Chapter 4

Second Ibbur [Gestation] and the Expansion of the Thirds

פֶּרֶק ד׳ עִיבּוּר ב׳ וְהַגְדָּלַת הַשְּׁלִישִׁים

And now we will explain what is written in the Zohar, Parashat Acharei Mot, Daf 65 (וְעַתָּה נְבָאֵר מַה שֶּׁכָּתוּב בַּזֹּהַר פָּרָשַׁת אַחֲרֵי מוֹת דַּף ס״ה), “after he nurses them, he is impregnated from them” (דְּסָ״ה בָּתַר דְּיָנִיקָא לְהוּ אִתְעַבְּרַת מִנַּיְיהוּ). The explanation is that the youth does not possess complete Da‘at until he is nine years and one day old (פֵּרוּשׁ כִּי הַנַּעַר אֵין לוֹ דַּעַת שָׁלֵם עַד שֶׁיִּהְיֶה בֶּן ט׳ שָׁנִים וְיוֹם אֶחָד), for then his union is a valid union because his Da‘at is complete (שֶׁאָז בִּיאָתוֹ בִּיאָה לִהְיוֹת דַּעְתּוֹ שָׁלֵם), in the secret of “And the man knew Chavah his wife” (בְּסוֹד וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ). And even though his entire Partzuf has been completed (וְאַף עַל פִּי שֶׁנִּשְׁלַם כָּל הַפַּרְצוּף שֶׁלּוֹ), nevertheless, after the nursing of Ze’ir Anpin he returned to be impregnated in Imma in a second Ibbur [Gestation] in order to receive Mochin [Intellects] (לָכֵן אַחַר יְנִיקָה דְּז״א חָזַר לְהִתְעַבֵּר בְּאִמָּא עִיבּוּר ב׳ כְּדֵי שֶׁיִּהְיֶה לוֹ מוֹחִין), even though all of his Partzuf of the six extremities was already completed during the days of his nursing (אַף עַל פִּי שֶׁכְּבָר נִשְׁלַם לוֹ כָּל הַפַּרְצוּף שֶׁל ו״ק בִּימֵי יְנִיקָתוֹ). And so that you not wonder at this, how there can be a second Ibbur [Gestation] after nursing (וּכְדֵי שֶׁלֹּא תִתְמַהּ מִזֶּה אֵיךְ יֵשׁ עִיבּוּר ב׳ אַחַר הַיְּנִיקָה), behold “from my flesh I behold God” (הֲלֹא מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ). And the matter is that just as in Malkhut the souls of the lower ones ascend every night when one says “Into Your hand I entrust my spirit,” and she is impregnated from them and they are renewed there in the secret of “They are new every morning; great is Your faithfulness” (וְהָעִנְיָן כִּי כְּמוֹ שֶׁבְּמַלְכוּת עוֹלִין נְשָׁמוֹת שֶׁל הַתַּחְתּוֹנִים בְּכָל לַיְלָה כְּשֶׁאוֹמֵר בְּיָדְךָ אַפְקִיד רוּחִי וּמִתְעַבֶּרֶת מֵהֶם וּמִתְחַדְּשִׁים שָׁם בְּסוֹד חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ), so too the supernal Imma is impregnated a second time from the women Ze’ir Anpin and Nukvah (כָּךְ אִמָּא עִלָּאָה אִתְעַבְּרַת פַּעַם ב׳ מִנְּשֵׁי זו״ן), and they are renewed in the secret of new Mochin [Intellects] that are given to them (וּמִתְחַדְּשִׁין בְּסוֹד מוֹחִין חֲדָשִׁים הַנִּיתָּנִים לָהֶם).

And behold, when Ze’ir Anpin and Nukvah ascend into the womb of Imma (וְהִנֵּה בַּעֲלוֹת זו״ן בְּמֵעֵי אִמָּא), they make there Mayin Nukvin [Feminine Waters] to Binah in order to unite her with Abba (אָז עוֹשִׂין שָׁם מ״ן אֶל הַבִּינָה לְזוַּגָּהּ עִם אַבָּא), and through this union they give birth and draw down the Mochin [Intellects] to Ze’ir Anpin and Nukvah (וְעַל יְדֵי זוּג זֶה מוֹלִידִין וּמוֹרִידִין הַמּוֹחִין לְזו״ן). And now we will explain the secret of the Gadlut [Greatness] of Ze’ir Anpin (וְנְבָאֵר עַתָּה סוֹד גַּדְלוּת ז״א), for behold, when Ze’ir Anpin was in the first Ibbur [Gestation], three were included within three in the womb of his mother (כִּי הֲלֹא בִּהְיוֹת ז״א בְּעִיבּוּר רִאשׁוֹן ג׳ כְּלוּלִין בְּג׳ בְּמֵעֵי אִמּוֹ). He was the aspect of the letter Vav within the letter Heh of Binah, the upper Heh (הָיְתָה בְּחִינַת אוֹת ו׳ שֶׁבְּתוֹךְ ה׳ שֶׁל בִּינָה ה׳ עִילָּאָה), and in this letter Vav there is a protrusion outward (וּבְאוֹת ו׳ זוֹ יֵשׁ פְּסִיעָה לְבַר).

And this is the secret of the point of the Vav that protrudes at the end of the Vav (וְזֶה סוֹד נְקוּדַת ו׳ הַבּוֹלֶטֶת בְּסוֹף הַו׳), and this is the secret of the point of Malkhut that stands together with Ze’ir Anpin (וְזֶה סוֹד נְקוּדַת הַמַּלְכוּת הָעוֹמֶדֶת עִם ז״א), for he is the letter Vav without a head (כִּי הוּא אוֹת ו׳ בְּלִי רֹאשׁ), in the secret of three included within three, a small Vav (בְּסוֹד ג׳ כְּלוּלִין בְּג׳ ו׳ זְעֵירָא). And when Ze’ir Anpin goes out to the outside (וּכְשֶׁיּוֹצֵא ז״א לַחוּץ), then he is the aspect of the letter Vav revealed in the Name Havayah, standing after the first Heh (אָז הוּא בְּחִינַת אוֹת ו׳ הַנִּגְלֵית בְּשֵׁם הוי״ה הָעוֹמֶדֶת אַחַר ה׳ רִאשׁוֹנָה). And then this Vav has a head (וְאָז יֵשׁ לְזוֹ הַו׳ רֹאשׁ), and this head is an allusion to the head of Ze’ir Anpin—Keter, Chokhmah, and Binah—in the secret of Katnut [Smallness] (וְרֹאשׁ זֶה הוּא רֶמֶז לְרֵישָׁא דְּז״א כַּח״ב בְּסוֹד הַקַּטְנוּת), and of nursing alone (וְהַיְּנִיקָה לְבַד).

For his limbs are still thin like the horns of grasshoppers (כִּי עֲדַיִן אֵיבָרָיו דַּקִּים כְּקַרְנֵי חֲגָבִים), and therefore they are called only the aspect of the six extremities (וְאֵינָם נִקְרָאִים אֶלָּא בְּחִינַת ו״ק לְבַד). Yet even so, he has a head of Katnut [Smallness] (אַף עַל פִּי כֵן יֵשׁ לוֹ רֹאשׁ שֶׁל קַטְנוּת), and it is the head of the Vav (וְהוּא רֹאשׁ שֶׁל הַו׳). And his six extremities are the extension of his Vav (וְו״ק שֶׁלּוֹ הוּא הִתְפַּשְּׁטוּת הַו׳ שֶׁלּוֹ), and the thinness of the Vav below at its end is the aspect of Malkhut that is included there with him during the time of nursing as well (וְדַקּוּת הַו׳ לְמַטָּה בְּסוֹפָהּ הִיא בְּחִינַת הַמַּלְכוּת הַכְּלוּלָה שָׁם עִמּוֹ בִּזְמַן הַיְּנִיקָה ג״כ). And now we will explain the third aspect of the state of greatness (וְעַתָּה נְבָאֵר בְּחִינַת הַג׳ שֶׁל הַגַּדְלוּת), for in order to enlarge the limbs of this minor one, which are small like the horns of grasshoppers (כִּי לְהַגְדִּיל אֵיבָרִים שֶׁל קָטָן זֶה שֶׁהֵם קְטַנִּים כְּקַרְנֵי חֲגָבִים), it is necessary that the Netzach, Hod, Yesod of Imma enter into the six extremities of Ze’ir Anpin (צָרִיךְ שֶׁיִּכָּנְסוּ נֵה״י דְּאִמָּא תּוֹךְ ו״ק דְּז״א). And then the upper joint of Netzach of Imma joins with the two joints of Chesed of Ze’ir Anpin (וְאָז פֶּרֶק עֶלְיוֹן דְּנֵצַח אִמָּא מִתְחַבֵּר עִם ב׳ פְּרָקִין שֶׁל חֶסֶד דְּז״א), and they ascend up to the head of Ze’ir Anpin (וְעוֹלִין עַד רֵישָׁא דְּז״א), and from the three joints Chokhmah of Ze’ir Anpin is formed (וְנַעֲשֵׂית חָכְמָה שֶׁלּוֹ מִג׳ פְּרָקִין). And one joint of Hod of Imma joins with the two upper joints of Gevurah of Ze’ir Anpin (וּפֶּרֶק אֶחָד דְּהוֹד אִמָּא מִתְחַבֵּר עִם ב׳ פְּרָקִין עֶלְיוֹנִים דְּגְבוּרָה דְּז״א), and his Binah is likewise formed from three joints in the head of Ze’ir Anpin (וְנַעֲשֵׂית בִּינָה שֶׁלּוֹ גַּם כֵּן מִג״פ בְּרֹאשׁ הַז״א). And this is the secret of what is written in the Zohar, in the chapter of Idra Rabba (וְזֶהוּ סוֹד מַה שֶּׁכָּתוּב בַּזֹּהַר בְּקַפִּיטוּל דְּאַדְרָא רַבָּא), “Chesed of Chesedim, Gevurah of Gevurot” (חֶסֶד חֲסָדִים גְּבוּרָה גְּבוּרוֹת).

For the one joint of Netzach of Imma, which is the right line called Chesed (כִּי פֶּרֶק אֶחָד דְּנֵצַח אִמָּא שֶׁהוּא קַו יָמִין הַנִּקְרָא חֶסֶד), joins with the two Chesedim, which are the two upper joints of Chesed of Ze’ir Anpin (נִתְחַבֵּר עִם ב׳ חֲסָדִים שֶׁהֵם ב׳ פְּרָקִין עֶלְיוֹנִים דְּחֶסֶד דְּז״א), and they become three joints, which are three Chesedim (וְנַעֲשִׂים ג״פ שֶׁהֵם ג׳ חֲסָדִים), and from them the Chokhmah of Ze’ir Anpin is made (וְנַעֲשִׂים מֵהֶם חָכְמָה דְּז״א). And in this same manner the Binah of Ze’ir Anpin is made from Gevurah of Gevurot (וְעַל דֶּרֶךְ זֶה נַעֲשֵׂית בִּינָה דְּז״א מִגְּבוּרָה גְּבוּרוֹת). And likewise Netzach of Netzachim and Hod of Hodot (וְעַל דֶּרֶךְ זֶה נֵצַח נְצָחִים הוֹד הוֹדוֹת), which are the two lower joints of Netzach–Hod of Imma (שֶׁהֵם ב׳ פְּרָקִין תַּחְתּוֹנִים דְּנֵ״ה דְּאִמָּא), for these are not called Chesedim or Gevurot (שֶׁאֵלּוּ אֵינָם נִקְרָאִים חֲסָדִים וּגְבוּרוֹת), and they join with the Netzach–Hod of Ze’ir Anpin to complete them, as will be explained with the help of Hashem (וּמִתְחַבְּרִים עִם נֵ״ה דְּז״א לְהַשְׁלִימָם כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳). And the question arises (וְקָשֶׁה): just as it is said “Chesed of Chesedim, Gevurah of Gevurot,” and so on (כְּמוֹ שֶׁאָמְרוּ חֶסֶד חֲסָדִים גְּבוּרָה גְּבוּרוֹת וְכוּ׳), why did they not also say “Tiferet of Tiferetot” (לָמָּה לֹא אָמְרוּ ת״ת תִּפְאֲרוֹת גַּם כֵּן).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for likewise in this manner (כִּי כֵן עַל דֶּרֶךְ זֶה): the first joint of the Yesod of Imma (פֶּרֶק א׳ דְּיְסוֹד אִמָּא) joins with the two upper joints of the Tiferet of Ze’ir Anpin (נִתְחַבֵּר עִם ב׳ פְּרָקִין ת״ת עֶלְיוֹנִים דְּז״א), and from them is formed the Da‘at of Ze’ir Anpin (וְנַעֲשָׂה מֵהֶם דַּעַת דְּז״א). And the second joint of the Netzach of Imma (וּפֶּרֶק ב׳ דְּנֵצַח אִמָּא) joins with one third remaining from the three thirds of the Chesed of Ze’ir Anpin (נִתְחַבֵּר עִם שְׁלִישׁ א׳ הַנִּשְׁאָר מִג׳ שְׁלִישֵׁי חֶסֶד דְּז״א), and with the upper third of the Netzach of Ze’ir Anpin (וְעִם שְׁלִישׁ עֶלְיוֹן דְּנֵצַח דְּז״א), and from them the Chesed of Ze’ir Anpin is made from three thirds (וְנַעֲשָׂה חֶסֶד דְּז״א מִג׳ שְׁלִישִׁים). And the third joint of the Netzach of Imma (וּפֶּרֶק ג׳ דְּנֵצַח אִמָּא) descends with the two joints of the Netzach of Ze’ir Anpin (יוֹרֶדֶת עִם ב׳ פְּרָקִין דְּנֵצַח ז״א), and the Netzach of Ze’ir Anpin is made from three joints (וְנַעֲשָׂה נֵצַח ז״א מִג״פ).

And know (וְדַע): that when the first joint of the Netzach of Imma descends and becomes the Chokhmah of Ze’ir Anpin (כִּי כְּשֶׁיוֹרֵד פֶּרֶק א׳ דְּנֵצַח דְּאִמָּא וְנַעֲשָׂה חָכְמָה דְּז״א), only the lower joint of Imma descends (הִנֵּה לֹא יָרַד רַק פֶּרֶק תַּחְתּוֹן דְּאִמָּא), for this is the order of its descent (כִּי כֵן סֵדֶר יְרִידָתוֹ). And afterward, when the middle joint of the Netzach of Imma wishes to enter in order to form the Chesed of Ze’ir Anpin included of three joints (וְאַחַר כָּךְ כְּשֶׁרוֹצֶה לִכָּנֵס פֶּרֶק אֶמְצָעִי שֶׁל נֵצַח דְּאִמָּא כְּדֵי לַעֲשׂוֹת חֶסֶד דְּז״א כָּלוּל מִג״פ), then the lower joint of the Netzach of Imma that was initially in the Chokhmah of Ze’ir Anpin descends (אָז יוֹרֵד פֶּרֶק תַּחְתּוֹן דְּנֵצַח דְּאִמָּא שֶׁהָיָה תְּחִלָּה בְּחָכְמָה דְּז״א), and now descends to the Chesed (וְיוֹרֵד עַתָּה אֶל הַחֶסֶד), and the first joint of the Netzach of Imma remains in the Chokhmah of Ze’ir Anpin (וְנִשְׁאָר פֶּרֶק א׳ דְּנֵצַח אִמָּא בְּחָכְמָה דְּז״א).

And afterward, when the third joint of the Netzach of Imma wishes to enter to complete the Netzach of Ze’ir Anpin (וְאַחַר כָּךְ כְּשֶׁרוֹצֶה לִכָּנֵס פֶּרֶק ג׳ דְּנֵצַח אִמָּא לְהַשְׁלִים נֵצַח ז״א), then the upper joint of the Netzach of Imma enters the Chokhmah of Ze’ir Anpin (אָז נִכְנָס פֶּרֶק עֶלְיוֹן דְּנֵצַח אִמָּא בְּחָכְמָה דְּז״א), and the middle joint of Imma descends to the Chesed of Ze’ir Anpin (וְיוֹרֵד פֶּרֶק אֶמְצָעִי דְּאִמָּא בְּחֶסֶד ז״א), and the lower joint of the Netzach of Imma descends to the Netzach of Ze’ir Anpin (וְיוֹרֵד פֶּרֶק תַּחְתּוֹן דְּנֵצַח אִמָּא בְּנֵצַח ז״א). And according to this order the right line of Ze’ir Anpin is completed (וְעַל סֵדֶר זֶה נִשְׁלַם קַו יָמִין דְּז״א), and likewise in this manner the left line of Ze’ir Anpin, which is formed from the three joints of the Hod of Imma (וְכֵן עַל דֶּרֶךְ זֶה בְּקַו שְׂמֹאל דְּז״א הַנַּעֲשֶׂה מִג״פ דְּהוֹד אִמָּא), and likewise in this manner the central line of Ze’ir Anpin, which is formed from the Yesod of Imma (וְכֵן עַל דֶּרֶךְ זֶה בְּקַו אֶמְצָעִי דְּז״א הַנַּעֲשֶׂה מִיְּסוֹד אִמָּא).

Behold, it is found that the Chesed of Ze’ir Anpin is made from the joining of three separate thirds (הִנֵּה נִמְצָא כִּי חֶסֶד דְּז״א נַעֲשָׂה מִן חִבּוּר ג׳ שְׁלִישִׁים נִפְרָדִים זֶה מִזֶּה): which are the middle joint of the Netzach of Imma (שֶׁהוּא פֶּרֶק אֶמְצָעִי דְּנֵצַח אִמָּא), and the lower joint of the Chesed of Ze’ir Anpin (וּפֶּרֶק תַּחְתּוֹן דְּחֶסֶד ז״א), and the upper joint of the Netzach of Ze’ir Anpin (וּפֶּרֶק עֶלְיוֹן דְּנֵצַח ז״א). And from the joining of the three of them the Chesed of Ze’ir Anpin is made (וּמֵחִבּוּר שְׁלָשְׁתָּן נַעֲשָׂה חֶסֶד ז״א). And likewise in this manner is the Gevurah of Ze’ir Anpin (וְכֵן עַל דֶּרֶךְ זֶה בִּגְבוּרָה דְּז״א), and likewise in the Tiferet of Ze’ir Anpin (וְכֵן בְּת״ת דְּז״א), unlike any other Sefirah of the ten Sefirot of Ze’ir Anpin (מַה שֶּׁאֵין כֵּן בְּשׁוּם סְפִירָה אַחֶרֶת מִי׳ סְפִירוֹת דְּז״א), for these proceed in the aspect of separate thirds one from another (כִּי אֵלּוּ הוֹלְכִים בִּבְחִינַת שְׁלִישִׁים נִפְרָדִים זֶה מִזֶּה).

And behold, it is found that Ze’ir Anpin, in each one of his ten Sefirot, grew by one third that he took from Binah (וְהִנֵּה נִמְצָא כִּי הַז״א בְּכָל אֶחָד מִי׳ סְפִירוֹתָיו הִגְדִּיל שְׁלִישׁ א׳ שֶׁלָּקַח מִבִּינָה), for he had two thirds of his own and took one third from Imma as well (כִּי הָיוּ בּוֹ ב׳ שְׁלִישִׁים שֶׁלּוֹ וְלוֹקֵחַ שְׁלִישׁ א׳ מֵאִמָּא גַּם כֵּן), and thus he grew (וְהִגְדִּיל), and likewise in all his ten Sefirot (וְכֵן בְּכָל הַי׳ סְפִירוֹת שֶׁלּוֹ). And this is the secret of what our Rabbis of blessed memory said, that the beautification of a mitzvah is up to one third (וְזֶהוּ סוֹד מַה שֶּׁאָמְרוּ רַז״ל כִּי הִדּוּר מִצְוָה עַד שְׁלִישׁ), for thus in Ze’ir Anpin they enlarge him by one third (כִּי כָּךְ בְּז״א מַגְדִּילִין בּוֹ שְׁלִישׁ). And with this you will understand whether this third that our Rabbis of blessed memory spoke of is inward or outward (וּבָזֶה תָּבִין אִם שְׁלִישׁ זֶה שֶׁאָמְרוּ רַז״ל הוּא מִלְּגָאו אוֹ מִלְּבַר).

And behold, the reason that the entirety of Ze’ir Anpin is made through these thirds is the secret of the verse “and He measured the dust of the earth by a third” (וְהִנֵּה הַטַּעַם שֶׁכָּל הַז״א נַעֲשָׂה עַל יְדֵי שְׁלִישִׁים אֵלּוּ הוּא סוֹד הַפָּסוּק וְכָל בְּשָׁלִישׁ עָפַר הָאָרֶץ), for Ze’ir Anpin and Nukvah are called “dust” in the secret of “everything was from the dust,” even the orb of the sun (כִּי זו״ן נִקְרָאִים עָפָר בְּסוֹד הַכֹּל הָיָה מִן הֶעָפָר וַאֲפִלּוּ גַּלְגַּל חַמָּה), and these are established through thirds (וְאֵלּוּ נִמְסָדִּים בִּשְׁלִישִׁים). And the explanation of the verse “Who measured the waters in the hollow of His hand,” and so on (וּפֵרוּשׁ הַפָּסוּק מִי מָדַד בְּשָׁעֳלוֹ כו׳), is that the difference between a measure and a span is that a measure has a receptacle to receive what is placed into it (כִּי הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין מְדִידָה לְזֶרֶת שֶׁהַמִּדָּה יֵשׁ לָהּ בֵּית קִבּוּל לְקַבֵּל מַה שֶּׁנוֹתְנִין לְתוֹכָהּ). Therefore, after one has measured the first measure, one throws it out of the vessel in order to return a second time to fill the measure and measure more (וְלָכֵן אַחַר שֶׁמָּדַד מִדָּה רִאשׁוֹנָה זוֹרֵק אוֹתָהּ מִן הַכְּלִי כְּדֵי לַחֲזוֹר פַּעַם ב׳ לְמַלּוֹת הַמִּדָּה לִמְדוֹד יוֹתֵר). But the span does not require throwing anything away, for it is not an aspect of a receptacle like the measure (אַךְ הַזֶּרֶת אֵינוֹ צָרִיךְ לִזְרוֹק שׁוּם דָּבָר כִּי אֵינוֹ בְּחִינַת בֵּית קִבּוּל כְּמוֹ הַמְּדִידָה) [some say: the measure] (ס״א הַמִּדָּה).

Thus the explanation of the verse is as follows (אִם כֵּן פֵּרוּשׁ הַפָּסוּק כָּךְ): through “Mi” (Who)—meaning Binah, the supernal Imma—He measured the waters in the hollow of His hand (עַל־יְדֵי מִ״י פֵּרוּשׁ הַבִּינָה אִמָּא עִלָּאָה מָדַד בְּשָׁעֳלוֹ מַיִם). These waters are the two waters, lower and upper, which are Ze’ir Anpin and Nukvah (הֵם ב׳ מַיִם תַּחְתּוֹנִים וְעֶלְיוֹנִים שֶׁהֵם זו״ן), whom He separated and distinguished one from the other (שֶׁהִפְרִישָׁן וְהִבְדִּילָן זֶה מִזֶּה), in the secret of “And Elohim separated between the waters,” and so on (בְּסוֹד וַיַּבְדֵּל אֱלֹהִים בֵּין הַמַּיִם כו׳). And this was done through the measuring of the measure (וְזֶה נַעֲשָׂה עַל־יְדֵי מְדִידַת הַמִּדָּה), for after He filled the measure one time with waters—one aspect of the upper waters—He then throws what is within that measure to give it to Ze’ir Anpin (שֶׁאַחַר שֶׁמִּלְּאוּ פַּעַם א׳ מַיִם בְּחִינָה אַחַת שֶׁל מַיִם עֶלְיוֹנִים הִנֵּה זוֹרֵק מַה שֶּׁבְּתוֹךְ מִדָּה זוֹ לָתֵת אֶל ז״א), and then returns to fill the measure a second time with another aspect of lower waters for the need of the Nukvah (וְחוֹזֶרֶת לְמַלּוֹת הַמִּדָּה פַּעַם ב׳ שֶׁל בְּחִינַת מַיִן תַּחְתּוֹנִים אֲחֵרִים לְצוֹרֶךְ הַנּוּקְבָא).

Therefore, regarding Ze’ir Anpin and Nukvah, Scripture uses the language of measure (וְלָכֵן בְּעִנְיַן זו״ן הִזְכִּיר לְשׁוֹן הַמִּדָּה), for it is necessary to distinguish and separate between Ze’ir Anpin and Nukvah (שֶׁצָּרִיךְ לְהַבְדִּיל וּלְהַפְרִישׁ בֵּין זו״ן), and this is done by a measure that fills and then returns again to be filled with lower waters (וְזֶה עַל־יְדֵי מִדָּה הַמִּתְמַלֵּאת וְחוֹזֶרֶת פַּעַם אַחֶרֶת לְהִתְמַלּוֹת מַיִן תַּחְתּוֹנִים). But with the span it is different (מַה שֶּׁאֵין כֵּן בַּזֶּרֶת), for all of it is for the need of Ze’ir Anpin, who is called Heavens (כִּי כּוּלּוֹ לְצוֹרֶךְ ז״א הַנִּקְרָא שָׁמַיִם), because “Mi” (Who), which is at the beginning of the verse, “measured the heavens with a span” (כִּי מִ״י שֶׁהוּא בְּרֹאשׁ הַפָּסוּק תִּכֵּן הַשָּׁמַיִם בַּזֶּרֶת).

And the meaning of tikhen—“measured”—is that He gives a fixed measure, boundary, and limit (וְעִנְיַן תִּכֵּן הוּא שֶׁנּוֹתֵן קִצְבָּה וּגְבוּל וּתְחוּם). And by the span He measured and said: until here shall be the boundary of the Mochin [Intellects] of Chokhmah (וְעַל־יְדֵי הַזֶּרֶת מָדַד בּוֹ וְאָמַר עַד כָּאן יִהְיֶה גְבוּל מוֹחַ חָכְמָה), and until here shall be Chesed (וְעַד כָּאן יִהְיֶה חֶסֶד), and until here shall be Netzach (וְעַד כָּאן יִהְיֶה נֵצַח), and likewise in the left line and in the central line (וְעַל דֶּרֶךְ זֶה בְּקַו שְׂמֹאל וּבְקַו אֶמְצָעִי). And afterward, “and He measured the dust of the earth by a third” (וְאַחַר כָּךְ וְכָל בְּשָׁלִישׁ עֲפַר הָאָרֶץ), meaning that Binah measured by a third of the upper third of the Tiferet of Ze’ir Anpin, which is the place of the chest (פֵּרוּשׁ כִּי מָדְדָה הַבִּינָה בְּשְׁלִישׁ עֶלְיוֹן שֶׁל ת״ת דְּז״א שֶׁהוּא מְקוֹם הֶחָזֶה). And in that third, the measure of Malkhut, the Nukvah, called dust of the earth, emerges (וְשָׁם בַּשְּׁלִישׁ הַהוּא יוֹצֵאת מִדַּת מַלְכוּת נוּקְבָא הַנִּקְרֵאת עֲפַר הָאָרֶץ), as mentioned in the Idra, that she emerges from between his thighs, from between his two arms (כַּנִּזְכָּר בְּאַדְרָא דְּנָפְקִי מִבֵּין חֲדָוֵי מִבֵּין תְּרֵין דְּרוֹעִין דִּילֵיהּ). And this is the secret of the mezuzah, which is Malkhut (וְזֶה סוֹד הַמְּזוּזָה שֶׁהִיא הַמַּלְכוּת), for mezuzah has the numerical value of the Name Adonai (כִּי מְזוּזָה גִּימַטְרִיָּא אֲדֹנָי). And it is fitting to place it at the end of the upper third of the doorway (וְרָאוּי לְיִתְּנָהּ בְּסוֹף שְׁלִישׁ עֶלְיוֹן שֶׁל הַפֶּתַח), to allude to Malkhut that emerged in the upper third of the Tiferet of Ze’ir Anpin (לְרַמֵּז אֶל הַמַּלְכוּת שֶׁיָּצְאָה בְּשְׁלִישׁ עֶלְיוֹן שֶׁל ת״ת דְּז״א), in the secret of “And Shaddai shall be in your fortresses” (בְּסוֹד וְהָיָה שַׁדַּי בְּצָרֶיךָ), for this is the Name Shaddai that protects from the Klipot, which are called your enemies (כִּי הוּא שֵׁם שַׁדַּי הַמָּגֵן מִן הַקְּלִיפּוֹת הַנִּקְרָאוֹת צָרֶיךָ). For this reason Malkhut, which is the mezuzah, emerged behind Ze’ir Anpin (כִּי לָכֵן יָצְאָה הַמַּלְכוּת שֶׁהִיא הַמְּזוּזָה בַּאֲחוֹרֵי ז״א), so that there should be no grasp for the Klipot at his back (כְּדֵי שֶׁלֹּא יִהְיֶה אֲחִיזָה לַקְּלִיפּוֹת בַּאֲחוֹרָיו כַּנַּ״ל). Therefore, the Name Shaddai has the power to drive away the Klipot, which are your enemies (לָכֵן יֵשׁ כֹּחַ בְּשֵׁם שַׁדַּי לְהַבְרִיחַ הַקְּלִיפּוֹת שֶׁהֵם צָרֶיךָ), for Shaddai is an acronym for Shomer Daltot Yisrael, “Guardian of the doors of Israel” (שַׁדַּי רָאשֵׁי תֵבוֹת שׁוֹמֵר דַּלְתוֹת יִשְׂרָאֵל).

The words of Ya‘akov Tzemach, may his memory be for a blessing (דִּבְרֵי יַעֲקֹב צֶמַח מ״כ), a discourse on the expansion of the Netzach, Hod, Yesod of Abba and Imma within Ze’ir Anpin in order to enlarge him (דְּרוּשׁ הִתְפַּשְּׁטוּת נֵה״י דְּאו״א בְּז״א לְהַגְדִּילוֹ), and my desire is to append it here (וְרְצוֹנִי לְסוֹמְכוֹ לְכָאן), for it is a fine and beautiful explanation (וְהוּא בֵּאוּר נָאֶה).

Behold, the Mochin [Intellects] of Ze’ir Anpin are formed from the Netzach, Hod, Yesod of Imma (הִנֵּה הַמּוֹחִין דְּז״א נַעֲשִׂין מִנֵּה״י אִמָּא), and this is the order of the construction (וְכָךְ סֵדֶר הַבִּנְיָן). For behold, every Sefirah has three joints (כִּי הֲלֹא כָּל מִדָּה יֵשׁ בָּהּ ג׳ פְּרָקִין), and the lower joint of the Netzach of Imma descends to the place that is destined to become the Chokhmah of Ze’ir Anpin (וְיוֹרֵד פֶּרֶק תַּחְתּוֹן דְּנֵצַח אִמָּא בַּמָּקוֹם שֶׁעָתִיד לִהְיוֹת חָכְמָה דְּז״א), and there ascend the two joints of the Chesed of Ze’ir Anpin (וְעוֹלִין שָׁם ב׳ פְּרָקִין דְּחֶסֶד ז״א), and Chokhmah is formed from three joints (וְנַעֲשִׂים חָכְמָה מִג׳ פְּרָקִין). And afterward, the middle joint of the Netzach of Imma descends to the place of the Chokhmah of Ze’ir Anpin (וְאַחַר כָּךְ יוֹרֵד פֶּרֶק אֶמְצָעִי דְּנֵצַח אִמָּא בִּמְקוֹם חָכְמָה דְּז״א), and the lower joint is pushed from there (וְנִדְחֶה מִשָּׁם פֶּרֶק תַּחְתּוֹן), and the middle joint remains in the Chokhmah of Ze’ir Anpin (וְנִשְׁאָר פֶּרֶק אֶמְצָעִי בְּחָכְמָה דְּז״א). And the lower joint descends into the Chesed of Ze’ir Anpin (וּפֶּרֶק תַּחְתּוֹן יוֹרֵד בְּחֶסֶד ז״א), and there ascends the upper joint of the Netzach of Ze’ir Anpin (וְעוֹלֶה שָׁם פֶּרֶק עֶלְיוֹן דְּנֵצַח ז״א), and his Chesed is formed of three joints (וְנַעֲשֶׂה חֶסֶד שֶׁלּוֹ מִג׳ פְּרָקִין). Afterward, the upper joint of the Netzach of Imma descends to the place of the Chokhmah of Ze’ir Anpin (אַחַר כָּךְ יוֹרֵד פֶּרֶק עֶלְיוֹן דְּנֵצַח אִמָּא בִּמְקוֹם חָכְמָה דְּז״א), and the middle joint that had been in Chokhmah is pushed from there (וּפֶּרֶק אֶמְצָעִי שֶׁהָיָה בְּחָכְמָה נִדְחֶה מִשָּׁם), and descends into his Chesed (וְיוֹרֵד בְּחֶסֶד שֶׁלּוֹ). And from there the lower joint is pushed (וְנִדְחֶה מִשָּׁם פֶּרֶק תַּחְתּוֹן), and this lower joint descends into the Netzach of Ze’ir Anpin (וּפֶּרֶק זֶה הַתַּחְתּוֹן יוֹרֵד בְּנֵצַח ז״א), and the Netzach of Ze’ir Anpin is formed of three joints (וְנַעֲשֶׂה נֵצַח ז״א מִג׳ פְּרָקִין).

And behold, Hod is the left line (וְהִנֵּה הַהוֹד הוּא קַו שְׂמֹאל), and his Binah is formed from the Hod of Imma (וְנַעֲשִׂית בִּינָה שֶׁלּוֹ מֵהוֹד אִמָּא). And the lower joint of the Hod of Imma descends to the place of the Binah of Ze’ir Anpin (וְיוֹרֵד פֶּרֶק תַּחְתּוֹן דְּהוֹד אִמָּא בִּמְקוֹם בִּינָה דְּז״א), and there ascend the two joints of the Gevurah of Ze’ir Anpin (וְעוֹלִין שָׁם ב׳ פְּרָקִין דְּגְבוּרָה דְּז״א), and his Binah is formed of three joints (וְנַעֲשִׂית בִּינָה שֶׁלּוֹ מִג׳ פְּרָקִין). Afterward, the middle joint of the Hod of Imma descends to the place of the Binah of Ze’ir Anpin, to the place of that lower joint of the Hod of Imma (אַחַר כָּךְ יוֹרֵד פֶּרֶק אֶמְצָעִי דְּהוֹד אִמָּא בִּמְקוֹם בִּינָה דְּז״א בִּמְקוֹם אוֹתוֹ פֶּרֶק תַּחְתּוֹן דְּהוֹד אִמָּא), and the lower joint descends into his Gevurah (וְיוֹרֵד פֶּרֶק תַּחְתּוֹן בִּגְבוּרָתוֹ). And there ascends the upper joint of the Hod of Ze’ir Anpin (וְעוֹלֶה שָׁם פֶּרֶק עֶלְיוֹן דְּהוֹד ז״א), and his Gevurah is formed of three joints (וְנַעֲשֶׂה גְבוּרָתוֹ מִג׳ פְּרָקִין). Afterward, the upper joint of the Hod of Imma descends to the place of the Binah of Ze’ir Anpin (אַחַר כָּךְ יוֹרֵד פֶּרֶק עֶלְיוֹן דְּהוֹד אִמָּא בִּמְקוֹם בִּינָה דְּז״א), and the middle joint is pushed from there (וְנִדְחֶה מִשָּׁם פֶּרֶק אֶמְצָעִי). And the upper joint remains in his Binah (וְנִשְׁאָר פֶּרֶק עֶלְיוֹן בְּבִּינָתוֹ), and the middle joint descends into his Gevurah (וּפֶּרֶק אֶמְצָעִי יוֹרֵד בִּגְבוּרָתוֹ), and from there the lower joint is pushed into Hod (וְנִדְחֶה מִשָּׁם פֶּרֶק תַּחְתּוֹן בְּהוֹד), [some say: the Hod of Imma into the Hod of Ze’ir Anpin] (ס״א דְּהוֹד אִמָּא בְּהוֹד דְּז״א), and his Hod is formed of three joints (וְנַעֲשֶׂה הוֹד שֶׁלּוֹ מִג׳ פְּרָקִין).

And behold, the Yesod is the central line (וְהִנֵּה הַיְסוֹד הוּא קַו אֶמְצָעִי), and the lower joint of the Yesod of Imma descends into the Da‘at of Ze’ir Anpin (וְיוֹרֵד פֶּרֶק תַּחְתּוֹן דְּיְסוֹד אִמָּא בְּדַעַת דְּז״א), and there ascend the two joints of his Tiferet (וְעוֹלִין שָׁם ב׳ פְּרָקִין דְּת״ת שֶׁלּוֹ), and his Da‘at is formed of three joints (וְנַעֲשֶׂה דַּעַת שֶׁלּוֹ מִג׳ פְּרָקִין). Afterward, the upper joint of the Yesod of Imma descends into the Da‘at of Ze’ir Anpin (אַחַר כָּךְ יוֹרֵד פֶּרֶק עֶלְיוֹן דְּיְסוֹד אִמָּא בְּדַעַת דְּז״א), and the middle joint is pushed from there (וְנִדְחֶה מִשָּׁם פֶּרֶק ב׳), and the upper joint remains in the Da‘at (וְנִשְׁאָר פֶּרֶק עֶלְיוֹן בְּדַעַת), and the middle joint descends into the Tiferet of Ze’ir Anpin in the upper third (וּפֶּרֶק ב׳ יוֹרֵד בְּת״ת דְּז״א בִּשְׁלִישׁ עֶלְיוֹן).

However, corresponding to the Yesod of Ze’ir Anpin, there is no garment from the side of Imma at all (אֲבָל כְּנֶגֶד הַיְסוֹד דְּז״א אֵין בּוֹ לְבוּשׁ מִצַּד אִמָּא בְּפִשְׁטוּת), and the reason is that there are no Mochin [Intellects] for it (וְהַטַּעַם כִּי גַּם מוֹחִין אֵין לוֹ), for the five Chesedim have spread until the Hod of Ze’ir Anpin (כִּי הַה׳ חֲסָדִים נִתְפַּשְּׁטוּ עַד הוֹד דְּז״א). And this is the secret of “the supernal Imma spreads until Hod” (וְזֶה סוֹד אִמָּא עִלָּאָה עַד הוֹד אִתְפַּשְּׁטַת). Yet nevertheless, from the radiance of the spreading of the five Chesedim, their illumination gathers in the Yesod and is called “Kol” (All) (וְעִם כָּל זֶה מֵהֶאָרַת הִתְפַּשְּׁטוּת הַה׳ חֲסָדִים מִתְקַבֶּצֶת הֶאָרָתָם בַּיְסוֹד וְנִקְרָא כֹּל). And just as the earth receives the Chesedim (וּכְמוֹ שֶׁקִּבְּלָה הָאָרֶץ הַחֲסָדִים), so too the illumination of their garment spreads from the Netzach, Hod, Yesod of Imma (כָּךְ מִתְפַּשְּׁטִים הֶאָרַת הַלְּבוּשׁ שֶׁלָּהֶם מִנֵּה״י דְּאִמָּא). And through the power of the Yesod of Imma, in which the Chesedim are concealed (וּמִכֹּחַ יְסוֹד דְּאִמָּא אֲשֶׁר בּוֹ גְּנוּזִים הַחֲסָדִים), thus in the head of Ze’ir Anpin (כֵּן בְּרֵישָׁא דְּז״א), they descend from there (יוֹרְדִים מִשָּׁם), and from his crown they shine until the Yesod in which they are gathered (וּמֵעֲטָרָתוֹ מְאִירִים עַד הַיְסוֹד אֲשֶׁר בּוֹ).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), that just as we explained that the three joints of the Netzach of Imma spread in the right line of Ze’ir Anpin (כִּי עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ שֶׁנִּתְפַּשְּׁטוּ ג׳ פְּרָקִין דְּנֵצַח דְּאִמָּא בְּקַו יָמִין דְּז״א), and likewise the three joints of Hod in the left line of Ze’ir Anpin (וְכֵן ג׳ פְּרָקִין דְּהוֹד בְּקַו שְׂמֹאל דְּז״א), so too the Yesod of Imma spreads in the central line in the following manner (כָּךְ גַּם נִתְפַּשֵּׁט יְסוֹד דְּאִמָּא בְּקַו אֶמְצָעִי בְּאֹפֶן זֶה). For from the upper joint of the Yesod of Imma it joins with the two upper joints of the Tiferet of Ze’ir Anpin (כִּי מִפֶּרֶק עֶלְיוֹן דְּיְסוֹד אִמָּא נִתְחַבֵּר עִם שְׁנֵי פְּרָקִין עֶלְיוֹנִים דְּת״ת דְּזְעֵיר אַנְפִּין), and from them the Da‘at of Ze’ir Anpin is made of three joints (וְנַעֲשֶׂה מֵהֶם דַּעַת דְּז״א מִג׳ פְּרָקִין). And likewise, the middle joint of the Yesod of Imma joins with the lower joint remaining of the Tiferet of Ze’ir Anpin (וְכֵן פֶּרֶק ב׳ דְּיְסוֹד אִמָּא נִתְחַבֵּר עִם פֶּרֶק תַּחְתּוֹן הַנִּשְׁאָר מִת״ת ז״א), and there ascends the upper joint of the Yesod of Ze’ir Anpin (וְעָלָה שָׁם פֶּרֶק עֶלְיוֹן דְּיְסוֹד ז״א), and the Tiferet of Ze’ir Anpin is made of three joints (וְנַעֲשֶׂה ת״ת דְּז״א מִג׳ פְּרָקִין).

However, the Yesod of Ze’ir Anpin remains with only two joints (וְאָכֵן יְסוֹד דְּז״א נִשְׁאֲרוּ בּוֹ ב׳ פְּרָקִין לְבַד), for the Yesod of Imma is the Yesod of the Nukvah, which is short (כִּי יְסוֹד אִמָּא הוּא יְסוֹד נוּקְבָא קָצָר), and it has only two thirds (וְאֵין בּוֹ רַק ב׳ שְׁלִישִׁים). And one third descends to the Da‘at of Ze’ir Anpin (וּשְׁלִישׁ אֶחָד יוֹרֵד לְדַעַת דְּז״א), and one to the Tiferet of Ze’ir Anpin (וְאֶחָד לְת״ת דְּז״א), and it is found that there is nothing to give to the Yesod of Ze’ir Anpin from the side of Imma at all (וְנִמְצָא שֶׁאֵין מַה לָתֵת לְיְסוֹד דְּז״א מֵחֵלֶק אִמָּא כְּלָל), and it remains in the aspect of only two thirds (וְנִשְׁאַר בִּבְחִינַת ב׳ שְׁלִישִׁים לְבַד). This is not so in any of the other Sefirot (מַה שֶּׁאֵין כֵּן בְּכָל שְׁאָר הַסְּפִירוֹת), for in each of them there are three thirds by taking from Imma (שֶׁיֵּשׁ ג׳ שְׁלִישִׁים בְּכָל אֶחָד מֵהֶם עַל־יְדֵי שֶׁלוֹקְחִים מֵאִמָּא). And this is the secret of “And Yosef was beautiful of form and beautiful of appearance,” whose initial letters spell Yatom (וְזֶה סוֹד וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה רָאשֵׁי תֵבוֹת יָתוֹ״ם), for he remained an orphan from Imma, who is Binah (כִּי נִשְׁאַר יָתוֹם מֵאִמָּא שֶׁהִיא בִּינָה), for the other Sefirot have Imma standing with them, unlike the Yesod (כִּי שְׁאָר הַסְּפִירוֹת אִמָּא עוֹמֶדֶת עִמָּהֶם מַה שֶּׁאֵין כֵּן בַּיְסוֹד).

And behold, the order of the spreading mentioned above is as follows (וְהִנֵּה סֵדֶר הַהִתְפַּשְּׁטוּת הַנַּ״ל הוּא כָּךְ): first the Chokhmah of Ze’ir Anpin is rectified through the upper joint of the Netzach of Imma (כִּי תְּחִלָּה נִתְקַן חָכְמָה דְּז״א עַל־יְדֵי פֶּרֶק עֶלְיוֹן דְּנֵצַח אִמָּא), and afterward Binah in this same manner (וְאַחַר כָּךְ בִּינָה עַל דֶּרֶךְ זֶה), and afterward Da‘at (וְאַחַר כָּךְ דַּעַת), and afterward Chesed (וְאַחַר כָּךְ חֶסֶד), and afterward Gevurah (וְאַחַר כָּךְ גְּבוּרָה), and afterward Tiferet (וְאַחַר כָּךְ ת״ת), and afterward Netzach and Hod (וְאַחַר כָּךְ נֵצַח וְהוֹד), and afterward Yesod (וְאַחַר כָּךְ יְסוֹד). And then the growth of Ze’ir Anpin is completed in the manner explained above (וְאָז נִשְׁלַם גִּדּוּל הַז״א עַל הַדֶּרֶךְ הַנַּ״ל).