Chapter 2

The Order of the Rectification

פֶּרֶק ב׳ סֵדֶר הַתִּיקּוּן

And behold, since the Supernal Emanator saw that these vessels were broken due to the greatness of the light and they were unable to bear it (וְהִנֵּה לְפִי שֶׁרָאָה הַמַּאֲצִיל הָעֶלְיוֹן כִּי אֵלּוּ הַכֵּלִים נִשְׁבְּרוּ לְסִבַּת הֱיוֹת הָאוֹר הַגָּדוֹל וְלֹא יָכְלוּ לְסָבְלוֹ), therefore it arose in His will to rectify all the worlds in such a manner that they would be able to bear this light (לָכֵן עָלָה בִּרְצוֹנוֹ לְתַקֵּן כָּל הָעוֹלָמוֹת בְּאֹפֶן שֶׁיּוּכְלוּ לִסְבֹּל הָאוֹר הַזֶּה). And this is through the expansion of the light and through distancing them from the Supernal Emanator (וְזֶהוּ עַל־יְדֵי הִתְפַּשְּׁטוּת הָאוֹר וּבְרִיחוּקָם מִן הַמַּאֲצִיל הָעֶלְיוֹן), such that the lights would come more concealed (אֲשֶׁר הָאוֹרוֹת יָבוֹאוּ יוֹתֵר מְכֻסִּים), and through this there would be existence for the worlds and strength to bear the light (וּבָזֶה יִהְיֶה קִיּוּם לָעוֹלָמוֹת וְכֹחַ לִסְבֹּל הָאוֹר).

And therefore, from the point of Keter there was made an expansion of one complete Partzuf of ten Sefirot that had been included within it initially, as mentioned above (וְלָכֵן מִנְּקוּדַת כֶּתֶר נַעֲשָׂה הִתְפַּשְּׁטוּת שֶׁל פַּרְצוּף אֶחָד שָׁלֵם מִי״ס שֶׁהָיוּ כְּלוּלִים בּוֹ תְּחִלָּה כַּנַּ״ל), and now He brought them out into actuality (וְעַתָּה הוֹצִיאָם אֶל הַפֹּעַל), and then it is called Arich Anpin (וְאָז נִקְרָא א״א). And likewise, from the point of Chokhmah there was made one complete Partzuf of ten Sefirot, and then it is called Abba (וְכֵן מִנְּקוּדָה שֶׁל חָכְמָה נַעֲשָׂה פַּרְצוּף אֶחָד שָׁלֵם מִי״ס וְאָז נִקְרָא אַבָּא). And likewise from Binah there was made one complete Partzuf of ten Sefirot, and it is called Imma (וְכֵן מִבִּינָה נַעֲשָׂה פַּרְצוּף אֶחָד שָׁלֵם מִי״ס וְנִקְרָא אִמָּא). And from the six broken points He made from all of them one complete Partzuf of ten Sefirot, and it is called Ze’ir Anpin (וּמִן הַו׳ נְקוּדוֹת הַנִּשְׁבָּרִים עָשָׂה מִכֻּלָּם פַּרְצוּף שָׁלֵם מִי״ס וְנִקְרָא ז״א). And from the tenth point there was made one complete Partzuf inclusive of ten Sefirot, and it is called Bat, and it is the fifth Partzuf (וּמִנְּקוּדָה עֲשִׂירִית נַעֲשָׂה פַּרְצוּף שָׁלֵם כָּלוּל מִי״ס וְנִקְרָא בַּת וְהוּא פַּרְצוּף ה׳). And these five Partzufim are alluded to in the four letters of the Name Havayah (וְאֵלּוּ הַה׳ פַּרְצוּפִים נִרְמָזִים בְּד׳ אוֹתִיּוֹת יהוה): the tip of the Yod in Arich Anpin (קוֹץ שֶׁל יו״ד בְּא״א), the Yod itself in Abba (יו״ד עַצְמָהּ בְּאַבָּא), the first Heh in Imma (ה׳ רִאשׁוֹנָה בְּאִמָּא), the Vav in Ze’ir Anpin (ו׳ בְּז״א), and the final Heh in the Bat, which is called the Nukvah of Ze’ir Anpin (ה׳ תַּתָּאָה בַּבַּת הַנִּקְרֵאת נוּק׳ דְּז״א). And if you ask: why did the supernal Emanator not make these five Partzufim from the outset, and instead first make them points which would be broken (וְאִם תֹּאמַר לָמָּה הַמַּאֲצִיל הָעֶלְיוֹן לֹא עָשָׂה מִתְּחִלָּה ה׳ פַּרְצוּפִין אֵלּוּ וְלֹא יַעֲשֶׂה אוֹתָם נְקוּדוֹת שֶׁיִּהְיוּ נִשְׁבָּרִים), behold it was revealed and known before Him that as points they would not be able to bear the light (וַהֲלֹא גָּלוּי וְיָדוּעַ לְפָנָיו כִּי בִּהְיוֹתָן נְקוּדוֹת לֹא יוּכְלוּ לִסְבֹּל הָאוֹר).

The answer is that the intention of the supernal Emanator was in order that there be choice and free will in the hand of man (הַתְּשׁוּבָה כִּי כַּוָּנַת הַמַּאֲצִיל הָעֶלְיוֹן הָיְתָה כְּדֵי שֶׁיִּהְיֶה בְּחִירָה וְרָצוֹן בְּיַד הָאָדָם), since good and evil would exist in the world (בַּאֲשֶׁר שֶׁתִּהְיֶה טוֹב וָרַע בָּעוֹלָם). For the root of evil comes from the shattered vessels (מִפְּנֵי שֶׁשֹּׁרֶשׁ הָרַע בָּא מִמָּאנִין תְּבִירִין), and the good comes from the great light (וְהַטּוֹב בָּא מֵהָאוֹר הַגָּדוֹל). And if this were not so, there would be only good in the world (וְאִם לֹא הָיָה כֵן לֹא הָיָה רַק טוֹב בָּעוֹלָם), and then there would be no reward and punishment (וְאָז לֹא הָיָה שָׂכָר וְעוֹנֶשׁ).

But now that there is good and evil, there is reward and punishment (אַךְ עַתָּה שֶׁיֵּשׁ טוֹב וָרַע יֵשׁ שָׂכָר וְעוֹנֶשׁ): reward for the righteous (שָׂכָר לַצַּדִּיקִים), and punishment for the wicked (וְעוֹנֶשׁ לָרְשָׁעִים). Reward for the righteous, for through their good deeds they elevate the holy sparks that descended from within the Klipot (שָׂכָר לַצַּדִּיקִים שֶׁעַל־יְדֵי מַעֲשָׂיו הַטּוֹבִים הַנִּיצוֹצִין הַקְּדוֹשִׁים שֶׁיָּרְדוּ הֵם מַעֲלִין אוֹתָם מִתּוֹךְ הַקְּלִיפּוֹת), and punishment for the wicked, who through their evil deeds bring down from the great light into the Klipah (וְעוֹנֶשׁ לָרְשָׁעִים שֶׁהוֹרִיד עַל־יְדֵי מַעֲשָׂיו הָרָעִים מֵהָאוֹר הַגָּדוֹל אֶל הַקְּלִי׳), and the Klipot itself is a strap of lashes to chastise the wicked (וְהַקְּלִיפּוֹת בְּעַצְמָהּ הִיא רְצוּעָה שֶׁל מַלְקוֹת לְיַסֵּר הָרָשָׁע). And there is yet another reason (וְעוֹד טַעַם אַחֵר), that since now, before the Tikkun, the point of Malkhut is in the place of the head of Arich Anpin which is after the Tikkun (כִּי לִהְיוֹת עַתָּה קֹדֶם הַתִּקּוּן נְקוּדַת הַמַּל׳ בִּמְקוֹם רֹאשׁ א״א שֶׁלְּאַחַר הַתִּקּוּן), therefore there is power through our prayers and our good deeds to elevate her back to her place where she was initially (לָכֵן יֵשׁ כֹּחַ עַל־יְדֵי תְּפִלּוֹתֵינוּ וּמַעֲשֵׂינוּ הַטּוֹבִים לְהַעֲלוֹתָהּ לִמְקוֹמָהּ שֶׁהָיְתָה שָׁם בִּתְחִלָּה).

And let us return to explain the order of the rectification of the five Partzufim (וְנַחֲזוֹר לְפָרֵשׁ סֵדֶר הַתִּקּוּן שֶׁל הַה׳ פַּרְצוּפִין), and it is that through the distancing of the light He rectified in Arich Anpin three heads (וְהוּא כִּי בְּרִיחוּק הָאוֹר תִּקֵּן בְּא״א תְּלָת רֵישִׁין). The first is called the Unknowable Head (א׳ נִקְרָא רֵישָׁא דְּלָא אִתְיְידַע), the second is called Ein (הַב׳ נִקְרָא אַיִן), the third is the Concealed Brain (הַג׳ מוֹחָא סְתִימָאָה), and the three of them correspond to Chokhmah–Keter–Binah in the other Partzufim (וּשְׁלָשְׁתָּן נֶגֶד כְּח״ב שֶׁבְּשָׁאָר הַפַּרְצוּפִים), so too here there are three heads corresponding to Chokhmah–Keter–Binah (כֵּן גַּם כָּאן ג׳ רֵישִׁין נֶגֶד כְּח״ב). Some say the Unknowable Head is called Atik (ס״א וְרַדְל״א נִקְרָא עַתִּיק), and it is called Atik in an unspecified manner (וְנִקְרָא עַתִּיק סְתָם), and the seven others from Chesed until Malkhut are called Atik Yomin (וְהַז׳ אֲחֵרִים מֵחֶסֶד עַד מַל׳ נִקְרָא עַתִּיק יוֹמִין). And these are the soul and inner aspect of Abba and Imma (וְאֵלּוּ הֵם הַנְּשָׁמָה וּפְנִימִיּוּת שֶׁל או״א), and in their expansion within Arich Anpin they are first rectified in the skull with seven rectifications (וּבְהִתְפַּשְּׁטוּתָם בְּא״א הֵם מִתְקַנִּים תְּחִלָּה בַּגֻּלְגַּלְתָּא ז׳ תִּקּוּנִים), and their mnemonic is GT, KRA, PCH (וְסִימָנָם ג״ט קְר״ע פ״ח): the skull (גֻּלְגַּלְתָּא), the dew of crystal (טַלָּא דְּבַדּוּלְחָא), the membrane of air (קְרוּמָא דְּאוִירָא), the will of wills (רַעֲוָא דְּרַעֲוִין), clean wool (עֲמַר נָקֵי), the eye that does not sleep (פְּקִיחָא דְּלָא נָאִים), the nose (חוֹטְמָא).

And all of this is in the secret of Arich Anpin together with the Thirteen Attributes of Mercy that were extended as mentioned in Idra Zuta (וְכָל זֶה בְּסוֹד א״א עִם י״ג ת״ד שֶׁנִּתְפַּשְּׁטוּ כַּנִּזְכָּר בְּאַדְרָא זְעוּטָא). And these seven rectifications extended until the place where the points of the shattered vessels had originally been (וְאֵלּוּ הַז׳ תִּקּוּנִים נִתְפַּשְּׁטוּ עַד מָקוֹם אֲשֶׁר הָיוּ נְקוּדוֹת הַמָּאנִין תְּבִירִין תְּחִלָּה), and after the complete Partzuf of Arich Anpin was formed, two Partzufim of Abba and Imma were formed (וְאַחַר שֶׁנַּעֲשָׂה פַּרְצוּף שָׁלֵם דְּא״א נַעֲשׂוּ ב׳ פַּרְצוּפִין דְּאו״א). And this is the intent of Idra Rabba: “they emerge as one, they dwell as one, and they never separate” (וְזֶהוּ כַּוָּנַת אַדְרָא רַבָּא כַּחֲדָא נָפְקִין וְכַחֲדָא שָׁרְיָין וְלָא מִתְפָּרְשִׁין לְעָלְמִין). And the meaning is that Chokhmah and Binah were not emanated like Ze’ir Anpin and Nukvah, in which the Nukvah emerges from between the thighs and arms from behind him (וְהַכַּוָּנָה שֶׁהַחו״ב לֹא נֶאֱצְלוּ כְּמוֹ זו״ן אֲשֶׁר הַנּוּק׳ יוֹצֵאת מִבֵּין חֲדָוֵי וּדְרוֹעָוֵי מֵאֲחוֹרָיו), but Abba and Imma emerge as one, meaning that at the time of birth both emerged together and one did not precede the other (אֶלָּא או״א כַּחֲדָא נָפְקִין הוּא שֶׁבְּעֵת הַלֵּידָה יָצְאוּ שְׁנֵיהֶם יַחְדָּו וְלֹא קָדַם אֶחָד לַחֲבֵרוֹ). And “they dwell as one” means that Ze’ir Anpin and Nukvah dwell back-to-back, but Abba and Imma dwell as one face-to-face (וְכַחֲדָא שָׁרְיָין הוּא כִּי זו״ן אָב״א אֲבָל או״א כַּחֲדָא שָׁרְיָין פב״פ). And what is meant by “they never separate” is that the union of Ze’ir Anpin and Nukvah is not constant (וּמַה שֶּׁאָמַר וְלָא מִתְפָּרְשִׁין לְעָלְמִין כִּי זו״ן אֵין זִוּוּגָם תָּדִיר), as is written in the Zohar, Parashat Vayikra, on the verse “Eat, friends; drink and become drunk, beloved ones” (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת וַיִּקְרָא עַל פָּסוּק אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דוֹדִים), “Eat, friends” refers to Abba and Imma, “drink and become drunk, beloved ones” refers to Ze’ir Anpin and Nukvah (אִכְלוּ רֵעִים דָּא אִינוּן או״א שְׁתוּ וְשִׁכְרוּ דוֹדִים דָּא אִינוּן זו״ן).

And you must know that from the right arm of Arich Anpin, from its three joints together with part of the body until the chest of Arich Anpin, a complete Partzuf of Abba was formed (וְצָרִיךְ שֶׁתֵּדַע כִּי מִזְּרוֹעַ יָמִין דְּא״א מִן ג׳ פְּרָקִין שֶׁבּוֹ עִם חֵלֶק הַגּוּף עַד הֶחָזֶה שֶׁל א״א נַעֲשָׂה פַּרְצוּף שָׁלֵם שֶׁל אַבָּא), and from the left arm, Gevurah, together with part of the body until the chest, a complete Partzuf of Imma was formed in this manner (וּמִזְּרוֹעַ שְׂמָאלִי גְּבוּרָה עִם חֵלֶק הַגּוּף עַד הֶחָזֶה נַעֲשָׂה פַּרְצוּף שָׁלֵם אִמָּא בְּזֶה הָאוֹפֶן).

For from the first joint of the right arm, namely the part of the hand and the fingers, the Chokhmah, Binah, Da‘at of Abba were formed (כִּי מִן פֶּרֶק א׳ דְּזְרוֹעַ יָמִין דְּהַיְינוּ חֵלֶק הַיָּד וְהָאֶצְבְּעוֹת נַעֲשָׂה חב״ד דְּאַבָּא). And that which we call the hand the upper joint, even though it appears lower, the reason is in the secret of the ascent of the hands to the head when one raises them (וּמַה שֶּׁאָנוּ קוֹרְאִין אֶל הַיָּד פֶּרֶק עֶלְיוֹן אַף עַל פִּי שֶׁנִּרְאֶה תַּחְתּוֹן הַטַּעַם הוּא בְּסוֹד עֲלִיּוֹת הַיָּדַיִם אֶל הָרֹאשׁ כְּשֶׁמַּגְבִּיהִין אוֹתָן), and this is the secret of the lifting of the palms, in the secret of “And Aaron lifted his hands,” and so on (וְזֶה סוֹד נְשִׂיאַת כַּפַּיִם בְּסוֹד וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו כו׳). And from the middle joint of the right arm there was made Chesed, Gevurah, Tiferet of Abba, meaning until the elbow (וּמִפֶּרֶק אֶמְצָעִי שֶׁל זְרוֹעַ יָמִין נַעֲשָׂה חַג״ת דְּאַבָּא דְּהַיְינוּ עַד הַקִּיבֹּרֶת), and from the lower joint which is called the shoulder there was made Netzach, Hod, Yesod of Abba (וּמִפֶּרֶק תַּחְתּוֹן הַנִּקְרָא כָּתֵף נַעֲשָׂה נֵה״י דְּאַבָּא). And likewise in this manner there was made, from the three joints of the left arm, the entire Partzuf of Imma (וְכֵן עַל דֶּרֶךְ זֶה נַעֲשָׂה מִתְּלָת פִּרְקֵי זְרוֹעַ שֶׁל שְׂמֹאל כָּל פַּרְצוּף אִמָּא).

It is thus found that from the two arms of Arich Anpin until half of its Tiferet there was soul, vitality, and inner aspect for Abba and Imma (נִמְצָא כִּי מִן ב׳ זְרוֹעוֹת דְּא״א עַד חֲצִי ת״ת שֶׁלּוֹ הָיְתָה נְשָׁמָה וְחַיּוּת וּפְנִימִיּוּת לְאו״א). And from the throat of Arich Anpin there were made two crowns, one for Abba and one for Imma (וּמִן הַגָּרוֹן שֶׁל א״א נַעֲשׂוּ ב׳ כְּתָרִים אֶחָד לְאַבָּא וְאֶחָד לְאִמָּא), and this is the secret of “Acquire Chokhmah, acquire Binah” (וְזֶה סוֹד קְנֵה חָכְמָה קְנֵה בִּינָה), for from the throat, whose form is like a reed, from there a crown was made for Abba and Imma (כִּי מִן הַגָּרוֹן שֶׁהוּא צוּרַת קָנֶה נַעֲשָׂה מִשָּׁם כֶּתֶר לְאו״א).

And behold, the lower half of the Tiferet of Arich Anpin remained, and its Netzach, Hod, Yesod were revealed without being clothed (וְהִנֵּה נִשְׁאַר חֲצִי ת״ת הַתַּחְתּוֹן שֶׁל א״א וְנֵה״י שֶׁלּוֹ מְגוּלִּים בִּלְתִּי הִתְלַבְּשׁוּת), and this is what is said that “the lower waters weep” (וְזֶהוּ שֶׁאָמְרוּ כִּי מַיִם תַּחְתּוֹנִים בּוֹכִים). The explanation is that these three lower Sefirot, which are Netzach, Hod, Yesod, were revealed (פֵּרוּשׁ שֶׁג׳ סְפִירוֹת אֵלּוּ הַתַּחְתּוֹנוֹת שֶׁהֵן נֵה״י הָיוּ מְגוּלִּים), and their light was great since they were more revealed than the light of the arms (וְהָיָה אוֹר שֶׁלָּהֶן גָּדוֹל לִהְיוֹת שֶׁהֵן מְגוּלוֹת יוֹתֵר מֵהָאוֹר שֶׁל הַזְּרוֹעוֹת), for those are clothed within Abba and Imma (לְפִי שֶׁהֵם מְכוּסִּים תּוֹךְ או״א).

And this is the secret of “Blessed be the glory of Hashem from His place,” whose initial letters spell “weeping” (וְזֶה סוֹד בָּרוּךְ כְּבוֹד ה׳ מִמְּקוֹמוֹ רָאשֵׁי תֵבוֹת בְּכִי״ם), and this is that they were weeping because they were more revealed than the light of the arms (וְזֶהוּ שֶׁהָיוּ בּוֹכִים לִהְיוֹתָן מְגוּלִּין יוֹתֵר מֵאוֹר שֶׁל הַזְּרוֹעוֹת), for the first vessels were annulled and broken from allowing the light to enter them (כִּי הַכֵּלִים הָרִאשׁוֹנִים נִתְבַּטְּלוּ וְנִשְׁבְּרוּ מִלְּהִכָּנֵס הָאוֹר בָּהֶם). And to rectify this, the Emanator needed to cause that the legs of Arich Anpin be included within its arms (וּלְתַקֵּן זֶה הֻצְרַךְ הַמַּאֲצִיל לְהַשּׁוֹת שֶׁיִּכָּלְלוּ הַשּׁוֹקַיִם דְּא״א בִּזְּרוֹעוֹתָיו), its Netzach, Hod, Yesod within its Chesed, Gevurah, Tiferet, three within three (נֵה״י שֶׁלּוֹ בְּתוֹךְ חַג״ת שֶׁלּוֹ תְּלָת גּוֹ תְּלָת). And likewise the revealed lower half of the Tiferet was included within the upper half (וְגַם חֲצִי ת״ת הַתַּחְתּוֹן הַמְּגוּלֶּה נִכְלַל בְּתוֹךְ חֲצִי הָעֶלְיוֹן), and Netzach was included in Chesed, Hod in Gevurah, and Yesod and the lower half of the Tiferet in the upper half of the Tiferet (וְנֵצַח נִכְלַל בְּחֶסֶד וְהוֹד בִּגְּבוּרָה וִיסוֹד וַחֲצִי הַת״ת הַתַּחְתּוֹן בְּחֲצִי הַת״ת הָעֶלְיוֹן). And when the Netzach, Hod, Yesod ascended to enter the arms, which are Chesed, Gevurah, Tiferet, behold the lights of the shattered vessels also ascended with them (וּכְשֶׁעָלוּ לְהִכָּנֵס נֵה״י בַּזְּרוֹעוֹת שֶׁהֵם חַג״ת הִנֵּה גַּם הָאוֹרוֹת שֶׁל מָאנִין תְּבִירִין עָלוּ עִמָּהֶם).

But know that not all of the light ascended completely (אֲבָל דַּע כִּי לֹא עָלָה כָּל הָאוֹר לְגַמְרֵי), rather some sparks of holiness remained within the shattered vessels to give vitality to the Klipah (אֶלָּא נִשְׁאֲרוּ קְצָת נִיצוֹצֵי הַקְּדוּשָׁה תּוֹךְ הַכֵּלִים הַנִּשְׁבָּרִים לִהְיוֹת חַיּוּת לַקְּלִיפָּה). And it was found that the lights of the shattered vessels ascended upward into the Chesed, Gevurah, Tiferet of Arich Anpin (וְנִמְצְאוּ שֶׁעָלוּ אוֹרוֹת שֶׁל הַכֵּלִים הַנִּשְׁבָּרִים לְמַעְלָה בְּחַג״ת דְּא״א), and then from them the existence of Ze’ir Anpin and Nukvah was formed through the union of Abba and Imma (וְאָז מֵהֶם נַעֲשָׂה מְצִיאוּת זו״ן בְּחִבּוּר או״א), and Imma was impregnated from them, three included within three, as it is written in the Zohar, Part Two, Daf 3 (וְהָיְתָה אִמָּא מְעוּבֶּרֶת מֵהֶם ג׳ כְּלִילָן בְּג׳ כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר ח״ב דַּף ג׳).

And you must know that when the Netzach, Hod, Yesod of Arich Anpin were included within the Chesed, Gevurah, Tiferet of Arich Anpin (וְצָרִיךְ שֶׁתֵּדַע כִּי כְּשֶׁנִּכְלְלוּ נֵה״י דְּא״א בְּחַג״ת דְּא״א), behold the Yesod of Arich Anpin, after it was included within the half of Tiferet, there it emits breath within the Tiferet (הִנֵּה הַיְסוֹד דְּא״א אַחַר שֶׁנִּכְלַל בַּחֲצִי ת״ת הִנֵּה הוּא שָׁם מוֹצִיא הֶבֶל תּוֹךְ הַת״ת). And that breath is divided into two sides (וְאוֹתוֹ הֶבֶל נֶחְלָק לִבְ׳ צְדָדִים): that of the right side became Mochin [Intellects] for Abba (אוֹתוֹ שֶׁל צַד יָמִין נַעֲשׂוּ מוֹחִין לְאַבָּא), and that of the left side became Mochin [Intellects] for Imma (וְאוֹתוֹ שֶׁבְּצַד שְׂמֹאל נַעֲשׂוּ מוֹחִין לְאִמָּא). And through this, since they have Mochin [Intellects], an arousal of Zivug [Union] is made for Abba and Imma (וְעַל־יְדֵי זֶה שֶׁיֵּשׁ לָהֶם מוֹחִין נַעֲשָׂה הִתְעוֹרְרוּת זִוּוּג לְאו״א). And this Zivug [Union] is without Mayin Nukvin [Feminine Waters], but only in the aspect of Chesed (וְזֶה הַזִּוּוּג הוּא בְּלִי מ״ן רַק בְּתוֹרַת חֶסֶד), as it is written, “I said: the world shall be built with Chesed” (כְּמוֹ שֶׁכָּתוּב אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89).

And this is the secret of what is written in the Zohar, daf 92, “when it ascends in will,” and so on (שֶׁזֶּה סוֹד מַה שֶּׁכָּתוּב בַּזֹּהַר דַּף צ״ב כַּד סָלִיק בִּרְעוּתָא כו׳). And Abba and Imma, when they unite, there is also the aspect of kisses at the beginning (וְאו״א כְּשֶׁמִּזְדַּוְּגִים יֵשׁ גַּם כֵּן בְּחִינַת נְשִׁיקִין בִּתְחִלָּה): first Abba kisses Imma (תְּחִלָּה נוֹשֵׁק אַבָּא לְאִמָּא), and afterward Imma kisses Abba (וְאַחַר כָּךְ אִמָּא לְאַבָּא). And Abba draws breath from Imma at the time of the kiss, as is known through direct sensory observation (וְאַבָּא מַמְשִׁיךְ הֶבֶל מֵאִמָּא בְּעֵת הַנְּשִׁיקָה כַּנּוֹדָע בְּחוּשׁ הָרְאוּת), and likewise in Imma’s kiss to Abba she draws breath from him (וְכֵן בִּנְשִׁיקַת אִמָּא לְאַבָּא מוֹשֶׁכֶת מִמֶּנּוּ הֶבֶל). Thus Abba has two kisses and two breaths (הֲרֵי יֵשׁ לְאַבָּא ב׳ נְשִׁיקִין וּב׳ הֶבָּלִים), for in every kiss there are two inclusions of Abba and Imma (כִּי בְּכָל נְשִׁיקָה יֵשׁ בָּהּ ב׳ כְּלָלוֹת או״א).

And behold, every kiss is divided into two, and likewise the breath is divided into two, according to what was given and what was received (וְהִנֵּה כָּל נְשִׁיקָה נֶחְלֶקֶת לִב׳ וְכֵן הַהֶבֶל נֶחְלָק לִב׳ בְּעֵרֶךְ מַה שֶּׁנָּתַן וּמַה שֶּׁקִּבֵּל). And likewise in Imma, for each and every one, two kisses and two breaths, in this same manner (וְכֵן גַּם בְּאִמָּא לְכָל אֶחָד וְאֶחָד ב׳ נְשִׁיקִין וּב׳ הֶבָּלִים עַל־דֶּרֶךְ זֶה). And behold, in Abba there is an additional element of speech (וְהִנֵּה בְּאַבָּא יֵשׁ תּוֹסֶפֶת הַדִּבּוּר), for he must appease his wife with speech at the time of the Zivug [Union] (וְהוּא שֶׁצָּרִיךְ לְפַיֵּס בְּדִבּוּרוֹ אֶת אִשְׁתּוֹ בְּעֵת הַזִּוּוּג). But Imma has no speech (אַךְ אִמָּא אֵין לָהּ דִּבּוּר), for “she who demands with her mouth goes out without a ketubah” (כִּי הַתּוֹבַעַת בְּפֶה יוֹצֵאת שֶׁלֹּא בִּכְתֻבָּה). And corresponding to these five aspects—two kisses, two breaths, and one speech—are the five articulations of the mouth (וּכְנֶגֶד ה׳ בְּחִינוֹת אֵלּוּ ב׳ נְשִׁיקִין ב׳ הֶבָּלִים וְדִבּוּר אֶחָד הֵם ה׳ מוֹצָאוֹת הַפֶּה). And this is the reason that we find “soul to soul,” which comes from kisses (וְזֶה הַטַּעַם שֶׁמָּצִינוּ נְשָׁמָה לִנְשָׁמָה הַבָּאָה מִנְּשִׁיקִין), and the refinement of spirit to spirit, which comes from the breaths (וְדַקּוּת רוּחָא בְּרוּחָא הַבָּאִים מִן הַהֶבָּלִים). But with respect to the nefesh we do not find “nefesh to nefesh” (אַךְ בְּנֶפֶשׁ לֹא מָצִינוּ נֶפֶשׁ בְּנֶפֶשׁ), for the kisses and breaths are doubled (לְפִי שֶׁהַנְּשִׁיקִין וְהַהֶבָּלִים שֶׁהֵם כְּפוּלִים), and therefore from them come soul to soul from kisses and spirit to spirit from breaths (יֵשׁ בַּעִיבּוּרם נְשָׁמָה לִנְשָׁמָה הַבָּאָה מִנְּשִׁיקָה וְגַם יֵשׁ רוּחָא בְּרוּחָא הַבָּאִים מִן הַהֶבָּלִים). But the nefesh comes from speech, and speech is not doubled (אַךְ הַנֶּפֶשׁ הִיא בָּאָה מִן הַדִּבּוּר וְהַדִּבּוּר אֵינוֹ כָּפוּל), therefore the nefesh too is only one nefesh, from the speech of Abba (לָכֵן גַּם הַנֶּפֶשׁ אֵינָהּ רַק נֶפֶשׁ אַחַת מִן הַדִּבּוּר דְּאַבָּא).

And you must also know that the kisses produced the aspect of the vessels of Chesed and Gevurah of Ze’ir Anpin (גַּם צָרִיךְ שֶׁתֵּדַע כִּי הַנְּשִׁיקוֹת הוֹצִיאוּ בְּחִינַת הַכֵּלִים חו״ג דְּז״א): Chesed from Abba and Gevurah from Imma (חֶסֶד מֵאַבָּא וּגְבוּרָה מֵאִמָּא), and Netzach from the breath of Abba and Hod from the breath of Imma (וְנֵצַח מֵהֶבֶל דְּאַבָּא וְהוֹד מֵהֶבֶל דְּאִמָּא). And the Tiferet of Ze’ir Anpin was made from those kisses in which Abba was included in Imma and Imma in Abba (וְת״ת דְּז״א נַעֲשָׂה מֵאוֹתָן הַנְּשִׁיקוֹת שֶׁנִּכְלְלוּ אַבָּא בְּאִמָּא וְאִמָּא בְּאַבָּא), and from the totality of this doubling the Tiferet of Ze’ir Anpin was made (וּמִכְּלָלוּת כֶּפֶל זֶה נַעֲשָׂה ת״ת דְּז״א), for it too is included and doubled from Chesed and Gevurah and mediates between them (כִּי גַּם הוּא כָּלוּל וְכָפוּל מֵחו״ג וּמַכְרִיעַ בֵּינֵיהֶם). And the Yesod of Ze’ir Anpin came into being from the inclusive and doubled breath of the four breaths of Abba in Imma and Imma in Abba (וִיסוֹד דְּז״א נִתְהַוָּה מֵהֶבֶל הַכּוֹלֵל וְהַכָּפוּל מִד׳ הֶבָּלִים דְּאַבָּא בְּאִמָּא וְאִמָּא בְּאַבָּא), and the Malkhut of Ze’ir Anpin came into being from the speech of Abba (וּמַלְכוּת דְּז״א נִתְהַוְּיָה מִדִּבּוּר אַבָּא). And this is the secret of “Hashem founded the earth with wisdom” (וְזֶה סוֹד ה׳ בְּחָכְמָה יָסַד אֶרֶץ), for through the speech of Chokhmah the Malkhut, which is called “earth,” came into being (כִּי עַל־יְדֵי דִּבּוּר הַחָכְמָה נִתְהַוְּיָה הַמַּלְכוּת הַנִּקְרֵאת אֶרֶץ). And behold, the matter of the six extremities of Ze’ir Anpin alone has been explained, from where their roots and their coming-into-being derive (וְהֲרֵי נִתְבָּאֵר עִנְיַן ו״ק דְּז״א לְבַד מֵהֵיכָן שָׁרְשָׁם וְהַוָּויָותָם).