The Eighth Gate

The Gate of the Klipot, and within it are four chapters

השער השמיני שער הקליפות ובו ד׳ פרקים

Chapter 1

שער מח פרק א

[48:1] Know (דַּע), that the Klipot in the world of Atzilut have no hold except in Ze’ir Anpin and Nukvah alone (כִּי הַקְּלִיפּוֹת בְּעוֹלָם אֲצִילוּת אֵינָם אֲחוּזִים אֶלָּא בְּזו״נ לְבַד), but from Binah and upward they have no hold at all (אֲבָל מִבִּינָה וּלְמַעְלָה אֵין לָהֶם אֲחִיזָה כְּלָל), but in the three worlds Beri’ah, Yetzirah, Asiyah the Klipot that are there have hold and sustenance even from Binah and upward of that world (אֲבָל בְּג׳ עוֹלָמוֹת בי״ע יֵשׁ אֶל הַקְּלִי׳ אֲשֶׁר שָׁם אֲחִיזָה וִינִיקָה אֲפִלּוּ מִבִּינָה וּלְמַעְלָה שֶׁל אוֹתוֹ עוֹלָם), and the secret of the matter is (וְסוֹד הָעִנְיָן), know (דַּע), that behold all the Klipot were made only from the dregs and the refinement of the seven kings who died as is known (כִּי הִנֵּה כָּל הַקְּלִי׳ לֹא נַעֲשׂוּ אֶלָּא מִן הַשְּׁמָרִים וְהַבֵּרוּר שֶׁל ז׳ מְלָכִים שֶׁמֵּתוּ כַּנּוֹדָע), and behold those seven kings who died are the aspect of Ze’ir Anpin and Nukvah of Atzilut alone (וְהִנֵּה אוֹתָן ז׳ מְלָכִים שֶׁמֵּתוּ הֵם בְּחִי׳ זו״נ דַּאֲצִילוּת לְבַד), for the kings of Abba and Imma did not die as mentioned by us, for they remained above in the place of Atzilut and did not descend to the world of Beri’ah and therefore there was no death in them (לְפִי שֶׁהַמְּלָכִים שֶׁל או״א לֹא מֵתוּ כַּנִּזְכָּר אֶצְלֵנוּ שֶׁנִּשְׁאֲרוּ לְמַעְלָה בִּמְקוֹם אֲצִילוּת וְלֹא יָרְדוּ לְעוֹלָם הַבְּרִיאָה וְעַל כֵּן לֹא הָיָה בָּהֶם מִיתָה), but the seven kings of Ze’ir Anpin and Nukvah who descended into Beri’ah and there died, then the Klipot called death were aroused and came into being (אֲבָל הַז׳ מְלָכִים שֶׁל הזו״ן שֶׁיָּרְדוּ בִּבְרִיאָה וְשָׁם מֵתוּ אָז נִתְעוֹרְרוּ וְנִתְהַוּוּ הַקְּלִי׳ הַנִּקְרָא מָוֶת), and behold Ze’ir Anpin and Nukvah are the two latter letters of the Name (וְהִנֵּה זו״נ הֵם ב׳ אוֹתִיּוֹת אַחֲרוֹנוֹת שֶׁל הַשֵּׁם), and they are (וְהֵם ו״ה), which are the gematria of eleven (שֶׁהֵם גִּימַטְרִיָּא י״א), therefore the Klipot are also eleven in the secret of the eleven spices of the incense as explained by us in the matter of the compounding of the incense and in the matter of the Kaddish of Hodu (לָכֵן הַקְּלִי׳ הֵם י״א גַּם כֵּן בְּסוֹד י״א סַמְנֵי הַקְּטֹרֶת כַּמְבֹאָר אֶצְלֵנוּ בְּעִנְיָן פִּטּוּם הַקְּטֹרֶת וּבְעִנְיָן הַקַּדִּישׁ שֶׁל הוֹדוּ).

And behold in the time of exile (וְהִנֵּה בִּזְמַן הַגָּלוּת), then as it were the Name is not complete (אָז כִּבְיָכוֹל אֵין הַשֵּׁם שָׁלֵם), for Ze’ir Anpin and Nukvah, which are the two latter letters Vav–Heh (לְפִי שֶׁזו״נ שֶׁהֵם ב׳ אוֹתִיּוֹת ו״ה אַחֲרוֹנִים), are separated from Abba and Imma, which are the letters Yod–Heh (הֵם נִפְרָדִין מִן או״א שֶׁהֵם אוֹתִיּוֹת י״ה), and descend below (וְיוֹרְדִין לְמַטָּה), and from them an illumination is drawn to the Klipot (וּמֵהֶם נִמְשָׁךְ הֶאָרָה אֶל הַקְּלִי׳), since their root is from there as mentioned above (יַעַן שֶׁשָּׁרְשָׁם הֵם מִשָּׁם כַּנּ״ל), and they illuminate in them and give them life in the secret of the eleven spices of the incense (וְהֵם מְאִירִין בָּהֶם וּמְחַיִּים אוֹתָן בְּסוֹד י״א סַמְנֵי הַקְּטֹרֶת), which are the vitality of the Klipot and their spirituality (שֶׁהֵם חִיּוּת הַקְּלִי׳ וְרוּחָנִיּוּתָן), which were drawn from the two letters Vav–Heh as mentioned above (אֲשֶׁר נִמְשְׁכוּ מִב׳ אוֹתִיּוֹת ו״ה כַּנּ״ל), they are eleven aspects from the Name Vav–Heh that descends there (הֵן י״א בְּחִי׳ מִשֵּׁם ו״ה הַיּוֹרֵד שָׁם), and when Ze’ir Anpin and Nukvah ascend above to the world of Atzilut and unite with Abba and Imma, which are Yod–Heh (וְכַאֲשֶׁר עוֹלִין זו״נ לְמַעְלָה עַד עוֹלַם אֲצִילוּת וּמִתְחַבְּרִים עִם או״א שֶׁהֵם י״ה), then the eleven spices of the incense also depart and ascend above (אָז מִסְתַּלְּקִין וְעוֹלִין גַּם כֵּן לְמַעְלָה י״א סַמְנֵי הַקְּטֹרֶת), which are the vitality of the Klipot that were drawn from Vav–Heh (שֶׁהֵם חִיּוּת הַקְּלִי׳ אֲשֶׁר נִמְשְׁכוּ מִן ו״ה), and then the Klipot are nullified (וְאָז הַקְּלִי׳ מִתְבַּטְּלִים), and then the supernal Name, Yod–Heh and Vav–Heh (י״ה ו״ה), becomes complete (וְאָז הַשֵּׁם הָעֶלְיוֹן נַעֲשֶׂה שָׁלֵם).

Chapter 2

שער מח פרק ב

[48:2] The matter of the Klipot of the four worlds A"B"Y"A (עִנְיַן הַקלי׳ שֶׁל ד׳ עוֹלָמוֹת אבי״ע), and this discourse is built upon one statement in the Zohar, Parashat Vayechi, daf 217 (וְנִבְנֶה דְּרוּשׁ זֶה עַל מַאֲמַר אֶחָד בַּזֹּהַר פָּרָשַׁת וַיְחִי דרי״ז), and this is its language (וְזֶה לְשׁוֹנוֹ): It was taught: One world became known above (תָּנָא עָלְמָא חֲדָא אֶשְׁתְּמוֹדַע לְעֵילָּא), when two birds go forth, etc. (כַּד נַפְקֵי תְּרֵין צִפֳּרִין כו׳), and to understand this statement it is necessary to introduce several introductions (וּלְהָבִין מַאֲמָר זֶה צָרִיךְ לְהַקְדִּים כַּמָּה הַקְדָּמוֹת).

Behold, just as there are four worlds A"B"Y"A in holiness (הִנֵּה כְּמוֹ שֶׁיֵּשׁ ד׳ עוֹלָמוֹת אבי״ע בִּקְדֻשָּׁה), so too there are four worlds of impurity (כֵּן יֵשׁ ד׳ עוֹלָמוֹת הַטֻּמְאָה). And behold, in the world of Atzilut there are no Klipot except only corresponding to Ze’ir Anpin and Nukvah (וְהִנֵּה בְּעוֹלָם הָאֲצִילוּת אֵין הַקלי׳ כ"א נֶגֶד זו״ן לְבַד), corresponding to their back aspects (נֶגֶד הָאֲחוֹרַיִים שֶׁלָּהֶם), are there Ze’ir Anpin and Nukvah to the Klipot (וְיֵשׁ שָׁם זו״ן אֶל הַקלי׳), but there are not above corresponding to Abba and Imma (אַךְ לֹא יֵשׁ לְמַעְלָה כְּנֶגֶד או״א). And in the world of Beri’ah there are Klipot even corresponding to Imma of Beri’ah (וּבְּעוֹלָם הַבְּרִיאָה יֵשׁ קלי׳ אֲפִי׳ נֶגֶד אִמָּא שֶׁל בְּרִיאָה), and in her back aspects (וּבַאֲחוֹרַיִים שֶׁלָּהּ), and in the back aspects of Ze’ir Anpin and Nukvah of Beri’ah (וּבַאֲחוֹרַיִים דזו״ן דבְּרִיאָה). And in Yetzirah there are Klipot corresponding to the back aspects of Abba and Imma and of Ze’ir Anpin and Nukvah which are there (וּבִיצִירָה יֵשׁ קלי׳ נֶגֶד אֲחוֹרַיִים דאו״א ודזו״ן אֲשֶׁר שָׁם).

And in the world of Asiyah there are Klipot corresponding to the back aspects of all the five Partzufim, which are Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah of Asiyah (וּבְּעוֹלָם עֲשִׂיָּה יֵשׁ קלי׳ נֶגֶד אֲחוֹרַיִים שֶׁל כָּל ה׳ פַּרְצוּפִים שֶׁהֵם א״א וְאו״א וְזו״ן דַּעֲשִׂיָּה). And it has already been explained in the previous discourses that in all four worlds A"B"Y"A of holiness there are five Partzufim within each (וּכְבָר נִתְבָּאֵר בַּדְּרוּשִׁים הַקּוֹדְמִים שֶׁבְּכָל ד׳ עוֹלָמוֹת אבי״ע דִּקְדֻשָּׁה יֵשׁ בּוֹ ה׳ פַּרְצוּפִים), and each and every Partzuf has within it seven Heikhalot in which are the ten Sefirot of that Partzuf (וְכָל פַּרְצוּף וּפַּרְצוּף יֵשׁ בּוֹ ז׳ הֵיכָלוֹת שֶׁבָּהֶם י״ס דְּפַּרְצוּף הַהוּא), (and now we shall speak regarding the Heikhalot of Ze’ir Anpin and Nukvah) (וְעַתָּה נְדַבֵּר בְּהֵיכְלֵי זו״ן). And behold, we have already explained there in the previous discourses that the Heikhalot are seven within seven, and they are seven Heikhalot of the male and seven Heikhalot of the female (וְהִנֵּה כְּבָר בֵּאַרְנוּ שָׁם בַּדְּרוּשִׁים הַקּוֹדְמִים כִּי הֵיכָלוֹת הֵם ז׳ בְּז׳ וְהֵם ז׳ הֵיכָלוֹת דְּדְכוּרָא וְז׳ הֵיכְלֵי דְּנוּקְבָא).

And behold, just as the Nukvah is corresponding to the chest of the male, so too the Heikhalot are in this manner, that the Heikhalot of the Nukvah begin from the chest of the male, from there and downward until the completion of his feet (וְהִנֵּה כְּמוֹ שֶׁהַנוּקְבָא הִיא כְּנֶגֶד הֶחָזֶה שֶׁל הַזָּכָר גַּם הַהֵיכָלוֹת הֵם עַל דֶּרֶךְ זֶה שֶׁהֵיכָלוֹת שֶׁל הַנוּקְבָא הֵם מַתְחִילִין מֵהֶחָזֶה שֶׁל הַזָּכָר מִשָּׁם וּלְמַטָּה עַד סִיּוּם רַגְלָיו). And this matter is in all four worlds A"B"Y"A (וְעִנְיָן זֶה הוּא בְּכָל ד׳ עוֹלָמוֹת אבי״ע). And behold, also the Heikhalot of the Klipot which are in A"B"Y"A are in this manner, seven Heikhalin within seven Heikhalin (וְהִנֵּה גַּם כֵּן הַהֵיכָלוֹת דְּקלי׳ אֲשֶׁר בַּאבי״ע הֵם עַל דֶּרֶךְ זֶה הֵיכָלִין ז׳ בְּהֵיכָלִין ז׳). And behold, according to this it would appear that the seven Heikhalot of Ze’ir Anpin of the Klipah would be corresponding to the seven Heikhalot of Ze’ir Anpin of holiness (וְהִנֵּה כְּפִי זֶה הָיָה נִרְאֶה שֶׁז׳ הֵיכָלוֹת דז״א דְּקְלִיפָּה יִהְיֶה נֶגֶד ז׳ הֵיכָלוֹת דז״א דִּקְדֻשָּׁה), and likewise in the other worlds (וְכֵן בִּשְׁאָר הָעוֹלָמוֹת).

However, the matter is not so (אַמְנָם אֵין הַדָּבָר כֵּן), and the reason is that in all the upper three the Klipah does not touch there (וְהַטַּעַם כִּי בְּכָל ג״ר אֵין הַקְּלִיפָּה נוֹגַעַת שָׁם), and if so it is found that all seven Heikhalot of defilement of the Klipah of Ze’ir Anpin, their measure is corresponding to the six lower Heikhalin of Ze’ir Anpin of holiness (וְא״כ נִמְצָא כִּי כָּל ז׳ הֵיכְלֵי דְּמְסָאֲבוּתָא דְּקְלִיפָּה דז״א שִׁעוּרָן הֵם נֶגֶד ו׳ הֵיכָלִין תַּתָּאִין דז״א דִּקְדֻשָּׁה). However, corresponding to the seventh upper Heikhal, which is the aspect of the upper three of Ze’ir Anpin, there is no Klipah corresponding to it at all (אַמְנָם נֶגֶד הֵיכָל ז׳ הָעֶלְיוֹן שֶׁהוּא בְּחִי׳ ג״ר דז״א אֵין כְּנֶגְדּוֹ שׁוּם קְלִיפָּה כְּלָל), and so is the matter in all the Heikhalot of the Klipot in all four worlds (וְכֵן הָעִנְיָן בְּכָל הַהֵיכָלוֹת דְּקלי׳ שֶׁבְּכָל ד׳ עוֹלָמוֹת). But you must know that even though the Klipot of Beri’ah are not able to ascend up to the upper three of Beri’ah (אֲבָל צָרִיךְ שֶׁתֵּדַע כִּי אַע"פ שֶׁקְּלִיפּוֹת דְּבְרִיאָה אֵינָן יְכוֹלִין לַעֲלוֹת עַד ג״ר דִּבְרִיאָה), nevertheless the Heikhalot of the Klipah of Atzilut are able to rule and to shine from their supernal place (עכ"ז הַהֵיכָלוֹת דְּקְלִיפָּה דַּאֲצִילוּת הֵם יְכוֹלִין לִשְׁלוֹט וּלְהָאִיר מִמְּקוֹמָן הָעֶלְיוֹן), and in this manner it is in the other worlds (וְעַל דֶּרֶךְ זֶה הוּא בִּשְׁאָר עוֹלָמוֹת). And know that just as in all the Partzufim of holiness there are within them aspects of the Mochin, as is known (וְדַע כִּי כְּמוֹ שֶׁבְּכָל הַפַּרְצוּפִים דִּקְדֻשָּׁה יֵשׁ בָּהֶם בְּחִינוֹת הַמּוֹחִין כַּנּוֹדָע), so too there are for all the Partzufim of the Klipot, all of them, for the males and for the females (כֵּן יֵשׁ אֶל כָּל הַפַּרְצוּפִים דְּקְלִיפּוֹת כּוּלָּם לַזְּכָרִים וְלַנְּקֵבוֹת). But there is a difference in this (אֲבָל יֵשׁ שִׁנּוּי בָּזֶה), for behold, the male of the Klipah and also the female have within them only two Mochin alone (כִּי הִנֵּה הַזָּכָר דִּקְלִיפָּה וְגַם הַנְּקֵבָה אֵין בָּהֶם רַק תְּרֵין מוֹחִין לְבַד), whereas the male of holiness has three Mochin Chokhmah, Binah, Da’at (וְהַזָּכָר שֶׁל הַקְּדֻשָּׁה יֵשׁ לוֹ ג׳ מוֹחִין חב״ד), and the Nukvah of holiness has two Mochin, Chokhmah and Binah alone (וְהַנּוּקְבָא שֶׁל הַקְּדֻשָּׁה יֵשׁ לָהּ ב׳ מוֹחִין חו״ב לְבַד), for women, their Da’at is light (כִּי נָשִׁים דַּעְתָּן קַלָּה).

And this is alluded to in Saba deMishpatim, daf 103 (וְזֶה נִרְמַז בְּסָבָא דְּמִשְׁפָּטִים דק״ג), and this is its language (וְז"ל): Another god is castrated and does not produce fruits (אֵל אַחֵר אִסְתְּרֵס וְלָא עָבִיד פֵּירִין), the explanation of the matter is as it is written, “From Me is your fruit found” (פֵּירוּשׁ הַדָּבָר כְּמַה שֶּׁכָּתוּב מִמֶּנִּי פִּרְיֶךָ נִמְצָא). It is found that the fruits produced from the supernal Zivug of Ze’ir Anpin and Nukvah of holiness are Neshamot and Ruachot and Nefashot of Israel (נִמְצָא כִּי הַפֵּירוֹת הַנַּעֲשִׂין מִזִּוּוּג הָעֶלְיוֹן דזו״ן דִּקְדֻשָּׁה הֵם נְשָׁמָתִין וְרוּחִין וְנֶפָשִׁין דְּיִשְׂרָאֵל). And the matter is that the aspect of the Nefashot come from the Nukvah herself (וְהָעִנְיָן כִּי בְּחִי׳ נְפָשׁוֹת בָּאִים מִן הַנּוּקְבָא עַצְמָהּ). However, the aspect of Neshamot and Ruachot come from the side of the male who couples with the Nukvah (אַמְנָם בְּחִי׳ נְשָׁמוֹת וְרוּחוֹת בָּאִים מִן צַד הַזָּכָר הַמִּזְדַּוֵּג עִם הַנּוּקְבָא). And the drop that is drawn forth through the Zivug is from the Moch of Da’at (וְאַמְנָם הַטִּפָּה הַנִּמְשֶׁכֶת עַל יְדֵי הַזִּוּוּג הוּא מִמּוֹחַ הַדַּעַת), for it is the one that decides and connects the two Mochin, Chokhmah and Binah, of the male (כִּי הוּא הַמַּכְרִיעַ וְהַמְחַבֵּר הַתְּרֵין מוֹחִין חו״ב שֶׁל הַזָּכָר). And it is impossible for any Zivug except through Da’at (וְאִי אֶפְשָׁר לְשׁוּם זִוּוּג אִם לֹא עַל יְדֵי הַדַּעַת), therefore the Zivug is called by the term Da’at, as it is written, “And Elkanah knew Hannah his wife” (לָכֵן נִקְרָא הַזִּוּוּג בִּלְשׁוֹן דַּעַת כְּמ"שׁ וַיֵּדַע אֶלְקָנָה אֶת חַנָּה אִשְׁתּוֹ), and “And the man knew Chavah his wife” (וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ), and “And no man had known her” (וְאִישׁ לֹא יְדָעָהּ), and many similar to these (וְכָמוֹהוּ רַבִּים).

And the reason is that if there is no Da’at, there is no Zivug at all (וְהַטַּעַם כִּי אִם אֵין דַּעַת אֵין זִוּוּג כְּלָל). And however, there in the Klipah, even the male has no Da’at, but only two Mochin alone (וְאַמְנָם שָׁם בַּקלי׳ אֲפִילוּ הַזָּכָר אֵין בּוֹ דַּעַת רַק ב׳ מוֹחִין לְבַד), but the third Moch, which is called Da’at, is not in them (אֲבָל מוֹחַ הַג׳ הַנִּקְרָא דַּעַת אֵין בָּהֶן). And since this is so, therefore there is in it no aspect of Zivug (וְכֵיוָן שֶׁכֵּן הוּא א״כ אֵין בּוֹ בְּחִי׳ זִוּוּג), and behold it is similar to a eunuch who does not produce fruits (וַהֲרֵי הוּא דּוֹמֶה לְסָרִיס שֶׁאֵינוֹ עוֹשֶׂה פֵּירוֹת). And it is known that “another god” is the male in the Klipah, as mentioned in the Zohar in many places (וְנוֹדָע כִּי אֵל אַחֵר הוּא הַזָּכָר שֶׁבַּקלי׳ כַּנִּזְכָּר בַּזֹּהַר בִּמְקוֹמוֹת רַבִּים), and in Parashat Pekudei daf 243, on the verse “There shall not be in you a strange god” (וּבְפ׳ פְקוּדֵי דרמ״ג עַל לֹא יִהְיֶה בְךָ אֵל זָר). And this is what it says here, “Another god is castrated and does not produce fruits” (וְז״שׁ כָּאן אֵל אַחֵר אִסְתְּרֵס וְלָא עָבִיד פֵּירִין), for regarding the Nukvah the term castration does not apply, but rather cooling, as our Rabbis of blessed memory said concerning the great sea-creatures (כִּי בַּנּוּקְבָא לֹא שַׁיָּיךְ לִישָׁנָא דְּסִירוּס אֶלָּא צִינּוּן כְּמַשֶּׁאָרָז"ל עַל הַתַּנִּינִים הַגְּדוֹלִים). It is found that Israel have Nefesh, Ruach, Neshamah from holiness (נִמְצָא כִּי יִשְׂרָאֵל יֵשׁ לָהֶן נר״ן מֵהַקְּדֻשָּׁה), Nefesh from the Malkhut herself (נֶפֶשׁ מִן הַמַּלְכוּת עַצְמָהּ), and Ruach and Neshamah from the male in whom there is the aspect of Da’at (וְר״ן מִן הַזָּכָר שֶׁיֵּשׁ בּוֹ בְּחִי׳ הַדַּעַת). However, the nations of the world have within them only the aspect of Nefesh alone from the side of the Nukvah of the Klipot (אַמְנָם עכו"ם אֵין בָּהֶם רַק בְּחִי׳ נֶפֶשׁ לְבַד מִצַּד הַנּוּקְבָא שֶׁל הַקְּלִיפּוֹת), but Ruach and Neshamah that come from the male are not within them (אַךְ ר״נ הַבָּאִים מִן הַזָּכָר אֵין בָּהֶם), because the male of the Klipah is castrated, in that there is not within him the Moch which is called Da’at, in order to draw forth through his Zivug with the Nukvah the aspect of Ruach and Neshamah (לְפִי שֶׁהַזָּכָר דְּקלי׳ אִסְתְּרֵס שֶׁאֵין בּוֹ מוֹחַ הַנִּקְרָא דַּעַת כְּדֵי לְהַמְשִׁיךְ עַל יְדֵי זִוּוּגוֹ עִם הַנּוּקְבָא בְּחִי׳ ר״נ). And this is the secret of “Another god is castrated and does not produce fruits” (אֲשֶׁר ז״ס אֵל אַחֵר אִסְתְּרֵס וְלָא עָבִיד פֵּירִי), which are the Ruach and Neshamah of the male (שֶׁהֵם הָר״נ שֶׁל הַזָּכָר), but the Nefashot are the fruits of the Nukvah (אֲבָל הַנְּפָשִׁין הֵם פֵּירֵי הַנּוּקְבָא). The nations of the world have Nefesh from the Nukvah of the Klipah (יֵשׁ לָעכו״ם נֶפֶשׁ מֵהַנּוּק' דְּקְלִיפָּּה), and this is what is written, “Also without Da’at, Nefesh is not good” (וְזש"ה גַּם בְּלֹא דַּעַת נֶפֶשׁ לֹא טוֹב), for the Nefashot of the nations that come from the Klipot, which are called evil and not good, are made without Da’at (כִּי הַנְּפָשׁוֹת שֶׁל הָאֻמּוֹת הַבָּאִים מֵהַקְּלִיפּוֹת הַנִּקְרָא רַע וְלֹא טוֹב הֵם נַעֲשִׂין בְּלֹא דַּעַת), therefore they have not within them Ruachot and Neshamot as well (לָכֵן אֵין בָּהֶם רוּחִין וּנְשָׁמָתִין ג״כ). Also this is the secret of that which our Rabbis of blessed memory said: One who has no Da’at, it is forbidden to have mercy upon him (גַּם ז״ס מַה שֶּׁאָמְרוּ רז״ל מִי שֶׁאֵין בּוֹ דַּעַת אָסוּר לְרַחֵם עָלָיו), for behold, one who has no Da’at is drawn from the Klipah in which there is no Da’at (כִּי הִנֵּה מִי שֶׁאֵין בּוֹ דַּעַת הוּא נִמְשָׁךְ מֵהַקְּלִיפָּה שֶׁאֵין בָּהּ דַּעַת), and one who has mercy upon him causes that the supernal mercies will also spread into the Klipot in which there is likewise no Da’at (וְהַמְרַחֵם עָלָיו גּוֹרֵם שֶׁיִּתְפַּשְּׁטוּ הָרַחֲמִים הָעֶלְיוֹנִים ג״כ בַּקְּלִיפּוֹת אֲשֶׁר גַּם בָּהֶם אֵין דַּעַת). However, know that all these aspects of the Mochin of the Klipot are mentioned by their names in the book Adam Yashar, daf 1, in their places (אַמְנָם דַּע כִּי כָּל אֵלּוּ הַבְּחִי׳ שֶׁל הַמּוֹחִין דְּקְלִיפּוֹת הֵם נִזְכָּרִים בִּשְׁמוֹתָם בְּסֵפֶר אָדָם יָשָׁר דַּף א׳ בִּמְקוֹמוֹתָן), and it is that the two Mochin of Ze’ir Anpin of the Klipah in Atzilut are called the two men spies mentioned in Sifra Detzniuta 178 in Parashat “And the sons of the Elohim saw the daughters of man” (וְהוּא כִּי תְּרֵין מוֹחִין דז״א דְּקְלִיפָּה שֶׁבַּאֲצִילוּת הֵם נִקְרָאוּ שְׁנֵים אֲנָשִׁים מְרַגְּלִים הַנִּזְכָּר בְּס״ד קע״ח בְּפ׳ וַיִּרְאוּ בְּנֵי הָאֱלֹקִים אֶת בְּנוֹת הָאָדָם), and it is also mentioned in Parashat Acharei Mot daf 60, the matter of two sons who suck every day who are called destroyers of the earth (וְגַם נִזְכָּר בְּפ׳ אַחֲרֵי מוֹת דַּף ס׳ עִנְיַן תְּרֵין בְּנִין דְּיָנְקִין בְּכָל יוֹמָא דְּאִתְקְרוֹן מְאַלְלֵי אַרְעָא), and those two Mochin of the Klipah of Ze’ir Anpin of Atzilut are called two men spies (וְלְהוֹתָן תְּרֵין מוֹחִין דְּקְלִיפָּה דז״א דַּאֲצִילוּת נִקְרָא שְׁנֵי אֲנָשִׁים מְרַגְּלִים). And the two Mochin of the Nukvah of the Klipah of Atzilut are called two birds, which the Zohar calls in Parashat Vayechi two birds, as mentioned above (וּב׳ מוֹחִין דְּנוּקְבָא דְּקלי׳ דַּאֲצִילוּת נִקְרָא שְׁתֵּי צִפֳּרִים אֲשֶׁר לָהֶם קָרָא הַזֹּהַר בְּפ׳ וַיְחִי תְּרֵין צִפֳּרִין כַּנַּ״ל), and we shall explain them below, with the help of Heaven (וְנְבָאֲרֵם לְמַטָּה בע״ה), for Tzipor is a feminine expression, as it is written, “Every pure bird you may eat,” and it does not say pure bird in the masculine (כִּי צִפּוֹר הוּא לְשׁוֹן נְקֵבָה כְּמ"שׁ כָּל צִפּוֹר טְהוֹרָה תֹּאכֵלוּ וְלֹא אָמַר צִפּוֹר טָהוֹר), and likewise regarding the metzora, “And he shall send the living bird,” in feminine language (וְכֵן בְּמְצֹרָע וְשִׁלַּח אֶת הַצִּפּוֹר הַחַיָּה לְשׁוֹן נְקֵבָה). And this is also what is written in the Zohar Bereshit daf 162b in the secret of “Where the birds nest” (וְזֶהוּ ג״כ מ״שׁ בַּזֹּהַר בְּרֵאשִׁית דקס״ב ע״ב בְּסוֹד אֲשֶׁר שָׁם צִפֳּרִים יְקַנֵּנוּ), and in Parashat “And Lavan had two daughters” (וּבְפ׳ וּלְלָבָן שְׁתֵּי בָנוֹת כו׳). And the matter is that corresponding to him there are in the Klipah, in place of Lavan, two daughters who are called two birds as mentioned above (וְהָעִנְיָן הוּא כִּי כְּנֶגְדּוֹ יֵשׁ בַּקלי׳ בִּמְקוֹם לָבָן שְׁתֵּי בָנוֹת שֶׁהֵם נִקְרָא תְּרֵי צִפֳּרִים כַּנַּ״ל). And behold, in the three worlds of B"Y"A all the aspects of Mochin which are in the Klipah there, whether in Abba and Imma or in Ze’ir Anpin and Nukvah, all of them are called in the language two harlot women in Parashat Acharei Mot daf 60 (וְהִנֵּה בְּג׳ עוֹלָמוֹת שֶׁל בי״ע כָּל בְּחִי׳ מוֹחִין אֲשֶׁר בַּקְּלִיפָּה אֲשֶׁר שָׁם בֵּין בְּאו״א בֵּין בְּזו״ן כֻּלָּם נִקְרָא בִּלְשׁוֹן שְׁתֵּים נָשִׁים זוֹנוֹת בְּפָרָשָׁה אַחֲרֵי מוֹת ד״ס), and the reason for the matter is that B"Y"A are worlds of the Nukvah, therefore they are called in the language harlot women, even the males that are within them (וְטַעַם הַדָּבָר לְפִי שֶׁבי״ע הֵם עוֹלָמוֹת שֶׁל הַנּוּקְבָא לָכֵן נִקְרָא בִּלְשׁוֹן נָשִׁים זוֹנוֹת אֲפִי׳ הַזְּכָרִים שֶׁבָּהֶם).

And you must now know what is the matter of these Mochin of the Klipot of Ze’ir Anpin and Nukvah of Atzilut, which are called two men spies, and of the Nukvah two birds (וְצָרִיךְ שֶׁתֵּדַע עַתָּה מַה עִנְיַן אֵלּוּ הַמּוֹחִין דְּקְלִיפּוֹת דזו״ן דַּאֲצִילוּת הַנִּקְרָא שְׁנֵי אֲנָשִׁים מְרַגְּלִים וְדְנוּקְבָא שְׁתֵּי צִפֳּרִים). And this matter I heard from my teacher of blessed memory twice, and there is variation in them, and I do not know upon which of them I should rely; perhaps one of them is an error with me, that I erred in understanding the matter, or perhaps both of them together are good; therefore I shall write both of them (וְעִנְיָן זֶה שָׁמַעְתִּי מִמּוֹרִי זלה״ה ב״פ וְיֵשׁ בָּהֶם שִׁנּוּי וְאֵינִי יוֹדֵעַ עַל אֵיזֶה מֵהֶם אֶסְמוֹךְ אוּלַי אֵיזֶה מֵהֶם טָעוּת אֶצְלִי שֶׁטָּעִיתִי בַּהֲבָנַת הָעִנְיָן אוֹ אֶפְשָׁר שֶׁשְּׁנֵיהֶן כְּאֶחָד טוֹבִים וְלָכֵן אֶכְתֹּב שְׁנֵיהֶן).

Behold, first I heard this matter: Know that Ze’ir Anpin of Atzilut of holiness has two women called Leah and Rachel (הִנֵּה תְּחִלָּה שָׁמַעְתִּי דָּבָר זֶה דַּע כִּי ז״א דַּאֲצִילוּת דִּקְדֻשָּׁה יֵשׁ לוֹ ב׳ נָשִׁים הַנִּקְרָא לֵאָה וְרָחֵל), Leah is in the place of the Da’at of Ze’ir Anpin and Rachel in the place of the Tiferet of Ze’ir Anpin (לֵאָה הוּא בִּמְקוֹם הַדַּעַת דז״א וְרָחֵל בִּמְקוֹם הַת״ת דז״א), and so is the matter in Ze’ir Anpin of the three worlds B"Y"A (וְכֵן הָעִנְיָן בְּז״א דְּג׳ עוֹלָמוֹת בי״ע). And likewise also in the Klipah there are in Ze’ir Anpin of impurity these two women in all A"B"Y"A (וְכֵן ג״כ בַּקלי׳ יֵשׁ בְּז״א דְּטוּמְאָה ב׳ נָשִׁים אֵלּוּ בְּכָל אבי״ע). And behold, it has been explained in the Zohar Naso daf 132 the matter of three worlds that emerge from that first Tikkun of the beard called El (וְהִנֵּה נִתְבָּאֵר בַּזֹּהַר נָשֹׂא דקל״ב עִנְיַן תְּלַת עַלְמִין דְּנָפְקִי מֵהַהוּא תִּקּוּנָא קַדְמָאָה דְּדִיקְנָא הַנִּקְרָא א״ל), and there we explained their matter, how after these three worlds were formed there in that Tikkun, they further descended below in Atzilut itself in three worlds (וְשָׁם בֵּאַרְנוּ עִנְיָנָם אֵיךְ אַחַר שֶׁג׳ עוֹלָמוֹת אֵלּוּ נִתְהַוּוּ שָׁם בְּהַהוּא תִּקּוּנָא עוֹד יָרְדוּ לְמַטָּה בַּאֲצִילוּת עַצְמוֹ בְּג׳ עוֹלָמוֹת), for the upper world descended into the Binah of Atzilut, and the second world descended into the Tiferet of Atzilut, and the third world descended into the Malkhut of Atzilut (כִּי עוֹלָם הָעֶלְיוֹן יָרַד בְּבִינָה דַּאֲצִילוּת וְעוֹלָם הַב׳ יָרַד בְּתִּפְאֶרֶת דַּאֲצִילוּת וְעוֹלָם הַג׳ יָרַד בְּמַלְכוּת דַּאֲצִילוּת). And afterwards they returned from there to descend again three aspects below in the three worlds B"Y"A, for they correspond to Binah, Tiferet, and Malkhut (וְאַחַ״כ חָזְרוּ מִשָּׁם לִירֵד עוֹד ג׳ בְּחִי׳ לְמַטָּה בְּג׳ עוֹלָמוֹת בי״ע כִּי הֵם נֶגֶד בִּינָה ת״ת וּמַלְכוּת).

And behold, know that Leah and Rachel, the two women of Ze’ir Anpin, are in the aspect of inwardness (וְהִנֵּה דַּע כִּי לֵאָה וְרָחֵל הֵם ב׳ נָשִׁים דז״א הֵם בִּבְחִי׳ פְּנִימִיּוּת), for even though at times they are back to back, it is for reasons known to us elsewhere (כִּי אַע"פ שֶׁלִּפְעָמִים הֵם אב״א הוּא לְסִיבַת טְעָמִים נוֹדָעִים אֶצְלֵנוּ במ״א), however they are inward women (אַמְנָם הֵם נָשִׁים פְּנִימִים). And in the aspect of the back aspects there was also made a likeness of the above (וְאַמְנָם בִּבְחִי׳ הָאֲחוֹרַיִים נַעֲשָׂה ג״כ דּוּגְמַת הַנַּ״ל), and there emerged from the aspects of judgments of the back those three worlds mentioned above (וְיָצְאוּ מִבְּחִינוֹת דִּינִין שֶׁל הָאָחוֹר אוֹתָן הַג׳ עוֹלָמוֹת הַנַּ״ל), and the upper world is the back of Binah of Atzilut (וְהָעוֹלָם הָעֶלְיוֹן הוּא אֲחוֹרֵי בִּינָה דַּאֲצִילוּת), and the second world is the back of Ze’ir Anpin of Atzilut (וְעוֹלָם הַב׳ הוּא אֲחוֹרֵי דז״א דַּאֲצִילוּת), and the third world is the back of Malkhut of Atzilut (וְעוֹלָם הַג׳ הוּא אֲחוֹרֵי מַל' דַּאֲצִילוּת). And behold, the first world brought forth Zilpah the maidservant of Leah, for she is the back of Leah (וְהִנֵּה עוֹלָם הָא׳ הוֹצִיא אֶת זִלְפָּה שִׁפְחַת לֵאָה כִּי הִיא אֲחוֹרֵי לֵאָה), and it is known that Leah is the aspect of Binah (וְנוֹדָע כִּי לֵאָה הִיא בְּחִי׳ בִּינָה).

And the second world brought forth from the back of Ze’ir Anpin, from the aspect of the Da’at and the aspect of the Tiferet of it, two men spies mentioned in Parashat Acharei Mot (וְעוֹלָם הַב׳ הוֹצִיא מֵאֲחוֹרֵי ז״א שֶׁל בְּחִינַת הַדַּעַת וּבְחִי׳ הַת״ת שֶׁלוֹ שְׁנֵים אֲנָשִׁים מְרַגְּלִים הַנִּזְכָּר בַּפָּרָשָׁה אַחֲרֵי מוֹת). And the third world brought forth from the back of Rachel Bilhah her maidservant (וְהָעוֹלָם הַג׳ הוֹצִיא מֵאֲחוֹרֵי רָחֵל בִּלְהָה שִׁפְחָתָהּ). However, from these two worlds there spread forth from them Mochin to the Klipah (וְאַמְנָם מֵאֵלּוּ הַב׳ עוֹלָמוֹת נִתְפַּשְּׁטוּ מֵהֶן מוֹחִין אֶל הַקְּלִיפָּה), but from the first world, which is Zilpah the maidservant of Leah, which is the aspect of Binah, there emerged from it one bird, which is one Moch of the Chokhmah of the Nukvah of the Klipah (אֲבָל מִן הָעוֹלָם הָא׳ שֶׁהוּא זִלְפָּה שִׁפְחַת לֵאָה שֶׁהוּא בְּחִינַת בִּינָה יָצָא מִמֶּנּוּ צִפּוֹר אֶחָד שֶׁהוּא מוֹחַ א׳ שֶׁל הַחָכְמָה שֶׁל הַנּוּקְבָא דְּקְלִיפָּה), and from the third world, which is Bilhah the maidservant of Rachel, there emerged from it a second bird, which is the second Moch, Binah, of the Nukvah of the Klipah (וּמֵהָעוֹלָם הַג׳ שֶׁהוּא בִּלְהָה שִׁפְחַת רָחֵל יָצָא מִמֶּנּוּ צִפּוֹר ב׳ שֶׁהוּא מוֹחַ ב׳ בִּינָה דְּנוּקְבָא דְּקְלִיפָּה), and these are the two birds mentioned above (וְאֵלּוּ הֵם ב׳ צִפֳּרִים הַנַּ״ל), since corresponding to the upper three there is no aspect of Klipah (יַעַן שֶׁכְּנֶגֶד ג״ר לֹא יֵשׁ בְּחִי׳ קְלִיפָּה). And however, know (that this) the first bird which emerged from the first world, which is Zilpah the maidservant of Leah, did not remain above in its place corresponding to Zilpah (וְאַמְנָם דַּע (כִּי זֶה) הַצִּפּוֹר הָא׳ שֶׁיָּצָא מֵהָעוֹלָם הָא׳ הוּא זִלְפָּה שִׁפְחַת לֵאָה לֹא נִשְׁאַר לְמַעְלָה בִּמְקוֹמוֹ כְּנֶגֶד זִלְפָּה), however it descended below opposite Bilhah (אַמְנָם יָרַד לְמַטָּה נֶגֶד בִּלְהָה), and there the two birds of Zilpah and of Bilhah were joined together (וְשָׁם נִתְחַבְּרוּ יַחַד תְּרֵין צִפֳּרִין שֶׁל זִלְפָּה וְשֶׁל בִּלְהָה), and they became two Mochin, Chokhmah and Binah, of the Nukvah of the Klipah which is there, corresponding to Bilhah the maidservant of Rachel (וְנַעֲשׂוּ ב׳ מוֹחִין חו״ב דְּנוּקְבָא דְּקְלִיפָּה אֲשֶׁר שָׁם נֶגֶד בִּלְהָה שִׁפְחַת רָחֵל). And the upper bird is the Chokhmah within her, and the lower bird is the Binah within her (וְצִפּוֹר עֶלְיוֹן הוּא חָכְמָה שֶׁבָּהּ וְצִפּוֹר הַתַּחְתּוֹן הוּא בִּינָה שֶׁבָּהּ). But the second world, which is in the back of Ze’ir Anpin of Atzilut, we have already explained that it brought forth from its Da’at and from its Tiferet those two men spies (אֲבָל עוֹלָם הַב׳ שֶׁהוּא בַּאֲחוֹר ז״א דַּאֲצִילוּת כְּבָר בֵּאַרְנוּ שֶׁהוֹצִיא מֵהַדַּעַת וּמֵהַת״ת שֶׁלוֹ אוֹתָן שְׁנֵים אֲנָשִׁים מְרַגְּלִים), for so too from Leah and Rachel, whose place is in the Da’at and Tiferet, there emerged those two birds between the two of them, as mentioned above (כִּי כֵן מִן לֵאָה וְרָחֵל שֶׁמְּקוֹמָם בְּדַעַת וְת״ת יָצְאוּ אוֹתָן תְּרֵין צִפֳּרִין בֵּין שְׁנֵיהֶן כַּנַּ״ל). And behold, afterwards these three worlds also spread forth into B"Y"A as mentioned above, as explained by us in Idra Rabba page 132 (וְהִנֵּה אַחַ"ז נִתְפַּשְּׁטוּ ג״כ אֵלּוּ הַתְּלַת עַלְמִין בבי״ע כַּנַּ״ל כַּמְּבוֹאָר אֶצְלֵנוּ בָּאַדְרָא רַבָּא דקל״ב). Afterwards I heard the completion of this discourse in another manner, and it is this: for from all three of these worlds there spread forth three aspects of females and three aspects of males (אַח"כ שָׁמַעְתִּי תַּשְׁלוּם דְּרוּשׁ זֶה בְּאוֹפֶן אַחֵר וְהוּא זֶה כִּי מִכָּל ג׳ עוֹלָמוֹת אֵלּוּ נִתְפַּשְּׁטוּ ג׳ בְּחִי׳ נְקֵבוֹת וְג׳ בְּחִינוֹת זְכָרִים), for behold I have already explained that their place is behind Binah and Tiferet and the Nukvah of Atzilut (וְהוּא כִּי הֲרֵי בֵּאַרְתִּי שֶׁמְּקוֹמָם הוּא אַחֲרֵי בִּינָה וְת״ת וְנוּקְבָא שֶׁל אֲצִילוּת).

And the matter is this (וְהָעִנְיָן הוּא זֶה), for the first world is corresponding to the end of Binah (כִּי עוֹלָם רִאשׁוֹן הוּא נֶגֶד סוֹף בִּינָה), which are the Netzach, Hod, Yesod of her (שֶׁהוּא נה״י שֶׁלָּהּ), that are enclothed within Chokhmah, Binah, Da’at of the head of Ze’ir Anpin (הַמִּתְלַבְּשִׁים בְּחב״ד דְּרֵישָׁא דז״א), and from there spread forth the first bird (וּמִשָּׁם נִתְפַּשֵּׁט הַצִּפּוֹר הָא׳). And the second world brought forth from corresponding to the termination of Ze’ir Anpin (וְהָעוֹלָם הַב׳ הוֹצִיא מִכְּנֶגֶד הַסִּיּוּם שֶׁל ז״א), in its Netzach, Hod, Yesod (בנה״י שֶׁלוֹ), which are the head of Rachel and her Mochin (שֶׁהֵם רֹאשׁ רָחֵל וּמוֹחִין שֶׁלָּהּ), and from there emerged the second bird (וּמִשָּׁם יָצָא הַצִּפּוֹר הַב׳). Which these two birds were joined in this Klipah that is corresponding to this Rachel (אֲשֶׁר תְּרֵין צִפֳּרִין אֵלּוּ נִתְחַבְּרוּ בַּקְּלִיפָּה זוֹ שֶׁהִיא כְּנֶגֶד רָחֵל הַזֹּאת). And the third world, from corresponding to the feet of Rachel in her Netzach, Hod, Yesod (וְעוֹלָם הַג׳ מִכְּנֶגֶד רַגְלֵי רָחֵל בנה״י שֶׁלָּהּ), brought forth Lilith, the first Chavah (הוֹצִיא אֶת לִילִית חַוָּה רִאשׁוֹנָה). And you have already known that all her actions are wailings and she is always wailing (וּכְבָר יָדַעְתָּ כִּי כָּל כָּל פְּעֻלָּתָהּ הֵם יְלָלוֹת וְתָמִיד הִיא מְיַלֶּלֶת), therefore she is called Lilith (וְלָכֵן נִקְרָא לִילִית). And she sits in Beri’ah in the aspect of the female of the Great Abyss mentioned in many places in the Zohar (וְהִיא יוֹשֶׁבֶת בִּבְרִיאָה בִּבְחִי׳ נוּקְבָא דְּתְּהוֹמָא רַבָּא הַנִּזְכָּר בְּכ"מ בַּזֹּהַר). And this is the explanation (וְזֶהוּ פֵּירוּשׁ), that behold in all the Klipah of the three worlds B"Y"A there are two Nukvot (כִּי הִנֵּה בְּכָל הַקְּלִיפּוֹת דְּג׳ עוֹלָמוֹת בי״ע יֵשׁ תְּרֵין נוּקְבִין), the upper one is the aspect of Binah (הָעֶלְיוֹנָה הִיא בְּחִי׳ הַבִּינָה), which is in their seventh upper Heikhal (שֶׁהוּא בְּהֵיכָל הַז׳ הָעֶלְיוֹן שֶׁלָּהֶם), and there is another below (וְיֵשׁ אַחֶרֶת לְמַטָּה), and she is the aspect of Malkhut (וְהִיא בְּחִינַת מַלְכוּת), which is in their last lower Heikhal (שֶׁהוּא בְּהֵיכָל הָאַחֲרוֹן הַתַּחְתּוֹן שֶׁלָּהּ). However, these two females of the Klipah which are in Asiyah and Yetzirah, and likewise the lower Nukvah of Beri’ah, are called the female of the Abyss simply (וְאַמְנָם אֵלּוּ הַב׳ נְקֵבוֹת שֶׁל הַקְּלִיפָּה שֶׁהֵם בַּעֲשִׂיָּה וִיצִירָה וְכֵן הַנּוּקְבָא הַתַּחְתּוֹנָה שֶׁל הַבְּרִיאָה נִקְרָא נוּקְבָא דְּתְּהוֹמָא סְתָם), but the upper female who is in the upper seventh Heikhal of the Klipah of Beri’ah alone is called the female of the Great Abyss (אֲבָל נְקֵבָה עֶלְיוֹנָה שֶׁבְּהֵיכָל הָעֶלְיוֹן הַז׳ דְּקְלִיפָּה דִּבְרִיאָה הִיא לְבַדָּהּ נִקְרָא נוּקְבָא דְּתְּהוֹמָא רַבָּא), and this is the one called Lilith (וְזוֹ הִיא הַנִּקְרָא לִילִית), and she is called the first Chavah (וְנִקְרָא חַוָּה רִאשׁוֹנָה).

Behold, we have explained the three aspects of the Nukvah in Atzilut (הֲרֵי בֵּאַרְנוּ ג׳ בְּחִי׳ הַנּוּקְבָא שֶׁבַּאֲצִילוּת): the first world is the secret of Zilpah the maidservant of Leah (עוֹלָם הָא׳ הוּא סוֹד זִלְפָּה שִׁפְחַת לֵאָה), which is corresponding to Netzach, Hod, Yesod of Tevunah (of Binah) that is near the Da’at of Ze’ir Anpin (שֶׁהִיא נֶגֶד נהי״ם דְּתְּבוּנָה (דְּבִינָה) שֶׁהִיא אֵצֶל הַדַּעַת דז״א), and the second world is the secret of Bilhah the maidservant of Rachel (וְהָעוֹלָם הַב׳ הוּא סוֹד בִּלְהָה שִׁפְחַת רָחֵל), which is corresponding to Netzach, Hod, Yesod of Ze’ir Anpin, which is Rachel (שֶׁהִיא כְּנֶגֶד נהי״ם דז״א שֶׁהִיא רָחֵל), and the third world brought forth from the Netzach, Hod, Yesod of Rachel herself Lilith, the first Chavah (וְעוֹלָם הַג׳ הוֹצִיא מִן נהי״ם דְּרָחֵל עַצְמָהּ אֶת לִילִית חַוָּה רִאשׁוֹנָה). For behold, these three are the secret of B"Y"A from Netzach, Hod, Yesod of Beri’ah and from Netzach, Hod, Yesod of Yetzirah and from Netzach, Hod, Yesod of Asiyah (כִּי הִנֵּה ג׳ אֵלּוּ הֵם סוֹד בי״ע מִנהי״ם דִּבְרִיאָה וּמִנהי״ם דִּיצִירָה וּמִנהי״ם דַּעֲשִׂיָּה), and all these three are the secret of the back aspects of the Nukvah (וְכָל אֵלּוּ הַג׳ הֵם סוֹד אֲחוֹרֵי הַנּוּקְבָא), and the first two are the secret of Mochin, those two birds (וְהַב׳ רִאשׁוֹנִים הֵם סוֹד מוֹחִין אוֹתָן הַתְּרֵין צִפֳּרִין), and they were joined together below in the place of the second bird (וְנִתְחַבְּרוּ יַחַד לְמַטָּה בִּמְקוֹם הַצִּפּוֹר הַב׳), for there is no place above for there to be Klipah corresponding to Binah (כִּי אֵין מָקוֹם לְמַעְלָה לִהְיוֹת קְלִיפָּה נֶגֶד בִּינָה), and the third is Lilith, the first Chavah, which is at the end of the Malkhut of Rachel (וְהַג׳ הִיא לִילִית חַוָּה רִאשׁוֹנָה שֶׁהוּא בְּסִיּוּם מַלְכוּת רָחֵל), and she is in the female of the Great Abyss (וְהוּא בְּנוּקְבָא דְּתְּהוֹמָא רַבָּא). However, corresponding to these three manifestations of the Nukvah, there also emerged from the back of the male three men (אַמְנָם נֶגֶד ג׳ מְצִיאוּת אֵלּוּ שֶׁל הַנּוּקְבָא יָצָא ג״כ מֵאֲחוֹרֵי הַזָּכָר ג׳ אֲנָשִׁים), the first two are the two men spies (הַב׳ רִאשׁוֹנִים הֵם שְׁנֵים אֲנָשִׁים מְרַגְּלִים), and the third is Adam Kadma’ah, the husband of Lilith the first Chavah below in the female of the Great Abyss (וְהַג׳ הוּא אָדָם קַדְמָאָה בַּעְלָהּ דְּלִילִית חַוָּה רִאשׁוֹנָה לְמַטָּה בְּנוּקְבָא דְּתְּהוֹמָא רַבָּא), and he is the Chokhmah of Beri’ah of the Klipah (וְהוּא חָכְמָה דִּבְרִיאָה דְּקְלִיפָּה).

And behold, because the light of the Nukvah is little and also the judgments within her are weak (וְהִנֵּה לְפִי שֶׁאוֹר הַנּוּקְבָא מוּעָט הוּא וְגַם הַדִּינִין שֶׁבָּהּ הֵם חַלּוּשִׁים), therefore the back aspects of the Nukvah were more sweetened and more mitigated (לָכֵן אֲחוֹרֵי הַנּוּקְבָא הָיוּ יוֹתֵר מְבוּסָמִין וּמְמוּתָקִין יוֹתֵר), in the secret of Zilpah the maidservant of Leah and Bilhah the maidservant of Rachel (בְּסוֹד זִלְפָּה שִׁפְחַת לֵאָה וּבִלְהָה שִׁפְחַת רָחֵל), but the back aspects of the male are harsh judgments and his light is great and they are not able to receive it (אֲבָל אֲחוֹרֵי הַזָּכָר הֵם דִּינִין קָשִׁים וְהָאוֹר שֶׁלּוֹ גָּדוֹל וְאֵינָן יְכוֹלִין לְקַבְּלוֹ), and therefore nothing was made from them (וְלָכֵן לֹא נַעֲשָׂה מֵהֶם דָּבָר). However, they descended below in the aspect of two men spies and that Adam Kadma’ah mentioned above (אַמְנָם יָרְדוּ לְמַטָּה בִּבְחִי׳ שְׁנֵים אֲנָשִׁים מְרַגְּלִים וְאוֹתוֹ אָדָם קַדְמָאָה הַנַּ״ל), but there did not remain for them a root in holiness above (אַמְנָם לֹא נִשְׁאַר לָהֶם שֹׁרֶשׁ בִּקְדֻשָּׁה לְמַעְלָה), and these two men spies are the two Mochin of Ze’ir Anpin of the Klipah of Atzilut (וְאֵלּוּ הַתְּרֵין אֲנָשִׁים מְרַגְּלִים הֵם תְּרֵין מוֹחִין דז״א דְּקְלִיפָּה דַּאֲצִילוּת). Behold, the matter of the Mochin of Ze’ir Anpin and Nukvah of the Klipah of Atzilut has been explained, what their matter is (הֲרֵי נִתְבָּאֵר עִנְיַן הַמּוֹחִין דז״א וְנוּקְבָא דְּקלי׳ דַּאֲצִילוּת מַה עִנְיָינָם). And we shall now return to complete the introduction necessary to understand the statement mentioned above in Parashat Vayechi (וְנַחֲזוֹר עַתָּה לְהַשְׁלִים הַקְדָּמָה הַמִּצְטָרֶכֶת לְהָבִין מַאֲמָר הַנַּ״ל פָּרָשַׁת וַיְחִי).

Know that behold it has been explained by us that there are in the Nukvah of Atzilut two breasts below in her womb (דַּע כִּי הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי יֵשׁ בַּנּוּקְבָא דַּאֲצִילוּת שְׁנֵי שָׁדַיִם לְמַטָּה בְּבֵית הָרֶחֶם שֶׁלָּהּ), and they are called the breasts of the behemah (וְנִקְרָא דַּדֵּי בְּהֵמָה), and in this relation the Malkhut is called behemah (וּבְעֵרֶךְ זֶה הַמַּלְכוּת נִקְרָא בְּהֵמָה), and from them all the Klipot suckle (וּמֵהֶם יוֹנְקִים כָּל הַקְּלִיפּוֹת).

[Gloss — Tzemach: and from them there first suckle the ten Sefirot of the Klipat Nogah, which is sometimes holiness as is known (הגהה — צמח וּמֵהֶם יוֹנְקִים תְּחִלָּה י״ס דְּקְלִיפַת נוֹגַהּ שֶׁהוּא לִפְעָמִים קְדֻשָּׁה כַּנּוֹדָע)].

And however, know that in the day, when then is the strengthening of the male (וְאַמְנָם דַּע כִּי בַּיּוֹם אֲשֶׁר אָז הוּא תִּגְבּוֹרֶת הַזָּכָר), then those two Mochin of Ze’ir Anpin of the Klipah of Atzilut ascend above in the day (אָז אוֹתָן הַתְּרֵין מוֹחִין דז״א דְּקְלִיפָּה דַּאֲצִילוּת הֵם עוֹלִים לְמַעְלָה בַּיּוֹם), and they suckle from the Malkhut of Atzilut of holiness, from the breasts of the behemah as mentioned above (וְיוֹנְקִים מִן הַמַּלְכוּת דַּאֲצִילוּת דִּקְדֻשָּׁה מִדַּדֵּי בְּהֵמָה כַּנַּ״ל). But since in the day the judgments do not intensify (אֲבָל לִהְיוֹת כִּי בַּיּוֹם אֵין הַדִּינִין מִתְגַּבְּרִים), therefore they suckle secretly (לָכֵן הֵם יוֹנְקִין בַּחֲשַׁאי), and this is the secret of “And Yehoshua bin Nun sent two men spies secretly” (וְזֶה סוֹד וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן שְׁנֵים אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ), that is to say secretly (ר"ל בַּחֲשַׁאי), for Yehoshua bin Nun, the face of the moon, is the holy moon (כִּי יְהוֹשֻׁעַ בִּן נוּן פְּנֵי הַלְּבָנָה הִיא סִיהֲרָא קַדִּישָׁא). But the two birds, which are the two Mochin of the Nukvah of Ze’ir Anpin of Atzilut of the Klipah, are not able to suckle in the day but only at night (אֲבָל תְּרֵין צִפֳּרִין שֶׁהֵם תְּרֵין מוֹחִין דְּנוּקְבָא דז״א דַּאֲצִילוּת דְּקלי׳ אֵינָן יְכוֹלִין לִינַק בַּיּוֹם אֶלָּא בַּלַּיְלָה), because then the judgments of the Nukvah rule (לְפִי שֶׁאָז דִּינִין דְּנוּקְבָא שׁוֹלְטִין). And so is the matter in Beri’ah (וְכֵן הָעִנְיָן בִּבְרִיאָה), for the Klipot that are there suckle from the Malkhut of Beri’ah of holiness, the male in the day and the Nukvah at night (כִּי הַקְּלִיפּוֹת אֲשֶׁר שָׁם יוֹנְקִים מִן הַמַּלְכוּת דִּבְרִיאָה דִּקְדֻשָּׁה הַזָּכָר בַּיּוֹם וְהַנּוּקְבָא בַּלַּיְלָה), and so in Yetzirah and so in Asiyah (וְכֵן בִּיצִירָה וְכֵן בַּעֲשִׂיָּה). However, just as in holiness only Leah ascends at night (וְאַמְנָם כְּמוֹ שֶׁבִּקְדֻשָּׁה אֵינָהּ עוֹלָה בַּלַּיְלָה רַק לֵאָה), so too these two birds that ascend at night to suckle are those two Mochin of that aspect of Leah that exists in the Klipah (גַּם אֵלּוּ תְּרֵין צִפֳּרִין הָעוֹלִין בַּלַּיְלָה לִינַק הֵם אוֹתָן הַתְּרֵין מוֹחִין שֶׁל אוֹתוֹ בְּחִינָה שֶׁל לֵאָה שֶׁיֵּשׁ בַּקְּלִיפָּה). Also know that the Klipah of Atzilut in the day descends below into the upper seventh Heikhal of Beri’ah (גַּם דַּע כִּי הַקְּלִיפָּה דַּאֲצִילוּת בַּיּוֹם הִיא יוֹרֶדֶת לְמַטָּה בְּהֵיכָל הַז׳ הָעֶלְיוֹן דִּבְרִיאָה), and at night ascends to suckle from the Malkhut of Atzilut as mentioned above (וּבַלַּיְלָה עוֹלָה לִינַק מִן הַמַּלְכוּת דַּאֲצִילוּת כַּנַּ״ל), which is not so in the other worlds but only in Atzilut alone (מַה שֶּׁאֵין כֵּן בִּשְׁאָר הָעוֹלָמוֹת אֶלָּא בַּאֲצִילוּת לְבַד), because it is exceedingly hidden (לְפִי שֶׁהוּא נֶעְלָם מְאֹד). And now we shall explain the statement in Parashat Vayechi mentioned above (וְעַתָּה נְבָאֵר הַמַּאֲמָר פָּרָשַׁת וַיְחִי הַנַּ״ל): Come and see, one world became known above (ת"ח עָלְמָא חֲדָא אֶשְׁתְּמוֹדַע לְעֵילָּא).

[Gloss — Tzemach: even though it says “became known above,” nevertheless it is the lower world of the three (הגהה — צמח אַף עַל פִּי שֶׁאָמַר אֶשְׁתְּמוֹדַע לְעֵילָּא עכ"ז הוּא עוֹלָם תַּחְתּוֹן מֵהַג׳), and from that which it says “above” it implies that it is afterwards below (וּמִדְּקָאָמַר לְעֵילָּא מַשְׁמַע שֶׁהוּא אַחַ"כ לְמַטָּה), but “became known,” which is above relative to the two upper ones (אֲבָל אֶשְׁתְּמוֹדַע שֶׁהוּא לְעֵילָּא אֵצֶל הַתְּרֵין עֶלְיוֹנִין), and this is one world of the three (וְזֶהוּ עָלְמָא חֲדָא מִן הַג׳)].

The explanation is that that third world from the three worlds known there in Idra Rabba as mentioned above (פֵּירוּשׁ אוֹתוֹ עוֹלָם הַג׳ מִן הַג׳ עַלְמִין הַנּוֹדָעִים שָׁם בָּאד״ר כַּנַּ״ל), and this third world extends until Asiyah (וְזֶה הָעוֹלָם הַג׳ הוּא מִתְפַּשֵּׁט עַד עֲשִׂיָּה), except that its essence is above in the Malkhut of Atzilut as mentioned above (אֶלָּא שֶׁעִקָּרוֹ הוּא לְעֵילָּא בְּמַלְכוּת דַּאֲצִילוּת כַּנַּ״ל), and this is the secret of “became known above” (וְז"ס אֶשְׁתְּמוֹדַע לְעֵילָּא). And “when the proclamation goes forth,” etc. (וְכַד כָּרוֹזָא נָפִיק כו׳), we have already explained that in the day the male suckles secretly (כְּבָר בֵּיאַרְנוּ כִּי בַּיּוֹם הַזָּכָר יוֹנֵק בַּחֲשַׁאי), but at night, when the judgments intensify, the proclamation goes forth in a loud voice to give permission to the judgments to suckle (אֲבָל בַּלַּיְלָה שֶׁהַדִּינִין מִתְגַּבְּרִים כָּרוֹזָא נָפִיק בְּקוֹל רָם לָתֵת רְשׁוּת אֶל הַדִּינִין לִינַק), and the mercies are hidden and concealed (וְהָרַחֲמִים נִסְתָּרִים וּמֻצְנָעִין), and the judgments rule and come and intensify (וְהַדִּינִין שׁוֹלְטִין וּבָאִים וּמִתְגַּבְּרִין). “Two birds go forth” (נָפְקִין תְּרֵין צִפֳּרִין), this is what was explained above that the two birds were drawn from this third world (זֶהוּ מ"שׁ לְמַעְלָה כִּי תְּרֵין צִפֳּרִין נִמְשְׁכוּ מִזֶּה הָעוֹלָם הַג׳), and this is the secret of “two birds go forth that ascended from that world” (וְזֶה סוֹד נָפְקִי תְּרֵי צִפֳּרִין דְּאִסְתַּלְּקוּ מֵהַהוּא עַלְמָא), that is to say that these birds were drawn and ascended from that world (ר"ל כִּי אֵלּוּ הַצִּפֳּרִים נִמְשְׁכוּ וְנִסְתַּלְּקוּ מֵהַהוּא עַלְמָא), and descended below to become Mochin for the Nukvah of the Klipah of Atzilut as mentioned above (וְיָרְדוּ לְמַטָּה לְהֵעָשׂוֹת מוֹחִין לְהַנּוּקְבָא דְּקלי׳ דַּאֲצִילוּת כַּנַּ״ל). And this is what is said, “their dwelling is under the tree of the vision of life and death,” etc. (וְז"שׁ דְּמָדוֹרֵיהוֹן תְּחוֹת אִילָנָא דְּחֵיזוּ דְּחַיֵּי וּמוֹתָא כו׳), the explanation is that after they ascended and were drawn from that world, they descended below to become Mochin for the Nukvah of the Klipah of Atzilut (פֵּירוּשׁ כִּי אַחַר שֶׁנִּסְתַּלְּקוּ וְנִמְשְׁכוּ מֵהַהוּא עַלְמָא יָרְדוּ לְמַטָּה לְהֵעָשׂוֹת מוֹחִין לְהַנּוּקְבָא דְּקלי׳ דַּאֲצִילוּת), and the matter is (וְהָעִנְיָן הוּא).

For behold, we have explained above that all the seven Heikhalot of the Klipah of Beri’ah are below the seventh upper Heikhal of holiness of the Holy of Holies of Beri’ah of holiness (כִּי הִנֵּה בֵּאַרְנוּ לְעֵיל כִּי כָּל הַז׳ הֵיכָלֵי דְּקלי׳ דִּבְרִיאָה הֵם לְמַטָּה מֵהֵיכָל הַז׳ הָעֶלְיוֹן דִּקְדֻשָּׁה דק״ק דִּבְרִיאָה דִּקְדֻשָּׁה). And know that Tiferet and Malkhut of Atzilut are called the Tree of Life and Death (וְדַע כִּי ת״ת וּמַלְכוּת דַּאֲצִילוּת נִקְרָא אִילָנָא דְּחַיֵּי וּמוֹתָא), life from the side of Tiferet and death from the side of Malkhut (חַיֵּי מִצַּד הַת״ת וּמוֹתָא מִצַּד הַמַּלְכוּת). However, Tiferet and Malkhut of Beri’ah are called the vision of the Tree of Life and Death (אַמְנָם תו״מ דִּבְרִיאָה נִקְרָא חֵיזוּ דְּאִילָנָא דְּחַיֵּי וּמוֹתָא), for the world of Beri’ah is a seal and image and appearance of the world of Atzilut (כִּי עוֹלָם הַבְּרִיאָה הוּא חוֹתָם וּתְמוּנָה וּמַרְאֶה שֶׁל עוֹלָם אֲצִילוּת). And we have already explained above that all this is the aspect of Leah, who is in the Heikhal of the Holy of Holies of Beri’ah (וּכְבָר בֵּאַרְנוּ לְעֵיל כִּי כ"ז הוּא בְּחִינַת לֵאָה שֶׁהִיא בְּהֵיכָל ק״ק דִּבְרִיאָה), and likewise of the aspect of Ze’ir Anpin who is called Yisrael (וְכֵן שֶׁל בְּחִי׳ ז״א הַנִּקְרָא יִשְׂרָאֵל), for these two stand there in the Heikhal of the Holy of Holies of Beri’ah (כִּי תְּרֵין אֵלּוּ עוֹמְדִין שָׁם בְּהֵיכָל ק״ק דִּבְרִיאָה), and these two are called the vision of the Tree of Life and Death (וְאֵלּוּ הַב׳ הֵם נִקְרָא חֵיזוּ דְּאִילָנָא דְּחַיֵּי וּמוֹתָא).

And behold, since those two birds are from Atzilut itself, except that they descended below to dwell and reside in the Heikhalot of the Klipah of Beri’ah as mentioned above (וְהִנֵּה כֵּיוָן שֶׁאוֹתָן תְּרֵין צִפֳּרִין הֵם מִן הָאֲצִילוּת מַמָּשׁ אֶלָּא שֶׁהֵם יָרְדוּ לְמַטָּה לָדוּר וְלִשְׁכֹּן בְּהֵיכָלֵי דְּקלי׳ הַבְּרִיאָה כַּנַּ״ל), which all of them stand only below the seventh Heikhal of holiness called the vision of the Tree of Life and Death (אֲשֶׁר כֻּלָּם אֵינָן עוֹמְדִין רַק לְמַטָּה מֵהֵיכָל ז׳ דִּקְדֻשָּׁה הַנִּקְרָא חֵיזוּ דְּאִילָנָא דְּחַיֵּי וּמוֹתָא), therefore it says that the dwelling of these birds is below this vision of the Tree of Life and Death (לָזֶה אָמַר דְּמָדוֹרֵיהוֹן דְּאִלֵּין צִפֳּרִין הוּא לְמַטָּה מֵהַאי חֵיזוּ דְּאִילָנָא דְּחַיֵּי וּמוֹתָא). “One bird goes forth” (נָפְקָא חַד צִפֳּרָא), the explanation is that the one bird which is called Chokhmah as mentioned above, which is the right, therefore it suckles from the right breast of the Malkhut of holiness of Atzilut which is in her womb as mentioned above in the secret of the breasts of the behemah (פֵּירוּשׁ כִּי הַצִּפּוֹר הָאַחַת הַנִּקְרָא חָכְמָה כַּנַּ״ל שֶׁהוּא הַיָּמִין לָכֵן הוּא יוֹנֵק מֵהַדַּד הַיָּמִין שֶׁל הַמַּלְכוּת דִּקְדֻשָּׁה דַּאֲצִילוּת אֲשֶׁר בְּרֶחֶם שֶׁלָּהּ כַּנַּ״ל בְּסוֹד דַּדֵּי בְּהֵמָה), and this is what is said “to the side of the south” (וְז"שׁ לִסְטַר דְּרוֹמָא). And the second bird, which is the brain of Binah, suckles from the left breast which is to the side of the north (וְהַצִּפּוֹר הַב׳ שֶׁהוּא מוֹחַ בִּינָה יוֹנֵק מֵהַדַּד הַשְּׂמָאלִי אֲשֶׁר לִסְטַר צְפוֹנָה). “And one bird when the day shines” (וְחַד צִפֳּרָא כַּד נָהִיר יְמָמָא), the explanation is that the right bird, which is the Moach of Chokhmah, male, has within it the power to ascend and to suckle from there at the time that the day shines (פֵּירוּשׁ כִּי הַצִּפּוֹר הַיְּמִינִי שֶׁהוּא מוֹחַ חָכְמָה זָכָר יֵשׁ בָּהּ כֹּחַ לַעֲלוֹת וְלִינַק מִשָּׁם בְּעֵת דְּנָהִיר יְמָמָא), when there is found that dimness of dawn which is called Ayelet HaShachar (כַּד אִשְׁתְּכַח הַהוּא קַדְרוּתָא דְּצַפְרָא הַנִּקְרָא אַיֶּלֶת הַשַּׁחַר), but immediately after its suckling it returns to descend below to its place (אֲבָל תֵּיכֶף אַחַר יְנִיקָתוֹ חוֹזֵר לֵירֵד לְמַטָּה בִּמְקוֹמוֹ). But the left bird, which is the Moach of Binah, the left, does not have within it the power to ascend in the day at all, even in the dimness of dawn (אֲבָל הַצִּפּוֹר הַשְּׂמָאלִי שֶׁהוּא מוֹחַ בִּינָה הַשְּׂמָאלִי אֵין בּוֹ כֹּחַ לַעֲלוֹת בַּיּוֹם כְּלָל אֲפִילוּ בְּקַדְרוּתָא דְּצַפְרָא), but only when night becomes dark, which is in the first half of the night (אַךְ כַּד אִשְׁתַּחֲשַׁךְ לֵילְיָא לְבַד שֶׁהוּא בַּחֲצוֹת לַיְלָה הָרִאשׁוֹנָה), for then it ascends (כִּי אָז עוֹלֶה הוּא), and all the more so that the bird of Chokhmah ascends with it (וּמִכָּל שֶׁכֵּן שֶׁצִּפּוֹר שֶׁל חָכְמָה עוֹלֶה עִמּוֹ), when the proclamation goes forth (כַּד כָּרוֹזָא נָפִיק), and they both suckle from the two breasts of the Malkhut of Atzilut of holiness (וְיוֹנְקִים שְׁנֵיהֶם מֵהַב׳ דַּדִּין שֶׁל הַמַּלְכוּת דַּאֲצִילוּת דִּקְדֻשָּׁה). And behold, after their suckling they desire to ascend further upward (וְהִנֵּה אַחַר יְנִיקָתָן הֵם רוֹצִין לַעֲלוֹת יוֹתֵר לְמַעְלָה), for the place intended for them is corresponding to all Ze’ir Anpin and Nukvah of Atzilut (לְפִי שֶׁהַמָּקוֹם הַמְּכוּוָן לָהֶם הוּא כְּנֶגֶד כָּל זו״ן דַּאֲצִילוּת), and until there they had a place to ascend (וְעַד שָׁם הָיָה לָהֶם מָקוֹם לַעֲלוֹת), however at the time of their suckling they ascended only the measure of half their body (וְאַמְנָם כַּאֲשֶׁר הָיָה זְמַן יְנִיקָתָן לֹא עָלוּ רַק שִׁעוּר חֲצִי גוּפָם שֶׁלָּהֶם).

For behold, they ascend between the legs of the Malkhut of holiness and suckle from the lower breasts which are in the place of her womb as mentioned above (כִּי הִנֵּה הֵם עוֹלִין בֵּין הָרַגְלַיִם דְּמַלְכוּת דִּקְדֻשָּׁה וְיוֹנְקִים מֵהַדַּדִּים הַתַּחְתּוֹנִים אֲשֶׁר בִּמְקוֹם הָרֶחֶם שֶׁלָּהּ כַּנַּ״ל), it is found that only half of their body ascends at the time of their descent (נִמְצָא שֶׁאֵין עוֹלֶה רַק חֲצִי גוּפָם לְבַד בְּעֵת יְרִידָתָן), and the other half of the lower body which is the aspect of the legs stands below in the Heikhal of the Klipah of Beri’ah (וּשְׁאָר חֲצִי הַגּוּף הַתַּחְתּוֹן שֶׁהוּא בְּחִי׳ רַגְלַיִם הֵם עוֹמְדִים לְמַטָּה בְּהֵיכָל קלי׳ דִּבְרִיאָה). Therefore, after their suckling all their need, their strength is intensified (לָכֵן אַחַר יְנִיקָתָן כָּל צָרְכָּם נִתְגַּבֵּר כֹּחָם), and then they desire to strengthen themselves with all their power and to ascend with all their body above in Atzilut to the place fitting for them, which is corresponding to the entire length of Ze’ir Anpin and Nukvah of holiness (וְאָז הֵן רוֹצִין לְהִתְגַּבֵּר בְּכָל כֹּחָם וְלַעֲלוֹת בְּכָל גּוּפָם לְמַעְלָה בַּאֲצִילוּת בַּמָּקוֹם הָרָאוּי לָהֶם שֶׁהוּא כְּנֶגֶד כָּל מְקוֹם אוֹרֶךְ ז״א וְנוּקְבָא דִּקְדֻשָּׁה). And this is what is said, “afterwards their legs ascended” (וְז"שׁ לְבָתַר אִסְתַּלְּקוּ רַגְלַיְיהוֹ), that is to say after they suckle, then they desire to raise their legs above (ר"ל לְבָתַר דִּינְקֵי וְאָז רוֹצִין לְהַעֲלוֹת רַגְלֵיהֶן לְמַעְלָה), and then “their legs slip in the female of the Great Abyss” (וְאָז מִשְׁתַּמְּטִי רַגְלַיְיהוֹ בְּנוּקְבָא דְּתְּהוֹמָא רַבָּא), that is to say that their legs are seized and remain in that place called the female of the Great Abyss (ר"ל שֶׁהָרַגְלַיִם שֶׁלָּהֶם נִלְכָּדִים וְנִשְׁאָרִין בְּאוֹתוֹ מָקוֹם הַנִּקְרָא נוּקְבָא דְּתְּהוֹמָא רַבָּא), which is the aspect of Binah that is in the upper seventh Heikhal of the Klipah of Beri’ah as mentioned above (שֶׁהוּא בְּחִי׳ הַבִּינָה שֶׁהוּא בְּהֵיכָל הַז׳ הָעֶלְיוֹן שֶׁל הַקלי׳ דִּבְרִיאָה כַּנַּ״ל), and they are not able to ascend further (וְאֵינָם יְכוֹלִין לַעֲלוֹת יוֹתֵר), therefore they remain there until midnight (לָכֵן נִשְׁאָרִים שָׁם עַד חֲצוֹת לַיְלָה).

Chapter 3

שער מח פרק ג

[48:3] The matter of the Klipah and the matter of the four worlds A"B"Y"A, the difference that is between them (עִנְיַן הַקְּלִיפּוֹת וְעִנְיַן ד׳ עוֹלָמוֹת אבי״ע הַשִּׁנּוּי שֶׁיֵּשׁ בֵּינֵיהֶן), know that also in the Klipah there is the aspect of A"B"Y"A (דַּע כִּי גַּם בַּקְּלִיפּוֹת יֵשׁ בְּחִי׳ אבי״ע), and in every world there are within it five Partzufim which are the totality of the ten Sefirot of that world (וּבְכָל עוֹלָם יֵשׁ בּוֹ ה׳ פַּרְצוּפִים שֶׁהֵם כְּלָלוּת י״ס שֶׁל אוֹתוֹ הָעוֹלָם), and each Partzuf of them includes ten Sefirot in the manner that it is in holiness (וְכָל פַּרְצוּף מֵהֶם כּוֹלֵל י״ס עַל דֶּרֶךְ שֶׁהוּא בִּקְדֻשָּׁה), and we shall now explain their matter (וְנְבָאֵר עַתָּה עִנְיָינָם).

Know that even though in all four worlds there is the aspect of Klipah (דַּע כִּי אַע"פ שֶׁבְּכָל ד׳ עוֹלָמוֹת יֵשׁ בְּחִי׳ קְלִיפָּה), there is a difference in the worlds themselves (יֵשׁ שִׁנּוּי בָּעוֹלָמוֹת עַצְמָם), for behold in the world of Atzilut of holiness the good is greater than the Atzilut of impurity (כִּי הִנֵּה בְּעוֹלָם אֲצִילוּת שֶׁל הַקְּדֻשָּׁה הַטּוֹב מְרֻבֶּה עַל הָאֲצִילוּת שֶׁל הַטֻּמְאָה), and they are not mixed at all, holiness with impurity (וְאֵינָם מְעוֹרָבִים כְּלָל הַקְּדֻשָּׁה עִם הַטֻּמְאָה). And in the world of Beri’ah the holiness is greater than the impurity of the Klipah of Beri’ah (וּבְעוֹלָם הַבְּרִיאָה הַקְּדֻשָּׁה מְרֻבָּה עַל הַטֻּמְאָה שֶׁל הַקְּלִיפּוֹת דִּבְרִיאָה), however they are mixed together (אַמְנָם הֵם מְעוֹרָבִים יַחַד). And in Yetzirah it is half and half (וּבִיצִירָה הוּא מֶחֱצָה עַל מֶחֱצָה), and they are also mixed together, good and evil (וְגַם הֵם מְעוֹרָבִים יַחַד טוֹב וָרַע). And in Asiyah the Klipah is greater than the Asiyah of purity, and they are also mixed together (וּבַעֲשִׂיָּה הַקְּלִיפּוֹת מְרֻבּוֹת עַל הָעֲשִׂיָּה שֶׁל טָהֳרָה וְגַם הֵם מְעוֹרָבִים יַחַד), and there is no thing in the world of Asiyah that is not composed of good and evil, holiness and Klipah mixed together truly (וְאֵין שׁוּם דָּבָר בְּעוֹלָם הָעֲשִׂיָּה שֶׁלֹּא יִהְיֶה מוּרְכָּב מִטוֹ"ר קְדֻשָּׁה וּקְלִיפָּה מְעוֹרָבִין יַחַד מַמָּשׁ). And behold, the impurity that is in Atzilut is that which is called the Klipah of Atzilut of purity (וְהִנֵּה הַטֻּמְאָה שֶׁבַּאֲצִילוּת הֵם הַנִּקְרָא קלי׳ דַּאֲצִילוּת הַטָּהוֹר), and likewise the impurity of Beri’ah is called the Klipah of Beri’ah of purity (וְכֵן הַטֻּמְאָה שֶׁל הַבְּרִיאָה נִקְרָא קלי׳ דִּבְרִיאָה דְּטָהֳרָה), and so in Yetzirah and so in Asiyah (וְכֵן בִּיצִירָה וְכֵן בַּעֲשִׂיָּה). However, whether these Klipot that are in each world are surrounding the world, or whether they are below between each world and world, this will be explained elsewhere (וְאַמְנָם אִם קלי׳ אֵלּוּ שֶׁבְּכָל עוֹלָם סְבִיבוֹת הָעוֹלָם אוֹ אִם הֵם לְמַטָּה בֵּין כָּל עוֹלָם וְעוֹלָם זֶה יִתְבָּאֵר במ״א), however certainly they are in one dwelling together (אַמְנָם וַדַּאי הוּא כִּי הֵם בְּמָדוֹר אֶחָד יַחַד), the Klipot of Atzilut dwell in the world of Atzilut, and likewise of Beri’ah, etc. (הַקְּלִיפּוֹת דַּאֲצִילוּת יוֹשְׁבִים בְּעוֹלָם הָאֲצִילוּת וְכֵן דִּבְרִיאָה כו׳), and they are the aspect of good and evil (וְהֵם בְּחִי׳ טוֹב וָרַע). However, the matter of the intermingling of good and evil mentioned above that exists in the three worlds Beri’ah, Yetzirah, and Asiyah is not, Heaven forbid, in the ten Sefirot that nest within them, as is known that Imma nests in three Sefirot of Beri’ah, etc. (וְאַמְנָם עִנְיַן הִתְעָרְבוּת טוֹב וָרַע הַנַּ״ל שֶׁיֵּשׁ בְּג׳ עוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה אֵינוֹ ח"ו בַּעֶשֶׂר סְפִירוֹת הַמְּקַנְּנוֹת בָּהֶם כַּנּוֹדָע כִּי אִמָּא מְקַנְּנָא בִּג׳ סְפִירָאן דִּבְרִיאָה כו׳), but the intermingling is in the worlds themselves (אֲבָל הַתַּעֲרוֹבוֹת הוּא בָּעוֹלָמוֹת עַצְמָם). And we shall now explain how the Klipot were before Adam HaRishon sinned, and also the four worlds of Atzilut, Beri’ah, Yetzirah, and Asiyah of holiness, and what Adam HaRishon caused in them afterwards through his sin (וְנְבָאֵר עַתָּה אֵיךְ הָיוּ הַקְּלִיפּוֹת קוֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן וְגַם ד׳ עוֹלָמוֹת דַּאֲצִילוּת בְּרִיאָה יְצִירָה עֲשִׂיָּה דִּקְדֻשָּׁה וּמַה גָּרַם בָּהֶם אָדָם הָרִאשׁוֹן אַחַ״כ עַל יְדֵי חֶטְאוֹ).

And behold, it has been explained by us that before the creation of the world there was not yet any Tikkun in Atzilut (וְהִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי קוֹדֶם בְּרִיאַת הָעוֹלָם לֹא הָיָה עֲדַיִן שׁוּם תִּקּוּן בַּאֲצִילוּת), and there were only those nine Sefirot of Arich Anpin, “which are not Heikhalot and are not Ruachot,” etc. (וְלֹא הָיוּ רַק אוֹתָן ט״ס דַּא״א דְּלָאו אִינוּן הֵיכָלִין וְלָאו אִינוּן רוּחִין כו׳), and then they were there without Tikkun (וְאָז הָיוּ שָׁם בִּלְתִּי תִּקּוּן), and there was not revealed in Ze’ir Anpin and Nukvah except six lights in the male corresponding to the six extremities and one light alone, seventh, in the Nukvah, in the aspect of their being back to back, as is known (וְלֹא הָיָה מִתְגַּלֶּה בְּז״א וְנוּקְבָא רַק ו׳ אוֹרוֹת בַּזָּכָר נֶגֶד שֵׁשׁ קְצָווֹת וְאוֹר אֶחָד לְבַד שְׁבִיעִי בַּנּוּקְבָא בִּבְחִי׳ הֱיוֹתָן אֲחוֹר בַּאֲחוֹר כַּנּוֹדָע). And afterwards the holy Atzilut was rectified (וְאַחַ"כ נִתְקַן הָאֲצִילוּת הַקָּדוֹשׁ), and then Keter and Chokhmah were rectified in the head of Arich Anpin with all those Tikkunim that are in the skull and brain, which are in Keter and Chokhmah (וְאָז כֶּתֶר וְחָכְמָה נִתְקְּנוּ בְּרֵישָׁא דַּא״א בְּכָל אוֹתָן הַתִּקּוּנִים שֶׁהֵם בְּגֻלְגַּלְתָּא וּמוֹחָא שֶׁהֵם בְּכֶתֶר וְחָכְמָה), and likewise in all the existence of Arich Anpin (וְכֵן בְּכָל מְצִיאוּת א״א), and afterwards the world of Atzilut was rectified in complete Tikkun (וְאַחַ"כ נִתְקַן עוֹלָם אֲצִילוּת בְּתִּקּוּן גָּמוּר). And after the world of Atzilut was rectified, all the Klipot were without any Tikkun whatsoever (וְאַחַר שֶׁנִּתְקַן עוֹלָם אֲצִילוּת הָיוּ כָּל הַקְּלִיפּוֹת בְּלִי שׁוּם תִּקּוּן כְּלָל וְעִיקָר), and afterwards the three worlds Beri’ah, Yetzirah, and Asiyah were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ג׳ עוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה), and still all the Klipot were without any Tikkun whatsoever (וַעֲדַיִן כָּל הַקְּלִיפּוֹת הָיוּ בְּלִי שׁוּם תִּקּוּן כְּלָל). However, the Klipot were still in the manner that holiness was at first before the Tikkun (אַמְנָם הָיוּ עֲדַיִן הַקְּלִיפּוֹת עַל דֶּרֶךְ שֶׁהָיְתָה הַקְּדֻשָּׁה בַּתְּחִלָּה קוֹדֶם הַתִּקּוּן), and then Ze’ir Anpin and Nukvah of the Klipah of Atzilut were six lights in the male alone in the secret of six extremities, and one light alone, seventh, in the Nukvah, like the aspect of Ze’ir Anpin and Nukvah of holiness when they are back to back (וְאָז הָיוּ ז״א וְנוּקְבָא דְּקְלִיפָּה דַּאֲצִילוּת ו׳ אוֹרוֹת בַּזָּכָר לְבַד בְּסוֹד שֵׁשׁ קְצָווֹת וְאוֹר א׳ שְׁבִיעִי לְבַד בַּנּוּקְבָא כְּמוֹ בְּחִינַת ז״א וְנוּקְבָא דִּקְדֻשָּׁה בִּהְיוֹתָן אב״א), and this is the matter of that thin light that is within the impurity mentioned in Parashat Yitro daf 69 (וְזֶהוּ עִנְיַן הַהוּא נְהִירוּ דַקִּיק דְּאִית גּוֹ מְסָאֲבִיתָא הַנִּזְכָּר פ׳ יִתְרוֹ דס״ט). And behold, when Adam HaRishon sinned the world was overturned and he caused blemish in the four holy worlds and caused rectification in the four worlds of the Klipah, and this is their matter (וְהִנֵּה כַּאֲשֶׁר חָטָא אָדָם הָרִאשׁוֹן נִתְהַפֵּךְ הָעוֹלָם וְגָרַם פְּגָם בְּאַרְבַּע עוֹלָמוֹת הַקְּדוֹשִׁים וְגָרַם תִּקּוּן בְּד׳ עוֹלָמוֹת דְּקְלִיפָּה וְזֶה עִנְיָינָם).

For behold through the sin of Adam HaRishon the blemish reached in the world of Atzilut up to Arich Anpin of holiness, as it were (כִּי הִנֵּה עַל יְדֵי חֵטְא שֶׁל אָדָם הָרִאשׁוֹן הִגִּיעַ הַפְּגָם בְּעוֹלָם אֲצִילוּת עַד א״א דִּקְדֻשָּׁה כִּבְיָכוֹל), and this is the secret of “He made darkness His concealment” (וְזֶה סוֹד יָשֶׁת חֹשֶׁךְ סִתְרוֹ), and then Arich Anpin of Atzilut does not shine but is hidden in Abba and Imma, and Abba and Imma shine in Atzilut and Arich Anpin shines through them from within them, and this is one blemish (וְאָז אֵין א״א דַּאֲצִילוּת מֵאִיר אֲבָל נִגְנַז בְּאו״א וְאו״א הֵם מְאִירִין בַּאֲצִילוּת וְא״א מֵאִיר עַל יְדָם מִתּוֹכָם וַהֲרֵי זֶה פְּגָם אֶחָד). Therefore from this blemish there was added another blemish also (לָכֵן מִזֶּה הַפְּגָם נִתְוֹסַף פְּגָם אַחֵר גַּם כֵּן), and it is that since the light of Arich Anpin of Atzilut was concealed it caused diminution to the Nukvah of Ze’ir Anpin of Atzilut, and all nine upper Sefirot were removed from her and there remained in her only one light of one point alone (וְהוּא כִּי כֵּיוָן שֶׁנִּסְתַּם אוֹר א״א דַּאֲצִילוּת גָּרַם מִעוּט אֶל נוּקְבָא דז״א דַּאֲצִילוּת נִסְתַּלְּקוּ מִמֶּנָּה כָּל ט׳ סְפִירוֹת הָעֶלְיוֹנִים וְלֹא נִשְׁאַר בָּהּ רַק אוֹר נְקוּדָה א׳ לְבַד). And then there was added and made rectification to the Klipah of Atzilut (וְאָז נִתְוֹסַף וְנַעֲשָׂה תִּקּוּן אֶל הַקְּלִיפָּה דַּאֲצִילוּת), and it is that those nine Sefirot which were removed from the Nukvah of holiness were enclothed in the nine first Sefirot of the Nukvah of Ze’ir Anpin of the Klipah of Atzilut which is called Lilith the wicked, the wife of Samael the wicked, who is Ze’ir Anpin of Atzilut of the Klipah (וְהוּא כִּי אוֹתָן הַט׳ סְפִירוֹת שֶׁנִּסְתַּלְּקוּ מֵהַנּוּקְבָא דִּקְדֻשָּׁה נִתְלַבְּשׁוּ בְּט׳ סְפִירוֹת רִאשׁוֹנִים שֶׁל נוּקְבָא דז״א דְּקְלִיפָּה דַּאֲצִילוּת שֶׁהִיא נִקְרָא לִילִית הָרְשָׁעָה אֵשֶׁת סַמָּאֵל הָרָשָׁע שֶׁהוּא ז״א דַּאֲצִילוּת דְּקְלִיפָּה), because then Lilith spread forth and became a complete Partzuf of ten Sefirot and those nine sparks of the Nukvah of Atzilut were enclothed in her first nine Sefirot, and that spark, the thin light that was in her at first as mentioned above, descended into her tenth Sefirah (לְפִי שֶׁאָז נִתְפַּשְּׁטָה לִילִית וְנַעֲשָׂה פַּרְצוּף שָׁלֵם בְּי׳ סְפִירוֹת וְנִתְלַבְּשׁוּ אוֹתָן הַט׳ נִיצוֹצִין שֶׁל הַנּוּקְבָא דַּאֲצִילוּת בְּט׳ סְפִירוֹת הָרִאשׁוֹנִים שֶׁלָּהּ וְאוֹתוֹ נִיצוֹץ נְהִירוּ דַקִּיק שֶׁהָיָה בָּהּ תְּחִלָּה כַּנַּ״ל יָרַד בַּסְּפִירָה הָעֲשִׂירִית שֶׁלָּהּ). And this is the secret of that which our Rabbis of blessed memory said on “I shall be filled from the ruined one” (וְז"ס שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל עַל אִמָּלְאָה הַחֲרֵבָה), that Tzur was not filled except from the destruction of Yerushalayim (לֹא נִתְמַלְּאָה צוֹר אֶלָּא מֵחוּרְבָּנָהּ שֶׁל יְרוּשָׁלַיִם), for Yerushalayim is the Nukvah of Ze’ir Anpin of holiness (כִּי יְרוּשָׁלַיִם הוּא נוּקְבָא דז״א דִּקְדֻשָּׁה), she was destroyed and remained in the secret of one point alone (נֶחֱרְבָה וְנִשְׁאֲרָה בְּסוֹד נְקוּדָה אַחַת לְבַד), and Tzur, which is Lilith the wicked, her rival, a maidservant who inherits her mistress (וְצוֹר שֶׁהִיא לִילִית הָרְשָׁעָה צָרָתָהּ שִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ), was filled and became a complete Partzuf of ten Sefirot (נִתְמַלְּאָה וְנַעֲשֵׂית פַּרְצוּף שָׁלֵם מִי׳ סְפִירוֹת), from that which Yerushalayim was destroyed, which are the nine first Sefirot (מִמַּה שֶׁנֶּחֱרְבָה יְרוּשָׁלַיִם שֶׁהֵם הַט׳ סְפִירוֹת הָרִאשׁוֹנִים). And regarding this they alluded in Masechet Chagigah on the verse “And if you will not hear it, in secret my soul shall weep because of pride” (וְעַל זֶה רָמְזוּ בְּמַסֶּכֶת חֲגִיגָה עַל פָּסוּק וְאִם לֹא תִשְׁמָעוּהָ בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה), because of the pride of Israel (מִפְּנֵי גַאֲוָתָן שֶׁל יִשְׂרָאֵל כו׳), for we have already explained elsewhere that the matter of the sin of Adam HaRishon and the matter of exile and the destruction of the Beit HaMikdash are all one matter (כִּי כְּבָר בֵּאַרְנוּ בְּמָקוֹם אַחֵר כִּי עִנְיַן חֵטְא אָדָם הָרִאשׁוֹן וְעִנְיַן גָּלוּת וְחוּרְבַּן בֵּית הַמִּקְדָּשׁ הַכֹּל עִנְיָן אֶחָד). And this is what the verse says, “He cast down from heaven to earth the beauty of Israel” (וְזֶה שֶׁאָמַר הַכָּתוּב הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל), for Tiferet Yisrael, which is Ze’ir Anpin, cast down from the heavens (כִּי תִּפְאֶרֶת יִשְׂרָאֵל שֶׁהוּא ז״א הִשְׁלִיךְ מִן הַשָּׁמַיִם), which is the place of the Tiferet within him (שֶׁהוּא מְקוֹם הַת״ת שֶׁבּוֹ), the earth, which is the Nukvah (אֶת הָאָרֶץ שֶׁהִיא נוּקְבָא), who had been there in the place of the chest as is known (שֶׁהָיְתָה שָׁם בִּמְקוֹם הֶחָזֶה כַּנּוֹדָע), and he also cast her down from corresponding to Netzach, which is the Yesod within him (וְגַם הִשְׁלִיכָהּ מִכְּנֶגֶד נֶצַח הוּא יְסוֹד שֶׁבּוֹ), and this is “and He did not remember the footstool of His feet” (וְזֶהוּ וְלֹא זָכַר הֲדוֹם רַגְלָיו), which are the Netzach-Hod-Yesod within him (שֶׁהֵם נה״י שֶׁבּוֹ), and she descended below from the Yesod within him in the secret of one point alone as mentioned above (וְיָרְדָה לְמַטָּה מֵהַיְּסוֹד שֶׁבּוֹ בְּסוֹד נְקוּדָה אַחַת לְבַד כַּנַּ״ל).

And this is the matter of the verse “And His kingdom rules over all” (וְזֶהוּ עִנְיַן פָּסוּק וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה), which has been explained in the Tikkunim (שֶׁנִּתְבָּאֵר בַּתִּקּוּנִים), that it is the secret of Adam of Asiyah (כִּי הוּא סוֹד אָדָם דַּעֲשִׂיָּה), who was enclothed in ten Klipot (שֶׁנִּתְלַבֵּשׁ בְּי׳ קְלִיפִּין), which is the Nukvah of Ze’ir Anpin of Atzilut called Adam of Asiyah (שֶׁהִיא נוּקְבָא דז״א דַּאֲצִילוּת הַנִּקְרָא אָדָם דַּעֲשִׂיָּה). And this is the matter of that which is written in the Zohar Bamidbar daf 119b on the verse “Her voice shall go like a serpent” (וְזֶהוּ עִנְיַן מ"שׁ בַּזֹּהַר בְּמִדְבָּר דקי״ט ע"ב עַל פָּסוּק קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ), and on the verse “She has fallen, she shall not rise again” (וְעַל פָּסוּק נָפְלָה לֹא תוֹסִיף קוּם), which is the matter of tail and head, etc. (שֶׁהוּא עִנְיַן זַנָּבָא וְרֵישָׁא כו׳), and the matter is (וְהָעִנְיָן הוּא), for behold there did not remain in the Nukvah of Ze’ir Anpin of Atzilut of holiness except the aspect of Malkhut within her (כִּי הִנֵּה לֹא נִשְׁאַר בְּנוּקְבָא דז״א דַּאֲצִילוּת דִּקְדֻשָּׁה רַק בְּחִי׳ מַלְכוּת שֶׁבָּהּ), which is her lowest tenth aspect (שֶׁהִיא בְּחִי׳ עֲשִׂירִית תַּחְתּוֹנָה שֶׁבָּהּ), and the other nine upper Sefirot within her (וּשְׁאָר הַט׳ סְפִירוֹת הָעֶלְיוֹנִים שֶׁבָּהּ), which came to her from the first nine Sefirot within Ze’ir Anpin as is known (שֶׁבָּאוּ לָהּ מִט"ס הָרִאשׁוֹנִים שֶׁבּוֹ דז״א כַּנּוֹדָע), these descended below into the Nukvah of the Klipah (אֵלּוּ יָרְדוּ לְמַטָּה בְּנוּקְבָא דְּקְלִיפָּה), and these first nine Sefirot are called the head (וְאֵלּוּ הַט"ס רִאשׁוֹנִים נִקְרָא רֵישָׁא), which is lying in the dust (אֲשֶׁר הִיא שְׁכִיבַת לְעַפְרָא), for she is placed among the Klipot in the secret of the dust of the Mishkan (כִּי הִיא נְתוּנָה בֵּין הַקְּלִיפּוֹת בְּסוֹד עֲפַר הַמִּשְׁכָּן), but her last aspect which is called the tail (אֲבָל בְּחִי׳ אַחֲרוֹנָה שֶׁבָּהּ הַנִּק' זַנָּבָא), she alone remained in Atzilut (הִיא לְבַדָּהּ נִשְׁאֲרָה בַּאֲצִילוּת), and she rules now in the time of exile (וְהִיא הַשּׁוֹלֶטֶת עַתָּה בִּזְמַן הַגָּלוּת), and therefore the nations of the world who are the tail have strength in this exile (וְלָכֵן אוּמּוֹת הָעוֹלָם שֶׁהֵם זַנָּבָא יֵשׁ לָהֶם תִּגְבּוֹרֶת בַּגָּלוּת הַזֶּה), because they are nourished from the tail which rules now (לְפִי שֶׁהֵם נִזּוֹנִין מִן הַזָּנָב הַשּׁוֹלֶטֶת עַתָּה), but Israel who are the head are nourished from the head (אֲבָל יִשְׂרָאֵל שֶׁהֵם רֵישָׁא נִזּוֹנִין מִן הָרֵישָׁא), and behold this head is lying in the dust (וְהִנֵּה רֵישָׁא דָּא שְׁכִיבַת לְעַפְרָא), therefore Israel in this exile are subdued and low under the idolaters who are called the tail (לָכֵן יִשְׂרָאֵל הֵם בַּגָּלוּת הַזֶּה נִכְנָעִים וּשְׁפָלִים תַּחַת עכו״ם הַנִּקְרָא זַנָּבָא), however the second rectification that was added in Samael, Ze’ir Anpin of the Klipah of Atzilut, is that he also spread forth and became a complete Partzuf in ten Sefirot of his, which was not so at first when he was only in six extremities alone (אַמְנָם הַתִּקּוּן ב׳ שֶׁנִּתְוֹסַף בְּסַמָּאֵל ז״א דְּקְלִיפָּה דַּאֲצִילוּת הוּא שֶׁגַּם הוּא נִתְפַּשֵּׁט וְנַעֲשָׂה פַּרְצוּף שָׁלֵם בְּי״ס שֶׁלּוֹ מַה שֶּׁלֹּא הָיָה תְּחִלָּה רַק בְּו״ק לְבַד).

However, in the matter of the lights, which are the spirituality within his nine Sefirot, nothing was added to him (אַמְנָם בְּעִנְיַן הָאוֹרוֹת שֶׁהֵם הָרוּחָנִיּוּת שֶׁבְּתוֹךְ ט׳ סְפִירוֹתָיו לֹא נִתְוֹסַף בּוֹ דָּבָר), and there are within him only the aspect of six lights of spirituality alone (וְאֵין בּוֹ רַק בְּחִי׳ ו׳ אוֹרוֹת שֶׁל רוּחָנִיּוּת לְבַד), the first ones that he had before the rectification (הָרִאשׁוֹנִים שֶׁהָיוּ לוֹ קוֹדֶם הַתִּקּוּן), for it has already been explained above that there is no Da’at within him (כִּי כְּבָר נִתְבָּאֵר לְעֵיל שֶׁאֵין בּוֹ דַּעַת), therefore the lights are six alone (לָכֵן הָאוֹרוֹת הֵם ו׳ לְבַד), and these six lights shine in his ten Sefirot (וְאֵלּוּ הַו׳ אוֹרוֹת הֵם מְאִירִין בְּי״ס), however his Nukvah has ten lights shining in her ten Sefirot (אַמְנָם הַנּוּקְבָא שֶׁלּוֹ יֵשׁ לָהּ י׳ אוֹרוֹת מְאִירִין בְּי׳ סְפִירוֹתֶיהָ), and this is the secret mentioned in Parashat Pinchas (וְז״ס הַנִּזְכָּר בְּפ׳ פִּינְחָס), that Lilith is called an excrescence upon the liver who overpowered her husband and she rules over her male (כִּי לִילִית אִתְקְרִיאַת יוֹתֶרֶת עַל הַכָּבֵד דְּאִתְגַּבְּרַת עַל בַּעְלָהּ וְאִיהִי שָׁלְטָא עַל דְּכוּרָא דִּילָהּ), and this is what was explained above (וְהוּא מַה שֶּׁלְּעֵיל), for she has advantage over him in that she has ten lights and he has only six lights within him (כִּי הִיא יֵשׁ לָהּ יִתְרוֹן עָלָיו שֶׁיֵּשׁ לָהּ י׳ אוֹרוֹת וְהוּא אֵין לוֹ רַק ו׳ אוֹרוֹת שֶׁבּוֹ), however the reason that he spread forth into ten Sefirot even though there are within him only six lights (אַמְנָם הַטַּעַם שֶׁנִּתְפַּשֵּׁט הוּא לִי״ס אַף עַל פִּי שֶׁאֵין בּוֹ רַק ו׳ אוֹרוֹת), is because of Lilith his Nukvah who spread forth into ten Sefirot that are within her (הוּא בַּעִיבּוּר לִילִית שֶׁהִיא נוּקְבָא שֶׁנִּתְפַּשְּׁטָה י״ס שֶׁבָּהּ), for it is known that the Nukvah has nothing except from the side of the male (כְּנודָע כִּי אֵין לַנּוּקְבָא דָּבָר רַק מִצַּד הַזָּכָר), however regarding the spirituality within her she takes those nine Sefirot that were removed from the Nukvah of holiness of Atzilut (אַמְנָם לְעִנְיַן הָרוּחָנִיּוּת שֶׁבָּהּ לוֹקַחַת אוֹתָן הַט״ס שֶׁנִּסְתַּלְּקוּ מִנּוּקְבָא דִּקְדֻשָּׁה דַּאֲצִילוּת), and behold the matter of the added rectification that was made in the Klipah of Atzilut has been explained (וְהִנֵּה נִתְבָּאֵר עִנְיַן תּוֹסֶפֶת הַתִּקּוּן שֶׁנַּעֲשָׂה בַּקְּלִיפָּה דַּאֲצִילוּת), that even though there are five Partzufim in the Klipah of Atzilut (כִּי אַף עַל פִּי שֶׁיֵּשׁ שָׁם ה׳ פַּרְצוּפִים בַּקְּלִיפָּה דַּאֲצִילוּת), nevertheless the upper three of the Klipot of Atzilut, which are Arich Anpin and Abba and Imma of the Klipah, remained without rectification as at first (אַף עַל פִּי כֵן הַג״ר דְּקְלִיפּוֹת דַּאֲצִילוּת וְהֵם א״א וְאו״א דְּקְלִיפָּה נִשְׁאֲרוּ בְּלִי תִּקּוּן רַק כַּבַּתְּחִלָּה), but Ze’ir Anpin and Nukvah of the Klipah of Atzilut alone were rectified (אֲבָל זו״ן דְּקְלִיפָּה דַּאֲצִילוּת בָּהֶם לְבַד נַעֲשָׂה תִּקּוּן), even though they are not equal in their rectification (עִם הֱיוֹת שֶׁאֵינָם שָׁוִים בְּתִקּוּנָם), for the Nukvah was rectified with complete rectification even in the matter of spirituality (כִּי הַנּוּקְבָא נִתְקְּנָה תִּקּוּן גָּמוּר אֲפִילוּ בְּעִנְיַן הָרוּחָנִיּוּת), unlike Ze’ir Anpin of the Klipah as mentioned above (מַה שֶּׁאֵין כֵּן בְּז״א דְּקְלִיפָּה כַּנַּ״ל), and this is the secret of Esav and his wife (וְז"ס עֵשָׂו וְאִשְׁתּוֹ), and through this you will understand why Esav went out entirely like a hairy mantle (וּבָזֶה תָּבִין לָמָּה יָצָא עֵשָׂו כּוּלוֹ כְּאַדֶּרֶת שֵׂעָר). And the matter is that behold in the holy Atzilut there was Tikkun in all of it (וְהָעִנְיָן כִּי הִנֵּה בַּאֲצִילוּת הַקָּדוֹשׁ הָיָה תִּקּוּן בְּכוּלוֹ), and then the aspects of the hairs of Arich Anpin in His head were rectified (וְאָז נִתְקְּנוּ בְּחִי׳ הַשְּׂעוֹת דַּא״א בְּרֵישָׁא דִילֵיהּ), and there were drawn from Him on the back of His shoulders that serpent and those locks of hair which include four Tikkunim of strands and hairs (וְנִמְשְׁכוּ מִמֶּנּוּ בְּאֲחוֹרֵי כַּתְפֹּוי הַהוּא חִוְיָא וְהַהוּא קוּצֵי דְּשַׂעֲרֵי הַכּוֹלֵל ד׳ תִּקּוּנֵי נִימִין וּשְׂעָרִין), and they extend until the head of Ze’ir Anpin as mentioned in the discourse of Tzitzit (וְנִמְשָׁכִין עַד רֵישָׁא דז״א כְּנִזְכָּר בְּדְרוּשׁ הַצִּיצִית), it is found that Abba and Imma are covered within those hairs which are white like white snow (נִמְצָא או״א מְכֻסִּים תּוֹךְ אוֹתָן הַשְּׂעָרוֹת אֲשֶׁר הֵם לְבָנוֹת כְּתַלְגָּא חִוָּר), and through this Yaakov is called a smooth man (וְעַל יְדֵי זֶה נִקְרָא יַעֲקֹב אִישׁ חָלָק), for the entire Atzilut had already been rectified and all the hairs are above in Abba and Imma (כִּי כְּבָר נִתְקַן כָּל הָאֲצִילוּת וְכָל הַשְּׂעָרוֹת הֵם לְמַעְלָה בְּאו״א), but Yaakov remained in the aspect of a smooth man which is Ze’ir Anpin of Atzilut of holiness (וְיַעֲקֹב נִשְׁאַר בִּבְחִינַת אִישׁ חָלָק שֶׁהוּא ז״א דַּאֲצִילוּת דִּקְדֻשָּׁה). But in the Klipah of Atzilut, where there was no rectification except in Ze’ir Anpin and Nukvah who are Esav and his wife (אֲבָל בַּקְּלִיפָּה דַּאֲצִילוּת שֶׁלֹּא הָיָה תִּקּוּן אֶלָּא בְּזו״ן שֶׁהֵם עֵשָׂו וְאִשְׁתּוֹ), therefore all those hairs which were there in Abba and Imma of holiness are there in Esav who is Ze’ir Anpin of the Klipah (לָכֵן כָּל אֵלּוּ הַשְּׂעָרוֹת אֲשֶׁר הָיוּ כָּאן בְּאו״א דִּקְדֻשָּׁה שָׁם הֵם בְּעֵשָׂו שֶׁהוּא ז״א דְּקְלִיפָּה), and they are red like a rose (וְגַם שֶׁהֵם סוּמְקִין כְּוַרְדָּא), and this is the reason that he went out ruddy and entirely like a hairy mantle (וְזֶה הַטַּעַם שֶׁיָּצָא אַדְמוֹנִי וְכוּלוֹ כְּאַדֶּרֶת שֵׂעָר), and these are the aspect of those four hundred men who correspond to the hairs of holiness which are four Tikkunim, and they are four hundred men as mentioned by us (וְאֵלּוּ הֵם בְּחִי׳ אוֹתָן ד׳ מֵאוֹת אִישׁ שֶׁהֵם כְּנֶגֶד הַשְּׂעָרוֹת דִּקְדֻשָּׁה שֶׁהֵם ד׳ תִּקּוּנִים וְהֵם ד׳ מֵאוֹת אִישׁ כְּנִזְכָּר אֶצְלֵנוּ).

And behold, the Klipah of Atzilut desired to resemble like a monkey before a man and to be rectified entirely even in Arich Anpin (וְהִנֵּה הַקְּלִיפָּה דַּאֲצִילוּת רָצְתָה לְהִדָּמוֹת כְּקוֹף בִּפְנֵי אָדָם וּלְהִתְתַּקֵּן כֻּלּוֹ אַף בְּא״א), as in the likeness of Atzilut and she desired to ascend until there in his Arich Anpin (כְּדוּגְמַת דַּאֲצִילוּת וְרָצְתָה לַעֲלוֹת עַד שָׁם בְּא״א דִילֵיהּ), and to draw from there the aspect of hairs as they are in holiness (וּלְהַמְשִׁיךְ מִשָּׁם בְּחִי׳ שְׂעָרוֹת כְּמוֹ שֶׁהֵם בִּקְדֻשָּׁה), and to this secret is alluded in the verse “Though you raise yourself like an eagle,” etc. (וְאֶל זֶה הַסּוֹד רָמוּז בְּפ׳ אִם תַּגְבִּיהַּ כַּנֶּשֶׁר כו׳), to draw those hairs from his Arich Anpin (לְהַמְשִׁיךְ אוֹתָן שְׂעָרוֹת מֵא״א שֶׁלְּךָ), from there I shall bring you down, says Hashem (מִשָּׁם אוֹרִידְךָ נְאֻם ה׳), for if Heaven forbid that those Tikkunim would ascend in the impure Atzilut also in his Arich Anpin and Abba and Imma (כִּי אִם ח"ו יַעֲלֶה אוֹתָן הַתִּקּוּנִים בַּאֲצִילוּת הַטָּמֵא גַּם בְּא״א וְאו״א דִילֵיהּ), the world would be destroyed (הָיָה נֶחֱרָב הָעוֹלָם), and therefore “from there I shall bring you down, says Hashem” (וְע"כ מִשָּׁם אוֹרִידְךָ נְאֻם ה׳). And behold, it has been explained briefly that in the Atzilut of holiness the light of Arich Anpin was concealed (וְהִנֵּה נִתְבָּאֵר בְּקִצּוּר כִּי בַּאֲצִילוּת דִּקְדֻשָּׁה נִגְנַז אוֹר א״א), and therefore the light of the Malkhut, the Nukvah of Ze’ir Anpin, returned into the secret of one point of light alone which is the aspect of her Malkhut alone (וְע"כ חָזְרָה אוֹר הַמַּלְכוּת נוּקְבָא דז״א בְּסוֹד נְקוּדָה א׳ שֶׁל אוֹר לְבַד שֶׁהִיא בְּחִינַת הַמַּלְכוּת שֶׁבָּהּ לְבַד), and her nine first Sefirot were enclothed in the nine Sefirot of the Nukvah of the Klipah of Atzilut (וְט׳ רִאשׁוֹנִים שֶׁלָּהּ נִתְלַבְּשׁוּ בְּט"ס דְּנוּקְבָא דְּקְלִיפָּה דַּאֲצִילוּת), which before the rectification had only one point which is her Malkhut (שֶׁלֹּא הָיָה לָהּ קוֹדֶם הַתִּקּוּן רַק נְקוּדָה א׳ שֶׁהִיא מַלְכוּת שֶׁבָּהּ), and now ten Sefirot were completed in her with ten lights (וְעַתָּה נִגְמְרוּ י״ס וּבְי׳ אוֹרוֹת), but in Ze’ir Anpin of the Klipah of Atzilut he was six extremities and he too was rectified into ten Sefirot (אֲבָל בְּז״א דְּקְלִיפָּה דַּאֲצִילוּת הוּא ו״ק נִתְקַן גַּם הוּא לִי״ס), but there are within him only six lights (אֲבָל אֵין בּוֹ רַק ו׳ אוֹרוֹת).

And behold, in the world of Beri’ah an additional blemish was added in the holiness of Beri’ah in Arich Anpin and Abba, and rectification in the Klipah in Arich Anpin and Abba (וְהִנֵּה בְּעוֹלָם הַבְּרִיאָה נִתְוֹסַף פְּגָם בַּקְּדֻשָּׁה דִּבְרִיאָה בְּא״א וְאַבָּא וְתִקּוּן בַּקְּלִיפָּה בְּא״א וְאַבָּא), for also Abba of holiness of Beri’ah had darkness within him and does not shine except the light of Imma alone (כִּי גַּם אַבָּא דִּקְדֻשָּׁה דִּבְרִיאָה הָיָה בּוֹ חֹשֶׁךְ וְאֵינוֹ מֵאִיר רַק אוֹר אִמָּא לְבַד), and this is the secret of what they said in the Tikkunim, Imma Ila’ah nests in three Sefirot in the Throne (וְז"ס שֶׁאָמְרוּ בַּתִּקּוּנִים אִמָּא עִילָּאָה מְקַנְּנָא בִּג׳ סְפִירָאן בְּכוּרְסְיָא), for in Arich Anpin and Abba there was placed darkness as His concealment (כִּי בְּא״א וְאַבָּא הוּשַׁת חֹשֶׁךְ סִתְרָה), and corresponding to this rectification was added in the Klipah of Beri’ah also in their Abba and Imma (וְכְּנֶגֶד זֶה נִתְוֹסַף תִּקּוּן בַּקְּלִיפָּה דִּבְרִיאָה גַּם בְּאו״א שֶׁלָּהֶם), and light was drawn to them from Abba and Imma of holiness as will be explained with Hashem’s help (וְנִמְשַׁךְ לָהֶם אוֹר מִן או״א דִּקְדֻשָּׁה כַּמ"שׁ בע"ה). And in the world of Yetzirah the light of Imma of holiness there was also darkened and there remained there only the light of Ze’ir Anpin alone (וּבְעוֹלָם הַיְצִירָה חָשַׁךְ אוֹר אִמָּא דִּקְדֻשָּׁה ג״כ וְלֹא נִשְׁאַר שָׁם רַק אוֹר ז״א לְבַד), and this is the secret of “six Sefirot nest in Metatron” (וְז"ס ו״ס מְקַנְּנָן בְּמַטַּטְרוֹן), and the upper three that are in Yetzirah are, as it were, covered in darkness and do not shine (וְג״ר אֲשֶׁר בִּיצִירָה כִּבְיָכוֹל מְכֻסִּים בַּחֹשֶׁךְ וְאֵינָם מֵאִירִין), and corresponding to this a third rectification was added in the Klipah of Yetzirah also in Arich Anpin that is there (וְכְּנֶגֶד זֶה נִתְוֹסַף בַּקְּלִיפָּה דִּיצִירָה תִּקּוּן ג׳ גַּם בְּא״א אֲשֶׁר שָׁם), and light was drawn to him from Arich Anpin of Yetzirah of holiness (וְנִמְשַׁךְ לוֹ אוֹר מֵא״א דִּיצִירָה דִּקְדֻשָּׁה). And in the world of Asiyah the light of Ze’ir Anpin that is there was also darkened and there remained only the light of the Nukvah of Ze’ir Anpin of Asiyah (וּבְעוֹלָם הָעֲשִׂיָּה חָשַׁךְ גַּם אוֹר ז״א אֲשֶׁר שָׁם וְלֹא נִשְׁאַר רַק אוֹר דְּנוּקְבָא דז״א דַּעֲשִׂיָּה), and this is the secret of “Malkhut nests in Ofan” (וְז"ס מַלְכוּת מְקַנְּנָא בְּאוֹפַן), and corresponding to this rectification was added in the Klipah of Asiyah in the aspect of Atik that is there (וְכְּנֶגֶד זֶה נִתְוֹסַף בַּקְּלִיפָּה דַּעֲשִׂיָּה תִּקּוּן בִּבְחִינַת עַתִּיק אֲשֶׁר שָׁם).

And behold, it has been well explained “I shall be filled from the ruined one” in the generality of all the four worlds (וַהֲרֵי נִתְבָּאֵר הֵיטֵב אִמָּלְאָה הַחֲרֵבָה בִּכְלָלוּת כָּל הַד׳ עוֹלָמוֹת), how according to the order of the diminishing of the level of light in holiness there was added filling of the light in the Klipah (אֵיךְ כְּפִי סֵדֶר הַמְעָטַת הַדְרָגַת אוֹר בַּקְּדֻשָּׁה נִתְוֹסַף מִלּוּי הָאוֹר בַּקְּלִיפָּה), and behold it has been explained above that the matter of the concealment and hiding of the light of Arich Anpin of the holy Atzilut (וְהִנֵּה נִתְבָּאֵר לְעֵיל כִּי עִנְיַן הֶעְלֵם וּגְנִיזַת אוֹר א״א דַּאֲצִילוּת הַקָּדוֹשׁ), this caused deficiency and diminution in the Nukvah of Ze’ir Anpin (זֶה גָּרַם חֶסְרוֹן וּמִעוּט בְּנוּקְבָא דז״א), and behold in Beri’ah where also the light of Abba that is there was hidden (וְהִנֵּה בִּבְרִיאָה אֲשֶׁר גַּם כֵּן נִגְנַז אוֹר אַבָּא אֲשֶׁר שָׁם), therefore it also caused greater diminution in Ze’ir Anpin that is there (לָכֵן גָּרַם גַּם כֵּן מִעוּט יוֹתֵר גָּדוֹל בְּז״א אֲשֶׁר שָׁם), for he too was diminished from his measure (כִּי גַּם הוּא נִתְמַעֵט מִשִּׁעוּרוֹ), and in Yetzirah also the stature of Imma Ila’ah of Yetzirah was diminished (וּבִיצִירָה נִתְמַעֵט גַּם קוֹמַת אִמָּא עִילָּאָה דִּיצִירָה), and in Asiyah also the stature of Abba of holiness was diminished until there remained in Asiyah only Arich Anpin that is there in his measure alone (וּבַעֲשִׂיָּה נִתְמַעֵט גַּם קוֹמַת אַבָּא דִּקְדֻשָּׁה עַד שֶׁאֵין שָׁם בַּעֲשִׂיָּה רַק א״א אֲשֶׁר שָׁם כְּשִׁעוּרוֹ לְבַד).

And another time I heard in another manner this matter and it is this (וּפַעַם אַחֶרֶת שָׁמַעְתִּי בְּאוֹפֶן אַחֵר עִנְיַן זֶה וְהוּא זֶה), know that in the world of Atzilut (דַּע כִּי בְּעוֹלָם הָאֲצִילוּת), the lower seven of Arich Anpin are enclothed in all of Atzilut and the upper three within him remain revealed (הַז"ת שֶׁל א״א הֵם מִתְלַבְּשִׁים בְּכָל הָאֲצִילוּת וְהַג״ר שֶׁבּוֹ נִשְׁאָרִים מְגוּלִּים), and within them are enclothed the lower seven of Atik (וּבְתוֹכָם הֵם מִתְלַבְּשִׁים ז"ת דְּעַתִּיק), and there in Atzilut the Chokhmah, which is Abba of Atzilut, can be enclothed in all its parts in all of Atzilut (וְשָׁם בַּאֲצִילוּת יְכוֹלָה הַחָכְמָה שֶׁהוּא אַבָּא דַּאֲצִילוּת לְהִתְלַבֵּשׁ בְּכָל חֶלְקָיו בְּכָל הָאֲצִילוּת), and this is the secret of “All of them You made with Chokhmah” (וְזֶה סוֹד כֻּלָּם בְּחָכְמָה עָשִׂיתָ), but in Beri’ah the light of Chokhmah, which is Abba of Atzilut, does not reach and enter there at all (אֲבָל בִּבְרִיאָה אֵין אוֹר הַחָכְמָה שֶׁהוּא אַבָּא דַּאֲצִילוּת מַגִּיעַ וְנִכְנָס שָׁם כְּלָל), only the light of Binah alone of Atzilut reaches and enters into Beri’ah (רַק אוֹר בִּינָה לְבַד דַּאֲצִילוּת הִיא מַגַּעַת וְנִכְנֶסֶת בִּבְרִיאָה), and therefore there is not in Beri’ah the aspect of a complete Partzuf except from Imma of Beri’ah and below (וְאִם כֵּן אֵין בִּבְרִיאָה בְּחִי׳ פַּרְצוּף שָׁלֵם רַק מֵאִמָּא דִּבְרִיאָה וּלְמַטָּה), but Arich Anpin and Abba of Beri’ah do not have in them a complete Partzuf of ten Sefirot (אֲבָל א״א וְאַבָּא דִּבְרִיאָה אֵין בָּהֶם פַּרְצוּף שָׁלֵם מִי״ס), rather each one of them is only in the aspect of six extremities alone (רַק כָּל אֶחָד מֵהֶם אֵינוֹ רַק בְּבְחִי׳ ו״ק לְבַד), and then the upper three from those six extremities that are in Arich Anpin remain revealed (וְאָז ג״ר מִן אוֹתָן הו״ק שֶׁבְּא״א הֵם נִשְׁאָרִין מְגוּלִּין), and within them is enclothed that point of Malkhut of Atzilut of which it is said “Go and diminish yourself” (וּבְתוֹכָם מִתְלַבֶּשֶׁת אוֹתָהּ נְקוּדָה דְּמַלְכוּת דַּאֲצִילוּת שֶׁנֶּאֱמַר בָּהּ לְכִי וּמַעֲטִי אֶת עַצְמֵךְ), and she was there in the aspect of Neshamah to him (וְהָיְתָה שָׁם בִּבְחִי׳ נְשָׁמָה אֵלָיו), and the lower three within his six extremities are enclothed in Abba, who is six extremities, and they become Neshamah to him (וְג"ת שֶׁבְּו״ק שֶׁלּוֹ מִתְלַבְּשִׁים בְּאַבָּא שֶׁהוּא ו״ק וְהֵם נַעֲשִׂים נְשָׁמָה אֵלָיו).

However, Imma that is there becomes a complete Partzuf in ten Sefirot (אַמְנָם אִמָּא אֲשֶׁר שָׁם נַעֲשֵׂית פַּרְצוּף שָׁלֵם בְּי״ס), and this is the secret of “Imma Ila’ah nests in the Throne” (וְז"ס אִמָּא עִילָּאָה מְקַנְּנָא בְּכוּרְסְיָא), for the Partzuf of Imma which is in the Throne, which is Beri’ah, is a complete Partzuf (כִּי פַּרְצוּף אִמָּא אֲשֶׁר בְּכוּרְסְיָא שֶׁהִיא הַבְּרִיאָה הִיא פַּרְצוּף שָׁלֵם), and this is also the reason that Beri’ah is called by the name of Binah (וְזֶהוּ ג״כ הַטַּעַם שֶׁבְּרִיאָה נִקְרָא עַל שֵׁם הַבִּינָה), and it is for the above reason that the light of Binah of Atzilut reaches until Beri’ah (וְהוּא לַסִּבָּה הַנַּ״ל כִּי אוֹר בִּינָה דַּאֲצִילוּת מַגִּיעַ עַד הַבְּרִיאָה). And behold, also Ze’ir Anpin of Beri’ah has a complete Partzuf in ten Sefirot (וְהִנֵּה גַּם ז״א דִּבְרִיאָה יֵשׁ לוֹ פַּרְצוּף גָּמוּר בְּי״ס), and he has one Makif (וְיֵשׁ לוֹ מַקִּיף א׳), and the Nukvah of Ze’ir Anpin of Beri’ah has a complete Partzuf in ten Sefirot (וְנוּקְבָא דְּז״א דִּבְרִיאָה יֵשׁ לָהּ פַּרְצוּף גָּמוּר בְּי״ס), and she has two Makifim (וְיֵשׁ לָהּ ב׳ מַקִּיפִים). And in Yetzirah also the light of Binah of Atzilut does not reach there (וּבִיצִירָה גַּם אוֹר הַבִּינָה דַּאֲצִילוּת אֵינוֹ מַגִּיעַ שָׁם), only the light of Ze’ir Anpin of Atzilut, which is six extremities of Atzilut, are those that shine in Yetzirah (רַק אוֹר ז״א שֶׁל הָאֲצִילוּת שֶׁהוּא ו״ק דַּאֲצִילוּת הֵם הַמְּאִירִין בִּיצִירָה), and this is the secret of “six Sefirot nest in Metatron” (וְזֶה סוֹד ו״ס מְקַנְּנָן בְּמַטַּטְרוֹ״ן), therefore there was another change in Yetzirah (לָכֵן הָיָה שִׁנּוּי אַחֵר בִּיצִירָה), for Arich Anpin and Abba of Yetzirah have within them only the aspect of three included in three (כִּי א״א וְאַבָּא דִּיצִירָה אֵין בָּהֶם רַק בְּחִי׳ תְּלַת כְּלִילָן בִּתְלַת), and then the first aspect of the three of Arich Anpin remains revealed (וְאָז הַבְּחִי׳ הָא׳ שֶׁל הַג׳ דְּא״א נִשְׁאָר מְגוּלֶּה), and the two lower ones are enclothed in Abba (וְהַב׳ תַּחְתּוֹנִים מִתְלַבְּשִׁין בְּאַבָּא), however Imma and Ze’ir Anpin and Nukvah that are there all have six extremities each one (אַמְנָם אִמָּא וְזו״ן אֲשֶׁר שָׁם כֻּלָּם יֵשׁ לָהֶם ו״ק לְכָל אֶחָד וְאֶחָד), only that Imma has no Makif (רַק שֶׁאִמָּא אֵין לָהּ אוֹר מַקִּיף), and Ze’ir Anpin has one Makif (וְז״א יֵשׁ לוֹ מַקִּיף א׳), and the Nukvah has two Makifim (וְנוּקְבָא ב׳ מַקִּיפִים). And in Asiyah, Abba that is there has within him only one point (וּבַעֲשִׂיָּה אַבָּא שֶׁבָּהּ יֵשׁ בּוֹ נְקוּדָה א׳ לְבַד), and all the rest, even Arich Anpin that is there, has three within three (וְכָל הַשְּׁאָר אֲפִילוּ אֲרִיךְ אַנְפִּין שֶׁבָּהּ יֵשׁ לוֹ ג׳ גוֹ ג׳), for less than this is not possible (כִּי פָּחוֹת מִזֶּה אִי אֶפְשָׁר לִהְיוֹת), and the reason of the matter that Arich Anpin, who is higher than Abba, nevertheless has three within three (וְטַעַם הַדָּבָר לִהְיוֹת א״א שֶׁהוּא יוֹתֵר עֶלְיוֹן מִן אַבָּא וְעכ"ז יֵשׁ לוֹ ג׳ גוֹ ג׳), the reason is because he is the middle line (הַטַּעַם הוּא לְפִי שֶׁהוּא קַו הָאֶמְצָעִי), unlike Abba (מַה שֶּׁאֵין כֵּן בְּאַבָּא), and therefore it is not possible for Arich Anpin to be less than three within three (וְלָכֵן אִי אֶפְשָׁר לְא״א לִהְיוֹת פָּחוֹת מִג׳ גוֹ ג׳), and understand this (וְהָבֵן זֶה).

Chapter 4

שער מח פרק ד מ״ק

[48:4] The matter of the two birds has already been explained (עִנְיַן תְּרֵין צִפֳּרִין כְּבָר נִתְבָּאֵר), and here I found other precisions (וְכָאן מָצָאתִי דִּיּוּקִים אֲחֵרִים), for just as in holiness there are two females Leah and Rachel corresponding to Ze’ir Anpin, whether in Atzilut or in B"Y"A (כִּי כְּמוֹ שֶׁיֵּשׁ בַּקְּדֻשָּׁה ב׳ נְקֵבוֹת לֵאָה וְרָחֵל כְּנֶגֶד ז״א בֵּין בַּאֲצִילוּת בֵּין בבי״ע), so it is in the Klipah in that which corresponds to B"Y"A (כֵּן הוּא בַּקְּלִיפָּה בְּמַה שֶּׁכְּנֶגֶד בי״ע), and also it has already been explained that the two men spies are the Mochin of Ze’ir Anpin of the Klipah of Atzilut (גַּם כְּבָר בֵּאַרְנוּ כִּי ב׳ אֲנָשִׁים מְרַגְּלִים הֵם מוֹחִין דז״א דְּקְלִיפָּה דַּאֲצִילוּת), and corresponding to them were the two men spies that Yehoshua sent (וּכְנֶגְדָּן הָיוּ ב׳ אֲנָשִׁים מְרַגְּלִים שֶׁשָּׁלַח יְהוֹשֻׁעַ), for Yehoshua is the Holy moon, the Malkhut of Atzilut (כִּי יְהוֹשֻׁעַ סִיהֲרָא קַדִּישָׁא מַלְכוּת דַּאֲצִילוּת), and she is called behemah (וְהִיא נִקְרָא בְּהֵמָה), for the Name B”N of Hehs is gematria behemah (שֶׁכֵּן שֵׁם ב״ן דְּההי״ן גִּימַטְרִיָּא בְּהֵמָה), and she has breasts below in the secret of the breasts of the behemah (וְיֵשׁ לָהּ דַּדִּים לְמַטָּה בְּסוֹד דַּדֵּי בְּהֵמָה), and from there in the day the two men spies suckle (וּמִשָּׁם יוֹנְקִים בַּיּוֹם ב׳ אֲנָשִׁים מְרַגְּלִים), Kalev and Pinchas who is Eliyahu (כָּלֵב וּפִינְחָס הוּא אֵלִיָּהוּ), for also Kalev is gematria Eliyahu and Eliyahu is gematria B”N (כִּי גַּם כָּלֵב גִּימַטְרִיָּא אֵלִיָּהוּ וְאֵלִיָּהוּ גִּימַטְרִיָּא ב״ן), since they suckle from the breasts of the Behemah (לִהְיוֹתָן יוֹנְקִים מִדַּדֵּי בְּהֵמָה), and since they suckle in the day when there is no grasp of judgments (וְלִהְיוֹתָן יוֹנְקִים בַּיּוֹם שֶׁאֵין אֲחִיזַת דִּינִין), therefore they suckle secretly (לָכֵן יוֹנְקִים בַּחֲשַׁאי), and this is “secretly, saying” (וְזֶהוּ חֶרֶשׁ לֵאמֹר), secretly (בַּחֲשַׁאי).

And in the time of King Shlomo, peace be upon him, all the judgments were sweetened (וּבִזְמַן שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם נִמְתְּקוּ כָּל הַדִּינִין), and therefore even the two harlot women had then ascent (וְלָכֵן אֲפִילוּ שְׁתֵּי נָשִׁים זוֹנוֹת הָיְתָה לָהֶן אָז עֲלִיָּה), and then they ascended above in Atzilut (וְאָז עָלוּ לְמַעְלָה בַּאֲצִילוּת), and this is “then there came two harlot women” (וְזֶהוּ אָז תָּבֹאנָה שְׁתֵּי נָשִׁים זוֹנוֹת), and it says in the Zohar “then” and not previously (וְאָמְרוּ בַּזֹּהַר אָז וְלֹא מִקַּדְמַת דְּנָא), for then the judgments of the holy moon were sweetened (כִּי אָז נִמְתְּקוּ הַדִּינִין דְּסִיהֲרָא קַדִּישָׁא), she stood in completeness (קָיְימָא בְּאִשְׁלָמוּתָא), and there was no fear from the external forces (וְאֵין פַּחַד מֵהַחִיצוֹנִים), and when, Heaven forbid, one sins and pride prevails (וּכְשֶׁחָטָא ח״ו גּוֹבֵר), then these two women rule in the world (אָז אֵלּוּ הַשְּׁתֵּי נָשִׁים שׁוֹלְטוֹת בָּעוֹלָם), and this is the secret of “and women rule over him” (וְז״ס וְנָשִׁים מָשְׁלוּ בוֹ).