The Third Gate

The Gate of the Rectification, and It Is Divided into Five Chapters

שער השלישי שער התיקון ויתחלק לחמשה פרקים

Chapter 1

שער י פרק א מ״ת

[10:1] And behold, when it arose in the will of the Emanator to revive the dead and to rectify these kings that were shattered and fallen in the world of Beri’ah (וְהִנֵּה כַּאֲשֶׁר עָלָה בִּרְצוֹן הַמַּאֲצִיל לְהַחֲיוֹת אֶת הַמֵּתִים וּלְתַקֵּן אֶת הַמְּלָכִים הָאֵלֶּה הַנִּשְׁבָּרִים וְהַנְּפוּלִים בְּעוֹלַם הַבְּרִיאָה), He decreed and raised Mayin Nukvin from below to above (גָּזַר וְהֶעֱלָה מ״ן מִתַּתָּא לְעֵילָא), and through this there was a supernal coupling of Chokhmah and Binah of Adam Kadmon, the inner ones (וְע״י כָּךְ הָיָה זִוּוּג עֶלְיוֹן דְּחו״ב דְּא״ק פְּנִימִיִּים), and He brought forth the new name M״H and the kings were rectified (וְהוֹצִיא שֵׁם מ״ה הֶחָדָשׁ וְנִתְקַנּוּ הַמְּלָכִים). And it has already been explained above that the seven lights of the kings of B״N ascended and were included and were enclothed in the three lines of Chokhmah and Binah and Keter, which spread until the end of the place mentioned above, which are Chesed, Gevurah, and Tiferet (וּכְבָר נִתְבָּאֵר לְעֵיל כִּי ז׳ אוֹרוֹת שֶׁל מְלָכִים דְּב״ן נִתְעַלּוּ וְנִתְכַּלְּלוּ וְנִתְלַבְּשׁוּ בְּג׳ קַוֵּי חו״ב וְכֶתֶר שֶׁנִּתְפַּשְּׁטוּ עַד סוֹף הַמָּקוֹם הַנַּ״ל שֶׁהֵם חַג״ת).

And behold, now the spreading mentioned above was gathered upward (וְהִנֵּה עַתָּה חָזַר הַהִתְפַּשְּׁטוּת הַנַּ״ל לְהֵאָסֵף לְמַעְלָה), and it returned to be as at first, that there were only the Three Upper Sefirot in their place above (וְחָזַר לִהְיוֹת כְּבָרִאשׁוֹנָה שֶׁלֹּא הָיוּ רַק ג״ר בִּמְקוֹמָן לְמַעְלָה), and it raised with them upward to their place the seven lower lights (וְהֶעֱלָה עִמָּהֶם לְמַעְלָה בִּמְקוֹמָן אֶת הַז׳ אוֹרוֹת הַתַּחְתּוֹנִים). It is found that now all seven lower lights are above in the place of Binah, for she is the mother of the sons, and there is the place of conception and impregnation (וְנִמְצָא עַתָּה כָּל הַז׳ אוֹרוֹת הַתַּחְתּוֹנִים לְמַעְלָה בִּמְקוֹם הַבִּינָה כִּי הִיא אֵם הַבָּנִים וְשָׁם הוּא מְצִיאוּת מְקוֹם הֵרָיוֹן וְעִיבּוּר).

And when the seven lights ascended upward, the vessels that had descended into Beri’ah also ascended upward into Atzilut (וְכַאֲשֶׁר עָלוּ הַז׳ אוֹרוֹת לְמַעְלָה עָלוּ גַּם הַכֵּלִים שֶׁיָּרְדוּ בִּבְרִיאָה לְמַעְלָה בַּאֲצִילוּת), but they did not join together (אֲבָל לֹא נִתְחַבְּרוּ יַחַד), And just as the seven lights were in the aspect of impregnation, and three included within three, and the point of Malkhut was seventh to them, in the secret of stepping outward, as will be explained below, by means of Hashem’s help (וּכְמוֹ שֶׁהַז׳ אוֹרוֹת הָיוּ בִּבְחִינַת עִיבּוּר וְג׳ כְּלִילִין בְּג׳ וּנְקֻדַּת מַלְכוּת הָיְתָה שְׁבִיעִית אֲלֵיהֶם בְּסוֹד פְּסִיעָה לְבַר כְּמוֹ שֶׁיְּבֹאָר לְמַטָּה בְּעֶזְרַת ה׳), so too the vessels were in this manner, three included within three, and the Malkhut with them (גַּם הַכֵּלִים הָיָה בְּאוֹפֶן זֶה ג׳ כְּלִילִין בְּג׳ וְהַמַלְכוּת עִמָּהֶן), and it was in this manner (וְהָיָה בְּאוֹפֶן זֶה): for the vessels of Netzach and Chesed ascended through the right line in Atzilut, and both stood and were situated in the place of the Sefirah Netzach of Atzilut (כִּי הַכֵּלִים שֶׁל נֵצַח וְחֶסֶד עָלוּ דֶּרֶךְ קַו יָמִין בַּאֲצִילוּת וּשְׁנֵיהֶן עָמְדוּ וְיָשְׁבוּ בִּמְקוֹם סְפִירַת נֵצַח דַּאֲצִילוּת), and the vessels of Hod and Gevurah ascended in Atzilut through the left line and stood in the Sefirah Hod of Atzilut (וְכֵלִים שֶׁל הוֹד וּגְבוּרָה עָלוּ בַּאֲצִילוּת דֶּרֶךְ קַו שְׂמֹאל וְעָמְדוּ בִּסְפִירַת הוֹד דַּאֲצִילוּת), and the vessels of Da‘at and Tiferet ascended from the world of Beri’ah to Atzilut through the middle line and stood in the place of the Yesod of Atzilut (וְהַכֵּלִים שֶׁל הַדַּעַת וְת״ת עָלוּ מִן הַבְּרִיאָה אֶל אֲצִילוּת דֶּרֶךְ קַו הָאֶמְצָעִי וְעָמְדוּ בִּמְקוֹם הַיְסוֹד דַּאֲצִילוּת), and the vessels of Yesod and Malkhut ascended from Beri’ah to Atzilut and stood in the place of the Malkhut of Atzilut (וְהַכֵּלִים שֶׁל הַיְסוֹד וְהַמַלְכוּת עָלוּ מִבְּרִיאָה לַאֲצִילוּת וְעָמְדוּ בִּמְקוֹם מַלְכוּת דַּאֲצִילוּת).

And it is found that the vessels too were included three within three, and the Malkhut with them (וְנִמְצָא שֶׁגַּם הַכֵּלִים הָיוּ כְּלוּלִים ג׳ בְּג׳ וְהַמַלְכוּת עִמָּהֶם), and there was no distance between the lights and the vessels greater than three empty Sefirot, which are Chesed, Gevurah, and Tiferet, for all the lights stand in Binah, as mentioned (וְלֹא הָיָה מֶרְחָק בֵּין הָאוֹרוֹת וְהַכֵּלִים יוֹתֵר מִג׳ סְפִירוֹת רֵיקָנִית שֶׁהֵם חַג״ת כִּי הָאוֹרוֹת כֻּלָּם בְּבִינָה הֵן עוֹמְדִים כַּנִּזְכָּר).

However, these seven vessels did not all ascend together at one time, but according to the measure of forty days of the formation of the fetus, in this manner (וְאֲמְנָם הַכֵּלִים הַז׳ אֵלּוּ לֹא עָלוּ יַחַד כֻּלָּם בְּפַעַם א׳ רַק כְּשִׁעוּר מ׳ יָמִים שֶׁל יְצִירַת הַוָּלָד בְּאוֹפֶן זֶה): for in each ten days two Sefirot ascended (כִּי בְּכָל י׳ יוֹם הָיוּ עוֹלִין ב׳ סְפִירוֹת), for in the first ten days Chesed and Netzach ascended (כִּי בְּי׳ יָמִים הָרִאשׁוֹנִים עָלוּ חֶסֶד וְנֵצַח), and in the second ten Da‘at and Tiferet ascended (וּבְי׳ שְׁנִיִּים עָלוּ הַדַּעַת וְת״ת), and in the third ten Gevurah and Hod ascended (בְּי׳ הַשְּׁלִישִׁים עָלוּ גְבוּרָה וְהוֹד), and in the fourth ten Yesod and Malkhut ascended (בְּי׳ הָרְבִיעִים עָלוּ יְסוֹד וּמַלְכוּת). However, the aspect of the Mayin Nukvin that we mentioned above, which ascended for the need of the supernal coupling, is itself the matter of the ascent of the seven lights upward to Binah, and remember this introduction—what is the matter of the raising of Mayin Nukvin (אֲמְנָם בְּחִינַת הַמ״נ שֶׁאָמַרְנוּ לְעֵיל שֶׁעָלוּ לְצֹרֶךְ הַזִּוּוּג הָעֶלְיוֹן הוּא עַצְמוֹ עִנְיַן עֲלִיַּת ז׳ אוֹרוֹת לְמַעְלָה בְּבִינָה וּזְכוֹר הַקְדָּמָה זוֹ מַה הוּא עִנְיַן הַעֲלָאַת מ״נ).

And behold, in this coupling it is necessary that all the Ten Sefirot be rectified from Keter until Malkhut, for even the Three Upper Sefirot are not rectified (וְהִנֵּה בְּזִוּוּג זֶה צָרִיךְ שֶׁיִּתְקַנּוּ כָּל הַי״ס מִכֶּתֶר עַד מַלְכוּת כִּי אֲפִלּוּ ג״ר אֵינָן מְתוּקָּנִים), and therefore the aspect of the raising of these Mayin Nukvin was above, in A״B and S״G of Adam Kadmon, as will be explained, by means of Hashem’s help (וְלָכֵן בְּחִינַת הַעֲלָאַת מ״נ אֵלּוּ הָיְתָה לְמַעְלָה בְּע״ב ס״ג דְּא״ק כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳), and by means of this coupling and impregnation the entire world of Atzilut was rectified, from Atik Yomin until Malkhut, and at first Atik Yomin was rectified (וְע״י זִוּוּג וְעִיבּוּר זֶה נִתְקַן כָּל עוֹלַם הָאֲצִילוּת כֻּלּוֹ מֵעַתִּיק יוֹמִין עַד מַלְכוּת וּבַתְּחִלָּה נִתְקַן ע"י). And afterward there was the coupling in Atik Yomin (וְאַחַ״כ הָיָה הַזִּוּוּג בְּעַתִּיק יוֹמִין), and there was rectification for Arich Anpin (וְהָיָה תִּקּוּן לְא״א). And afterward there was the coupling in Arich Anpin (וְאַחַ״כ הָיָה הַזִּוּוּג בְּא״א), and there was rectification for Abba and Imma (וְהָיָה תִּקּוּן לְאו״א). And afterward there was a coupling for Abba and Imma (וְאַחַ״כ זִוּוּג לְאו״א), and there was rectification for Ze’ir Anpin and Nukvah (וְהָיָה הַתִּקּוּן לְזו״נ).

And afterward there was a coupling for Ze’ir Anpin and Nukvah of Atzilut (וְאַחַ״כ זִוּוּג לְזו״נ דַּאֲצִילוּת), and there was rectification for all the other worlds (וְהָיָה תִּקּוּן לְכָל הָעוֹלָמוֹת הָאֲחֵרִים). And therefore this aspect of impregnation was required to linger and be delayed for the measure of twelve months (וְלָכֵן הֻצְרַךְ בְּחִינַת עִיבּוּר זֶה לְהִשְׁתַּהוֹת וּלְהִתְאַחֵר שִׁעוּר י״ב חֹדֶשׁ), as mentioned in the Tikkunim in the discourse called Kav haMiddah (כַּנִּזְכָּר בַּתִּקּוּנִים בַּמַּאֲמָר הַנִּקְרָא קַו הַמִּדָּה), and the reason is in order that all of Atzilut be rectified, which are twelve aspects (וְהַטַּעַם הוּא כְּדֵי לְהִתְתַּקֵּן כָּל אֲצִילוּת שֶׁהֵם י״ב בְּחִינוֹת). And I forgot what was said from the mouth of my teacher of blessed memory (וְשָׁכַחְתִּי מַה שֶּׁנֶּאֱמַר מִפִּי מוֹרִי זל״ה), whether the twelve months of impregnation were in the first supernal coupling (אִם הַי״ב חֹדֶשׁ הָעִיבּוּר הָיָה בַּזִּוּוּג הָרִאשׁוֹן הָעֶלְיוֹן), some say the first of the supernal (נ״א הָרִאשׁוֹן שֶׁל הָעֶלְיוֹן), which was for the sake of Atik alone (שֶׁהוּא לְצֹרֶךְ עַתִּיק לְבַד), as mentioned above (כַּנַּ״ל), or if we say that Atik was completed in one month and the Nukvah in a second and Arich Anpin in a third and so on (אוֹ אִם נֹאמַר כִּי עַתִּיק נִגְמַר בְּחֹדֶשׁ א׳ וְנוּקְבָא בְּחֹדֶשׁ ב׳ וְא״א בְּחֹדֶשׁ ג׳ כו׳).

However the first explanation appears primary (אֲמְנָם פֵּרוּשׁ הָרִאשׁוֹן נִרְאֶה עִקָּר), that the twelve months were for the sake of Atik alone (שֶׁהַי״ב חֹדֶשׁ הֵם לְצֹרֶךְ עַתִּיק לְבַד), for behold it has been explained by us that in the coupling of Abba and Imma for the rectification of Ze’ir Anpin and Nukvah there were three impregnations, one of twelve months and one of nine months and one of seven months (כִּי הֲרֵי נִתְבָּאֵר אֶצְלֵנוּ כִּי בְּזִּוּוּג או״א לְצֹרֶךְ תִּקּוּן זו״נ הָיוּ ג׳ עִיבּוּרִים א׳ דְּי״ב חֳדָשִׁים וְא׳ דְּט׳ חֳדָשִׁים וְא׳ דְּז׳ חֳדָשִׁים).

Chapter 2

שער י פרק ב מ״ת

[10:2] And behold, by means of the ascent of the Mayin Nukvin mentioned above, which are—some say, which are called—the lights mentioned above (וְהִנֵּה ע״י עֲלִיַּת מ״נ הַנַּ״ל שֶׁהֵם נ״א שֶׁשָּׁם הָאוֹרוֹת הַנַּ״ל), the aspect of the Name Havayah of A״B with Yodin was coupled (נִזְדַּוְּגוּ בְּחִי׳ הֲוָיָ״ה דְּע״ב דְּיוּדִי״ן), which are the generality of the aspect of the intellects of Adam Kadmon (אֲשֶׁר הֵם כְּלָלוּת בְּחִי׳ הַמּוֹחִין דְּא״ק), with the aspect of the Ta‘amim [Cantillation Marks] of S״G, which are the ears, nose, and mouth, as mentioned above (עִם בְּחִינַת הַטְּעָמִים דְּס״ג שֶׁהֵם אֲח״פ כַּנַּ״ל), for these Ta‘amim [Cantillation Marks] of S״G had no shattering whatsoever within them (כִּי אֵלּוּ הַטְּעָמִים דְּס״ג לֹא הָיָה בָּהֶם שׁוּם שְׁבִירָה), and therefore they coupled together with the aspect of A״B of Adam Kadmon (וְלָכֵן הֵם נִזְדַּוְּגוּ יַחַד עִם בְּחִי׳ הָע״ב דְּא״ק), and the intention is not regarding the lights that emerge from the breath of the ears, nose, and mouth (וְאֵין הַכַּוָּנָה עַל הָאוֹרוֹת הַיּוֹצְאִין מִן הֶבֶל אֲח״פ), but rather regarding their very essence and their innerness itself (רַק עַל בְּחִי׳ עַצְמָן וּפְנִימִיּוּתָן מַמָּשׁ). And when they coupled together (וְכַאֲשֶׁר נִזְדַּוְּגוּ יַחַד), there was born from them a new light by means of this coupling (נוֹלַד מֵהֶם אוֹר חָדָשׁ ע״י הַזִּוּוּג הַזֶּה), and this new light is the aspect of the Name M״H of alefin (וְאוֹר חָדָשׁ זֶה הוּא בְּחִי׳ מ״ה דְּאַלְפִּין), and it too is divided into four aspects—Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters]—which encompass all of Atzilut (וְגַם הוּא נֶחְלָק לְד׳ בְּחִינוֹת טנ״ת״א הַכּוֹלְלִים כָּל הָאֲצִילוּת).

And it is thus: the Ta‘amim [Cantillation Marks] of M״H are the aspect of Atik (וְהוּא כָּזֶה כִּי הַטְּעָמִים דְּמ״ה הוּא בְּחִי׳ עַתִּיק), and the Nekudot [Vowel Points] of M״H are Arich Anpin (וְהַנְּקֻדוֹת דְּמ״ה הוּא א״א), and the Tagin [Crowns] of M״H are the aspect of Abba and Imma (וְהַתְּגִין דְּמ״ה הֵם בְּחִי׳ או״א), and the Otiot [Letters] of M״H are Ze’ir Anpin and Nukvah (וְהָאוֹתִיּוֹת דְּמ״ה הֵם זו״נ), as all of this is explained well later (וְכַמָּה שֶׁכָּתוּב הֵיטֵב כָּל זֶה לְקַמָּן). And this is the existence of this Name M״H of Alefin, which emerges from the forehead of Adam Kadmon (וְזֶה מְצִיאוּת שֵׁם מ״ה דְּאַלְפִּין הַזֶּה יוֹצֵא מִן הַמֵּצַח דְּא״ק), and we have already explained this above (וּכְבָר בֵּאַרְנוּ לְעֵיל). And it has already been explained above that matters proceed by gradation (וְכְבָר בֵּאַרְנוּ לְעֵיל כִּי הַדְּבָרִים הוֹלְכִים בְּמַדְרֵגָה), for the breath of the ear is not perceptible and is less than the breath that emerges from the nose (כִּי הֶבֶל הָאֹזֶן אֵינוֹ נִרְגָּשׁ וּמוּעָט מִן הֶבֶל הַיּוֹצֵא מִן הַחֹטֶם), and the breath of the nose is less than the breath of the mouth (וְהֶבֶל הַחֹטֶם מוּעָט מֵהֶבֶל הַפֶּה), however in this the three are equal, that they raise breath (אֲמְנָם בָּזֶה נִשְׁווּ שְׁלָשְׁתָּן שֶׁמַּעֲלִין הֶבֶל), but the eye has no breath at all, only looking (אֲבָל הָעַיִן אֵין לוֹ הֶבֶל אֶלָּא הִסְתַּכְּלוּת לְבַד). And the reason for this difference is that the three are the aspect of Ta‘amim [Cantillation Marks] (וְטַעַם הַשִּׁנּוּי זֶה לְפִי שֶׁהַג׳ הֵם בְּחִינַת טְּעָמִים), but the eye is the aspect of the Nekudot [Vowel Points] of S״G, which is below the levels of the Ta‘amim [Cantillation Marks] (אֲבָל הָעַיִן הוּא בְּחִינַת נְקֻדוֹת ס״ג שֶׁהוּא לְמַטָּה מִמַּדְרֵגוֹת הַטְּעָמִים).

And behold, the light of this new Name M״H that emerges from the forehead of Adam Kadmon is the last of them all (וְהִנֵּה אוֹר שֵׁם מ״ה הֶחָדָשׁ הַזֶּה הַיּוֹצֵא מִן הַמֵּצַח דְּא״ק הוּא אַחֲרוֹן מִכֻּלָּם), therefore there is within it neither the aspect of breath like the three nor the aspect of looking like the point of the eye (לָכֵן אֵין בּוֹ לֹא בְּחִינַת הֶבֶל כְּמוֹ הַג׳ וְלֹא בְּחִינַת הִסְתַּכְּלוּת כְּמוֹ נְקֻדַּת הָעַיִן), and there is within it only the aspect of illumination alone (וְאֵין בּוֹ רַק בְּחִינַת הֶאָרָה לְבַד), and this is that which is always mentioned in the Zohar, in the Idra Zuta, “In My forehead it is revealed,” and so forth (וְזוֹ שֶׁנִּזְכָּר תָּמִיד בַּזֹּהַר בְּאַדְרָ״ז בְּמִצְחִי אִתְגַּלֵּי כו׳).

For it has only the revelation of illumination alone (כִּי אֵין בָּהּ רַק גִּלּוּי הֶאָרָה לְחוּד), also this is what is said in the Zohar in many places (גַּם זֶה מַה שֶּׁאָמַר בַּזֹּהַר בִּמְקוֹמוֹת רַבִּים), “when it rose in His will to create the world of Atzilut” (כַּד סָלִיק בִּרְעוּתֵיהּ לְמִבְרֵי עָלְמָא דַּאֲצִילוּת), the explanation being that the forehead of will of Adam Kadmon rose in His will to create the world of Atzilut by means of the new light of M״H that emerges from it (פֵּרוּשׁ כִּי מִצַח הָרָצוֹן דְּא״ק סָלִיק בִּרְעוּתֵיהּ לְמִבְרֵי עוֹלַם הָאֲצִילוּת ע״י אוֹר מ״ה חָדָשׁ הַיּוֹצֵא מִמֶּנּוּ), by means of which all of Atzilut is rectified, as will be explained with Hashem’s help (אֲשֶׁר ע״י נִתְקַן כָּל הָאֲצִילוּת כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳), and it follows that the meaning of “re‘uta” is the secret of the forehead of will mentioned (וְנִמְצָא כִּי פֵּרוּשׁ רְעוּתָא הוּא סוֹד מִצַח הָרָצוֹן הַנִּזְכָּר), for the translation of “Ratzon (Will)” is “Re‘uta” (כִּי תַּרְגּוּם רָצוֹן רְעוּתָא).

And behold, since the aspect of A״B is at the head of Adam Kadmon, which is the aspect of the intellects (וְהִנֵּה לְפִי שֶׁבְּחִינַת ע״ב הוּא בְּרֹאשׁ א״ק שֶׁהֵם בְּחִינַת הַמּוֹחִין), and their known place is inwardly opposite the place of the forehead (וּמְקוֹמָם הַנִּזְכָּר הוּא מִבִּפְנִים נֶגֶד מְקוֹם הַמֵּצַח), and there the intellects, which are the aspect of A״B, coupled with the aspect of S״G, which are the ears, nose, and mouth—the Ta‘amim [Cantillation Marks] of S״G—which are below the intellects at the end of the head (וְשָׁם נִזְדַּוְּגוּ הַמּוֹחִין שֶׁהֵם בְּחִינַת ע״ב עִם בְּחִינַת ס״ג שֶׁהֵם אֲח״פ הַטְּעָמִים דְּס״ג שֶׁהֵם לְמַטָּה מִן הַמּוֹחִין בְּסוֹף הָרֹאשׁ), therefore from the abundance of light that exists there in this forehead by means of that coupling, a new light emerged from it and downward, which is the new name M״H (וְלָכֵן מֵרֹב הָאוֹר שֶׁיֵּשׁ שָׁם בַּמֵּצַח הַזֶּה ע״י הַזִּוּוּג הַנַּ״ל יָצָא אוֹר חָדָשׁ מִמֶּנּוּ וּלְמַטָּה שֶׁהוּא שֵׁם מ״ה הֶחָדָשׁ).

And behold, when this new light, the name M״H of Alefin, emerged, it refined from the Nekudot [Vowel Points] of S״G—within which there had been shattering—whatever it was able to refine from them, and they were joined and associated with it (וְהִנֵּה כַּאֲשֶׁר יָצָא זֶה הָאוֹר הֶחָדָשׁ שֵׁם מ״ה דְּאַלְפִּין בֵּרֵר מֵהַנְּקֻדוֹת דְּס״ג שֶׁבָּהֶם הָיְתָה הַשְּׁבִירָה מַה שֶּׁיָּכוֹל לְבָרֵר מֵהֶם וְנִשְׁתַּתְּפוּ וְנִתְחַבְּרוּ עִמּוֹ), and then M״H became the aspect of male and S״G became the aspect of female (וְאָז נַעֲשָׂה הַמ״ה בְּחִינַת דְּכוּרָא וְס״ג נַעֲשָׂה בְּחִינַת נוּקְבָא), except that since this S״G became female to M״H, it therefore acquired another name, which is the name B״N of Hehin—Yod Heh Vav Heh (אֶלָּא שֶׁלִּהְיוֹת שֶׁהַס״ג זֶה נַעֲשָׂה נוּקְבָא אֶל הַמ״ה לָכֵן קָנָה לוֹ עַתָּה שֵׁם אַחֵר וְהוּא שֵׁם ב״ן דְּהֵהִי״ן כָּזֶה יו״ד ה״ה ו״ו ה״ה), and it is no longer called by the name S״G but by the name B״N (וְאֵינוֹ נִקְרָא עַתָּה בְּשֵׁם ס״ג אֶלָּא בְּשֵׁם ב״ן). And the matter is that the name S״G is the generality of Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (וְהָעִנְיָן הוּא כִּי שֵׁם ס״ג הוּא כְּלָלוּת טנ״ת״א), however these that are only the Nekudah of S״G are not called S״G like the generality (אֲמְנָם אֵלּוּ שֶׁהֵם נְקֻדָּה דְּס״ג לְבַד אֵינוֹ נִקְרָא ס״ג כְּמוֹ הַכְּלָל), for they are only one particular within the name S״G (כִּי אֵינָם אֶלָּא פְּרָט א׳ שֶׁבְּשֵׁם ס״ג), and therefore when this particular—the Nekudah—was joined with the name M״H and became to it the aspect of female, it is therefore now called by the name B״N, as mentioned above (וְלָכֵן כַּאֲשֶׁר זֶה הַפְּרָט שֶׁהוּא הַנְּקֻדָּה נִתְחַבֵּר עִם שֵׁם מ״ה וְנַעֲשָׂה אֵלָיו בְּחִינַת נוּקְבָא לָכֵן נִקְרָא עַתָּה בְּשֵׁם ב״ן כַּנַּ״ל).

However, nevertheless, it is necessary that even though they are only the aspect of the Nekudot [Vowel Points], it is necessary that there exist within them an aspect that joins with the Ta‘amim [Cantillation Marks] of M״H (וְאֲמְנָם אַעַפ״כ בְּהֶכְרֵחַ הוּא שֶׁאֲפִלּוּ שֶׁהֵם בְּחִינַת הַנְּקֻדוֹת לְבַד בְּהֶכְרֵחַ הוּא שֶׁיֵּשׁ בָּהֶם בְּחִינַת הַמִּתְחַבֶּרֶת עִם הַטְּעָמִים דְּמ״ה), and an aspect that joins with the Nekudah of M״H (וּבְּחִינַת הַמִּתְחַבֶּרֶת עִם הַנְּקֻדָּה דְּמ״ה), and likewise in the other divisions, even though all of them together are only the aspect of the Nekudot [Vowel Points] of S״G (וְכֵן בִּשְׁאָר חֲלוּקוֹת עִם הֱיוֹת כֻּלָּם יַחַד בְּחִינַת נְקֻדוֹת לְבַד דְּס״ג). And by means of the joining of the name M״H with it, these Nekudot [Vowel Points] were now rectified and became Nukvin to them (וְע״י חִבּוּר שֵׁם מ״ה עִמּוֹ נִתְקַנּוּ עַתָּה אֵלּוּ הַנְּקֻדוֹת וְנַעֲשׂוּ נוּקְבִין אֵלֵיהֶם), and therefore they are called by the name “kings,” from the term Malkhut, to indicate that they became Nukvah to the name M״H of Alefin (וְלָכֵן נִקְרְאוּ בְּשֵׁם מְלָכִים מִלְּשׁוֹן מַלְכוּת לְהוֹרוֹת כִּי נַעֲשׂוּ נוּקְבָא לְשֵׁם מ״ה דְּאַלְפִּין), some say that since they are the aspect of Nekudot [Vowel Points] they became Nukvah to the name M״H (נ״א כִּי הֵם בְּחִינַת נְקֻדוֹת נַעֲשׂוּ נוּקְבָא בְּשֵׁם מ״ה).

It follows that when the lights of the Nekudot [Vowel Points] of S״G ascended upward, they raised Mayin Nukvin (נִמְצָא כִּי כַּאֲשֶׁר עָלוּ אוֹרוֹת הַנְּקֻדוֹת דְּס״ג לְמַעְלָה הֶעֱלוּ מ״נ), and then the new light of M״H emerged (וְאָז יָצָא אוֹר מ״ה הֶחָדָשׁ), and it joined with these seven lights (וְנִתְחַבֵּר עִם הַז׳ אוֹרוֹת הָאֵלּוּ), and refined from them whatever it was able to refine (וּבֵרֵר מֵהֶם מַה שֶּׁיָּכוֹל לְבָרֵר), and through them a rectification was made for all of Atzilut (וּבָהֶם נַעֲשָׂה תִּקּוּן אֶל כָּל הָאֲצִילוּת). And therefore, in order to perform this rectification, impregnation was required, as mentioned above (וְלָכֵן לַעֲשׂוֹת תִּקּוּן זֶה הֻצְרַךְ עִיבּוּר כַּנַּ״ל).

And we have already explained that from the Ta‘amim [Cantillation Marks] of M״H was made Atik Yomin, the aspect of the male (וּכְבָר בֵּאַרְנוּ כִּי מִן הַטְּעָמִים דְּמ״ה נַעֲשָׂה עַתִּיק יוֹמִין בְּחִינַת הַדְּכוּרָא). However, from the aspect of the Ta‘amim [Cantillation Marks] of B״N, which was made from this S״G as we said, that even though in general they are Nekudot [Vowel Points], nevertheless they themselves are divided into four aspects of Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] of this B״N (וְאֲמְנָם מִבְּחִינַת הַטְּעָמִים דְּב״ן שֶׁנַּעֲשָׂה מִשֵּׁם ס״ג זֶה כַּאֲשֶׁר אָמַרְנוּ שֶׁאַעַפ״י שֶׁבִּכְלָלוּת הֵם נְקֻדוֹת עכ״ז נֶחְלָקִים גַּם הֵם בְּעַצְמָם לְד׳ בְּחִינוֹת טנ״ת״א שֶׁל ב״ן הַזֶּה), and these Ta‘amim [Cantillation Marks] that exist in the name B״N became the Nukvah of Atik Yomin (וְטְעָמִים אֵלּוּ שֶׁיֵּשׁ בְּשֵׁם ב״ן נַעֲשָׂה נוּקְבָא דְּעַתִּיק יוֹמִין). And from the Nekudah of M״H was made the male side of Arich Anpin (וּמִנְּקֻדָּה דְּמ״ה נַעֲשָׂה צַד הַדְּכוּרָא דְּא״א), and from the Nekudah of B״N was made the female side of Arich Anpin (וּמִנְּקֻדָּה שֶׁל ב״ן נַעֲשָׂה צַד נוּקְבָא שֶׁל א״א), and in this manner in the other divisions of Atzilut, as will be explained, by means of Hashem’s help, in its place, each and every detail (וְכְעַד״ז בִּשְׁאָר חֲלוּקֵי הָאֲצִילוּת כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳ בִּמְקוֹמוֹ כָּל פְּרָט וּפְרָט).

Chapter 3

שער י פרק ג מ״ת

[10:3] And behold, the existence of the place of expansion of all these Partzufim, the males and the females, which are formed from the joining of M״H and B״N as mentioned above (וְהִנֵּה מְצִיאוּת מְקוֹם הִתְפַּשְּׁטוּת כָּל אֵלּוּ פַּרְצוּפֵי הַזְּכָרִים וְהַנְּקֵבוֹת הַנַּעֲשִׂין מֵהִתְחַבְּרוּת מ״ה וּב״ן כַּנַּ״ל), behold their place is in the place where the points were at first that emerged through the apertures of the eyes (הִנֵּה מְקוֹמָם בַּמָּקוֹם שֶׁהָיוּ תְּחִלָּה הַנְּקֻדּוֹת שֶׁיָּצְאוּ דֶּרֶךְ נִקְבֵי הָעֵינַיִם), and this is from the navel of Adam Kadmon until the end of his feet (וְהוּא מִטַּבּוּרָא דְּא״ק עַד סוֹף רַגְלָיו). And the light of the forehead, which is called the name M״H, even though it emerged from above the forehead (וְאוֹר הַמֵּצַח הַנִּקְרָא שֵׁם מ״ה אַעַפ״י שֶׁיָּצָא מִלְּמַעְלָה מִן הַמֵּצַח), behold it spreads from there downward (הִנֵּה מִתְפַּשֵּׁט מִשָּׁם וּלְמַטָּה), and its existence begins from the navel until the end of the termination of his feet, as mentioned above (וּמַתְחִיל מְצִיאוּתוֹ מִן הַטַּבּוּר עַד סוֹף סִיּוּם רַגְלָיו כַּנַּ״ל).

However, what has changed now from the first time, at the time of the emergence of the points of the eyes, is this (אֲבָל מַה שֶּׁנִּשְׁתַּנָּה עַתָּה מִבָּרִאשׁוֹנָה בְּעֵת יְצִיאַת נְקֻדּוֹת הָעֵינַיִם הוּא זֶה): for then the point of Keter was in its place alone, by itself (כִּי אָז הָיְתָה נְקֻדַּת הַכֶּתֶר בִּמְקוֹמָהּ לְבַד בִּפְנֵי עַצְמָהּ), and after it the point of Chokhmah alone, by itself (וְאַחֲרֶיהָ נְקֻדַּת הַחָכְמָה לְבַד בִּפְנֵי עַצְמָהּ), and in this manner were all the Ten Sefirot (וְכְעַד״ז הָיוּ כָּל הַי״ס). But now a great rectification was added (אֲבָל עַתָּה נוֹסַף תִּקּוּן גָּדוֹל), namely that the point of Keter was drawn and spread from its place downward, close to the termination of the feet of Adam Kadmon, as will be explained with Hashem’s help (וְהוּא כִּי נְקֻדַּת הַכֶּתֶר נִמְשְׁכָה וְנִתְפַּשְּׁטָה מִמְּקוֹמָהּ עַד לְמַטָּה קָרוֹב אֶל סִיּוּם רַגְלֵי א״ק כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳).

And this expansion is the entire measure that is called by the name “the world of Atzilut” (וְזֶה הַהִתְפַּשְּׁטוּת הוּא כָּל שִׁעוּר הַנִּקְרָא בְּשֵׁם עוֹלַם אֲצִילוּת), and this point is called the Nukvah (some say: the point) of Atik Yomin (וְנְקֻדָּה זוֹ הִיא נִקְרֵאת נוּקְבָא (נ״א נְקֻדַּת) דְע״י). And in this same manner, Atik Yomin of the male, which is made from the Ta‘amim [Cantillation Marks] of M״H as mentioned above, also spreads to this measure (וְכְעַד״ז עַתִּיק יוֹמִין דְּדוּכְרָא הַנַּעֲשֶׂה מִטְּעָמִים דְּמ״ה כַּנַּ״ל גַּם הוּא מִתְפַּשֵּׁט לַשִּׁעוּר הַנַּ״ל). And so did all the rest—Arich Anpin and Nukvah, and Abba and Imma, and Ze’ir Anpin and Nukvah (וְכֵן עָשׂוּ כָּל הַשְּׁאָר א״א וְנוּקְבָא וְאו״א וְזו״ן), and they enclothed one another until the aspect of Ze’ir Anpin and Nukvah (וְהִלְבִּישׁוּ זֶה אֶת זֶה עַד בְּחִינַת זו״ן), in such a manner that all the feet of the Partzufim of Atzilut—whether of Atik, or of Arich Anpin, or of Abba and Imma, or of Ze’ir Anpin and Nukvah—are all equal in their termination (בְּאֹפֶן שֶׁכָּל רַגְלֵי הַפַּרְצוּפִים דַּאֲצִילוּת בֵּין דְּעַתִּיק בֵּין דְּא״א בֵּין דְּאו״א בֵּין דְּזו״ן כֻּלָּם שָׁוִים בְּסִיּוּמָם), and they terminate together slightly above the termination of the feet of Adam Kadmon (וְהֵם מִסְתַּיְּמִים יַחַד מְעַט לְמַעְלָה מִסִּיּוּם רַגְלֵי א״ק), and there is the termination of all of Atzilut (וְשָׁם הוּא סִיּוּם הָאֲצִילוּת כֻּלּוֹ), and through this one becomes a soul to the other and this enclothes that (וְעִי״כ נַעֲשָׂה נְשָׁמָה זֶה לָזֶה וְזֶה מַלְבִּישׁ לָזֶה). And also because through this the created beings will be able to receive the supernal lights (וְגַם כִּי ע״י זֶה יוּכְלוּ הַנִּבְרָאִים לְקַבֵּל אוֹרוֹת הָעֶלְיוֹנִים), for they are now concealed and enclothed one within another (שֶׁהֵם עַתָּה מְכֻסִּים וּמִתְלַבְּשִׁים זֶה תּוֹךְ זֶה), and also because their vessels grew (וְגַם כִּי הַכֵּלִים שֶׁלָּהֶם הִגְדִּילוּ), by means of their spreading downward (ע״י שֶׁנִּתְפַּשְּׁטוּ עַד לְמַטָּה), and through this they have the capacity to receive their lights, since they are large vessels (וּבָזֶה יֵשׁ בָּהֶם כֹּחַ לְקַבֵּל הָאוֹרוֹת שֶׁלָּהֶם בִּהְיוֹתָן כֵּלִים גְּדוֹלִים).

And behold, this light of the new M״H that emerges from the forehead, as mentioned above (וְהִנֵּה הָאוֹר הַזֶּה דְּמ״ה הֶחָדָשׁ הַיּוֹצֵא מִן הַמֵּצַח כַּנַּ״ל), is the secret of the eighth king mentioned in Parashat Vayishlach, called Hadar (הוּא סוֹד הַמֶּלֶךְ הַח׳ הַנִּזְכָּר בְּפָרָשַׁת וַיִּשְׁלַח הַנִּקְרָא הֲדָר), regarding whom death is not mentioned in the Torah (אֲשֶׁר לֹא נִזְכַּר בּוֹ מִיתָה בַּתּוֹרָה), for he did not die like the others (כִּי לֹא מֵת כְּמוֹ הָאֲחֵרִים), on the contrary, he rectifies and sustains the seven primordial kings who died before him, as mentioned above (אֶדְרַבָּא הוּא מְתַקֵּן וּמְקַיֵּם הַז׳ מַלְכִּין קַדְמָאִין שֶׁמֵּתוּ הַקּוֹדְמִין אֵלָיו כַּנַּ״ל).

For I have already informed you that all these kings are the kings mentioned in Parashat Vayishlach (כִּי כְּבָר הוֹדַעְתִּיךָ כִּי אֵלּוּ הַמְּלָכִים כֻּלָּם הֵם הַמְּלָכִים הַנִּזְכָּרִים בְּפָרָשַׁת וַיִּשְׁלַח), “and these are the kings who reigned in the land of Edom” (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם). And since when he emerged he immediately began to refine these aspects of the kings (וּלְפִי שֶׁכַּאֲשֶׁר יָצָא הִתְחִיל תֵּכֶף לְבָרֵר בְּחִינַת אֵלּוּ הַמְּלָכִים), to make them an aspect of Nukvah to him (לַעֲשׂוֹת בְּחִינַת נוּקְבָא אֵלָיו), which are now called B״N of the Hehin, as mentioned above (שֶׁהֵם נִקְרָא עַתָּה ב״ן דְּהֵהִי״ן כַּנַּ״ל), therefore it is said of him, “and Hadar reigned in his stead” (לָכֵן נֶאֱמַר בּוֹ וַיִּמְלֹךְ תַּחְתָּיו הֲדָר), and the name of his wife was Meheitavel (וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל). As is stated in the Zohar, that until now male and female were not mentioned at all, except now (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר דְּעַד הַשְׁתָּא לָא אִידְכַּר דְּכַר וְנוּקְבָא כְּלָל בַּר הַשְׁתָּא), and through this all was established, for now there is male and female as is fitting (וּבְגִין כָּךְ אִתְקַיֵּים כָּלָא דְּהַשְׁתָּא הֲוֵי דְּכַר וְנוּקְבָא כְּדַחֲזֵי), and this is mentioned in the Idra Rabbah (וְנִזְכָּר בְּאַדְרָ״ר).

And the matter is that they are the aspects of M״H and B״N mentioned above (וְהָעִנְיָן כִּי הֵם בְּחִי׳ מ״ה וּב״ן הַנַּ״ל), and now he is called Adam, because Adam includes Ze’ir Anpin and Nukvah (וְהַשְׁתָּא נִקְרָא אָדָם לְפִי שֶׁאָדָם כּוֹלֵל זו״ן), and therefore you will find that the name M״H in gematria is Adam (וְלָכֵן תִּמְצָא כִּי שֵׁם מ״ה בְּגִימַטְרִיָּא אָדָם). And if you ask: but is it not that from the name M״H only the male aspects of Atzilut were made, and the aspect of the Nukvah was made from the name B״N, so how is he called Adam? (וְאִם תֹּאמַר וַהֲלֹא בְּשֵׁם מ״ה לֹא נַעֲשׂוּ רַק הַדְּכוּרִין שֶׁבָּאֲצִילוּת וּבְחִי׳ הַנּוּקְבָא נַעֲשָׂה מִשֵּׁם ב״ן וְאֵיךְ נִקְרָא אָדָם), the matter is as we explained (וְהָעִנְיָן הוּא כְּמוֹ שֶׁאָמַרְנוּ), that when the name M״H emerged it was refining from the name B״N and joining it to itself and being rectified with it (כִּי שֵׁם מ״ה בְּצֵאתוֹ הָיָה מְבָרֵר מִשֵּׁם ב״ן וּמְחַבְּרוֹ אֵלָיו וְנִתְקַן עִמּוֹ), and it is found that then the light of the Nukvah was secondary to it and was nursing from it (וְנִמְצָא כִּי אָז הָיָה אוֹר הַנּוּקְבָא טָפֵל אֵלָיו וְהָיָה יוֹנֵק מִמֶּנּוּ), like the likeness of the son with the daughter, where everything is called by the name of the son, and he inherits everything, and he gives the daughter only what is good in his eyes according to his will (כִּדְמִיוֹן הַבֵּן עִם הַבַּת שֶׁהַכֹּל נִקְרָא ע״ש הַבֵּן וְהוּא יוֹרֵשׁ הַכֹּל וְאֵינוֹ נוֹתֵן לַבַּת אֶלָּא מַה שֶּׁיוֹטַב בְּעֵינָיו כִּרְצוֹנוֹ), and thus it is found that the daughter is secondary and included within the son (וְא״כ נִמְצָא כִּי הַבַּת טְפֵלָה וּכְלוּלָה בַּבֵּן).

And therefore the name B״N, which is the daughter, is Nukvah and secondary to the name M״H, which is the male son, and she is included within it (וְלָכֵן שֵׁם ב״ן שֶׁהִיא הַבַּת נוּקְבָא וְטְפֵלָה לְשֵׁם מ״ה שֶׁהוּא הַבֵּן הַזָּכָר וְהִיא כְּלוּלָה בּוֹ), for the name M״H is the one that refines her with it and she is rectified through the M״H (כִּי שֵׁם מ״ה הוּא הַמְבָרְרוֹ עִמּוֹ וְהִיא נִתְקַנָּה ע״י הַמ״ה). And therefore when he refines, he first takes what he refines for himself (וְלָכֵן כַּאֲשֶׁר מְבָרֵר הוּא לוֹקֵחַ תְּחִלָּה מַה שֶּׁמְבָרֵר לְעַצְמוֹ), as is known in the secret of the two crowns that the son inherits—two chasadim and gevurah of M״H and of B״N (כַּנּוֹדָע בְּסוֹד תְּרֵין עִטְרִין דְּיָרִית בְּרָא ב׳ חֲסָדִים וּגְבוּרָה דְּמ״ה וְדְּב״ן), and afterward the son gives to the daughter, at the time that he couples with her, the crown of gevurah (וּלְבָתַר יְהִיב בְּרָא לְבַרְתָּא בְּשַׁעְתָּא דְּמִזְדַּוֵּג עִמָּהּ עִטְרָא דִּגְבוּרָה), and it is as though he gives her from his own (וּכְאִלּוּ נִתַּן לָהּ מִשֶּׁלּוֹ דָּמֵי), and therefore he alone is called Adam, including both of them (וְלָכֵן הוּא לְבַדּוֹ נִקְרָא אָדָם כָּלוּל תַּרְוַיְיהוּ).

And behold now that there are two aspects to the Nukvah of Ze’ir Anpin: one, when she is initially included with the male; the second, when she is separated from him and he gives her the crown of gevurah (וְהֲרֵי עַתָּה כִּי ב׳ בְּחִינוֹת יֵשׁ לַנּוּקְבָא דְּז״א א׳ בִּהְיוֹתָהּ כְּלוּלָה תְּחִלָּה עִם הַזָּכָר הַב׳ כְּשֶׁנִּפְרֶדֶת מִמֶּנּוּ וְהוּא נוֹתֵן לָהּ עִטְרָא דִּגְבוּרָה), and this is the secret of the verse “and the name of his wife was Meheitavel daughter of Matred” (וְזֶה סוֹד הַכָּתוּב וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד), for behold in this name there is the inclusion of M״H (and B״N) and Yod-Tet, which is the filling of the first four letters within it (כִּי הִנֵּה בְּשֵׁם זֶה יֵשׁ כְּלָלוּת מ״ה וּב״ן וְי״ט שֶׁהוּא הַמִּלּוּי שֶׁל ד׳ אוֹתִיּוֹת הָרִאשׁוֹנוֹת שֶׁבּוֹ). For Adam is the name M״H (כִּי אָדָם הוּא שֵׁם מ״ה), and the female is Yod-Tet when she is included with him (וְהַנּוּקְבָא י״ט בִּהְיוֹתָהּ כְּלוּלָה עִמּוֹ), for then the Nukvah is called the filling of the name M״H, whose gematria is Yod-Tet (כִּי אָז נוּקְבָא נִקְרָא מִלּוּי שֵׁם מ״ה גִּימַטְרִיָּא י״ט), like the matter of Adam and Chavah (כְּמוֹ עִנְיַן אָדָם וְחַוָּה), for Adam is the name M״H (כִּי אָדָם שֵׁם מ״ה), and when the Nukvah was with him she was called Chavah (וְכַאֲשֶׁר הָיְתָה הַנּוּקְבָא עִמּוֹ הָיְתָה נִקְרֵאת חַוָּה), whose gematria is Yod-Tet (שֶׁהוּא גִּימַטְרִיָּא י״ט), which are the aspect of the filling of the name M״H (שֶׁהֵם בְּחִינַת מִלּוּי דְּשֵׁם מ״ה), for every aspect of filling is the gematria—some say the aspect—of Elohim (כִּי כָּל בְּחִינַת מִלּוּי הוּא גִּימַטְרִיָּא נ״א בְּחִינַת אֱלֹקִים), which is the aspect of the Nukvah, which is judgments (שֶׁהוּא בְּחִינַת הַנּוּקְבָא שֶׁהִיא דִּינִין).

And through this you will understand why the aspect of the Nukvah is always judgments (וּבָזֶה תָּבִין לָמָּה בְּחִינַת הַנּוּקְבָא הִיא תָּמִיד דִּינִין), and it is because her root is the aspect of the kings that died (וְהוּא לְפִי שֶׁשָּׁרְשָׁהּ הוּא בְּחִינַת הַמְּלָכִים שֶׁמֵּתוּ), through which they are called kings, from the term Malkhut (שֶׁעַל־יְדֵי כֵּן נִקְרְאוּ מְלָכִים מִלְּשׁוֹן מַלְכוּת). However, when she is separated from him and becomes an aspect unto herself (וְאֲמְנָם כַּאֲשֶׁר נִפְרֶדֶת מֵעָלָיו וְנַעֲשֵׂית בְּחִינָה לְעַצְמָהּ), and then both are in the secret of husband and wife, male by himself and female by herself (וְאָז שְׁנֵיהֶן בְּסוֹד בַּעַל וְאִשְׁתּוֹ דְּכוּרָא לְחוּד וְנוּקְבָא לְחוּדָהּ), then she is called Meheitavel (אָז נִקְרָא מְהֵיטַבְאֵל), for this name is divided into M״H and Yod-Tet-Bet-Alef-Lamed (כִּי שֵׁם זֶה נֶחְלָק לְמ״ה יְטַבְאֵל), for M״H is the male, as is known (כִּי מ״ה הוּא דְּכוּרָא כַּנּוֹדָע), and Yitav'el is the gematria of B״N (וְיְטַבְאֵל גִּימַטְרִיָּא ב״ן), which is the Nukvah when she is by herself (שֶׁהוּא נוּקְבָא בִּהְיוֹתָהּ לְעַצְמָהּ), the Havayah of the Hehin sweetened with him, one with the other, male and female (הֲוָיָ״ה דְּהֵהִי״ן הַמִּתְבַּשֵּׂם עִמּוֹ זֶה עִם זֶה דְּכוּרָא וְנוּקְבָא), and therefore she is called by the name “good,” to indicate that the evil departed from them and the good was refined from them (וְלָכֵן נִקְרָא בְּשֵׁם טוֹב לְהוֹרוֹת שֶׁיָּצָא מֵהֶם הָרַע וְהוּבְרַר מֵהֶם הַטּוֹב), and this is what is said, “and they were sweetened, this in that,” and so forth (וְזֶהוּ שֶׁאָמְרוּ וְאִתְבַּשְּׂמוּ דָּא בְּדָא כו׳).

However, it is necessary to give a reason for the above (וְאֲמְנָם צָרִיךְ לָתֵת טַעַם אֶל הַנַּ״ל), for behold these points mentioned above are the aspect of S״G (כִּי הֲרֵי אֵלּוּ הַנְּקֻדּוֹת הַנַּ״ל הֵם בְּחִינַת ס״ג), and how can they be inferior and secondary to the new name M״H (וְאֵיךְ יִהְיוּ גְרוּעִים וּטְפֵלִים לְשֵׁם מ״ה הֶחָדָשׁ), such that M״H is male and the points of S״G are female (וְיִהְיֶה מ״ה זָכָר וְנְקֻדוֹת ס״ג נְקֵבָה), and it is known in many places that the aspect of the name S״G is greater than the name M״H (וְנוֹדַע בְּכַמָּה מְקוֹמוֹת כִּי בְּחִינַת שֵׁם ס״ג גָּדוֹל מִשֵּׁם מ״ה). And the answer is that the new name M״H mentioned above emerged from the aspect of the coupling of A״B and S״G, as mentioned above (וְהַתְּשׁוּבָה הִיא כִּי שֵׁם מ״ה הֶחָדָשׁ הַנַּ״ל יָצָא מִבְּחִינַת הַזִּוּוּג דְּע״ב וְס״ג כַּנַּ״ל), therefore since it is drawn from the power of A״B itself, it is greater than S״G (לָכֵן כֵּיוָן שֶׁהוּא נִמְשָׁךְ מִכֹּחַ ע״ב עַצְמוֹ לָכֵן הוּא גָּדוֹל מִס״ג).

And another reason (וְעוֹד טַעַם אַחֵר), that in the name M״H there was no death or shattering as there was in the name S״G itself (כִּי בְּשֵׁם מ״ה לֹא הָיְתָה בּוֹ מִיתָה וּשְׁבִירָה כְּמוֹ שֶׁהָיָה בְּשֵׁם ס״ג עַצְמוֹ). And a third reason (וְעוֹד טַעַם ג׳), that these are only the aspects of the Nekudot [Vowel Points] of S״G (וְהוּא כִּי אֵלּוּ בְּחִינוֹת נְקֻדוֹת לְבַד שֶׁל ס״ג), whereas the new M״H includes Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters], as mentioned above (וְהַמ״ה הֶחָדָשׁ הוּא כּוֹלֵל טנ״ת״א כַּנַּ״ל), and since it has the aspect of Ta‘amim [Cantillation Marks], it is certainly superior to the Nekudot [Vowel Points] of S״G (וְכֵיוָן שֶׁיֵּשׁ בּוֹ בְּחִינַת טְּעָמִים וַדַּאי שֶׁהוּא מְעֻלֶּה עַל נְקֻדוֹת דְּס״ג), but not superior to the Ta‘amim [Cantillation Marks] of S״G (אֲבָל לֹא עַל הַטְּעָמִים דְּס״ג).

And a fourth reason (וְעוֹד טַעַם ד׳), that S״G now has a great deficiency (כִּי ס״ג יֵשׁ בּוֹ גֵּרָעוֹן גָּדוֹל עַתָּה), namely that it has not yet been completely refined, as is known (וְהוּא כִּי עֲדַיִן לֹא הֻשְׁלַם לְהִתְבָּרֵר כַּנּוֹדָע), and therefore now M״H is greater and superior to it (וְלָכֵן עַתָּה מ״ה גָּדוֹל וּמְעֻלֶּה מִמֶּנּוּ). But in the future to come, when all the aspect of S״G will be rectified and all the kings will live and be completely refined, in the secret of “He will swallow up death forever” (אֲבָל לֶעָתִיד לָבוֹא אֲשֶׁר יִתֻּקַּן כָּל בְּחִינַת ס״ג וְיִחְיוּ כָּל הַמְּלָכִים וְיִתְבָּרְרוּ לְגַמְרֵי בְּסוֹד בִּלַּע הַמָּוֶת לָנֶצַח), then the name S״G will return to its former state and to its function (אָז יַחֲזוֹר שֵׁם ס״ג לְקַדְמוּתוֹ וּלְתַעֲלוּתוֹ נ״א וּלְמַעֲלָתוֹ), and the name S״G will rule and shine in the world (וְשֵׁם ס״ג יִשְׁלוֹט וְיָאִיר בָּעוֹלָם), and then the name M״H will be nullified (וְאָז יִתְבַּטֵּל שֵׁם מ״ה), which is the matter of the world’s return to Tohu and Bohu, as mentioned by our sages of blessed memory regarding the days of the Messiah (אֲשֶׁר זֶהוּ עִנְיַן חֲזָרַת הָעוֹלָם לְתֹהוּ וָבֹהוּ כַּנִּזְכָּר בְּדִבְרֵי רַז״ל לִימוֹת הַמָּשִׁיחַ), and then M״H will be nullified (וְאָז יִתְבַּטֵּל מ״ה), and there will remain only two lights, A״B and S״G, and this suffices (וְאָז לֹא יִהְיֶה רַק ב׳ אוֹרוֹת שֶׁל ע״ב וְס״ג וְדַי בָּזֶה).

Chapter 4

שער י פרק ד מ״ב

[10:4] Afterward the name M״H emerged from the forehead of Adam Kadmon (אַחַ״כ יָצָא שֵׁם מ״ה מֵהַמֵּצַח דְּא״ק), and it is the secret of the Ta‘amim [Cantillation Marks] and the first Nekudot [Vowel Points] of S״G, which are now called B״N (וְהוּא סוֹד טְּעָמִים וּנְקֻדוֹת הָרִאשׁוֹנוֹת מִס״ג נִקְרָא עַתָּה ב״ן), and now M״H and B״N were joined together (וְנִתְחַבְּרוּ עַתָּה מ״ה וּב״ן), and from them all the Nekudot [Vowel Points] were rectified, which are the kings that died and the remaining kings that did not die (וּמֵהֶם נִתְקַנּוּ כָּל הַנְּקֻדוֹת שֶׁהֵם הַמְּלָכִים שֶׁמֵּתוּ וּשְׁאָר הַמְּלָכִים שֶׁלֹּא מֵתוּ), such that all of them together are called Atzilut (שֶׁבֵּין כֻּלָּם נִקְרָא אֲצִילוּת). And now, after the rectification, it is called Berudim (וְעַתָּה אַחַר הַתִּקּוּן נִקְרָא בְּרוּדִים), which comes after Nekudim (וְהוּא שֶׁבָּא אַחַר הַנְּקוּדִים), and this is what is written: Akudim, Nekudim, Berudim (וְזֶהוּ שֶׁהָכָּתוּב עֲקוּדִים נְקוּדִים בְּרוּדִים).

The name M״H that now emerges from the new forehead has Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] like A״B and S״G (שֵׁם שֶׁל מ״ה הַיּוֹצֵא עַתָּה מִמֵּצַח הֶחָדָשׁ יֵשׁ בּוֹ טנ״ת״א כְּמוֹ ע״ב וְס״ג): the Ta‘amim [Cantillation Marks] of M״H are the male of Atik (טְּעָמִים שֶׁל מ״ה דְּכוּרָא דְּעַתִּיק), and the Ta‘amim [Cantillation Marks] of B״N are the Nukvah of Atik (וְהַטְּעָמִים דְּב״ן נוּקְבָא דְּעַתִּיק), and the Nekudah of M״H is the male of Arich Anpin (וּנְקֻדָּה שֶׁל מ״ה דְּכוּרָא דְּא״א), and the Nekudot [Vowel Points] of B״N are the Nukvah of Arich Anpin (וּנְקֻדוֹת דְּב״ן נוּקְבָא דְּא״א), the Tagin [Crowns] of M״H are Abba and Imma (תְּגִין דְּמ״ה או״א), and the Otiot [Letters] of M״H are Ze’ir Anpin and Nukvah (אוֹתִיּוֹת דְּמ״ה זו״נ). But below I wrote that every aspect of M״H is male and every aspect of B״N is female (אַךְ לְמַטָּה כָּתַבְתִּי שֶׁכָּל בְּחִינָה דְּמ״ה הוּא דְּכוּרָא וְכָל בְּחִינָה ב״ן הוּא נוּקְבָא), and if so this is difficult, for here it says that the Tagin [Crowns] of M״H are Abba and Imma and the Otiot [Letters] of M״H are Ze’ir Anpin and Nukvah (וְאִם כֵּן קַשְׁיָא הָא קָאָמַר הָכָא דְּתְּגִין דְּמ״ה או״א וְאוֹתִיּוֹת דְּמ״ה הֵם זו״נ), and it is possible to say that it was not precise (וְאֶפְשָׁר לוֹמַר דְּלָא דַּק), but the truth is as I wrote below (אֶלָּא שֶׁאֱמֶת הוּא כְּמוֹ שֶׁכָּתַבְתִּי לְמַטָּה), and if you contemplate you will see that each one of the five Partzufim is also divided into two (וְאִם תִּסְתַּכֵּל תִּרְאֶה כִּי כָּל אֶחָד מֵה׳ פַּרְצוּפִים נֶחְלָק לִב׳ גַּם כֵּן).

The Keter of the Ten Sefirot—from it are made Atik and Arich Anpin (הַכֶּתֶר שֶׁל ע״ס מִמֶּנּוּ נַעֲשֶׂה עַתִּיק וְא״א), that is, Atik until Tiferet within Keter, and Arich Anpin from there and below (דְּהַיְינוּ עַתִּיק עַד ת״ת שֶׁבַּכֶּתֶר וְא״א מִשָּׁם וּלְמַטָּה). And in this same manner Chokhmah and Yisrael-Saba (וְכַעַד״ז חָכְמָה וְיִשְׂרָאֵל־סָבָא), Binah and Tevunah (בִּינָה וּתְבוּנָה), and Ze’ir Anpin and Ya'akov and Rachel and Leah (וְז״א וְיַעֲקֹב וְרָחֵל וְלֵאָה). And if you contemplate you will see that the name M״H is the generality of the entire name, which is the Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] of its entire generality (וְאִם תִּסְתַּכֵּל תִּרְאֶה כִּי שֵׁם מ״ה הוּא כְּלָלוּת כָּל הַשֵּׁם שֶׁהוּא טנ״ת״א שֶׁל כָּל כְּלָלוּתוֹ). However, the name B״N is only the Nekudot [Vowel Points] of S״G alone (וְאֲמְנָם שֵׁם ב״ן אֵינוֹ רַק הַנְּקֻדוֹת דְּס״ג לְבַד), except that these Nekudot [Vowel Points] of S״G are also divided into Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (אֶלָּא שֶׁהַנְּקֻדוֹת אֵלּוּ דְּס״ג נֶחְלָקִים לְטנ״ת״א גַּם כֵּן). For everywhere that Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] are mentioned in the name B״N, which is S״G as is known, it is only in the Nekudot [Vowel Points] alone of S״G, within which are included Ta‘amim [Cantillation Marks] and Nekudot [Vowel Points], and guard this principle (דְּכָל מָקוֹם שֶׁנִּזְכָּר טנ״ת״א בְּשֵׁם ב״ן שֶׁהוּא ס״ג כַּנּוֹדָע אֵינוֹ רַק בַּנְּקֻדוֹת לְבַד שֶׁל ס״ג הַכְּלוּלִים בָּהֶם טְּעָמִים וּנְקֻדוֹת וּשְׁמוֹר כְּלָל זֶה).

It follows that each one of the four names—namely Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters]—A״B, S״G, M״H, and B״N (נִמְצָא שֶׁכָּל אֶחָד מֵהַשֵּׁמוֹת הַד׳ שֶׁהוּא טנ״ת״א ע״ב ס״ג מ״ה ב״ן), the first is Ta‘amim [Cantillation Marks], the second Nekudot [Vowel Points], the third Tagin [Crowns], and the fourth Otiot [Letters] (הֵם הָא׳ טְּעָמִים וְהַב׳ נְקֻדוֹת וְהַג׳ תְּגִין וְהַד׳ אוֹתִיּוֹת), and each one of these four includes all four aspects, which are Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (וְכָל אֶחָד מֵאֵלּוּ הַד׳ כּוֹלֵל כָּל הַד׳ בְּחִינוֹת שֶׁהֵם טנ״ת״א). However, in the name S״G we find one additional point (אֲמְנָם בְּשֵׁם ס״ג מָצִינוּ תּוֹסֶפֶת א׳), for even the Nekudah part within it is itself included of four aspects, Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (כִּי גַּם בְּחֵלֶק הַנְּקֻדָּה שֶׁבּוֹ גַּם הוּא כָּלוּל מִד׳ בְּחִינוֹת טנ״ת״א). Thus we learn from them that the name B״N is the Nekudah part alone of S״G (נִמְצִינוּ לְמֵדִין מֵהֶם כִּי שֵׁם ב״ן הוּא חֵלֶק הַנְּקֻדָּה לְבַד דְּס״ג), and this is why the name B״N is divided into four aspects (וְזֶהוּ הַשֵּׁם שֶׁל ב״ן נֶחְלָק לְד׳ בְּחִינוֹת). And the remaining aspects of S״G, which are Tagin [Crowns] and Otiot [Letters], it is possible that they are in Beri’ah, Yetzirah, and Asiyah, in my humble opinion, Chaim, to understand according to what has been stated above (וּשְׁאָר בְּחִינוֹת שֶׁל ס״ג שֶׁהֵם תְּגִין וְאוֹתִיּוֹת אֶפְשָׁר שֶׁהֵם בְּבִי״ע כְּנִרְאֶה לְדַעְתִּי חַיִּים לְהָבִין כְּפִי הַנַּ״ל).

Also it appears to me that their root is nothing other than two aspects, which are A״B and S״G (גַּם נִרְאֶה לְדַעְתִּי כִּי שָׁרְשָׁם אֵינָם זוּלַת ב׳ בְּחִינוֹת שֶׁהֵם ע״ב וְס״ג), and they are the root of Chesed and Din (וְהֵם שֹׁרֶשׁ הַחֶסֶד וְדִין). And indeed A״B includes Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (וְאֲמְנָם הָע״ב כּוֹלֵל טנ״ת״א), and likewise S״G also (וְכֵן הַס״ג גַּם כֵּן). And the Ta‘amim [Cantillation Marks] of A״B are in the head, as is known (וְהַטְּעָמִים דְּע״ב הֵם בְּרֵישָׁא כַּנּוֹדָע), and their Nekudot [Vowel Points] are from the forehead and downward, which is the name M״H (וְהַנְּקֻדוֹת שֶׁלָּהֶם מִמִּצְחָא וּלְמַטָּה שֶׁהוּא שֵׁם מ״ה), and this name also includes Ta‘amim [Cantillation Marks] and Nekudot [Vowel Points] and so forth (וְשֵׁם זֶה כּוֹלֵל גַּם כֵּן טְּעָמִים וּנְקֻדוֹת וְכוּ׳).

It follows that the Ta‘amim [Cantillation Marks] of A״B correspond to the Ta‘amim [Cantillation Marks] of S״G (נִמְצָא הַטְּעָמִים דְּע״ב הֵם נֶגֶד הַטְּעָמִים דְּס״ג), and the Nekudot [Vowel Points] of A״B are the name M״H in the forehead (וְנְקֻדוֹת דְּע״ב הוּא שֵׁם מ״ה בְּמִצְחָא), and they correspond to the Nekudot [Vowel Points] of S״G, which are in the eyes, and this is called the name B״N (וְהֵם כְּנֶגֶד הַנְּקֻדוֹת שֶׁל ס״ג שֶׁהֵם בָּעֵינַיִם וְזֶה נִקְרָא שֵׁם ב״ן). However, according to this it is difficult (אֲמְנָם קָשֶׁה לְפִי זֶה), for behold the Nekudot [Vowel Points] are S״G and not M״H (כִּי הֲרֵי הַנְּקֻדוֹת הֵם ס״ג וְלֹא מ״ה), and if so it would have been fitting that the S״G of A״B should emerge, which are the Nekudot [Vowel Points] of A״B, and not M״H, which are Tagin [Crowns] (אִם כֵּן הָיָה רָאוּי שֶׁיֵּצֵא ס״ג דְּע״ב שֶׁהֵם נְקֻדָּה דְּע״ב וְלֹא מ״ה שֶׁהֵם תְּגִין). And thus there remain now the Tagin [Crowns] and Otiot [Letters] of A״B and the Tagin [Crowns] and Otiot [Letters] of S״G (וְנִשְׁאֲרוּ עַתָּה תְּגִין וְאוֹתִיּוֹת דְּע״ב וְתְּגִין וְאוֹתִיּוֹת דְּס״ג), and one does not know what was done with them (וְאֵינוֹ יוֹדֵעַ מַה נַּעֲשָׂה בָּהֶם). And perhaps from them were made Beri’ah, Yetzirah, and Asiyah (וְאוּלַי מֵהֶם נַעֲשָׂה בִּי״ע), and guard this principle, for it is possible that it is true and many matters will be understood through it (וּשְׁמוֹר כְּלָל זֶה שֶׁאֶפְשָׁר שֶׁהוּא אֱמֶתִּי וְיוּבַן בּוֹ כַּמָּה דְּבָרִים), or it is possible that from the Tagin [Crowns] and Otiot [Letters] of A״B and S״G were made new vessels of Atzilut (אוֹ אֶפְשָׁר שֶׁמִתְּגִין וְאוֹתִיּוֹת דְּע״ב ס״ג נַעֲשָׂה מֵהֶם כֵּלִים שֶׁל אֲצִילוּת חֲדָשִׁים).

And this is what is written in the manuscript of Rabbi Chaim Vital, of blessed memory, from the booklet of abridgment (וְזֶה מַה שֶּׁכָּתוּב מִכְּתָב יַד הָרַח״ו ז״ל מִקּוּנְטְרֵס הַקִּצּוּר):

It was doubtful to me three doubts after the rectification (נִסְתַּפֵּק לִי ג׳ סְפֵקוֹת בְּאַחַר הַתִּקּוּן), whether the name S״G remained circles and from M״H alone was made Yosher alone of all of Atzilut (אוֹ דְּשֵׁם ס״ג נִשְׁאַר עֲגוּלִים וּמִמ״ה לְבַדּוֹ נַעֲשָׂה יוֹשֶׁר לְבַדּוֹ דְּכָל אֲצִילוּת), or whether first the S״G of circles emerged and afterward at the time of rectification the Yosher of S״G also emerged and the Yosher of M״H, which is Meheitavel, the eighth king Hadar, including Ze’ir Anpin and Nukvah of M״H, and the circles remained from S״G alone and the Yosher from M״H and from S״G (אוֹ שֶׁתְּחִלָּה יָצָא ס״ג דְּעֲגוּלִים וְאַחַ״כ בְּעֵת הַתִּקּוּן אָז יָצָא גַּם הַיּוֹשֶׁר דְּס״ג וְיוֹשֶׁר דְּמ״ה שֶׁהוּא מְהֵיטַבְאֵל מֶלֶךְ הַח׳ הֲדָר כָּלוּל זו״ן דְּמ״ה וְנִשְׁאֲרוּ עֲגוּלִים מִס״ג לְבַד וְיוֹשֶׁר מִמ״ה וּמִס״ג), and therefore the S״G of Yosher is called B״N, for the S״G of circles did not change its name and is S״G as at first, but the Yosher of S״G is called B״N (וְעַל כֵּן הַס״ג דְּיוֹשֶׁר נִקְרָא ב״ן כִּי הַס״ג דְּעֲגוּלִים לֹא נִשְׁתַּנָּה שְׁמוֹ וְהוּא ס״ג כְּבָרִאשׁוֹנָה אַךְ הַיּוֹשֶׁר דְּס״ג נִקְרָא ב״ן), or whether first the circles of S״G emerged and in the rectification the Yosher of S״G called B״N also emerged and also the circles and Yosher of M״H, and the circles of M״H and the circles of S״G were joined, and likewise the Yosher of M״H with the Yosher of S״G called B״N (אוֹ שֶׁתְּחִלָּה יָצְאוּ עֲגוּלִים דְּס״ג וּבַתִּקּוּן יָצְאוּ יוֹשֶׁר דְּס״ג הַנִּקְרָא ב״ן וְגַם עֲגוּלִים וְיוֹשֶׁר דְּמ״ה וְנִתְחַבְּרוּ עֲגוּלִים דְּמ״ה וְעֲגוּלִים דְּס״ג וְכֵן יוֹשֶׁר דְּמ״ה עִם יוֹשֶׁר דְּס״ג הַנִּקְרָא ב״ן). And from the large booklet of Adam Kadmon it is explicitly implied that both the circles and the Yosher of S״G emerged first, but they were the aspect of Nefesh, and afterward in the rectification Ruach emerged, which is the circles of M״H and the Yosher of M״H, and this is the fourth explanation close to the third explanation that I doubted (וּמֵהַקּוּנְטְרֵס הַגָּדוֹל דְּא״ק מַשְׁמַע בְּהֶדְיָא כִּי הָעֲגוּלִים וְהַיּוֹשֶׁר דְּס״ג שְׁנֵיהֶם יָצְאוּ תְּחִלָּה אַךְ שֶׁהָיוּ בְּחִינַת נֶפֶשׁ וְאַחַ״כ יָצְאוּ בַתִּקּוּן רוּחַ שֶׁהוּא עֲגוּלִים דְּמ״ה וְיוֹשֶׁר דְּמ״ה וְהוּא פֵּרוּשׁ ד׳ קָרוֹב לְפֵרוּשׁ ג׳ שֶׁנִּסְתַּפַּקְתִּי). And the proof is that in the death of the kings it is written that they were in the manner of lines, that the posterior aspects of Abba and Imma fell, and that only the Three Upper Sefirot were in the manner of lines, and therefore only the Seven Lower Sefirot died (וְהָרְאָיָה כִּי בְּמִיתַת הַמְּלָכִים נִכְתַּב שֶׁהָיוּ בְּדֶרֶךְ קַוִּים שֶׁנָּפְלוּ אֲחוֹרַיִם דְּאו״א שֶׁהַג״ר לְבַדּוֹ הָיוּ בְּדֶרֶךְ קַוִּים וְעַל כֵּן לֹא מֵתוּ אֶלָּא הַז״ת). And it is known that there are no lines except in Yosher, and likewise there is no face and back except in Yosher (וְנוֹדַע כִּי אֵין קַוִּים אֶלָּא בְּיוֹשֶׁר וְכֵן אֵין פָּנִים וְאָחוֹר אֶלָּא בְּיוֹשֶׁר). However, since it is written at the beginning of the booklet that it was not our intention to speak at all about circles but only about Yosher, therefore the matter of the death of the kings of the circles was not explained there, only of the Yosher, and therefore it was mentioned only regarding the Yosher in the Tikkunim (וְאֲמְנָם לְפִי שֶׁנִּכְתַּב בְּרֹאשׁ הַקּוּנְטְרֵס שֶׁלֹּא הָיָה רְצוֹנֵנוּ לְדַבֵּר כְּלָל בְּעֲגוּלִים אֶלָּא בְּיוֹשֶׁר לָכֵן לֹא נִתְבָּאֵר שָׁם עִנְיַן מִיתַת הַמְּלָכִים הָעֲגוּלִים אֶלָּא דְּיוֹשֶׁר לְבַד וְלָכֵן לֹא נִזְכָּר בַּתִּקּוּנִים אֶלָּא דְּיוֹשֶׁר). And so it also appears from the booklet of abridgment that he wrote that in the ears, nose, and mouth there is only Yosher, but in the eye and the forehead, which are the Nekudim, there are Yosher and circles (וְכֵן נִרְאֶה מִקּוּנְטְרֵס הַקִּצּוּר שֶׁכָּתַב כִּי בְּאֲח״פ לֹא יֵשׁ רַק יוֹשֶׁר אַךְ בָּעַיִן וּבַמֵּצַח שֶׁהֵם הַנְּקֻדִים יֵשׁ יוֹשֶׁר וְעֲגוּלִים), and behold it appears that in the eye alone, which is S״G, and likewise in the forehead alone, which is M״H, there are Yosher and circles in each of them (וְהִנֵּה נִרְאֶה כִּי בָּעַיִן לְבַדּוֹ שֶׁהוּא ס״ג וְכֵן בַּמֵּצַח לְבַדּוֹ שֶׁהוּא מ״ה יֵשׁ יוֹשֶׁר וְעֲגוּלִים בְּכָל אֶחָד מֵהֶם).

Chapter 5

שער י פרק ה

[10:5] At first the Ten Sefirot included the entire world of Atzilut, essences and vessels (תְּחִילָּה הָיוּ הַי״ס כּוֹלְלִים כָּל עוֹלַם אֲצִילוּת עַצְמוּת וְכֵלִים), except that the essences were complete and the vessels were small and therefore they died (אֶלָּא שֶׁהָעַצְמוּת הָיָה שָׁלֵם וְהַכֵּלִים קְטַנִּים וְלָכֵן מֵתוּ), meaning that the vessel of the point of Atik was half the Keter of Atik until its navel (פֵּרוּשׁ כִּי כְּלִי נְקֻדַּת עַתִּיק הָיָה חֲצִי כֶּתֶר דְּעַתִּיק עַד הַטַּבּוּר שֶׁלּוֹ), and the vessel of the point of Arich Anpin was the lower half of the Keter and all its Ten Sefirot were included within it (וּכְלִי נְקֻדַּת א״א הָיָה חֲצִי הַתַּחְתּוֹן שֶׁל הַכֶּתֶר וּבּוֹ נִכְלָלִין כָּל הַי״ס שֶׁלּוֹ), and similarly in Atik (וְכֵן בְּעַתִּיק). And the vessel of Abba was only Chokhmah, and all his Ten Sefirot were included within it (וּכְלִי אַבָּא הָיָה חָכְמָה לְבַד וּבּוֹ כְּלוּלִים כָּל הַי״ס), and the vessel of Imma was only Binah, and all her Ten Sefirot were included within it (וּכְלִי אִמָּא הָיָה בִּינָה לְבַד וּבּוֹ כְּלוּלִים כָּל הַי״ס שֶׁלָּהּ). And the vessels of Ze’ir Anpin and Nukvah were (some say Ze’ir Anpin was) seven vessels (וּכְלֵי זו״ן הָיוּ (נ״א ז״א הָיָה) ז׳ כֵּלִים): the first from Chesed alone (הָא׳ מֵחֶסֶד לְבַד), the second from Gevurah (וּב׳ מִגְּבוּרָה), the third from Tiferet (ג׳ מִת״ת), the fourth from Netzach (ד׳ מִנֵּצַח), the fifth from Hod alone (ה׳ מֵהוֹד לְבַד), the sixth from Yesod alone (ו׳ מִיְסוֹד לְבַד), the seventh from Malkhut alone (הַז׳ מִמַלְכוּת לְבַד), and all his Ten Sefirot were included within them (וְכָל הַי״ס שֶׁלּוֹ כְּלוּלִים בָּהֶם).

And the vessel of the Nukvah was the actual Malkhut alone (וּכְלִי הַמַלְכוּת הָיָה שֶׁל מַלְכוּת מַמָּשׁ שֶׁבָּהּ לְבַד), and all her Ten Sefirot were included within it (וְכָל הַי״ס שֶׁבָּהּ כְּלוּלִים בָּהּ). And there was another change in them before the rectification (וְעוֹד שִׁנּוּי אַחֵר הָיָה בָּהֶם קֹדֶם הַתִּקּוּן), for each one stood one above the other and none was enclothed within another at all (כִּי כָּל אֶחָד הָיָה זֶה לְמַעְלָה מִזֶּה וְאֵין זוֹ מִתְלַבֶּשֶׁת בָּזוֹ כְּלָל), and thus everything was considered one single Partzuf (וְאָז נִמְצָא שֶׁהַכֹּל נִקְרָא פַּרְצוּף אֶחָד), and without any enclothing of one Sefirah within another (וְגַם בִּלְתִּי הִתְלַבְּשׁוּת שׁוּם סְפִירָה בַּחֲבֶרְתָּהּ), and the measure of its stature was as it is now, exactly the entire length of Atzilut (וְהָיְתָה שִׁעוּר קוֹמָתָהּ כְּמוֹ שֶׁהוּא עַתָּה מַמָּשׁ כָּל אֹרֶךְ הָאֲצִילוּת). And after all the rectification, nine vessels and the lower half of the Keter of Atik were added (וְאַחַר כָּל הַתִּקּוּן אָז נִתּוֹסְפוּ ט׳ כֵּלִים וַחֲצִי תַּחְתּוֹן בְּכֶתֶר דְּעַתִּיק), and they were also enclothed and spread one within another (וְגַם שֶׁנִּתְלַבְּשׁוּ וְנִתְפַּשְּׁטוּ אֵלּוּ בְּאֵלּוּ), and through this the vessels expanded without limit and were able to bear all the lights until they remained equal in stature (וּבָזֶה נִתְרַחֲבוּ הַכֵּלִים לְאֵין קֵץ וְיוּכְלוּ לִסְבֹּל כָּל הָאוֹרוֹת עַד שֶׁנִּשְׁאֲרוּ בְּקוֹמָתָן שָׁוֶה).

And nine vessels and the lower half of the Keter were added in Arich Anpin (וְנִתּוֹסְפוּ ט׳ כֵּלִים וַחֲצִי הַתַּחְתּוֹן דְּכֶתֶר בְּא״א), and they were also enclothed one within another (וְגַם שֶׁנִּתְלַבְּשׁוּ אֵלּוּ תּוֹךְ אֵלּוּ), and all the vessels of Atik were enclothed within the vessels of Arich Anpin (וְגַם שֶׁנִּתְלַבְּשׁוּ כָּל הַכֵּלִים דְּעַתִּיק תּוֹךְ כֵּלִים דְּא״א). And nine vessels were added in Abba except for the vessel of Chokhmah that was already there from the outset (וְנִתּוֹסְפוּ ט׳ כֵּלִים בְּאַבָּא זוּלַת כְּלִי הַחָכְמָה שֶׁבָּהּ שֶׁכְּבָר הָיָה בָּהּ מֵעִקָּרָא), and they were also enclothed one within another (וְגַם שֶׁנִּתְלַבְּשׁוּ אֵלּוּ בְּאֵלּוּ), and all the vessels of Arich Anpin and Atik were enclothed within the vessels of Abba (וְגַם שֶׁנִּתְלַבְּשׁוּ כָּל הַכֵּלִים דְּא״א וְדְּעַתִּיק תּוֹךְ כֵּלִים דְּאַבָּא). And nine vessels were added in Imma except for the vessel of Binah that was already there from the outset (וְנִתּוֹסְפוּ ט׳ כֵּלִים בְּאִמָּא זוּלַת כְּלִי הַבִּינָה שֶׁבָּהּ שֶׁכְּבָר הָיָה בָּהּ מֵעִקָּרָא), and all the vessels of Atik, Arich Anpin, and Abba were enclothed within her (וְגַם שֶׁנִּתְלַבְּשׁוּ כָּל כֵּלִים דְּעַתִּיק וְדְּא״א וְדְּאַבָּא בְּתוֹכָהּ). And in Ze’ir Anpin the first three vessels of Chokhmah, Binah, and Da‘at were added and the last vessel of Malkhut (וְנִתּוֹסְפוּ בְּז״א ג׳ כֵּלִים הָרִאשׁוֹנִים דְּכח״ב וְכְלִי הָאַחֲרוֹן דְּמַלְכוּת), except for the six vessels of the six extremities that were already in him (זוּלַת ו׳ כֵּלִים דְּו״ק שֶׁכְּבָר הָיָה בּוֹ), and not only that, but each vessel in him includes all ten vessels, as is known (וְלֹא עוֹד אֶלָּא שֶׁכָּל כְּלִי שֶׁבּוֹ כָּלוּל מִכָּל הַי׳ כֵּלִים כַּנּוֹדָע), and so in all the other Partzufim (וְכֵן בְּכָל שְׁאָר הַפַּרְצוּפִים), and understand this (וְהָבֵן זֶה).

And they were enclothed one within another (וְנִתְלַבְּשׁוּ אֵלּוּ בְּאֵלּוּ), and all the vessels of Atik, Arich Anpin, and Abba and Imma were enclothed within Ze’ir Anpin (וְגַם שֶׁנִּתְלַבְּשׁוּ כָּל הַכֵּלִים דְּעַתִּיק וְדְּא״א וְדְּאו״א תּוֹךְ ז״א), and nine vessels were added in the Nukvah except for the vessel of Malkhut that was already there from the outset (וְנִתּוֹסְפוּ ט׳ כֵּלִים הָרִאשׁוֹנִים בַּנּוּקְבָא זוּלַת כְּלִי מַלְכוּת שֶׁבָּהּ שֶׁכְּבָר הָיָה בָּהּ מֵעִקָּרָא), and they were enclothed one within another (וְגַם שֶׁנִּתְלַבְּשׁוּ אֵלּוּ בְּאֵלּוּ), and all the vessels of Atik, Arich Anpin, Abba and Imma, and Ze’ir Anpin were enclothed within her vessels (וְגַם שֶׁנִּתְלַבְּשׁוּ כָּל כֵּלִים דְּעַתִּיק וְדְּא״א וְדְּאו״א וְז״א תּוֹךְ כֵּלִים שֶׁלָּהּ).

And you already know that besides their being ten complete vessels in each Partzuf (וּכְבָר יָדַעְתָּ שֶׁמִלְּבַד שֶׁהֵם י׳ כֵּלִים גְּמוּרִים בְּכָל פַּרְצוּף), each one of those vessels also includes ten vessels and so forth (וְגַם כָּל כְּלִי מֵהֶם כּוֹלֵל י׳ כֵּלִים וְכוּ׳), and it follows that the ten vessels expanded without limit (וְנִמְצָא כִּי י׳ כֵּלִים נִתְרַחֲבוּ לְאֵין תַּכְלִית), and the measure of their stature did not change (וְשִׁעוּר קוֹמָתָן לֹא נִשְׁתַּנָּה), for behold they were enclothed one within another (כִּי הֲרֵי נִתְלַבְּשׁוּ זֶה תּוֹךְ זֶה), and understand this exceedingly, exceedingly well (וְהָבֵן זֶה מְאֹד מְאֹד), and through this they were able to bear the lights (וּבָזֶה יוּכְלוּ לִסְבֹּל הָאוֹרוֹת).

And behold, it has been explained what existed before the rectification and what existed after the completion of the entire rectification (וְהֲרֵי נִתְבָּאֵר מַה שֶּׁהָיָה קֹדֶם הַתִּקּוּן וּמַה שֶּׁהָיָה אַחַר תַּכְלִית כָּל הַתִּקּוּן), but in the middle there were many changes (אֲבָל בָּאֶמְצַע הָיוּ שִׁנּוּיִים רַבִּים), for they began to be rectified little by little (כִּי הִתְחִילוּ לְהִתְתַּקֵּן מְעַט מְעַט). For when Atik was rectified, every aspect of Atik that exists in all the Ten Sefirot from it and below was rectified (כִּי כְּשֶׁנִּתְקַן עַתִּיק נִתְקַן כָּל בְּחִינַת עַתִּיק שֶׁיֵּשׁ בְּכָל הַי״ס שֶׁמִּמֶּנּוּ וּלְמַטָּה), and when Arich Anpin was rectified, all the aspects of Keter that exist in all the vessels from it and below were rectified and the vessels of the Keters were made within them (וּכְשֶׁנִּתְקַן א״א נִתְקַנּוּ כָּל בְּחִינוֹת כְּתָרִים שֶׁיֵּשׁ בְּכָל הַכֵּלִים שֶׁמִּמֶּנּוּ וּלְמַטָּה וְנַעֲשׂוּ הַכֵּלִים דְּכְתָרִים בָּהֶם), and when Abba and Imma were rectified, all the aspects of the vessels of Chokhmah and Binah that exist from them and below were rectified (וּכְשֶׁנִּתְקַנּוּ או״א נִתְקַנּוּ כָּל בְּחִינוֹת כֵּלִים שֶׁל חו״ב שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה), and when Ze’ir Anpin was rectified, all the vessels of the Six Extremities that exist from it and below were rectified within each of their vessels (וּכְשֶׁנִּתְקַן ז״א נִתְקַנּוּ כָּל הַכֵּלִים שֶׁל ו״ק שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה בְּכָל כְּלִי מֵהֶם), and when the Nukvah, which is Malkhut, was rectified, the vessels of Malkhut were rectified in all of their vessels (וּכְשֶׁנִּתְקַן הַנּוּקְבָא שֶׁהִיא מַלְכוּת נִתְקַנּוּ כֵּלִים שֶׁל מַלְכוּת בְּכָל כְּלִי מֵהֶם), and then the Nukvah was rectified (וְאָז נִתְקַנָּה הַנּוּקְבָא). Thus we have explained in a general way another root in the rectification of Ze’ir Anpin (הֲרֵי בֵּאַרְנוּ דֶּרֶךְ כְּלָל עוֹד שֹׁרֶשׁ א׳ בְּתִקּוּן ז״א), and from it we will learn regarding all the others (וּמִמֶּנּוּ נִלְמַד לְכָל הַשְּׁאָר). For the time of rectifying the three lower is not like the time of rectifying the three middle, and not like the time of rectifying the Three Upper Sefirot (כִּי אֵינוֹ דּוֹמֶה עֵת תִּקּוּן ג׳ תַּחְתּוֹנִים לְעֵת תִּקּוּן ג׳ אֶמְצָעִיִּים וּלְעֵת תִּקּוּן ג״ר).

And behold, the seven vessels of Ze’ir Anpin were in this manner (וְהִנֵּה הַז״א הַז׳ כֵּלִים שֶׁבּוֹ הָיוּ בְּאוֹפֶן זֶה): at first there were seven vessels and each vessel was one alone—Chesed from Chesed, Gevurah from Gevurah, Tiferet from Tiferet, Netzach from Netzach, Hod from Hod, Yesod from Yesod, Malkhut from Malkhut (כִּי תְּחִלָּה הָיוּ ז׳ כֵּלִים וְכָל כְּלִי מֵהֶם הָיָה א׳ לְבַד חֶסֶד מֵחֶסֶד וּגְבוּרָה מִגְּבוּרָה ת״ת מִת״ת נֵצַח מִנֵּצַח הוֹד מֵהוֹד יְסוֹד מִיְסוֹד מַלְכוּת מִמַלְכוּת). And in impregnation Netzach, Hod, and Yesod were added within each vessel among the seven vessels (וּבְעִיבּוּר נִתּוֹסְפוּ נֵה״י בְּכָל א׳ שֶׁבְּכָל כְּלִי וְכְלִי שֶׁבָּהֶם שֶׁבַּז׳ כֵּלִים), afterward in nursing Chesed, Gevurah, and Tiferet were added within each of them from the seven original vessels (אַחַ״כ בִּינִיקָה נִתּוֹסְפוּ חַג״ת בְּכָל כְּלִי מֵהֶם מִן הַז׳ כֵּלִים הָרִאשׁוֹנִים), and afterward in Mochin the Three Upper Sefirot were added within each of the Seven Lower Sefirot (וְאַחַ״כ בְּמוֹחִין נִתּוֹסְפוּ ג״ר בְּכָל א׳ מִז״ת), and another growth was added—namely, the three first vessels, each one included of ten (וְעוֹד נִתּוֹסַף גִּדּוּל אַחֵר וְהֵם ג׳ כֵּלִים רִאשׁוֹנִים כָּל א׳ כָּלוּל מִי׳), and all of this was done in true Gadlut [Greatness] (וְכָל זֶה נַעֲשָׂה בְּגַדְלוּת הָאֲמִיתִּי).

And behold, the three first vessels have back, middle, and face (וְהִנֵּה ג׳ כֵּלִים הָרִאשׁוֹנִים יֵשׁ בָּהֶם אָחוֹר וְאֶמְצַע וּפָנִים), and in the three middle vessels likewise there are three garments (וּבְג׳ כֵּלִים הָאֶמְצָעִים גַּם כֵּן ג׳ לְבוּשִׁים), and in the three lower vessels likewise there are three garments (וְג׳ כֵּלִים הַתַּחְתּוֹנִים גַּם כֵּן ג׳ לְבוּשִׁים), and it is found that in impregnation there were made only vessels of the posterior aspects in the three lower ones of Netzach, Hod, and Yesod, each vessel included of Netzach, Hod, Yesod, and its Malkhut (וְנִמְצָא כִּי בְּעִיבּוּר נַעֲשׂוּ כֵּלִים דְּאָחוֹרַיִם לְבַד בְּג׳ תַּחְתּוֹנִים דְּנֵה״י כָּל כְּלִי כָּלוּל מִנֵּה״י וּמַלְכוּת שֶׁבּוֹ), for before the impregnation there were only three posterior vessels, this one from Netzach alone, this one from Hod alone, and this one from Yesod alone (כִּי קֹדֶם הָעִיבּוּר לֹא הָיוּ רַק ג׳ כֵּלִים דְּאָחוֹר זֶה מִנֵּצַח לְבַד וְזֶה מֵהוֹד לְבַד וְזֶה מִיְסוֹד לְבַד), and in Chesed, Gevurah, and Tiferet there were added—some say, and likewise in Chesed, Gevurah, and Tiferet and they were added—by means of impregnation three vessels in each of them (וּבְחַג״ת נִתּוֹסַף (נ״אא וְכֵן בְּחַג״ת וְנִתּוֹסְפוּ) ע״י עִיבּוּר ג׳ כֵּלִים בְּכָל כְּלִי מֵהֶם), for at first there were three posterior vessels, this one from Chesed alone, this one from Gevurah alone, and this one from Tiferet alone, and likewise in Netzach, Hod, and Yesod, as mentioned above (כִּי תְּחִלָּה הָיוּ ג׳ כֵּלִים דְּאָחוֹר זֶה מֵחֶסֶד לְבַד וְזֶה מִגְּבוּרָה לְבַד וְזֶה מִת״ת לְבַד (וְכֵן בְּנֵה״י) כַּנַּ״ל), and by means of the impregnation there were made three (some say five) posterior vessels in the vessel of Chesed, which are Chesed and Netzach, Hod, Yesod, and Malkhut within it (וְע״י הָעִיבּוּר נַעֲשׂוּ ג׳ (נ״א ה׳) כֵּלִים דְּאָחוֹר בִּכְלִי הַחֶסֶד הֵם חֶסֶד וְנֵה״י״ם שֶׁבּוֹ), and five vessels (some say, and three vessels) of posterior aspects in the vessel of Gevurah, which are Gevurah and Netzach, Hod, Yesod, and Malkhut within it (וְה׳ כֵּלִים (נ״א וְג׳ כֵּלִים) דְּאָחוֹר בִּכְלִי דְּגְבוּרָה וְהֵם גְּבוּרָה וְנֵה״י״ם שֶׁבּוֹ), and three posterior vessels in the vessel of Tiferet, which are Tiferet and Netzach, Hod, Yesod, and Malkhut within it, and likewise in the Netzach, Hod, and Yesod of the vessels (וְג׳ כֵּלִים דְּאָחוֹר בִּכְלִי הַת״ת וְהֵם ת״ת וְנֵהי״ם שֶׁבּוֹ (וְכֵן בְּנֵה״י דְּכֵלִים), but in the Three Upper Sefirot there was not yet any vessel at all whatsoever (אַךְ בְּג״ר לֹא הָיָה עֲדַיִן שׁוּם כְּלִי כְּלָל וְעִקָּר), and in nursing there was added the vessel of Gevurah and Tiferet within the vessel of Chesed (וּבִּינִיקָה נִתּוֹסַף כְּלִי דְּגְבוּרָה וְת״ת בִּכְלִי חֶסֶד), and to the vessel of Gevurah were added the vessels of Chesed and Tiferet (וּבִכְלִי גְּבוּרָה נִתּוֹסְפוּ כֵּלִי חֶסֶד וְת״ת), and in the vessel of Tiferet were added the vessels of Chesed and Gevurah (וּבִכְלִי ת״ת נִתּוֹסְפוּ כֵּלִי חֶסֶד וּגְבוּרָה), and in the vessels of Netzach, Hod, and Yesod were added Chesed, Gevurah, and Tiferet in each of them (וּבִכְלֵי הַנֵּה״י חַג״ת בְּכָל אֶחָד מֵהֶם), behold they are six vessels, each one included of the Seven Lower Sefirot (הֲרֵי הֵם ו׳ כֵּלִים כָּל אֶחָד כָּלוּל מִז״ת), and in Gadlut [Greatness] there were added the Three Upper Sefirot in each vessel of the seven lower vessels (וּבְגַדְלוּת נִתּוֹסְפוּ ג״ר בְּכָל כְּלִי וְכְלִי מִז׳ כֵּלִים תַּחְתּוֹנִים), and there were added completely also the three first vessels, each one included of ten complete vessels (וְנִתּוֹסְפוּ לְגַמְרֵי עוֹד ג׳ כֵּלִים רִאשׁוֹנִים כָּל אֶחָד כָּלוּל מִי׳ כֵּלִים גְּמוּרִים).