַב׳ גְּבוּרוֹת אֶל אֲחוֹר ז״א לְהַגְדִּיל הַנּוּקְבָא דְּז״א שֶׁהִיא נִפְרֶדֶת מִמֶּנּוּ וְנִגְדֶּלֶת גַּם הִיא מְעַט מְעַט). However, after Ze’ir Anpin has already grown on the side of his male and female aspects (וְאֲמְנָם אַחַר שֶׁכְּבָר נִגְדַּל ז״א צַד הַזְּכָרוּת וְהַנְּקֵבוּת שֶׁבּוֹ), then the Mochin [Intellects] depart, and the Mochin [Intellects] of Binah and Gevurah of Abba and Imma alone enter into the Nukvah, and she grows completely (אָז מִסְתַּלְּקִים הַמּוֹחִין וּבָאִים הַמּוֹחִין דְּבִינָה וּגְבוּרָה דְּאו״א לְבַדָּם תּוֹךְ הַנּוּקְבָא וְנִגְדֶּלֶת לְגַמְרֵי).

And behold, all these Mochin [Intellects], which are called the aspect of back-to-back, have been completed (וַהֲרֵי נִשְׁלְמוּ כָּל אֵלּוּ הַמּוֹחִין הַנִּקְרָא בְּחִי׳ אֲבָ״א). And afterward come new Mochin [Intellects] of face-to-face, and they enlarge both of them as at the beginning (וְאַחַ״כ בָּאִים הַמּוֹחִין חֲדָשִׁים דְּפב״פ וּמְגַדְּלִין שְׁנֵיהֶם כְּבָרִאשׁוֹנָה).

There are five distinctions between Abba and Imma and Ze’ir Anpin and Nukvah, and they are explained in the Zohar (ה׳ חֲלוּקִים יֵשׁ בֵּין או״א לְזו״ן וְהֵם מְבוֹאָרִים בַּזֹּהַר).

The first: Abba and Imma emerge as one, meaning that they are equal in their stature (א׳ או״א כְּחַדָּא נָפְקִין פֵּירוּשׁ שֶׁהֵם שָׁוִין בְּקוֹמָתָן), unlike Ze’ir Anpin and Nukvah (מַה שֶּׁאֵין כֵּן בְּזו״ן), for the Nukvah did not emerge except after he emerged up to half of his Tiferet (כִּי הַנּוּקְבָא לֹא יָצְאָה רַק אַחַר שֶׁהוּא יָצָא עַד חֲצִי ת״ת שֶׁבּוֹ), and afterward she emerged from there and downward (וְאַחַ״כ יָצְאָה הִיא מִשָּׁם וּלְמַטָּה), and with respect to this it was said “they emerge as one” (וּבְעֶרֶךְ זוֹ אָמְרוּ כְּחַדָּא נָפְקִין).

The second: that Abba and Imma, after the rectification mentioned in the Idra, were always face to face (ב׳ כִּי או״א אַחַר הַתִּקּוּן כַּנִּזְכָּר בָּאִדְרָא הָיוּ תָּמִיד פָּנִים בְּפָנִים), unlike Ze’ir Anpin and Nukvah (מַה שֶּׁאֵין כֵּן בְּזו״ן), and with respect to this it was said “they abide as one” (וּבְעֶרֶךְ זֶה אָמְרוּ כְּחַדָּא שָׁרְיָין).

The third: that the coupling of Abba and Imma is continuous (ג׳ כִּי או״א זִוּוּגָם תָּדִיר), unlike Ze’ir Anpin and Nukvah (מַה שֶּׁאֵין כֵּן בְּזו״ן), and with respect to this it was said “they do not separate” (וּבְעֶרֶךְ זֶה אָמְרוּ וְלָא מִתְפָּרְשִׁין).

The fourth: that Abba and Imma are always mercy (ד׳ שֶׁאו״א לְעוֹלָם רַחֲמִים), for even Binah, from which judgments are aroused, is only so after the emergence of Ze’ir Anpin and Nukvah from her (כִּי אֲפִלּוּ בִּינָה שֶׁדִּינִין מִתְעָרִין מִינָּה אֵינָהּ אֶלָּא אַחַר צֵאת זו״ן מִמֶּנָּה), but while she is above, everything is mercy (אֲבָל בְּהִיוֹתָהּ לְמַעְלָה הַכֹּל הִיא רַחֲמִים), whereas Ze’ir Anpin and Nukvah are sometimes mercy and sometimes judgment (אֲבָל זו״ן לִפְעָמִים הוּא רַחֲמִים וְלִפְעָמִים הוּא דִּין). And this is the secret mentioned in the portion Ḥayyei Sarah, daf one hundred twenty-three, side a, “one hundred years, twenty years, and seven years” (וְזֶה סוֹד הַנִּזְכָּר פּ׳ חַיֵּי שָׂרָה דְּקכ״ג ע״א ק׳ שָׁנָה כ׳ שָׁנָה וְז׳ שָׁנִים), for in Keter and Abba and Imma they are one hundred twenty years (כִּי בְּכֶתֶר וְאו״א הֵם ק״ך שָׁנָה), and this is one hundred in Keter and twenty in Abba and Imma (וְהַיְינוּ ק׳ בְּכֶתֶר וְך׳ בְּאו״א), behold all of them are in the secret of “year” (הִנֵּה הֵם כֻּלָּם בְּסוֹד שָׁנָה). But Ze’ir Anpin and Nukvah, which are the seven lower, are seven years (אֲבָל הַזו״ן שֶׁהֵם ז״ת ז׳ שָׁנִים), behold they are “years” and not “year” (הִנֵּה הֵם שָׁנִים וְלֹא שָׁנָה), because there is judgment within them (מִשּׁוּם דְּאִית בְּהוּ דִּין). And mercy is five (וְרַחֲמִים ה׳), for in Abba and Imma there is always an embrace, as mentioned in the Zohar, “beloved crowns that embrace one another” (כִּי בְּאו״א לְעוֹלָם יֵשׁ חִבּוּק כַּנִּזְכָּר בַּזֹּהַר כִּתְרִין רַחִימִין דְּאִינוּן מִתְחַבְּקִין).

There is another distinction as well (עוֹד יֵשׁ חִלּוּק אַחֵר), and that is that Abba and Imma are truly one body, cleaving to one another (וְהוּא כִּי או״א חַד גּוּפָא מַמָּשׁ מִתְדַּבְּקִין דָּא בְּדָא). And behold, I have already informed you that there are two kinds of couplings (וְהִנֵּה כְּבָר הוֹדַעְתִּיךָ שֶׁיֵּשׁ ב׳ מִינֵי זִוּוּגִים), one to bring down new souls (א׳ לְהוֹרִיד נְשָׁמוֹת חֲדָשׁוֹת), and one to give vitality to the lower worlds (וְאֶחָד לָתֵת חַיּוּת לָעוֹלָמוֹת הַתַּחְתּוֹנִים). And the coupling that is in order to give vitality (וְאֲמְנָם הַזִּוּוּג שֶׁהוּא כְּדֵי לָתֵת חַיּוּת), this does not ever cease from Abba and Imma (זֶה אֵינוֹ נִפְסָק לְעוֹלָם מֵאו״א), so that the worlds should not be nullified, Heaven forbid (כְּדֵי שֶׁלֹּא יִתְבַּטְּלוּ הָעוֹלָמוֹת ח״ו). But in Ze’ir Anpin and Nukvah, even this coupling sometimes ceases (אֲבָל בְּזו״ן אֲפִלּוּ הַזִּוּוּג הַזֶּה נִפְסָק לִפְעָמִים). And this is the secret of “My spirit shall not judge in man” (וְזֶה סוֹד לֹא יָדוֹן רוּחִי בָּאָדָם), meaning that He will not draw the spirit of supernal vitality into man, who is Ze’ir Anpin, forever (ר״ל לֹא יִמְשֹׁךְ רוּחַ חַיּוּת הָעֶלְיוֹן בָּאָדָם שֶׁהוּא ז״א לְעוֹלָם). For if He were to draw this forever (כִּי אִם יִמְשֹׁךְ זֶה לְעוֹלָם), they would lengthen days and be wicked (יַאֲרִיכוּ יָמִים וְיִהְיוּ רְשָׁעִים). But by seeing that they die in short years (אֲבָל בִּרְאוֹתָם שֶׁהֵם מֵתִים בְּקִצְרוּת שָׁנִים), through this they will return in repentance (אָז עַל יְדֵי זֶה יַחְזְרוּ בִּתְשׁוּבָה). Therefore this spirit of vitality is not drawn constantly into Ze’ir Anpin (לָכֵן אֵין רוּחַ חַיּוּת זֶה נִמְשָׁךְ תָּמִיד בְּז״א).

Chapter 8

שער יד פרק ח מ״ב

[14:8] Behold, it has been explained above that there are first Binah and Tevunah; the Tevunah is from the chest (some say: first Tevunah, and this Tevunah is from the chest) of Binah and downward, similar to Rachel with Leah (הִנֵּה נִתְבָּאֵר לְעֵיל כִּי יֵשׁ בִּינָה וּתְבוּנָה רִאשׁוֹנוֹת הַתְּבוּנָה הִיא מֵחָזֶה (נ״א וּתְבוּנָה רִאשׁוֹנָה וּתְבוּנָה זֶה מֵחָזֶה) דְּבִינָה לְמַטָּה דֻּגְמַת רָחֵל עִם לֵאָה), and corresponding to it are two parts in Chokhmah (וְכְנֶגְדָּהּ ב׳ חֲלָקִים שֶׁבְּחָכְמָה).

And it is found that this first Binah couples with the upper part of Chokhmah (וְנִמְצָא כִּי זֹאת הַבִּינָה הָרִאשׁוֹנָה מִזְדַּוֶּגֶת עִם הַחֵלֶק הָעֶלְיוֹן שֶׁל הַחָכְמָה), and concerning these it is said, “they emerge as one and do not separate forever,” as mentioned in the Idra (וְעַל אֵלּוּ נֶאֱמַר כְּחַדָּא נָפְקִין וְלָא מִתְפָּרְשִׁין לְעָלְמִין כַּנִּזְכָּר בָּאִדְרָא). But regarding Tevunah and the lower part of Chokhmah it is not so, for they sometimes separate (וְעַל הַתְּבוּנָה וְעַל הַחֵלֶק הַתַּחְתּוֹן שֶׁל הַחָכְמָה אֵינוֹ כֵּן דְּלִזְמָנִין מִתְפָּרְשִׁין). And this Tevunah, from its midpoint and downward, which is from its chest and downward, enclothes within Ze’ir Anpin in the secret of his Mochin [Intellects] (וְזֹאת הַתְּבוּנָה מֵחֶצְיָהּ וּלְמַטָּה שֶׁהוּא מֵחָזֶה שֶׁלָּהּ וּלְמַטָּה הִיא מִתְלַבֶּשֶׁת בְּז״א בְּסוֹד מוֹחִין דִּילֵיהּ). And these two halves of Tevunah—concerning them it is said, “and a man of understanding draws it forth,” as mentioned in another discourse (וְאֵלּוּ הַב׳ חֲצָאִין שֶׁל תְּבוּנוֹת זוֹ עֲלֵיהֶם נֶאֱמַר וְאִישׁ תְּבוּנוֹת יִדְלֶנָּה כַּנִּזְכָּר בְּדְרוּשׁ אַחֵר). And they are always called two Tevunot in relation to these two halves (וּלְעוֹלָם נִקְרָא ב׳ תְּבוּנוֹת בְּעֶרֶךְ ב׳ חֲצָאִין אֵלּוּ), but in truth they are only one Partzuf alone (וְאֲמְנָם שְׁנֵיהֶם אֵינָם רַק פַּרְצוּף א׳ לְבַד).

And know that also Binah with Tevunah are sometimes included together (וְדַע כִּי גַם הַבִּינָה עִם הַתְּבוּנָה לִפְעָמִים נִכְלֶלֶת יַחַד), and there are in this two aspects (וְיֵשׁ בָּזֶה ב׳ פָּנִים): one, that Tevunah ascends and is included in Binah (א׳ שֶׁתַּעֲלֶה הַתְּבוּנָה וְנִכְלֶלֶת בַּבִּינָה), two, that Binah descends and is included in Tevunah (ב׳ שֶׁיּוֹרֶדֶת הַבִּינָה וְנִכְלֶלֶת בַּתְּבוּנָה). However, the coupling that is to bring forth the Mochin [Intellects] of Ze’ir Anpin, which is called the second Ibbur, is that Binah descended and was included in Tevunah, and there the coupling is below (אֲמְנָם הַזִּוּוּג שֶׁהוּא לְהוֹצִיא הַמּוֹחִין דְּז״א הַנִּקְרָא עִיבּוּר ב׳ הוּא שֶׁיָּרְדָה בִּינָה וְנִכְלְלָה בַּתְּבוּנָה וְשָׁם הוּא הַזִּוּוּג לְמַטָּה). But the first Ibbur was that the supernal Chokhmah and Binah enclothed upon the lower Chokhmah and Binah (וְאֲבָל עִיבּוּר הָרִאשׁוֹן הָיָה כִּי נִתְלַבְּשׁוּ חו״ב עִלָּאִין בְּחו״ב תַּתָּאִין), some say: that is, Yisrael-Saba and Tevunah ascended and clothed the supernal Chokhmah and Binah (נ״ב דְּהַיְינוּ שֶׁעָלוּ יִשְׂסו״ת וְהִלְבִּישׁוּ הַחו״ב עִלָּאִין), and they were included within them and within them (וְנִכְלְלוּ בָּהֶם וּבְתוֹכָם). And the Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod of Arich Anpin were included one within the other (וְנִכְלְלוּ חַג״ת וְנֵה״י דְּא״א אֵלּוּ בְּאֵלּוּ), and the Chesed, Gevurah, Tiferet within the Netzach, Hod, Yesod of Ze’ir Anpin one within the other (וְחַג״ת בְּנֵה״י דְּז״א אֵלּוּ בְּאֵלּוּ).

It follows that Ze’ir Anpin is in Tevunah and not in Binah (נִמְצָא כִּי ז״א בְּתְבוּנָה וְלֹא בְּבִּינָה). And Binah is called Ein Sof, because Ehyeh is in Binah, and in the filling of Yodin and Alefin, each one has in its simple form and in its filling and in the filling of its filling Ein Sof letters; therefore she is called Mother, Supernal Imma (וּבִינָה נִקְרָא א״ס לְפִי שֶׁאֶהְיֶ״ה הוּא בְּבִינָה וּבְמִלּוּי יוֹדִין וְאַלְפִּין כ״א יֵשׁ בְּפָשׁוּטוֹ וּבְמִלּוּאוֹ וּמִלּוּי מִלּוּאוֹ א״ס אוֹתִיּוֹת לָכֵן נִקְרָא אֵם אִמָּא עִלָּאָה). And these are the two Ehyeh, that Ehyeh (וְאֵלּוּ הֵם ב׳ אֶהְיֶ״ה אֲשֶׁר אֶהְיֶ״ה). However, the third Ehyeh, concerning which it is said, “Thus shall you say to the Children of Israel: Ehyeh has sent me to you,” is the filling of the filling of the Hehin, in which there are only twenty-five letters (אֲמְנָם אֶהְיֶ״ה הַג׳ אֲשֶׁר עָלָיו נֶאֱמַר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶ״ה שְׁלָחַנִי אֲלֵיכֶם הוּא מִלּוּי דְּמִלּוּי הַהֵי״ן שֶׁאֵין בָּהּ רַק כ״ה אוֹתִיּוֹת). And this is what is said, “Thus shall you say: Ehyeh,” etc. (וְזֶ״שׁ כֹּה תֹאמַר אֶהְיֶ״ה כו׳).

And behold, when we subtract from them the four simple letters of Ehyeh, there remain in the Milui de-Milui [Filling of the Filling] twenty-one letters, corresponding to the numerical value of Ehyeh, etc. (וְהִנֵּה כְּשֶׁנָּזִיר מֵהֶם ד׳ אוֹתִיּוֹת הַפְּשׁוּטוֹת שֶׁל אֶהְיֶ״ה יִשָּׁאֵר בְּמִלּוּי דְּמִלּוּי כ״א אוֹתִיּוֹת כְּמִנְיַן אֶהְיֶ״ה כו׳). Some say: And behold (נ״א וְהִנֵּה), the three vessels of Tevunah are the three Tzelemim [Images] of Ze’ir Anpin (ג׳ כְּלֵי הַתְּבוּנָה הֵם ג׳ צְלָמִים דְּז״א), and corresponding to them are the three vessels of Binah, three other Tzelemim [Images] of Ze’ir Anpin (וּכְנֶגְדָּן ג׳ כְּלֵי בִינָה ג׳ צְלָמִים אֲחֵרִים דְּז״א), and afterward immediately it ascends to Arich Anpin (וְאַחַ״כ תֵּכֶף עוֹלֶה לְא״א).

Five general principles: First: in the Mochin [Intellects] of Abba and Imma there are makifin, and there shine the thirteen attributes of mercy of Arich Anpin (ה׳ כְּלָלִים א׳ בְּמוֹחִין דְּאו״א יֵשׁ מַקִּיפִין וְשָׁם מְאִירִין י״ג תּ״ד דְּא״א). In the thirteen white aspects of the head there are three Havayot of Yodin, and within them are nine Vavin (בְּי״ג חוּרְתָא דְּרֵישָׁא יֵשׁ ג׳ הֲוָיוֹ״ת דְּיוֹדִין וּבָהֶם ט׳ וָוי״ן), and from there illumination is drawn to the beard of Ze’ir Anpin, which is called Vav, and there are in it only nine rectifications of the beard alone (וּמִשָּׁם נִמְשֶׁכֶת הֶאָרָה לְדִיקְנָא דְּז״א הַנִּקְרָא ו׳ וְאֵין בּוֹ רַק ט׳ תִּקּוּנֵי דִיקְנָא לְבַד). And in the nose of Arich Anpin there is one Heh in the right nostril, and from there shines the aspect of the Ta‘amim [Cantillation Marks] (וּבְחוֹטָם דְּא״א יֵשׁ בָּהּ ה׳ אַחַת בְּנֶקֶב יָמִין וּמִשָּׁם מֵאִיר בְּחִי׳ הַטְּעָמִים), and from the right nostril a spirit of life is drawn to Ze’ir Anpin (וּמִנֶּקֶב יָמִין נִמְשָׁךְ רוּחַ דְּחַיֵּי אֶל ז״א). The Mochin [Intellects] of Abba, when they enclothe within the brain of Imma, are called Ehyeh like her (הַמּוֹחִין דְּאַבָּא כֵּיוָן שֶׁמִּתְלַבְּשִׁין בְּמוֹחָא דְּאִמָּא נִקְרָאוּ אֶהְיֶ״ה כְּמוֹתָן). The matter of Abba and Imma, concerning whom it is said in the Idra Zuta “they emerge as one and abide as one,” etc. (עִנְיַן או״א שֶׁעֲלֵיהֶן נֶאֱמַר בְּאַדְרָ״ז כְּחַדָּא נָפְקִין וּכְחַדָּא שָׁרְיָין כו׳).

Know that nevertheless there are in them two kinds of couplings (דַּע שֶׁעַכּ״ז יֵשׁ בָּהֶם ב׳ מִינֵי זִוּוּגִים): one is called a complete coupling (א׳ נִקְרָא זִוּוּג שָׁלֵם), and the second an incomplete coupling (וְהַב׳ זִוּוּגָא דְּלָאו שָׁלֵם). And this is as is written in another place, that there are two mazalot in the beard of Arich Anpin, mazal the eighth and mazal the thirteenth (וְהוּא כְּמ״שׁ בְּמ״א שֶׁב׳ מַזָּלוֹת הֵם בְּדִיקְנָא דְּא״א מַזָּל ח׳ וּמַזָּל הַי״ג). From the eighth mazal Abba draws nourishment (הַח׳ מִשָּׁם יוֹנֵק אַבָּא), and from the thirteenth mazal Imma draws nourishment (וְהַי״ג מִשָּׁם יוֹנֵק אִמָּא). And behold, when the thirteenth mazal alone bestows upon Abba and Imma and they couple through it, then it is called an incomplete coupling (וְהִנֵּה כְּשֶׁמַּזָּל הַי״ג הוּא לְבַדּוֹ מַשְׁפִּיעַ בְּאו״א וּמִזְדַּוְּגִין עַל יָדוֹ אֲזַי נִקְרָא זִוּוּגָא דְּלָאו שָׁלֵים). And when the two mazalot bestow, this one in Abba and that one in Imma, and they couple through them, then it is called a complete coupling (וְכַאֲשֶׁר בּ׳ מַזָּלוֹת מַשְׁפִּיעִים זֶה בְּאַבָּא וְזֶה בְּאִמָּא וּמִזְדַּוְּגִין עַל יָדָם אֲזַי נִקְרָא זִוּוּגָא שָׁלֵים).

Fourth: Imma is called Ehyeh, and in each one of her ten Sefirot there is one Name Ehyeh (ד׳ אִמָּא נִקְרֵאת אֶהְיֶ״ה וּבְכ״א מִי״ס שֶׁבָּהּ יֵשׁ שֵׁם אֶהְיֶ״ה א׳). And each Name Ehyeh that is in her right line is of Yodin, and that of the left is of Alefin (some say: the reverse), and that of the middle line is of Hehin (וְכָל שֵׁם אֶהְיֶ״ה שֶׁהוּא בְּקו יָמִין שֶׁלָּהּ הוּא דְּיוֹדִי״ן וְשֶׁל שְׂמֹאל בְּאַלְפִּי״ן (נ״ל בְּהִפּוּךְ) וְשֶׁל קו אֶמְצָעִי בְּהֵהִי״ן). And all this is in her garments and in her vessels (וְכָל זֶה בִּלְבוּשִׁים וּבְכֵלִים שֶׁלָּהּ). There are four aspects of the feminine in Supernal Imma (ה׳ ד׳ בְּחִינוֹת נָשִׁים בְּאִמָּא עִלָּאָה): the aspect of her Chokhmah, Binah, Da’at is called Supernal Imma (בְּחִי׳ חב״ד שֶׁלָּהּ נִקְרָא אִמָּא עִלָּאָה), and her Chesed, Gevurah, Tiferet is called the first Tevunah (וְחג״ת שֶׁלָּהּ נִקְרָא תְּבוּנָה רִאשׁוֹנָה), and her Netzach, Hod, Yesod is the second Tevunah (וְנֵה״י שֶׁלָּהּ תְּבוּנָה שְׁנִיָּה), and her Malkhut is called the third Tevunah, and it is the fourth relative to Binah (וּמַלְכוּת שֶׁלָּהּ נִקְרֵאת תְּבוּנָה שְׁלִישִׁית וְהִיא רְבִיעִית בְּעֶרֶךְ בִּינָה). And in the ten Sefirot of this third Tevunah, the entire Tzelem [Image] of Ze’ir Anpin enclothes (וּבְי״ס שֶׁל תְּבוּנָה זוֹ הַג׳ מִתְלַבֵּשׁ כָּל צֶלֶם דְּז״א).

Chapter 9

שער יד פרק ט

The Arrangement of Binah and Tevunah in Their Proper Configuration

סידור בינה ותבונה על מתכונתם

[14:9] Know that Supernal Imma has Havayah of S״G, and she is the Nukvah relative to Abba, who is Havayah of A״B (דַּע כִּי אִמָּא עִלָּאָה יֵשׁ לָהּ הֲוָיָ״ה דְּס״ג וְהִיא נוּקְבָא אֶל אַבָּא שֶׁהוּא הֲוָיָ״ה דְּע״ב). And behold, this Havayah of S״G is vocalized with the vowel-points of Elohim, as is known, for Binah is Havayah with the vowel-points of Elohim, as is known (וְהִנֵּה הֲוָיָ״ה זוֹ דְּס״ג נִקּוּדָתָהּ בְּנִקּוּד אֱלֹהִים כַּנּוֹדָע כִּי הַבִּינָה הֲוָיָ״ה בְּנִקּוּד אֱלֹהִים כַּנּוֹדָע).

And behold, this Havayah is divided into four aspects in its four letters (וְהִנֵּה הֲוָיָ״ה זוֹ נֶחְלֶקֶת לְד׳ בְּחִינוֹת בְּד׳ אוֹתִיּוֹתֶיהָ), and they are two Ehyeh of Yodin, and one of Alefin, and one of Hehin (וְהֵם ב׳ אֶהְיֶ״ה דְּיוֹדִי״ן וְא׳ דְּאַלְפִּי״ן וְא׳ דְּהֵהִי״ן). And she is alluded to in the first Heh of Havayah, which includes all of Atzilut (וְהִיא רְמוּזָה בְּה׳ רִאשׁוֹנָה דְּהֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָאֲצִילוּת). And Abba is the Yod of the Name Havayah, as stated above (וְאַבָּא הוּא י׳ שֶׁל שֵׁם הֲוָיָ״ה כַּנַּ״ל). And this Imma is ten complete Sefirot (וְאִמָּא זוֹ הִיא י״ס גְּמוּרוֹת).

However, in her division into two aspects, as written (וְאֲמְנָם בְּהִתְחַלְּקוּתָהּ לִב׳ בְּחִינוֹת כְּמ״שׁ), then the first aspect is alluded to in the filling of the Vav–Dalet of the Yod of Havayah, which includes what was mentioned above (אָז בְּחִי׳ רִאשׁוֹנָה נִרְמֶזֶת בְּמִלּוּי ו״ד דְּיוֹד דְּהֲוָיָ״ה הַכּוֹלֶלֶת הַנִּזְכָּר לְעֵיל). And the second aspect is alluded to in the first Heh of Havayah, which includes all of Atzilut, as is known (וּבְחִי׳ ב׳ נִרְמְזָה בְּה׳ רִאשׁוֹנָה דְּהֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָאֲצִילוּת כַּנּוֹדָע). And then the first aspect, which is alluded to in the filling of the Yod, is called Ehyeh of Yodin (וְאָז בְּחִינָה הָרִאשׁוֹנָה הַנִּרְמֶזֶת בְּמִלּוּי יו״ד נִקְרֵאת אֶהְיֶ״ה דְּיוֹדִי״ן). And the second aspect is called the Name S״G (וּבְחִי׳ ב׳ נִקְרֵאת שֵׁם ס״ג). And the first is also called Supernal Imma or Binah (גַּם הָרִאשׁוֹנָה נִקְרֵאת אִמָּא עִלָּאָה אוֹ בִּינָה), and the second is called Tevunah (וְהַב׳ נִקְרֵאת תְּבוּנָה).

And know that Binah is the aspect of the first nine Sefirot, and Tevunah is the aspect of the Malkhut of the aforementioned Binah (וְדַע כִּי הַבִּינָה הִיא בְּחִי׳ ט״ס הָרִאשׁוֹנִים וְהַתְּבוּנָה הִיא בְּחִי׳ הַמַּלְכוּת שֶׁל הַבִּינָה הַנַּ״ל). And know that just as Rachel, the Nukvah of Ze’ir Anpin, although she is the aspect of his Malkhut, nevertheless enclothes him from the chest and downward, so too this Tevunah, which is the Malkhut of Binah, enclothes Binah from the chest and downward alone (וְדַע כִּי כְּמוֹ שֶׁרָחֵל נוּקְבָא דְּז״א עִם שֶׁהִיא בְּחִי׳ מַלְכוּת שֶׁלּוֹ עכ״ז מַלְבֶּשֶׁת אוֹתוֹ מֵהַחָזֶה וּלְמַטָּה כֵּן תְּבוּנָה זוֹ שֶׁהִיא הַמַּלְכוּת דְּבִינָה מַלְבֶּשֶׁת אֶת הַבִּינָה מֵהַחָזֶה וּלְמַטָּה בִּלְבַד).

And know that Binah has inner and outer aspects, and likewise in her Malkhut, which is called Tevunah, there are inner and outer aspects, for there is nothing in the world that does not have inner and outer aspects (וְדַע כִּי הַבִּינָה יֵשׁ בָּהּ פְּנִימִיּוּת וְחִיצוֹנִיּוּת וְכֵן בְּמַלְכוּת שֶׁלָּהּ הַנִּקְרֵאת תְּבוּנָה יֵשׁ בָּהּ פְּנִימִית וְחִיצוֹנִית שֶׁאֵין לְךָ דָּבָר בָּעוֹלָם שֶׁאֵין בּוֹ פְּנִימִית וְחִצוֹנִית). However, in order not to lengthen the matter, we will explain the matter of Tevunah, and from it you will understand Binah by inference (וְאֲמְנָם כְּדֵי שֶׁלֹּא נַאֲרִיךְ הָעִנְיָן נְבָאֵר עִנְיַן הַתְּבוּנָה וּמִתּוֹכָהּ תָּבִין אֶת הַבִּינָה בְּהֶקֵּשׁ). And we will now explain only the matter of the Malkhut of Binah, which is called Tevunah, and is called the first Heh of Havayah, which includes what is called the Name S״G (וְנְבָאֵר עַתָּה בִּלְבַד עִנְיַן הַמַּלְכוּת דְּבִינָה הַנִּקְרֵא תְּבוּנָה וְנִקְרָא ה׳ רִאשׁוֹנָה שֶׁל הֲוָיָ״ה הַכּוֹלֶלֶת הַנִּקְרָא שֵׁם ס״ג). Behold, this entire aspect is one complete Name S״G, including all its nine Sefirot in inner and outer aspects (הִנֵּה בְּחִי׳ זוֹ כֻּלָּהּ הִיא שֵׁם ס״ג א׳ שָׁלֵם כּוֹלֵל כָּל ט״ס שֶׁבָּהּ בִּפְנִימִית וְחִיצוֹנִית).

And behold, its three upper ones are in the likeness of three Partzufim, and they are Chokhmah–Binah–Keter, and they are alluded to in Yod–Heh of the all-inclusive S״G (וְהִנֵּה ג״ר שֶׁבָּהּ הֵם דֻּגְמַת ג׳ פַּרְצוּפִים וְהֵם כח״ב וְנִרְמָזִין בְּיו״ד ה״י דְּס״ג הַכּוֹלֵל). And behold, the first Heh of S״G is the Binah of Tevunah, which is the third Partzuf of the all-inclusive S״G, and there are in it three Hehin (some say: three Names S״G), one corresponding to its three upper ones, one corresponding to its six extremities, and one corresponding to its Malkhut (וְהִנֵּה ה״י רִאשׁוֹנָה דְּס״ג הִיא בִּינָה דְּתְבוּנָה שֶׁהוּא הַפַּרְצוּף הַג׳ דְּס״ג הַכּוֹלֵל וְיֵשׁ בָּהּ ג׳ הֵהִי״ן (נ״א ג׳ שֵׁמוֹת ס״ג) א׳ כְּנֶגֶד ג״ר שֶׁבָּהּ וְא׳ כְּנֶגֶד ו״ק שֶׁבָּהּ וְא׳ כְּנֶגֶד מַלְכוּת שֶׁבָּהּ).

However, this Heh has the gematria of three Hehin, for the Yod of the filling becomes two Hehin, and behold they are three Hehin, because there are three lines in the form of the Heh (וְאֲמְנָם ה׳ זוֹ גִּימַטְרִיָּא ג׳ הֵהִי״ן כִּי יו״ד שֶׁל הַמִּלּוּי נַעֲשִׂין ב׳ הֵהִי״ן וַהֲרֵי הֵם ג׳ הֵהִי״ן לְפִי שֶׁג׳ קַוִּין יֵשׁ בְּצוּרַת ה׳). Therefore this first Heh is in three lines, Chokhmah–Binah–Keter of hers (לָכֵן ה׳ רִאשׁוֹנָה בְּג׳ קַוִּין כח״ב שֶׁלָּהּ), and therefore this Heh is simple and essential (וְלָכֵן ה׳ זוֹ פְּשׁוּטָה וְעִקָּרִית). But the Yod of the filling of the Heh is divided into two Hehin as stated above, and they are in her six extremities (אַךְ י׳ שֶׁל מִלּוּי ה׳ נֶחְלֶקֶת לִב׳ הֵהִי״ן כַּנַּ״ל וְהֵם בְּו״ק שֶׁלָּהּ), the first in three lines of her Chesed, Gevurah, Tiferet, and the final Heh in three lines of her Netzach, Hod, Yesod (הָא׳ בְּג׳ קַוִּין חַג״ת שֶׁלָּהּ וְה׳ אַחֲרוֹנָה בְּג׳ קַוִּין בְּנֵה״י שֶׁלָּהּ). And corresponding to them there are three other Hehin of the outer aspect (וּכְנֶגְדָּן יֵשׁ ג׳ הֵהִי״ן אֲחֵרִים דְּחִיצוֹנִיּוּת).

Afterward comes the Vav of the all-inclusive S״G, and it is the six extremities, the Ze’ir Anpin of her Tevunah (אַח״כ הוּא ו׳ דְּס״ג הַכּוֹלֵל וְהוּא ו״ק ז״א שֶׁלָּהּ דְּתְבוּנָה). And then the two lower points from the Yod that are in the Yod of the filling of the Heh of Binah, as mentioned above, in their inner aspect together with their outer aspect as well, descend to become the aspect of Mochin [Intellects] for these six extremities, which are the Vav of the all-inclusive S״G, similar to Tevunah which enclothes in the secret of Mochin [Intellects] into Ze’ir Anpin (וְאָז ב׳ נְקוּדִים תַּחְתּוֹנִים מִן י׳ שֶׁיֵּשׁ בְּיו״ד דְּמִלּוּי ה׳ דְּבִינָה כַּנַּ״ל בִּבְחִי׳ פְּנִימִית עִם חִיצוֹנִית שֶׁלָּהֶם גּ״כ יוֹרְדִין לְהֵעָשׂוֹת בְּחִי׳ מוֹחִין אֶל הַו״ק אֵלּוּ שֶׁהֵם ו׳ דְּס״ג הַכּוֹלֵל כְּדִמְיוֹן הַתְּבוּנָה שֶׁמִּתְלַבֶּשֶׁת בְּסוֹד הַמּוֹחִין אֶל ז״א). However, the outer aspect of the two parts of the Yod of the filling of the first Heh, as mentioned above, descend within the inner aspect of the ten lower parts of this Vav (וְאֲמְנָם חִיצוֹנִית ב׳ חֶלְקֵי הַיו״ד דְּמִלּוּי ה׳ רִאשׁוֹנָה כַּנַּ״ל אֵלּוּ יָרְדוּ תּוֹךְ פְּנִימִית י׳ חֲלָקִים תַּחְתּוֹנִים שֶׁל זוֹ הַו׳). And the inner aspect of the two parts of the Yod mentioned above descend within the inner aspect of the three upper parts of this Vav, whose total gematria is thirteen (וּפְנִימִיּוּת ב׳ חֶלְקֵי הַיו״ד הַנַּ״ל יוֹרְדִין תּוֹךְ פְּנִימִית ג׳ חֲלָקִים עֶלְיוֹנִים שֶׁל זוֹ הַו׳ שֶׁכּוּלָּהּ גִּימַטְרִיָּא י״ג). And it is known that there are thirteen inner aspects and thirteen outer aspects (וְנוֹדָע שֶׁיֵּשׁ י״ג פְּנִימִיּוּת וְי״ג בְּחִיצוֹנִיּוּת). However, the thirteen inner aspects became the aspect of externalities relative to the two parts of the filling of the Yod of the first Heh, the latter ones, both for their outer aspect and for their inner aspect, in the manner mentioned above (וְאֲמְנָם י״ג הַפְּנִימִית נַעֲשׂוּ בְּחִי׳ חִיצוֹנִית אֶל בְּחִי׳ ב׳ חֲלָקִים מִלּוּי י׳ שֶׁל ה׳ רִאשׁוֹנָה הָאַחֲרוֹנִים לְחִיצוֹנִיתָן וְלִפְנִימִיתָן ע״ד הַנַּ״ל).

But know that just as in Ze’ir Anpin there are inner Mochin [Intellects] and encompassing Mochin [Intellects], so too the inner aspect of this Vav of S״G includes inner and encompassing aspects (אַךְ דַּע כִּי כְּמוֹ שֶׁיֵּשׁ בְּז״א מוֹחִין פְּנִימִים וּמַקִּיפִין כֵּן יֵשׁ לִפְנִימִית ו׳ זוֹ דְּס״ג כּוֹלֵל פְּנִימִי וּמַקִּיף). For the outer aspect of the two parts mentioned above became inner within the ten lower parts of this Vav in the aspect of internality (כִּי חִיצוֹנִית ב׳ הַחֲלָקִים הַנַּ״ל נַעֲשׂוּ הֵם פְּנִימִים תּוֹךְ י׳ חֲלָקִים הַתַּחְתּוֹנִים דְּו׳ זוֹ דְּבְחִי׳ פְּנִימִית). But the inner aspect of the two parts mentioned above, which also became inner within the three upper parts of this Vav, it is found that they are two within three, and their total becomes one Heh (אַךְ פְּנִימִית ב׳ הַחֲלָקִים הַנַּ״ל שֶׁנַּעֲשׂוּ גַּם הֵם פְּנִימִים תּוֹךְ ג׳ חֲלָקִים עֶלְיוֹנִים דְּו׳ זוֹ וְנִמְצָא שֶׁהֵם ב׳ תּוֹךְ ג׳ וְכָלְלוּתָן נַעֲשֶׂה ה׳ אַחַת). And this Heh becomes the aspect of encompassing Mochin [Intellects] over this Vav (וְה׳ זוֹ נַעֲשֵׂית בְּחִי׳ מַקִּיפִין מוֹחִין עַל ו׳ זוֹ). However, the outer aspect of this Vav, which consists of thirteen parts, will be explained afterward what becomes of them (וְאֲמְנָם חִיצוֹנִית ו׳ זוֹ שֶׁהֵם י״ג חֲלָקִים יִתְבָּאֵר אַח״כ מָה נַעֲשֶׂה בָּהֶם).

For behold, in this Vav there is the inner aspect and the outer aspect mentioned above, where its inner aspect comes from Binah, and its inner aspect itself becomes the outer aspect relative to the inner aspect of Binah (כִּי הִנֵּה יֵשׁ בְּו׳ זוֹ פְּנִימִית וְחִיצוֹנִיּוּת הַנַּ״ל שֶׁהוּא פְּנִימִית מִבִּינָה וּפְנִימִית עַצְמָהּ נַעֲשֵׂית חִיצוֹנִית אֶל פְּנִימִית הַבִּינָה). Afterward, the final Heh of the all-inclusive S״G is the Malkhut of the Partzuf of the all-inclusive S״G (אַחַ״כ ה׳ אַחֲרוֹנָה דְּס״ג הַכּוֹלֵל הִיא מַלְכוּת דְּפַרְצוּף דְּס״ג הַכּוֹלֵל), and it too is analogous to the first Heh, which consists of three Hehin (וְגַם הִיא דֻּגְמַת ה׳ רִאשׁוֹנָה שֶׁהֵם ג׳ הֵהִי״ן): one Heh in the three upper lines, Chokhmah–Binah–Keter (ה׳ בְּג׳ קַוִּין רִאשׁוֹנִים כח״ב), one Heh in the three middle lines, Chesed, Gevurah, Tiferet (ה׳ בְּג׳ קַוִּין אֶמְצָעִים חג״ת), and one Heh in the three lower lines, Netzach, Hod, Yesod (ה׳ בְּג׳ קַוִּין תַּחְתּוֹנִים נה״י). And all these three Hehin are in the secret of internalities (וְכָל ג׳ הֵהִי״ן אֵלּוּ הֵם בְּסוֹד פְּנִימִיּוּת). There is also another set in the secret of externalities (גַּם יֵשׁ אַחֶרֶת בְּסוֹד חִיצוֹנִיּוּת), and they are three other Hehin, divided in the manner stated above (וְהֵם ג׳ הֵהִי״ן אֲחֵרוֹת הַמִּתְחַלְּקִים ע״ד הַנַּ״ל).

However, just as Rachel takes the backs of Ze’ir Anpin in the secret of her internality and they become Mochin [Intellects] within her (וְאֲמְנָם כְּמוֹ שֶׁרָחֵל לוֹקַחַת הָאָחוֹרַיִם דְּז״א בְּסוֹד פְּנִימִיּוּתָהּ וְנַעֲשֶׂה בָּהּ מוֹחִין), so it is here as well (כָּךְ הוּא פֹּה). For the externalities of the Vav of the all-inclusive S״G, which was not needed in its place as stated above (כִּי הַחִיצוֹנִיּוּת שֶׁל ו׳ דְּס״ג הַכּוֹלֵל שֶׁלֹּא הֻצְרַךְ בִּמְקוֹמוֹ כַּנַּ״ל), descends and becomes internalities for this final Heh, which is the Malkhut of the all-inclusive S״G, as stated above (הִנֵּה הוּא יוֹרֵד וְנַעֲשֶׂה פְּנִימִיּוּת אֶל ה׳ אַחֲרוֹנָה זוֹ שֶׁהִיא הַמַּלְכוּת דְּס״ג הַכּוֹלֵל כַּנַּ״ל). And the matter is as follows: behold, we have explained that this Malkhut of the all-inclusive S״G has three Hehin in the Heh of internalities and three Hehin in the Heh of externalities (וְהָעִנְיָן כִּי הִנֵּה בֵּאַרְנוּ כִּי מַלְכוּת זוֹ דְּס״ג הַכּוֹלֵל יֵשׁ בָּהּ ג׳ הֵהִי״ן בְּה׳ דְּפְנִימִיּוּת וְג׳ הֵהִי״ן בְּה׳ דְּחִיצוֹנִיּוּת).

And behold, the third lower Heh of the externalities, which is the aspect of the externalities of Netzach, Hod, Yesod of this Malkhut of S״G, descended into Ze’ir Anpin of Atzilut to make for him internal Mochin [Intellects], as is known (וְהִנֵּה ה׳ הַג׳ הַתַּחְתּוֹנָה שֶׁבַּחִיצוֹנִיּוּת שֶׁהִיא בְּחִי׳ הַחִיצוֹנִיּוּת שֶׁל נֵה״י דְּמַלְכוּת זוֹ דְּס״ג יָרְדָה תּוֹךְ ז״א דְּאֲצִילוּת לַעֲשׂוֹת לוֹ מוֹחִין פְּנִימִי כַּנּוֹדָע). It follows that the Malkhut of S״G was lacking (נִמְצָא כִּי הַמַּלְכוּת דְּס״ג (יָצָא) חֲסֵרָה), and then new Netzach, Hod, Yesod of externalities were made for her, as mentioned elsewhere, how they were excess and hung upon the nape behind the head of Ze’ir Anpin down to the chest on the outside, as mentioned there (וְאָז נַעֲשִׂית לָהּ נֵה״י חֲדָשִׁים דְּחִיצוֹנִיּוּת כַּנִּזְכָּר בְּמ״א אֵיךְ הָיוּ עוֹדְפִים וּתְלוּיִין עַל הָעוֹרֶף מֵאֲחוֹרֵי רֵישָׁא דְּז״א עַד הֶחָזֶה מִבַּחוּץ כַּנִּזְכָּר שָׁם). And the making of these new Netzach, Hod, Yesod is as follows (וְהִנֵּה עֲשִׂיַּת נֵה״י אֵלּוּ הַחֲדָשִׁים הוּא זֶה): behold, the internalities of the third Heh, which are the Netzach, Hod, Yesod of the internal Malkhut of S״G, grew and were doubled and became two Hehin of internalities (כִּי הִנֵּה פְּנִימִית ה׳ הַג׳ שֶׁהֵם נֵה״י דְּמַלְכוּת דְּס״ג הַפְּנִימִית גָּדְלוּ וְנִכְפְּלוּ וְנַעֲשׂוּ ב׳ הֵהִי״ן דְּפְנִימִית). And then the two upper Hehin of the externalities, which remained in their place, descended and entered within these two Hehin of internalities and became their internalities (וְאָז יָרְדוּ ב׳ הֵהִי״ן עֶלְיוֹנוֹת דְּחִיצוֹנִיּוּת שֶׁנִּשְׁאֲרוּ בִּמְקוֹמָן וְנִכְנְסוּ תּוֹךְ אֵלּוּ ב׳ הֵהִי״ן פְּנִימִית וְנַעֲשִׂין פְּנִימִיּוּתָן). And these two lower Hehin of internalities became their externalities (וְאֵלּוּ ב׳ הֵהִי״ן הַתַּחְתּוֹנִים הַפְּנִימִית נַעֲשִׂין חִיצוֹנִיּוּת לָהֶם), so that there remained above two Hehin of internalities (נִשְׁאֲרוּ עַתָּה לְמַעְלָה ב׳ הֵהִי״ן פְּנִימִים). And then the Vav of the externalities that remained, as mentioned above, descended and enclothed within these two Hehin and became their internalities, and they became its externalities (וְאָז יָרְדָה וָ״ו דְּחִיצוֹנִיּוּת הַנִּשְׁאָרֶת הַנַּ״ל וְנִתְלַבְּשָׁה תּוֹךְ ב׳ הֵהִי״ן אֵלּוּ וְהוּא נַעֲשֶׂה פְּנִימִיּוּת לָהֶם וְהֵם נַעֲשׂוּ חִיצוֹנִיּוּת). And then they grew like it and also became thirteen, which is the gematria of Vav (וְאָז גָּדְלוּ כְּמוֹהוּ וְנַעֲשׂוּ גַּם הֵם י״ג שֶׁהוּא גִּימַטְרִיָּא וָא״ו).

Behold, they are thirteen within thirteen, which are internalities and externalities (הֲרֵי הֵם י״ג תּוֹךְ י״ג שֶׁהֵם פְּנִימִיּוּת וְחִיצוֹנִיּוּת). And it seems to me—though I have not heard this—that it is possible that the Vav also divides into two aspects (וְנִלְע״ד אַךְ לֹא שָׁמַעְתִּי וְהוּא כִּי אֶפְשָׁר כִּי גַּם וָ״ו תִּתְחַלֵּק לִב׳ בְּחִינוֹת). For the second Vav enters within the second Heh in the secret of internal Mochin [Intellects] (כִּי ו׳ ב׳ תִּכָּנֵס תּוֹךְ ה׳ ב׳ בְּסוֹד מוֹחִין פְּנִימִית), and the Alef is its Keter (וְאוֹת א׳ הוּא כֶּתֶר שֶׁבָּהּ). But the first Vav that enclothed within the first Heh will be light of Mochin [Intellects] in the aspect of encompassing upon the head of the Malkhut (אַךְ ו׳ רִאשׁוֹנָה שֶׁנִּתְלַבְּשָׁה תּוֹךְ ה׳ רִאשׁוֹנָה יִהְיֶה אוֹר מוֹחִין בִּבְחִי׳ מַקִּיף עַל רֹאשׁ מַלְכוּת), according to what was explained above, that there is one Heh in the secret of an encompassing upon the head of the Vav (ע״ד שֶׁנִּתְבָּאֵר לְעֵיל שֶׁיֵּשׁ ה׳ א׳ בְּסוֹד מַקִּיף עַל רֹאשׁ הַו׳). Except that there, since they come from Tevunah, it is called Heh, and here, since they come from Vav, it is called Vav (אֶלָּא שֶׁשָּׁם שֶׁבָּאוּ מִן הַתְּבוּנָה נִקְרָא ה׳ וְכָאן שֶׁבָּאִים מִן הַו׳ נִקְרָא ו׳). And this requires further investigation, in my humble opinion (וְצ״ע לְפַעְדִּי). And behold, it has now been explained that the externalities of Netzach, Hod, Yesod of the Malkhut of Tevunah became internal Mochin [Intellects] of Ze’ir Anpin (וַהֲרֵי נִתְבָּאֵר עַתָּה כִּי חִיצוֹנִיּוּת נֵה״י דְּמַלְכוּת דְּתְבוּנָה נַעֲשׂוּ מוֹחִין פְּנִימִית דְּז״א).

The general principle that emerges is this (כְּלָל הָעוֹלֶה): that the first Heh of the Name is one Name S״G, inclusive of ten Sefirot of internalities and externalities, and it is called Tevunah (כִּי ה׳ רִאשׁוֹנָה שֶׁל הַשֵּׁם הִיא שֵׁם ס״ג א׳ כּוֹלֵל י״ס פְּנִימִית וְחִיצוֹנִיּוּת וְנִקְרָא תְּבוּנָה). And within it there are three upper ones called Binah (וְיֵשׁ בָּהּ ג״ר הַנִּקְרָא בִּינָה), and six extremities called Tevunah (ו״ו״ק הַנִּקְרָא תְּבוּנָה), and its Malkhut is called Tevunah (וּמַלְכוּת שֶׁבָּהּ נִקְרָא תְּבוּנָה). And the externalities of Netzach, Hod, Yesod of this Malkhut are also called Tevunah (וְחִיצוֹנִיּוּת נֵה״י שֶׁל הַמַּלְכוּת זוֹ נִקְרָא גּ״כ תְּבוּנָה). Thus there are one Binah and three Tevunot (וַהֲרֵי הֵם בִּינָה א׳ וְג׳ תְּבוּנוֹת), and all four of these aspects are called Tevunah of S״G of the first Heh (וְכָל ד׳ בְּחִינוֹת אֵלּוּ נִקְרָא תְּבוּנָה דְּס״ג דְּה׳ רִאשׁוֹנָה). And in addition there is a Supernal Binah alluded to in the Yod of Havayah (וְעוֹד יֵשׁ בִּינָה עֶלְיוֹנָה רְמוּזָה בְּיו״ד שֶׁל הֲוָיָ״ה), and in it there is a likeness of all these aspects (וְיֵשׁ בָּהּ דִּמְיוֹן כָּל בְּחִינוֹת אֵלּוּ), except that it is called Binah of Ehyeh of Yodin (אֶלָּא שֶׁנִּקְרָא בִּינָה דְּאֶהְיֶ״ה דְּיוֹדִי״ן). Thus there are Supernal Binah and Tevunah, and they are the secret of Samech, Mem of Afarsimon (וַהֲרֵי יֵשׁ בִּינָה עֶלְיוֹנָה וְתְּבוּנָה וְהֵם סוֹד ס״ם דְּאַפַּרְסְמוֹן). And likewise within Tevunah itself there is Binah and Tevunah, and these too are Samech, Mem of Afarsimon (וְכֵן בִּתְבוּנָה עַצְמָהּ יֵשׁ בִּינָה וּתְבוּנָה וְגַם אֵלּוּ ס״ם דְּאַפַּרְסְמוֹן). Understand this, and see how every externality of the upper becomes front to the internality beneath it (וְהָבֵן וּרְאֵה אֵיךְ כָּל הַחִיצוֹנִיּוּת הָעֶלְיוֹן נַעֲשֶׂה פָּנִים אֶל הַפְּנִימִית הַתַּחְתּוֹן הֵימֶנּוּ). And the lower internality returns in the secret of externalities (וְחוֹזֵר הַפְּנִימִית הַתַּחְתּוֹן הַהוּא בְּסוֹד חִיצוֹנִיּוּת), and then the first externality that was initially upon the lower internality cannot remain there (וְאָז הַחִיצוֹנִיּוּת הָרִאשׁוֹן שֶׁהָיָה בִּתְחִלָּה עַל הַפְּנִימִית הַתַּחְתּוֹן אִי אֶפְשָׁר לַעֲמוֹד שָׁם), and it descends to become internality within an internality that is lower than it (וְיוֹרֵד לְהֵעָשׂוֹת פְּנִימִית תּוֹךְ פְּנִימִית יוֹתֵר תַּחְתּוֹן מִמֶּנּוּ).

And in this manner, so too, until the end of all the levels entirely (וְכַעֲד״ז עַד סוֹף כָּל הַמַּדְרֵגוֹת כֻּלָּן), in such a way that there can only be two aspects there alone (בְּאוֹפֶן שֶׁאִי אֶפְשָׁר לִהְיוֹת שָׁם רַק ב׳ בְּחִינוֹת לְבַד), which are one internality and one externality (שֶׁהֵם פְּנִימִית א׳ וְחִיצוֹנִיּוּת א׳). And you will also understand that the upper never enclothes within the lower except its externality (וְגַם תָּבִין שֶׁלְּעוֹלָם אֵין הָעֶלְיוֹן מִתְלַבֵּשׁ בַּתַּחְתּוֹן אֶלָּא חִיצוֹנִיּוּתוֹ), and there below it returns to become complete internalities (וְשָׁם לְמַטָּה חוֹזֵר לִהְיוֹת פְּנִימִיִּים גְּמוּרִים), for although relative to the upper it is called externality (כִּי אַף עַל פִּי שֶׁבְּעֶרֶךְ הָעֶלְיוֹן נִקְרָא חִיצוֹנִיּוּת), nevertheless, upon its descent below it will there be at the level of internality (הֲרֵי בִּרְדָתוֹ לְמַטָּה יִהְיֶה שָׁם בְּמַדְרֵגַת פְּנִימִית). And you will also understand how even within one Partzuf alone the Mochin [Intellects] descend from one Sefirah to another (וְגַם תָּבִין אֵיךְ גַּם בְּפַרְצוּף א׳ לְבַד יוֹרְדִין מוֹחִין מִסְּפִירָה זוֹ לִסְפִירָה זוֹ). But this is only from Keter to Chokhmah, and from Chokhmah to Binah, and from Binah to Tiferet, and from Tiferet to Malkhut (אֶלָּא שֶׁאֵין זֶה רַק מִכֶּתֶר לְחָכְמָה וּמֵחָכְמָה לְבִינָה וּמִבִּינָה לְת״ת וּמִת״ת לְמַלְכוּת), and all this is within the Partzuf itself (וְכָל זֶה בְּפַרְצוּף עַצְמוֹ), and in this same manner from one Partzuf to another Partzuf (וְכַעֲד״ז מִפַּרְצוּף זֶה לְפַרְצוּף אַחֵר).

You will also understand that the externalities of the upper that descend are not from its entirety, but only from the Malkhut within the externalities of its Malkhut (גַּם תָּבִין כִּי הַחִיצוֹנִיּוּת שֶׁל הָעֶלְיוֹן שֶׁיּוֹרֵד אֵינוֹ מִכֻּלּוֹ רַק מַלְכוּת שֶׁבְּחִיצוֹנִיּוּת דְּמַלְכוּת שֶׁבּוֹ). For behold, when we say that the Netzach, Hod, Yesod of the externalities descend, the meaning is the Malkhut within that externality, which stands in the Netzach, Hod, Yesod of the externalities (כִּי הֲרֵי כְּשֶׁאָנוּ אוֹמְרִים שֶׁנֵּה״י הַחִיצוֹנִיּוּת יוֹרְדִין ר״ל הַמַּלְכוּת שֶׁבְּחִיצוֹנִיּוּת הַהוּא הָעוֹמֶדֶת בְּנֵה״י שֶׁל הַחִיצוֹנִיּוּת), for all that externality is nothing other than the ten Sefirot of the Malkhut of that Partzuf (אֲשֶׁר כָּל הַחִיצוֹנִיּוּת הַהוּא אֵינוֹ רַק י״ס הַמַּלְכוּת שֶׁל הַפַּרְצוּף הַהוּא). The six palaces of Beri’ah are six levels (ו׳ הֵיכָלוֹת דִּבְרִיאָה הֵם ו׳ דַּרְגִין), and the seventh, the supernal palace, is the four Mochin [Intellects], Chokhmah, Binah, Da’at, which are the four legs (וְהֵיכָל ז׳ הָעֶלְיוֹן ד׳ מוֹחִין חב״ד הֵם ד׳ רַגְלִים). And in these four supernal ones there are four Mochin [Intellects] in the aspect of lights and the soul of Beri’ah (וּבְאֵלּוּ ד׳ עֶלְיוֹנוֹת יֵשׁ ד׳ מוֹחִין בִּבְחִי׳ אוֹרוֹת וְנִשְׁמַת הַבְּרִיאָה), and they are emanated from the ten Sefirot of the Malkhut of Atzilut (וְהֵם נֶאֱצָלוֹת מִי״ס דְּמַלְכוּת (דְּאֲצִילוּת)), whose entire measure is only the four lower ones of Ze’ir Anpin alone (שֶׁבְּכָל שִׁעוּרוֹ הוּא ד׳ תַּחְתּוֹנוֹת דְּז״א לְבַד). And these four lights, which include ten Sefirot, are the Throne itself (וְאֵלּוּ הַד׳ אוֹרוֹת הַכּוֹלְלִים י״ס הֵם הַכִּסֵּא עַצְמוֹ). But know that all four of these lights are her four lower ones (אַךְ דַּע כִּי כָּל הַד׳ אוֹרוֹת הֵם ד״ת שֶׁבָּהּ). And indeed, within these four lights that were emanated from her, she descended in the secret of the diminution of the moon and enclothed within them in the secret of “Adam riding upon the Throne,” in the secret of “Imma nests within the Throne” (וְאֲמְנָם בְּאֵלּוּ הַד׳ אוֹרוֹת הַנֶּאֱצָלִים מִמֶּנָּה יָרְדָה בְּסוֹד מִעוּט הַלְּבָנָה וְנִתְלַבְּשָׁה בָּהֶם בְּסוֹד אָדָם הָרוֹכֵב עַל הַכִּסֵּא בְּסוֹד אִמָּא מְקַנְּנָא בְּכַרְסַיָּא). However, from Yetzirah to Asiyah, and from Beri’ah to Yetzirah, there descends only Malkhut to Malkhut alone, in the secret of “Adam upon the Throne,” and not all her ten Sefirot (אַךְ מִיְּצִירָה לַעֲשִׂיָּה וּמִבְּרִיאָה לִיצִירָה אֵינוֹ יוֹרֵד רַק מַלְכוּת לְמַלְכוּת לְבַד בְּסוֹד אָדָם עַל הַכִּסֵּא וְלֹא כָּל י״ס שֶׁבָּהּ).

Chapter 10

שער יד פרק י

[14:10] Know that every one of these Names mentioned in chapter seven includes all ten Sefirot within that Sefirah (דַּע כִּי כָּל שֵׁם מֵאֵלּוּ הַנִּזְכָּר בְּפֶרֶק ז׳ כּוֹלֵל כָּל י״ס שֶׁבְּאוֹתָהּ סְפִירָה). The parable for this is: the Keter of Abba is simple Havayah, and it is divided into the ten Sefirot of that Keter: the tip of the Yod is Keter, the Yod is Chokhmah, the Heh is Binah, the Vav is the six extremities, and the final Heh is Malkhut—behold, these are the ten Sefirot of the Keter of Abba, of the front (הַמָּשָׁל בָּזֶה כֶּתֶר דְּאַבָּא הוּא הֲוָיָ״ה פָּשׁוּט וְנֶחְלַק לְי״ס דְּכֶתֶר הַהוּא קוֹץ י׳ הוּא הַכֶּתֶר י׳ חָכְמָה ה׳ בִּינָה ו׳ ו״ק ה׳ מַלְכוּת הֲרֵי י״ס שֶׁבְּכֶתֶר דְּאַבָּא דְּפָנִים). And likewise in the backs, which are Yod, Yod, Heh, Yod, Heh, Vav, Yod, Heh, Vav, Heh: the Yod is Keter, Yod–Heh is Chokhmah and Binah, Yod, Heh, Vav is Chesed, Gevurah, Tiferet, and Yod, Heh, Vav, Heh is Netzach, Hod, Yesod–Malkhut (וְכֵן בָּאָחוֹרַיִם שֶׁהֵם י׳ י״ה יה״ו יהו״ה וְהוּא י׳ כֶּתֶר י״ה חָכְמָה וּבִינָה יה״ו חג״ת יהו״ה נהי״ם). And similarly in the Chokhmah of Abba there is Yod, Vav, Dalet, Heh, Yod, Vav, Yod, Vav, Heh–Yod, and they are divided thus: the tip of the Yod is Keter, Yod–Vav–Dalet is Chokhmah, Heh–Yod is Binah, Vav–Yod–Vav is the six extremities, and Heh–Yod is Malkhut, and these are the fronts (וְכֵן בְּחָכְמָה דְּאַבָּא יֵשׁ יו״ד ה״י וי״ו ה״י וְנֶחְלָקִים כָּךְ קוֹץ הַי׳ כֶּתֶר יו״ד חָכְמָה ה״י בִּינָה וי״ו ו״ק ה״י מַלְכוּת וְאֵלּוּ הֵם הַפָּנִים). And likewise the backs: Yod is Keter, Yod–Heh is Chokhmah and Binah, Yod–Heh–Vav is Chesed, Gevurah, Tiferet, and Yod–Heh–Vav–Heh is Netzach, Hod, Yesod–Malkhut (וְכֵן אָחוֹרַיִם יו״ד כֶּתֶר יו״ד ה״י חו״ב יו״ד ה״י וי״ו חג״ת יו״ד ה״י וי״ו ה״י נהי״ם). And according to this, infer for all of them (וְעַד״ז תַּקִּישׁ לְכֻלָּם).

Behold, we have explained that A״B of Yodin is in Chokhmah, and S״G is in Binah, and M״H is in Ze’ir Anpin, and B״N is in the Nukvah (הִנֵּה בֵּאַרְנוּ הֱיוֹת ע״ב דְּיוֹדִין בְּחָכְמָה וְס״ג בְּבִינָה וּמ״ה בְּז״א וּב״ן בְּנוּקְבָא). But know that the three upper ones that are in each of these have within them the secret of forty-two letters, of simple and filling and filling of filling (אַךְ דַּע כִּי הַג״ר שֶׁיֵּשׁ בְּכ״א מֵאֵלּוּ יֵשׁ בָּהֶן סוֹד מ״ב אֶתְוָן דְּפָשׁוּט וּמִלּוּי וּמִלּוּי דְּמִלּוּי), and these aspects are not the aspect of number and calculation and gematria (אֲשֶׁר אֵין בְּחִיּוֹת אֵלּוּ בְּחִינַת מִסְפָּר וְחֶשְׁבּוֹן וְגִימַטְרִיָּא), but only the counting of letters alone (רַק חֶשְׁבּוֹן אוֹתִיּוֹת לְבַד). And it is not called “calculation” except the sum of how much each and every letter עולה (וְאֵין נִקְרָא חֶשְׁבּוֹן אֶלָּא סְכוּם כַּמָּה עוֹלֶה כָּל אוֹת וְאוֹת), and understand this (וְהָבֵן זֶה).

And behold, the four simple letters are in the Keter of Abba (וְהִנֵּה ד׳ אוֹתִיּוֹת הַפְּשׁוּטִים הֵם בְּכֶתֶר דְּאַבָּא), and the ten letters of A״B of Yodin are in the Chokhmah within it (וְיו״ד אוֹתִיּוֹת דְּע״ב דְּיוֹדִי״ן בְּחָכְמָה שֶׁבּוֹ), for always the letters in their filling are in Chokhmah, and understand this (כִּי לְעוֹלָם הָאוֹתִיּוֹת בְּמִלּוּאָן הֵם בְּחָכְמָה וְהָבֵן זֶה). And the twenty-eight of the filling of the filling of A״B of Yodin are in the Binah within it, as is known (וְכ״ח מִלּוּי דְּמִלּוּי דְּע״ב דְּיוֹדִי״ן הֵם בְּבִינָה שֶׁבּוֹ כַּנּוֹדָע), for Binah is also called twenty-eight M״H (כִּי הַבִּינָה נִקְרֵאת גַּם כּ״ח מ״ה). And afterward, in the seven lower within it, it too is one Havayah alone in the filling of Yodin, including all the seven lower in ten letters (וְאַחַ״כ בְּז״ת שֶׁבּוֹ גַּם הוּא הֲוָיָ״ה א׳ לְבַד בְּמִלּוּי יוֹדִי״ן כּוֹלֵל כָּל ז״ת בְּי׳ אוֹתִיּוֹת).

And behold, we have written regarding the order of the levels of the Names that there is an aspect according to the order of number—how many letters there are—and this is not called “calculation” (וְהִנֵּה כָּתַבְנוּ בְּעִנְיַן סֵדֶר הַמַּעֲלוֹת הַשֵּׁמוֹת כִּי יֵשׁ בְּחִיָּה כְּפִי סֵדֶר מִסְפָּר כַּמָּה אוֹתִיּוֹת הֵם וְאֵין זֶה נִקְרָא חֶשְׁבּוֹן). Rather, “calculation” is the sum of each and every letter by gematria (אֲמְנָם הַחֶשְׁבּוֹן הוּא כַּמָּה סְכוּם כָּל אוֹת וְאוֹת בְּגִימַטְרִיָּא). And behold, that aspect which is called calculation is always in the aspect of Malkhut wherever it may be (וְהִנֵּה הַבְּחִי׳ הַהוּא הַנִּקְרָא חֶשְׁבּוֹן לְעוֹלָם הוּא בִּבְחִינַת הַמַּלְכוּת בְּכ״מ שֶׁתִּהְיֶה). By way of example: in the Malkhut of Abba mentioned above there will be the aspect of the calculation of Havayah of Yodin, in the aspect of its being the calculation of seventy-two (ע״ד מָשָׁל בְּמַלְכוּת דְּאַבָּא הַנַּ״ל יִהְיֶה בְּחִי׳ חֶשְׁבּוֹן הֲוָיָ״ה דְּיוֹדִי״ן בִּבְחִי׳ הֱיוֹתָהּ חֶשְׁבּוֹן ע״ב). And likewise in the Malkhut of Imma it is the calculation of Havayah of S״G (וְכֵן בְּמַלְכוּת דְּאִמָּא הוּא חֶשְׁבּוֹן הֲוָיָ״ה דְּס״ג). And in this manner with all Names in the world, behold, their calculation is in the Malkhut of that aspect (וְעַד״ז בְּכָל שֵׁמוֹת שֶׁבָּעוֹלָם הִנֵּה חֶשְׁבּוֹנָם הוּא בְּמַלְכוּת שֶׁבְּאוֹתָהּ בְּחִינָה). And remember this principle (וּזְכוֹר הַקְדָּמָה זוֹ).

And behold, the front and back—namely seventy-two and one hundred sixty-one which rise to Regel, and one hundred eighty-four and five hundred forty-four which rise to seven hundred twenty-eight—are the aspect of the Malkhut of Abba and Imma, for there is the aspect of calculation, as stated above (וְהִנֵּה הַפָּנִים וְאָחוֹר דְּהַיְינוּ ע״ב קס״א הָעוֹלִין רֶגֶ״ל וְדפ״ק וּתקמ״ד הָעוֹלִין תּשכ״ח הֵם בְּחִי׳ הַמַּלְכוּת דְּאו״א כִּי שָׁם הוּא בְּחִי׳ הַחֶשְׁבּוֹן כַּנַּ״ל). And behold, the calculation of the twenty-eight extra that exceed three times Regelp2-3 from the calculation of seven hundred twenty-eight mentioned above—behold, they are Yod, Heh, and three aspects from the Yod of the filling of Heh, and they are the first ones from Yod-Heh-Vav-Heh of the aspect of the front (וְהִנֵּה הַחֶשְׁבּוֹן כ״ח הַיְּתֵרִים הָעוֹדְפִים עַל ג״פ רֶגֶ״ל מֵחֶשְׁבּוֹן תּשכ״ח הַנַּ״ל הִנֵּה הֵם יו״ד ה׳ וְג׳ בְּחִינוֹת מִן י׳ דְּמִלּוּי ה״י וְהֵם רִאשׁוֹנִים מִן יו״ד ה״י וי״ו ה״י שֶׁל בְּחִי׳ הַפָּנִים). And these are more elevated than the other aspects beneath them, which are gematria three times Regel, as stated above (וְאֵלּוּ הֵם מְעוּלִּים יוֹתֵר מִשְּׁאָר הַבְּחִינוֹת שֶׁתַּחְתֵּיהֶם שֶׁהֵם גִּימַטְרִיָּא ג״פ רֶגֶ״ל כַּנַּ״ל). However, these twenty-eight enclothe within these four legs, which are the secret of the four legs of this Throne, which is in Abba and Imma, as stated above, alluded to in the portion Kedoshim in Ra‘aya Mehemna, daf eighty-two (אֲמְנָם אֵלּוּ הַכ״ח מִתְלַבְּשִׁים בְּד׳ רַגְלַיִם אֵלּוּ שֶׁהֵם סוֹד ד׳ רַגְלֵי הַכִּסֵּא הַזֶּה שֶׁהוּא בְּאו״א כַּנַּ״ל הַנִּרְמָז פּ׳ קְדוֹשִׁים בְּר״מ דַּף פ״ב). And these twenty-eight are the Throne itself (וְהַכ״ח אֵלּוּ הֵם הַכִּסֵּא עַצְמוֹ). And all of this is in the aspect of these Malkhuyot of Abba and Imma (וְכָל זֶה בִּבְחִי׳ הַמַּלְכֻיּוֹת הָאֵלּוּ דְּאו״א).

And behold, the one who rides upon this Throne and enclothes within it is the twenty-eight letters of the filling of the filling of Havayah of the filling of Yodin, for they are twenty-eight letters (וְהִנֵּה הָרוֹכֵב עַל הַכִּסֵּא הַזֶּה וּמִתְלַבֵּשׁ בּוֹ הוּא הַכ״ח אוֹתִיּוֹת דְּמִלּוּי הַמִּלּוּי דְּהֲוָיָ״ה שֶׁל מִלּוּי יוֹדִי״ן כִּי הֵם כ״ח אוֹתִיּוֹת). And they are not twenty-eight letters in the secret of calculation, for those of calculation are the latter ones in the aspect of Malkhut, as stated above (וְאֵינָם כ״ח אוֹתִיּוֹת בְּסוֹד הַחֶשְׁבּוֹן כִּי אוֹתָן דְּחֶשְׁבּוֹן הֵם אַחֲרוֹנִים בִּבְחִינַת הַמַּלְכוּת כַּנַּ״ל).