The Fifth Gate

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

השער החמישי שער המקיפין ובו ד׳ פרקים

Chapter 1

שער מה פרק א מ״ת

[45:1] The matter of the Makifin of Atzilut (עִנְיַן הַמַּקִּיפִין שֶׁל הָאֲצִילוּת). Know (דַּע), that at first there emerged from Ein Sof a great light (כִּי רִאשׁוֹנָה יָצָא מִן א״ס אוֹר גָּדוֹל), and it was divided into two parts (וְנֶחְלַק לִב׳ חֲלָקִים), one part emerged and entered in the secret of Ohr Pnimi [Inner Light] (א׳ יָצָא וְנִכְנַס בְּסוֹד או״פ), and that which was not able to enter and to contract due to the abundance of its greatness remained outside in the secret of Ohr Makif [Surrounding Light] (וּמַה שֶּׁלֹּא הָיָה יָכוֹל לְהִכָּנֵס וּלְהִצְטַמְצֵם מֵרוֹב גָּדְלוֹ נִשְׁאָר בַּחוּץ בְּסוֹד או״מ), as explained in the discourse of Adam Kadmon (כַּמְבֹאָר בִּדְרוּשׁ א״ק), and this Ohr Makif [Surrounding Light] is the encompassing light for all of Atzilut entirely (וְזֶה הָאוֹר הַמַּקִּיף הוּא הַמַּקִּיף לְכָל הָאֲצִילוּת כֻּלּוֹ), for behold even the Keter, which is Atik and Arich Anpin, as is known (כִּי הֲלֹא גַּם הַכֶּתֶר שֶׁהוּא עַתִּיק וְא״א כַּנּוֹדָע), they spread throughout all of Atzilut, as explained by us (הֵם מִתְפַּשְּׁטִים בְּכָל הָאֲצִילוּת כַּמְבֹאָר אֶצְלֵנוּ), and behold this Ohr Makif [Surrounding Light] is in the secret of Ohr Yashar [Direct Light] from above downward (וְהִנֵּה או״מ זֶה הוּא בְּסוֹד אוֹר יָשָׁר מִלְמַעְלָה לְמַטָּה).

However, the light that entered in the secret of Ohr Pnimi [Inner Light] (וְאָמְנָם אוֹר שֶׁנִּכְנַס בְּסוֹד או״פ), even it — the Keter has no ability to bear it entirely (גַּם הוּא אֵין יְכוֹלֶת בַּכֶּתֶר לִסְבֹּל אֶת כֻּלּוֹ), and therefore one part of it remained standing within the interior of the Keter (וְלָכֵן חֵלֶק א׳ מִמֶּנּוּ נִשְׁאָר עוֹמֵד בִּפְנִים שֶׁל הַכֶּתֶר), and one part of it went out from below upward (וְחֵלֶק א׳ מִמֶּנּוּ יָצָא מִמַּטָּה לְמַעְלָה), after it had entered and spread within it (אַחַר שֶׁנִּכְנַס וְנִתְפַּשֵּׁט בְּתוֹכוֹ), it returns to ascend (חוֹזֵר לַעֲלוֹת), and it goes out through the hairs (וְיוֹצֵא דֶּרֶךְ הַשְּׂעָרוֹת), and these are the secret of the aspect of the hairs upon the head, which are channels and extensions of this light that goes out (וְאֵלּוּ הֵם סוֹד בְּחִי׳ הַשְּׂעָרוֹת אֲשֶׁר בָּרֹאשׁ שֶׁהֵם צִנּוֹרוֹת וְהַמְשָׁכוֹת שֶׁל זֶה הָאוֹר הַיּוֹצֵא), and when it emerges from the hairs at the ends of their extremities, which are the ends of their channels (וּבְצֵאתוֹ מִן הַשְּׂעָרוֹת בְּסוֹפֵי קְצָווֹתֵיהֶן שֶׁהֵם סוֹפֵי צִנּוֹרוֹתֵיהֶן), then it is the aspect of Ohr Makif [Surrounding Light] that ascends from below upward and is called Ohr Chozer [Returning Light] (אָז הוּא בְּחִינַת או״מ עוֹלֶה מִמַּטָּה לְמַעְלָה וְנִקְרָא אוֹר חוֹזֵר), behold two kinds of encompassing lights have been explained (הֲרֵי נִתְבָּאֵר ב׳ מִינֵי אוֹרוֹת מַקִּיפִין), one Ohr Yashar [Direct Light] and one Ohr Chozer [Returning Light] (א׳ אוֹר יָשָׁר וְא׳ אוֹר חוֹזֵר), except that the Ohr Yashar [Direct Light] encompasses all of Atzilut entirely and surrounds it completely (אֶלָּא שֶׁהָאוֹר הַיָּשָׁר הוּא כּוֹלֵל לְכָל הָאֲצִילוּת כֻּלּוֹ וּמַקִּיף כֻּלּוֹ), however the returning encompassing light encompasses only the particulars of the Keter alone and not the rest of Atzilut (אַמְנָם אוֹר הַמַּקִּיף הַחוֹזֵר הוּא מַקִּיף אֶל פְּרָטֵי הַכֶּתֶר לְבַד וְלֹא אֶל שְׁאָר אֲצִילוּת).

And if you will ask (וְאִם תִּשְׁאַל), if so, since the end of this light is to go out afterward in the secret of Ohr Makif [Surrounding Light], because the Keter was not able to bear it entirely within itself (א״כ מֵאַחַר שֶׁסוֹף הָאוֹר הַזֶּה לָצֵאת אַחַ"כ בְּסוֹד או״מ לְפִי שֶׁלֹּא הָיָה יָכוֹל הַכֶּתֶר לְסָבְלוֹ בְּתוֹכוֹ כֻּלּוֹ), if so, what is the reason that it entered at first (א״כ מַה טַּעַם נִכְנַס בַּתְּחִלָּה), and it should have remained in the secret of the encompassing light like the first one which did not enter at all (וְהָיָה לוֹ לִשָּׁאֵר בְּסוֹד הַמַּקִּיף כְּמוֹ הָרִאשׁוֹן שֶׁלֹּא נִכְנַס כְּלָל). And the answer is (וְהַתְּשׁוּבָה הוּא), that since the intention of the Emanator was that there should be two aspects of Makifin (כִּי אַחַר שֶׁכַּוָּנַת הַמַּאֲצִיל הָיָה לִשְׁיֶהְיֶה בְּחִי׳ ב׳ מַקִּיפִין), one in the secret of a Makif for all of Atzilut entirely — Ohr Yashar [Direct Light] in the aspect of Yechidah (א׳ בְּסוֹד מַקִּיף לְכָל אֲצִילוּת כֻּלּוֹ אוֹר יָשָׁר בִּבְחִי׳ יְחִידָה), and one Makif for the Keter in the aspect of Ohr Chozer [Returning Light], the secret of Chayah, which enters within and without (וּמַקִּיף א׳ לַכֶּתֶר בִּבְחִי׳ אוֹר חוֹזֵר סוֹד חַיָּה שֶׁנִּכְנַס בִּפְנִים וּבַחוּץ), and it is already known in the discourse of Adam Kadmon (וּכְבָר נוֹדַע בִּדְרוּשׁ א״ק), that in all the Partzufim that are from the Tabur and below of Adam Kadmon it is impossible for there to be more than two Makifin alone (כִּי בְּכָל הַפַּרְצוּפִים שֶׁמִּטַּבּוּר וּלְמַטָּה דְּא״ק אִי אֶפְשָׁר לִהְיוֹת רַק ב׳ מַקִּיפִים לְבַד), therefore it was necessary at first to enter in the aspect of Ohr Pnimi [Inner Light] (לָכֵן הָיָה מֻכְרָח תְּחִלָּה לִכָּנוֹס בִּבְחִי׳ או״פ), for if at first it had remained outside and had not entered (לְפִי שֶׁאִם בַּתְּחִלָּה הָיָה נִשְׁאָר בַּחוּץ וְלֹא הָיָה נִכְנָס), behold its light would have been very great (הִנֵּה הָיָה אוֹרוֹ גָּדוֹל מְאֹד), and it would have spread also until the end of all Atzilut, just as the first Makif did (וְהָיָה מִתְפַּשֵּׁט גַּם הוּא עַד סוֹף הָאֲצִילוּת כֻּלּוֹ כְּמוֹ שֶׁעָשָׂה מַקִּיף הָרִאשׁוֹן), but now that it entered within and spread from above downward (וְעַתָּה אֲשֶׁר נִכְנַס בִּפְנִים וְנִתְפַּשֵּׁט מִמַּעְלָה לְמַטָּה), and afterward returned to spread and ascend from below upward (וְאַחַר כָּךְ חוֹזֵר לְהִתְפַּשֵּׁט וְלַעֲלוֹת מִמַּטָּה לְמַעְלָה), and afterward returns and spreads from above downward outside in the secret of Ohr Makif [Surrounding Light] (וְאַחַר כָּךְ חוֹזֵר וּמִתְפַּשֵּׁט מִלְמַעְלָה לְמַטָּה מִבַּחוּץ בְּסוֹד אוֹר מַקִּיף), it is found that through this its light was diminished (נִמְצָא שֶׁעַל יְדֵי כָּךְ נִתְמַעֵט אוֹרוֹ), and it encompasses only the Keter alone (וְאֵינוֹ מַקִּיף רַק אֶל הַכֶּתֶר לְבַד), and this is the secret of the source of a spring (וְזֶ״ס הַמָּקוֹר שֶׁל מַעְיָן), that according to the height of the place and the outlet of the source from which the waters first emerged (כִּי כְּפִי גֹּבַהּ הַמָּקוֹם וּמוֹצָא הַמָּקוֹר שֶׁמִּמֶּנּוּ יָצְאוּ הַמַּיִם תְּחִלָּה), according to the measure of that height they are able to ascend (כְּפִי עֵרֶךְ גֹּבַהּ זֶה יְכוֹלִין לַעֲלוֹת), even though they descended to a very, very great depth (אַף עַל פִּי שֶׁיָּרְדוּ בְּעוֹמֶק בִּמְאֹד מְאֹד), they are able to ascend to the measure of their original height from which they emerged (יְכוֹלִין לַעֲלוֹת אֶל שִׁעוּר גָּבְהוֹ הָרִאשׁוֹן שֶׁמִּמֶּנּוּ יָצָאוּ), as is seen in tangible nature (כַּנִּרְאֶה בְּחוּשׁ הַטֶּבַע), and so was the matter here (וְכֵן הָיָה הָעִנְיָן כָּאן), for after this light entered and returned to ascend (כִּי אַחַר אֲשֶׁר הָאוֹר הַזֶּה נִכְנַס וְחָזַר לַעֲלוֹת), it does not have the power to ascend except until the head of the Keter alone (אֵין בּוֹ כֹּחַ לַעֲלוֹת רַק עַד רֹאשׁ הַכֶּתֶר בִּלְבַד), which becomes the place of the source of this light (אֲשֶׁר הוּא נַעֲשֶׂה מְקוֹם הַמָּקוֹר שֶׁל הָאוֹר הַזֶּה), and therefore (וְעַל כֵּן).

It cannot ascend up to Ein Sof (אֵין יָכוֹל לַעֲלוֹת עַד א״ס), which is not the case had this light not first entered into the Keter (מַשֶּׁאֵין כֵּן אִלּוּ לֹא נִכְנַס תְּחִלָּה אוֹר זֶה בַּכֶּתֶר), for then this light would have been able to ascend more and to cleave to its first source, which is Ein Sof (שֶׁאָז אוֹר זֶה יָכוֹל לַעֲלוֹת יוֹתֵר וּלְהִדָּבֵק בְּמְקוֹרוֹ הָרִאשׁוֹן שֶׁהוּא הָא״ס), and its light would have been great (וְהָיָה אוֹרוֹ רַב), and it would have been able to spread until the end of Atzilut (וְהָיָה יָכוֹל לְהִתְפַּשֵּׁט עַד סוֹף אֲצִילוּת). And afterward, from the Yesod of Arich Anpin, which you already know is comprised of Chesed and Gevurah — the secret of the Name M"H and the Name S"G, this on its right and this on its left, as explained in the discourse of Adam Kadmon (וְאַחַר כָּךְ מִן יְסוֹד א״א אֲשֶׁר כְּבָר יָדַעְתָּ שֶׁהוּא כָּלוּל מֵחו״ג סוֹד שֵׁם מ״ה וְשֵׁם ס״ג זֶה מִימִינוֹ וְזֶה מִשְּׂמֹאלוֹ כַּמְבֹאָר בִּדְרוּשׁ א״ק), and the two of them were gathered in this Yesod (וּשְׁנֵיהֶן נִתְקַבְּצוּ בִּיסוֹד הַזֶּה), and when they go out from it to the outside through the mouth of the Yesod (וְכַאֲשֶׁר יוֹצְאִין מִמֶּנּוּ לַחוּץ דֶּרֶךְ פִּי הַיְסוֹד), behold then they divide (הִנֵּה הֵם מִתְחַלְּקִים אָז), the Chesedim that are on the right are given to Abba, who enclothes the right arm of Arich Anpin, as is known (הַחֲסָדִים שֶׁבַּיָּמִין נִיתָּנִים אֶל אַבָּא אֲשֶׁר הוּא מַלְבִּישׁ לִזְרוֹעַ יָמִין א״א כַּנּוֹדָע), and the Gevurot are given to Imma, who is on the left of Arich Anpin, which is the Keter (וְהַגְּבוּרוֹת נִיתָּנִים לְאִמָּא שֶׁהִיא בִּשְּׂמֹאל שֶׁל א״א שֶׁהוּא הַכֶּתֶר), and even though all of them were gathered together and joined in the Yesod (וְאַף עַל פִּי שֶׁכֻּלָּם נִתְקַבְּצוּ יַחַד וְנִתְחַבְּרוּ בִּיסוֹד), nevertheless since they come from above (עִם כָּל זֶה כֵּיוָן שֶׁהֵם בָּאִים מִלְמַעְלָה), these are separated in Netzach and Chesed and these in Gevurah and Hod of Arich Anpin, as is known (נִפְרָדִין אֵלּוּ בְּנֵצַח וְחֶסֶד וְאֵלּוּ בִּגְבוּרָה וְהוֹד דְּא״א כַּנּוֹדָע), and therefore when they return to go out through the mouth of the Yesod and outward (וְעַל כֵּן כַּאֲשֶׁר חוֹזְרִים לָצֵאת דֶּרֶךְ פִּי הַיְסוֹד וְלַחוּץ), they return to be separated as they were at first (הֵם חוֹזְרִים לְהִפָּרֵד כְּמוֹ שֶׁהָיוּ תְּחִלָּה), and through this you will now understand the matter of Abba and Imma that was said in Idra Zuta, “Both of them take as one and dwell as one” (וּבָזֶה תָּבִין עַכְשָׁיו עִנְיַן או״א שֶׁאָמְרוּ בְּאִדְרָא זוּטָא תַּרוֵיְיהוּ שְׁקִילִי כַּחֲדָא וְשָׁרְיָין כַּחֲדָא). And the reason is (וְהַטַּעַם הוּא), for behold from one light both of them shine in complete equality (כִּי הִנֵּה מֵאוֹר א׳ שְׁנֵיהֶן מְאִירִין בְּשִׁוְיוֹן א׳ מַמָּשׁ), and there is no difference between them (וְאֵין חִלּוּק בֵּינֵיהֶם), except that Abba took the lights of the Chesedim from the right (אֶלָּא שֶׁאַבָּא לָקַח אוֹרוֹת דְּחֲסָדִים מִיָּמִין), and Imma the lights of the Gevurot from the left (וְאִמָּא הָאוֹרוֹת שֶׁל הַגְּבוּרָה מֵהַשְּׂמֹאל).

And this is what is said in Idra Zuta, “Abba is more hidden” (וְזֶה שֶׁאָמְרוּ בְּאִדְרָא זוּטָא אַבָּא טָמִיר יַתִּיר), and behold the light of the right is also divided into two parts (וְהִנֵּה אוֹר הַיָּמִין גַּם הוּא נֶחְלַק לִב׳ חֲלָקִים), one part enters within in the secret of Ohr Pnimi [Inner Light] (א׳ נִכְנַס בִּפְנִימִים בְּסוֹד או״פ), and one part remains in the secret of Ohr Makif [Surrounding Light] for him (וְא׳ נִשְׁאָר בְּסוֹד או״מ אֵלָיו), and similarly in this manner the light of the left is divided (וְכֵן עַל דֶּרֶךְ זֶה נֶחְלַק אוֹר הַשְּׂמֹאל), one part enters in the secret of Ohr Pnimi [Inner Light] of Imma (חֵלֶק א׳ נִכְנַס בְּסוֹד או״פ דְּאִמָּא), and one part remains outside in the secret of Ohr Makif [Surrounding Light] for her (וְחֵלֶק א׳ נִשְׁאָר בַּחוּץ בְּסוֹד או״מ אֵלֶיהָ). However, since Abba is more hidden and concealed, as mentioned above (אַמְנָם לְפִי שֶׁאַבָּא טָמִיר וְגָנִיז יַתִּיר כַּנַּ״ל), therefore also the light of the right of Abba that entered into him in the secret of Ohr Pnimi [Inner Light] goes out afterward through the Yesod of Abba itself to the outside (לָכֵן גַּם אוֹר הַיָּמִין שֶׁל אַבָּא שֶׁנִּכְנַס בּוֹ בְּסוֹד או״פ יוֹצֵא אַחַר כָּךְ דֶּרֶךְ הַיְסוֹד שֶׁל אַבָּא עַצְמוֹ לַחוּץ), and half of it enters in the secret of Ohr Pnimi [Inner Light] to Imma (וְחֶצְיוֹ נִכְנָס בְּסוֹד או״פ לְאִמָּא), and half of it remains in the secret of Ohr Makif [Surrounding Light] for Imma (וְחֶצְיוֹ נִשְׁאָר בְּסוֹד או״מ לְאִמָּא), and behold you will now understand how it was said that just as she takes from the Keter, which is Arich Anpin, so she takes from Abba himself and requires him (וַהֲרֵי תָבִין עַתָּה אֵיךְ אָמַר כְּשֵׁם שֶׁהִיא לוֹקַחַת מִן הַכֶּתֶר שֶׁהוּא א״א כָּךְ הִיא לוֹקַחַת מִן אַבָּא עַצְמוֹ וּצְרִיכָה אֵלָיו), and understand this (וְהָבֵן זֶה). And if you will say (וְאִם תֹּאמַר), if so, the light of Imma is greater than the light of Abba (א״כ גָּדוֹל אוֹר אִמָּא מֵאוֹר אַבָּא), for Imma takes from the left and from the right (כִּי אִמָּא לוֹקַחַת מִן הַשְּׂמֹאל וּמֵהַיָּמִין), and Abba takes by way of the right alone (וְאַבָּא לוֹקֵחַ דֶּרֶךְ יָמִין לְבַד). But the matter is (אֲבָל הָעִנְיָן הוּא), that you already know that constantly the left is included within the right (כִּי כְּבָר יָדַעְתָּ כִּי תָּדִיר אִתְכְּלִיל שְׂמָאלָא בִּימִינָא), and when we say “right,” as above (וְכַאֲשֶׁר אָנוּ אוֹמְרִים יְמִינָא כַּנַּ״ל), all the more so the left is included within it (כָּל שֶׁכֵּן שֶׁהַשְּׂמֹאל נִכְלָל בּוֹ), except that it does not ascend in name (אֶלָּא שֶׁאֵינוֹ עוֹלֶה בְּשֵׁם), for it is secondary to it and is not distinct within it (לְפִי שֶׁהוּא טָפֵל אֵלָיו וְאֵינוֹ נִכָּר בּוֹ), therefore it is not mentioned within it, only the right alone (לָכֵן אֵינוֹ נִזְכָּר בּוֹ רַק הַיָּמִין לְבַד), it is found that Abba, who takes the right, all the more so the left is included within him (נִמְצָא כִּי אַבָּא שֶׁלוֹקֵחַ הַיָּמִין כָּל שֶׁכֵּן הוּא שֶׁהַשְּׂמֹאל נִכְלָל בּוֹ), except that its light is not distinct there (אֶלָּא שֶׁאֵינוֹ נִכָּר שָׁם אוֹרוֹ), thus he has right and left (נִמְצָא כִּי יֵשׁ לוֹ יָמִין וּשְׂמֹאל), but the Nukvah has only the left alone (אַךְ הַנּוּקְבָא אֵין לָהּ רַק הַשְּׂמֹאל לְבַד), and from the light of the right she takes only what remains from Abba (וּמִן הָאוֹר הַיָּמִין אֵינָהּ לוֹקַחַת רַק מַה שֶּׁנִּשְׁאָר בִּלְבַד מִן אַבָּא), and also since she takes it intermixed with the light of Abba (וְגַם לְפִי שֶׁהִיא לוֹקַחַת אוֹתוֹ מְעוֹרָב בְּאוֹר אַבָּא), and it is no longer called by the name of the light of Arich Anpin but by the name of the light of Abba (וּכְבָר אֵינוֹ נִקְרָא בְּשֵׁם אוֹר דְּא״א אֶלָּא בְּשֵׁם אוֹר אַבָּא), it is found that the light of Abba is greater than the light of Imma (נִמְצָא אוֹר אַבָּא גָּדוֹל מֵאוֹר אִמָּא).

And behold, the Keter has one encompassing light that is general and one encompassing light that is particular (וְהִנֵּה יֵשׁ לַכֶּתֶר מַקִּיף א׳ כוֹלֵל וּמַקִּיף א׳ פְּרָטִי), and Abba has that same encompassing light which is in the Keter, as mentioned above, and another Makif of his own alone, as mentioned above (וּלְאַבָּא יֵשׁ לוֹ אוֹתוֹ אוֹר הַמַּקִּיף הַכּוֹלֵל אֲשֶׁר בַּכֶּתֶר כַּנַּ״ל וְעוֹד מַקִּיף אַחֵר שֶׁלּוֹ בִּלְבַד כַּנַּ״ל), and so too with Imma, the matter is thus (וְכֵן בְּאִמָּא הָעִנְיָן כֵּן). And behold, Imma has more Ohr Makif [Surrounding Light] and Ohr Pnimi [Inner Light] than Abba (וְהִנֵּה לְאִמָּא יֵשׁ או״מ וְאו״פ יוֹתֵר מִן אַבָּא), for she also took from Arich Anpin just as Abba took (לְפִי שֶׁגַּם הִיא לָקְחָה מֵא״א כְּמוֹ שֶׁלָּקַח אַבָּא), and she also took from Abba as mentioned above (וְעוֹד לָקְחָה גַּם כֵּן מֵאַבָּא כַּנַּ״ל).

And behold, from the Ohr Pnimi [Inner Light] of Abba, from it as well there returns and goes out an aspect of Ohr Makif [Surrounding Light] from below upward, Ohr Chozer [Returning Light], in the secret of the hairs, as in Arich Anpin (וְהִנֵּה מִן או״פ שֶׁל אַבָּא גַּם מִמֶּנּוּ חוֹזֵר וְיוֹצֵא בְּחִי׳ או״מ מִמַּטָּה לְמַעְלָה אוֹר חוֹזֵר בְּסוֹד הַשְּׂעָרוֹת כְּמוֹ בְּא״א), and so too the matter is in Imma (וְכֵן הָעִנְיָן גַּם כֵּן בְּאִמָּא), and there is no need to lengthen in this (וְאֵין צָרִיךְ לְהַאֲרִיךְ בָּזֶה). And afterward, from the Ohr Pnimi [Inner Light] of Imma there went out through the mouth of her Yesod a light to all the seven lower Sefirot together (וְאַחַר כָּךְ מֵאו״פ שֶׁל אִמָּא יָצָא דֶּרֶךְ פִּי הַיְסוֹד שֶׁלָּהּ אוֹר אֶל כָּל הַז״ת בְּיַחַד), and it was divided into two halves (וְנֶחְלַק לִב׳ חֲצָאִין), one half entered in the secret of Ohr Pnimi [Inner Light] of them together (חֶצְיוֹ א׳ נִכְנַס בְּסוֹד או״פ שֶׁלָּהֶם בְּיַחַד), and half in the secret of Ohr Makif [Surrounding Light] for them (וְחֶצְיוֹ בְּסוֹד או״מ לָהֶם), and afterward from the aspect of their Ohr Pnimi [Inner Light] there returned and went out an Ohr Chozer [Returning Light] Makif [Surrounding Reflected Light] in the secret of the hairs mentioned above, in the manner of Arich Anpin and Abba and Imma (וְאַחַר כָּךְ מִבְּחִי׳ או״פ שֶׁלָּהֶם חָזַר וְיָצָא אוֹר חוֹזֵר מַקִּיף בְּסוֹד הַשְּׂעָרוֹת הַנַּ״ל עַל דֶּרֶךְ בְּא״א וְאו״א).

Chapter 2

שער מה פרק ב מ״ת

[45:2] Behold, until now we have spoken concerning the entirety of the World of Atzilut (הִנֵּה עַד עַתָּה דִּבַּרְנוּ בִּכְלָלוּת עוֹלָם הָאֲצִילוּת), and now we shall speak in particular (וְעַתָּה נְדַבֵּר בִּפְרָטִיּוּת), for behold also in the ten particular Sefirot of Arich Anpin itself there are within them all the above exactly (כִּי הִנֵּה גַּם בְּי״ס פְּרָטִיּוֹת שֶׁל א״א עַצְמוֹ יֵשׁ בָּהֶן כָּל הַנַּ״ל מַמָּשׁ), for first there entered into its Keter ten Ohr Pnimi [Inner Light] and Ohr Makif [Surrounding Light] (כִּי תְּחִלָּה נִכְנַס בַּכֶּתֶר שֶׁבּוֹ י׳ או״פ וְאו״מ), and from the Ohr Pnimi [Inner Light] there went out an Ohr Chozer [Returning Light] through the hairs (וּמִן או״פ יָצָא אוֹר חוֹזֵר דֶּרֶךְ הַשְּׂעָרוֹת), and from the Yesod of the Keter of Arich Anpin there goes out from the Ohr Pnimi [Inner Light] to its Chokhmah and Binah (וּמִיְסוֹד דְּכֶתֶר דְּא״א יוֹצֵא מִן או״פ אֶל חו״ב שֶׁבּוֹ), entirely according to the manner explained above in the general ten Sefirot that include the entire World of Atzilut (הַכֹּל עַל דֶּרֶךְ הַנַּ״ל מַמָּשׁ בִּכְלָלוּת י״ס הַכּוֹלְלוֹת כָּל עוֹלָם הָאֲצִילוּת), and there is no need to lengthen in it (וְאֵין צָרִיךְ לְהַאֲרִיךְ בּוֹ), for everything is understood of itself in all the particulars of Atzilut (כִּי הַכֹּל מוּבָן מֵאֵלָיו בְּכָל פְּרָטֵי הָאֲצִילוּת).

However, we must inform you (וְאָמְנָם צְרִיכִים אָנוּ לְהוֹדִיעֲךָ), that there is a distinction between the three first Sefirot of Atzilut and between the seven lower Sefirot of Atzilut (כִּי יֵשׁ חִלּוּק בֵּין ג׳ רִאשׁוֹנוֹת שֶׁל הָאֲצִילוּת וּבֵין ז״ת שֶׁל הָאֲצִילוּת), and similarly there is also a distinction between the three first Sefirot of Arich Anpin and between the seven lower Sefirot within it (וְכַעַד זֶה גַּם כֵּן יֵשׁ חִלּוּק בֵּין ג״ר שֶׁל א״א וּבֵין ז״ת שֶׁבּוֹ), and so in Abba, and so in Imma, and in Ze’ir Anpin, and in the Nukvah of Ze’ir Anpin (וְכֵן בְּאַבָּא וְכֵן בְּאִמָּא וּבְז״א וּבְנוּקְבָא דְּז״א), as I have already prefaced that everything which exists in the generality exists in the particularity exactly (כְּמוֹ שֶׁכְּבָר הִקְדַּמְתִּי שֶׁכָּל שֶׁיֵּשׁ בִּכְלָלוּת יֵשׁ בִּפְרָטוּת גַּם כֵּן מַמָּשׁ), and there is no need to lengthen in this (וְאֵין צָרִיךְ לְהַאֲרִיךְ בָּזֶה).

And the matter is (וְהָעִנְיָן הוּא), that the three first Sefirot do not require one another (כִּי ג״ר אֵינָם צְרִיכוֹת זוֹ לָזוֹ), for that Ohr Makif [Surrounding Light] which returns from below upward in the Keter or in the Chokhmah and Binah does not encompass except the Keter alone, or the Chokhmah alone, or the Binah alone (כִּי אוֹתוֹ אוֹר הַמַּקִּיף הַחוֹזֵר מִמַּטָּה לְמַעְלָה בַּכֶּתֶר אוֹ בְּחו״ב אֵינוֹ מַקִּיף אֶלָּא לַכֶּתֶר לְבַדּוֹ אוֹ לְחָכְמָה לְבַדָּהּ אוֹ לְבִינָה לְבַדָּהּ), but the upper Makif of the Keter, by way of Ohr Yashar [Direct Light] from above downward, includes all of Atzilut from it and below (אֲבָל הַמַּקִּיף הָעֶלְיוֹן שֶׁל כֶּתֶר דֶּרֶךְ אוֹר יָשָׁר מִלְמַעְלָה לְמַטָּה הוּא כּוֹלֵל כָּל הָאֲצִילוּת שֶׁמִּמֶּנּוּ וּלְמַטָּה).

How so (כֵּיצַד), the Makif of the Keter encompasses from the Keter until the end of all Atzilut (מַקִּיף שֶׁל כֶּתֶר הוּא מַקִּיף מִן כֶּתֶר עַד סוֹף כָּל הָאֲצִילוּת), and the Makif of Chokhmah encompasses from Chokhmah until the end of Atzilut (וּמַקִּיף דְּחָכְמָה הוּא מַקִּיף מֵחָכְמָה עַד סוֹף אֲצִילוּת), and similarly the Makif of Binah encompasses from it and below until the end of Atzilut (וְכֵן מַקִּיף דְּבִינָה מַקִּיף מִמֶּנָּה וּלְמַטָּה עַד סוֹף אֲצִילוּת), and all this is the Makif of Ohr Yashar [Direct Light] (וְכָל זֶה הוּא מַקִּיף שֶׁל אוֹר הַיָּשָׁר), but the Makif of Ohr Chozer [Returning Light] from below upward does not encompass except the one from whom it emerges and to whom it returns to ascend (אֲבָל מַקִּיף שֶׁל אוֹר הַחוֹזֵר מִמַּטָּה לְמַעְלָה אֵינוֹ מַקִּיף רַק אֶל מִי שֶׁמִּמֶּנּוּ יוֹצֵא וְחוֹזֵר לַעֲלוֹת).

How so (כֵּיצַד), behold the returning Makif to the hairs of the Keter encompasses the Keter alone (הֲרֵי הַמַּקִּיף הַחוֹזֵר אֶל שַׂעֲרוֹת הַכֶּתֶר מַקִּיף אֶל כֶּתֶר לְבַדּוֹ), and that of Chokhmah to Chokhmah, and that of Binah to Binah (וְשֶׁל חָכְמָה לְחָכְמָה וְשֶׁל בִּינָה לְבִינָה). However, in the seven lower Sefirot there is not a Makif for each one alone (אַמְנָם בַּז״ת אֵין מַקִּיף לְכָל אֶחָד לְבַדּוֹ), meaning to say that there is no light entering into Chesed and from it becoming a Makif from it and below until the end of all Atzilut (ר״ל שֶׁאֵין אוֹר נִכְנָס בַּחֶסֶד וּמִמֶּנּוּ נַעֲשֶׂה מַקִּיף מִמֶּנּוּ וּלְמַטָּה עַד סוֹף כָּל אֲצִילוּת), and from its interior there goes out a light to Gevurah and it divides into two, into Ohr Pnimi [Inner Light] and Ohr Makif [Surrounding Light] (וּמִפְּנִימִיּוּתוֹ יוֹצֵא אוֹר אֶל הַגְּבוּרָה וְנֶחְלַק לִב׳ לְאו״פ וּלְאו״מ), and similarly from Gevurah to Tiferet and so on (וְכִיּוֹצֵא בָּזֶה מִגְּבוּרָה אֶל ת״ת וְכַיּוֹצֵא בָּזֶה).

And behold, the matter is not so (וְהִנֵּה אֵין הַדָּבָר כֵּן), rather from the Binah there went out one light and it divided into two (אַמְנָם מִן הַבִּינָה יָצָא אוֹר א׳ וְנֶחְלַק לִב׳ חֲצָאִין), half of it remained in the secret of Ohr Makif [Surrounding Light] Yashar for all of them (חֶצְיוֹ נִשְׁאָר בְּסוֹד או״מ יָשָׁר לְכוּלּוֹ), and half of it entered in the secret of Ohr Pnimi [Inner Light] within all the six extremities together (וְחֶצְיוֹ נִכְנַס בְּסוֹד או״פ בְּתוֹךְ כָּל הַו״ק יַחַד), and afterward from the Yesod of Ze’ir Anpin there goes out a light and it divides — half to Ohr Pnimi [Inner Light] for the Nukvah and half to Ohr Makif [Surrounding Light] Yashar for her (וְאַחַר כָּךְ מִיְסוֹד דְּז״א יוֹצֵא אוֹר וְנֶחְלַק חֶצְיוֹ לְאו״פ לְנוּקְבָא וְחֶצְיוֹ לְאו״מ יָשָׁר שֶׁלָּהּ), and a reason must be given (וְצָרִיךְ לָתֵת טַעַם), and in it will be explained the mitzvah of Reishit haGez that is given to the Kohen (וּבוֹ יִתְבָּאֵר מִצְוַת רֵאשִׁית הַגֵּז הַנִּיתָּן לַכֹּהֵן). And first we shall explain the secret of the Alef-Beit of Alef-Tet, Bet-Chet, Gimel-Zayin, Dalet-Vav etc. (וּתְחִלָּה נְבָאֵר סוֹד אַלְפָא בֵּיתָא דְּא״ט ב״ח ג״ז ד״ו כו׳), for behold it speaks in the secret of the Makifin mentioned above (כִּי הֲלֹא הוּא מְדַבֵּר בְּסוֹד הַמַּקִּיפִין הַנַּ״ל), for behold Alef-Tet is in the Keter (כִּי הִנֵּה א״ט הוּא בַּכֶּתֶר), and it hints that the Keter is the letter Alef of Alef-Tet (וְרוֹמֵז כִּי הַכֶּתֶר הוּא אוֹת א׳ דְּא״ט), to indicate that it alone has one Makif by itself (לְרַמֵּז כִּי לוֹ לְבַדּוֹ יֵשׁ לוֹ מַקִּיף א׳ בִּפְנֵי עַצְמוֹ), and the Tet which is beneath it are separated from it and are not included in that Makif which belongs to it (וְהַט׳ אֲשֶׁר תַּחְתָּיו הֵם נִפְרָדִין מִמֶּנּוּ וְאֵינָם בִּכְלַל הַמַּקִּיף הַנַּ״ל אֲשֶׁר לוֹ), and this is the matter of Alef-Tet — Alef alone and Tet alone (וְזֶהוּ עִנְיַן א״ט א׳ לְבַד וְט׳ לְבַדָּהּ).

And in this manner, the letters Bet-Chet are in the Chokhmah (וְכַעַד זֶה אוֹתִיּוֹת ב״ח הֵם בַּחָכְמָה), for the Chokhmah which is Bet has one Makif alone (כִּי הַחָכְמָה שֶׁהִיא ב׳ יֵשׁ לוֹ מַקִּיף א׳ לְבַדּוֹ), and the remaining eight Sefirot beneath it are separated from it (וּשְׁאָר הַח' סְפִירוֹת שֶׁתַּחְתָּיו הֵם נִפְרָדִין מִמֶּנּוּ), and this is Bet-Chet (וְזֶהוּ ב״ח). Gimel-Zayin is in the Binah (ג״ז הוּא בַּבִּינָה), for the Binah which is Gimel is separated from the seven which are beneath her (כִּי בִּינָה שֶׁהִיא ג׳ נִפְרֶדֶת מִן הַז׳ אֲשֶׁר הֵמָּה תַּחְתֶּיהָ), and this is Gimel-Zayin (וְזֶהוּ ג״ז).

However, the seven lower Sefirot are all bound together one with another (אַמְנָם הַז״ת כֻּלָּם קְשׁוּרִים יַחַד זוֹ בָּזוֹ), and the Chesed is not separated from the seven lower Sefirot with a Makif by itself (וְאֵין הַחֶסֶד נִפְרָד מִז״ת בְּמַקִּיף בִּפְנֵי עַצְמוֹ), rather the first of the Chesed is the Makif that encompasses the seven together without separation and binds them together (אַמְנָם הָרִאשׁוֹן שֶׁל חֶסֶד הוּא הַמַּקִּיף אֶת הַז׳ בְּיַחַד בְּלִי פֵּרוּד וּמְקַשֵּׁר אוֹתָם יַחַד), and it is found that the Makif of Chesed, which is the first of the seven lower Sefirot, encompasses them all together and they are all included within it (וְנִמְצָא כִּי הַמַּקִּיף שֶׁל חֶסֶד שֶׁהוּא רִאשׁוֹן מִז״ת מַקִּיף לְכֻלָּם בְּיַחַד וְכֻלָּם נִכְלָלִין בּוֹ), and this is the secret of Reishit haGez that is given to the Kohen (וְזֶהוּ סוֹד רֵאשִׁית הַגֵּז הַנִּיתָּן לַכֹּהֵן), for from the Gimel which is the Binah there goes out one Ohr Makif [Surrounding Light] to all the seven lower Sefirot (כִּי מִן ג׳ שֶׁהִיא בִּינָה יוֹצֵא או״מ א׳ אֶל כָּל הַז״ת), and this is the letters Gimel-Zayin (וְזֶה אוֹתִיּוֹת ג״ז), all of it is given to the Kohen who is the Chesed in order that he may encompass all the seven that go out from the Gimel (כָּל זֶה נִיתָּן לַכֹּהֵן שֶׁהוּא הַחֶסֶד כְּדֵי שֶׁיְּקִיף אֶת כָּל הַז׳ הַיּוֹצְאִין מִן הַג׳), which is the explanation of the letters Gimel-Zayin — that they shall all be included in the Chesed which is the Kohen (אֲשֶׁר זֶהוּ בֵּאוּר אוֹתִיּוֹת ג״ז יִהְיוּ כֻּלָּן נִכְלָלִין בַּחֶסֶד שֶׁהוּא הַכֹּהֵן).

Chapter 3

שער מה פרק ג מ״ת

[45:3] The matter of Ohr Pnimi [Inner Light] and Ohr Makif [Surrounding Light] (עִנְיַן או״פ וְאו״מ). Know (דַּע), that behold the entire Atzilut has within it the aspect of the power of Ein Sof within it and outside of it in the secret of Makif (כִּי הִנֵּה כָּל אֲצִילוּת כֻּלּוֹ יֵשׁ בּוֹ בְּחִי׳ כֹּחַ הָא״ס בִּפְנִים לוֹ וְחוּצָה לוֹ בְּסוֹד מַקִּיף), and behold it has already been explained that this Ohr Pnimi [Inner Light] is limited and contracted and concealed within the innerness of the Sefirah (וְהִנֵּה כְּבָר נִתְבָּאֵר כִּי הִנֵּה או״פ הַזֶּה הוּא מֻגְבָּל וּמְצֻמְצָם וּמִתְעַלֵּם בְּתוֹךְ פְּנִימִיּוּת הַסְּפִירָה), which is not so with the Ohr Makif [Surrounding Light], for it is not limited and not measured by measure (מַשֶּׁאֵין כֵּן בְּאוֹ״מ כִּי אֵינוֹ נִגְבָּל וְנִקְצָב בְּמִדָּה), and this indicates the superiority of the Makif over the Pnimi, although both of them are drawn from Ein Sof (וְזֶה יוֹרֶה מַעֲלַת הַמַּקִּיף עַל הַפְּנִימִי עִם הֱיוֹת שְׁנֵיהֶם נִמְשָׁכִין מִן הָא״ס). And behold there are five aspects in Atzilut, and they are the five Partzufim — Arich Anpin, and Abba and Imma, and Ze’ir Anpin and Nukvah (וְהִנֵּה ה׳ בְּחִי׳ הֵם בַּאֲצִילוּת וְהֵם ה׳ פַּרְצוּפִים א״א וְאו״א וְזו״ן), and they are divided into aspects of Pnimi and Makif, although all is from Ein Sof (וְהֵם מִתְחַלְּקִים בִּבְחִי׳ פְּנִימִים וּמַקִּיפִים עִם שֶׁהַכֹּל הוּא מִן הָא״ס), and therefore we shall explain their order (וְלָכֵן נְבָאֵר סִדְרָן).

Know (דַּע), that the nine Sefirot of Arich Anpin are the Neshama for all of Atzilut (כִּי ט׳ סְפִירוֹת דְּא״א הֵם נְשָׁמָה לְכָל אֲצִילוּת), and it enclothes within the innerness of them all (וְהוּא מִתְלַבֵּשׁ תּוֹךְ פְּנִימִיּוּת כֻּלָּם), and this is the secret of the Ohr Pnimi [Inner Light] of Atzilut (וְאָמְנָם זֶ״ס או״פ שֶׁל אֲצִילוּת), and certainly the posterior of its three first Sefirot is not equal to its Chesed-Gevurah-Tiferet (וּבְוַדַּאי לֹא יִהְיֶה שָׁוֶה אֲחוֹר ג״ר שֶׁבּוֹ לַחֲג״ת שֶׁבּוֹ), and similarly in the rest (וְכֵן כַּיּוֹצֵא בָּזֶה בַּשְּׁאָר), and this is the secret of the distinction that exists in Atzilut (וְזֶ״ס הַהֶפְרֵשׁ שֶׁיֵּשׁ בְּסוֹד הָאֲצִילוּת).

And behold, it has been explained to us that the head of Arich Anpin, which are its three first Sefirot, were not enclothed at all, rather they remain revealed (וְהִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי רֵישָׁא דְּא״א שֶׁהֵם הַג״ר שֶׁבּוֹ לֹא נִתְלַבְּשׁוּ כְּלָל אֲמָנָם נִשְׁאָרִים בְּגִלּוּי). And behold, the aspect of its Ohr Makif [Surrounding Light] surrounds and hovers over it from a distance (וְהִנֵּה בְּחִי׳ או״מ שֶׁלּוֹ הוּא סוֹבֵב וְחוֹפֵף עָלָיו בְּרִחוּק), yet there is in it no limitation, only that it is in great expansiveness (אֲבָל אֵין בּוֹ הַגְבָּלָה רַק שֶׁהוּא בְּהַרְחָבָה גְּדוֹלָה), except that it is at a slight distance (אֶלָּא שֶׁהוּא בְּרִחוּק מוּעָט), and we have no permission to speak of hidden matters (וְאֵין לָנוּ רְשׁוּת לְדַבֵּר בַּנִּסְתָּרוֹת), and you, the one who studies, will understand on your own how there is Ohr Makif [Surrounding Light] and Ohr Pnimi [Inner Light] to the three first Sefirot of Atik (וְאַתָּה הַמְעַיֵּן תָּבִין מֵעַצְמְךָ אֵיךְ יֵשׁ או״מ וְאו״פ אֶל ג״ר דַּעֲתִיק), and the Ohr Makif [Surrounding Light] is not grasped and does not extend downward from those three (וְאו״מ אֵינוֹ מֻשָּׂג וּמִתְפַּשֵּׁט לְמַטָּה מֵאוֹתָן ג׳), however the Pnimi of those three are what went out from it afterward and become the aspect of Ohr Makif [Surrounding Light] below to its seven lower Sefirot (אַמְנָם הַפְּנִימִים שֶׁל אֵלּוּ הַג׳ הֵם אֲשֶׁר יָצְאוּ מִמֶּנּוּ אַחַר כָּךְ וְנַעֲשִׂים בְּחִי׳ או״מ לְמַטָּה לְז״ת שֶׁלּוֹ), for even though above it is limited by measure (כִּי אַף עַל פִּי שֶׁלְּמַעְלָה הוּא מֻגְבָּל בְּמִדָּה), here this measure cannot receive it and limit it (הִנֵּה כָּאן אֵין מִדָּה זוֹ יְכוֹלָה לְקַבְּלוֹ וּלְהַגְבִּילוֹ), and it remains for it in the secret of Ohr Makif [Surrounding Light] to the seven lower Sefirot, that Ohr Pnimi [Inner Light] of the three first Sefirot (וְנִשְׁאָר לָהּ בְּסוֹד או״מ לְז״ת אוֹתוֹ או״פ שֶׁל הַג״ר).

However, its Ohr Pnimi [Inner Light] enters into it through a straight line and is drawn from the conclusion of the upper Ohr Pnimi [Inner Light] above it (אַמְנָם או״פ שֶׁבּוֹ הוּא נִכְנָס בּוֹ דֶּרֶךְ קַו יֹשֶׁר וְנִמְשָׁךְ מִן סִיּוּם או״פ הָעֶלְיוֹן מִמֶּנּוּ), yet it is not itself, for it remains outside as Ohr Makif [Surrounding Light] (אַמְנָם אֵינֶנּוּ הוּא עַצְמוֹ כִּי הוּא נִשְׁאָר מִבַּחוּץ לְאו״מ), and the Ohr Pnimi [Inner Light] of these seven lower Sefirot is a Makif to the three first Sefirot of Arich Anpin (וְאו״פ שֶׁל אֵלּוּ הַז׳ הוּא מַקִּיף אֶל ג״ר דְּא״א), and the Ohr Pnimi [Inner Light] within the three first Sefirot of Arich Anpin is an Ohr Makif [Surrounding Light] to its seven lower Sefirot (וְג״ר דְּא״א הָאו״פ שֶׁבּוֹ הוּא או״מ אֶל הַז׳ שֶׁבּוֹ), and its Pnimi is from the conclusion of the upper Ohr Pnimi [Inner Light], as is known (וְהַפְּנִימִי שֶׁבּוֹ הוּא מִסִּיּוּם או״פ הָעֶלְיוֹן כַּנּוֹדָע), and so it continues until the end of Atzilut (וְכֵן עַד סִיּוּם הָאֲצִילוּת). And behold, it is known that Abba and Imma enclothe the Chesed-Gevurah-Tiferet of Arich Anpin (וְהִנֵּה נוֹדַע כִּי או״א הֵם מַלְבִּישִׁים לַחֲג״ת דְּא״א), and the Chesed-Gevurah-Tiferet of Arich Anpin are enclothed within Abba and Imma (וַחֲג״ת דְּא״א הֵם מְלוּבָּשִׁים תּוֹךְ או״א), and if so, the Ohr Pnimi [Inner Light] of its three first Sefirot, which became the aspect of Ohr Makif [Surrounding Light] to its seven lower Sefirot, must necessarily encompass Abba and Imma, who are the garment for the Chesed-Gevurah-Tiferet of Arich Anpin (וְאִם כֵּן או״פ שֶׁל ג״ר שֶׁבּוֹ אֲשֶׁר נַעֲשׂוּ בְּחִינַת או״מ אֶל ז״ת שֶׁבּוֹ הוּא מֻכְרָח שֶׁיְּקִיף אֶת או״א אֲשֶׁר הֵם לְבוּשׁ לַחֲג״ת דְּא״א).

Gloss — the matter of the Makif appears to me (הַגָּהָה — עִנְיַן הַמַּקִּיף נלע״ד), that the supernal lights of Ears, Nose, Mouth emerged at the beginning, included in all five aspects of Nefesh, Ruach, Neshamah, Chayah–Yechidah and the five Makifin (כִּי הָאוֹרוֹת הָעֶלְיוֹנִים אָח״פ יָצְאוּ בָּרֹאשׁ כְּלוּלִים בְּכָל ה׳ בְּחִי׳ נרנח״י וְה׳ מַקִּיפִים), but the Nekudot and all of Atzilut came at first only as Nefesh of Yosher alone (אֲבָל הַנְּקוּדוֹת וְכָל הָאֲצִילוּת בָּאוּ נֶפֶשׁ תְּחִלָּה לְבַד דְּיֹשֶׁר), and afterward the other levels (וְאַחַר כָּךְ שְׁאָר הַמַּדְרֵגוֹת), and therefore there are there only two Makifin alone corresponding to Chayah and Yechidah (וְעַל כֵּן אֵין שָׁם רַק ב׳ מַקִּיפִים לְבַד נֶגֶד חַיָּה יְחִידָה), however it requires investigation, for this is not the order of the levels but from below upward (אֶלָּא שֶׁצָּרִיךְ עִיּוּן שֶׁאֵין זֶה סֵדֶר הַמַּדְרֵגוֹת אֶלָּא מִמַּטָּה לְמַעְלָה), and it should have been the two outer Makifin of the three first Sefirot and not from the upper ones, in the manner of the inner Nefesh, Ruach, Neshamah which begin from below upward (וְהָיָה לוֹ לִהְיוֹת ב׳ מַקִּיפִים הַחִיצוֹנִים דְּג״ר וְלֹא מִן הָעֶלְיוֹנִים עַל דֶּרֶךְ נר״ן הַפְּנִימִיִּים שֶׁמַּתְחִילִין מִמַּטָּה לְמַעְלָה), and furthermore even the two Makifin themselves it is written that they too emerged from below upward — first Chayah and afterward Yechidah — and it requires investigation (וְלֹא עוֹד אֶלָּא שֶׁגַּם ב׳ מַקִּיפִים עַצְמָם כָּתוּב שֶׁיָּצְאוּ גַּם הֵם מִמַּטָּה לְמַעְלָה תְּחִלָּה חַיָּה וְאַחַר כָּךְ יְחִידָה וְצָרִיךְ עִיּוּן).

However, upon them was placed the aspect of the hairs of the beard of Arich Anpin which hover over them and cover them from the side of the front (וְאָמְנָם הוּשַׂם עֲלֵיהֶם בְּחִי׳ שַׂעֲרוֹת שֶׁבְּדִּיקְנָא דְּא״א הַחוֹפְפִים עֲלֵיהֶם וּמְכַסִּים אוֹתָם מִצַּד פָּנִים), and the aspect of the hairs of the head of Arich Anpin which hang from behind him cover them from the side of the back (וּבְחִי׳ שַׂעֲרוֹת הָרֹאשׁ דְּא״א אֲשֶׁר הֵם תְּלוּיִין מֵאֲחוֹרָיו מְכַסִּים אוֹתָם מִצַּד הָאֲחוֹרַיִם), and through this there is found to be a separation between them and the Ohr Makif [Surrounding Light] (וְעַל יְדֵי כֵּן נִמְצָא שֶׁיֵּשׁ הֶפְסֵק בֵּינָם לְבֵין או״מ), and through this they are able to receive its illumination (וְעַל יְדֵי כֵּן יְכוֹלִין לְקַבֵּל הֶאָרָתוֹ).

And the Ohr Pnimi [Inner Light] of Abba and Imma, which are themselves the Chesed-Gevurah-Tiferet of Arich Anpin, makes a Makif to the seven lower Sefirot of Abba and Imma (וְאו״פ שֶׁל או״א אֲשֶׁר הֵם חֲג״ת עַצְמָם דְּא״א הוּא עוֹשֶׂה מַקִּיף אֶל ז״ת שֶׁל או״א), and this Ohr Pnimi [Inner Light] of the seven lower Sefirot of Abba and Imma is divided into two halves (וְאָמְנָם סוֹד או״פ הַזֶּה שֶׁל ז״ת דְּאו״א נֶחְלַק לִב׳ חֲצָאִין), for half of it, which are three Sefirot and a half, are the aspect of Ohr Makif [Surrounding Light] to Ze’ir Anpin until half of him at the Tabur of the heart (כִּי חֶצְיָן שֶׁהֵם ג׳ סְפִירוֹת וָחֵצִי הֵם בְּחִי׳ או״מ לְז״א עַד חֶצְיוֹ בְּטַבּוּרָא דְּלִבָּא), and the other three Sefirot and a half also encompass the Nukvah of Ze’ir Anpin who stands from the Tabur of Ze’ir Anpin and below, as is known (וְהַג׳ סְפִירוֹת וָחֵצִי הָאֲחֵרוֹת הֵם מַקִּיפִים גַּם אֶת הַנּוּקְבָא דְּז״א הָעוֹמֶדֶת מִטַּבּוּרָא דְּז״א וּלְמַטָּה כַּנּוֹדָע). And behold, also the Netzach and Hod of Arich Anpin, which are the Ohr Pnimi [Inner Light] of Ze’ir Anpin, are divided into two — half to Ze’ir Anpin and its other half to the Nukvah of Ze’ir Anpin, who stands from the half of Ze’ir Anpin and below (וְהִנֵּה גַּם הַנֵּ״ה דְּאַרִיךְ אַנְפִּין אֲשֶׁר הוּא או״פ דְּז״א נֶחְלַק לִב׳ חֶצְיוֹ לְז״א וְחֶצְיוֹ הַב׳ לְנוּקְבָא דְּז״א אֲשֶׁר הִיא עוֹמֶדֶת מֵחֶצְיוֹ דְּז״א וּלְמַטָּה).

And behold, it has been explained how all the aspects within it proceed from its three to its seven in every aspect of Atzilut (וְהִנֵּה נִתְבָּאֵר אֵיךְ כָּל הַבְּחִי׳ שֶׁבּוֹ הוֹלְכִים מִג׳ שֶׁבּוֹ לְז׳ שֶׁבּוֹ בְּכָל בְּחִי׳ אֲצִילוּת), but know that the three first Sefirot within each and every aspect, their light is equal in one equivalence (אֲבָל דַּע כִּי הַג״ר שֶׁבְּכָל בְּחִי׳ וּבְחִי׳ הָאוֹר שֶׁלָּהֶן הוּא שָׁוֶה בְּהַשְׁוָאָה א׳), and similarly the light of the seven lower Sefirot within each and every aspect, their light is equal (וְכֵן אוֹר הַז״ת שֶׁבְּכָל בְּחִי׳ וּבְחִי׳ אוֹר שֶׁלָּהֶן שָׁוֶה), and there is no other difference except that the light is more intensified toward the second aspect more than the first, and toward the third more than the second, and so in this manner in all the aspects (וְאֵין חִלּוּק אַחֵר רַק שֶׁהָאוֹר הוּא יוֹתֵר בְּהֶחֱרֵקָה אֶל הַבְּחִינָה הַב׳ יוֹתֵר מִן הָא׳ וְאֶל הַג׳ יוֹתֵר מִן הַב׳ וְכֵן עַל דֶּרֶךְ זֶה בְּכָל הַבְּחִי׳), however the light in its own aspect is equal in one equivalence (אַמְנָם הָאוֹר בִּבְחִינָתוֹ עַצְמוֹ הוּא שָׁוֶה בְּהַשְׁוָאָה אַחַת).

Chapter 4

שער מה פרק ד

[45:4] Know (דַּע), that Ein Sof extends throughout all Atzilut until the aspect of the Malkhut (כִּי א״ס הוּא מִתְפַּשֵּׁט בְּכָל אֲצִילוּת עַד בְּחִי׳ הַמַּלְכוּת), however it is simple that the aspect of the light that extends in Arich Anpin is greater than the light that extends in Abba and Imma (אָמְנָם פָּשׁוּט הוּא כִּי הַבְּחִי׳ שֶׁל אוֹר הַמִּתְפַּשֵּׁט בְּא״א הִיא גְּדוֹלָה מִן הָאוֹר הַמִּתְפַּשֵּׁט בְּאו״א), and similarly in this manner in the rest of the aspects (וְכֵן עַל דֶּרֶךְ זֶה כַּיּוֹצֵא בָּזֶה בַּשְּׁאָר הַבְּחִי׳).

And behold, just as there is vitality and light drawn within the innerness of Atzilut (וְהִנֵּה כְּמוֹ שֶׁיֵּשׁ חַיּוּת וְאוֹר נִמְשָׁךְ בִּפְנִימִיּוּת אֲצִילוּת), so it is necessary that there be another vitality — the Ohr Makif [Surrounding Light] that surrounds it entirely from all its sides (כָּךְ צָרִיךְ שֶׁיִּהְיֶה חַיּוּת אַחֵר אוֹר הַמַּקִּיף כֻּלּוֹ מִסְּבִיבוֹתָיו), and it is simple that the Ohr Makif [Surrounding Light] is greater than the Ohr Pnimi [Inner Light] (וּפָשׁוּט הוּא כִּי או״מ גָּדוֹל מֵאוֹ״פ), for it has no measure or limited boundary due to the abundance of its holiness (לְפִי שֶׁאֵין לוֹ שִׁעוּר וּמִדָּה מֻגְבֶּלֶת לְרוֹב קְדוּשָׁתוֹ), and it cannot contract (וְאֵינוֹ יָכוֹל לְהִתְצַמְצֵם), but the inner light spreads within them all (אֲבָל הַפְּנִים מִתְפַּשֵּׁט בְּכֻלָּם).

However, the order is thus (וְאָמְנָם הַסֵּדֶר כָּךְ הוּא), for behold Ein Sof draws its light into Arich Anpin in the aspect of innerness and in the aspect of a Makif over it (כִּי הִנֵּה הָא״ס מַמְשִׁיךְ אוֹרוֹ בְּא״א בִּבְחִי׳ פְּנִימִית וּבִבְחִי׳ מַקִּיף עָלָיו), and the Ohr Pnimi [Inner Light] of Arich Anpin becomes from it an Ohr Makif [Surrounding Light] to Abba and Imma (וְאו״פ דְּא״א נַעֲשֶׂה מִמֶּנּוּ או״מ לְאו״א), for it is simple that the Ohr Pnimi [Inner Light] of Arich Anpin is greater in its level than the Ohr Makif [Surrounding Light] of Abba and Imma (כִּי פָּשׁוּט הוּא שֶׁאו״פ דְּא״א הוּא גָּדוֹל מַעֲלָתוֹ מִן או״מ דְּאו״א), therefore the Ohr Pnimi [Inner Light] of Arich Anpin becomes an Ohr Makif [Surrounding Light] to Abba and Imma (לָכֵן או״פ דְּא״א נַעֲשֶׂה או״מ לְאו״א), and the Ohr Pnimi [Inner Light] of Abba and Imma becomes a Makif to Ze’ir Anpin (וְאוֹר פְּנִימִי דְּאו״א נַעֲשֶׂה מַקִּיף לְז״א), and the Ohr Pnimi [Inner Light] of Ze’ir Anpin becomes a Makif to the Nukvah of Ze’ir Anpin, who is called Malkhut in every place (וְאו״פ דְּז״א נַעֲשֶׂה מַקִּיף לְנוּקְבָא דְּז״א שֶׁהִיא נִקְרֵאת מַלְכוּת בְּכָל מָקוֹם).