Chapter 11

The Generation of the Wilderness, and Binah and Tevunah, and the Mem and Samech of the Tablets [which] stood by a miracle

דור המדבר ובינה ותבונה ומ״ס שבלוחות בנס היו עומדים

And behold, with what we explained above—that Ze’ir Anpin and Nukvah are joined with one wall, unlike Ya‘akov—through this you will understand the secret of what Moshe said to Israel upon their entry into the Land of Israel (וְהִנֵּה עִם מַה שֶּׁבֵּאַרְנוּ לְעֵיל כִּי זו״ן מִתְחַבְּרִים בְּכֹתֶל אֶחָד מַה שֶּׁאֵין כֵּן יַעֲקֹב בָּזֶה תָּבִין סוֹד מַה שֶּׁאָמַר מֹשֶׁה לְיִשְׂרָאֵל בִּכְנִיסָתָם לְא״י), “And you who cleave to Hashem your God are all alive today” (וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם).

For “Hashem your God” is Ze’ir Anpin and Nukvah (כִּי ה׳ אֱלֹהֵיכֶם הוּא זו״ן), and Israel who entered the Land of Israel were from this aspect, for they were attached back-to-back (וְיִשְׂרָאֵל הַנִּכְנָסִים לְא״י הָיוּ מִבְּחִינָה זוֹ שֶׁהֵם דְּבוּקִים אָחוֹר בְּאָחוֹר), and this is “And you who cleave to Hashem” (וְזֶהוּ וְאַתֶּם הַדְּבֵקִים בַּה׳). But the generation of the wilderness, the generation of knowledge, who were from the aspect of Ya‘akov (אֲבָל דּוֹר הַמִּדְבָּר דּוֹר דֵּעָה שֶׁהָיוּ מִבְּחִינַת יַעֲקֹב), and were not joined by one wall, all died and did not enter the Land of Israel (וְלֹא הָיוּ דְּבוּקִים בְּכֹתֶל אֶחָד מֵתוּ כֻּלָּם וְלֹא נִכְנְסוּ לְא״י), and therefore Moshe was their shepherd (לָכֵן הָיָה מֹשֶׁה רוֹעֶה שֶׁלָּהֶם).

And through this many reasons are understood (וּבָזֶה יֻבָּן כַּמָּה טְעָמִים): why Moshe was their shepherd (לָמָּה מֹשֶׁה הָיָה רוֹעֶה שֶׁלָּהֶם), and why they were called the generation of knowledge, the generation of the wilderness (וְלָמָּה נִקְרָא דּוֹר דֵּעָה דּוֹר הַמִּדְבָּר), and why the Torah was given to them (וְלָמָּה נִתְּנָה הַתּוֹרָה לָהֶם), and why they dwelled forty years in the wilderness (וְלָמָּה יָשְׁבוּ מ׳ שָׁנָה בַּמִּדְבָּר), and why Moshe found among them men of valor but did not find among them men of understanding (וְלָמָּה לֹא מָצָא מֹשֶׁה בָּהֶם אֶלָּא אַנְשֵׁי חַיִל וְלֹא מָצָא בָּהֶם נְבוֹנִים). But the matter is as follows (אַךְ הָעִנְיָן): the Yesod of Abba emerges from within the Yesod of Imma and is revealed from the chest downward (כִּי יְסוֹד אַבָּא יוֹצֵא מִתּוֹךְ יְסוֹד אִמָּא וּמִתְגַּלֶּה מִן הֶחָזֶה וּלְמַטָּה), and there emerges outward the aspect of Ya‘akov (וְשָׁם יוֹצֵא לַחוּץ בְּחִינַת יַעֲקֹב). And behold, just as the aspect of Leah emerged behind the Da‘at of Ze’ir Anpin, so too behind the Da‘at of Ya‘akov emerges another aspect of Leah, the Nukvah of Ya‘akov (וְהִנֵּה כְּמוֹ שֶׁיָּצְאָה בְּחִינַת לֵאָה מֵאֲחוֹרֵי דַּעַת דְּז״א כֵּן מֵאֲחוֹרֵי דַּעַת יַעֲקֹב יוֹצֵאת בְּחִינַת לֵאָה אַחֶרֶת נוּקְבָא שֶׁל יַעֲקֹב). Therefore they are called the generation of knowledge, the generation that emerges from the Da‘at of Ya‘akov (לָכֵן נִקְרָא דּוֹר דֵּעָה דּוֹר הַיּוֹצְאִים מִבְּחִינַת דַּעַת שֶׁל יַעֲקֹב).

And behold, with the departure of the Yesod of Abba by itself, the generation of knowledge that is drawn from there also departed (וְהִנֵּה בְּהִסְתַּלְּקוּת יְסוֹד אַבָּא מֵעַצְמוֹ נִסְתַּלֵּק דּוֹר דֵּעָה הַנִּמְשָׁךְ מִשָּׁם). Therefore Moshe—since his root was the Yesod of Abba—was the shepherd of the generation of the wilderness (לָכֵן מֹשֶׁה לִהְיוֹתוֹ שָׁרְשׁוֹ יְסוֹד אַבָּא הָיָה רוֹעֶה לְדוֹר הַמִּדְבָּר), for “Moshe is inward and Ya‘akov is outward” (כִּי מֹשֶׁה מִלְּגָאו וְיַעֲקֹב מִלְּבַר). Therefore, to those entering the Land of Israel Moshe said, “And you who cleave to Hashem” (לָכֵן לְאוֹתָם הַנִּכְנָסִים לְא״י אָמַר לָהֶם מֹשֶׁה וְאַתֶּם הַדְּבֵקִים בַּה׳), meaning that they are Tiferet—alive, all of you—and able to enter the Land of Israel (פֵּרוּשׁ שֶׁהוּא ת״ת חַיִּים כֻּלְּכֶם וְתוּכְלוּ לְהִכָּנֵס לְא״י). But the generation of knowledge—since Moshe is the Yesod of Abba, their shepherd, and they too are from that place—therefore when Moshe departed, they too departed (אֲבָל דּוֹר דֵּעָה לִהְיוֹת שֶׁמֹשֶׁה הוּא יְסוֹד אַבָּא הָרוֹעֶה שֶׁלָּהֶם וְדוֹר דֵּעָה הֵמָּה גַּם כֵּן מִשָּׁם מִמֵּילָא כְּשֶׁנִּסְתַּלֵּק מֹשֶׁה נִסְתַּלְּקוּ גַּם הֵם), for all of them are from the aspect of Chokhmah and do not enter the Land (כִּי כֻּלָּם הֵם מִבְּחִינַת חָכְמָה וְאֵינָם נִכְנָסִים לָאָרֶץ). Therefore Moshe did not enter the Land, nor did the generation of knowledge enter the Land (לָכֵן לֹא נִכְנַס מֹשֶׁה וְלֹא דּוֹר דֵּעָה לָאָרֶץ). And therefore the Torah was given to them (וְלָכֵן נִתְּנָה לָהֶם הַתּוֹרָה), for the Torah is from the Yesod of Abba, from which the light bursts forth outward (כִּי הַתּוֹרָה מִיְסוֹד אַבָּא שֶׁנִּבְקַע וְיוֹצֵא הָאוֹר לַחוּץ), and this was in their time, for they too emerged from that bursting (וְזֶה הָיָה בִּזְמַנָּם שֶׁגַּם הֵם יָצְאוּ מִן הַבְּקִיעָה הַהִיא). And therefore they dwelled forty years in the wilderness (וְלָכֵן יָשְׁבוּ מ׳ שָׁנָה בַּמִּדְבָּר), for the Name 72 spelled with Yodin is in Abba, which is Chokhmah, and it contains four Yods whose numerical value is forty (כִּי שֵׁם ע״ב דְּיוּדִי״ן הוּא בְּאַבָּא שֶׁהוּא בְּחָכְמָה וְיֵשׁ בּוֹ ד׳ יוֹדִין שֶׁהֵם גִּימַטְרִיָּא מ׳). Therefore Moshe found among the generation of knowledge men of valor (וְלָכֵן מָצָא מֹשֶׁה בְּדוֹר דֵּעָה אַנְשֵׁי חַיִל), for chayil has the numerical value of forty-eight, which is twenty-four and twenty-four (כִּי חַיִל גִּימַטְרִיָּא מ״ח כ״ד כ״ד), which are the two revealed thirds of the Yesod of Abba from the chest downward (שֶׁהֵם ב׳ שְׁלִישִׁים דְּיְסוֹד אַבָּא הַמְגוּלִּים מִן הֶחָזֶה).

For in the Name of seventy-two there are three times twenty-four (כִּי בַּשֵּׁם שֶׁל ע״ב יֵשׁ ג״פ כ״ד), and two thirds are two times twenty-four, whose numerical value is forty-eight (וּב׳ שְׁלִישִׁים הֵם ב״פ כ״ד גִּימַטְרִיָּא מ״ח), and these are the two revealed thirds whose numerical value is chayil, valor (שֶׁהֵם ב׳ שְׁלִישִׁים הַמְגוּלִּים גִּימַטְרִיָּא חַיִ״ל גִּימַטְרִיָּא מ״ח). But men of understanding, who come from Binah, he did not find (אֲבָל נְבוֹנִים הַבָּאִים מִבִּינָה לֹא מָצָא), for the Yesod of Binah serves nothing for Ya‘akov but only for Ze’ir Anpin and Nukvah (כִּי יְסוֹד דְּבִינָה אֵינוֹ מְשַׁמֵּשׁ כְּלוּם לְיַעֲקֹב רַק לְזו״ן). And this is the reason that Ya‘akov emerged as a complete Partzuf with his own wall, face to face, and is not attached to Ze’ir Anpin (וְזֶהוּ הַטַּעַם שֶׁיַּעֲקֹב יָצָא בְּפַרְצוּף שָׁלֵם בְּכֹתֶל בְּפָנִים בְּפָנִים וְאֵינוֹ דָּבוּק בְּז״א), for he alone took from the Yesod of Abba (כִּי הוּא לְבַדּוֹ לָקַח מִיְסוֹד אַבָּא). But Ze’ir Anpin and Nukvah both come from the Yesod of Imma—this one takes the Five Chesedim and that one takes the Five Gevurot (אַךְ זו״ן שְׁנֵיהֶם בָּאִים מִיְסוֹד אִמָּא זֶה לוֹקֵחַ ה׳ חֲסָדִים וְזֶה לוֹקֵחַ ה׳ גְּבוּרוֹת), therefore both emerged joined with one wall and require Nesirah [Separation] (לָכֵן יָצְאוּ שְׁנֵיהֶם מְחֻבָּרִים בְּכֹתֶל אֶחָד וּצְרִיכִים נְסִירָה).

And know that just as there is a large Dalet and a small Dalet in the Shekhinah—the upper aspect Leah and the lower aspect Rachel (וְדַע כְּמוֹ שֶׁיֵּשׁ ד׳ רַבָּתִי וְד׳ זְעֵירָא בַּשְּׁכִינָה בְּחִינָה עֶלְיוֹנָה לֵאָה וּבְחִינָה הַתַּחְתּוֹנָה רָחֵל), so too there are these two aspects in Imma: two Dalets, an upper Dalet which is Binah, and a lower Dalet which is Tevunah (כֵּן יֵשׁ בְּאִמָּא ב׳ בְּחִינוֹת אֵלּוּ ב׳ דְּלָתוֹת ד׳ עֶלְיוֹנָה בִּינָה ד׳ תַּחְתּוֹנָה תְּבוּנָה), and each of these has ten Sefirot (וְכָל אַחַת מֵאֵלּוּ יֵשׁ בָּהֶן י׳ סְפִירוֹת). And know that the male also has these two aspects (וְדַע שֶׁיֵּשׁ בַּזָּכָר גַּם כֵּן ב׳ בְּחִינוֹת אֵלּוּ), for the measure of Ze’ir Anpin is from the chest of Imma and downward (כִּי הַז״א שִׁעוּרוֹ הוּא מֵהֶחָזֶה דְּאִמָּא וּלְמַטָּה), and likewise Rachel is opposite him from the chest of Ze’ir Anpin and downward (כֵּן רָחֵל הִיא עַד זֶה כְּנֶגְדּוֹ מֵהֶחָזֶה דְּז״א וּלְמַטָּה כַּנַּ״ל הַכֹּל).

And therefore, just as there is Ya‘akov below corresponding to the lower aspect of the Shekhinah, so too above, in his place, another Ya‘akov emerged, and he emerges from the Yesod of supernal Chokhmah (וְאִם כֵּן כְּמוֹ שֶׁיֵּשׁ יַעֲקֹב לְתַתָּא כְּנֶגֶד בְּחִינָה הַתַּחְתּוֹנָה דְּשְׁכִינָה כֵּן לְמַעְלָה בִּמְקוֹמוֹ יָצָא יַעֲקֹב אַחֵר וְהוּא יוֹצֵא מִיְסוֹד חָכְמָה עֶלְיוֹנָה). And the matter is as follows (וְהָעִנְיָן הוּא): just as there is the secret of Da‘at above in Abba and Imma when there is union (כִּי כְּמוֹ שֶׁיֵּשׁ סוֹד הַדַּעַת לְמַעְלָה בְּאו״א כְּשֶׁיֵּשׁ זִוּוּג), so too below, in the union of the lower aspect called Tevunah with the lower aspect of Abba, there is also another Da‘at (כָּךְ לְמַטָּה בַּזִּוּוּג בְּחִינָה הַתַּחְתּוֹנָה הַנִּקְרֵאת תְּבוּנָה עִם בְּחִינָה הַתַּחְתּוֹנָה דְּאַבָּא גַּם כֵּן יֵשׁ דַּעַת אַחֵר).

Therefore, below in the Shekhinah there are these two aspects (לָכֵן לְמַטָּה בַּשְּׁכִינָה יֵשׁ ב׳ בְּחִינוֹת אֵלּוּ), and just as the two upper aspects are included as one (וּכְמוֹ שֶׁב׳ בְּחִינוֹת עֶלְיוֹנוֹת נִכְלָלוֹת כְּאַחַת), so too the two lower aspects are included as one (כֵּן ב׳ בְּחִינוֹת תַּחְתּוֹנוֹת נִכְלָלוֹת כְּאַחַת). And this is the secret of “for Hashem is a God of knowledges” (וְזֶה סוֹד כִּי אֵל דֵּעוֹת ה׳). And this is the secret of “and they were twins below” (וְזֶה סוֹד וְהָיוּ תֹאֲמִים מִלְּמַטָּה), which is the lower Ya‘akov who is from the chest and downward (שֶׁהוּא בְּחִינַת יַעֲקֹב הַתַּחְתּוֹן שֶׁהוּא מֵהֶחָזֶה וּלְמַטָּה). “And together they shall be perfect twins” (וְיַחְדָּו יִהְיוּ תָּמִים תְּאוֹמִים) refers to the other Ya‘akov, who is equal, head to head, with the head of Ze’ir Anpin (הוּא יַעֲקֹב הָאַחֵר שֶׁהוּא שָׁוֶה בְּשָׁוֶה עִם רֹאשׁ ז״א). And from the beginning until the end, everything is called Israel (וּמִתְּחִלָּה וְעַד סוֹף הַכֹּל נִקְרָא יִשְׂרָאֵל). From the place from which Rachel emerged, Ya‘akov also emerged before her (מִמָּקוֹם שֶׁיָּצְאָה רָחֵל יָצָא יַעֲקֹב גַּם כֵּן מִלְּפָנֶיהָ). And Ya‘akov mates with Rachel, and Israel mates with Leah (וְיַעֲקֹב מִזְדַּוֵּג עִם רָחֵל וְיִשְׂרָאֵל מִזְדַּוֵּג עִם לֵאָה). And this is what is said in the Zohar on the verse “and he lay with her that night,” and it does not mention Ya‘akov, for the intention is Israel (וְזֶהוּ שֶׁאָמַר בַּזֹּהַר וַיֵּצֵא עַל פָּסוּק וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא וְלֹא הִזְכִּיר יַעֲקֹב כִּי הַכַּוָּנָה עַל יִשְׂרָאֵל). And know that Binah has three aspects (וְדַע כִּי בִּינָה יֵשׁ לָהּ ג׳ בְּחִינוֹת):

One—when she has union with Abba, then she is called Binah (א׳ כְּשֶׁיֵּשׁ לָהּ זִוּוּג עִם אַבָּא אָז נִקְרֵאת בִּינָה). Two—when she has no union with Abba, then she is called Tevunah, when she stands by herself (ב׳ כְּשֶׁאֵין לָהּ יִחוּד עִם אַבָּא אָז נִקְרֵאת תְּבוּנָה כְּשֶׁעוֹמֶדֶת לְבַדָּהּ). Three—when she descends and spreads downward within Ze’ir Anpin, she is also called Tevunah (ג׳ כְּשֶׁיוֹרֶדֶת וּמִתְפַּשֶּׁטֶת לְמַטָּה תּוֹךְ הַז״א נִקְרֵאת גַּם כֵּן תְּבוּנָה). And when Ze’ir Anpin ascends upward, it is said, “a man of understandings draws her up” (וּכְשֶׁז״א עוֹלֶה לְמַעְלָה נִקְרָא אִישׁ תְּבוּנוֹת יִדְלֶנָּה), meaning he draws her upward (פֵּרוּשׁ יִדְלֶנָּה יַגְבִּיהֶנָּה). And after Ze’ir Anpin ascends upward, Binah is united with Abba, and then she is called “two understandings,” Binot (וְאַחַר שֶׁעָלָה ז״א לְמַעְלָה אָז נִתְיַחֲדָה הַבִּינָה עִם אַבָּא וְאָז נִקְרֵאת הַב׳ תְּבוּנוֹת בִּינוֹת), for they have ascended to the supernal level called Binah (כִּי עָלוּ בְּמַדְרֵגָה עֶלְיוֹנָה הַנִּקְרֵאת בִּינָה). And this is the secret of “for it is not a people of understanding” (וְזֶהוּ סוֹד כִּי לֹא עַם בִּינוֹת הוּא). And know that the essence of Abba is the Yod of Havayah (וְדַע כִּי מְצִיאוּת אַבָּא הוּא יוֹ״ד שֶׁל הוי״ה), and the thorn of the Yod is Arich Anpin (וְקוֹצוֹ שֶׁל יוֹ״ד הוּא א״א).

And behold, the Yod in its full spelling contains three letters, thus: Yod–Vav–Dalet (וְהִנֵּה יוֹ״ד בְּמִלּוּאָהּ יֵשׁ בָּהּ ג׳ אוֹתִיּוֹת כָּזֶה יוֹ״ד). And behold, multiply Yod by Vav, which is ten times six, whose numerical value is sixty (וְהִנֵּה תַּכֶּה י׳ עַל ו׳ שֶׁהוּא י״פ ו׳ גִּימַטְרִיָּא ס׳), and afterward multiply Yod by Dalet, whose numerical value is forty (וְאַחַר כָּךְ תַּכֶּה י׳ עַל ד׳ גִּימַטְרִיָּא מ׳). And behold, when Binah unites with Abba, then she is called Mem sofit (וְהִנֵּה כַּאֲשֶׁר בִּינָה מִתְיַחֶדֶת עִם אַבָּא אָז נִקְרֵאת ם׳), (some say: Samekh) (נ״א ס׳). that is, closed, meaning closed, for she closes and receives all the lights and seals them (רָצוֹן לוֹמַר סְתוּמָה שֶׁהִיא סְתוּמָה שֶׁמְּקַבֶּלֶת כָּל הָאוֹרוֹת וְסוֹתֶמֶת אוֹתָם). Therefore, the head of the Vav inclines toward the Dalet of the Yod, since Abba bestows lights to Imma (לָכֵן הַו׳ רֹאשָׁהּ נָטוּי כְּלַפֵּי הַד׳ שֶׁל יוֹ״ד לִהְיוֹת שֶׁאַבָּא מַשְׁפִּיעַ אוֹרוֹת לְאִמָּא). And when Abba does not bestow to Imma, for she is not uniting with him but rather crouches over the children, she is called the open Mem (וּכְשֶׁאֵין אַבָּא מַשְׁפִּיעַ לְאִמָּא שֶׁאֵינָהּ מִזְדַּוֶּגֶת עִמּוֹ אֶלָּא הִיא רוֹבֶצֶת עַל הַבָּנִים נִקְרֵאת מ׳ פְּתוּחָה).

And the explanation of Mem is “bestowing,” meaning that she bestows to the children (וּפֵרוּשׁ מ׳ רָצוֹן לוֹמַר מַשְׁפִּיעַ פֵּרוּשׁ כְּשֶׁהִיא מַשְׁפִּיעָה לַבָּנִים), and this is the secret of the letters Mem–Mem mentioned in the Zohar regarding her son (וְזֶהוּ סוֹד אוֹתִיּוֹת מ״ם הַנִּזְכָּרִים בַּזֹּהַר עַל בְּנָהּ), and this is the Vav and the Dalet (וְזוֹ הִיא הַו׳ וְהַד׳). When they are in Chokhmah, which is the letter Yod, the Vav precedes the Dalet (כְּשֶׁהֵם בְּחָכְמָה שֶׁהִיא בָּאוֹת יוֹ״ד אָז הַו׳ קוֹדֶמֶת לַד׳), and when they are in Binah, which is the letter Heh, the Dalet precedes the Vav (וּכְשֶׁהֵם בְּבִינָה שֶׁהִיא אוֹת ה׳ אָז הַד׳ קוֹדֶמֶת לַו׳), for the form of the Heh is Dalet–Vav, thus: Heh (כִּי צוּרַת ה׳ ד״ו כָּזֶה ה׳). But when the Vav is beneath the Dalet, which is the secret of the Heh, then that Vav sits without a head (אַךְ כְּשֶׁהַו׳ תַּחַת הַד׳ שֶׁהוּא סוֹד ה׳ אָז יוֹשֶׁבֶת ו׳ זוֹ בְּלִי רֹאשׁ), and when the Vav precedes the Dalet, which is the secret of the Yod, then it has a head inclined toward the Dalet (וּכְשֶׁהַו׳ קוֹדֶמֶת לַד׳ שֶׁהוּא סוֹד יוֹ״ד אָז יֵשׁ לָהּ רֹאשׁ נָטוּי כְּלַפֵּי הַד׳).

And the intention is as explained above: when she unites with Abba, that Vav has a head, for Abba bestows in the secret of the head of the Vav inclined toward her (וְהַכַּוָּנָה כַּנַּ״ל כִּי כְּשֶׁהִיא מִזְדַּוֶּגֶת עִם אַבָּא אָז אוֹתָהּ ו׳ יֵשׁ לָהּ רֹאשׁ שֶׁמַּשְׁפִּיעַ אַבָּא בְּסוֹד רֹאשׁ ו׳ הַנָּטוּי כְּנֶגְדָּהּ). But when she is in the secret of the Heh, then she has no union with Abba, and that Vav has no head, for the lights remain above and Abba does not bestow them to Imma (אַךְ כְּשֶׁהוּא בְּסוֹד ה׳ אָז אֵין לָהּ זִוּוּג עִם אַבָּא אָז אוֹתָהּ ו׳ אֵין לָהּ רֹאשׁ כִּי הָאוֹרוֹת נִשְׁאָרִים לְמַעְלָה וְאֵין אַבָּא מַשְׁפִּיעַ אוֹתָן לְאִמָּא), and that head of the Vav remains above in the form of the Yod standing behind the Heh (וְאוֹתוֹ רֹאשׁ שֶׁל ו׳ נִשְׁאָר לְמַעְלָה בְּצוּרַת יוֹ״ד הָעוֹמֶדֶת אֲחוֹרֵי ה׳). And this is explained by us in the secret of the form of the Heh, thus: Heh, in the secret of “and the wise one with Binah” (וּמְבוֹאָר אֶצְלֵנוּ בְּסוֹד צוּרַת ה׳ כָּזֶה ה׳ בְּסוֹד וְחָכָם בְּבִינָה). However, the Vav within the Heh, without a head, spreads and bestows throughout Ze’ir Anpin until his Yesod (אָכֵן ו׳ שֶׁל תּוֹךְ ה׳ בְּלִי רֹאשׁ מִתְפַּשֶּׁטֶת וּמַשְׁפִּיעָה בְּכָל ז״א עַד הַיְסוֹד שֶׁלּוֹ).

And you already know that the Chokhmah, Binah, and Da‘at of the female correspond to the three upper joints of the Netzach, Hod, Yesod of Ze’ir Anpin, as is known (וּכְבָר יָדַעְתָּ כִּי חָכְמָה בִּינָה דַּעַת שֶׁל הַנְּקֵבָה נֶגֶד ג׳ פְּרָקִים עֶלְיוֹנִים דְּנֵה״י דְּז״א כַּנּוֹדָע). And behold, this Vav of the Heh of Binah spreads within Ze’ir Anpin until his Yesod (וְהִנֵּה ו׳ זוֹ שֶׁל ה׳ דְּבִינָה מִתְפַּשֶּׁטֶת תּוֹךְ ז״א עַד הַיְסוֹד שֶׁלּוֹ). It is found that Imma bestows until the Chokhmah, Binah, and Da‘at of the Nukvah of Ze’ir Anpin, and no further (נִמְצָא שֶׁאִמָּא מַשְׁפִּיעָה עַד חָכְמָה בִּינָה דַּעַת דְּנוּקְבָא דְּז״א וְלֹא יוֹתֵר).

And know that when Imma is above with Abba, she is called female in relation to the female who receives from the male (וְהִנֵּה דַּע כְּשֶׁאִמָּא הִיא לְמַעְלָה עִם אַבָּא אָז נִקְרֵאת נְקֵבָה בְּעֵרֶךְ נְקֵבָה הַמְּקַבֶּלֶת מִן דְּכוּרָא), and when she crouches over the children and bestows to them, she is called male, like the male who bestows to the Nukvah (וּכְשֶׁהִיא רוֹבֶצֶת עַל הַבָּנִים וּמַשְׁפִּיעָה לָהֶם אָז נִקְרֵאת דְּכוּרָא דֻּגְמַת הַזָּכָר הַמַּשְׁפִּיעַ בְּנוּקְבָא). And this is the secret of the punishment for lying with a male (וְזֶה סוֹד עֹנֶשׁ מִשְׁכַּב זָכוּר), for it draws downward the power that is in Imma when she is above (כִּי הוּא מוֹרִיד הַכֹּחַ שֶׁיֵּשׁ בְּאִמָּא כְּשֶׁהִיא לְמַעְלָה), and also Abba who bestows into Imma above (וְגַם אֶת אַבָּא הַמַּשְׁפִּיעַ בְּאִמָּא לְמַעְלָה), and brings them down until the Netzach, Hod, Yesod of Ze’ir Anpin (וּמוֹרִידָן עַד נֵה״י דְּז״א). And this is the secret of 'Remember' (וְזֶה סוֹד זָכוּר), whose numerical value is the Name Havayah spelled with Yodin and the Name Ehyeh spelled with Yodin—seventy-two and one hundred sixty-one (שֶׁהוּא גִּימַטְרִיָּא הוי״ה דְּיוּדִי״ן וְאֶהְיֶה דְּיוּדִי״ן ע״ב וְקס״א), and both together equal 'Zachor' [Remember] (וּשְׁנֵיהֶם גִּימַטְרִיָּא זָכוּר). And they are equal in numerical value to 'Regel' [Foot/233] (וְהֵם גִּימַטְרִיָּא רֶגֶ״ל), to indicate that he brought them down to the legs of Ze’ir Anpin (לְהוֹרוֹת שֶׁהוֹרִידָן עַד רַגְלָיו דְּז״א).

And then, as it were, Ze’ir Anpin is completely annulled (וְאָז כִּבְיָכוֹל מִתְבַּטֵּל הַז״א לְגַמְרֵי), for he cannot endure those lights (שֶׁאֵינוֹ יָכוֹל לִסְבֹּל הָאוֹרוֹת הָהֵם) which have taken his place (שֶׁיָּרְשׁוּ אֶת מְקוֹמוֹ), and then, as it were, he is entirely annulled (וְאָז כִּבְיָכוֹל מִתְבַּטֵּל לְגַמְרֵי), similar to the matter of “and Bela died” (כְּעִנְיַן וַיָּמָת בֶּלַע). And this is the secret of this sin being called an abomination (וְזֶה סוֹד הָעָוֹן הַזֶּה הַנִּקְרָא תּוֹעֵבָה), meaning “you stray in it” (פֵּרוּשׁ תּוֹעֶה אַתָּה בָּהּ), that is, you think that you have drawn Imma down upon the children and that she bestows to them as a male to a female (רָצוֹן לוֹמַר כִּי אַתָּה חוֹשֵׁב שֶׁהוֹרַדְתָּ אֶת אִמָּא עַל הַבָּנִים וּמַשְׁפִּיעָה לָהֶם כְּזָכָר לִנְקֵבָה), but in truth you make her into a female, for you lie with her (וְאַתָּה עוֹשֶׂה אוֹתָהּ נְקֵבָה שֶׁאַתָּה שׁוֹכֵב עִמָּהּ).

Therefore, the repentance for this sin is that he should fast “233” fasts (לָכֵן תְּשׁוּבָה עַל חֵטְא זֶה שֶׁיִּתְעַנֶּה רֶגֶ״ל תַּעֲנִיּוֹת), according to the number of the two Names mentioned above (כְּמִסְפַּר ב׳ הַשֵּׁמוֹת הַנַּ״ל), with which he sinned and brought them down below (שֶׁבָּהֶם חָטָא וְהוֹרִידָן לְמַטָּה). And he should intend each day to raise one part of them (וְיִכַּוֵּן לְהַעֲלוֹת בְּכָל יוֹם חֵלֶק אֶחָד מֵהֶם), until it is found that during the first ten days he raises one Yod of the name A”B (עַד שֶׁנִּמְצָא שֶׁבְּי׳ יָמִים הָרִאשׁוֹנִים מַעֲלֶה י׳ א׳ דְּע״ב), and likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה), until the “233” fasts are completed (עַד שֶׁיִּשְׁלְמוּ רֶגֶ״ל תַּעֲנִיּוֹת), and then it is completed to raise them upward to their place (וְאָז נִגְמַר לְהַעֲלוֹתָן לְמַעְלָה בִּמְקוֹמָן).

And behold, this sinner also caused damage to the backsides of the aforementioned Names that he brought down below (וְהִנֵּה הַחוֹטֵא הַזֶּה גָּרַם פְּגָם גַּם בָּאֲחוֹרַיִם שֶׁל הַשֵּׁמוֹת הַנַּ״ל שֶׁהוֹרִידָן לְמַטָּה), therefore they too require rectification (לָכֵן גַּם בָּהֶם צָרִיךְ תִּקּוּן). And they are one hundred eighty-four and five hundred forty-four (וְהֵם קפ״ד וְתקמ״ד), whose numerical value is 'Tishkach' [do not forget] (שֶׁהֵם גִּימַטְרִיָּא תִּשְׁכַּח). And this is 'Zachor' [Remember], 'Tishkach' [do not forget] (וְזֶהוּ זָכוּר אַל תִּשְׁכַּח), for remembering pertains to the faces and forgetting pertains to the backsides (כִּי הַזְּכִירָה הִיא מִן הַפָּנִים וְהַשִּׁכְחָה הִיא מִן הָאֲחוֹרַיִם).

And behold, three times Regel [Foot/233], which is numerically equivalent to Zakhor [Remember], has the numerical value of Tishkaḥ [You Shall Forget] (וְהִנֵּה ג׳ פְּעָמִים רֶגֶ״ל שֶׁהוּא זָכוּר גִּימַטְרִיָּא תִּשְׁכַּח).p1-20 Therefore, when he rectifies one part of the faces, he should intend to raise and rectify together with it three parts of the backsides (אִם כֵּן כְּשֶׁמְּתַקֵּן חֵלֶק אֶחָד מִן הַפָּנִים יְכַוֵּן לְהַעֲלוֹת וּלְתַקֵּן עִמּוֹ ג׳ חֲלָקִים מִן הָאֲחוֹרַיִם).

It follows that in the first ten fasts he rectifies the first Yod of the Name of seventy-two as stated above (נִמְצָא כִּי בְּי׳ תַּעֲנִיּוֹת הָרִאשׁוֹנִים מְתַקֵּן יוֹ״ד רִאשׁוֹנָה דְּע״ב כַּנַּ״ל), and he rectifies thirty parts of the backsides (וּמְתַקֵּן ל׳ חֲלָקִים דְּאֲחוֹרַיִם), which are ten tens from the second Yod of the backsides (שֶׁהֵם יוֹ״ד יוֹ״ד מִן יוֹ״ד ב׳ שֶׁל אֲחוֹרַיִם). For the faces are one “regel [foot],” and the backsides are three “Regelim [feet]” (כִּי הַפָּנִים רֶגֶ״ל אֶחָד וְהָאֲחוֹרַיִם ג׳ רְגָלִים). And on the final fast of the “regel [233]” fasts (וּבְיוֹם הַתַּעֲנִית הָאַחֲרוֹן מֵרֶגֶ״ל תַּעֲנִיּוֹת), he should intend to include everything together (יְכַוֵּן לִכְלוֹל הַכֹּל בְּיַחַד), and to raise all the faces, which are the “regel,” and all the backsides, which are “Tishkaḥ [You Shall Forget],” at once (וּלְהַעֲלוֹת כָּל הַפָּנִים שֶׁהֵם הָרֶגֶ״ל וְכָל הָאֲחוֹרַיִם שֶׁהֵם תִּשְׁכַּח בְּבַת אַחַת), and to raise them to the place of Abba and Imma (וּלְהַעֲלוֹתָן בִּמְקוֹם או״א).

And we shall return to the matter of Mem–Samekh of Yod–Binah, as explained above (וְנַחֲזוֹר לְעִנְיָן מ״ס שִׁי בִּינָה כַּנַּ״ל כַּנַּ״ל), for Moses merited Binah when it was in the mystery of Samekh (כִּי מֹשֶׁה זָכָה לְבִינָה בִּהְיוֹתָהּ בְּסוֹד ס׳), because he is the Yesod, the mystery, of Abba from within (לְפִי שֶׁהוּא יְסוֹד (סוֹד) אַבָּא מִלְגָּאו), but Ya'akov, who is from without, did not merit Binah except when it was in the mystery of Mem (אַךְ יַעֲקֹב שֶׁהוּא מִלְבָּר לֹא זָכָה לְבִינָה רַק בִּהְיוֹתָהּ בְּסוֹד מ׳), which is like a quarter-log upon the building (שֶׁהִיא כַּד רְבִיעָא עַל בִּנְיָן).

And this is the mystery of what our Sages of blessed memory said, that the Mem and Samekh in the Tablets were standing by miracle (וְזֶ״ס שֶׁאָרַז״ל מ״ס שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין). The explanation is that there are two aspects in Binah and Tevunah, as mentioned above (פֵּרוּשׁ כִּי הֲלֹא ב׳ בְּחִי׳ יֵשׁ בְּבִינָה וְתְּבוּנָה כַּנַּ״ל), for when it is face to face with Abba it is called Samekh (כִּי בִּהְיוֹתָהּ פָּב״פ עִם אַבָּא נִקְרָא ס׳), corresponding to its six extremities, which are Chokhmah–Binah–Da’at and Chesed–Gevurah (שֶׁהִיא כְּנֶגֶד ו״ס שֶׁבָּהֶם שֶׁהֵם כו״ח״ב דְּח״ג). And it is called Mem when it is without Zivug [Union], relative to its four lower aspects, which enter into Ze’ir Anpin (וְנִקְרָא מ׳ בִּהְיוֹתָהּ בְּלִי זוּוּג בְּעֶרֶךְ ד׳ תַּחְתּוֹנוֹת שֶׁלָּהּ שֶׁנִּכְנֶסֶת בְּז״א). And Ze’ir Anpin also, in these two aspects, is called Vav and Dalet, as mentioned above (וְז״א גַּם כֵּן בְּאֵלּוּ ב׳ בְּחִי׳ נִקְרָא ו׳ ד׳ כַּנַּ״ל), the Vav being the six upper Middot within him, which are Chokhmah–Binah–Da’at and Chesed–Gevurah (וְהַו׳ מִדּוֹת עֶלְיוֹנוֹת שֶׁבּוֹ שֶׁהֵם כו״חב״ד ח״ג), which enter the Netzach, Hod, Yesod of Imma up to one third of his Tiferet, until the chest (שֶׁנִּכְנָסִין נְה״י דְּאִמָּא עַד שְׁלִישׁ ת״ת שֶׁלּוֹ עַד הֶחָזֶה). And the Dalet are his Chesed–Netzach, Hod, Yesod, which have no Yesod of Binah in them (וְד׳ הֵם חַנֵּה״י שֶׁבּוֹ שֶׁאֵין בָּהֶם יְסוֹד בִּינָה).

Know also that the six upper extremities, which are the Vav, are one Partzuf (גַּם דַּע כִּי ו״ס עֶלְיוֹנוֹת שֶׁהוּא הַו׳ הוּא פַּרְצוּף א׳), and the four lower ones, which are the mystery of the Dalet, are a second Partzuf (וְד׳ תַּחְתּוֹנִים שֶׁהֵם סוֹד הַד׳ הוּא פַּרְצוּף ב׳). And above as well, the mystery of Mem–Samekh of Binah are two Partzufim (וּלְמַעְלָה גַּם כֵּן סוֹד מ״ס שֶׁל הַבִּינָה שֶׁהֵם ב׳ פַּרְצוּפִים).

And behold, Ze’ir Anpin—some say: Imma (וְהִנֵּה ז״א (נ״א אִמָּא))—its first Partzuf, which are the six upper aspects within it, is called Binah (פַּרְצוּף א׳ שֶׁהֵם ו׳ עֶלְיוֹנִים שֶׁבּוֹ נִקְרָא בִּינָה), meaning the son of Yud–Heh (פֵּרוּשׁ בֶּן י״ה). And its second Partzuf, which are the four lower aspects within it, is called Tevunah, son and daughter (וּפַּרְצוּף ב׳ שֶׁהוּא ד׳ תַּחְתּוֹנִים שֶׁבּוֹ נִקְרָא תְּבוּנָה בֶּן וּבַת). And this is the mystery of Mem–Samekh in the Tablets standing by miracle (וְזֶ״ס מ״ס שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין), for the Tablets are the Netzach–Hod of the Mem, which is of the lower Tevunah (כִּי הַלּוּחוֹת הֵם נ״ה שֶׁל מ׳ שֶׁהִיא שֶׁל תְּבוּנָה תַּחְתּוֹנָה), and from it a complete Partzuf of ten Sefirot was made (וְנַעֲשֶׂה מִמֶּנָּה פַּרְצוּף שָׁלֵם מִי״ס), and likewise the Samekh above, which are six aspects, becomes a complete Partzuf of ten Sefirot in Imma (וְכֵן ס׳ לְמַעְלָה שֶׁהֵם ו׳ בְּחִי׳ נַעֲשֶׂה פַּרְצוּף גָּמוּר דִּי״ס בְּאִמָּא), certainly only by way of miracle (וַדַּאי שֶׁעַל דֶּרֶךְ נֵס הוּא).

Or it may be said in another manner (אוֹ נֵאָמַר בְּאוֹפֶן אַחֵר), that just as Binah is Mem–Samekh as explained above, so too in Tevunah there is Mem–Samekh (כִּי כְּמוֹ שֶׁבִּינָה הוּא מ״ס כַּנַּ״ל גַּם בִּתְבוּנָה יֵשׁ בּוֹ מ״ס), for its six upper aspects are Samekh (כִּי ו׳ הָעֶלְיוֹנוֹת שֶׁבָּהּ הֵם ס׳), and its four lower ones are Mem (וְד׳ תַּחְתּוֹנִים הֵם מ׳). And it is also called Vav–Dalet, as explained above in Binah (וְגַּם כֵּן נִקְרָא ו״ד כַּנַּ״ל בְּבִינָה), for the Vav are the six upper ones and the Dalet are the four lower ones (כִּי ו׳ הֵם ו׳ עֶלְיוֹנִים וְד׳ הֵם ד׳ תַּחְתּוֹנִים).

And behold, the Mem is called Tevunah, for they are its four lower aspects, which are its Tiferet–Netzach, Hod, Yesod alone, and they enter into Ze’ir Anpin (וְהִנֵּה מ׳ נִקְרָא תְּבוּנָה כִּי הֵם ד׳ תַּחְתּוֹנוֹת שֶׁלָּהּ שֶׁהֵם תנה״י שֶׁלָּהּ לְבַד וְהֵם נִכְנָסִין בְּז״א). And thus it is found that the entire Partzuf of Tevunah, in all its aspects which are the aforementioned Mem–Samekh and Vav–Dalet, is made only from the four lower Tiferet–Netzach, Hod, Yesod of Binah, and it is called Binah–Mem (וְהִנֵּה נִמְצָא שֶׁכָּל פַּרְצוּף הַתְּבוּנָה בְּכָל בְּחִיּוֹתָיו שֶׁהֵם מ״ס ו״ד הַנַּ״ל לֹא נַעֲשֶׂה אֶלָּא מִד׳ תַּחְתּוֹנִיּוֹת תנה״י דְּבִינָה וְנִקְרָא בִּינָה מ׳), and corresponding to this Mem of Binah it is also called Tevunah–Mem, for from there it was taken (וּכְנֶגֶד מ׳ זוֹ שֶׁל בִּינָה נִקְרָא גַּם כֵּן תְּבוּנָה מ׳ כִּי מִשָּׁם נִלְקְחָה). And that which enters from Tevunah into Ze’ir Anpin is only half of it alone, which is its Mem, the four lower extremities within it, which are half of the Mem of the supernal Binah (וּמַה שֶּׁנִּכְנָס מִן הַתְּבוּנָה בְּז״א אֵינוֹ רַק חֶצְיוֹ לְבַד שֶׁהֵם מ׳ שֶׁלָּהּ ד״ס תַּחְתּוֹנוֹת שֶׁבָּהּ אֲשֶׁר הִיא חֲצִי מ׳ שֶׁל הַבִּינָה עִלָּאָה), for the entire Tevunah is the Mem–measure of the supernal Binah (כִּי כָּל הַתְּבוּנָה הִיא מ׳ אֲרוּנָה שֶׁל הַבִּינָה עִלָּאָה).

It is thus found that only half of the Mem enters into Ze’ir Anpin (נִמְצָא כִּי חֲצִי מ׳ לְבַד נִכְנָס בְּז״א). And this is the mystery of Mem–Samekh in the Tablets standing by miracle (וְזֶ״ס מ״ס שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין), for the Tablets are the Netzach–Hod of Ze’ir Anpin, and the Mem–Samekh of the Tablets is the totality of Ze’ir Anpin, which is Samekh above, the six first aspects within it, and Mem below, the four lower aspects within it (כִּי הַלּוּחוֹת הֵם נ״ה דְּז״א וּמ״ס שֶׁבַּלּוּחוֹת הוּא כְּלָלוּת ז״א שֶׁהוּא ס׳ לְמַעְלָה ו׳ רִאשׁוֹנוֹת שֶׁבּוֹ מ׳ לְמַטָּה ד״ת שֶׁבּוֹ), and the entire totality of these Mem–Samekh was not brought into being except from half of the Mem of the supernal Binah, which is half of the Tevunah, called the Mem of the supernal Binah (וְכָל כְּלָלוּת מ״ס אֵלּוּ לֹא נִתְהַוּוּ רַק מֵחֲצִי מ׳ שֶׁל בִּינָה עִלָּאָה שֶׁהִיא חֲצִי שֶׁל הַתְּבוּנָה הַנִּקְרָא מ׳ שֶׁל בִּינָה עִלָּאָה). And within that half-Mem all the aspects of Mem–Samekh of the Tablets, which is Ze’ir Anpin, are sustained, and this is a great miracle (וּבַחֲצִי מ׳ הַהִיא מִתְקַיְּמִים כָּל בְּחִיּוֹת מ״ס שֶׁבַּלּוּחוֹת שֶׁהוּא הַז״א וְנֵס גָּדוֹל הוּא זֶה).

Or it may be said in another manner (אוֹ יֵאָמֵר בְּאוֹפֶן אַחֵר), for know that from the mouth of Imma issues a breath that encompasses Ze’ir Anpin entirely (כִּי דַּע שֶׁמִן הַפֶּה שֶׁל אִמָּא יוֹצֵא הֶבֶל הַמַּקִּיף לְז״א כֻּלּוֹ), and this breath does not issue and encompass Ze’ir Anpin except at the time when she crouches over her children, in order to give him existence and vitality, to Ze’ir Anpin (וְאֵין הֶבֶל זֶה יוֹצֵא וּמַקִּיף לְז״א רַק בְּעֵת שֶׁרְבִיעָה עַל בָּנֶיהָ כְּדֵי לָתֵת לוֹ קִיּוּם וְחַיּוּת לְז״א). And when she withdraws from over the children, that illumination also withdraws from Ze’ir Anpin (וְכַאֲשֶׁר מִסְתַּלֶּקֶת מֵעַל הַבִּנְיָן גַּם אוֹתָהּ הָאָרָה מִסְתַּלֶּקֶת מִז״א). According to this, it would not have been possible for Ze’ir Anpin to have existence were it not through a miracle, and this is the meaning of “by miracle they were standing” (כְּפִי זֶה לֹא הָיָה אֶפְשָׁר לִהְיוֹת לוֹ קִיּוּם לְז״א לוּלֵי עַל־יְדֵי נֵס וְזֶהוּ בְּנֵס הָיוּ עוֹמְדִין). And the secret of this miracle, which stands them and sustains Ze’ir Anpin and Nukvah at that hour when Imma withdraws from upon them in order to unite with Abba (וְסוֹד הַנֵּס הַזֶּה הַמַּעֲמִידָן וּמְקַיְּמָן לְזו״ן בְּאוֹתָהּ שָׁעָה שֶׁאִמָּא מִסְתַּלֶּקֶת מֵעֲלֵיהֶן כְּדֵי לְהִזְדַּוֵּג עִם אַבָּא), and this miracle is that which gives them existence and standing (וְנֵס זֶה הוּא הַנּוֹתֵן לָהֶם קִיּוּם וְהַעֲמָדָה), and it is the Name M”H of Alefin that sustains and establishes Ze’ir Anpin (וְהוּא שֵׁם מ״ה דְּאָלְפִין מְקַיֵּם וּמַעֲמִיד לְז״א). And the Name Adonai, whose gematria is sixty-five, establishes the Nukvah (וְשֵׁם אֲדֹנָי גִּימַטְרִיָּא ה״ס מַעֲמִיד לְנוּק׳). And these two Names, M”H, forty-five, and Adonai, sixty-five, have the gematria of Nes [miracle] (וּב׳ שֵׁמוֹת אֵלּוּ מ״ה וְה״ס גִּימַטְרִיָּא נ״ס). For the Mem–Samekh in the Tablets, which are Ze’ir Anpin called Mem–Samekh, are standing by miracle, which is according to the number of these two Names mentioned above (כִּי מ״ס שֶׁבַּלּוּחוֹת שֶׁהֵם ז״א הַנִּקְרָא מ״ס הֵם עוֹמְדִין בְּנֵס שֶׁהוּא כְּמִנְיַן ב׳ שֵׁמוֹת הַנַּ״ל).