Chapter 3

The Secret of Ibbur [Gestation] and Yenikah [Nursing] פֶּרֶק ג׳ סוֹד הָעִיבּוּר וְיֵנִיקָה

The Ibbur [Gestation] of Imma from Ze’ir Anpin and Nukvah (הָעִיבּוּר שֶׁל אִמָּא מִזוּ״ן), and behold, the word Ibbur [Gestation] has the numerical value of seventy-two and two hundred sixteen (וְהִנֵּה מִלַּת עִיבּוּר הוּא ע״ב רי״ו). And it is known that 72 is from the right and 216 is from the left (וְנוֹדַע כִּי ע״ב מֵהַיָּמִין וְריוּ מֵהַשְּׂמֹאל). This is the Name Ehyeh spelled with Yodin, whose value is 161 (הוּא שֵׁם אֶהְיֶה דְּיוּדִי״ן גִּימַטְרִיָּא קס״א), together with the Name B”N spelled with Hehin, whose value is 52, the total is 213 (וְשֵׁם ב״ן דְּהֶהִי״ן עוֹלֶה רי״ג). Afterwards, divide the Name Elohim as follows: the letters Yam [Sea] to the right of Binah, the letter Heh to the left, and the letter Mem in the middle, and behold they equal two hundred sixteen (אַחַר כָּךְ תְּחַלֵּק שֵׁם אֱלֹהִים אֶל מֵהַיָּמִין דְּבִינָה יָם מֵהַשְּׂמֹאל ה׳ בָּאֶמְצָע הֲרֵי רי״ו). And it is known that these three Names—Ehyeh, B”N, and Elohim—all come from her side (וְנוֹדַע כִּי ג׳ שֵׁמוֹת אֵלּוּ אֶהְיֶה וּב״ן וֵאלֹהִים שְׁלָשְׁתָּן בָּאִים מִצִּדָּהּ), some say from Imma (נ״א מֵאִמָּא).

And know that there are three impregnations (וְהִנֵּה דַּע כִּי ג׳ עִיבּוּרים הֵם): one impregnation of seven months (א׳ עִיבּוּר שֶׁל ז׳ חֳדָשִׁים), a second impregnation of nine months (ב׳ עִיבּוּר שֶׁל ט׳ חֳדָשִׁים), and a third impregnation of twelve months (ג׳ עִיבּוּר שֶׁל י״ב חֳדָשִׁים).

And the explanation of the matter is as follows (וּבֵאוּר הַדְּבָרִים): the impregnation of nine months occurred in the impregnation of Binah from Ze’ir Anpin, three within three (כִּי עִיבּוּר שֶׁל ט׳ חֳדָשִׁים זֶה הָיָה בְּעִיבּוּר הַבִּינָה מִז״א ג׳ גּוֹ ג׳). And each one of them was included and bound within all three (וְכָל אֶחָד מֵהֶם נִכְלַל וְנִתְקַשֵּׁר בִּשְׁלָשְׁתָּן). And Netzach was included and bound within the three which are Chesed, Gevurah, Tiferet (וְנֵצַח נִכְלַל וְנִתְקַשֵּׁר בִּשְׁלָשְׁתָּן שֶׁהֵם חַג״ת). And Hod was included and bound within those three (וְהוֹד נִכְלַל וְנִתְקַשֵּׁר בְּאוֹתָן הַג׳), and likewise Yesod was included within those three (וְכֵן יְסוֹד נִכְלַל בְּאוֹתָן הַג׳). This is three included within three (זֶהוּ ג׳ כְּלוּלִין גּוֹ ג׳). The three lower ones—each one included within the three upper ones—behold they are nine aspects of totality (ג׳ תַּתָּאִין כָּל אֶחָד נִכְלַל בְּכָל ג׳ עִלָּאִין הֲרֵי הֵם ט׳ בְּחִינוֹת שֶׁל כְּלָלוּת), and corresponding to them there was required an impregnation of nine months (וּכְנֶגְדָּן הֻצְרַךְ עִיבּוּר שֶׁל ט׳ חֳדָשִׁים).

The impregnation of seven months is that which was required for the totality of the Netzach, Hod, Yesod of Arich Anpin and the lower half of Tiferet within Chesed–Gevurah and the upper half of Tiferet of Arich Anpin, as mentioned above (עִיבּוּר ז׳ חֳדָשִׁים הוּא שֶׁהֻצְרַךְ לִכְלָלוּת נֵה״י דְּא״א וַחֲצִי ת״ת הַתַּחְתּוֹן בְּחו״ג וַחֲצִי ת״ת הָעֶלְיוֹן דְּא״א כַּנַּ״ל). And this totality was for the sake of Arich Anpin itself (וְכְלָלוּת זֶה הָיָה לְצוֹרֶךְ א״א עַצְמוֹ), for since the Netzach, Hod, Yesod were revealed, it was necessary for them to be included in this manner (לְפִי שֶׁהָיוּ נֵה״י מְגוּלִּים הֻצְרַךְ לְהִכָּלֵל עַל דֶּרֶךְ זֶה), so that Ze’ir Anpin and Nukvah would emerge then through this totality and clothe the Netzach, Hod, Yesod of Arich Anpin (כְּדֵי שֶׁיֵּצְאוּ זוּ״ן אָז עַל־יְדֵי כְּלָלוּת זֶה וְיִלְבְּשׁוּ אֶת נֵה״י דְּאַרִיךְ אַנְפִּין).

And behold, this totality required only seven months for itself (וְהִנֵּה כְּלָלוּת זֶה הֻצְרַךְ לוֹ ז׳ חֳדָשִׁים לְבַד), but for the sake of Ze’ir Anpin two additional months were added, making nine (אַךְ לְצוֹרֶךְ ז״א נִתּוֹסְפוּ ב׳ חֳדָשִׁים שֶׁהֵם ט׳), for Arich Anpin completed its totality in seven months (כִּי א״א נִשְׁלַם כְּלָלוּתוֹ בְּז׳ חֳדָשִׁים), but for the totality of Ze’ir Anpin, three within three, nine months were required (וּלְכְלָלוּת [ז״א] ג׳ גּוֹ ג׳ הֻצְרְכוּ לְט׳ חֳדָשִׁים). But the Nukvah of Ze’ir Anpin was not completed until the completion of all twelve months, as will be explained with the help of Hashem (אַךְ הַנּוּקְבָא דְּז״א לֹא נִשְׁלְמָה עַד תּוֹם כָּל י״ב חֹדֶשׁ כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳).

And we will now explain the matter of the seven months of Arich Anpin, which are as follows (וְנְבָאֵר עַתָּה עִנְיַן ז׳ חֳדָשִׁים דְּא״א הֵם כָּךְ): for the Tiferet of Arich Anpin was included—its lower half within its upper half (כִּי ת״ת דְּא״א נִכְלַל חֲצִי תַּחְתּוֹן בָּעֶלְיוֹן), therefore it did not need to be included in all three upper ones (לָכֵן לֹא הֻצְרַךְ לְהִכָּלֵל בְּכָל ג׳ עִלָּאִין), since half of it is already from the category of the upper ones (כֵּיוָן שֶׁחֶצְיוֹ הוּא מִכְּלַל הָעִלָּאִין), therefore it was included only in the upper half, and that is one month (לָכֵן נִכְלַל בַּחֲצִי הָעֶלְיוֹן לְבַד וְהוּא חֹדֶשׁ א׳). But Netzach required inclusion in all three upper ones (אַךְ הַנֵּצַח הֻצְרַךְ לְהִכָּלֵל בְּכָל ג׳ עִלָּאִין), since it is a distinct measure in its own right (כִּי הוּא מִדָּה בִּפְנֵי עַצְמָהּ), included from the lower ones and needing inclusion in all three upper ones (וְכָלוּל מִתַּחְתּוֹנִים וְצָרִיךְ לְהִכָּלֵל בְּכָל ג׳ עִלָּאִין), and likewise Hod (וְכֵן הוֹד).

Behold, six months for Netzach and Hod (הֲרֵי שֵׁשׁ חֳדָשִׁים לְנֵ״ה), and one month for Tiferet (וְחֹדֶשׁ א׳ לְת״ת), behold they are seven months (הֲרֵי הֵם ז׳ חֳדָשִׁים). And this is the secret of what our Rabbis of blessed memory said, that Moshe our teacher was born after seven months (וְזֶה סוֹד שֶׁאָמְרוּ רַז״ל שֶׁמֹשֶׁה רַבֵּנוּ ע״ה נוֹלַד לְז׳ חֳדָשִׁים), for he is from the aspect of this Tiferet, whose half is included in the upper half (כִּי הוּא מִבְּחִינַת ת״ת זֶה שֶׁנִּכְלַל חֶצְיוֹ בַּחֲצִי הָעֶלְיוֹן), and therefore they are seven months (וְהֵם ז׳ חֳדָשִׁים). But Ya‘akov is from the Yesod of Arich Anpin (אַךְ יַעֲקֹב מִיְּסוֹד דְּא״א), and since he too is included in the upper half of Tiferet (וְגַם הוּא נִכְלַל בַּחֲצִי הַת״ת הָעֶלְיוֹן), therefore he requires more than seven months (עַל כֵּן צָרִיךְ יוֹתֵר מִז׳ חֳדָשִׁים). And this is the secret of what is written in the Zohar: Moshe is inward, which is Tiferet, and Ya‘akov is outward, which is the Yesod (וְזֶה סוֹד מַה שֶּׁכָּתוּב בַּזֹּהַר מֹשֶׁה מִלְּגָאו הוּא ת״ת וְיַעֲקֹב מִלְּבַר הוּא הַיְּסוֹד).

The third Ibbur [Gestation] of twelve months is for bringing forth the Malkhut (עִיבּוּר ג׳ שֶׁל י״ב חֳדָשִׁים הוּא לְהוֹצִיא הַמַּלְכוּת), and this is the secret of “and afterward she bore a daughter,” whose initial letters equal twelve (וְזֶה סוֹד וְאַחַר יָלְדָה בַּת רָאשֵׁי תֵבוֹת י״ב), for the daughter was born after twelve months (כִּי הַבַּת נוֹלְדָה אַחַר י״ב חֳדָשִׁים), and she remained there for twelve months (וְנִשְׁתַּהֲתָה שָׁם י״ב חֳדָשִׁים). And this is the meaning of the word “afterward,” meaning “after until now” (וְזֶהוּ לְשׁוֹן וְאַחַר מִלְּשׁוֹן וְאַחַר עַד עַתָּה). And the matter of these twelve is according to what was explained above (וְעִנְיַן י״ב אֵלּוּ הוּא עַל דֶּרֶךְ הַנַּ״ל), for Malkhut too was included in each of the three upper ones—Chesed, Gevurah, and Tiferet (כִּי נִכְלְלָה גַּם הַמַּלְכוּת בְּכָל אֶחָד מִג׳ עִלָּאִין חַג״ת), and therefore three additional months were required for her (וְהֻצְרְכוּ לָהּ ג׳ חֳדָשִׁים אֲחֵרִים).

For first the three lower ones—Netzach, Hod, and Yesod—were included in each of the three middle ones, which are nine months (כִּי נִכְלְלוּ תְּחִלָּה ג׳ תַּחְתּוֹנוֹת נֵה״י בְּכָל אֶחָד מִג׳ אֶמְצָעִיּוֹת וְהֵם ט׳ חֳדָשִׁים), and afterward the Malkhut was born, as mentioned above (וְאַחַר כָּךְ נוֹלְדָה הַמַּלְכוּת כַּנַּ״ל), and “afterward she bore the daughter,” and she remained an additional three months to be included in each of the three middle ones, behold twelve months (וְאַחַר יָלְדָה הַבַּת וְנִשְׁתַּהֲתָה ג׳ חֳדָשִׁים אֲחֵרִים לְהִכָּלֵל בְּכָל אֶחָד מִג׳ אֶמְצָעִיּוֹת הֲרֵי י״ב חֳדָשִׁים).

And let us return to explain the matter of the inclusions of Arich Anpin (וְנַחֲזוֹר לְבָאֵר עִנְיַן הַכְּלָלוּת דְּא״א), behold, when the Netzach, Hod, Yesod of Arich Anpin ascended to its three middle ones, Chesed, Gevurah, Tiferet (הִנֵּה כַּאֲשֶׁר עָלוּ נֵה״י דְּא״א לְג׳ אֶמְצָעִיּוֹת חַג״ת שֶׁלּוֹ), the choicest of the lights of the shattered vessels also ascended upward with them (עָלוּ גַּם־כֵּן מוּבְחָר הָאוֹרוֹת שֶׁל מָאנִין תְּבִירִין לְמַעְלָה עִמָּהֶם). And know that within the womb of Imma there was included that which is more refined and clarified (וְדַע כִּי בְּמֵעֵי אִמָּא הָיָה נִכְלָל מַה שֶּׁהוּא יוֹתֵר זַךְ וּבָרוּר), and from this was made the Partzuf of Ze’ir Anpin (וּמִזֶּה נַעֲשָׂה פַּרְצוּף ז״א), and every point of those called shattered vessels was inclusive of ten Sefirot (וְכָל נְקוּדָה מֵאוֹתָן הַנִּקְרָאוֹת מָאנִין תְּבִירִין הָיְתָה כְּלוּלָה מִי״ס).

And behold, when the Partzuf of Arich Anpin and Abba and Imma were rectified, the light that was more refined ascended (וְהִנֵּה כְּשֶׁנִּתְקַן פַּרְצוּף א״א וְאו״א עָלָה הָאוֹר הַיּוֹתֵר זַךְ), and from this were made the aforementioned Partzufim (וּמִזֶּה נַעֲשׂוּ הַפַּרְצוּפִים הַנַּ״ל). However, some light remained that could not be clarified, for it was thick and not refined (וְאָכֵן נִשְׁאַר קְצָת אוֹר שֶׁלֹּא יָכוֹל לְהִתְבָּרֵר שֶׁהָיָה עָב בִּלְתִּי זַךְ), and behold this was from the three upper Sefirot—Keter, Chokhmah, and Binah—of each point of the seven shattered points (וְהִנֵּה מִג״ר כַּח״ב שֶׁבְּכָל נְקוּדָה מִז׳ נְקוּדוֹת תְּבִירִין).

And now, when Ze’ir Anpin and Nukvah were rectified, the three upper Sefirot of each and every one of the points were also clarified (וְעַתָּה כְּשֶׁנִּתְקַן זו״ן הֻבְּרְרוּ גַּם הַג״ר שֶׁל כָּל אֶחָד וְאֶחָד מִן הַנְּקוּדוֹת), from which were made the Partzuf of Arich Anpin and Abba and Imma from the three upper Sefirot (אֲשֶׁר מֵהֶם נַעֲשׂוּ פַּרְצוּף א״א וְאו״א מִן הַג״ר). And the thicker aspect of the three upper Sefirot that could not ascend into those three above (וְהַיּוֹתֵר עָב מִן הַג״ר שֶׁלֹּא יָכוֹל לַעֲלוֹת בִּג׳ הַנַּ״ל), behold, Ze’ir Anpin takes them for himself (הִנֵּה הוּא לוֹקְחָם ז״א לְעַצְמוֹ), for although they are not fit for the level of Abba and Imma, they are fit for Ze’ir Anpin (כִּי אַף עַל פִּי שֶׁאֵינָם רְאוּיִים לִבְחִינַת או״א רְאוּיִים הֵם לְז״א). And then from them the edible was clarified from the refuse (וְאָז הֻבְּרְרוּ מֵהֶם אוֹכֶל מִתּוֹךְ פְּסֹלֶת), and from all the three upper Sefirot of each and every one of the seven points there was formed from them the head of Ze’ir Anpin (וּמִכָּל ג״ר שֶׁבְּכָל אֶחָד וְאֶחָד מִז׳ הַנְּקוּדוֹת נִתְהַוָּה מֵהֶם רֵישָׁא דְּז״א), three Mochin [Intellects]—Keter, Chokhmah, and Binah—of his own (ג׳ מוֹחִין כַּח״ב דִּילֵיהּ), while he was in the secret of Ibbur [Gestation] within the womb of Imma (בִּהְיוֹתוֹ בְּסוֹד עִיבּוּר בְּמֵעֵי אִמָּא). For even though there he is three included within three, nevertheless even the fetus has a head, despite being in the womb of Imma (כִּי אַף עַל פִּי שֶׁשָּׁם הוּא ג׳ כְּלוּלִים בְּג׳ עִם כָּל זֶה גַּם הָעוּבָּר יֵשׁ לוֹ רֹאשׁ אֲפִלּוּ הֱיוֹתוֹ בְּמֵעֵי אִמָּא).

And afterward four aspects were clarified, which are Chesed, Gevurah, Tiferet–Netzach, from the points of the seven points (וְאַחַר כָּךְ נִתְבָּרְרוּ ד׳ בְּחִינוֹת שֶׁהֵן חַג״ת״ן מִנְּקוּדוֹת שֶׁל ז׳ הַנְּקוּדוֹת), and from them was formed the body of Ze’ir Anpin (וּמֵהֶם נִתְהַוָּה גּוּפָא דְּז״א). And from them the more refined and clarified was clarified, in the manner explained above regarding the three upper Sefirot (וְנִתְבָּרֵר מֵהֶם הַיּוֹתֵר זַךְ וּבָרוּר עַל דֶּרֶךְ הַנַּ״ל בַּג״ר), and there remained three, which are the ten Sefirot within each and every point that were not clarified at all until the time of nursing, as will be explained with the help of Hashem (וְנִשְׁאֲרוּ ג׳ שֶׁהֵם הַי״ס שֶׁבְּכָל נְקוּדָה וּנְקוּדָה שֶׁלֹּא נִתְבָּרְרוּ כְּלָל עַד זְמַן הַיְּנִיקָה כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳). And since they are lower ones and the Klipah clings to them greatly, they could not be clarified at this time (וּלְפִי שֶׁהֵם תַּחְתּוֹנִים וְהַקְּלִיפָּה נֶאֱחֶזֶת בָּהֶם מְאֹד לֹא יָכְלוּ לְהִתְבָּרֵר עַתָּה). And behold, this is the secret of “a woman who conceives and gives birth to a male, and she shall be impure seven days” (וְהִנֵּה זֶה סוֹד אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה ז׳ יָמִים).

And the reason is that Ze’ir Anpin remained in Ibbur [Gestation] in order to be clarified (וְהַטַּעַם לְפִי שֶׁז״א נִשְׁתַּהָה בְּעִיבּוּר כְּדֵי לְהִתְבָּרֵר), and within him were clarified the seven aforementioned aspects, which are Keter–Chokhmah–Binah–Chesed, Gevurah, Tiferet–Netzach (וְנִתְבָּרְרוּ בּוֹ ז׳ בְּחִינוֹת הַנַּ״ל שֶׁהֵם כַּח״ב חַג״ת״ן). And when Ze’ir Anpin was born, all the judgments—which are the refuse that remained from the seven aspects that could not be further clarified, for they are refuse—were expelled (וּכְשֶׁנּוֹלַד ז״א אָז כָּל הַדִּינִין שֶׁהֵם הַפְּסֹלֶת הַנִּשְׁאֶרֶת מִז׳ בְּחִינוֹת שֶׁלֹּא יָכְלוּ לְהִתְבָּרֵר יוֹתֵר כִּי הִיא פְּסֹלֶת). And since the edible had already been clarified, the refuse of the seven aspects emerged in the secret of the blood of niddah that issues at the time of birth (וּכְבָר נִתְבָּרֵר הָאוֹכֶל וְיָצְאָה הַפְּסֹלֶת שֶׁל ז׳ בְּחִינוֹת בְּסוֹד דַּם נִדָּה הַיּוֹצֵא בְּעֵת הַלֵּידָה).

Therefore she is impure seven days, corresponding to those seven Klipot (לָכֵן תִּטְמָא ז׳ יָמִים כְּנֶגֶד ז׳ קְלִיפּוֹת הָהֵם). But if she gives birth to a female (אַךְ אִם נְקֵבָה תֵלֵד), which are those seven Klipot mentioned above plus another seven Klipot (שֶׁהֵם ז׳ קְלִיפּוֹת אֵלּוּ הַנַּ״ל וְעוֹד ז׳ קְלִיפּוֹת אֲחֵרִים), which are the refuse that remains also from the seven aspects of Malkhut that are within each of the aforementioned aspects (שֶׁהֵם הַפְּסֹלֶת הַנִּשְׁאֶרֶת בָּהֶם גַּם מִז׳ בְּחִינוֹת הַמַּלְכוּת שֶׁיֵּשׁ בְּכָל אֶחָד מִן הַבְּחִינוֹת הַנַּ״ל), for the female comes only after the clarification of the male (כִּי הַנְּקֵבָה אֵינָהּ אֶלָּא אַחַר בֵּרוּר הַזָּכָר). Therefore she is impure two weeks, fourteen days—seven and seven (לָכֵן טְמֵאָה שְׁבוּעַיִם י״ד יוֹם ז׳ וְז׳).

And behold, afterward, at the time of nursing (וְהִנֵּה אַחַר כָּךְ בִּזְמַן הַיְּנִיקָה), just as for the nursing woman the blood of niddah is transformed for her into milk (כְּמוֹ שֶׁהַמֵּינֶקֶת נֶהְפָּךְ לָהּ דַּם נִדָּה לְחָלָב), so too those three of Hod–Yesod–Malkhut (כָּךְ אוֹתָם ג׳ שֶׁל הַי״ם), which were not clarified at the time of the Ibbur [Gestation] as mentioned above (שֶׁלֹּא נִתְבָּרְרוּ בִּזְמַן הָעִיבּוּר כַּנַּ״ל), and were all judgments in the secret of blood (וְהָיוּ דִּינִין כֻּלָּם בְּסוֹד דָּם), but there was still edible within the refuse (אֲבָל עֲדַיִן הָיָה אוֹכֶל בְּתוֹךְ הַפְּסֹלֶת), and therefore it did not emerge in the secret of birth, as is known (וְלָכֵן לֹא יָצָא בְּסוֹד הַלֵּידָה כַּנּוֹדָע). Rather, it remained within the Imma (אֶלָּא נִשְׁאַר בְּתוֹךְ הָאִמָּא), and it was to be clarified there over the extended duration of the time of nursing (וְהוּא לְהִתְבָּרֵר שָׁם בְּאֹרֶךְ זְמַן הַיְּנִיקָה), and the edible within them became the aspect of milk (וְנִתְהַוָּה הָאוֹכֶל שֶׁבָּהֶם לִבְחִינַת חָלָב). And Imma nurses Ze’ir Anpin from this milk (וּמֵינִיקָה אִמָּא לְז״א מֵחָלָב זֶה), in order that he be complete in all his extremities (כְּדֵי שֶׁיִּהְיֶה שָׁלֵם בְּכָל קְצוֹתָיו).

And the duration of nursing is twenty-four months (וּזְמַן הַיְּנִיקָה כ״ד חֹדֶשׁ), and the reason is that Hod must be sweetened over eight months (וְהַטַּעַם כִּי הַהוֹד צָרִיךְ לְהִתְמַתֵּק בְּח׳ חֳדָשִׁים), since she is included within the seven upper ones and she herself makes eight (לְפִי שֶׁהִיא כְּלוּלָה בְּז׳ עֶלְיוֹנוֹת וְהִיא ח׳), and likewise Yesod eight (וְכֵן יְסוֹד ח׳), and likewise in Malkhut eight, in the same manner as explained above (וְכֵן בְּמַלְכוּת ח׳ עַל דֶּרֶךְ זֶה הַנַּ״ל). Altogether this is twenty-four months (סַךְ הַכֹּל כ״ד חֹדֶשׁ). And through nursing from this aspect of Hod–Yesod–Malkhut (וְעַל־יְדֵי יְנִיקָה מִבְּחִינַת הַי״ם זוֹ), Ze’ir Anpin grows (נִגְדַּל ז״א), for in twenty-four months the three that had been included within three expanded and grew and became six extremities (כִּי בְּכ״ד חֹדֶשׁ נִתְפַּשְּׁטוּ הַתְּלָת שֶׁהָיוּ כְּלוּלִים בְּג׳ וְנִתְגַּדְּלוּ וְהָיוּ מִו׳ קְצוֹת). And if you would say: behold, they were three included within three, so how do we say that the three aforementioned Sefirot remained within Imma in the secret of milk? (וְאִם תֹּאמַר וַהֲלֹא הָיוּ בְּג׳ כְּלוּלִין בְּג׳ וְאֵיךְ אָמַרְנוּ שֶׁהַג׳ סְפִירוֹת הַנִּזְכָּרוֹת נִשְׁאֲרוּ תּוֹךְ אִמָּא בְּסוֹד הֶחָלָב).

Rather, the meaning is that they were not clarified until the time of nursing (אֶלָּא הַכַּוָּנָה שֶׁלֹּא נִתְבָּרְרוּ עַד זְמַן הַיְּנִיקָה), for then the judgments that were within them were sweetened in the secret of the milk that nurses them (כִּי אָז הַדִּינִין שֶׁהָיוּ בָּהֶם נִתְמַתְּקוּ בְּסוֹד הֶחָלָב הַמֵּינִיקָה אוֹתָם). And then, through that milk, the aspects of the shins and the three last ones within him grew (וְאָז עַל־יְדֵי הֶחָלָב הַהוּא נִגְדְּלוּ בְּחִינוֹת הַשּׁוֹקַיִם וְג׳ אַחֲרוֹנוֹת שֶׁבּוֹ), for at first they were greatly lacking in their aspect (כִּי תְּחִלָּה הָיוּ חֲסֵרִים הַרְבֵּה מִבְּחִינָתָם), and therefore they were three included within three and were not discernible within them (וְלָכֵן הָיוּ ג׳ כְּלוּלִין בְּג׳ וְלֹא הָיוּ נִכָּרִים בָּהֶם). And after he nursed and took those aspects of judgment within them, and they were clarified through nursing (וְאַחַר שֶׁיָּנַק וְלָקַח אוֹתָם בְּחִינוֹת שֶׁל הַדִּין שֶׁבָּהֶם וְהֻבְּרְרוּ עַל־יְדֵי יְנִיקָה), then his legs were completed and grew (אָז נִשְׁלְמוּ וְנִגְדְּלוּ רַגְלָיו), for there did not remain within Imma all three Sefirot of Hod–Yesod–Malkhut, but only the judgments within them (כִּי לֹא נִשְׁאֲרוּ תּוֹךְ אִמָּא כָּל ג׳ סְפִירוֹת הַי״ם רַק הַדִּינִין שֶׁבָּהֶם), which are fit to be clarified in the secret of blood transformed into milk (שֶׁרְאוּיִים לְהִתְבָּרֵר בְּסוֹד הַדָּם הַנֶּהְפָּךְ לְחָלָב). And this is like the example of a youth who already has shins and legs but cannot walk with them (וְהוּא דֻּגְמַת הַנַּעַר שֶׁכְּבָר יֵשׁ לוֹ שׁוֹקַיִם וְרַגְלַיִם וְאֵינוֹ יָכוֹל לַהֲלֹךְ בָּהֶם), until he nurses (עַד שֶׁיּוֹנֵק), and then through nursing his legs grow and he begins to walk with them (וְאָז עַל־יְדֵי יְנִיקָה מִתְגַּדְּלִים רַגְלָיו וּמַתְחִיל לַהֲלֹךְ בָּהֶם), and this is the aspect of the expansion from the three upper ones in which they had been included, and this is their growth (וּבְחִינַת הַהִתְפַּשְּׁטוּת מִג׳ עִלָּאִין שֶׁהָיוּ כְּלוּלִים שָׁם וְזֶהוּ הַגְדָּלָתָם).

However, one must consider that both shins are clarified through nursing and grow, yet Netzach was already clarified during the Ibbur [Gestation] (אֲמְנָם יֵשׁ לִרְאוֹת כִּי כָּל ב׳ שׁוֹקַיִם נִתְבָּרְרוּ עַל־יְדֵי הַיְּנִיקָה וְנִגְדְּלוּ וַהֲרֵי נֵצַח הֻבְּרַר בְּתוֹךְ הָעִיבּוּר). But the reason is: “together with the gourd the pumpkin is struck” (אַךְ הַטַּעַם כִּי בְּהַדֵּי הוּצִי לָקֵי כְּרָבָא), for Netzach and Hod are in the secret of two halves of one body (כִּי נֵ״ה בְּסוֹד תְּרֵי פַלְגֵּי גוּפָא), and since Hod was not clarified, the clarification of Netzach is not revealed until Hod completes its clarification through nursing (וְכֵיוָן שֶׁלֹּא הֻבְּרַר הוֹד גַּם בֵּרוּר נֵצַח אֵינוֹ מִתְגַּלֶּה עַד שֶׁיִּגְמֹר הוֹד לְהִתְבָּרֵר בַּיְּנִיקָה).

And the secret of the milk is the Name Ehyeh in Binah (וְסוֹד הֶחָלָב הוּא שֵׁם אֶהְיֶה בְּבִינָה), in this manner (כָּזֶה): for Ehyeh spelled with Hehin, simple, full, and full of the full (כִּי אֶהְיֶה דְּהֶהִי״ן פָּשׁוּט וּמָלֵא וּמָלֵא דְּמָלֵא), Ehyeh (אֶהְיֶה), Alef–Heh–Yod–Heh (אָלֶ״ף הֵ״א יוֹ״ד הֵ״א), Alef–Lamed–Peh–Heh (אָלֶ״ף לָמֶ״ד פֵּ״ה הֵ״א), Heh–Heh–Yod–Vav–Dalet (הֵ״א הֵ״א יוֹ״ד וָ״ו דָּלֶ״ת), Heh–Heh (הֵ״א הֵ״א), these are the letters of Milk together with the word and the inclusive count (הֵם אוֹתִיּוֹת חָלָב עִם הַמִּלָּה וְהַכּוֹלֵל). And you already know that Ehyeh spelled with Hehin is in Da‘at and in Tiferet (וּכְבָר יָדַעְתָּ כִּי אֶהְיֶה דְּהֶהִי״ן הוּא בְּדַעַת וּבְת״ת), for there is the place of the breasts and the nipples in the central column (שֶׁשָּׁם מְקוֹם הַשָּׁדַיִם וְהַדַּדִּים בְּכָל קַו אֶמְצָעִי).

Also in another manner (גַּם בְּאֹפֶן אַחֵר): for behold, blood is transformed into milk (כִּי הֲלֹא דָּם נֶהְפָּךְ לְחָלָב), and behold, the blood is the backsides of the Name Ehyeh, whose numerical value is dam (וְהִנֵּה הַדָּם הוּא אֲחוֹרַיִם שֶׁל שֵׁם אֶהְיֶה גִּימַטְרִיָּא דָּ״ם), in this manner (כָּזֶה): Alef (א׳), Alef–Heh (א״ה), Alef–Heh–Yod (א״ה״י), Ehyeh (אֶהְיֶה). And remove from it the four letters Ehyeh (וְתָסִיר מִמֶּנּוּ ד׳ אוֹתִיּוֹת אֶהְיֶה), and it returns to the numerical value of Milk, which is only the filling (וְיַחְזֹר גִּימַטְרִיָּא חָלָ״ב שֶׁהוּא הַמִּלּוּי לְבַד). And the secret of the breasts and the nipples is in the secret of “and He passed,” and so on (וְסוֹד הַשָּׁדַיִם וְהַדַּדִּים הֵם בְּסוֹד וַיַּעֲבֹר כו׳), for the secret of “and He passed” is seventy-two from the right and two hundred sixteen from the left, with Havayah in the middle (כִּי סוֹד וַיַּעֲבֹר ע״ב מִיָּמִין רי״ו מִשְּׂמֹאל הוי״ה בָּאֶמְצָעִיתָא), and all of this is in Binah, for she is the one who nurses (וְכָל זֶה בְּבִינָה כִּי הִיא הַמְּנִיקָה).

And behold, seventy-two and two hundred sixteen and Havayah equal the numerical value of Shaddai, which are the breasts (וְהִנֵּה ע״ב וְריוּ הוי״ה גִּימַטְרִיָּא שַׁדַּ״י שֶׁהוּא הַשָּׁדַיִם), and they are also called nipples (וְגַם נִקְרָאִים דַּדִּים). And they are the secret of Elohim in Binah (וְהֵם סוֹד אֱלֹהִים שֶׁבְּבִינָה), which is El on the right, “Mi” (Who) on the left, and Heh in the middle (שֶׁהוּא אֵ״ל מִיָּמִינָא מִ״י מִשְּׂמֹאלָא הֵ״א בָּאֶמְצָעִיתָא). Join El on the right with dad and it becomes El-dad (תְּצָרֵף אֵ״ל שֶׁבַּיָּמִין עִם דַּד וִיהִיֶה אֵ״ל דַּד), join “Mi” (Who) on the left with dad and it becomes Mi-dad (תְּצָרֵף מִ״י מִשְּׂמֹאל עִם דַּד וִיהִיֶה מִ״י דַּד), and this is the secret of “Eldad and Medad prophesied in the camp” (וְזֶה סוֹד אֶלְדָּד וּמֵידָּד מִתְנַבְּאִים בַּמַּחֲנֶה). And behold, when Imma nurses the children, she is called El Shaddai on account of the nursing breasts (וְהִנֵּה כַּאֲשֶׁר אִמָּא הִיא מְנִיקָה לַבָּנִים אָז נִקְרֵאת אֵ״ל שַׁדַּ״י עַל שֵׁם הַשָּׁדַיִם הַמְּנִיקִים בָּהֶם). And when she ascends upward and withdraws from upon the children, whose nursing has already been completed (וּכְשֶׁעוֹלָה לְמַעְלָה וּמִסְתַּלֶּקֶת מֵעַל הַבָּנִים שֶׁכְּבָר נִגְמַר יְנִיקָתָם), then Imma is called El Elyon, bestower of good kindnesses (אָז נִקְרֵאת אִמָּא אֵ״ל עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים), as we say in the blessing of the Patriarchs (שֶׁאָנוּ אוֹמְרִים בְּבִרְכַּת אָבוֹת). And Gomel [weaning] is from the expression “and the child grew and was weaned” (וְגוֹמֵל מִלְּשׁוֹן וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל), for the time of nursing has been completed (כִּי נִגְמַר זְמַן יְּנִיקָה). And the secret of El Elyon is Binah when she ascends upward (וְסוֹד אֵל עֶלְיוֹן הוּא בִּינָה כְּשֶׁעוֹלָה לְמַעְלָה), and Shaddai is when she nurses with her breasts (וְשַׁדַּ״י הוּא כְּשֶׁהִיא מְנִיקָה בִּשְּׁדָדֶיהָ). And we have already explained what Shaddai is (וּכְבָר בֵּאַרְנוּ מַה הוּא שַׁדַּ״י). And Elyon is the backsides of the Name S"G, whose numerical value is Elyon (וְעֶלְיוֹן הוּא אֲחוֹרַיִם דְּסַ״ג גִּימַטְרִיָּא עֶלְיוֹן). And the Name El corresponds to the faces of S"G, the Name Yod, Yod, Alef, Yod that is within it, whose numerical value is El (וְשֵׁם אֵ״ל הוּא נֶגֶד הַפָּנִים דְּסַ״ג שֵׁם יי״א״י שֶׁבּוֹ גִּימַטְרִיָּא אֵ״ל). And this is El Elyon (וְזֶהוּ אֵ״ל עֶלְיוֹן). Also, Ehyeh spelled with Yodin, together with the inclusive count and the four letters, has the numerical value of Elyon (גַּם אֶהְיֶה דְּיוּדִי״ן עִם הַכּוֹלֵל וְד׳ אוֹתִיּוֹת גִּימַטְרִיָּא עֶלְיוֹן).

And let us return to explain the letter Heh that is in the middle (וְנַחֲזוֹר לְבָאֵר אוֹת ה׳ שֶׁבָּאֶמְצָעִיתָא), which remains from the Name Elohim mentioned above (הַנִּשְׁאָר מִשֵּׁם אֱלֹהִים הַנַּ״ל), for El is on the right, “Mi” is on the left, and Heh is in the middle, as mentioned above (כִּי אֵ״ל מִיָּמִין מִ״י מִשְּׂמֹאל ה׳ בָּאֶמְצָעִיתָא כַּנַּ״ל). And we have explained that “El” and “Mi” are the two breasts in the secret of El-dad and Mi-dad (וּבֵאַרְנוּ כִּי אֵ״ל מִ״י הֵם ב׳ דַּדִּים בְּסוֹד אֶלְדָּ״ד וּמִיְדָּ״ד). And the secret of the letter Heh is the milk that spreads within these two breasts (וְסוֹד ה׳ הוּא הֶחָלָב שֶׁמִּתְפַּשֵּׁט בִּשְּׁנֵי הַדַּדִּים הָאֵלּוּ), therefore it is in the middle (לָכֵן הוּא בָּאֶמְצָע), for it spreads to the right breast and to the left breast (כִּי הוּא מִתְפַּשֵּׁט לְדַד יָמִין וּלְדַד שְׂמֹאל).

And behold, it is found that two kinds of milk emerge (וְהִנֵּה נִמְצָא כִּי ב׳ מִינֵי חָלָב יוֹצְאִים): one to the right breast and one to the left breast (אֶחָד לְדַד יָמִין וּב׳ לְדַד שְׂמֹאל). And therefore, this letter Heh must contain two kinds of milk (וְעַל כֵּן צָרִיךְ שֶׁיִּהְיֶה בְּה׳ זוֹ ב׳ מִינֵי חָלָב). And they are in this manner (וְהֵם בְּאֹפֶן זֶה): for the letter Heh has two forms, Dalet–Vav and Dalet–Yod, whose numerical value is twenty-four (כִּי אוֹת ה׳ יֵשׁ לָהּ ב׳ צִיּוּרִין ד״ו ד״י גִּימַטְרִיָּא כ״ד). Also, if you fill this Heh with three fillings whose mnemonic is Yod, Heh, Alef, it has the numerical value of sixteen (גַּם אִם תְּמַלֵּא ה׳ זוֹ בְּג׳ מִלּוּאִים שֶׁסִימָנָם יה״א הוּא גִּימַטְרִיָּא ט״ז). And together with twenty-four, this equals the numerical value of chalav, milk (וְעִם כ״ד גִּימַטְרִיָּא חָלָ״ב). And all of this is from the form alone, without counting the letter Heh itself (וְכָל זֶה מִן הַצִּיּוּר בִּלְתִּי מִנְיַן ה׳ עַצְמָהּ).

Also in another manner (גַּם בְּאֹפֶן אַחֵר): three Hehs in their fillings—Heh–Yod, Heh–Heh, Heh–Alef—have the numerical value of El (ג׳ הֶהִי״ן בְּמִלּוּי ה״י ה״ה ה״א גִּימַטְרִיָּא אֵ״ל). And together with the six letters of their fillings, this equals thirty-seven (וְעִם ו׳ אוֹתִיּוֹתֵיהֶן הֲרֵי ל״ז). And with the three letters of the filling—Yod, Heh, Alef—the total is forty, the numerical value of chalav [milk] (וְג׳ אוֹתִיּוֹת הַמִּלּוּי יה״א הֲרֵי גִּימַטְרִיָּא חָלָ״ב). And behold, two kinds of milk emerge from this letter Heh that is in the middle of the breasts of Binah (וְהֲרֵי ב׳ מִינֵי חָלָב יוֹצְאִים מֵה׳ זוֹ שֶׁבָּאֶמְצַע הַדַּדִּים שֶׁל בִּינָה), and from this Heh two kinds of milk spread—one to the right breast and one to the left breast (וּמֵה׳ זוֹ מִתְפַּשְּׁטִים ב׳ מִינֵי חָלָב אֶחָד לְדַד יָמִין וּב׳ לְדַד שְׂמֹאל).