Chapter 5

Mochin [Intellects] and Tzelem [Image] of Ze’ir Anpin

פרק ה מוחין וצלם דז״א

And now we will complete the explanation of the state of greatness of Ze’ir Anpin (וְעַתָּה נַשְׁלִים לְבָאֵר הַגַּדְלוּת דְּז״א), and what is written in the Zohar, “after he nursed them, he was impregnated from them” (וּמַה שֶּׁכָּתוּב בַּזֹּהַר בָּתַר דְּיָנִיקַת לְהוּ אִתְעַבְּרַת מִנַּיְיהוּ), and the aspect of his Mochin [Intellects] (וּבְחִינַת הַמּוֹחִין שֶׁלּוֹ), and the aspect of the Tzelem [Image] (וּבְחִינַת הַצֶּלֶם), and also what is written in the Zohar that Abba and Imma bequeath two crowns to their children (גַּם מַה שֶּׁכָּתוּב בַּזֹּהַר כִּי או״א יָרְתֵי תְּרֵין עַטְרִין לִבְּנַיְיהוּ). And the matter is as follows (וְהָעִנְיָן הוּא דַּע): that in the beard of Arich Anpin there are two Mazalot (כִּי בְּדִיקְנָא דְּא״א יֵשׁ תְּרֵין מַזָּלוֹת), an upper Mazal, “Notzer Chesed,” which is the eighth Tikkun (מַזָּל עֶלְיוֹן נוֹצֵר חֶסֶד שֶׁהוּא תִּקּוּן ח׳), and a lower Mazal, “Ve-Nakeh,” which is the thirteenth Tikkun (וּמַזָּל תַּחְתּוֹן וְנַקֵּה שֶׁהוּא תִּקּוּן י״ג).

And behold, Abba nurses from the upper eighth Mazal (וְהִנֵּה אַבָּא יוֹנֵק מִמַּזָּל ח׳ עֶלְיוֹן), and Imma from the lower Mazal (וְאִמָּא מִמַּזָּל תַּחְתּוֹן). And behold, the upper Mazal strikes the lower Mazal (וְהִנֵּה בָּטֵשׁ מַזָּל עֶלְיוֹן בְּמַזָּל תַּחְתּוֹן), and through this striking—whose nature we are unable to explain (וּמִכֹּחַ בְּטִישָׁה זוֹ שֶׁאֵין אֲנַחְנוּ יְכוֹלִים לְפָרֵשׁ מַה עִנְיָנָהּ)—there emerge from there the Five Chesedim from the upper Mazal and the Five Gevurot from the lower Mazal (אָז יוֹצְאִין מִשָּׁם ה׳ חֲסָדִים מִמַּזָּל עֶלְיוֹן וְה׳ גְּבוּרוֹת מִמַּזָּל תַּחְתּוֹן). And then the upper Mazal gives those Five Chesedim of his to Abba (וְאָז מַזָּל עֶלְיוֹן נוֹתֵן אוֹתָן ה׳ חֲסָדִים דִּילֵיהּ לְאַבָּא), and the lower Mazal gives those Five Gevurot of his to Imma (וּמַזָּל הַתַּחְתּוֹן נוֹתֵן אוֹתָן ה׳ גְּבוּרוֹת דִּילֵיהּ לְאִמָּא). And after Abba and Imma receive these Chesed–Gevurah forces from the two Mazalot (וְאַחֲרֵי שֶׁקִּבְּלוּ או״א חו״ג אֵלּוּ מִב׳ מַזָּלוֹת), Abba and Imma unite (אָז מִזְדַּוְּגִים או״א), and then Abba gives the Five Chesedim to Imma (וְאָז נוֹתֵן אַבָּא ה׳ חֲסָדִים לְאִמָּא), and thus the Chesedim and Gevurot are included within the womb of Imma (וְאָז נִכְלָלִין הַחו״ג בְּמֵעֵי אִמָּא).

And behold, when Abba and Imma unite (וְהִנֵּה כַּאֲשֶׁר או״א מִזְדַּוְּגִים), besides the Chesedim and Gevurot that they received as mentioned above (הִנֵּה זוּלַת הַחו״ג שֶׁקִּבְּלוּ כַּנַּ״ל), Abba emits a drop from his Mochin [Intellects], and it is called Chokhmah (הִנֵּה אַבָּא מוֹצִיא טִפָּה מִמּוֹחִין שֶׁלּוֹ וְנִקְרֵאת חָכְמָה), and Imma emits the drop called Binah (וְאִמָּא מוֹצִיאָה הַטִּפָּה הַנִּקְרֵאת בִּינָה). And all of these intermingle within the womb of Imma (וְכָל אֵלּוּ מִתְעָרְבִין בְּמֵעֵי אִמָּא), and they are twelve aspects: Chokhmah and Binah, the Five Chesedim, and the Five Gevurot (וְהֵם י״ב בְּחִינוֹת חו״ב ה׳ חֲסָדִים ה׳ גְּבוּרוֹת). It is thus found that from Abba emerged Chokhmah and the Five Chesedim, and from Imma emerged Binah and the Five Gevurot (נִמְצָא מֵאַבָּא יָצְאָה חָכְמָה וְה׳ חֲסָדִים וּמֵאִמָּא יָצְאָה בִּינָה וְה׳ גְּבוּרוֹת). And all of them intermingle in the womb of Imma—this is the secret of “after he nursed them, she was impregnated from them” (וְכֻלָּם מִתְעָרְבִין בְּמֵעֵי אִמָּא וְזֶהוּ סוֹד בָּתַר דְּיָנִיקַת לְהוּ אִתְעַבְּרַת מִנַּיְיהוּ). The explanation is that after the nursing, Imma is impregnated from these Mochin [Intellects] of Ze’ir Anpin and Nukvah (פֵּרוּשׁ כִּי אַחַר הַיְּנִיקָה מִתְעַבֶּרֶת אִמָּא מִמּוֹחִין אֵלּוּ שֶׁל זו״ן). And these Chesedim and Gevurot are the two crowns mentioned in the Zohar that Abba and Imma bequeath to their children (וְאֵלּוּ הַחו״ג הֵם ב׳ עַטְרִין הַנִּזְכָּרִים בַּזֹּהַר דְּיָרְתֵי או״א לִבְּנַיְיהוּ).

And behold, when Imma gives birth to these Mochin [Intellects] (וְהִנֵּה כַּאֲשֶׁר אִמָּא יוֹלֶדֶת מוֹחִין אֵלּוּ), they become the aspect of four Mochin [Intellects]—Chokhmah, Binah, Chesed, and Gevurah (הֵם נַעֲשִׂין בְּחִינַת ד׳ מוֹחִין שֶׁהֵם חו״ב חו״ג). And this is the secret of the letter Mem of the Tzelem [Image] (וְזֶה סוֹד מ׳ שֶׁל צֶלֶם), for the letters Tzelem [Image] are ordered from below to above (כִּי אוֹתִיּוֹת צֶלֶם הֵם מִתַּתָּא לְעֵילָּא), and this Mem corresponds to the four Mochin [Intellects] (וּמ׳ זוֹ כְּנֶגֶד ד׳ מוֹחִין), for each one of them is inclusive of ten (כִּי כָּל אֶחָד מֵהֶם כָּלוּל מִי׳). And afterward, the supernal Imma clothes and contains these four Mochin [Intellects] within her Netzach, Hod, Yesod (וְאַחַר כָּךְ אִמָּא עִלָּאָה מַלְבֶּשֶׁת וְכוֹלֶלֶת אֵלּוּ הַד׳ מוֹחִין תּוֹךְ נֵה״י שֶׁלָּהּ): Chokhmah within Netzach (חָכְמָה בְּנֵצַח), Binah within Hod (בִּינָה בְּהוֹד), and the Chesed–Gevurah within Yesod (חו״ג בִּיסוֹד). And she bends and lowers herself and enters within Ze’ir Anpin with these Mochin [Intellects] (וּמַרְכֶּנֶת וּמַשְׁפֶּלֶת עַצְמָהּ וְנִכְנֶסֶת תּוֹךְ ז״א עִם הַמּוֹחִין הָאֵלּוּ), for Ze’ir Anpin is unable to receive these Mochin [Intellects], due to the great magnitude of their light, unless after their clothing within the Netzach, Hod, Yesod of Imma (כִּי ז״א אֵינוֹ יָכוֹל לְקַבֵּל מוֹחִין אֵלּוּ לְרוֹב גַּדְלוּת אוֹרָם אִם לֹא אַחַר הִתְלַבְּשׁוּתָם תּוֹךְ נֵה״י אִמָּא). And then the Netzach of Imma, with the Mochin [Intellects] of Chokhmah within it, enters the Chokhmah of Ze’ir Anpin (וְאָז נִכְנָס נֵצַח דְּאִמָּא וּבְתוֹכוֹ מוֹחַ חָכְמָה בְּחָכְמָה דְּז״א), and the Hod of Imma, with the Mochin [Intellects] of Binah within it, enters the Binah of Ze’ir Anpin (וְהוֹד דְּאִמָּא וּבְתוֹכוֹ מוֹחַ בִּינָה בְּבִּינָה דְּז״א), and the Yesod of Imma, with the Mochin [Intellects] of Chesed–Gevurah within it, enters the Da‘at of Ze’ir Anpin (וִיסוֹד דְּאִמָּא וּבְתוֹכוֹ מוֹחַ חו״ג בְּדַעַת דְּז״א). And it is found that before their clothing there were four Mochin [Intellects], which are the secret of the letter Mem of the Tzelem [Image] (וְנִמְצָא כִּי קֹדֶם הִתְלַבְּשׁוּתָם הָיוּ ד׳ מוֹחִין שֶׁהֵם סוֹד מ׳ שֶׁל צֶלֶם), and after their clothing—when the Chesed–Gevurah were included within the Yesod of Imma—there were made three Mochin [Intellects], which are the letter Lamed of the Tzelem [Image], which comes after it, from below to above (וְאַחַר הִתְלַבְּשׁוּתָם שֶׁנִּכְלְלוּ חו״ג בִּיסוֹד אִמָּא וְנַעֲשׂוּ ג׳ מוֹחִין שֶׁהֵם ל׳ שֶׁל צֶלֶם הַבָּאָה אַחֲרֶיהָ מִתַּתָּא לְעֵילָּא). And this aspect of the letter Lamed is after the clothing of the Mochin [Intellects] within the Netzach, Hod, Yesod of Imma (וּבְחִינַת ל׳ זוֹ הִיא אַחַר הִתְלַבְּשׁוּת הַמּוֹחִין בְּנֵה״י דְּאִמָּא).

And behold, after the Netzach, Hod, Yesod of Imma, and within them the Mochin [Intellects] as stated above, enter and enter the head of Ze’ir Anpin (וְהִנֵּה אַחַר שֶׁנִּכְנְסוּ נֵה״י דְּאִמָּא וּבְתוֹכָם הַמּוֹחִין כַּנַּ״ל וְנִכְנְסוּ בְּרֹאשׁ ז״א), then the letter Tzadi of the Tzelem [Image] is completed (אָז נִגְמַר צ׳ שֶׁל צֶלֶם), for there it is the aspect of the letter Tzadi (כִּי שָׁם הוּא בְּחִינַת צ׳), since these Mochin [Intellects] do not remain only in the head but spread throughout the entire body (כִּי מוֹחִין אֵלּוּ אֵינָם נִשְׁאָרִים בָּרֵישָׁא רַק בְּכָל הַגּוּפָא מִתְפַּשְּׁטִים), which are Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (שֶׁהֵם חב״ד חַג״ת נֵה״י).

Thus there is Tzadi (הֲרֵי צ׳). And at first there were only the six extremities (וּמִתְּחִלָּה הָיָה ו״ק), and through these Mochin [Intellects] he grew into the aspect of the letter Tzadi (וְעַל־יְדֵי מוֹחִין אֵלּוּ נִגְדַּל בִּבְחִינַת צ׳), through the entry of the Netzach, Hod, Yesod of Imma with the Mochin [Intellects] within them into Ze’ir Anpin (עַל־יְדֵי כְּנִיסַת נֵה״י דְּאִמָּא עִם הַמּוֹחִין שֶׁבְּתוֹכָם תּוֹךְ ז״א), and as explained above in the secret of the enlargement of the thirds of Ze’ir Anpin (וְכַנַּ״ל בְּסוֹד הַגְדָּלַת הַשְּׁלִישִׁים שֶׁל ז״א). And that discourse now applies (וְאוֹתוֹ הַדְּרוּשׁ שַׁיָּךְ עַתָּה), for through these Mochin [Intellects] Ze’ir Anpin was enlarged (כִּי עַל־יְדֵי מוֹחִין אֵלּוּ הִגְדִּיל ז״א). Also, the letter Tzadi of the Tzelem [Image] in another manner (גַּם צ׳ שֶׁל צֶלֶם בְּאוֹפֶן אַחֵר), for now the beard of Ze’ir Anpin is made with nine Tikkunim (כִּי עַתָּה נַעֲשָׂה דִּיקְנָא דְּז״א בְּט׳ תִּקּוּנִים). And we will now explain the nine rectifications of the beard, from where they were made (וְנְבָאֵר עַתָּה ט׳ תִּקּוּנֵי דִּיקְנָא מֵהֵיכָן נַעֲשׂוּ).

And the matter is as follows (וְהָעִנְיָן כִּי): behold, we have already explained that the three Mochin [Intellects]—Chokhmah, Binah, and Da‘at—were clothed within the Netzach, Hod, Yesod of Imma (כִּי הֲלֹא כְּבָר בֵּאַרְנוּ כִּי ג׳ מוֹחִין חב״ד נִתְלַבְּשׁוּ תּוֹךְ נֵה״י אִמָּא), and afterward they were clothed within the vessels of the three upper Sefirot of Ze’ir Anpin (וְאַחַר כָּךְ נִתְלַבְּשׁוּ תּוֹךְ הַכֵּלִים שֶׁל ג״ר דְּז״א), behold they are nine aspects (הֲרֵי הֵם ט׳ בְּחִינוֹת), and from their power emerged the nine Tikkunei of the beard of Ze’ir Anpin (וּמִכֹּחָם יָצְאוּ ט׳ תִּקּוּנֵי דִּיקְנָא דְּז״א). However, we have already explained that the two crowns of Abba and Imma are the Five Chesedim and the Five Gevurot within the Yesod, and from them is made the Da‘at of Ze’ir Anpin (וְאָכֵן כְּבָר בֵּאַרְנוּ כִּי תְּרֵין עַטְרִין דְּאו״א הֵם ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת שֶׁבְּתוֹךְ הַיְסוֹד וְנַעֲשֶׂה מֵהֶם דַּעַת דְּז״א).

And the intention is this (וְהַכַּוָּנָה): that the Yesod of Abba is called Chesed, since it is from the right (כִּי יְסוֹד דְּאַבָּא נִקְרָא חֶסֶד עַל שֵׁם שֶׁהוּא מִיָּמִינָא), and the Yesod of Imma is called Gevurah, since it is from the left (וִיסוֹד דְּאִמָּא נִקְרָא גְּבוּרָה עַל שֵׁם שֶׁהִיא מִשְּׂמֹאלָא). Therefore they are called Chesed and Gevurah, two crowns, on account of the place from which they emerged (לָכֵן נִקְרְאוּ חו״ג תְּרֵין עַטְרִין עַל שֵׁם הַמָּקוֹם שֶׁמֵּהֶם יָצְאוּ).

And know (וְדַע) that when it is sometimes said “the Malkhut of Abba” or “the Malkhut of Imma” (כִּי מַה שֶּׁנֶּאֱמַר לִפְעָמִים מַלְכוּת דְּאַבָּא אוֹ מַלְכוּת דְּאִמָּא), the explanation is this (הַפֵּרוּשׁ): that the crown of the Yesod of Abba, which is the secret of circumcision and uncovering—Yesod and crown (כִּי עֲטֶרֶת דְּיְסוֹד אַבָּא שֶׁהֵם סוֹד מִילָה וּפְרִיעָה יְסוֹד וְעֲטָרָה)—this crown we call the Malkhut of Abba (הִנֵּה עֲטָרָה זוֹ אָנוּ קוֹרְאִים אוֹתָהּ מַלְכוּת דְּאַבָּא). And in the Yesod of Imma there is one point that is called “the points of Zion” (וּבִיסוֹד אִמָּא יֵשׁ בָּהּ נְקוּדָה אַחַת הַנִּקְרֵאת נְקוּדוֹת צִיּוֹן). And these two crowns are bequeathed to their children, Ze’ir Anpin and Nukvah, so that they may unite together (וְהַב׳ עַטְרִין הֵם מוֹרִישִׁין לִבְּנֵיהֶם זו״ן כְּדֵי שֶׁיִּזְדַּוְּגוּ יַחְדָּו). And this is the secret of “the crown with which his mother crowned him on the day of his wedding” (וְזֶה סוֹד בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ). And why does it say “crown” in the singular and not “crowns,” since there are two crowns? (וּמַה שֶּׁאָמַר בָּעֲטָרָה לְשׁוֹן יָחִיד וְלֹא אָמַר בָּעֲטָרוֹת אַחַר שֶׁהֵם ב׳ עַטְרִין). The reason is that the Chesedim and Gevurot are initially separate and divided into two Mochin [Intellects], in the secret of the letter Mem of the Tzelem [Image] (הַטַּעַם לְפִי שֶׁהַחו״ג תְּחִלָּה הֵם נִפְרָדִין וְנֶחֱלָקִין לִב׳ מוֹחִין בְּסוֹד מ׳ דְּצֶלֶם). And after they are clothed within the Netzach, Hod, Yesod of Imma, the Chesedim and Gevurot are included within the Yesod of Imma (וְאַחַר שֶׁיִּתְלַבְּשׁוּ תּוֹךְ נֵה״י דְּאִמָּא אָז נִכְלָלִין הַחו״ג תּוֹךְ יְסוֹד אִמָּא), and they become one Mochin [Intellects], in the secret of the letter Lamed of the Tzelem [Image] (וְנַעֲשִׂין חַד מוֹחָא סוֹד ל׳ דְּצֶלֶם).

And then it is called one crown (וְאָז נִקְרָא חַד עֲטָרָה), and this is “the crown with which his mother crowned him,” in the singular (וְזֶהוּ בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ לְשׁוֹן יָחִיד). And this is the secret of the Shin of the tefillin—of four heads and of three heads (וְזֶה סוֹד שִׁין שֶׁל תְּפִלִּין שֶׁל ד׳ רָאשִׁין וְשֶׁל ג׳ רָאשִׁין), for at first there were four Mochin [Intellects], and afterward there became only three Mochin [Intellects] (שֶׁמִּתְּחִלָּה הָיוּ ד׳ מוֹחִין וְאַחַר כָּךְ נַעֲשׂוּ ג׳ מוֹחִין לְבַד).

And this is the secret of “the Holy One, blessed be He, lays tefillin every day” (וְזֶה סוֹד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ תְּפִלִּין בְּכָל יוֹם). The explanation is that Abba and Imma never separate, to give vitality and Mochin [Intellects] (some say: nourishment) to Ze’ir Anpin and Nukvah so that the worlds may live (פֵּרוּשׁ שֶׁאו״א לֹא מִתְפָּרְשִׁין לְעָלְמִין לָתֵת חַיּוּת וּמוֹחִין [נ״א וּמָזוֹן] לְזו״ן כְּדֵי שֶׁיִּחְיוּ הָעוֹלָמוֹת). However, to give them the crowns so that Ze’ir Anpin and Nukvah may unite does not depend except upon our good deeds and our prayers and the unification of the recitation of Shema (אָכֵן לָתֵת לָהֶם עֲטָרִין כְּדֵי שֶׁיִּזְדַּוְּגוּ זו״ן אֵינוֹ תָּלוּי אֶלָּא בְּמַעֲשֵׂינוּ הַטּוֹבִים וּבִתְּפִלָּתֵינוּ וּבְיִחוּד קְרִיאַת שְׁמַע). And then Imma becomes impregnated and crowns Ze’ir Anpin with the two crowns, which are the secret of Chesed and Gevurah (וְאָז מִתְעַבֶּרֶת אִמָּא וּמְעַטֶּרֶת לְז״א בִּשְׁנֵי עַטְרִין שֶׁהֵם סוֹד חו״ג). And this is the secret of “the Holy One, blessed be He, lays tefillin” (וְזֶה סוֹד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ תְּפִלִּין).