Chapter 1

When it arose in His blessed will to create the world (כְּשֶׁעָלָה בִּרְצוֹנוֹ יִתְבָּרֵךְ שְׁמוֹ לִבְרוֹא אֶת הָעוֹלָם), in order to bestow goodness upon His creatures (כְּדֵי לְהֵיטִיב לִבְרוּאָיו), and that they recognize His greatness (וְיַכִּירוּ גְּדוּלָּתוֹ), and merit to be a chariot above (וְיִזְכּוּ לִהְיוֹת מֶרְכָּבָה לְמַעְלָה), to cleave to Him, may He be blessed (לְהִדָּבֵק בּוֹ יִתְבָּרֵךְ), He emanated one point (הֶאֱצִיל נְקוּדָּה אַחַת), which was inclusive of ten (הַכְּלוּלָה מֵעֶשֶׂר), and they are the ten Sefirot of the Akudim that were in one vessel (וְהֵם י״ס שֶׁל הָעֲקוּדִים שֶׁהָיוּ בִּכְלִי אֶחָד), and they were not visible (וְלֹא הָיוּ נִרְאִים). By way of example, a human being is composed of four elements (דֶּרֶךְ מָשָׁל הָאָדָם מֻרְכָּב מִד׳ יְסוֹדוֹת), and each one is not discernible within him on its own (וְאֵינָם נִכָּרִים בּוֹ כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ).

And so is the matter here (וְכֵן הָעִנְיָן בְּכָאן): this point was inclusive of ten at the beginning of its emanation (נְקוּדָּה זוֹ הָיְתָה כְּלוּלָה מֵעֶשֶׂר בִּתְחִלַּת אֲצִילוּתָהּ), and this is above the Keter (וְזוֹ הִיא לְמַעְלָה מִן הַכֶּתֶר), which exists now (שֶׁהוּא עַתָּה), for from there all the ten Sefirot draw abundance and vitality (כִּי מִשָּׁם שׁוֹאֲבִים כָּל הַי״ס שֶׁפַע וְחַיּוּת), from this point (מִנְּקוּדָּה זוֹ). Also, the light and vitality of this point descend from the Emanator into it together (גַּם אוֹר וְחַיּוּת נְקוּדָּה זוֹ יוֹרֶדֶת מִן הַמַּאֲצִיל לְתוֹכָהּ בְּיַחַד), such that it itself is the vessel with its soul (שֶׁהִיא הַכְּלִי עִם נִשְׁמָתָהּ), as in the matter of the snail whose garment is from itself and within itself (כְּהַדֵּין קַמְצָא דְּלְבוּשֵׁיהּ מִנֵּיהּ וּבֵיהּ). And within it were ten inner lights (וְהָיוּ בָהּ י׳ אוֹרוֹת פְּנִימִיִּים), and ten surrounding lights (וְי׳ אוֹרוֹת מַקִּיפִים), and the surrounding light is outside the vessel (וְאוֹר הַמַּקִּיף מִבַּחוּץ לַכְּלִי), and it is known that the surrounding is greater than the inner (וְנוֹדָע כִּי הַמַּקִּיף גָּדוֹל מִן הַפְּנִימִי), for the inner light is constricted within the vessel (כִּי אוֹר פְּנִימִי מְצוּמְצֶמֶת תּוֹךְ הַכְּלִי), which is not so with the surrounding (מַה שֶּׁאֵין כֵּן בַּמַּקִּיף). And this is the secret of “And I will speak with you from between the two cherubim” (וְזֶה סוֹד וְדִבַּרְתִּי אִתְּךָ מִבֵּין ב׳ הַכְּרוּבִים), for there the Shekinah was constricted (שֶׁהָיְתָה מְצוּמְצֶמֶת שָׁם הַשְּׁכִינָה) (Exodus 25).

And from this point ten points expanded (וּמִנְּקוּדָּה זוֹ נִתְפַּשְּׁטוּ י׳ נְקוּדוֹת), from Keter to Malkhut (מִכֶּתֶר עַד הַמַּלְכוּת), in this manner (עַל דֶּרֶךְ זֶה): from the most refined and supreme aspect of this point was made Keter (כִּי מֵהַיּוֹתֵר מְבֻחָר וְעֶלְיוֹן מִנְּקוּדָּה זוֹ נַעֲשָׂה כֶּתֶר), and it expanded downward (וְנִתְפַּשֵּׁט לְמַטָּה), and the remaining nine were included within it (וְשְׁאָר הַט׳ כְּלוּלִים בּוֹ). And what remained within it as well (וּמַה שֶּׁנִּשְׁאָר בְּתוֹכָהּ גַּם כֵּן), from the refined remainder expanded downward from the Keter (מִן הַמְּבֻחָר הַנִּשְׁאָר מִתְפַּשֵּׁט לְמַטָּה מִן הַכֶּתֶר), and became Chokhmah (וְנַעֲשָׂה חָכְמָה), and the eight were included within it (וְהַח׳ כְּלוּלִים בּוֹ). And afterwards Binah (וְאַחַר כָּךְ בִּינָה), and the seven were included within it (וְהַז׳ כְּלוּלִים בָּהּ). And afterwards the six points together (וְאַחַר כָּךְ הַו׳ נְקוּדוֹת יַחַד), and afterwards the Malkhut (וְאַחַר כָּךְ הַמַּלְכוּת). And this is called the world of Tohu and Vohu (וְזֶהוּ נִקְרָא עוֹלָם הַתֹּהוּ וָבֹהוּ), and the world of points (וְעוֹלָם הַנְּקוּדוֹת). And the supernal light would enter within them (וְהָאוֹר הָעֶלְיוֹן הָיָה נִכְנָס בְּתוֹכָם), meaning within the vessel (רָצוֹן לוֹמַר בְּתוֹךְ הַכְּלִי), and the light of Ein Sof surrounded the Keter (וְאוֹר אֵין סוֹף מַקִּיף לַכֶּתֶר), and expanded until the end of the place of all the ten Sefirot (וּמִתְפַּשֵּׁט עַד סִיּוּם מְקוֹם כָּל הַי׳ סְפִירוֹת). And from the inner light of the Keter there was made an inner and a surrounding for the Chokhmah (וּמֵאוֹר פְּנִימִי שֶׁבַּכֶּתֶר נַעֲשָׂה פְּנִימִי וּמַקִּיף לַחָכְמָה), and the surrounding of the Keter became a supernal surrounding for the surrounding of the Chokhmah (וְהַמַּקִּיף שֶׁבַּכֶּתֶר נַעֲשָׂה מַקִּיף עֶלְיוֹן אֶל מַקִּיף הַחָכְמָה), and so with all of them (וְכֵן כֻּלָּם). And the matter is (וְהָעִנְיָן כִּי): that which it was able to receive from the light shining within the Keter remained within it as inner light (מַה שֶּׁהָיְתָה יְכוֹלָה לְקַבֵּל מִן הָאוֹר הַמֵּאִיר בְּתוֹךְ הַכֶּתֶר נִשְׁאָר בּוֹ בְּסוֹד אוֹר פְּנִימִי), and the remainder was surrounding from without (וְהַשְּׁאָר הָיָה מַקִּיף מִבַּחוּץ), and so in this manner from Keter to Chokhmah (וְכֵן עַל דֶּרֶךְ זֶה מִכֶּתֶר לְחָכְמָה), and from Chokhmah to Binah (וּמֵחָכְמָה לְבִינָה), and from Binah to the six extremities together (וּמִבִּינָה לְוָ״ק בְּיַחַד).

And know that “a sun and a shield is Hashem Tzeva’ot” (וְדַע כִּי שֶׁמֶשׁ וּמָגֵן ה׳ צְבָאוֹת), and just as the sun is a great supernal light (וּכְמוֹ שֶׁהַשֶּׁמֶשׁ אוֹר עֶלְיוֹן גָּדוֹל), and there is no ability to gaze upon it except by diminishment (וְאֵין יְכוֹלֶת לְהַבִּיט בּוֹ כִּי אִם בְּהִתְמַעֲטוּת), through a window (דֶּרֶךְ חַלּוֹן), or by means of a screen (אוֹ עַל יְדֵי מָסָךְ), or by means of distance of place (אוֹ עַל יְדֵי רִחוּק מָקוֹם), or by means of a small aperture (אוֹ עַל יְדֵי נֶקֶב קָטָן).

And behold, in the world of Atzilut the light does not come by means of a screen at all (וְהִנֵּה בְּעוֹלַם הָאֲצִילוּת הָאוֹר בָּא לֹא עַל יְדֵי מָסָךְ כְּלָל), but when the light of Ein Sof comes into the Keter (אַךְ כְּשֶׁבָּא אוֹר אֵין סוֹף בַּכֶּתֶר), there is no capacity to bear it except by distance of place (אֵין בּוֹ יְכוֹלֶת לְסָבְלוֹ רַק עַל יְדֵי רִחוּק מָקוֹם). But from Keter to Chokhmah there is no distance at all (אַךְ מִכֶּתֶר לְחָכְמָה אֵין בּוֹ רִחוּק כְּלָל), rather it comes by means of a window (אֶלָּא בָּא עַל יְדֵי חַלּוֹן), meaning from the Yesod of Arich Anpin which is called a window (פֵּרוּשׁ מִיְּסוֹד דְּאֲרִיךְ אַנְפִּין הַנִּקְרָא חַלּוֹן), for the light was diminished from what it had been (שֶׁנִּתְמַעֵט הָאוֹר מִכְּמוֹת שֶׁהָיָה). Also from Chokhmah to Binah it comes by means of a window (גַּם מֵחָכְמָה לְבִינָה בָּא עַל יְדֵי חַלּוֹן), meaning from the Yesod of Abba which is another, smaller window (פֵּרוּשׁ מִיְּסוֹד אַבָּא שֶׁהוּא חַלּוֹן אַחֵר קָטָן).

However, in the six extremities themselves their windows are equal one to another (אֲמְנָם בְּוָ״ק עַצְמָן חַלּוֹנוֹתֵיהֶם שָׁוִין מִזֶּה לָזֶה), for they are all one aspect (כִּי כֻלָּם בְּחִינָה אַחַת). Afterwards, from Yesod to Malkhut the light comes through a very small and narrow window (אַחַר כָּךְ מִיְּסוֹד לְמַלְכוּת בָּא הָאוֹר מֵחַלּוֹן קָטָן וְצַר מְאֹד), meaning from the Yesod of Ze’ir Anpin which is also called a window (פֵּרוּשׁ מִיְּסוֹד דְּזְעֵיר אַנְפִּין הַנִּקְרָא חַלּוֹן גַּם כֵּן), and very narrow, like a small aperture (וְצַר מְאֹד דֻּגְמַת נֶקֶב קָטָן). But the six extremities have no change one from another (אַךְ הַוָ״ק אֵין בָּהֶם שִׁנּוּי מִזֶּה לָזֶה), except according to distance and closeness alone (רַק לְפִי רִחוּק וְקֵרוּב לְבַד), not in the width or narrowness of the window (לֹא בְּרֹחַב וְצָרוּת הַחַלּוֹן), for all are equal (כִּי כֻלָּם שָׁוִין).

And this is the secret of the seven circuits (וְזֶה סוֹד ז׳ הַקָּפוֹת), for they are in the secret of the Malkhut which includes seven circuits (כִּי הֵם בְּסוֹד הַמַּלְכוּת שֶׁיֵּשׁ בָּהּ כְּלָלוּת ז׳ הַקָּפוֹת). And from the three upper of the Keter there emerged an Ohr Makif [Surrounding Light] to the seven lower within itself (וּמִג״ר שֶׁבַּכֶּתֶר יָצָא אוֹר מַקִּיף אֶל ז״ת שֶׁבּוֹ עַצְמוֹ), and from the seven lower of the Keter there emerged a second Ohr Makif [Surrounding Light] to the three upper of Chokhmah (וּמִז״ת שֶׁבַּכֶּתֶר יָצָא אוֹר מַקִּיף ב׳ אֶל ג״ר דְּחָכְמָה), and from the three upper of Chokhmah there emerged a third Ohr Makif [Surrounding Light] to its seven lower (וּמִג״ר דְּחָכְמָה יָצָא אוֹר מַקִּיף ג׳ אֶל ז״ת שֶׁבּוֹ), and from the seven lower of Chokhmah there emerged a fourth Ohr Makif [Surrounding Light] to the three upper of Binah (וּמִז״ת שֶׁל חָכְמָה יָצָא אוֹר מַקִּיף ד׳ לְג״ר שֶׁבְּבִינָה), and from the three upper of Binah there emerged a fifth Ohr Makif [Surrounding Light] to its seven lower (וּמִג״ר שֶׁל בִּינָה יָצָא אוֹר מַקִּיף ה׳ לְז״ת שֶׁבָּהּ), and from the seven lower of Binah there emerges a sixth Ohr Makif [Surrounding Light] to the six extremities (וּמִז״ת שֶׁבְּבִינָה יוֹצֵא אוֹר מַקִּיף ו׳ לְוָ״ק), and from the six extremities there emerges a seventh Ohr Makif [Surrounding Light] to the Malkhut (וּמִן הַוָ״ק יוֹצֵא אוֹר מַקִּיף ז׳ אֶל הַמַּלְכוּת), and all of these are included in the Malkhut (וְכָל אֵלּוּ נִכְלָלִין בַּמַּלְכוּת). Therefore the seven circuits allude to the Malkhut (לָכֵן ז׳ הַקָּפוֹת רוֹמְזִין בַּמַּלְכוּת). But I found in the words of p1-19Rabbi Moshe Mintz another manner (אַךְ מָצָאתִי לְהָרַ״ם מִינְץ בְּאוֹפֶן אַחֵר), and it is the secret of seven surrounders to the Malkhut from below to above (וְהוּא סוֹד ז׳ מַקִּיפִין אֶל מַלְכוּת מִמַּטָּה לְמַעְלָה): the first is her own surrounding (הָאֶחָד מַקִּיף שֶׁלָּהּ), the second is the surrounding of Yesod (ב׳ מַקִּיף דְּיְסוֹד), the third is the surrounding of Binah (ג׳ מַקִּיף בִּינָה), afterwards her face and the surrounding of Chokhmah (אַחַר כָּךְ פָּנֶיהָ וּמַקִּיף דְּחָכְמָה), and her face and the surrounding of the Keter (וּפָּנֶיהָ וּמַקִּיף שֶׁל כֶּתֶר), behold seven surrounders (הֲרֵי ז׳ מַקִּיפִין).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for in Atzilut there is no screen at all (כִּי בָּאֲצִילוּת לֹא יֵשׁ מָסָךְ כְּלָל). But from Beri’ah and below the light comes by means of a complete screen (אַךְ מִבְּרִיאָה וּלְמַטָּה הָאוֹר בָּא עַל יְדֵי מָסָךְ גָּמוּר), and the light passes within it and illuminates (וְהָאוֹר עוֹבֵר בְּתוֹכוֹ וּמֵאִיר).

And know that when the ten points mentioned above expanded (וְדַע כִּי כְּשֶׁנִּתְפַּשְּׁטוּ י׳ נְקוּדִים הַנַּ״ל), behold the Keter had the capacity to bear this light (הִנֵּה הַכֶּתֶר הָיְתָה בּוֹ יְכוֹלֶת לְסָבֹּל הָאוֹר הַזֶּה), but Abba and Imma were not equal (אֲבָל אַבָּא וְאִמָּא לֹא הָיוּ שָׁוִין), for Abba received the light face to face from the Keter (כִּי אַבָּא קִבֵּל הָאוֹר פָּנִים בְּפָנִים מִן הַכֶּתֶר), and he had the capacity to bear the light (וְהָיְתָה בּוֹ יְכוֹלֶת לְסָבֹּל הָאוֹר), but the Binah did not receive the light from Chokhmah except back to back (אַךְ הַבִּינָה לֹא קִבְּלָה הָאוֹר מֵחָכְמָה אֶלָּא אָחוֹר בְּאָחוֹר), which she could not bear (שֶׁלֹּא יָכְלָה לְסָבְלָהּ) (Psalms 84) And this is the secret of “and the wise one praises her from behind” (וְזֶה סוֹד וְחָכָם בְּאָחוֹר יְשַׁבְּחֶנָּה), for the wise one, which is Chokhmah (כִּי חָכָם שֶׁהִיא חָכְמָה), enhanced Binah and illuminated her (הִשְׁבִּיחַ אֶת הַבִּינָה וְהֵאִיר בָּהּ), in the secret of back-to-back (בְּסוֹד אָחוֹר בְּאָחוֹר). And this is also the secret mentioned in the Zohar, Parashat Bereshit (וְגַם זֶה סוֹד הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית), in the form of the letter Tzadi (בְּצוּרַת אוֹת צ׳), which are Abba and Imma, Yod and Nun (שֶׁהֵם או״א יו״ד וְנוּ״ן), thus a bent Nun reversed, back-to-back (כָּזֶה נ׳ כְּפוּפָה הֲפוּכָה אָחוֹר בְּאָחוֹר) (Zohar, Bereshit).

And behold, when afterward light emerged from Binah to the six extremities (וְהִנֵּה כְּשֶׁיָּצָא אַחַר כָּךְ אוֹר מִבִּינָה לְוָ״ק), first Da‘at emerged (תְּחִלָּה יָצָא הַדַּעַת), and afterward it was annulled (וְאַחַר כָּךְ נִתְבַּטֵּל), and this is the first king, Bela son of Be‘or (וְזֶהוּ הַמֶּלֶךְ הָרִאשׁוֹן שֶׁהוּא בֶּלַע בֶּן בְּעוֹר). Afterward Chesed emerged (אַחַר כָּךְ יָצָא חֶסֶד), and it too was unable to bear the light (וְגַם הוּא לֹא הָיָה יָכוֹל לִסְבֹּל הָאוֹר), and its vessel also broke (וְנִשְׁבַּר הַכְּלִי שֶׁלּוֹ גַּם כֵּן), and it descended below (וְיָרַד לְמַטָּה). And afterward Gevurah emerged (וְאַחַר כָּךְ יָצָא גְּבוּרָה), and so all the seven (וְכֵן כָּל הַז׳). And these are the seven kings who died (וְאֵלּוּ הֵם ז׳ מְלָכִים שֶׁמֵּתוּ), about whom it is said “and he died and another reigned” (שֶׁנֶּאֱמַר בָּהֶם וַיָּמָת וַיִּמְלֹךְ), first they reigned and afterward they died (תְּחִלָּה מָלְכוּ וְאַחַר כָּךְ מֵתוּ), and these seven vessels were annulled (וְנִתְבַּטְּלוּ הַז׳ כֵּלִים הָאֵלּוּ), for they had no capacity to bear the light expanding within them from Sefirah to Sefirah (שֶׁלֹּא הָיְתָה בָּהֶם יְכוֹלֶת לִסְבֹּל הָאוֹר הַמִּתְפַּשֵּׁט בָּהֶם מִסְּפִירָה לִסְּפִירָה).

Even though in Chesed one had already been annulled (אַף עַל פִּי שֶׁבְּחֶסֶד כְּבָר נִתְבַּטֵּל אֶחָד), nevertheless the light did not refrain from expanding through all the seven lower Sefirot (עַל כֵּן לֹא הִנִּיחַ הָאוֹר מִלְּהִתְפַּשֵּׁט בְּכָל ז״ת), to see whether perhaps it would not die and could bear it due to distance (לִרְאוֹת אוּלַי אֵינוֹ יָמוּת וְיוּכַל לִסְבֹּל מֵחֲמַת רִחוּק), for the more distant it is, the more it might be able to bear (כִּי כָּל מַה שֶּׁהוּא יוֹתֵר רָחוֹק אֶפְשָׁר שֶׁיוּכַל לִסְבֹּל יוֹתֵר). But since the lower vessel is smaller than the upper (אַךְ מֵאַחַר שֶׁהַכְּלִי הַתַּחְתּוֹן הוּא יוֹתֵר קָטָן מִן הָעֶלְיוֹן), therefore even though it was more distant (לָכֵן גַּם הוּא אַף עַל פִּי שֶׁהוּא יוֹתֵר רָחוֹק), it could not bear it (לֹא הָיָה יָכוֹל לִסְבֹּלוֹ).

And behold, when the light reached the Yesod (וְהִנֵּה כְּשֶׁהִגִּיעַ הָאוֹר אֶל הַיְסוֹד), two lights came (בָּאוּ ב׳ אוֹרוֹת), one for itself and one to give to the Malkhut (אֶחָד שֶׁלּוֹ וְאֶחָד לָתֵת אֶל הַמַּלְכוּת). And its own portion, since it was great (וְהַחֵלֶק שֶׁלּוֹ לִהְיוֹתוֹ גָּדוֹל), it could not bear and was annulled like the others (לֹא הָיָה יָכוֹל לִסְבֹּלוֹ וְנִתְבַּטֵּל כְּמוֹ הָאֲחֵרִים), but the portion of the Malkhut that it received remained within it and was not annulled (אֲבָל חֵלֶק הַמַּלְכוּת שֶׁקִּבֵּל הוּא נִשְׁאָר בּוֹ וְלֹא נִתְבַּטֵּל), and this is the secret of “the son of Yishai lives upon the earth” (וְזֶה סוֹד בֶּן יִשַׁי חַי עַל הָאֲדָמָה), and therefore the Yesod is called “living” (וְלָכֵן נִקְרָא יְסוֹד חַי). And when afterward the Yesod gave the portion of the Malkhut to her (וּכְשֶׁנָּתַן אַחַר כָּךְ הַיְסוֹד חֵלֶק הַמַּלְכוּת לָהּ), if it had given it by way of a conduit (אִלּוּ הָיָה נוֹתֵן דֶּרֶךְ צִנּוֹר), the Malkhut would have had the strength to receive it (הָיָה כֹּחַ בַּמַּלְכוּת לְקַבְּלָהּ). But now, since the Yesod was broken (אַךְ עַתָּה כְּשֶׁנִּשְׁבַּר הַיְסוֹד), the light was revealed (נִתְגַּלָּה הָאוֹר), and the light came from the Yesod in revelation and with force to the Malkhut (וּבָא הָאוֹר מִן הַיְסוֹד בְּגִלּוּי וּבְחֹזֶק אֶל הַמַּלְכוּת), and therefore she too was broken (וְלָכֵן גַּם הִיא נִשְׁבְּרָה).

And not completely like the first ones (וְלֹא לְגַמְרֵי כְּמוֹ הָרִאשׁוֹנִים), but one Partzuf was formed after the Tikkun (אֶלָּא נַעֲשָׂה פַּרְצוּף אֶחָד אַחַר הַתִּקּוּן), meaning that she merited to become a complete Partzuf (פֵּרוּשׁ שֶׁזָּכְתָה לְהֵעָשׂוֹת פַּרְצוּף שָׁלֵם), despite being only the aspect of one point (עִם הֱיוֹתָהּ רַק בְּחִינַת נְקוּדָּה אַחַת), which the six extremities did not merit (מַה שֶּׁלֹּא זָכוּ הַוָ״ק), to become each one a complete Partzuf (לְהֵעָשׂוֹת כָּל אֶחָד פַּרְצוּף אֶחָד כַּנַּ״ל), as will be explained (כְּמוֹ שֶׁנְּבָאֵר). For she did not receive all the light (לְפִי שֶׁלֹּא קִבְּלָה כָּל הָאוֹר), only the portion that the Yesod received to give her (רַק הַחֵלֶק שֶׁקִּבֵּל הַיְסוֹד לָתֵת לָהּ), and also because she did not receive it through a conduit (גַּם שֶׁלֹּא קִבְּלָה עַל יְדֵי צִנּוֹר).

And the explanation of what we said, that the kings were broken (וּפֵרוּשׁ מַה שֶּׁאָמַרְנוּ שֶׁנִּשְׁבְּרוּ הַמְּלָכִים), means that the lights withdrew upward to their place (פֵּרוּשׁ כִּי הָאוֹרוֹת נִסְתַּלְּקוּ לְמַעְלָה לִמְקוֹמָם), and nevertheless some sparks of holiness still remained in the vessels (וְאַף עַל גַּב דְּעַדַיִן נִשְׁאֲרוּ מְעַט נִיצוֹצֵי קְדוּשָׁה בַּכֵּלִים), and they fell in those shattered vessels below (וְנָפְלוּ בְּאֵלּוּ מָאנִין תְּבִירִין לְמַטָּה), and from them the roots of the Klipot came into being (וּמֵהֶם נִתְהַוּוּ שָׁרְשֵׁי הַקְּלִיפּוֹת).

And even though the edible was refined from the refuse and ascended above (וְאַף־עַל־פִּי שֶׁנִּתְבָּרֵר הָאֹכֶל מִן הַפְּסֹלֶת וְעָלָה לְמַעְלָה), nevertheless sparks of holiness still remained within them (עכ״ז עֲדַיִן נִיצוֹצֵי הַקְּדוּשָׁה נִשְׁאֲרוּ בְּתוֹכָם). And this is what remains for us to repair (וְזֶהוּ מַה שֶּׁנִּשְׁאַר לָנוּ לְתַקֵּן), through prayer and good deeds (עַל־יְדֵי תְּפִלָּה וּמַע״ט), and likewise through the soul of the righteous (וְכֵן עַל־יְדֵי נִשְׁמַת הַצַּדִּיקִים), when they depart from this world (כְּשֶׁהֵם נִפְטָרִים מֵעוה״ז), they pass through the world of Asiyah (עוֹבְרִים בְּעוֹלַם הָעֲשִׂיָּה), and raise from them sparks of holiness that are in the Klipah to Yetzirah (וּמַעֲלִין מֵהֶם נִיצוֹצֵי קְדוּשָׁה שֶׁבַּקְּלִיפָּה לִיצִירָה), and likewise in this manner as they ascend from Yetzirah to Beri’ah (וְכֵן עַל־דֶּרֶךְ זֶה בַּעֲלוֹתָם מִיצִירָה לִבְּרִיאָה), and from Beri’ah to Atzilut (וּמִבְּרִיאָה לַאֲצִילוּת), and they restore the great light to its place (וּמַחֲזִירִין הָאוֹר הַגָּדוֹל לִמְקוֹמָם).

And this is the Secret of Mayin Nukvin [Feminine Waters], and this is the Secret of (וְז״ס מ״ן וְז״ס), the Ten Martyrs of the Kingdom (עֲשָׂרָה הֲרוּגֵי מַלְכוּת), who were in the time of the destruction (שֶׁהָיוּ בִּזְמַן הַחֻרְבָּן), and the sins caused that then the Klipah prevailed (וְהָעֲוֹנוֹת גָּרְמוּ שֶׁאָז גָּבְרָה הַקְּלִיפָּה), and there was no power to raise Mayin Nukvin [Feminine Waters], which are those sparks (וְלֹא הָיָה כֹּחַ לְהַעֲלוֹת מ״ן שֶׁהֵם הַנִּיצוֹצִין הָהֵם), and the world was desolate and collapsing (וְהָיָה הָעוֹלָם שָׁמֵם וּמִתְמוֹטֵט). Therefore they surrendered their bodies to the kingdom (לָכֵן מָסְרוּ גוּפָם לַמַּלְכוּת), and they were Mayin Nukvin [Feminine Waters] for the Malkhut (וְהָיוּ מ״נ לַמַּלְכוּת), and their souls raised as Mayin Nukvin [Feminine Waters] to Abba and Imma those sparks that are within the Klipah (וְנַפְשׁוֹתָם הֶעֱלוּ לְמ״ן לְאו״א אוֹתָן הַנִּיצוֹצִין שֶׁבְּתוֹךְ הַקְּלִי׳).

And this is the Secret of “Thus it arose in thought before Me,” the aforementioned with Rabbi Akiva (וְז״ס כָּךְ עָלָה בַּמַּחֲשָׁבָה לְפָנַי הַנִּזְכָּר אֵצֶל ר״ע), and this is also the Secret of the cause of the kings who reigned and died (וְז״ס גַּם־כֵּן סִבַּת הַמְּלָכִים שֶׁמָּלְכוּ וּמֵתוּ), and this is the Secret of “building worlds and destroying them” (וְז״ס בּוֹנֶה עוֹלָמוֹת וּמַחֲרִיבָן). And even though we said that the kings who died are the seven shattered vessels from Chesed until Malkhut and they required rectification (וְאַף־עַל־פִּי שֶׁאָמַרְנוּ שֶׁהַמְּלָכִים שֶׁמֵּתוּ הֵם הַז׳ מָאנִין תְּבִירִין מֵחֶסֶד עַד מַל׳ וְהֻצְרְכוּ תִּקּוּן), behold Chokhmah–Binah also required rectification (הִנֵּה חו״ב גַּם־כֵּן הֻצְרְכוּ תִּקּוּן), for indeed Binah at first diminished the light back-to-back because she could not bear face-to-face (כִּי הֲלֹא בִּינָה הָיְתָה תְּחִלָּה מְקַלֶּטֶת הָאוֹר אָב״א כִּי לֹא הָיְתָה יְכוֹלָה לִסְבֹּל פב״פ), and then her vessel became small and diminished and this diminution fell below (וְאָז נִקְטַן וְנִתְמַעֵט הַכְּלִי שֶׁלָּהּ וְזֶה הַמִּעוּט נָפַל לְמַטָּה) (That is, the backsides of Abba and Imma fell and from them Ya'akov and Leah were made) (פֵּרוּשׁ אֲחוֹרַיִם דְּאו״א הֵם נָפְלוּ וְנַעֲשָׂה מֵהֶם יַעֲקֹב וְלֵאָה).

And likewise Chokhmah, since Binah could not receive the aforementioned light, Chokhmah also did not receive the light fitting for her had she been bestowing face-to-face to Binah, and this aspect descended below (וְכֵן חָכְמָה מֵאַחַר שֶׁהַבִּינָה לֹא יָכְלָה לְקַבֵּל הָאוֹר הַנַּ״ל גַּם חָכְמָה לֹא קִבֵּל הָאוֹר הָרָאוּי לָהּ אִם הָיְתָה מַשְׁפַּעַת פב״פ לְבִּינָה וּבְחִינָה זוֹ יָרְדָה לְמַטָּה). And this is the Secret in the manner of “the Tzaddik is lost” (וְז״ס עַל־דֶּרֶךְ הַצַּדִּיק אָבָד), for the Tzaddik, who is the Yesod, as one who bestows to the Shekinah, then they give him his portion and her portion (כִּי הַצַּדִּיק שֶׁהוּא הַיְסוֹד כְּמַשְׁפִּיעַ לַשְּׁכִינָה אָז נוֹתְנִים לוֹ חֶלְקוֹ וְחֶלְקָהּ), but when he does not bestow to the Shekinah then he has only one portion (אַךְ כְּשֶׁהוּא אֵינוֹ מַשְׁפִּיעַ לַשְּׁכִינָה אָז אֵין לוֹ רַק חֵלֶק א׳), and not due to his defect, Heaven forbid (וְלֹא מֵחֲמַת פְּגָם שֶׁלּוֹ ח״ו), but due to the deficiency of the Malkhut who receives, who cannot receive in another manner (רַק מֵחֲמַת חֶסְרוֹן הַמַל׳ הַמְּקַבֶּלֶת שֶׁאֵינָהּ יְכוֹלָה לְקַבֵּל בְּאֹפֶן אַחֵר). In such a manner that also from the light that Chokhmah was fit to receive more than what she received now, and also from Binah, a portion descended from them below in the place of Ze’ir Anpin (בְּאֹפֶן שֶׁגַּם מֵהָאוֹר שֶׁהָיָה רָאוּי לְקַבֵּל הַחָכְמָה יוֹתֵר עַל מַה שֶּׁקִּבֵּל עַתָּה וְגַּם מִן הַבִּינָה יָרַד מֵהֶם חֵלֶק לְמַטָּה בִּמְקוֹם ז״א).

And this is the Secret of what our Rabbis of blessed memory said (וְזֶה סוֹד שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה), “the witherings of the supernal Chokhmah are Torah” (נוֹבְלוֹת חָכְמָה שֶׁלְּמַעְלָה תּוֹרָה), and “the witherings of the supernal Binah are Shekinah” (וְנוֹבְלוֹת בִּינָה שֶׁלְּמַעְלָה שְׁכִינָה), for the light that fell and withered from the supernal light of Chokhmah, which is Abba (כִּי אוֹר שֶׁנָּפַל וְנָבַל מֵאוֹר חָכְמָה עֶלְיוֹנָה שֶׁהוּא אַבָּא), from it was made the Torah, which is Ze’ir Anpin (מִמֶּנּוּ נַעֲשֵׂית הַתּוֹרָה שֶׁהוּא ז״א), and that which fell from Binah, which is Imma (וּמַה שֶׁנָּפַל מִבִּינָה שֶׁהִיא אִמָּא), from her was made the Shekinah, which is Nukvah (מִמֶּנָּה נַעֲשֵׂית שְׁכִינָה נוּק׳), as it is written (כְּמוֹ שֶׁנֶּאֱמַר).

For when Ze’ir Anpin ascends upward (כִּי ז״א כְּשֶׁעוֹלֶה לְמַעְלָה), he elevates with him from that light which fell from above (מַעֲלֶה עִמּוֹ מִן אוֹתוֹ הָאוֹר שֶׁנָּפַל מִלְּמַעְלָה), in the aspect of Mayin Nukvin [Feminine Waters] to Abba and Imma (בִּמְקוֹם מ״ן לְאו״א), and he now returns to elevate the witherings and the sparks of holiness that descended below (וְחוֹזֵר עַתָּה לְהַעֲלוֹת אֶת הַנּוֹבְלוֹת וְנִיצוֹצֵי הַקְּדוּשָׁה שֶׁיָּרְדוּ לְמַטָּה). For just as the souls of the righteous raise Mayin Nukvin [Feminine Waters] for the purpose of the union of Ze’ir Anpin and Nukvah (כִּי כְּמוֹ שֶׁנִּשְׁמוֹת הַצַּדִּיקִים מַעֲלִין מ״ן לְצוֹרֶךְ זִוּוּג זו״ן), so too Ze’ir Anpin and Nukvah raise Mayin Nukvin [Feminine Waters] for the purpose of the union of Abba and Imma (כֵּן זו״ן מַעֲלִין מ״ן לְצוֹרֶךְ זִוּוּג או״א), from those witherings that fell from them below (מִן אוֹתָן הַנּוֹבְלוֹת שֶׁנָּפְלוּ מֵהֶם לְמַטָּה).

And the explanation of the matter is (וּפֵרוּשׁ הַדְּבָרִים), that the Mayin Nukvin [Feminine Waters] of Rachel are that we surrender our souls to death through the Falling of the Face (כִּי מ״ן שֶׁל רָחֵל הוּא שֶׁאָנוּ מוֹסְרִים נַפְשׁוֹתֵינוּ לַמִּיתָה עַל־יְדֵי נְפִילַת אַפַּיִם), and with that elevation of our souls we raise there sparks of holiness that are within the Klipot to Rachel (וְעִם אוֹתָהּ הַעֲלָאָה שֶׁל נַפְשׁוֹתֵינוּ אָנוּ מַעֲלִין שָׁם מִן נִיצוֹצֵי הַקְּדוּשָׁה שֶׁבְּתוֹךְ הַקְּלִיפּוֹת אֶל רָחֵל). And likewise the righteous, at their death, ascend and raise sparks of holiness with them (וְכֵן הַצַּדִּיקִים בְּמִיתָתָם עוֹלִין וּמַעֲלִין נִיצוֹצֵי הַקְּדוּשָׁה עִמָּהֶם), for the purpose of Mayin Nukvin [Feminine Waters] of Rachel, to unite Ze’ir Anpin with Nukvah (לְצוֹרֶךְ מ״ן שֶׁל רָחֵל לְהִזְדַּוֵּג ז״א בְּנוּק׳), and this pattern is mirrored in Ze’ir Anpin and Nukvah (וְדוּגְמָא זוֹ בְּזו״ן), when they ascend into Abba and Imma in the secret of the unity of “Hear O Israel” (כְּשֶׁעוֹלִין בְּאו״א בְּסוֹד יִחוּד שְׁמַע יִשְׂרָאֵל), and then they raise the sparks of holiness that descended from the witherings of Abba and Imma (וְאָז מַעֲלִין אֶת נִיצוֹצֵי הַקְּדוּשָׁה שֶׁיָּרְדוּ מִנּוֹבְלוֹת שֶׁל או״א), and they elevate them up to Binah (וּמַעֲלִין אוֹתָם עַד בִּינָה), to be there in the secret of Mayin Nukvin [Feminine Waters] for union with Abba (לִהְיוֹת שָׁם בְּסוֹד מ״ן לְהִזְדַּוֵּוג עִם אַבָּא).