The Fiftieth Gate

The Gate of the Abridgment of ABY“A, and within it are ten chapters

השער ן׳ שער קיצור אבי״ע ובו י׳ פרקים

Chapter 1

שער נ פרק א

[50:1] And after all this has been explained we shall briefly explain the matter of the worlds, for we have already elaborated upon them above (וְאַחַר שֶׁנִּתְבָּאֵר כָּל זֶה נְבָאֵר בְּקִצּוּר עִנְיַן הָעוֹלָמוֹת כִּי כְּבָר הֶאֱרַכְנוּ בָהֶם לְעֵיל), know that there are four worlds A"B"Y"A (דַּע כִּי ד׳ עוֹלָמוֹת אבי״ע הֵם), and behold the nine firmaments are the nine first aspects of Asiyah (וְהִנֵּה ט׳ רְקִיעִים הֵם ט׳ בְּחִינוֹת רִאשׁוֹנוֹת דַּעֲשִׂיָּה), but Vilon and this entire earth are the aspect of Malkhut of Asiyah (אַךְ וִילוֹן וְשָׁאָר הָאָרֶץ הַזֹּאת הִיא בְּחִינַת מַלְכוּת דַּעֲשִׂיָּה), and behold the Emanator, blessed be His Name, desired that in this lower earth there should be within it the entire inclusion of A"B"Y"A (וְהִנֵּה רָצָה הַמַּאֲצִיל יִתְבָּרַךְ שְׁמוֹ שֶׁבְּזוֹ הָאָרֶץ הַתַּחְתּוֹנָה יִהְיֶה בָּהּ כָּל כְּלָלוּת אבי״ע), and this is through His people Israel whom He chose in them that they should bind all four worlds together here below (וְזֶהוּ בְּעַמּוֹ יִשְׂרָאֵל אֲשֶׁר בָּחַר בָּהֶם שֶׁהֵם יִקְשְׁרוּ כָּל ד׳ עוֹלָמוֹת בְּיַחַד כָּאן לְמַטָּה), and the reason is so that there should be in them the power to clarify all the clarifications that exist from the Tree of Knowledge of good and evil from the four aspects of A"B"Y"A (וְהַטַּעַם כְּדֵי שֶׁיִּהְיֶה בָהֶם כֹּחַ לְבָרֵר כָּל הַבֵּרוּרִים שֶׁיֵּשׁ מֵעֵץ הַדַּעַת טוֹ״ר מִד׳ בְּחִינוֹת אבי״ע), and behold the body of this world is dust, the portion of the inanimate (וְהִנֵּה גּוּף הָעוֹלָם הַזֶּה הוּא עָפָר חֵלֶק הַדּוֹמֵם), and this is the external vessel that surrounds all the inner lights in the likeness of the supernal palaces as will be explained with the help of Hashem (וְזֶהוּ כְּלִי הַחִיצוֹן הַמַּקִּיף אֶל כָּל הָאוֹרוֹת הַפְּנִימִים דּוּגְמַת הֵיכָלוֹת עֶלְיוֹנִים כַּמ״ש בְּע״ה), and within it is the vegetative, a vessel for the Ruach (וּבְתוֹכוֹ הוּא הַצּוֹמֵחַ כְּלִי אֶל הָרוּחַ), and the living creature, a vessel for the Neshamah (וְהַבַּעַל חַי כְּלִי אֶל הַנְּשָׁמָה), and the speaking being, a vessel for the Chayah (וְהַמְּדַבֵּר כְּלִי אֶל הַחַיָּה), and this is the secret of “and man became a living soul” (וְז״ס וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה), and behold these are the four elements (וְהִנֵּה אֵלּוּ הֵם ד׳ יְסוֹדוֹת).

And you must know that the waters correspond to the Chayah which is Neshamah of the Neshamah as is known (וְצָרִיךְ שֶׁתֵּדַע כִּי הַמַּיִם הֵם נֶגֶד הַחַיָּה שֶׁהוּא נְשָׁמָה לִנְשָׁמָה כַּנּוֹדָע), for the sign of the four living creatures is water, fire, wind, dust (כִּי סִימַן ד׳ חַיּוֹת הֵם מַיִם אֵשׁ רוּחַ עָפָר), and behold these waters are composite and not simple (וְהִנֵּה אֵלּוּ הַמַּיִם הֵם מוּרְכָּבִים וְלֹא פְּשׁוּטִים), but the element of simple water is the pool of the upper waters that are above the firmament (אַךְ הַיְסוֹד שֶׁל הַמַּיִם הַפְּשׁוּט הִיא בְּרֵיכַת הַמַּיִם הָעֶלְיוֹנִים שֶׁמֵּעַל לָרָקִיעַ), and know that all these four elements are the lower Nefesh, Malkhut of Malkhut of Asiyah (וְדַע כִּי כָּל אֵלּוּ הַד׳ יְסוֹדוֹת הֵם נֶפֶשׁ תַּחְתּוֹנָה מַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה), but the Nefesh of the ten spheres of the firmament which are from Vilon and above is called the Nefesh of the Ofanim and it is true Nefesh (אַךְ הַנֶּפֶשׁ שֶׁל י׳ גַּלְגַּלֵּי הָרָקִיעַ שֶׁהֵם מִן וִילוֹן זֶה וּלְמַעְלָה נִקְרָא נֶפֶשׁ דְּאוֹפַנִּים וְהוּא נֶפֶשׁ אֲמִיתוּת), and we return to the matter (וְנַחְזֹר לָעִנְיָן), for the living creatures come from the element of fire and therefore they eat in the secret of “fire consumes” (כִּי הַבַּעֲלֵי חַיִּים בָּאִים מִיְסוֹד הָאֵשׁ וְלָכֵן אוֹכְלִין בְּסוֹד אֵשׁ אוֹכֶלֶת), and the speaking beings are from the element of water in the secret of “for Hashem God had not caused it to rain… and there was no man” (וְהַמְּדַבְּרִים הֵם מִיְסוֹד הַמַּיִם בְּסוֹד כִּי לֹא הִמְטִיר וְגו׳ וְאָדָם אֵין וְגו׳), and when He desired to create man He caused rain to fall and to water and then “and He formed” etc. (וּכְשֶׁרָצָה לִבְרוֹא הָאָדָם הִמְטִיר וְהִשְׁקָה וְאָז וַיִּיצֶר וְגו׳), and he is from the upper waters as mentioned above (וְהוּא מִמַּיִם הָעֶלְיוֹנִים כַּנַּ״ל), and these are the four kinds of Nefesh that the natural philosophers mentioned, the nutritive soul and the vegetative soul and the sensitive and the speaking (וְאֵלּוּ הֵם ד׳ מִינֵי נֶפֶשׁ שֶׁהִזְכִּירוּ חַכְמֵי הַטֶּבַע נֶפֶשׁ הַמְּגַדֶּלֶת וְנֶפֶשׁ הַצּוֹמַחַת וְהַמַּרְגֶּשֶׁת וְהַמְּדַבֶּרֶת), and behold the vessels and the essences of the earth which is Malkhut of Malkhut of Asiyah have been explained (וַהֲרֵי נִתְבָּאֵר הַכֵּלִים וְהָעַצְמוּת שֶׁל הָאָרֶץ שֶׁהִיא מַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה), for the Malkhut itself is in Vilon (כִּי הַמַּלְכוּת עַצְמָהּ הִיא בְּוִילוֹן), however the dust itself is the outer body of all of them (אָמְנָם הֶעָפָר עַצְמוֹ הוּא הַגּוּף הַחִיצוֹן שֶׁבְּכֻלָּם), and the vegetative and living and speaking correspond to the inner body upon the earth in which is the secret of Tzelem [Image] as mentioned above (וְהַצּוֹמֵחַ וְחַי וּמְדַבֵּר הֵם נֶגֶד הַגּוּף הַפְּנִימִי עַל הָאָרֶץ שֶׁבּוֹ סוֹד צֶלֶם כַּנַּ״ל).

And behold the demons and the destroyers that are found in this earth are also divided into the four elements as is known (וְהִנֵּה הַשֵּׁדִים וְהַמַּזִּיקִין הַנִּמְצָאִים בָּאָרֶץ הַזֹּאת הֵם נֶחְלָקִים גַּם כֵּן לְאַרמ״ע כַּנּוֹדָע), and they are the external Klipot (וְהֵם הַקְּלִיפּוֹת הַחִיצוֹנִים), and the more correct and agreed truth is thus (וְהַיּוֹתֵר קָרוֹב וּמוּסְכָּם הָאֲמִתִּי הוּא כָּךְ), that the externality is the world itself which are the firmaments and the lands and the houses and the settlements and the trees that are in this lower earth (שֶׁהַחִיצוֹנִיּוּת הוּא הָעוֹלָם בְּעַצְמוֹ שֶׁהֵם הָרְקִיעִים וְהָאֲרָצוֹת וְהַבָּתִּים וְהַיְּשׁוּבִים וְהָאִילָנוֹת שֶׁיֵּשׁ בָּאָרֶץ הַזּוֹ הַתַּחְתּוֹנָה), and likewise beasts and animals and birds (וְכֵן בְּהֵמוֹת חַיּוֹת וְעוֹפוֹת), and likewise the human being, that all these aspects are the material earth (וְכֵן הָאָדָם אֲשֶׁר כָּל בְּחִיּוֹת אֵלּוּ הֵם הָאָרֶץ הַחוֹמְרִי), and the Nefesh of each and every one is the inner part within it (וְנֶפֶשׁ שֶׁל כָּל אֶחָד וְאֶחָד הוּא הַפְּנִימִי שֶׁבּוֹ), and we return to the matter (וְנַחְזֹר לָעִנְיָן), behold this world has been explained to be the outer body (הִנֵּה הָעוֹלָם הַזֶּה נִתְבָּאֵר שֶׁהוּא הַגּוּף הַחִיצוֹן), and the living creatures are the inner body (וּבַעֲלֵי חַיִּים הֵם הַגּוּף הַפְּנִימִי), however the lights which are the essences include the ten Sefirot and within them are the aspect of five Partzufim (וְאָמְנָם הָאוֹרוֹת שֶׁהֵם הָעַצְמוּת כּוֹלְלִים י״ס וְיֵשׁ בָּהֶם בְּחִינַת ה׳ פַּרְצוּפִים), and behold Rachel is Jerusalem, the central point in all the worlds and that is her Yesod (וְהִנֵּה רָחֵל הִיא יְרוּשָׁלַיִם נְקוּדָה אֶמְצָעִית שֶׁבְּכָל הָעוֹלָמוֹת וְהוּא יְסוֹד שֶׁלָּהּ), and this is the secret of “three times in the year all your males shall appear,” and not the women, in order to cause supernal union (וְזֶהוּ סוֹד שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ וְלֹא הַנָּשִׁים לִגְרוֹם זוּוּג עֶלְיוֹן), and the other aspects spread throughout this entire world as mentioned in the Zohar Parashat Behar (וּשְׁאָר בְּחִינוֹת מִתְפַּשְּׁטוֹת בְּכָל הָעוֹלָם הַזֶּה כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת בְּהַר), and the point of Tzion in Jerusalem as mentioned in the Zohar Parashat Tetzaveh daf 184b (וּנְקוּדַת צִיּוֹן בִּירוּשָׁלַיִם כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת תְּצַוֶּה דקפ״ד ע״ב), and the Klipot that cling to her also spread in all the worlds (וְהַקְּלִיפּוֹת הַנִּדְבָּקוֹת בָּהּ גַּם כֵּן מִתְפַּשְּׁטוֹת בְּכָל הָעוֹלָמוֹת), however the Yesod of the Klipah is in Mount Seir in the wilderness (אָמְנָם הַיְסוֹד דְּקְלִי׳ הוּא בְּהַר שֵׂעִיר בַּמִּדְבָּר).

And behold it is known that the supernal Imma, her Netzach, Hod, Yesod enclothe within the six extremities of Ze’ir Anpin (וְהִנֵּה נוֹדָע כִּי אִמָּא עִלָּאָה נה״י שֶׁלָּהּ מִתְלַבֶּשֶׁת תּוֹךְ ו״ק דְּז״א), and behold corresponding to her is Gan Eden, the hidden point, the navel of Ze’ir Anpin, where the Yesod of Imma enclothes as is known (וְהִנֵּה כְּנֶגְדָּהּ גַּן עֵדֶן נְקוּדָה סְתִימָאָה טַבּוּר דְּז״א שֶׁשָּׁם יְסוֹד אִמָּא מִתְלַבֶּשֶׁת כַּנּוֹדָע), therefore Gan Eden is the navel of the world (לָכֵן גַּן עֵדֶן טַבּוּר הָעוֹלָם), and likewise all the inhabited world which is Rachel is one of sixty in the garden (וְכֵן כָּל הַיְּשׁוּב שֶׁהוּא רָחֵל אֶחָד מִשִּׁשִּׁים בַּגָּן), for the garden is sixty of Binah, forty upon the six sides of Tiferet (כִּי הַגָּן הוּא ס' דְּבִינָה מ׳ רְבִיעָא עַל ו׳ סְטְרִין דְּתִפְאֶרֶת), and corresponding to the Klipah of Imma is the secret of Gehinnom which is also concealed and not revealed (וְכְנֶגֶד הַקְּלִי׳ שֶׁל אִמָּא הוּא סוֹד גֵּיהִנֹּם שֶׁגַּם הוּא סָתוּם וְאֵינָהּ נִגְלֶה), and Eden is Abba of this world and it is hidden within the garden (וְעֵדֶן הוּא אַבָּא שֶׁל זֶה הָעוֹלָם וְהוּא גָּנוּז תּוֹךְ הַגָּן), and the pillar in the middle of the garden is the point of Yesod of Imma (וְהָעַמּוּד שֶׁבְּאֶמְצַע הַגָּן הוּא נְקוּדַת יְסוֹד דְּאִמָּא), therefore there are in it three colors as mentioned in Parashat Vayakhel daf 211a (לָכֵן יֵשׁ בּוֹ ג׳ גּוֹנִין כַּנִּזְכָּר פ׳ וַיַּקְהֵל דרי״א ע״א), and they are the three colors of the rainbow of Yesod (וְהֵם ג׳ גּוֹוְנֵי הַקֶּשֶׁת שֶׁל יְסוֹד), therefore the souls ascend in it inwardly in the secret of Mayin Nukvin [Feminine Waters] (לָכֵן עוֹלִין בּוֹ הַנְּשָׁמוֹת בִּפְנִימִיּוּת בְּסוֹד מ״נ), and the firmament above the garden is Ze’ir Anpin (וְהָרָקִיעַ שֶׁעַל הַגָּן הוּא ז״א), and the bird’s nest is the upper three of the garden, nest is Binah, bird is Abba (וְקֵן צִפּוֹר הוּא ג״ר שֶׁל הַגָּן קֵן בִּינָה צִפּוֹר אַבָּא), therefore it is hidden and concealed (לָכֵן הוּא טָמִיר וְגָנִיז), and the firmament above this world is Ze’ir Anpin and Rachel (וְרָקִיעַ שֶׁעַל גַּבֵּי הָעוֹלָם הַזֶּה הוּא ז״א וְרָחֵל).

Chapter 2

שער נ פרק ב

[50:2] Know that the material body of man is divided into four parts which are the four elements, the four humors: white, red, green, black (דַּע כִּי גּוּף הָאָדָם הַחוֹמְרִי נֶחְלָק לְד׳ חֲלָקִים שֶׁהֵם אַרמ״ע ד׳ לֵיחוֹת לְבָנָה אֲדֻמָּה יְרוּקָה שְׁחוֹרָה), and their principal organs are the brain and the liver and the gall and the spleen as mentioned in the Zohar and in the Tikkunim (וְעִקָּרָם הֵם מוֹחַ וְכָּבֵד וּמָרָה וְטְחוֹל כַּנִּזְכָּר בַּזֹּהַר וּבַתִּקּוּנִים), for they are the four parts of the animal Nefesh (כִּי הֵם ד׳ חֶלְקֵי נֶפֶשׁ הַבְּהֵמִית), and in that animal Nefesh is enclothed the Klipat Nogah in the secret of the good inclination and the evil inclination (וּבְאוֹתָהּ נֶפֶשׁ בְּהֵמִית מִתְלַבֶּשֶׁת קְלִיפַּת נֹגַהּ בְּסוֹד הַיֵּצֶר טוֹב וְיֵצֶר הָרַע), and in this garment of Nogah is enclothed the Nefesh of Asiyah (וּבְזֶה הַמַּלְבוּשׁ דְּנֹגַהּ מִתְלַבֶּשֶׁת נֶפֶשׁ דַּעֲשִׂיָּה), since it does not benefit and is not nourished from the externality which is called the animal Nefesh except through the enclothing of the evil inclination which prevails in it and soils it and brings near to it the turbidity and the sediments, the evil of the animal Nefesh (אַחַר שֶׁאֵינָהּ נֶהֱנֵית וְנִזּוֹנֶת מֵחִיצוֹנִיּוּת הַנִּקְרָא נֶפֶשׁ הַבְּהֵמִית אֶלָּא עַל יְדֵי הִתְלַבְּשׁוּת הַיֵּצֶר הָרַע הַגּוֹבֵר בָּהּ וּמְלַכְלֵךְ אוֹתָהּ וּמַקְרִיב לָהּ הָעֲכוּרִית וְהַשְּׁמָרִים הָרַע שֶׁל נֶפֶשׁ הַבְּהֵמִית), for it too is comprised of good and evil (כִּי גַּם הִיא כְּלוּלָה מִטּוֹב וָרַע), and necessarily the Nefesh will be in sicknesses (וּבְהֶכְרֵחַ תִּהְיֶה הַנֶּפֶשׁ בַּחֳלָאִים). And she sins, for her nourishment is evil foods (וְתֶחֱטָא כִּי מְזוֹנָהּ הֵם מַאֲכָלִים רָעִים), but when the good inclination prevails over the four elements which are the animal Nefesh itself (אַךְ כְּשֶׁהַיֵּצֶר הַטּוֹב גּוֹבֵר עַל הַד׳ יְסוֹדוֹת שֶׁהֵם נֶפֶשׁ הַבְּהֵמִית עַצְמָהּ), then he clarifies only the merit of the blood and the choicest of that animal Nefesh (אָז אֵינוֹ מְבָרֵר רַק זַכּוּת הַדָּם וְהַמֻּבְחָר שֶׁבְּאוֹתָהּ נֶפֶשׁ הַבְּהֵמִית), and brings it near to the Nefesh of Asiyah which is in the liver (וּמְקָרֵב לְנֶפֶשׁ דַּעֲשִׂיָּה אֲשֶׁר הִיא בַּכָּבֵד), and then she is healthy and does not sin (וְאָז הִיא בְּרִיאָה וְאֵינָהּ חוֹטֵאת), for also the four elements which are the four parts of the animal Nefesh are composed of good and evil (כִּי גַּם ד׳ יְסוֹדוֹת שֶׁהֵם ד׳ חֶלְקֵי נֶפֶשׁ הַבְּהֵמִית מוּרְכָּבִים מִטּוֹב וָרַע), and the evil part within them is called the two daughters of Lot as mentioned in Parashat Vayera daf 109 (וְחֵלֶק הָרַע שֶׁבָּהֶן נִקְרָא שְׁתֵּי בְּנוֹת לוֹט כַּנִּזְכָּר פָּרָשַׁת וַיֵּרָא דַּף ק״ט), and from that evil part in the animal Nefesh the evil inclination which is Samael is nourished (וּמֵאוֹתוֹ חֵלֶק הָרַע שֶׁבְּנֶפֶשׁ הַבְּהֵמִית נִזּוֹן הַיֵּצֶר הָרַע שֶׁהוּא סמא״ל), it is found that the vessel of the liver is a material body and within it the animal Nefesh of good and evil (נִמְצָא כִּי הַכְּלִי שֶׁל הַכָּבֵד הוּא גּוּף חוֹמְרִי וּבְתוֹכוֹ נֶפֶשׁ הַבְּהֵמִית טוֹ״ר), and within it the good inclination and the evil inclination which is called Samael (וּבְתוֹכוֹ יֵצֶר טוֹב וְיֵצֶר הָרַע הַנִּקְרָא סמא״ל), and when this one prevails he brings near the turbidity and the evil within it to the principal Nefesh of Asiyah which is called Ya’akov as it is brought in Parashat Bereshit daf 222 and Pinchas daf 234 (וּכְשֶׁזֶה גּוֹבֵר מְקָרֵב הָעָכוּר וְהָרַע שֶׁבּוֹ אֶל נֶפֶשׁ הָעִקָּרִי דַּעֲשִׂיָּה הַנִּקְרָא יַעֲקֹב כְּדְאִיתָא פ׳ בְּרֵאשִׁית רכ״ב וּפִנְחָס רל״ד), for the Nefesh of Asiyah is pure except that it suckles and is nourished at times from the good inclination and at times from the evil inclination (כִּי הַנֶּפֶשׁ דַּעֲשִׂיָּה הִיא טְהוֹרָה אֶלָּא שֶׁיוֹנֶקֶת וְנִזּוֹנֶת לִזְמָנִין מִן הַיֵּצֶר הַטּוֹב וְלִזְמָנִין מִן הַיֵּצֶר הָרַע), for they are garments of the Klipat Nogah (כִּי הֵם מַלְבוּשִׁים דְּקְלִיפַּת נֹגַהּ), it is found that the four elements are called the animal Nefesh and they are doubled, four from the side of good and four from the side of evil (נִמְצָא כִּי ד׳ יְסוֹדוֹת נִקְרָא נֶפֶשׁ הַבְּהֵמִית וְהֵם כְּפוּלִים ד׳ מִסִּטְרָא דְּטוֹב וְד׳ מִסִּטְרָא דְּרַע), and upon the four from the side of good dwells upon them the garment of garments of light for it is the Klipat Nogah, its good part (וּבְד׳ דְּמִסִּטְרָא דְּטוֹב שׁוֹכֵן עֲלֵיהֶם מַלְבוּשׁ דְּכָתְנוֹת אוֹר כִּי הוּא קְלִיפַּת נֹגַהּ הַטּוֹב שֶׁבּוֹ), and upon the four elements of evil dwells upon them the garment of garments of skin, the skin of the serpent as mentioned in the Tikkunim (וּבְד׳ יְסוֹדוֹת הָרַע שׁוֹכֵן עֲלֵיהֶם מַלְבוּשׁ דְּכָתְנוֹת עוֹר מַשְׁכָּא דְּחִוְיָא כַּנִּזְכָּר בַּתִּקּוּנִים), and if he does not merit, the skin of the serpent which includes the four elements etc. (וְאִי לָא זָכָה מַשְׁכָּא דְּחִוְיָא דְּכָלִיל ד׳ יְסוֹדִין כו׳).

Behold from this we have elevated the order of man and the order of nourishment, what it is (הֲרֵי הֶעֱלִינוּ מִזֶּה סֵדֶר הָאָדָם וְסֵדֶר הַמָּזוֹן מַה הוּא), and it is the material body of man divided into four elements which are the four elements Air, Wind, Water, Dust, the four humors white, red, green, black (וְהוּא גּוּף הָאָדָם הַחוֹמְרִי הַנֶּחְלָק לְד׳ יְסוֹדוֹת שֶׁהֵם ד׳ יְסוֹדוֹת ארמ״ע ד׳ לֵיחוֹת לְבָנָה אֲדֻמָּה יְרוּקָה שְׁחוֹרָה), and their principal organs are the brain and the liver and the spleen and the gall (וְעִקָּרָם הֵם מוֹחַ וְכָּבֵד וְטְחוֹל וּמָרָה), and from there they spread throughout the entire body (וּמִשָּׁם מִתְפַּשְּׁטִים לְכָל הַגּוּף), and within this body is enclothed the animal Nefesh (וְתוֹךְ זֶה הַגּוּף מִתְלַבֶּשֶׁת נֶפֶשׁ הַבְּהֵמִית), and the explanation of the matter is that not all of the world of Asiyah is equal (וּפֵירוּשׁ הָעִנְיָן כִּי לֹא כָל הָעוֹלָם עֲשִׂיָּה בְּשָׁוֶה), for behold the heavens and the earth are not equal (כִּי הֲרֵי שָׁמַיִם וְהָאָרֶץ אֵינָם בְּשָׁוֶה), and behold the earth has four parts, Air, Wind, Water, Dust, and all of them are inanimate (וְהִנֵּה הָאָרֶץ יֵשׁ לָהּ ד׳ חֲלָקִים ארמ״ע וְכֻלָּן דּוֹמֵם), and this inanimate is body and Nefesh of the inanimate that sustains them (וְזֶה הַדּוֹמֵם גּוּף וְנֶפֶשׁ דְּדוֹמֵם הַמְקַיֵּם אוֹתָם), and above this is the body of the vegetative composed of four and within it the vegetative Nefesh (וְיוֹתֵר לְמַעְלָה מִזֶּה הוּא גּוּף הַצּוֹמֵחַ כָּלוּל מִד׳ וּבְתוֹכוֹ נֶפֶשׁ הַצּוֹמַחַת), and above it is the body of the living creature composed of Air, Wind, Water, Dust, and within it the animal Nefesh (וּלְמַעְלָה מִמֶּנּוּ הוּא גּוּף הַבַּעַל חַי כָּלוּל מֵארמ״ע וּבְתוֹכוֹ נֶפֶשׁ בְּהֵמִית), and certainly in the higher is included the lower (וּבוֹדַאי כִּי בָּעֶלְיוֹן כָּלוּל בּוֹ הַתַּחְתּוֹן), it is found that the inanimate is body and Nefesh of the inanimate (נִמְצָא כִּי הַדּוֹמֵם הוּא גּוּף וְנֶפֶשׁ הַדּוֹמֵם), and the vegetative has in it a portion of body and Nefesh of the inanimate and in addition its own aspect which is body of the vegetative and Nefesh of the vegetative (וְהַצּוֹמֵחַ יֵשׁ בּוֹ חֵלֶק גּוּף וְנֶפֶשׁ שֶׁל הַדּוֹמֵם וְנוֹסָף עָלָיו בְּחִינַת עַצְמוֹ שֶׁהוּא גּוּף הַצּוֹמֵחַ וְנֶפֶשׁ הַצּוֹמַחַת), and therefore the vegetative is greater than the inanimate and the inanimate becomes vegetative (וְלָכֵן הַצּוֹמֵחַ גָּדוֹל מֵהַדּוֹמֵם וְהַדּוֹמֵם נַעֲשֶׂה צוֹמֵחַ), and afterward the living creature has in it body and Nefesh from the inanimate and vegetative and in addition body and Nefesh of the animal (וְאַחַ״כ הַבַּעַל חַי יֵשׁ בָּהֶם גּוּף וְנֶפֶשׁ מִדּוֹמֵם וְצוֹמֵחַ וְנוֹסָף עֲלֵיהֶם גּוּף וְנֶפֶשׁ הַבְּהֵמִיּוֹת), therefore the body of the inanimate and the vegetative are nourished from them (לָכֵן גּוּף הַדּוֹמֵם וְהַצּוֹמֵחַ נִזּוֹנִין מֵהֶם), and likewise the human has in him inanimate and vegetative and aspect of living creature, body and Nefesh, and in addition the speaking Nefesh included from all of them (וְכְמוֹ כֵן הָאָדָם יֵשׁ בּוֹ דּוֹמֵם וְצוֹמֵחַ וּבְחִינַת בַּעַל חַי גּוּף וְנֶפֶשׁ וְנוֹסָף עֲלֵיהֶן נֶפֶשׁ הַמְּדַבֶּרֶת נִכְלֶלֶת מִכֻּלָּן), it is found that the essential existence of man is from the aspect of the animal Nefesh and the speaking Nefesh as will be explained with the help of Hashem (נִמְצָא כִּי עִקַּר מְצִיאוּת הָאָדָם הוּא מִבְּחִינַת נֶפֶשׁ הַבְּהֵמִית וְהַמְּדַבֶּרֶת כַּמ״ש בְּע״ה), for the vegetative and the inanimate are secondary to them as is known (כִּי הַצּוֹמֵחַ וְהַדּוֹמֵם טְפֵלִים אֲלֵיהֶן כַּנּוֹדָע). And the animal Nefesh that is in man is hewn from the place from which the animal Nefesh and the living creatures and birds and fish are hewn (וְנֶפֶשׁ הַבְּהֵמִית אֲשֶׁר יֵשׁ בָּאָדָם חוּצְבָה מִמָּקוֹם שֶׁנֶּחְצְבָה נֶפֶשׁ הַבְּהֵמִית וּבַעֲלֵי חַיִּים שֶׁהֵם חַיּוֹת וְעוֹפוֹת וְדָגִים), except that it is the inner and choicest part of the animal Nefesh (אֶלָּא שֶׁהוּא הַפְּנִימִית וְהַמֻּבְחָר שֶׁבְּנֶפֶשׁ הַבְּהֵמִית), and therefore it speaks (וְלָכֵן הִיא מְדַבֶּרֶת), and when a person is nourished and eats there is joined and added to him animal Nefesh from foods of the inanimate such as water and salt (וּכְשֶׁהָאָדָם נִזּוֹן וְאוֹכֵל מִתְחַבֵּר וְנוֹסָף בּוֹ נֶפֶשׁ הַבְּהֵמִית מִמַּאֲכָלֵי הַדּוֹמֵם כְּגוֹן מַיִם וּמֶלַח).

[Gloss — Tzemach: In the Sefer HaLikutei it is brought thus that it is inanimate (הגהה - צֶמַח בְּסֵפֶר הַלִּיקוּטִים אִיתָא כֵּן שֶׁהוּא דּוֹמֵם), and in the Derushim it is brought that it is vegetative (וּבַדְּרוּשִׁים אִיתָא שֶׁהוּא צוֹמֵחַ), for it is made from the waters which are living (כִּי נַעֲשֶׂה מֵהַמַּיִם שֶׁהֵם חַיִּים), and in the Kavanot it is written that it is between inanimate and vegetative (וּבַכַּוָּנוֹת כָּתַב שֶׁהוּא בֵּין דּוֹמֵם וְצוֹמֵחַ), and it appears that in the Likutei he speaks of salt found in mountains such as in Ashkenaz (וְנִרְאֶה כִּי בְּלִיקוּטִים אִירֵי בְּמֶלַח הַנִּמְצָא בֶּהָרִים כְּמוֹ בְּאַשְׁכְּנַז), and in the Derushim he speaks of salt made from waters (וּבַדְּרוּשִׁים מַיְירֵי בְּמֶלַח הַנַּעֲשֶׂה מִמַּיִם), and there is also a third salt which is between inanimate and vegetative, that there is from the soil that is salty and they cook it in water and afterward they cook the water until it remains pure and white, and this is done in Tzefat may it be rebuilt and in other places (וְעוֹד יֵשׁ מֶלַח ג׳ שֶׁהוּא בֵּין דּוֹמֵם וְצוֹמֵחַ שֶׁיֵּשׁ מִן הֶעָפָר מָלוּחַ וּמְבַשְּׁלִין בְּמַיִם וְאַחַ״כ מְבַשְּׁלִין הַמַּיִם עַד שֶׁנִּשְׁאַר נָקִי וְלָבָן וְזֶה נַעֲשֶׂה בְּצְפַת ת״ו וּבִמְקוֹמוֹת אֲחֵרִים).]

And it joins with the Nefesh of the inanimate within him which is more elevated and it grows (וּמִצְטָרֵף עִם נֶפֶשׁ הַדּוֹמֵם שֶׁבּוֹ שֶׁהוּא יוֹתֵר מְעוּלֶּה וּמִתְגַּדֵּל), but since it is still the aspect of inanimate it is not yet considered food (אַךְ לִהְיוֹת עֲדַיִן בְּחִינַת דּוֹמֵם אֵינוֹ עֲדַיִן מָזוֹן), therefore one who vows from food is permitted in water and salt (לָכֵן הַנּוֹדֵר מִן הַמָּזוֹן מֻתָּר בְּמַיִם וּבְמֶלַח), and afterward when he eats the vegetative that vegetative Nefesh within it joins with the vegetative Nefesh in man which is more elevated and it grows (וְאַחַ״כ בְּאָכְלוֹ הַצּוֹמֵחַ אוֹתוֹ נֶפֶשׁ הַצּוֹמַחַת אֲשֶׁר בּוֹ מִתְחַבֵּר עִם נֶפֶשׁ הַצּוֹמַחַת שֶׁבָּאָדָם שֶׁהִיא מְעוּלָה יוֹתֵר וּמִתְגַּדֶּלֶת), however the body of the vegetative goes out in the secret of waste outward (אַךְ גּוּף הַצּוֹמֵחַ יוֹצֵא בְּסוֹד מוֹתָרוֹת לַחוּץ), and likewise when he eats the living creature the waste goes out and the animal Nefesh that is there joins with the animal Nefesh in man which is more elevated than it and is the inwardness as mentioned above (וְכֵן כְּשֶׁאוֹכֵל הַבַּעַל חַי יוֹצֵא הַפְּסוֹלֶת וְנֶפֶשׁ הַבְּהֵמִית אֲשֶׁר שָׁם מִתְחַבֵּר עִם נֶפֶשׁ בְּהֵמִית שֶׁבָּאָדָם שֶׁהוּא מְעוּלֶּה יוֹתֵר מִמֶּנּוּ וְהוּא פְּנִימִית כַּנַּ״ל), and then it grows with it as mentioned above (וְאָז מִתְגַּדֵּל עִמָּהּ כַּנַּ״ל), and this is the secret of bodily nourishment (וְהוּא סוֹד מָזוֹן גּוּפָנִי), for the animal Nefesh of man is still called body and not Nefesh (כִּי נֶפֶשׁ הַבְּהֵמִית שֶׁל אָדָם נִקְרָא עֲדַיִן גּוּף וְלֹא נֶפֶשׁ), and behold the inanimate and the vegetative and the living and the speaking are those called the four elements (וַהֲרֵי דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר הֵם הַנִּקְרָאִים ד׳ יְסוֹדוֹת), for each one of them is included from Air, Wind, Water, Dust (כִּי כָּל אֶחָד מֵהֶם כְּלוּלָה מֵאַרמ״ע), and they are the aspect of the body of man which all these are the aspect of the material earth (וְהֵם בְּחִינַת גּוּף שֶׁל הָאָדָם אֲשֶׁר כָּל אֵלּוּ הֵם בְּחִינַת הָאָרֶץ הַחוֹמְרִי), and within them spreads the final garment which is the body of the firmaments of Asiyah and they are the Klipot (וּמִתְפַּשֵּׁט בְּתוֹכָם הַמַּלְבוּשׁ הָאַחֲרוֹן הוּא גּוּף הָרְקִיעִים דַּעֲשִׂיָּה וְהֵם הַקְּלִיפּוֹת), for just as the material of the earth is Klipah and body to the inwardness within it which is the root of the Nefesh of the inanimate and the vegetative and the animal (כִּי כְּמוֹ שֶׁחוֹמֶר הָאָרֶץ הִיא קְלִיפָּה וְגוּף אֶל הַפְּנִימִי שֶׁבָּהּ שֹׁרֶשׁ נֶפֶשׁ דּוֹמֵם וְהַצּוֹמַחַת וְהַבְּהֵמִית), so afterward in this way the body of the heavens of Asiyah which are the Klipot enter first, and understand this well (כֵּן אַחַ״כ חוֹזֵר עַל דֶּרֶךְ זֶה וְהַגּוּף שֶׁל הַשָּׁמַיִם דַּעֲשִׂיָּה שֶׁהֵם הַקְּלִיפּוֹת נִכְנָסִים תְּחִלָּה וְהָבֵן זֶה הֵיטֵב).

The order of these levels is thus (סֵדֶר אֵלּוּ הַמַּדְרֵגוֹת הוּא כָּךְ), from the Klipat Nogah of good and evil, body and heavens of Asiyah are drawn and enclothed in man within the animal Nefesh in him (וְאָז מִקְּלִיפַּת נֹגַהּ דְּטוֹב וָרַע גּוּף וְשָׁמַיִם דַּעֲשִׂיָּה נִמְשָׁךְ וּמִתְלַבֵּשׁ בָּאָדָם תּוֹךְ נֶפֶשׁ הַבְּהֵמִית שֶׁבּוֹ), and within this Klipat Nogah which is the good inclination and the evil inclination there also afterward enclothes the inwardness of the firmament of Asiyah and their Nefesh (וּבְתוֹךְ קְלִי׳ נֹגַהּ זוֹ שֶׁהוּא יֵצֶר טוֹב וְיֵצֶר הָרַע שָׁם גַּם כֵּן מִתְלַבֵּשׁ אַחַ״כ פְּנִימִית הָרָקִיעַ דַּעֲשִׂיָּה וְנֶפֶשׁ שֶׁלָּהֶם), and this is what is called the Nefesh of man and the Nefesh of the Ofanim (וְזֶהוּ הַנִּקְרָא נֶפֶשׁ הָאָדָם וְנֶפֶשׁ הָאוֹפַנִּים), and behold this Nefesh is called Nefesh relative to the animal Nefesh (וְהִנֵּה נֶפֶשׁ זוֹ נִקְרָא נֶפֶשׁ אֶל נֶפֶשׁ הַבְּהֵמִית), and it is nourished from it just as the animal Nefesh is nourished from the vegetative as mentioned above (וְהִיא נִזּוֹנֶת מִמֶּנָּה כְּמוֹ שֶׁנֶּפֶשׁ הַבְּהֵמִית נִזּוֹנֶת מִן הַצּוֹמֵחַ כַּנַּ״ל), however it is not nourished except through its body which is the Klipat Nogah, the good inclination and the evil inclination as mentioned above (אָמְנָם אֵינָהּ נִזּוֹנֶת אֶלָּא עַל יְדֵי הַגּוּף שֶׁלָּהּ שֶׁהוּא קְלִיפַּת נֹגַהּ יֵצֶר טוֹב וְיֵצֶר הָרַע כַּנַּ״ל), and behold it is found that the turbidity of the animal Nefesh in man that rises to the Nefesh of Asiyah which is nourished from it causes the body to sin (וְהִנֵּה נִמְצָא כִּי הָעֲכוּרִית שֶׁל נֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם שֶׁעוֹלָה אֶל נֶפֶשׁ דַּעֲשִׂיָּה הַנִּזּוֹן מִמֶּנָּה הוּא גּוֹרֵם לַגּוּף לַחֲטוֹא), and who caused the turbidity at first in the animal Nefesh in man (וּמִי גָּרַם לוֹ עֲכוּרִית בַּתְּחִלָּה בְּנֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם), certainly it was drawn to him from the animal Nefesh in the living creature which is the externality of the animal Nefesh in man (וַדַּאי שֶׁנִּמְשַׁךְ לוֹ מִנֶּפֶשׁ הַבְּהֵמִית שֶׁבַּבַּעַל חַי שֶׁהִיא חִיצוֹנִיּוּת נֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם), therefore when a person sinned he would offer as a sacrifice the animal Nefesh of the living creature which caused him to sin (לָכֵן כְּשֶׁאָדָם חוֹטֵא הָיָה מַקְרִיב קָרְבָּן נֶפֶשׁ הַבְּהֵמִית שֶׁל הַבַּעַל חַי שֶׁהִיא גָּרְמָה לוֹ לַחֲטוֹא), and a supernal fire would descend and burn that turbidity (וְנָחֵית אֵשׁ גָּבוֹהַּ וְשׂוֹרֵף אוֹתוֹ הָעֲכוּרִית), and then the root of the animal Nefesh in man would draw to it merit and purity for all are hewn from one root and the person is atoned (וְאָז שֹׁרֶשׁ נֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם נִמְשָׁךְ לָהּ זְכוּת וּנְקִיּוּת כִּי הַכֹּל מִשֹּׁרֶשׁ אֶחָד חֻצָּבוּ וּמִתְכַּפֵּר הָאָדָם), and understand this well, the secret of the sacrifices (וְהָבֵן זֶה הֵיטֵב סוֹד הַקָּרְבָּנוֹת), and since also the Nefesh of the inanimate and the vegetative are more turbid they too caused and assisted in causing the animal Nefesh to sin from the side of the evil within them (וּלְהִיוֹת כִּי גַּם נֶפֶשׁ הַדּוֹמֵם וְהַצּוֹמַחַת הֵם יוֹתֵר עֲכוּרִים גַּם הֵם גָּרְמוּ וְסִיְּעוּ לְהַחֲטִיא אֶת נֶפֶשׁ הַבְּהֵמִית מִצַּד הָרַע שֶׁבָּהֶם), therefore there were the libations and the fine flour which are vegetative (לָכֵן הָיוּ הַנְּסָכִים וְהַסְּלָתוֹת שֶׁהֵם צוֹמֵחַ), and it is said “upon all your offerings you shall offer salt” which is the power of the inanimate (וְנֶאֱמַר עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח שֶׁהוּא כֹּחַ הַדּוֹמֵם), and through this all the parts of inanimate, vegetative, living, speaking are rectified (וּבָזֶה מִתְתַּקְּנִין כָּל חֶלְקֵי דְּצַח״ם וְהָבֵן זֶה), and the reason to offer an animal sacrifice see Parashat Pinchas daf 219 and see in the books that the Klipat Nogah is called Yarden which descends and ascends and see Parashat Bereshit daf 22 (וְהַטַּעַם לְהַקְרִיב קָרְבָּן בְּהֵמָה עַיֵּן פָּרָשַׁת פִּנְחָס רי״ט וְעַיֵּן בַּסְּפָרִים קְלִיפַּת נֹגַהּ אִיקְרֵי יַרְדֵּן שֶׁיּוֹרֵד וְעוֹלֶה וְעַיֵּן פָּרָשַׁת בְּרֵאשִׁית דכ״ב).

Chapter 3

שער נ פרק ג

[50:3] And we shall now explain the matter of the two angels called the good inclination and the evil inclination (וְנְבָאֵר עַתָּה עִנְיַן ב׳ הַמַּלְאָכִים הַנִּקְרָא יֵצֶר טוֹב וְיֵצֶר הָרַע), for behold in one place it appears that the good inclination and the evil inclination are those who guard man and advise him for good as mentioned in Parashat Vayishlach, see there (כִּי הִנֵּה בְּמָקוֹם אַחֵר נִרְאֶה כִּי יֵצֶר טוֹב וְיֵצֶר הָרַע הֵם הַשּׁוֹמְרִים אֶת הָאָדָם וּמְיַעֲצִים אוֹתוֹ לְטוֹבָה כַּנִּזְכָּר פָּרָשַׁת וַיִּשְׁלַח עַיֵּן שָׁם), and in another place it is said that the good inclination is an angel and the evil inclination is a demon (וּבְמָקוֹם אַחֵר אָמַר שֶׁהַיֵּצֶר הַטּוֹב הוּא מַלְאָךְ וְהַיֵּצֶר הָרַע הוּא שֵׁד), however the matter is thus (אַךְ הָעִנְיָן כָּךְ הוּא), know that the sin of man in the Tree of Knowledge, as has been explained by us, that the Tree of Knowledge is the secret of the Da’at which includes Chokhmah and Gevurah which in holiness both are good (דַּע כִּי חֵטְא הָאָדָם בְּעֵץ הַדַּעַת כַּאֲשֶׁר נִתְבָּאֵר אֶצְלֵינוּ כִּי עֵץ הַדַּעַת הוּא סוֹד הַדַּעַת הַכּוֹלֵל חו״ג אֲשֶׁר בַּקְּדוּשָׁה שְׁנֵיהֶן טוֹבִים), and when the externals draw nourishment then it can become good and evil as is written (וּכְשֶׁהַחִיצוֹנִים יוֹנְקִים אָז יָכוֹל לִהְיוֹת טוֹ״ר כַּמ״ש). And the matter is that at first the Chesadim would precede to spread in the body of Ze’ir Anpin before the Gevurot (וְהָעִנְיָן כִּי תְּחִלָּה הָיוּ הַחֲסָדִים קוֹדְמִין לְהִתְפַּשֵּׁט בְּגוּפָא דְּז״א קֹדֶם הַגְּבוּרוֹת), but through the sin of Adam HaRishon the Da’at descended below between the two shoulders (אַךְ עַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן יָרַד הַדַּעַת לְמַטָּה בֵּין תְּרֵין כַּתְפִּין), and when it was there the Gevurot descended first as explained in the discourse of the sin of Adam HaRishon and see there (וּבִהְיוֹתוֹ שָׁם יָרְדוּ הַגְּבוּרוֹת תְּחִלָּה כִּמְבוֹאָר בִּדְרוּשׁ חֵטְא אָדָם הָרִאשׁוֹן וְעַיֵּן שָׁם), for there we explained how the Gevurot are sweetened through the Chesadim (כִּי בֵּאַרְנוּ שָׁם אֵיךְ הַגְּבוּרוֹת נִמְתָּקִין עַל יְדֵי הַחֲסָדִים), and since the Gevurot descended first they were not sweetened by the Chesadim and behold this is one blemish (וְכֵיוָן שֶׁהַגְּבוּרוֹת יָרְדוּ תְּחִלָּה לֹא נִמְתְּקוּ עַל יְדֵי הַחֲסָדִים וַהֲרֵי פְּגָם אֶחָד), and also a second blemish for therefore the Gevurot spread first in the body of Ze’ir Anpin and there is not yet spreading of Chesadim there and the externals grasp onto them (וְגַם פְּגָם ב׳ כִּי לָכֵן הַגְּבוּרוֹת מִתְפַּשְּׁטוֹת תְּחִלָּה בְּגוּפָא דְּז״א וְאֵין שָׁם עֲדַיִן הִתְפַּשְּׁטוּת חֲסָדִים וְהַחִיצוֹנִים נֶאֱחָזִין בָּהֶם), also a third blemish in the Chesadim themselves that are revealed that the externals grasp onto them (גַּם פְּגָם ג׳ בַּחֲסָדִים עַצְמָן הַמְּגוּלִין שֶׁהַחִיצוֹנִים נֶאֱחָזִין בָּהֶם), however all the grasping of the externals is only in the Gevurot for they are the dregs of Gevurah (אָמְנָם כָּל אֲחִיזַת הַחִיצוֹנִים אֵינָן אֶלָּא בַּגְּבוּרוֹת כִּי הֲרֵי הֵם שִׁמְרֵי הַגְּבוּרָה), but their grasping in the Chesadim is a very small matter (אַךְ אֲחִיזָתָן בַּחֲסָדִים הוּא דָּבָר מְעַט מְאֹד), and behold when man sinned in the Tree of Knowledge which is the third Mochin of Ze’ir Anpin that includes Chokhmah and Gevurah and he caused in it the three blemishes mentioned above the externals grasped in them (וְהִנֵּה כְּשֶׁחָטָא אָדָם בְּעֵץ הַדַּעַת שֶׁהִיא מוֹחַ ג׳ דְּז״א הַכּוֹלֵל חו״ג וְגָרַם בּוֹ ג׳ פְּגָמִים הַנַּ״ל נִתְאֲחֲזוּ בָהֶן הַחִיצוֹנִים), and those Klipot of Nogah were grasped by the externals and they took those lights (וְאוֹתָן קְלִי׳ דְּנֹגַהּ נִתְאֲחֲזוּ בָהֶן הַחִיצוֹנִים וְלָקְחוּ אוֹתָן הָאוֹרוֹת), and then the Klipat Nogah became the Tree of Knowledge of good and evil (וְאָז קְלִיפַּת נֹגַהּ נַעֲשֵׂית עֵץ הַדַּעַת טוֹ״ר), for the Chesadim forever remain good and there are no demons there but rather actual angels appointed over the hosts of heaven as mentioned in the Tikkunim 66 (לְפִי שֶׁהַחֲסָדִים לְעוֹלָם נִשְׁאָרִין טוֹב וְאֵין שָׁם שֵׁדִים אֶלָּא בְּחִינַת מַלְאָכִים מַמָּשׁ דְּמְמֻנִּין עַל צְבָא הַשָּׁמַיִם כַּנִּזְכָּר בַּתִּקּוּנִים ס״ו), however certainly there is within them some evil not from their own aspect but from the evil of the Gevurot that are grasped in them (אַךְ בְּוַדַּאי שֶׁיֵּשׁ בָּהֶם רַע כָּל שֶׁהוּא לֹא מִפְּאַת עַצְמוֹ רַק מִפְּאַת רַע הַגְּבוּרוֹת הַנֶּאֱחָזוֹת בָּהֶן).

However the Gevurot, the evil of the externals clung to them and they returned to become demons resembling angels, as our Rabbis of blessed memory said, from the two letters Shin, Dalet of Shaddai (וְאָמְנָם הַגְּבוּרוֹת נִדְבָּקִים בָּהֶן הָרַע שֶׁל הַחִיצוֹנִים וְחָזְרוּ לִהְיוֹת שֵׁדִים הַדּוֹמִין לְמַלְאָכִים כְּמַאֲמַר רַז״ל מִפְּאַת ב׳ אוֹתִיּוֹת ש״ד מִשַּׁדַּי), but since the letter Yod is missing from them they are called a shed (demon) (אַךְ יַעַן שֶׁחָסֵר מֵהֶם י׳ נִקְרָא שֵׁד), and all the force of the dregs and the Klipot clung and were grasped in them (וְכָל תֹּקֶף הַשְּׁמָרִים וְהַקְּלִיפּוֹת נִדְבְּקוּ וְנִתְאֲחֲזוּ בָּהֶן), and they were mostly Klipah and a minority Moach (וְהָיוּ רוּבָּם קְלִיפָּה וּמְעוּטָם מוֹחַ), and therefore they became evil (וְלָכֵן נַעֲשׂוּ רַע), and then it is called evil (וְאָז נִקְרָא רַע), and then it is called the Klipat Nogah, the Tree of Knowledge of good and evil, the aspect of Chokhmah and Gevurah (וְאָז נִקְרָא קְלִיפַּת נֹגַהּ עֵץ הַדַּעַת טוֹ״ר בְּחִינַת חו״ג), and when a person is born behold that Nefesh of his must clarify those sparks that pertain to his portion which fell from it through the sin of Adam HaRishon into the Klipat Nogah, and this is the intention of the birth of man in this world, and understand this (וּכְשֶׁאָדָם נוֹלָד הִנֵּה אוֹתוֹ הַנֶּפֶשׁ שֶׁלּוֹ צְרִיכָה לְבָרֵר אוֹתָן הַנִּיצוֹצִין הַמַּגִּיעִין לְחֶלְקוֹ שֶׁנָּפְלוּ מִמֶּנָּה עַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן בִּקְלִיפַּת נֹגַהּ אֲשֶׁר זֶה כַּוָּנַת לֵידַת הָאָדָם בָּעוֹלָם הַזֶּה וְהָבֵן זֶה), and through the commandments it clarifies those parts that were blemished and fell there (וְהִנֵּה עַל יְדֵי הַמִּצְוֹת מְבָרֶרֶת אוֹתָן הַחֲלָקִים שֶׁנִּפְגְּמוּ וְנָפְלוּ שָׁם), however you already know that the Nefesh does not come into man naked but rather in one image which is called Tzelem [Image] that stands there at the time of the formation of man as mentioned in Parashat Emor daf 104b (אָמְנָם כְּבָר יָדַעְתָּ שֶׁאֵין הַנֶּפֶשׁ בָּאָה בָּאָדָם עֲרוּמָּה רַק בְּחַד דְּיוּקְנָא הַנִּקְרָא צֶלֶם דְּקָאֵים תַּמָּן בְּעֵת יְצִירַת הָאָדָם כַּנִּזְכָּר פָּרָשַׁת אֱמוֹר דק״ד ע״ב).

And the matter is that the father and mother who bring that Nefesh, by their merit they draw forth that Nefesh from above (וְהָעִנְיָן כִּי אָב וְאֵם הַמְּבִיאִין אוֹתוֹ הַנֶּפֶשׁ הֵן בִּזְכוּתָן יוֹצִיאוּ אוֹתוֹ הַנֶּפֶשׁ מִלְמַעְלָה), for according to the merits and the commandments the man and the woman draw a Nefesh for that child which is related to those commandments that are being performed then as well (כִּי לְפִי הַזְּכֻיּוֹת וְהַמִּצְוֹת הָאִישׁ וְהָאִשָּׁה יַמְשִׁיכוּ נֶפֶשׁ לַוָּלָד הַהוּא הַמִּתְיַחֵס אֶל אוֹתָן הַמִּצְוֹת שֶׁנַּעֲשִׂין אָז גַּם כֵּן), for they are similar to the root of their Neshamah (שֶׁהֵם דּוֹמִים אֶל שֹׁרֶשׁ נִשְׁמָתָן), and they also caused through their deeds to clarify some sparks from the Klipat Nogah to become a garment for that Nefesh (וְגָרְמוּ גַּם כֵּן בְּמַעֲשֵׂיהֶן לְבָרֵר קְצָת נִיצוֹצִין מִקְּלִיפַּת נֹגַהּ שֶׁיַּעֲשֶׂה לְבוּשׁ אֶל הַנֶּפֶשׁ הַהוּא), and behold then that Nefesh is still in the aspect of Ibbur for then there is no Da’at in it as is known (וְהִנֵּה אָז הַנֶּפֶשׁ הַהוּא עֲדַיִן הוּא מִבְּחִינַת עִיבּוּר שֶׁאָז אֵין בּוֹ דַּעַת כַּנּוֹדָע), however that garment is from the other aspects and this aspect is rectified by what they clarified, father and mother, through the power of their deeds (אָמְנָם לְבוּשׁ הַהוּא הוּא מִשְּׁאָר בְּחִינוֹת וּבְחִינָה זוֹ נִתְקַּן עַל יְדֵי מַה שֶּׁבֵּירְרוּ הֵם אָב וְאֵם בְּכֹחַ מַעֲשֵׂיהֶן), and afterward when he is born the evil inclination enters into him immediately and it is the secret of the Gevurot which are called evil as mentioned above (וְאַחַ״כ כְּשֶׁנּוֹלַד נִכְנָס בּוֹ תֵּכֶף יֵצֶר הָרַע וְהוּא סוֹד הַגְּבוּרוֹת הַנִּקְרָא רַע כַּנַּ״ל), since most of them are evil and all the evil is grasped only in them (יַעַן כִּי רוּבָּם רַע וְכָל הָרַע אֵינוֹ נֶאֱחָז אֶלָּא בָּהֶן), and then the Mochin of Yenikah enter into him which are Elokim as is known (וְאָז נִכְנָסִים בּוֹ הַמּוֹחִין דִּינִיקָה שֶׁהֵם אֱלֹהִים כַּנּוֹדָע), and the Chesed and Gevurah that are there (וְהַחו״ג אֲשֶׁר שָׁם), for already then there is Da’at of the aspect of Yenikah (כִּי כְּבָר אָז יֵשׁ דַּעַת דִּבְחִינַת יְנִיקָה), and behold all of them have grasping of the externals for even the Chesadim are Elokim and Gevurot (וְהִנֵּה כֻּלָּם יֵשׁ בָּהֶם אֲחִיזַת הַחִיצוֹנִים כִּי גַּם הַחֲסָדִים הֵם אֱלֹהִים וּגְבוּרוֹת), and then all of them are called the evil inclination (וְאָז כֻּלָּם נִקְרָאִין יֵצֶר הָרַע).

Also another reason why the evil inclination enters first is together with what was mentioned in the second blemish of Adam HaRishon (גַּם סִבָּה אַחֶרֶת לָמָּה נִכְנָס הַיֵּצֶר הָרַע תְּחִלָּה הוּא עִם הַנִּזְכָּר בְּפְּגָם ב׳ שֶׁל אָדָם הָרִאשׁוֹן), for since the Da’at descended in expansion then the Gevurot descend first, and understand this (כִּי כֵּיוָן שֶׁהַדַּעַת יָרַד בְּהִתְרַחֲבוּת אָז הַגְּבוּרוֹת יָרְדוּ תְּחִלָּה וְהָבֵן זֶה), therefore the evil inclination preceded and was grasped in them (לָכֵן הִקְדִּים הַיֵּצֶר הָרַע וְנֶאֱחָז בָּהֶן), therefore then the child is circumcised to remove from him the evil which is the foreskin of Katnut of Yenikah, for then he has Da’at which descends until the Yesod, and understand this (לָכֵן אָז נִמּוֹל הַיֶּלֶד לְהָסִיר מִמֶּנּוּ הָרַע שֶׁהוּא הָעָרְלָה דְּקַטְנוּת דִּינִיקָה שֶׁאָז יֵשׁ לוֹ דַּעַת שֶׁיּוֹרֵד עַד הַיְסוֹד וְהָבֵן זֶה), why the circumcision is by means of man and not earlier (לָמָּה הַמִּילָה הִיא עַל יְדֵי הָאָדָם וְלֹא תְּחִלָּה), for in Ibbur there is no Da’at and there is no suckling for the externals there (כִּי בְּעִיבּוּר אֵין דַּעַת וְאֵין יְנִיקָה לַחִיצוֹנִים שָׁם), and behold just as in Ze’ir Anpin the completion of the Mochin of Gadlut is at thirteen years (וְהִנֵּה כְּמוֹ שֶׁבְּז״א גְּמַר הַמּוֹחִין דְּגַדְלוּת הוּא בְּי״ג שָׁנִים), so too in the child the Mochin of Gadlut of Chesadim are not completed to enter into him until thirteen years (כֵּן הַקָּטָן אֵין נִגְמָרִים לִכָּנֵס בּוֹ הַמּוֹחִין דְּגַדְלוּת דְּחֲסָדִים עַד י״ג שָׁנִים), and then the good inclination which are the angels in the Klipat Nogah who were at first captive and slaves there go out to freedom (וְאָז הַיֵּצֶר הַטּוֹב שֶׁהֵם הַמַּלְאָכִים שֶׁבִּקְלִיפַּת נֹגַהּ שֶׁהָיוּ תְּחִלָּה שְׁבוּיִים וַעֲבָדִים שָׁם יָצְאוּ לְחֵרוּת), therefore until then they are exempt from the commandments (לָכֵן עֲדַיִן פְּטוּרִין מִן הַמִּצְוֹת), but when the good inclination is completed to enter and to be clarified which are the Chesadim then by their power he can clarify his other parts by means of the good inclination, and this is by the power of the commandments (אַךְ כְּשֶׁנִּגְמַר הַיֵּצֶר הַטּוֹב לִכָּנֵס וּלְהִתְבָּרֵר שֶׁהֵם הַחֲסָדִים אָז בְּכֹחָם יָכוֹל לְבָרֵר שְׁאָר חֲלָקָיו עַל יְדֵי הַיֵּצֶר הַטּוֹב וְזֶה בְּכֹחַ הַמִּצְוֹת), the conclusion from this is that the good inclination and the evil inclination both of them are angels, the aspect of Chokhmah and Gevurah of that portion of the Nefesh as mentioned above (הָעוֹלֶה מִזֶּה כִּי יֵצֶר טוֹב וְיֵצֶר הָרַע שְׁנֵיהֶן הֵם מַלְאָכִים בְּחִינַת חו״ג שֶׁל חֵלֶק אוֹתוֹ הַנֶּפֶשׁ כַּנַּ״ל), for the Mochin are vessels and the Nefesh is essence (כִּי הַמּוֹחִין הֵם כֵּלִים וְהַנֶּפֶשׁ הוּא עַצְמוּת), and therefore the Nefesh enclothes in these two angels which are the Mochin, Chokhmah and Gevurah (וְלָכֵן הַנֶּפֶשׁ הוּא מִתְלַבֶּשֶׁת בְּאֵלּוּ שְׁנֵי הַמַּלְאָכִים שֶׁהֵם הַמּוֹחִין חו״ג).

[Gloss — that Chokhmah and Gevurah are the aspect of vessels that enter immediately (הגהה - שֶׁחו״ג הֵם בְּחִינַת כֵּלִים הַנִּכְנָסִים תֵּכֶף).]

However the essence which is the Nefesh of Gadlut does not enter all at once in one time but according to the years and the commandments (אַךְ הָעַצְמוּת שֶׁהֵם הַנֶּפֶשׁ דְּגַדְלוּת אֵינָהּ נִכְנֶסֶת כֻּלָּהּ תֵּכֶף בְּפַעַם אַחַת אֶלָּא לְפִי הַשָּׁנִים וְהַמִּצְוֹת), and behold after the Mochin which are the vessel have entered the Nefesh can enter (וְהִנֵּה אַחַר שֶׁנִּכְנְסוּ הַמּוֹחִין שֶׁהֵם הַכְּלִי יְכוֹלָה הַנֶּפֶשׁ לִכָּנֵס), for it is impossible for the essence which is the Nefesh to enter before the vessel (כִּי אִי אֶפְשָׁר לִכָּנֵס הָעַצְמוּת שֶׁהוּא הַנֶּפֶשׁ קֹדֶם הַכְּלִי), and this is the secret in the Zohar Mishpatim 98 and 100 that on that day that he merits thirteen years he is called a son to the Congregation of Israel because he is the aspect of Nefesh (וְזֶהוּ סוֹד בַּזֹּהַר מִשְׁפָּטִים צ״ח וְק' דְּבְּהַהוּא יוֹמָא דְּזָכֵי לִתְלֵיסַר שְׁנִין נִקְרָא בֵּן לְכַנֶּסֶת יִשְׂרָאֵל לְפִי שֶׁהוּא בְּחִינַת נֶפֶשׁ), and also through this you will understand the matter of a person that it is possible that all his days he will not merit to complete his Nefesh because he did not perform commandments to clarify the garment which is in Nogah and the Nefesh cannot enter into it (גַּם בָּזֶה תָּבִין עִנְיַן הָאָדָם שֶׁאֶפְשָׁר שֶׁכָּל יָמָיו לֹא יִזְכֶּה לְהַשְׁלִים נַפְשׁוֹ לְפִי שֶׁלֹּא עָשָׂה מִצְוֹת לְבָרֵר הַלְּבוּשׁ שֶׁהוּא בְּנֹגַהּ וְאֵין הַנֶּפֶשׁ יְכוֹלָה לִכָּנֵס בּוֹ), and it is possible to say that when the evil inclination which are the Gevurot enter, the aspect of the Nefesh of the Gevurot enters (וְאֶפְשָׁר לוֹמַר כִּי בְּהִכָּנֵס הַיֵּצֶר הָרַע שֶׁהֵם הַגְּבוּרוֹת נִכְנָס בְּחִינַת הַנֶּפֶשׁ שֶׁל הַגְּבוּרוֹת), and when the good inclination enters the aspect of the Nefesh of the Chesadim enters, and then he is completed (וּכְשֶׁנִּכְנָס הַיֵּצֶר הַטּוֹב נִכְנָס בְּחִינַת הַנֶּפֶשׁ שֶׁל הַחֲסָדִים וְאָז נִשְׁלָם).

Also understand why this one is called the good inclination and this one the evil inclination (גַּם תָּבִין לָמָּה נִקְרָא זֶה יֵצֶר טוֹב וְזֶה יֵצֶר הָרַע), and the matter is that that Klipat Nogah, of its own knowledge and will, makes those garments for the Nefesh in order to trap the Nefesh for its portion to derive benefit from it (וְהָעִנְיָן כִּי אוֹתוֹ קְלִיפַּת נֹגַהּ מִדַּעְתָּהּ וּמֵרְצוֹנָהּ עוֹשָׂה אוֹתָן מַלְבוּשִׁים לַנֶּפֶשׁ כְּדֵי לָצוּד אֶת הַנֶּפֶשׁ לְחֶלְקָהּ לֵהָנוֹת מִמֶּנָּה), and this is the secret of garments of skin, the skin of the serpent (וְזֶהוּ סוֹד כָּתְנוֹת עוֹר מַשְׁכָּא דְּחִוְיָא), and it derives pleasure that the pure Nefesh enclothes there (וְהִיא נֶהֱנֵית שֶׁמִּתְלַבֶּשֶׁת הַנֶּפֶשׁ טְהוֹרָה שָׁם), however the holy Neshamot that have already been purified are made for them garments of garments of light (וְאָמְנָם הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת שֶׁכְּבָר נִטְהֲרוּ נַעֲשֶׂה לָהֶם מַלְבוּשִׁים מִכָּתְנוֹת אוֹר), but those Neshamot that were not completely purified immediately upon their emergence are made for them a bodily garment of garments of skin and also from the coupling of male and female in the Klipat Nogah as mentioned in Parashat Vayakhel daf 219b, see there well regarding the verse “at the entrance sin crouches” (אַךְ אוֹתָן הַנְּשָׁמוֹת שֶׁלֹּא נִטְהֲרוּ לְגַמְרֵי תֵּכֶף בְּצֵאתָן נַעֲשֶׂה לָהֶם מַלְבוּשׁ גּוּף מִכָּתְנוֹת עוֹר וְגַם מִזִּוּוּג זָכָר וּנְקֵבָה שֶׁבִּקְלִיפַּת נֹגַהּ כַּנִּזְכָּר פָּרָשַׁת וַיַּקְהֵל רי״ט ע״ב עַיֵּן שָׁם הֵיטֵב בְּעִנְיַן הַפָּסוּק לַפֶּתַח חַטָּאת רֹבֵץ), and there you will understand that that garment and that body is called the evil inclination about which it is said “at the entrance sin crouches” (וְשָׁם תָּבִין כִּי הַלְּבוּשׁ וְהַגּוּף הַהוּא נִקְרָא יֵצֶר הָרַע שֶׁעָלָיו נֶאֱמַר לַפֶּתַח חַטָּאת רֹבֵץ), it is found that the garment made for the Nefesh from the side of the Gevurot that are in the Klipat Nogah are the evil inclination for they have not yet been refined and they are still filled with Klipot and dregs and are called a demon (נִמְצָא כִּי הַלְּבוּשׁ הַנַּעֲשֶׂה לַנֶּפֶשׁ מִצַּד הַגְּבוּרוֹת אֲשֶׁר בִּקְלִיפַּת נֹגַהּ הֵם הַיֵּצֶר הָרַע כִּי עֲדַיִן לֹא נִזְדַּכְּכוּ וְהֵם עֲדַיִן מְלֵאִים קְלִיפּוֹת וְסִיגִים וְנִקְרָא שֵׁד), but when the good inclination comes which is the garment of the Chesadim immediately upon their emergence from the Klipat Nogah they are called the good inclination for they have already distanced themselves from evil and evil does not rule over them for they are Chesadim (אַךְ בְּבֹא הַיֵּצֶר הַטּוֹב שֶׁהוּא לְבוּשׁ הַחֲסָדִים תֵּכֶף בְּצֵאתָן מִקְּלִיפַּת נֹגַהּ הֵם נִקְרָא יֵצֶר טוֹב כִּי כְּבָר נִתְרַחֲקוּ מִן הָרַע וְאֵין הָרַע שׁוֹלֵט בָּהֶם כִּי הֵם חֲסָדִים), and then like Chesadim that sweeten the Gevurot as is known, since they are male and female, so too the good inclination after entering sweetens the evil inclination and can return it from a demon to an angel as mentioned in Parashat Tetzeh daf 277 (וְאָז דּוּגְמַת חֲסָדִים הַמְּמַתְּקִין הַגְּבוּרוֹת כַּנּוֹדָע יַעַן הֵם זָכָר וּנְקֵבָה כֵּן הַיֵּצֶר הַטּוֹב אַחַר הִכָּנְסוֹ מְמַתֵּק אֶת הַיֵּצֶר הָרַע וְיָכוֹל לְאַחְזְרָא לֵיהּ מִשֵּׁד לְמַלְאָךְ כַּנִּזְכָּר פ׳ תֵּצֵא דרע״ז), and then both of them are called angels who guard the man (וְאָז שְׁנֵיהֶן נִקְרָאִים מַלְאָכִים הַשּׁוֹמְרִים אֶת הָאָדָם), for the Gevurah itself is pure except that it became a demon and when the evil within it is removed it returns to being a good angel (כִּי הַגְּבוּרָה טְהוֹרָה הִיא אֶלָּא שֶׁנַּעֲשֵׂית שֵׁד וּבְהָסִיר מִמֶּנּוּ הָרַע שֶׁבָּהּ חוֹזֵר לְמַלְאָךְ טוֹב), and understand this secret well which is hinted in Parashat Va’era daf 26b regarding “with all your heart,” this is the good inclination and the evil inclination, this is right and this is left (וְהָבֵן סוֹד זֶה הֵיטֵב הָרוּמָז פָּרָשַׁת וָאֵרָא דכ״ו ע״ב עַל בְּכָל לְבָבְךָ דָּא יֵצֶר טוֹב וְיֵצֶר הָרַע דָּא יְמִינָא וְדָא שְׂמָאלָא כו׳), behold it is explained that they are the Chesadim and Gevurot called right and left (הֲרֵי מְבֹאָר כִּי הֵם הַחו״ג הַנִּקְרָא יְמִינָא וְשְׂמָאלָא), and behold it is understood clearly how the evil inclination can become completely good like the good inclination itself (וַהֲרֵי מוּבָן בְּבֵיאוּר אֵיךְ הַיֵּצֶר הָרַע יָכוֹל לִהְיוֹת טוֹב גָּמוּר כְּמוֹ הַיֵּצֶר הַטּוֹב מַמָּשׁ).

[Gloss — that is, that the Chesadim which are the good inclination were distanced thirteen years from the evil inclination which entered immediately when he was born (הגה״ה דְּהַיְינוּ שֶׁנִּתְרַחֲקוּ הַחֲסָדִים שֶׁהֵם יֵצֶר טוֹב י״ג שָׁנִים מִיֵּצֶר הָרַע שֶׁנִּכְנָס תֵּכֶף כְּשֶׁנוֹלַד), and although Adam HaRishon caused that the Gevurot enter first and afterward the Chesadim and there were not between them thirteen years as is the custom of the world (וְאַף עַל פִּי דַּאֲדָם הָרִאשׁוֹן גָּרַם שֶׁיִּכָּנְסוּ גְּבוּרוֹת תְּחִלָּה וְאַחַ״כ חֲסָדִים וְלֹא הָיָה בֵּינֵיהֶן י״ג שָׁנִים כְּמִנְהַג הָעוֹלָם), nevertheless since the Gevurot preceded it was drawn from this for all who come after him that there be thirteen years between the good inclination and the evil inclination corresponding to the thirteen letters of the filling of Elokim which is judgment as is known (עכ״ז כֵּיוָן שֶׁהִקְדִּימוּ הַגְּבוּרוֹת נִמְשַׁךְ מִמֶּנּוּ לְכָל הַבָּאִים אַחֲרָיו אֶל י״ג שָׁנִים בֵּין יֵצֶר טוֹב לְיֵצֶר הָרַע נֶגֶד י״ג אוֹתִיּוֹת דְּמִלּוּי אֱלֹהִים שֶׁהוּא דִּין כַּנּוֹדָע).]

Also understand that this is the secret of Kayin and Hevel, the good inclination and the evil inclination as mentioned in Tikkun 69 (גַּם תָּבִין כִּי זֶ״ס קַיִן וְהֶבֶל יֵצֶר טוֹב וְיֵצֶר הָרַע כַּנִּזְכָּר בְּתִקּוּן ס״ט), for Kayin are the Gevurot therefore he is called the evil inclination for all the impurity of the serpent strengthened in Kayin which are the Gevurot (כִּי קַיִן הֵם הַגְּבוּרוֹת לָכֵן נִקְרָא יֵצֶר הָרַע שֶׁכָּל זוֹהֲמַת הַנָּחָשׁ בְּקַיִן אִתְתַּקְפָא שֶׁהוּא הַגְּבוּרוֹת), not so in Hevel who is the Chesadim (מַשְּׁאֵין כֵּן בְּהֶבֶל שֶׁהוּא הַחֲסָדִים), and this is the secret of Yaakov and Esav (וְהוּא סוֹד יַעֲקֹב וְעֵשָׂו), and all the converts that come from Esav are from the Gevurot (וְכָל הַגֵּרִים הַבָּאִים מֵעֵשָׂו הָיוּ מִן הַגְּבוּרוֹת), the land of Edom for Esav is called Edom (אֶרֶץ אֱדוֹם שֶׁכֵּן עֵשָׂו נִקְרָא אֱדוֹם), and understand this (וְהָבֵן זֶה).

Also through this understand the matter of the exile which is “one thousand days of the mundane” mentioned in Parashat Pekudei daf 226b (גַּם בָּזֶה תָּבִין עִנְיַן הַגָּלוּת שֶׁהוּא אֶלֶף יוֹמִין דְּחוֹל הַנִּזְכָּר פ׳ פְקוּדֵי דרכ״ו ע״ב), and the matter is that they are the five Chesadim each one included of one hundred behold five hundred corresponding to the right shoulder (וְהָעִנְיָן כִּי הֵם ה׳ חֲסָדִים כָּל אֶחָד כָּלוּל מֵק' הֲרֵי ת״ק כְּמִנְיַן כְּתֵף יָמִין), and the five Gevurot corresponding to the left shoulder behold one thousand (וְה׳ גְּבוּרוֹת כְּמִנְיַן כְּתֵף שְׂמֹאל הֲרֵי אֶלֶף), and when they are in the Tree of Knowledge they are called one thousand days of the mundane since there it is good and evil which are grain and straw (וּבִהְיוֹתָן בְּעֵץ הַדַּעַת נִקְרָא אֶלֶף יוֹמִין דְּחוֹל יַעַן כִּי שָׁם הוּא טוֹ״ר שֶׁהֵם בַּר וְתֶבֶן), and when the straw is cleaned there remains ordinary non-sacred produce (וּכְשֶׁמְנַקִּין הַתֶּבֶן נִשְׁאַר חוּלִין), and if not they are tevel, meaning untithed produce, good-not good, evil (וְאִם לָאו הֵם טֶבֶל טַב לֹא טוֹב רַע), and the exile is that these thousand are placed there within the evil that is there (וְהַגָּלוּת הוּא הֱיוֹת אֵלּוּ הָאֶלֶף נְתוּנִים שָׁם תּוֹךְ הָרַע אֲשֶׁר שָׁם), and since the revelation of the Chesadim and Gevurot within Ze’ir Anpin is from the chest and below where there are Netzach, Hod, Yesod which are called the hooks of the pillars therefore these correspond to the holiness and “the one thousand and seven hundred” etc. (וּלְהִיוֹת כִּי גִּלּוּי הַחו״ג תּוֹךְ ז״א הוּא מֵהֶחָזֶה וּלְמַטָּה אֲשֶׁר שָׁם נה״י הַנִּקְרָא וָוֵי הָעַמּוּדִים לָכֵן אֵלּוּ הֵם דּוּגְמַת הַקְּדוּשָׁה וְאֶת הָאֶלֶף וּשְׁבַע מֵאוֹת וְגוֹ׳), and understand this for the grasping of the Tree of Knowledge is only in the place of revelation (וְהָבֵן זֶה כִּי אֵין אֲחִיזַת עֵץ הַדַּעַת אֶלָּא בִּמְקוֹם הַגִּלּוּי), and this is the secret of “all the day he is faint,” one thousand years (וְזֶ״ס כָּל הַיּוֹם דָּוֶה אֶלֶף שְׁנִין).

Chapter 4

שער נ פרק ד

[50:4] Also through this understand the two hundred and forty-eight positive commandments and the three hundred and sixty-five negative commandments (גַּם בָּזֶה תָּבִין רמ״ח מִצְוֹת עֲשֵׂה וְשס״ה מַל״ת), for the two hundred and forty-eight positive commandments are the Chesadim (כִּי רמ״ח מִצְוֹת עֲשֵׂה הֵם הַחֲסָדִים), and this is the secret of the primary humors in man that water the entire body as mentioned in the Book of Remedies (וְהוּא סוֹד הַלֵּיחוֹת שָׁרְשִׁיּוֹת שֶׁבָּאָדָם הַמַּשְׁקֶה לְכָל הַגּוּף כַּנִּזְכָּר בְּסֵפֶר רְפוּאוֹת), and these are those that divide to water all the two hundred and forty-eight limbs which are actual limbs of flesh, sinews, and bones (וְאֵלּוּ הֵם הַמִּתְחַלְּקִים לְהַשְׁקוֹת כָּל רמ״ח אֵיבָרִים מַמָּשִׁים שֶׁהֵם בָּשָׂר גִּידִין וַעֲצָמוֹת), and although they are divided in the order of Mishnah Taharot, this is not the order of the division of the Chesadim in all the ten Sefirot (וְאַף עַל פִּי שֶׁהֵם נֶחְלָקִין בְּסֵדֶר מִשְׁנַת טְהָרוֹת אֵין כֵּן סֵדֶר הִתְחַלְּקוּת הַחֲסָדִים בְּכָל י״ס), for you know the order of the division of the Chesadim in all the ten Sefirot (שֶׁיָּדַעְתָּ סֵדֶר הִתְחַלְּקוּת הַחֲסָדִים בְּכָל י״ס), for in the three upper ones where there are six Mochin they have less need of them and therefore they are divided in another manner (כִּי בְּג״ר שֶׁיֵּשׁ שֵׁשׁ מוֹחִין אֵין צֹרֶךְ כָּל כָּךְ לָהֶם וְלָכֵן הֵם מִתְחַלְּקוֹת בְּאֹפֶן אַחֵר), and they are in the order of Keri’at Shema: forty-two in the head, seventy-two in the body, fifty in the belly from the navel and below, seventy-two in the thighs (וְהֵם עַל סֵדֶר ק״ש מ״ב בְּרֵישָׁא ע״ב בְּגוּפָא נ׳ בְּבֶטֶן מִטַּבּוּרָא וּלְמַטָּה ע״ב בִּירְכִּין), and understand this from what is written in the matter of Ona’ah (deception) how the Chesadim are divided into thirds (וְתָבִינְהוּ מִמַּה שֶּׁכָּתוּב בְּעִנְיַן אוֹנָאָה אֵיךְ הַחֲסָדִים מִתְחַלְּקִים לִשְׁלִישִׁים).

And through this you will understand how what is written in the Tikkunim regarding the number of two hundred and forty-eight letters in Keri’at Shema is reconciled with the two hundred and forty-eight of Mishnah Taharot (וּבָזֶה תָּבִין אֵיךְ יִתְיַשֵּׁב מַה שֶּׁכָּתוּב בַּתִּקּוּנִים עַל מִנְיַן רמ״ח אַתְוָון דִּבְק״ש עִם הָרמ״ח דְּמַסֶּכֶת טְהָרוֹת), for this is in the limbs and that is in the Chesadim (כִּי זֶה בָּאֵיבָרִים וְזֶה בַּחֲסָדִים), and the three hundred and sixty-five negative commandments are the blood that spreads in the three hundred and sixty-five sinews (וְשס״ה ל״ת הוּא הַדָּם הַמִּתְפַּשֵּׂט בְּשס״ה גִּידִין), and they are the five Gevurot (וְהֵם ה״ג), for they too are divided but their number is three hundred and sixty-five (כִּי גַּם הֵם מִתְחַלְּקִין אֶלָּא שֶׁהוּא שס״ה), and know that all this is in the body of Ze’ir Anpin (וְדַע כִּי כָּל זֶה הוּא בְּגוּפָא דְּז״א), for you already know that he inherits both, Chesadim and Gevurot (כִּי כְּבָר יָדַעְתָּ כִּי יוֹרֵשׁ שְׁנֵיהֶן חו״ג), and therefore he is obligated in positive and negative commandments (וְלָכֵן חַיָּיב בַּעֲשֵׂה וְלֹא תַעֲשֶׂה), however a woman her essence is from the Gevurot (אַךְ אִשָּׁה עִקָּרָהּ מִן הַגְּבוּרוֹת), therefore she has negative commandments (לָכֵן יֵשׁ לָהּ ל״ת), but from the Chesadim she has only an illumination from Ze’ir Anpin (אַךְ מֵהַחֲסָדִים אֵין לָהּ רַק הֶאָרָה לְבַד מִז״א), and they do not come to her constantly but according to the time that she is with him (וְאֵינָן בָּאִים לָהּ תָּמִיד רַק כְּפִי הַזְּמַן שֶׁהִיא אֶצְלוֹ), therefore she is not obligated in positive commandments that are time-bound (לָכֵן אֵינָהּ חַיֶּבֶת בְּמִצְוֹת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָן), also understand the matter of Yod–Heh with “My Name” three hundred and sixty-five and Vav–Heh with “My remembrance” two hundred and forty-eight (גַּם תָּבִין עִנְיַן י״ה עִם שְׁמִי שס״ה ו״ה עִם זִכְרִי רמ״ח), for behold the two hundred and forty-eight Chesadim according to the number of Avraham (כִּי הִנֵּה רמ״ח חֲסָדִים כְּמִנְיַן אַבְרָהָם), their essence is from the chest and below (עִקָּרָם מֵהֶחָזֶה וּלְמַטָּה), except that afterward they return in the secret of returning light and surround the Mochin and not internally (אֶלָּא שֶׁאַחַ״כ חוֹזְרִין בְּסוֹד אוֹר חוֹזֵר וּמַקִּיף סָבִיב הַמּוֹחִין וְלֹא בִּפְנִים), and from the chest and below they are the two letters Vav–Heh, Tiferet and Malkhut, from behind him (וּמֵהֶחָזֶה וּלְמַטָּה הֵם ב׳ אוֹתִיּוֹת ו״ה תִּפְאֶרֶת וּמַלְכוּת מֵאֲחוֹרָיו), therefore “My remembrance” with Vav–Heh are two hundred and forty-eight (לָכֵן זִכְרִי עִם ו״ה הֵם רמ״ח).

Also understand that “My remembrance” is the Name Adonai for there is its house (גַּם תָּבִין כִּי זִכְרִי הוּא שֵׁם אֲדנ״י כִּי שָׁם בֵּיתָהּ), but the Gevurot remain above in the Mochin where there are Yod–Heh which are the Mochin of Ze’ir Anpin (אַךְ הַגְּבוּרוֹת נִשְׁאָרִין לְמַעְלָה בַּמּוֹחִין אֲשֶׁר שָׁם הוּא י״ה שֶׁהֵם הַמּוֹחִין דְּז״א), and they do not spread until the Chesadim spread first (וְאֵינָן מִתְפַּשְּׁטוֹת עַד שֶׁיִּתְפַּשְּׁטוּ הַחֲסָדִים תְּחִלָּה), then “My Name” with Yod–Heh becomes three hundred and sixty-five (אָז נַעֲשֶׂה שְׁמִי עִם י״ה שס״ה), it is found therefore that all the positive commandments are to rectify the good inclination which is from the Chesadim as mentioned above (נִמְצָא א״כ כִּי כָּל הַמִּצְוֹת עֲשֵׂה הֵם לְתַקֵּן הַיֵּצֶר הַטּוֹב שֶׁהוּא מִן הַחֲסָדִים כַּנַּ״ל), and this is “turn from evil and do good” (וְזֶהוּ סוּר מֵרָע וַעֲשֵׂה טוֹב), for the good is made and completed by the two hundred and forty-eight positive commandments which are two hundred and forty-eight (כִּי הַטּוֹב נַעֲשֶׂה וְנִשְׁלָם עַל יְדֵי רמ״ח מ״ע שֶׁהֵם רמ״ח), but the evil inclination is not rectified except through removing the evil that clings to it as is known which is the matter of the three hundred and sixty-five negative commandments (אַךְ הַיֵּצֶר הָרַע אֵינוֹ נִתְקַן אֶלָּא עַל יְדֵי הֲסָרַת הָרַע הַנִּדְבָּק בּוֹ כַּנּוֹדָע אֲשֶׁר זֶהוּ עִנְיַן שס״ה ל״ת), and this is “turn from evil” (וְזֶה סוּר מֵרָע), and understand this well (וְהָבֵן זֶה הֵיטֵב).

[Gloss — the negative commandments are in the Nukvah called Adonai and the positive commandments in the male called Havayah (הגהה - מִצְוֹת ל״ת בְּנוּקְבָא הַנִּקְרָא אֲדנ״י וּמ״ע בַּזָּכָר הַנִּקְרָא הוי״ה), and they are hinted in “turn from evil and do good,” for “from evil” and “and do good” have the gematria three hundred and sixty-five Adonai and two hundred and forty-eight Havayah (וְהֵם נִרְמָזִין בְּסוּר מֵרָע וַעֲשֵׂה טוֹב כִּי מֵרָע וַעֲשֵׂה טוֹב גִּימַטְרִיָּא שס״ה אֲדנ״י רמ״ח הוי״ה), and it has already been explained that the Gevurot are called evil because they are harsh judgments and the law of the kingdom is law and this is simple (וּכְבָר נִתְבָּאֵר כִּי הַגְּבוּרוֹת נִקְרָא רַע מִפְּנֵי שֶׁהֵם דִּינִין קָשִׁים וְדִינָא דְּמַלְכוּתָא דִּינָא וְקַל).]

And through this you will understand that according to the portion of the spark of the Nefesh of the person (וּבָזֶה תָּבִין כִּי כְּפִי חֵלֶק הַנִּיצוֹץ שֶׁל נֶפֶשׁ הָאָדָם), there are specific positive commandments and they correspond to the portion of the good inclination (כִּי יֵשׁ מ״ע פְּרָטִיּוֹת וְהֵם לְחֵלֶק הַיֵּצֶר טוֹב), and specific negative commandments to the portion of the evil inclination (וּמִצְוֹת ל״ת פְּרָטִיּוֹת לְחֵלֶק הַיֵּצֶר הָרַע), and until the person rectifies those specific ones his Nefesh is not rectified (וְעַד שֶׁהָאָדָם לֹא יְתַקֵּן אוֹתָן פְּרָטִיּוֹת אֵין נַפְשׁוֹ מְתוּקֶּנֶת). And through this you will understand what is written in Tikkunim 66 (וּבָזֶה תָּבִין מַה שֶּׁכָּתוּב בַּתִּקּוּנִים ס״ו), “these demons are from the side of the left and these angels are from the side of the right” (אֵלּוּ שֵׁדִין מִסִּטְרָא דִּשְׂמָאלָא וְאִלֵּין מַלְאָכִין מִסִּטְרָא דִּימִינָא), the intention is not that they sit to the right and to the left of the Tree of Knowledge (וְאֵין הַכַּוָּנָה כִּי הֵם יוֹשְׁבִין מִימִין וּמִשְּׂמֹאל עֵץ הַדַּעַת), but the matter is that the Chesed and Gevurah spread in every aspect of the Tree of Knowledge (אֶלָּא הָעִנְיָן כִּי הַחו״ג הֵם מִתְפַּשְּׁטִין בְּכָל בְּחִינַת עֵץ הַדַּעַת), and from the Chesadim are made angels (וּמֵהַחֲסָדִים נַעֲשִׂים מַלְאָכִים), and from the Gevurot are made demons (וּמֵהַגְּבוּרוֹת נַעֲשִׂים שֵׁדִים), and they are grasped in the entire aspect of the Tree of Knowledge (אַךְ נֶאֱחָזִין הֵם בְּכָל בְּחִינַת עֵץ הַדַּעַת כּוּלוֹ). And through this you will understand the matter of “the heart of the wise is to his right and the heart of the fool to his left” (וּבָזֶה תָּבִין עִנְיַן לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ), for the heart has two chambers (כִּי הַלֵּב יֵשׁ לוֹ ב׳ חֲלָלִים), and from one of them comes forth the spirit of life of the person (וּמִן אֶחָד מֵהֶם יוֹצֵא רוּחַ הַחַיּוּת שֶׁל הָאָדָם), and the second is filled with blood (וְהַב׳ הוּא מְלֻכְלָךְ בְּדָם), and it also spreads in the entire body (וְגַם הוּא מִתְפַּשֵּׁט בְּכָל הַגּוּף), and the angel of the good inclination enclothes in the right chamber (וּמַלְאַךְ הַיֵּצֶר טוֹב מִתְלַבֵּשׁ בַּחֲלָל יָמִין), and from there spreads in the entire body within (וּמִשָּׁם מִתְפַּשֵּׁט בְּכָל הַגּוּף בִּפְנִים), and the angel of the evil inclination which comes from the Gevurot in the left chamber (וּמַלְאַךְ הַיֵּצֶר הָרַע הַבָּא מִגְּבוּרוֹת בַּחֲלָל הַשְּׂמֹאל), and from there spreads to the entire body (וּמִשָּׁם מִתְפַּשֵּׁט לְכָל הַגּוּף), and this is what is written in Tikkunim 101 (וְזֶ״ש בַּתִּקּוּנִים ק״א), “the Tree of Knowledge from the right is life and from the left is death” (עֵץ הַדַּעַת מִימִינָא חַיֵּי וּמִשְּׂמָאלָא מוֹתָא), for the good inclination which is from the Chesed called right causes life to the person (כִּי יֵצֶר טוֹב שֶׁהוּא מִן הַחֶסֶד הַנִּקְרָא יְמִינָא הוּא גּוֹרֵם חַיִּים לָאָדָם כַּנַּ״ל).

For it is like the primary humors that water the tree (כִּי הוּא דּוּגְמַת לֵיחוֹת הַשָּׁרָשִׁים מַשְׁקֶה אֶת הָאִילָן), and the evil inclination is the natural heat in man that dries the primary humors and then the person dies (וְהַיֵּצֶר הָרַע הוּא הַחֹם הַטִּבְעִי שֶׁבָּאָדָם הַמְיַבֵּשׁ אֶת לֵיחוֹת הַשָּׁרָשִׁים וְאָז מֵת הָאָדָם), and this is when he acts and transgresses the three hundred and sixty-five negative commandments (וְזֶהוּ כַּאֲשֶׁר יַעֲשֶׂה וְיַעִיבּוּר עַל שס״ה ל״ת), for then this fire of the Gevurot will cling to it the fire of Gehinnom, the evil, and will cause him to die (כִּי אָז זֶה הָאֵשׁ שֶׁל הַגְּבוּרוֹת יִתְדַּבֵּק בָּהֶם אֵשׁ שֶׁל גֵּיהִנֹּם הָרַע וִימִיתֵהוּ), and through this you will understand what is written in Tikkunim 66 that from the appearance of his loins and downward it is evil (וּבָזֶה תָּבִין מַה שֶּׁכָּתוּב בַּתִּקּוּנִים ס״ו כִּי מִמַּרְאֵה מָתְנָיו וּלְמַטָּה הוּא רַע), for the aspect of the Tree of Knowledge is only in the place of revelation (כִּי הֲרֵי אֵין בְּחִינַת עֵץ הַדַּעַת אֶלָּא בִּמְקוֹם גִּלּוּי), and this is what he says, and from the appearance of his loins and upward it is good and from the appearance of his loins and downward it is evil (וְזֶהוּ אוֹמְרוֹ וּמִמַּרְאֵה מָתְנָיו וּלְמַעְלָה הוּא טוֹב וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה הוּא רַע), for the Tree of Knowledge its upper half is good and its lower half is evil (כִּי עֵץ הַדַּעַת חֶצְיוֹ הָעֶלְיוֹן טוֹב וְחֶצְיוֹ הַתַּחְתּוֹן רַע), and behold the person if he merits then he takes the upper half, a good angel as help (וְהִנֵּה הָאָדָם אִם הוּא זוֹכֶה אָז הוּא לוֹקֵחַ חֲצִי הָעֶלְיוֹן מַלְאָךְ טוֹב עֵזֶר), if he does not merit he takes opposite him the lower half, evil, a shed (demon) (לֹא זוֹכֶה לוֹקֵחַ כְּנֶגְדּוֹ חֵלֶק הַתַּחְתּוֹן רַע שֵׁד), and this is the matter “if he merits, a help, if he does not merit, against him” (וְזֶהוּ הָעִנְיָן זָכָה עֵזֶר לֹא זָכָה כְּנֶגְדּוֹ), for the evil inclination is from the Gevurot (כִּי הַיֵּצֶר הָרַע הוּא מִן הַגְּבוּרוֹת), if he merits it becomes a helping angel (אִם זָכָה נַעֲשֶׂה עֵזֶר מַלְאָךְ), if he does not merit, a demon opposite him (לֹא זָכָה שֵׁד כְּנֶגְדּוֹ), for it is Gevurah, the aspect of female, woman (כִּי הוּא גְּבוּרָה בְּחִינַת נְקֵבָה אִשָּׁה), but there is another woman from the side of the inwardness of the evil inclination of holiness and she too is from the Gevurot that are there and is also called the good inclination although she is Nukvah and one is called essence (אַךְ יֵשׁ אִשָּׁה אַחֶרֶת מִצַּד פְּנִימִית יֵצֶר הָרַע דִּקְדוּשָׁה וְהִיא גַּם כֵּן מִן הַגְּבוּרוֹת אֲשֶׁר שָׁם וְנִקְרָא גַּם כֵּן יֵצֶר טוֹב אַף עַל פִּי שֶׁהִיא נוּקְבָא וְאֶחָד נִקְרָא עֶצֶם). And the second is called Bar [Son], and then they are called two Shifchot [Maidservants]: the Shifchah Tava [Good Maidservant] and the Shifchah Bisha [Evil Maidservant], as mentioned in Tikkunim 65: “And he had two women,” etc. (וְהַב׳ נִקְרָא בַּר וְאָז נִקְרָא ב׳ שְׁפָחוֹת שִׁפְחָה טָבָא וְשִׁפְחָה בִּישָׁא כַּנִּזְכָּר בַּתִּקּוּנִים ס״ה וְתְּרֵין נָשִׁין הֲוָיָין לֵיהּ כו׳), it is found that whoever desires to complete his Nefesh it depends according to what is clarified from the garment of Nogah that is fitting for him in his portion (נִמְצָא כִּי כָּל הָרוֹצֶה לְהַשְׁלִים אֶת נַפְשׁוֹ הוּא תָּלוּי כְּפִי מַה שֶּׁיִּתְבָּרֵר מֵהַלְּבוּשׁ הַנֹּגַהּ הָרָאוּי לוֹ בְּחֶלְקוֹ), whether in turning from evil especially if a transgression came to his hand and he was saved from it then the evil inclination is rectified (אִם בְּסוּר מֵרָע בִּפְרָט אִם בָּא לְיָדוֹ עֲבֵרָה וְנִצּוֹל הֵימֶנָּה אָז נִתְקַן הַיֵּצֶר הָרַע), and if not, Heaven forbid, concerning him it is said “do not say I will repay evil,” I will repay to evil (וְאִם לָאו ח״ו עָלָיו נֶאֱמַר אַל תֹּאמַר אֲשַׁלְּמָה רָע אֲשַׁלֵּם לָרָע), and if he performed a commandment he completes the good inclination in the secret of “trust in Hashem and do good,” he rectified the good which is the good inclination (וְאִם עָשָׂה מִצְוָה מַשְׁלִים הַיֵּצֶר הַטּוֹב בְּסוֹד בְּטַח בַּה׳ וַעֲשֵׂה טוֹב תִּקֵּן אֶת הַטּוֹב שֶׁהוּא יֵצֶר הַטּוֹב), and if not, Heaven forbid, concerning him it is said “there is none that does good, no not one” (וְאִם לָאו ח״ו עָלָיו נֶאֱמַר אֵין עֹשֶׂה טוֹב אֵין גַּם אֶחָד), and there is one who rectified that garment and afterward sinned and regretted the former deeds (וְיֵשׁ שֶׁתִּקֵּן הַלְּבוּשׁ הַהִיא וְאַחַ״כ חָטָא וְתוֹהֶה עַל הָרִאשׁוֹנוֹת), and then when he is reincarnated he or another from his root, his counterpart, it will be enclothed in him without toil and effort in the secret of “the wicked prepares and the righteous shall wear” (וְאָז כְּשֶׁנִּתְגַּלְגֵּל הוּא אוֹ אַחֵר מִשָּׁרְשׁוֹ בֶּן גִּילוֹ יִתְלַבֵּשׁ בּוֹ בְּלֹא טֹרַח וְעָמָל בְּסוֹד יָכִין רָשָׁע וְצַדִּיק יִלְבָּשׁ), and this is the secret of the wicked one who returned in complete repentance and regretted the former deeds in the secret of “covering of sin,” and suddenly he is enclothed in good (וְהוּא סוֹד הָרָשָׁע שֶׁחָזַר בִּתְשׁוּבָה גְּמוּרָה וְתוֹהֶה עַל הָרִאשׁוֹנוֹת בְּסוֹד כִּסּוּי חֵטְא וּפֶתַע פִּתְאֹם נִתְלַבֵּשׁ בַּטּוֹב), but the convert who has no root from the beginning behold Avraham and Sarah rectify Nefesh for converts and sometimes also for Neshamot they take them if they are from their root and performed a similar act (אַךְ הַגֵּר שֶׁאֵין לוֹ שֹׁרֶשׁ מִתְּחִלָּה הִנֵּה אַבְרָהָם וְשָׂרָה מְתַקְּנִין נֶפֶשׁ לַגֵּרִים וְלִפְעָמִים גַּם לַנְּשָׁמוֹת לוֹקְחִים אוֹתָן אִם הֵם מִשָּׁרְשָׁם וְעָשׂוּ מַעֲשֶׂה כַּיּוֹצֵא בּוֹ).

Chapter 5

שער נ פרק ה

[50:5] And we shall speak concerning the matter of the Ten Martyrs of the Kingdom (וְנְדַבֵּר בְּעִנְיַן י׳ הֲרוּגֵי מַלְכוּת), for in Parashat Pekudei daf 254b it is written that David asked a question (כִּי בְּפָרָשַׁת פְּקוּדֵי רנ״ד ע״ב דָּוִד שָׁאַל שְׁאֵלְתָּא כו׳), it appears to me that one must correct this gloss as you will see from our words (נלע״ד שֶׁצָּרִיךְ לְהַגִּיהַּ הַגָּהָה זוֹ כְּמוֹ שֶׁתִּרְאֶה מִדְּבָרֵינוּ), and the matter is that at first it says “Come and see, because Rabbi Akiva ascended above properly he entered in peace and went out in peace, David asked a question” (וְהָעִנְיָן כִּי תְּחִלָּה אָמַר תָּא חֲזֵי בְּגִין דְּרַבִּי עֲקִיבָא סָלִיק לְעֵילָא כְּדְקָא יָאוֹת עָאל בְּשָׁלֵם וְנָפִיק בְּשָׁלֵם דָּוִד שָׁאַל שְׁאֵלְתָּא כו׳), and above it said Ben Azzai descended into the foundation of dust (וּלְמַעְלָה אָמַר בֶּן עֲזַאי נָחִית בִּיסוֹדָא דְּעַפְרָא כו׳), and now it says that for this reason David asked this question concerning that verse “from men by Your hand, Hashem” etc. (אָמַר עַתָּה כִּי לְסִבָּה זֹאת שָׁאַל דָּוִד שְׁאֵלְתָּא זוֹ דְּהַאי פָּסוּק מִמְּתִים יָדְךָ ה׳ כו׳), and the answer to this question was not explained (וְלֹא אִתְפְּרִישׁ תְּשׁוּבַת שְׁאֵלָה זוֹ), and this is the question (וְהַשְּׁאֵלָה הִיא זוֹ), that those who were fitting to die by a kiss from the hand of Hashem (כִּי מַה שֶּׁהָיוּ רְאוּיִים לָמוּת בִּנְשִׁיקָה מִיַּד ה׳), how were the matters exchanged that they were “from men of the world,” from the hand of men in those cruel deaths (אֵיךְ נִתְחַלְּפוּ הַדְּבָרִים וְהֵם מִמְּתִים מֵחֶלֶד מִיַּד בְּנֵי אָדָם בְּאוֹתָן מִיתוֹת אַכְזָרִיּוֹת).

And if you will say their portion is in life and Rabbi Akiva’s portion is in the supernal life for he entered in peace etc. not like Ben Azzai and Ben Zoma whose portion was grasped in death for this one gazed and died and this one gazed and was harmed and also afterward was attached in the Klipah (וְאִם תֹּאמַר חֶלְקָם בַּחַיִּים וְרַבִּי עֲקִיבָא חֶלְקוֹ הוּא בַּחַיִּים הָעֶלְיוֹנִים שֶׁנִּכְנַס בְּשָׁלוֹם כו׳ לֹא כְּבֶן עֲזַאי וּבֶן זוֹמָא דְּחֶלְקָם נֶאֱחָז בְּמוֹת כִּי זֶה הֵצִיץ וָמֵת וְזֶה הֵצִיץ וְנִפְגַּע וְגַם אַחַר שֶׁנִּדְבַּק בִּקְלִי׳), but Rabbi Akiva whose portion is in life as mentioned above he and his companions are those who were killed by the killing of the world “from men of the world” (אַךְ רַבִּי עֲקִיבָא שֶׁחֶלְקוֹ בַּחַיִּים כַּנַּ״ל הוּא וַחֲבֵרָיו אִינוּן דְּאִתְקַטְּלוּ בְּקָטִילוּ עָלְמָא מִמְּתִים מֵחֶלֶד), since they were righteous, meritorious, who did not sin a sin fitting for them that they be punished (כֵּיוָן דְּהֲווּ צַדִּיקִין זַכָּאִין דְּלָא חָבוּ חוֹבָא הָרָאוּי לְהוֹן בְּגִין דְּיִתְעַנְשׁוּ), however nevertheless the answer to this question is hinted in this verse (וְאָמְנָם עכ״ז תְּשׁוּבַת שְׁאֵלָה זוֹ רְמוּזָה בְּפָסוּק זֶה), and this is what is written “from men by Your hand, Hashem” etc. (וְזֶ״ש מִמְּתִים יָדְךָ ה׳ כו׳), and the matter is as mentioned above that the inner body of the person if he is righteous and becomes in holiness merits that portion of his of the Rabbis which is good and not evil in the level of Chashmal (וְהָעִנְיָן כַּנַּ״ל כִּי גּוּף הַפְּנִימִי שֶׁל הָאָדָם אִם הוּא צַדִּיק וְנַעֲשָׂה בִּקְדוּשָׁה זוֹכֶה לְהַהוּא חֲלוּקָא דְּרַבָּנַן דִּילֵיהּ דְּהוּא טוֹב וְלֹא רַע כְּמַדְרֵגַת חַשְׁמַ״ל), in the secret of “and Moshe came within the cloud” and separated from that first body as it is written “remove your shoe from upon your foot” which is the body from the Klipat Nogah, the Tree of Knowledge of good and evil as mentioned in Tikkun 2 (בְּסוֹד וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וְאִתְפְּרֵשׁ מֵהַהוּא גוּפָא קַדְמָאָה כְּדִכְתִיב שַׁל נְעָלֶךָ מֵעַל רַגְלֶךָ שֶׁהוּא גּוּף מִקְּלִיפַּת נֹגַהּ עֵץ הַדַּעַת טוֹ״ר כַּנִּזְכָּר בְּתִקּוּן ב׳), however these Ten Martyrs of the Kingdom are ten drops that were emitted from the fingernails of Yosef as mentioned in Tikkun 68 on daf 148 (אָמְנָם אֵלּוּ י׳ הֲרוּגֵי מַלְכוּת הֵם י׳ טִפִּין דְּאִזְדְּרִיקוּ מִצִּפָּרְנֵי יוֹסֵף כַּנִּזְכָּר בְּתִקּוּן ס״ח בְּדקמ״ח), and the matter is as will be explained (וְהָעִנְיָן כַּמ״ש).

According to what has been explained by us that these ten drops are the ten garments of their Neshamot and not their Neshamot themselves (אֶצְלֵינוּ כִּי אֵלּוּ הַי׳ טִפִּין הֵם י׳ לְבוּשֵׁי נִשְׁמוֹתֵיהֶן וְלֹא נִשְׁמוֹתֵיהֶן מַמָּשׁ), it is found that those garments which are called their bodies, the portion of the Rabbis, are good and evil (נִמְצָא כִּי אוֹתָן לְבוּשִׁים הַנִּקְרָא גּוּפִין דִּילְהוֹן חֲלוּקָא דְּרַבָּנַן הֵם טוֹ״ר), and it is known that the Tree of Knowledge is the remainder that was not clarified from those kings which are the secret of three hundred and twenty sparks that were cast from the supernal thought (וְנוֹדָע כִּי עֵץ הַדַּעַת הוּא שִׁירַיִים שֶׁלֹּא נִתְבָּרְרוּ מֵאוֹתָן הַמְּלָכִים שֶׁהֵם סוֹד ש״ך נִיצוֹצִין דְּאִזְדְּרִיקוּ מִמַּחֲשָׁבָה עִלָּאָה), that is to say that the reason for the death of the kings was because there was not male and female as is known to us (רָצָה לוֹמַר כִּי טַעַם לְמִיתַת הַמְּלָכִים הָיָה מִשּׁוּם שֶׁלֹּא הָיָה זָכָר וּנְקֵבָה כַּנּוֹדָע אֶצְלֵינוּ), and it is found that those kings are those that were drawn from above from the brain of the supernal thought without Nukvah as is known from many discourses (וְנִמְצָא כִּי אוֹתָן הַמְּלָכִים הֵם שֶׁנִּמְשְׁכוּ מִלְּעֵילָא מִמּוֹחַ מַחֲשָׁבָה עֶלְיוֹנָה בְּלִי נוּקְבָא כַּנּוֹדָע מִכַּמָּה דְּרוּשִׁים), and this was before the Tikkun, before Atik was rectified in the manner of male and female, for because of this they died (וְזֶה הָיָה קֹדֶם הַתִּקּוּן קֹדֶם דְּאִתְתַּקַּן עַתִּיק כְּעֵין זָכָר וּנְקֵבָה כִּי לָזֶה מֵתוּ), and behold these aspects are the drop of seminal emission called sparks and they are three hundred and twenty (וְהִנֵּה אֵלּוּ הַבְּחִינוֹת הֵם טִפַּת קֶרִי הַנִּקְרָא נִיצוֹצִין וְהֵם ש״ך), and this is what is written “and he cast them to three hundred and twenty regions,” and understand this, a wondrous secret (וְזֶ״ש וְזָרִיק לוֹן לְש״ך עִיבָר וְהָבֵן זֶה סוֹד נִפְלָא), for all the holy Neshamot of the Ten Martyrs of the Kingdom were enclothed in the robe of the Sages which are their bodies truly, the inwardness made from the drop of emission which are the secret of the Tree of Knowledge of good and evil (כִּי כָּל הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת שֶׁל י׳ הֲרוּגֵי מַלְכוּת נִתְלַבְּשׁוּ בַּחֲלוּקָא דְּרַבָּנַן שֶׁהֵם גּוּפוֹתָם מַמָּשׁ פְּנִימִית הַנַּעֲשֶׂה מִטִּפַּת קֶרִי שֶׁהֵם סוֹד עֵץ הַדַּעַת טוֹ״ר), it is found that their Neshamot are the ultimate holiness and it is like the lights of the vessels of those kings mentioned above (נִמְצָא כִּי נִשְׁמוֹתֵיהֶן הֵם תַּכְלִית הַקְּדוּשָׁה וְהוּא דּוּגְמַת אוֹרוֹת הַכֵּלִים שֶׁל הַמְּלָכִים הַנַּ״ל).

However their bodies, the robe of the Sages, are from the Other Side of the Tree of Knowledge, and they are like the vessels of those kings mentioned above (אַךְ גּוּפָם חֲלוּקָא דְּרַבָּנַן הֵם מִסִּטְרָא אַחֲרָא דְּעֵץ הַדַּעַת שֶׁהֵם דּוּגְמַת הַכֵּלִים שֶׁל הַמְּלָכִים הַנַּ״ל), and just as in those vessels there was shattering and they descended to the place of death in the secret of the Tree of Knowledge (וּכְמוֹ שֶׁבַּכֵּלִים הָהֵם הָיְתָה שְׁבִירָה וְיָרְדוּ לִמְקוֹם הַמָּוֶת בְּסוֹד עֵץ הַדַּעַת), so these bodies required killing in order to clarify the dross within them (כָּךְ אֵלּוּ הַגּוּפִים הֻצְרְכוּ לַהֲרִיגָה כְּדֵי לְבָרֵר הַסִּיגִים שֶׁבָּהֶם), and after the dross within them was clarified through the killing (וְאַחַר שֶׁנִּתְבָּרֵר הַסִּיגִים שֶׁבָּהֶם עַל יְדֵי הֲרִיגָה), then the good within them was clarified and they returned to ascend upward from the place they descended which is the supernal thought (אָז נִתְבָּרֵר הַטּוֹב שֶׁבָּהֶם וְחָזְרוּ לַעֲלוֹת לְמַעְלָה מִמָּקוֹם שֶׁיָּרְדוּ שֶׁהִיא הַמַּחֲשָׁבָה הָעֶלְיוֹנָה), like the vessels of the kings that ascended there in the secret of Mayin Nukvin [Feminine Waters] to be rectified in the Partzufim of Atzilut as is known (דּוּגְמַת הַכֵּלִים שֶׁל הַמְּלָכִים שֶׁעָלוּ שָׁם בְּסוֹד מ״נ לְאִתְתַּקַּן בְּפַרְצוּפֵי אֲצִילוּת כַּנּוֹדָע), and this is the secret of “be silent, thus it arose in thought” (וְזֶ״ס שְׁתוֹק כָּךְ עָלָה בַּמַּחֲשָׁבָה), meaning through this they ascended in thought in the secret of Mayin Nukvin [Feminine Waters] in the supernal thought to rectify those their bodies that had in them refuse from the Sitra achra (ר״ל עַל יְדֵי זֶה עָלוּ בַּמַּחֲשָׁבָה בְּסוֹד מ״נ בַּמַּחֲשָׁבָה עֶלְיוֹנָה לְתַקֵּן אוֹתָן הַגּוּפִין דִּילְהוֹן שֶׁהָיָה בָּהֶן פְּסוֹלֶת מִסִּטְרָא אַחֲרָא), it is found that from the aspect of their Neshamah they were completely righteous, good and not evil (נִמְצָא כִּי מִפְּאַת נִשְׁמָתָן הָיוּ צַדִּיקִים גְּמוּרִים טוֹב וְלֹא רַע), therefore the Sitra achra did not rule over them (לָכֵן לֹא שָׁלְטָא בְּהוֹן ס״א), and this is what is written “from men by Your hand, Hashem” (וְזֶ״ש מְתִים יָדְךָ ה׳), however from the aspect of their bodies made from the Tree of Knowledge the Sitra achra ruled over them which is the rust and the dross upon the gold (אָמְנָם מִפְּאַת גּוּפָם הַנַּעֲשִׂים מֵעֵץ הַדַּעַת שָׁלְטָה בָּהֶם ס״טָ״א שֶׁהִיא הַחֲלוּדָה וְהַפְּסוֹלֶת שֶׁעַל גַּבֵּי הַזָּהָב), and this is the secret of “from men of the world” (וְזֶ״ס מִמְּתִים מֵחֶלֶד), and through this they ascended and were clarified in the aspect of Mayin Dukhrin [Masculine Waters] and Mayin Nukvin [Feminine Waters] as is known until Abba and Imma who both are called life (וְעַל יְדֵי כָּךְ עָלוּ וְנִתְבָּרְרוּ בִּבְחִינַת מ״ד וּמ״נ כַּנּוֹדָע עַד או״א שֶׁשְּׁנֵיהֶן נִקְרָאִים חַיִּים), and this is the secret of “their portion is in life” (וְזֶ״ס חֶלְקָם בַּחַיִּים).

Chapter 6

שער נ פרק ו

[50:6] Know that just as in holiness there are the souls of human beings which are from the inwardness of the worlds and the souls of the angels from the externality of the worlds as is known (דַּע כִּי כְּמוֹ שֶׁבַּקְּדוּשָׁה יֵשׁ נִשְׁמוֹת בְּנֵי אָדָם שֶׁהֵם מִפְּנִימִית הָעוֹלָמוֹת וְנִשְׁמוֹת הַמַּלְאָכִים חִיצוֹנִיּוּת הָעוֹלָמוֹת כַּנּוֹדָע), so in the Tree of Knowledge of good and evil which is the Klipat Nogah from its inwardness emerge the souls of the good inclination and the evil inclination (כֵּן בְּעֵץ הַדַּעַת טוֹ״ר שֶׁהוּא קְלִיפַּת נֹגַהּ מִפְּנִימוּתוֹ יוֹצְאִין נִשְׁמַת יֵצֶר הַטּוֹב וְיֵצֶר הָרַע), and from its externality emerge angels and demons appointed over the inhabitants of the world, over the stars and the constellations (וּמֵחִיצוֹנִיּוּתָיו יוֹצְאִין מַלְאָכִים וְשֵׁדִים דְּמְמֻנִּין עַל עוֹבְדֵי עָלְמָא עַל כּוֹכְבַיָּא וּמַזָּלַיָּא), it is found that these demons that are in this world are the externality of the demons called the evil inclination of human beings (נִמְצָא כִּי אֵלּוּ הַשֵּׁדִים שֶׁיֵּשׁ בָּעוֹלָם הַזֶּה הֵם חִיצוֹנִיּוּת הַשֵּׁדִים הַנִּקְרָא יֵצֶר הָרַע שֶׁל בְּנֵי אָדָם), and understand this (וְהָבֵן זֶה), and behold the matter of Chashmal appears from Parashat Yitro daf 78a that it is Tiferet (וְהִנֵּה עִנְיַן חַשְׁמַ״ל נִרְאֶה מִפָּרָשַׁת יִתְרוֹ דע״ח ע״א שֶׁהוּא ת״ת), and the matter is that behold it is known from the Tikkunim daf 72 that Havayah is in Chesed and Adonai in Gevurah and in Tiferet they are joined, Yod–Heh–Vav–Heh with Adonai (וְהָעִנְיָן הוּא כִּי הִנֵּה נוֹדָע מֵהַתִּקּוּנִים דע״ב כִּי הוי״ה בְּחֶסֶד וַאֲדנ״י בִּגְבוּרָה וּבְת״ת מְחֻבָּרִים יאהדונה״י), and this itself is like Chashmal, living fire and they are speaking (שֶׁהוּא עַצְמוֹ כְּעֵין חַשְׁמַ״ל חַיּוֹת אֵשׁ וְהֵם מְמַלְּלוֹת), and they are the two Names mentioned above (וְהֵם ב׳ שֵׁמוֹת הַנַּ״ל), and they are fire when they are from the Tree of Knowledge of good and evil as mentioned in Tikkun 10 (וְהֵם אֵשׁ בִּהְיוֹתָן מֵעֵץ הַדַּעַת טוֹ״ר כַּנִּזְכָּר בְּתִקּוּן י׳), and they are speaking since they are twins that have mouth and tongue as mentioned there in Yitro (וְהֵם מְמַלְּלוֹת יַעַן הֵם תְּאוֹמִים דְּאִית לְהוֹן פֶּה וְלָשׁוֹן כַּנִּזְכָּר שָׁם יִתְרוֹ), and they are the two Names mentioned above, mouth Adonai, tongue Havayah (וְהֵם ב׳ שֵׁמוֹת הַנַּ״ל פֶּה אֲדנ״י לָשׁוֹן הוי״ה), and they are two lights that emerge from Chashmal, white and red as mentioned there (וְהֵם תְּרֵין נְהוֹרִין דְּנָפִיק מֵחַשְׁמַ״ל חִוָּר וְסוּמָק כַּנִּזְכָּר שָׁם), and it is known that Tiferet is called year (וְנוֹדָע כִּי ת״ת נִקְרָא שָׁנָה), therefore these lights emerge from them three hundred and sixty-five lights like the days of the year as mentioned there (לָכֵן אֵלּוּ נְהוֹרִין נָפְקִין מִנַּיְיהוּ שס״ה נְהוֹרִין כִּימוֹת שָׁנָה כַּנִּזְכָּר שָׁם), and when the letter Vav in its full spelling which is Tiferet joins with them behold it is the gematria of Chashmal (וּבְהִתְחַבֵּר עִמָּהֶם אוֹת וָ״ו בִּמְלוֹאָהּ שֶׁהוּא ת״ת הֲרֵי הוּא גִּימַטְרִיָּא חַשְׁמַ״ל), and even though it is also known that Chashmal is the outer garment of Binah, the wings of the eagle that hovers over her children (וְאַף כִּי גַּם שֶׁנּוֹדָע כִּי חַשְׁמַ״ל הוּא לְבוּשׁ הַחִיצוֹן דְּבִינָה כַּנְפֵי הַנֶּשֶׁר הַחוֹפֶפֶת עַל בָּנֶיהָ).

Behold it descended from the aspect of her six extremities, her Tiferet within her, which is also called Chashmal (הִנֵּה יָרַד מִבְּחִינַת ו״ק שֶׁלָּהּ ת״ת שֶׁבָּהּ הַנִּקְרָא חַשְׁמַל גַּם כֵּן), for certainly it is from the seven lower ones that it was made as a garment for Ze’ir Anpin and Nukvah, their children, who are also from the aspect of the seven lower ones of Atzilut (כִּי וַדַּאי כִּי מֵהַז״ק הוּא שֶׁנַּעֲשָׂה לְבוּשׁ אֶל זו״ן בְּנֵיהֶם שֶׁהֵם גַּם כֵּן מִבְּחִינַת ז״ק דַּאֲצִילוּת), and this garment of the seven lower ones of Binah clothes Ze’ir Anpin and Nukvah and separates between them and the Klipat Nogah (וְזֶה הַלְּבוּשׁ דְּז״ק דְּבִינָה מַלְבִּישׁ לְזו״ן וּמַפְסִיק בֵּינָם לְבֵין קְלִיפַּת נֹגַהּ), and similarly in the four worlds A"B"Y"A (וְכַעֲד״ז בְּד׳ עוֹלָמוֹת אבי״ע), and it is correct that Chashmal is inward from the Klipat nogah and that it is Tiferet and that it is Binah and all is true, and understand this (וְיִצְדַּק כִּי חַשְׁמַל הוּא לִפְנִים מִקְּלִיפַּת נֹגַהּ וְשֶׁהוּא ת״ת וְשֶׁהוּא בִּינָה וְהַכֹּל אֱמֶת וְהָבֵן זֶה), and do not wonder if sometimes it mentions that Tiferet is from the Klipat nogah and sometimes Malkhut and sometimes the supernal Imma and sometimes the Throne (וְאַל תִּתְמַהּ אִם לִפְעָמִים מַזְכִּיר שֶׁת״ת הוּא מִקְּלִיפַּת נֹגַהּ וְלִפְעָמִים מַלְכוּת וְלִפְעָמִים אִמָּא עִלָּאָה וְלִפְעָמִים כִּסֵּא), and know that on the day of Shabbat the vessels of the worlds ascend upward from their place and clothe in higher lights than what they had (וְדַע לְךָ שֶׁבְּיוֹם עֶרֶב שַׁבָּת עוֹלִין הַכֵּלִים שֶׁל הָעוֹלָמוֹת לְמַעְלָה מִמְּקוֹמָם וּמִתְלַבְּשִׁים בְּאוֹרוֹת גְּבוֹהִים מִמַּה שֶּׁהָיָה לָהֶם), it is found that every aspect from all the aspects in all the worlds has an additional Nefesh on Shabbat (נִמְצָא שֶׁכָּל בְּחִינָה וּבְחִינָה מִכָּל הַבְּחִינוֹת שֶׁבְּכָל הָעוֹלָמוֹת יֵשׁ לָהֶם תּוֹסֶפֶת נֶפֶשׁ בְּשַׁבָּת), for the vessel which is the body ascends and takes lights which are the aspect of Nefesh higher than what they had in the weekdays (כִּי הַכְּלִי שֶׁהוּא גּוּף עוֹלֶה וְלוֹקֵחַ אוֹרוֹת שֶׁהֵם בְּחִינַת נֶפֶשׁ יוֹתֵר גְּבוֹהִים מִמַּה שֶּׁהָיָה לָהֶם בַּחוֹל), it is found that the Klipat Nogah on Shabbat, the good within its vessels ascend then upward and take one additional Nefesh in elevation (נִמְצָא כִּי קְלִיפַּת נֹגַהּ בְּשַׁבָּת הַטּוֹב שֶׁבָּהּ הַכֵּלִים שֶׁבָּהּ עוֹלִין אָז לְמַעְלָה וְלוֹקְחִין נֶפֶשׁ אַחַת יְתֵירָה בְּמַעֲלָה).

And then the person who is included from the good inclination and from the evil inclination which are from the Klipat nogah (וְאָז הָאָדָם שֶׁהוּא כָּלוּל מִיֵּצֶר טוֹב וּמִיֵּצֶר הָרַע שֶׁהֵם מִקְּלִיפַּת נֹגַהּ), also the garment of his Nefesh which is the aspect of the good inclination and the evil inclination all ascends (גַּם לְבוּשׁ נַפְשׁוֹ שֶׁהוּא בְּחִינַת יֵצֶר טוֹב וְיֵצֶר הָרַע כֻּלּוֹ מִתְעַלֶּה), and another Nefesh higher than the Nefesh of the weekday is clothed in it (וּמִתְלַבֶּשֶׁת בָּהּ נֶפֶשׁ אַחֶרֶת יוֹתֵר גְּבוֹהָה מִנֶּפֶשׁ הַחוֹל), and through this all the parts acquire an additional Nefesh (וְעַל יְדֵי זֶה כָּל הַחֲלָקִים קוֹנִין נֶפֶשׁ יְתֵירָה), until even to the Keter there is an additional Nefesh in its ascent upward from its place (עַד שֶׁנִּמְצָא שֶׁאַף לַכֶּתֶר יֵשׁ נֶפֶשׁ יְתֵירָה בַּעֲלִיָּתוֹ לְמַעְלָה מִמְּקוֹמוֹ), and therefore there do not come at one time additional Neshamah and additional Ruach and additional Nefesh (וְלָכֵן אֵינָם בָּאִים בְּפַעַם אַחַת תּוֹסֶפֶת נְשָׁמָה וְתוֹסֶפֶת רוּחַ וְתוֹסֶפֶת נֶפֶשׁ), for first that Sefirah must ascend upward from its place and from there is drawn to the person the addition (כִּי צָרִיךְ שֶׁתְּחִלָּה תַּעֲלֶה אוֹתָהּ הַסְּפִירָה לְמַעְלָה מִמְּקוֹמָהּ וּמִשָּׁם יִמָּשֵׁךְ לָאָדָם תּוֹסֶפֶת), and the order of their ascent is from below upward (וְהִנֵּה סֵדֶר עֲלִיָּתָן מִמַּטָּה לְמַעְלָה), therefore on the eve of Shabbat at the reception of Shabbat the Klipat Nogah alone ascends in a new Nefesh (לָכֵן בְּעֶרֶב שַׁבָּת בְּקַבָּלַת שַׁבָּת אָז קְלִיפַּת נֹגַהּ לְבַדָּהּ מִתְעַלָּה בְּנֶפֶשׁ חֲדָשָׁה), and then the person has an additional Nefesh (וְאָז יֵשׁ לָאָדָם תּוֹסֶפֶת נֶפֶשׁ), and afterward on the night of Shabbat all the aspects of the Nefesh which are Nefesh, Ruach, Neshamah within it ascend (וְאַחַ״כ בְּלֵיל שַׁבָּת עוֹלֶה כָּל בְּחִינַת הַנֶּפֶשׁ שֶׁהֵם נר״ן שֶׁבָּהּ), and from there come to the person an addition of Ruach and Neshamah (וּבָאִים לָאָדָם מִשָּׁם תּוֹסֶפֶת רוּחַ וְנְשָׁמָה), until the vessel of the Keter does not move to ascend from its place until Musaf (עַד שֶׁכְּלִי הַכֶּתֶר אֵינוֹ זָז לַעֲלוֹת מִמְּקוֹמוֹ עַד מוּסָף), since then Ze’ir Anpin ascends to Abba and Imma until Abba and Imma ascend in the Keter (יַעַן כִּי אָז עוֹלֶה ז״א עַד או״א עַד שֶׁאו״א עוֹלִים בַּכֶּתֶר), therefore then the Keter must ascend (לָכֵן צָרִיךְ אָז הַכֶּתֶר לַעֲלוֹת), and then from there is drawn an addition of Neshamah from the aspect of the Keter to the person in Musaf (וְאָז נִמְשָׁךְ מִשָּׁם תּוֹסֶפֶת נְשָׁמָה מִפְּאַת הַכֶּתֶר אֶל הָאָדָם בְּמוּסָף).

From the handwritten manuscript of the Rav Chayim Vital, of blessed memory

(מִכְּתַ״י הָרַח״ו ז״ל)

Chapter 7

שער נ פרק ז

[50:7] Know that in all the worlds there is inwardness and externality (דַּע כִּי בְּכָל הָעוֹלָמוֹת יֵשׁ לָהֶם פְּנִימִיּוּת וְחִיצוֹנִיּוּת), and the Nefashot are from the inwardness and the angels from the externality as is known (וְהַנְּפָשׁוֹת הֵם מִן הַפְּנִימִיּוּת וְהַמַּלְאָכִים מִן הַחִיצוֹנִיּוּת כַּנּוֹדָע), and they are two aspects (וְהֵם ב׳ בְּחִינוֹת), and the externality is divided into two, which are the angels called angels of peace, who are the inwardness of the externality (וְהַחִיצוֹנִיּוּת נֶחְלָק לִב׳ שֶׁהֵם מַלְאָכִים הַנִּקְרָא מַלְאֲכֵי שָׁלוֹם שֶׁהֵם פְּנִימִיּוּת דְּחִיצוֹנִיּוּת), therefore they are attached with the Nefashot of the righteous and receive them at the time of their passing and say “peace shall come, they shall rest upon their beds” (וְלָכֵן הֵם דְּבוּקִים עִם נַפְשׁוֹת הַצַּדִּיקִים וּמְקַבְּלִים אוֹתָן בְּעֵת פְּטִירָתָם וְאוֹמְרִים יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם), and the external angels are those called Arelim who cried outside in the aspect of the outer houses (וּמַלְאָכִים הַחִיצוֹנִים הֵן הַנִּקְרָאִין אֲרָאֵלִים צָעֲקוּ חוּצָה בִּבְחִינַת בָּתֵּי בְּרָאי).

And behold all the above are from the side of holiness (וְהִנֵּה כָּל הַנַּ״ל הֵם סִטְרָא דִּקְדוּשָׁה), and corresponding to them in the Klipah there is inwardness and externality (וְכְנֶגְדָּן יֵשׁ בַּקְּלִיפָּה פְּנִימִיּוּת וְחִיצוֹנִיּוּת), and the aspect of inwardness is divided into two which are the Nefashot of converts called the inward Klipat Nogah and the Nefashot of idol-worshippers and they are the externality (וּבְחִינַת פְּנִימִיּוּת נֶחְלָק לִב׳ שֶׁהֵם נַפְשׁוֹת גֵּרִים הַנִּקְרָא קְלִיפַּת נֹגַהּ הַפְּנִימִיּוּת וְנַפְשׁוֹת עַכּו״ם וְהֵם חִיצוֹנִיּוּת), and likewise the aspect of externality is divided into two which are Jewish demons of the inwardness and foreign demons of the externality (וְכֵן בְּחִינַת הַחִיצוֹנִיּוּת נֶחְלָק לִב׳ שֶׁהֵם שֵׁדִין יְהוּדָאִין דִּפְנִימִיּוּת וְשֵׁדִין נוּכְרָאִין דְּחִיצוֹנִיּוּת), however the Nefesh of a righteous one, the inwardness of Israel, is given a good inclination which is one angel from the inwardness of the externality of holiness and an evil inclination which is one demon from the inwardness of the externality of the Klipah (וְאָמְנָם נֶפֶשׁ צַדִּיק פְּנִימִיּוּת יִשְׂרָאֵל נוֹתְנִים לָהּ יֵצֶר טוֹב שֶׁהוּא מַלְאָךְ אֶחָד מִפְּנִימִיּוּת דְּחִיצוֹנִיּוּת דִּקְדוּשָׁה וְיֵצֶר הָרַע שֶׁהוּא שֵׁד אֶחָד מִפְּנִימִיּוּת דְּחִיצוֹנִיּוּת דְּקְלִיפָּה), and for an unlearned person the good inclination is an angel from the externality of the externality of holiness and the evil inclination a foreign demon from the externality of the externality of the Klipah (וּלְעַם הָאָרֶץ יֵצֶר טוֹב מַלְאָךְ מֵחִיצוֹנִיּוּת דְּחִיצוֹנִיּוּת דִּקְדוּשָׁה וְיֵצֶר הָרַע שֵׁד חִיצוֹן מֵחִיצוֹנִיּוּת דְּחִיצוֹנִיּוּת דְּקְלִיפָּה), and the Nefesh of the converts and of the nations all of them their evil inclination and good inclination are from the demons of the Klipah (וְנֶפֶשׁ הַגֵּרִים וְהָאֻמּוֹת כֻּלָּם הֵם יֵצֶר הָרַע וְיֵצֶר טוֹב מֵהַשֵּׁדִין דְּקְלִיפָּה).

And behold the matter of death is that the evil inclination and the demon mentioned above is the impurity that the serpent cast into her, which is the animal Nefesh of the lower elements called dust (וְהִנֵּה עִנְיַן הַמִּיתָה הוּא כִּי הַיֵּצֶר הָרַע וְהַשֵּׁד הַנַּ״ל הוּא הַזּוֹהֲמָא שֶׁהֵטִיל בָּהּ הַנָּחָשׁ שֶׁהוּא נֶפֶשׁ הַבְּהֵמִית שֶׁל הַיְּסוֹדוֹת תַּתָּאִין הַנִּקְרָא עָפָר), and through death the elements are consumed, matter and form which is the animal Nefesh (וְעַל יְדֵי הַמִּיתָה מִתְעַכְּלִים הַיְּסוֹדוֹת גּוֹלֶם וְצוּרָה שֶׁהִיא נֶפֶשׁ הַבְּהֵמִית), and the body of Adam HaRishon remains refined and clean as before the sin when he was from the supernal dust and the upper elements and their form which is the first living Nefesh from before he sinned (וְנִשְׁאַר גּוּף אָדָם הָרִאשׁוֹן זַךְ וְנָקִי כְּמוֹ קֹדֶם הַחֵטְא שֶׁהָיָה מֵעָפָר הָעֶלְיוֹן וִיסוֹדוֹת עִלָּאִין וְצוּרָתָם שֶׁהוּא הַנֶּפֶשׁ חַיָּה רִאשׁוֹנָה מִקֹּדֶם שֶׁחָטָא), and also remains from what was refined then from the four lower elements themselves in their matter and in their form and the good within them was clarified (וְגַם נִשְׁאַר מִמַּה שֶּׁנִּזְדַּכֵּךְ אָז מִד׳ יְסוֹדוֹת עַצְמָן תַּתָּאִין בְּגוֹלְמָם וּבְצוּרָתָן וְהֻבְרַר הַטּוֹב שֶׁבָּהֶם), and in this manner the body and the garment that he has in every world from A"B"Y"A the good within that Klipah will be clarified and will join with the good of the holiness within it (וְעַל דֶּרֶךְ זֶה הַגּוּף וְהַלְּבוּשׁ אֲשֶׁר לוֹ בְּכָל עוֹלָם מֵאבי״ע יְבוֹרַר הַטּוֹב שֶׁבַּקְּלִיפָּה הַהוּא וְיִתְחַבֵּר עִם הַטּוֹב שֶׁל הַקְּדוּשָׁה שֶׁבָּהּ), and this is hinted in Parashat Shelach daf 162 and in the verse “indeed like Adam you shall die and your carcasses you shall be” (וְזֶה נִרְמָז פ׳ שְׁלַח דקס״ב וּבְפ׳ אָכֵן כְּאָדָם תְּמוּתוּן וּפִגְרֵיכֶם אַתֶּם וְגו׳), and that first refined body is the garment that he enclothes in Gan Eden of the earth after his passing as mentioned on daf 169b (וְאוֹתוֹ הַגּוּף הַזַּךְ הָרִאשׁוֹן הוּא מַלְבוּשׁ שֶׁמִּתְלַבֵּשׁ בּוֹ בְּגַן עֵדֶן הָאָרֶץ אַחַר פְּטִירָתוֹ כַּנִּזְכָּר דקס״ט ע״ב), and sometimes he merits also in this world in the secret of “and Esther clothed herself in royalty” and “Mordechai went out in a royal garment” (וְלִפְעָמִים זוֹכֶה גַּם בָּעוֹלָם הַזֶּה בְּסוֹד וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וּמָרְדֳּכַי יָצָא בִּלְבוּשׁ מַלְכוּת), and concerning the impurity of the animal body, the evil in the matter of the four elements, it is said “and they shall see the carcasses of the men for their worm shall not die” in the grave etc. (וְעַל הַזּוֹהֲמָא גּוּף הַבְּהֵמִית רַע שֶׁבְּגוֹלֶם אַרְבַּע יְסוֹדוֹת נֶאֱמַר וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים כִּי תוֹלַעְתָּם לֹא תָמוּת בַּקֶּבֶר וְגו׳), and concerning the form which is the evil in the animal Nefesh it is said “and its fire shall not be quenched” in Gehinnom (וְעַל הַצּוּרָה שֶׁהוּא הָרַע שֶׁבְּנֶפֶשׁ הַבְּהֵמִית נֶאֱמַר וְאִשָּׁם לֹא תִכְבֶּה בְּגֵיהִנֹּם).

And behold in Parashat Pinchas daf 219 it appears that the Nefesh is separate from the good inclination and the evil inclination, for they are actual angels, good and evil (וְהִנֵּה בְּפָרָשַׁת פִּנְחָס דרי״ט נִרְאֶה כִּי הַנֶּפֶשׁ הִיא זוּלַת הַיֵּצֶר טוֹב וְהַיֵּצֶר הָרַע כִּי הֵם מַלְאָכִים מַמָּשׁ טוֹבִים וְרָעִים), and on daf 224 angels are above and are called separate intellects and they do not eat offerings (וּבְדַף רכ״ד מַלְאָכִים הֵם לְעֵילָא וְנִקְרָא שְׂכָלִים נִבְדָּלִים וְאֵינָם אוֹכְלֵי קָרְבָּנוֹת), and the four elements are natural living forces and in them are good ones such as lung, heart, kidneys and evil ones spleen, liver, gall (וְאַרְבַּע יְסוֹדִין הֵם חַיּוֹת טִבְעִיִּים וְיֵשׁ בָּהֶם טוֹבִים כְּגוֹן רֵיאָה לֵב כִּלְיוֹת וְרָעִים טְחוֹל כָּבֵד מָרָה), and they are called good demons like angels, lion that eats offerings and evil ones dog that eats offerings (וְהֵם נִקְרָא שֵׁדִין טוֹבִים כְּמַלְאָכִים אַרְיֵה דְּאָכִיל קוּרְבָּנִין וְרָעִים כֶּלֶב דְּאָכִיל קוּרְבָּנִין), and since they are natural elements they eat offerings (וְלִהְיוֹתָן יְסוֹדִין טִבְעִיִּים אָכְלִין קוּרְבָּנִין), and on daf 222 it appears that the lower Gehinnom is the four evil elements, liver and spleen etc. which are natural demons (וּבְדרכ״ב נִרְאֶה כִּי גֵיהִנֹּם תַּחְתּוֹן הוּא ד׳ יְסוֹדוֹת רָעִים כָּבֵד וְטְחוֹל כו׳ שֶׁהֵם שֵׁדִין טִבְעִיִּים), and the lower Gan Eden are the four good elements, lung etc. which are angels (וְגַן עֵדֶן תַּחְתּוֹן הֵם ד׳ יְסוֹדוֹת טוֹבִים רֵיאָה כו׳ שֶׁהֵם מַלְאָכִים), and behold that also in the elements there is angel and demon which are good inclination and evil inclination (וַהֲרֵי כִּי גַּם בִּיסוֹדוֹת יֵשׁ מַלְאָךְ וְשֵׁד שֶׁהֵם יֵצֶר טוֹב וְיֵצֶר הָרַע), and they are the inwardness of the two hundred and forty-eight external limbs for the elements of the two hundred and forty-eight external limbs are internal limbs (וְהֵם פְּנִימִיּוּת רמ״ח אֵיבָרִים הַחִיצוֹנִים כִּי הַיְסוֹדוֹת דְּרמ״ח אֵיבָרִים הַחִיצוֹנִים הֵם אֵיבָרִים פְּנִימִים), and in this manner in the body of man itself (וְעַל דֶּרֶךְ זֶה בְּגוּף אָדָם מַמָּשׁ), and in another place it appears that there is the Cause of causes riding upon four living beings, Divinity of Atzilut, and corresponding to them four living beings of other gods, Samael and his forces (וּבְמָקוֹם אַחֵר נִרְאֶה כִּי יֵשׁ עִלַּת הָעִלּוֹת וְרָכִיב עַל ד׳ חַיּוֹת אֱלָהוּת דַּאֲצִילוּת וְכְנֶגְדָּן ד׳ חֵיוָן דְּאֱלֹהִים אֲחֵרִים סמא״ל וְחֵיוָן דִּילֵיהּ), and there are living beings that surround the Throne of Beri’ah and are called intellects (וְאִית חֵיוָן דְּסָחֲרִין לְכֻרְסְיָא דִּבְרִיאָה וְנִקְרָא שְׂכָלִיּוֹת), and there are four living beings of Yetzirah, face of lion, ox etc. (וְאִית ד׳ חֵיוָן דִּיצִירָה פְּנֵי אַרְיֵה שׁוֹר כו׳), and there are four living beings of the four elements from the side of purity and they are called natural living forces appointed over the body (וְאִית ד׳ חֵיוָן דְּאַרְבַּע יְסוֹדוֹת מִסִּטְרָא דְּדַכְיוּ וְנִקְרָא חַיּוֹת טִבְעִיִּים מְמֻנִּין עַל גּוּפָא), and corresponding to them four natural living beings of the elements from the side of impurity appointed over the four humors of the body, white bile, red bile, green bile, black bile (וְלְקַבְּלַיְיהוּ ד׳ חֵיוָן טִבְעִיִּים דִּיסוֹדִין דְּמִסִּטְרָא מְסָאֲבָא מְמֻנִּין עַל אַרְבַּע מְרָרִין דְּגוּפָא מָרָה חוּוָרָא מָרָה סוּמְקָא מָרָה יְרוּקָא מָרָה שְׁחוֹרָה). And it appears more from Ra’aya Meheimna Parashat Pinchas, especially from daf 219 and 222 and 224 and 225 and 234 and 238a (וְהַיּוֹתֵר נִרְאֶה מֵרַעְיָא מְהֵימְנָא פ׳ פִּנְחָס וּבִפְרָט מִדרי״ט וְרכ״ב וְרכ״ד וְרכ״ה וְרל״ד וְרל״ח ע״א), that the Nefesh of man is called only from the Nefesh of Asiyah which are the Ofanim and the firmaments of Asiyah and from there and upward (כִּי אֵין נֶפֶשׁ הָאָדָם נִקְרָא אֶלָּא מִנֶּפֶשׁ דַּעֲשִׂיָּה שֶׁהֵם אוֹפַנִּים וּרְקִיעִים דַּעֲשִׂיָּה וּמִשָּׁם וָלְמַעְלָה), however the aspect of the Nefesh of man that is in the four elements of Asiyah is the animal Nefesh as it is written “and the spirit shall return to God” etc. and “the spirit of man that ascends” etc. and “the spirit of the beast that descends downward to the earth” (אַךְ בְּחִינַת נֶפֶשׁ דְּאָדָם שֶׁבְּד׳ יְסוֹדוֹת דַּעֲשִׂיָּה הֵם נֶפֶשׁ הַבְּהֵמִית כַּמ״ש וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים וגו׳ וְרוּחַ הָאָדָם הָעוֹלָה וגו׳ וְרוּחַ הַבְּהֵמָה הַיּוֹרֶדֶת לְמַטָּה לָאָרֶץ), and this animal Nefesh in man that is in the four elements is divided into two, pure beasts and animals of purity and likewise four natural living beings, angels of purity appointed over the four elements (וְזֶה הַנֶּפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם שֶׁבְּד׳ יְסוֹדִין נֶחְלֶקֶת לִב׳ בְּהֵמוֹת וְחַיּוֹת טְהוֹרוֹת דְּדַכְיָא וְכֵן ד׳ חַיּוֹת טִבְעִיּוֹת מַלְאָכִים דְּדַכְיוּ הַמְּמֻנִּין עַל אַרְבַּע יְסוֹדוֹת), and there are demons, natural living beings of impurity that are in the four elements also (וְיֵשׁ שֵׁדִים חַיּוֹת טִבְעִים דּוֹרְסִים דְּטֻמְאָה אֲשֶׁר בְּד׳ יְסוֹדוֹת גַּם כֵּן), and these two parts of the animal Nefesh are called the good inclination and the evil inclination (וְאֵלּוּ הַחֲלָקִים הַב׳ דְּנֶפֶשׁ הַבְּהֵמִית נִקְרָא יֵצֶר טוֹב וְיֵצֶר הָרַע), and they are a throne and garment for the Nefesh of man of Asiyah so that through it she will be clothed in the actual body (וְהֵם כִּסֵּא וּמַלְבוּשׁ לְנֶפֶשׁ הָאָדָם דַּעֲשִׂיָּה כְּדֵי שֶׁעַל יָדוֹ תִּתְלַבֵּשׁ בַּגּוּף הַמַּמָּשִׁי), and therefore they are the secret of offerings of beast and bird etc. (וְלָכֵן הֵם סוֹד קָרְבָּנוֹת בְּהֵמָה וְעוֹף כו׳).

For the animal Nefesh is the one that sins (כִּי הַנֶּפֶשׁ הַבְּהֵמִית הִיא הַחוֹטֵאת), and these raise and advise the body and all bad traits such as anger and the like all are drawn from them to blemish the Nefesh (וְאֵלּוּ מְגַדְּלִים וּמוֹעֲצִים הַגּוּף וְכָל מִדּוֹת רָעוֹת כְּגוֹן כַּעַס וְכַיּוֹצֵא כֻּלָּם מֵהֶם נִמְשָׁכִים לִפְגּוֹם הַנֶּפֶשׁ), and they are the desirous and coveting soul (וְהֵם נֶפֶשׁ הַמִּתְאַוָּה וְהַחוֹמֶדֶת), therefore it is called the evil inclination (לָכֵן נִקְרָא יֵצֶר הָרַע), and at first on the day of birth the Nefesh of man of Asiyah from the aspect of Katnut enters riding upon the evil inclination (וּתְחִלָּה בְּיוֹם הַלֵּידָה נִכְנָס נֶפֶשׁ הָאָדָם דַּעֲשִׂיָּה מִצַּד קַטְנוּת רוֹכֶבֶת עַל הַיֵּצֶר הָרַע), in the secret of Eliyahu who ascended in a storm to heaven and subdued it and made it from evil to good (בְּסוֹד אֵלִיָּהוּ שֶׁעָלָה בְּסַעֲרָה הַשָּׁמַיְמָה וּכְפָאוֹ וַעֲשָׂאוֹ מֵרַע טוֹב), and the body that is seen in this world is included from the good inclination and from the evil inclination both are good as mentioned above (וְגוּף שֶׁבּוֹ נִרְאֶה בָּעוֹלָם הַזֶּה כָּלוּל מִיֵּצֶר הַטּוֹב וּמִיֵּצֶר הָרַע שְׁנֵיהֶן טוֹבִים כַּנַּ״ל), and they are powers and the form of the body and not the matter of the actual body (וְהֵם כֹּחוֹת וְצוּרַת הַגּוּף וְלֹא גּוֹלֶם הַגּוּף הַמַּמָּשִׁי), and on the day of thirteen years the good inclination enters and becomes a throne for the Nefesh of man of Asiyah of Gadlut (וּבְיוֹם הַי״ג שָׁנָה נִכְנָס הַיֵּצֶר הַטּוֹב וְנַעֲשֶׂה כִּסֵּא לְנֶפֶשׁ אָדָם דַּעֲשִׂיָּה דְּגַדְלוּת), and this is the secret of “poor and riding upon a donkey” (וְזֶה סוֹד עָנִי וְרוֹכֵב עַל הַחֲמוֹר), thus the two inclinations are the form of the four elements of good and evil and are called the powers of the Nefesh and not the Nefesh itself (בְּאוֹפֶן כִּי ב׳ הַיְּצָרִים הֵם צוּרַת ד׳ יְסוֹדוֹת הַטּוֹב וְהָרַע וְנִקְרָא כֹּחוֹת הַנֶּפֶשׁ וְלֹא הַנֶּפֶשׁ עַצְמָהּ), for the Nefesh is the Ofanim of Asiyah (כִּי הַנֶּפֶשׁ הִיא אוֹפַנִּים דַּעֲשִׂיָּה), and these are powers that raise the body formed from the matter and from the substance of the four elements (וְאֵלּוּ הֵם כֹּחוֹת מְגַדְּלִין הַגּוּף הַנּוֹצָר מֵהַגּוֹלֶם וּמֵהַחוֹמֶר דְּד׳ יְסוֹדוֹת), and the two inclinations are the form of the four elements of good and evil (וּב׳ הַיְּצָרִים הֵם צוּרַת הַד׳ יְסוֹדוֹת טוֹב וָרַע), and they are made a throne and garment for the Nefesh itself (וְהֵם נַעֲשִׂין כִּסֵּא וּמַלְבוּשׁ לַנֶּפֶשׁ עַצְמָהּ), for it is impossible that the Nefesh dwell upon the body itself which is the matter of the elements except by means of their forms which are below the level of the Nefesh and above the level of the matter of the elements called body (כִּי אִי אֶפְשָׁר שֶׁתִּשְׁרֶה הַנֶּפֶשׁ עַל הַגּוּף עַצְמוֹ שֶׁל גּוֹלֶם הַיְּסוֹדוֹת אֶלָּא בְּאֶמְצָעוּת צוּרָתָן שֶׁהֵם לְמַטָּה מִמַּדְרֵגוֹת הַנֶּפֶשׁ וּלְמַעְלָה מִמַּדְרֵגַת גּוֹלֶם הַיְּסוֹדוֹת הַנִּקְרָא גּוּף).

Chapter 8

שער נ פרק ח

[50:8] Know that in every world there are four living beings corresponding to the four letters of Havayah which include all the ten Sefirot of that world, and understand this (דַּע כִּי בְּכָל עוֹלָם יֵשׁ ד׳ חַיּוֹת כְּנֶגֶד ד׳ אוֹתִיּוֹת הוי״ה הַכּוֹלְלִים כָּל י״ס שֶׁבְּאוֹתוֹ עוֹלָם וְהָבֵן זֶה), and in every world they are called by the names lion, ox, eagle, man and by the names of the four angels whose notarikon is the initials ארגמ״ן (וּבְכָל עוֹלָם נִקְרָא בְּשֵׁם אַרְיֵה שׁוֹר נֶשֶׁר אָדָם וּבְשֵׁם ד׳ מַלְאָכִים אֲשֶׁר נוֹטָרִיקוֹן שֶׁלָּהֶם הוּא ר״ת אַרְגָּמ״ן), it is found that the four natural living beings of purity that are in the four intellectual elements are called Argaman (נִמְצָא כִּי ד׳ חַיּוֹת טִבְעִים דְּדַכְיוּ אֲשֶׁר בְּד׳ יְסוֹדוֹת שִׂכְלִיִּים נִקְרָא אַרְגָּמ״ן), and corresponding to them there is the evil inclination, iniquity, destroyer, anger and wrath (וּכְנֶגְדָּם יֵשׁ יֵצֶר הָרַע עָוֹן וּמַשְׁחִית אַף וְחֵמָה), and all this is the aspect of the form of the four elements good and evil (וְכָל זֶה הוּא בְּחִינַת צוּרַת אַרְבַּע יְסוֹדוֹת טוֹבִים וְרָעִים), and you already know that in every world there is inwardness, souls, and externality, angels (וּכְבָר יָדַעְתָּ כִּי בְּכָל עוֹלָם יֵשׁ פְּנִימִיּוּת נְשָׁמוֹת וְחִיצוֹנִיּוּת מַלְאָכִים), therefore it requires examination whether in the four elements there are not these two aspects for the reason mentioned above that their inwardness is not called by the name Nefesh of man and all is one aspect only and is called good inclination and evil inclination (א״כ צָרִיךְ עִיּוּן אִם בְּד׳ יְסוֹדוֹת אֵין בּוֹ ב׳ בְּחִינוֹת אֵלּוּ לְסִבָּה הַנַּ״ל כִּי אֵין פְּנִימִיּוּתָהּ נִקְרָא בְּשֵׁם נֶפֶשׁ אָדָם וְהַכֹּל בְּחִינָה אַחַת לְבַד וְנִקְרָא יֵצֶר טוֹב וְיֵצֶר הָרַע), or shall we say that also in them there is inwardness, souls, and externality, angels but because of their great coarseness their inwardness is not called Nefesh but two inclinations, angels and Jewish demons which are Gadlut and Katnut (אוֹ נֹאמַר כִּי גַּם בָּהֶם יֵשׁ פְּנִימִיּוּת נְשָׁמוֹת וְחִיצוֹנִיּוּת מַלְאָכִים אֶלָּא כִּי לְרוֹב עֲכוּרִיּוּתָם אֵין פְּנִימִיּוּתָן נִקְרָא נֶפֶשׁ אֶלָּא ב׳ יְצָרִים מַלְאָכִים וְשֵׁדִים יְהוּדָאִין שֶׁהֵם גַּדְלוּת וְקַטְנוּת), but their externality is called complete Klipot, destroyers and demons (אַךְ חִיצוֹנוּתָן הֵם נִקְרָא קְלִיפּוֹת גְּמוּרוֹת מַזִּיקִין וְשֵׁדִים).

Know that the seventy nations are as mentioned (דַּע ע׳ אוּמּוֹת כַּנִּזְכָּר), and since the Katnut which is the inwardness of the elements is the ultimate coarseness it is called demons, except that they are Jewish, for they are the dregs of all the Neshamot, and understand this well (וּלְפִי שֶׁהַקַּטְנוּת פְּנִימִיּוּת הַיְּסוֹדוֹת תַּכְלִית הָעֲכוּרִיּוּת נִקְרָא שֵׁדִין אֶלָּא שֶׁהֵם יְהוּדָאִין כִּי הֵם שִׁמְרֵי הַנְּשָׁמוֹת כֻּלָּם וְהָבֵן זֶה הֵיטֵב), and it is somewhat difficult for this for if so behold there are bodies for demons for the demon enclothes in a body and the Nefesh of Katnut of Asiyah enclothes in a demon and thus the Nefesh of man and the demon both enclothe in the body of man, and this difficulty is according to Rabbi Meir who says that the good inclination is a Jewish demon (וְקְצָת קָשֶׁה לָזֶה דְּאִם כֵּן הֲרֵי יֵשׁ גּוּפִים לַשֵּׁדִים כִּי הַשֵּׁד מִתְלַבֵּשׁ בְּגוּף וְנֶפֶשׁ דְּקַטְנוּת דַּעֲשִׂיָּה מִתְלַבֶּשֶׁת בְּשֵׁד וְא״כ נֶפֶשׁ הָאָדָם וְהַשֵּׁד שְׁנֵיהֶן מִתְלַבְּשִׁין בְּגוּף הָאָדָם וְקוּשְׁיָא זוֹ הוּא לְר״מ שֶׁאוֹמֵר כִּי הַיֵּצֶר הַטּוֹב הוּא שֵׁד יְהוּדָאִי), and it is possible that the main body is for the Nefesh of man itself and a body was not created for the demon alone as a body was created alone for the Neshamah of the nations alone (וְאֶפְשָׁר כִּי עִקַּר הַגּוּף הוּא לְנֶפֶשׁ אָדָם עַצְמוֹ וְלֹא נִבְרָא גּוּף אֶל הַשֵּׁד לְבַד כְּדֶרֶךְ שֶׁנִּבְרָא גּוּף לְבַד לְנִשְׁמַת הַגּוֹיִם לְבַד), and behold in daf 247 it says that the totality of the form of the good of the four elements is called Behemot and from it are formed one thousand mountains and it is called Behemot which are ten Sefirot included from ten and ten from ten until one thousand and from them are formed all the Nefashot of the animals and their form (וְהִנֵּה בְּדַרמ״ז אָמַר כִּי כְּלָלוּת צוּרַת הַטּוֹב דְּד׳ יְסוֹדִין נִקְרָא בְּהֵמוֹת וּמִמֶּנָּה נוֹצְרִים אֶלֶף טוּרִים וְנִקְרָא בְּהֵמוֹת שֶׁהֵם י״ס כְּלוּלוֹת מֵעֶשֶׂר וְעֶשֶׂר מֵעֶשֶׂר עַד אֶלֶף וּמֵהֶם נוֹצְרִים כָּל נַפְשׁוֹת הַבְּהֵמוֹת וְצוּרָתָם), however the form of the Behemah mentioned above is only the face of the ox which is the left element of fire and there are also three other elements and from the face of man are drawn the animal Nefesh in man which is called the good inclination, and understand this (אָמְנָם צוּרַת הַבְּהֵמָה הַנַּ״ל הוּא פְּנֵי שׁוֹר לְבַד שֶׁהוּא יְסוֹד הָאֵשׁ הַשְּׂמָאלִי וְעוֹד יֵשׁ ג׳ יְסוֹדוֹת וּמִפְּנֵי אָדָם נִמְשָׁכִין נֶפֶשׁ הַבְּהֵמִית שֶׁבָּאָדָם הַנִּקְרָא יֵצֶר טוֹב וְהָבֵן זֶה), and on daf 268 it says that the inclinations are called your heart and the Nefesh is called your soul and they too are two good and evil besides the two inclinations good and evil (וּבְדַף רס״ח אָמַר כִּי הַיְּצָרִים נִקְרָאִים לְבָבְךָ וְהַנֶּפֶשׁ נִקְרָא נַפְשְׁךָ וְגַם הֵם שְׁתַּיִם טוֹבִים וְרָעִים זוּלַת שְׁנֵי הַיְּצָרִים טוֹב וָרַע). And behold there is yet a third opinion (וְהִנֵּה עוֹד יֵשׁ סְבָרָא ג׳), that the Torah calls “Nefesh” only the animal Nefesh which is called the Nefesh of the living being of the beasts (כִּי לֹא תִּקָּרֵא נֶפֶשׁ בַּתּוֹרָה רַק נֶפֶשׁ הַבְּהֵמִית הַנִּקְרָא נֶפֶשׁ הַחַי שֶׁל הַבַּעֲלֵי חַיִּים), and besides it there is no Nefesh at all (וְזוּלָתָהּ אֵינָהּ נֶפֶשׁ כְּלָל), it is found that in man there is the animal Nefesh and the speaking Nefesh (נִמְצָא כִּי יֵשׁ בָּאָדָם נֶפֶשׁ הַבְּהֵמִית וְנֶפֶשׁ הַמְּדַבֶּרֶת), and both of them are from the four elements (וּשְׁתֵּיהֶן מִן ד׳ יְסוֹדוֹת), and upon them are Nefesh, Ruach, Neshamah of A"B"Y"A (וַעֲלֵיהֶן נר״ן דַּאבי״ע), and this appears more true (וְזֶה נִרְאֶה יוֹתֵר אֲמִתִּי). And we shall explain the matter of dreams and prophecy and angels and demons (וְנְבָאֵר עִנְיַן הַחֲלוֹם וְהַנְּבוּאָה וּמַלְאָכִים וְהַשֵּׁדִים), know that the ten spheres of the Ofanim of Asiyah are matter and form (דַּע כִּי י׳ גַּלְגַּלִּים דְּאוֹפַנִּים דַּעֲשִׂיָּה הֵם חוֹמֶר וְצוּרָה), and behold the seven lower spheres of Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon their form and their Nefesh are the seven known angels Samael for Mars, Kafziel for Saturn etc. (וְהִנֵּה הַז׳ גַּלְגַּלִּים הַתַּחְתּוֹנִים שֶׁל שצ״ם חנכ״ל הַצוּרָה וְהַנֶּפֶשׁ שֶׁלָּהֶם הֵם ז׳ מַלְאָכִים הַיְּדוּעִים סמא״ל לְמַאְדִּים קַפְצִיאֵל לְשַׁבְּתַּאי כו׳), and in them there is good and evil (וְיֵשׁ בָּהֶם טוֹב וָרַע), and behold the evil within them is called other gods which are called idolatry (וְהִנֵּה הָרַע שֶׁבָּהֶם הֵם נִקְרָא אֱלֹהִים אֲחֵרִים הַנִּקְרָא עֲבוֹדָה זָרָה), and there are those who worship idolatry also to the matter of the spheres and the stars and it is called the host of heaven (וְיֵשׁ עוֹבְדִים עֲבוֹדָה זָרָה גַּם אֶל חוֹמֶר הַגַּלְגַּלִּים וְהַכּוֹכָבִים וְנִקְרָא צְבָא הַשָּׁמַיִם), and there are those who worship the demons as it is written (וְיֵשׁ עוֹבְדִין אֶל הַשֵּׁדִים כַּמ״ש), and behold in the lowest sphere which is the moon there is the dragon that moves it and it has matter and form called the head and tail of the dragon (וְהִנֵּה בַּגַּלְגַּל הַשָּׁפָל שֶׁהוּא לְבָנָה יֵשׁ תְּלִי הַמְנַעְנְעוֹ וְיֵשׁ לוֹ חוֹמֶר וְצוּרָה הַנִּקְרָא נֶגֶד זְנַב הַתְּלִי), and since they are lower close to the element of fire they hear from them the future, the demons in the elements and from them the wisdom of the raven etc. (וְלִהְיוֹתָן תַּחְתּוֹנִים קָרוֹב לִיסוֹד הָאֵשׁ שׁוֹמְעִין מֵהֶם עֲתִידוֹת הַשֵּׁדִים שֶׁבִּיסוֹדוֹת וּמֵהֶם חָכְמַת הָעוֹרֵב כו׳). Afterward in the four elements they also have their form and their Nefesh and they are composed of good and evil (אַחַ״כ בְּד׳ יְסוֹדוֹת יֵשׁ לָהֶם גַּם כֵּן צוּרָה וְנֶפֶשׁ שֶׁלָּהֶם וְהֵם מוּרְכָּבִים מִטּוֹב וָרַע), and from their good human beings were created in matter and form which are from the Nefesh of the four elements mentioned above (וּמִטּוֹב נִבְרְאוּ בְּנֵי אָדָם בְּחוֹמֶר וְצוּרָה שֶׁהֵם מִנֶּפֶשׁ ד׳ הַיְסוֹדוֹת הַנַּ״ל), and from their evil demons were created in body and form (וּמֵהָרַע שֶׁלָּהֶם נִבְרְאוּ שֵׁדִים בְּגוּף וְצוּרָה), and their body is from two elements, fire and air, and they dwell in the secret of the wind for they have a living Nefesh (וְגוּפָם הוּא מִב׳ יְסוֹדוֹת אֵשׁ וַאֲוִיר וְשׁוֹכְנִים בְּסוֹד הָרוּחַ כִּי יֵשׁ לָהֶם נֶפֶשׁ חַי), and there are demons whose Nefesh is the Nefesh of the inanimate and they dwell in the earth in tunnels of dust (וְיֵשׁ שֵׁדִים שֶׁנַּפְשָׁם נֶפֶשׁ דּוֹמֵם וְשׁוֹכְנִים בָּאָרֶץ בִּמְחִלּוֹת עָפָר), and from them also in the vegetative Nefesh and they dwell in seas and rivers and pits (וְיֵשׁ מֵהֶם גַּם בְּנֶפֶשׁ הַצּוֹמַחַת וְשׁוֹכְנִים בַּיָּמִים וּבַנְּהָרוֹת וּבַבּוֹרוֹת), and these are called the lower ones and they are very evil (וְאֵלּוּ הַסּוּג הֵם נִקְרָאִין תַּתָּאִין וְהֵם רָעִים מְאֹד), the first ones are intermediate (הָרִאשׁוֹנִים הֵם בֵּינוֹנִים), and there is a third kind that have also a speaking Nefesh and dwell in the element of fire and these are above all of them (וְיֵשׁ מִין שְׁלִישִׁי שֶׁיֵּשׁ בָּהֶם גַּם נֶפֶשׁ הַמְּדַבֶּרֶת וְשׁוֹכְנִים בִּיסוֹד אֵשׁ וְאֵלּוּ עֶלְיוֹנִים מִכֻּלָּן).

And we return to the matter of the angels (וְנַחְזֹר לְעִנְיַן הַמַּלְאָכִים), for they also are matter and form except that their matter is very refined and is called the created glory of the angel and is called Ishim (כִּי גַּם הֵם חוֹמֶר וְצוּרָה אֶלָּא שֶׁחוֹמְרָם זַךְ מְאֹד וְנִקְרָא כָּבוֹד נִבְרָא שֶׁל הַמַּלְאָךְ וְנִקְרָא אִישִׁים), and their form is called angel (וְצוּרָתָן נִקְרָא מַלְאָךְ), and the meritorious Nefesh can see by way of a vision the angel when he is clothed in his garment mentioned above (וְזַכִּי הַנֶּפֶשׁ יְכוֹלִין לִרְאוֹת דֶּרֶךְ מַרְאָה אֶת הַמַּלְאָךְ בִּהְיוֹתוֹ מְלוּבָּשׁ בְּמַלְבּוּשׁ שֶׁלּוֹ הַנַּ״ל), and this is the secret of “and he saw, and behold three men” (וְזֶה סוֹד וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים), and this was not a creation but rather he apprehended in the vision of his intellectual Nefesh the Nefesh of the angel itself (וְאֵין זוֹ נִבְרֵאת רַק שֶׁהִשִּׂיג בִּרְאִיַּת נַפְשׁוֹ הַמַּשְׂכֶּלֶת אֶת נֶפֶשׁ הַמַּלְאָךְ עַצְמוֹ), and likewise those who see Eliyahu and the other Neshamot of the righteous such as Rabbeinu HaKadosh every Shabbat night and the like is only through enclothing in his cloak of the Sages (וְכֵן הָרוֹאִים אֶת אֵלִיָּהוּ וּשְׁאָר נִשְׁמוֹת הַצַּדִּיקִים כְּעֵין רַבֵּינוּ הַקָּדוֹשׁ בְּכָל לֵיל שַׁבָּת וְכַיּוֹצֵא אֵינוֹ אֶלָּא עַל יְדֵי הִתְלַבְּשׁוּת בַּחֲלוּקָא דְּרַבָּנַן שֶׁלּוֹ).

And know that there are ten levels in angels and demons (וְדַע כִּי יֵשׁ עֶשֶׂר מַדְרֵגוֹת בְּמַלְאָכִים וְשֵׁדִים), and although there is no created being without matter and form (וְאַף עַל פִּי שֶׁאֵין נִבְרָא בִּלְתִּי חוֹמֶר וְצוּרָה), nevertheless not all the angels are embodied in garments but only the Ishim who are the tenth class which is called Nefesh as is known in the matter of the dream (עַל כָּל זֶה לֹא כָּל הַמַּלְאָכִים נִגְלָמִים בְּמַלְבוּשִׁים אֶלָּא הָאִישִׁים שֶׁהֵם כַּת הָעֲשִׂירִית שֶׁנִּקְרָא נֶפֶשׁ כַּנּוֹדָע בְּעִנְיַן הַחֲלוֹם), for behold the Nefesh of man from the side of the four elements is not called Nefesh but rather the breath of the spirit of life which gives bodily life to the body (כִּי הִנֵּה נֶפֶשׁ שֶׁל הָאָדָם מִצַּד הַד׳ יְסוֹדוֹת אֵינוֹ נִקְרָא נֶפֶשׁ אֶלָּא נִשְׁמַת רוּחַ חַיִּים שֶׁהִיא הַנּוֹתֶנֶת חַיִּים גּוּפָנִי לַגּוּף), and from it comes forth the breath through the nose for concerning it is said “and He blew into his nostrils the breath of life” (וּמִמֶּנָּה יוֹצֵאת הַנְּשִׁימָה דֶּרֶךְ הָאַף כִּי עָלֶיהָ נֶאֱמַר וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים), and they said in the Midrash this is the Ofeh, language of nose (וְאָמְרוּ בַּמִּדְרָשׁ זוֹ הָאוֹפִיאָה לְשׁוֹן אַף), and upon it is the true Nefesh from the Ofanim of Asiyah (וְעָלֶיהָ נֶפֶשׁ הָאֲמִיתִי מֵאוֹפַנֵּי עֲשִׂיָּה), and this is what is written afterward “and man became a living soul” and its Targum is “a speaking spirit” (וְזֶ״ש אַחַ״כ וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה וְתַרְגּוּמוֹ לְרוּחַ מְמַלְּלָא), and this is what is written in Kohelet Rabbah Rabbi Yudan said the body says to the Neshamah and this is the Nefesh of the elements (וְזֶ״ש בְּקֹהֶלֶת רַבָּה אָמַר ר' יוּדָן הַגּוּף אוֹמֵר לַנְּשָׁמָה וְהוּא נֶפֶשׁ הַיְּסוֹדוֹת), and the Neshamah says to the Nefesh which is from the Ofanim of Asiyah (וְהַנְּשָׁמָה אוֹמֶרֶת לַנֶּפֶשׁ שֶׁהִיא מֵאוֹפַנֵּי הָעֲשִׂיָּה), and the Nefesh to the angel which is the Ruach of Yetzirah, the world of angels (וְהַנֶּפֶשׁ לַמַּלְאָךְ שֶׁהוּא רוּחַ דִּיצִירָה עוֹלַם הַמַּלְאָכִים), and the angel to the Holy One Blessed Be He who sits upon the Throne of Glory which is Beri’ah through the Neshamah that was hewn from there (וְהַמַּלְאָךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יוֹשֵׁב עַל כִּסֵּא הַכָּבוֹד וְהִיא הַבְּרִיאָה עַל יְדֵי נְשָׁמָה שֶׁנֶּחְצְבָה מִשָּׁם), and this is the matter of the dream (וְזֶהוּ עִנְיַן הַחֲלוֹם).

Chapter 9

שער נ פרק ט

[50:9] And we shall explain what is the matter of the good inclination and the evil inclination for it is a great depth and it appears to me the true matter (וְנְבָאֵר מַהוּ עִנְיַן יֵצֶר טוֹב וְיֵצֶר הָרַע כִּי הוּא עוֹמֶק גָּדוֹל וְנלע״ד דָּבָר הָאֲמִתִּי), for it is known that all the worlds are good and evil (כִּי נוֹדָע כִּי כָּל הָעוֹלָמוֹת הֵם טוֹ״ר), and behold in the world of Asiyah the evil is the four elements which are the dregs of the Ofanim (וְהִנֵּה בְּעוֹלַם הָעֲשִׂיָּה הָרַע הוּא ד׳ יְסוֹדוֹת שֶׁהֵם שְׁמָרִים שֶׁל הָאוֹפַנִּים), and these enter into man “at the entrance sin crouches” (וְאֵלּוּ נִכְנָסִין בָּאָדָם לַפֶּתַח חַטָּאת רֹבֵץ), the matter which is the body and the form which is the matter of the Nefashot of the elements as mentioned above (הַחוֹמֶר שֶׁהוּא הַגּוּף וְהַצּוּרָה שֶׁהוּא עִנְיַן נַפְשׁוֹת הַיְּסוֹדוֹת כַּנַּ״ל), and their entry is not completed fully until thirteen years (וְלֹא נִגְמַר כְּנִיסָתָן בְּתַשְׁלוּם עַד שְׁלֹשׁ עֶשְׂרֵה שָׁנָה), for so the body goes and grows and also the Nefesh goes and grows (כִּי כֵן הַגּוּף הוֹלֵךְ וְגָדֵל וְגַם הַנֶּפֶשׁ הוֹלֵךְ וְגָדֵל), for at first enters the Nefesh of the inanimate and the vegetative which nourishes (כִּי תְּחִלָּה נִכְנָס נֶפֶשׁ הַדּוֹמֵם וְהַצּוֹמֵחַ שֶׁהוּא הַזָּן), and afterward the Nefesh of the living creature in its completion until he walks on his feet and moves according to his will (וְאַחַ״כ נֶפֶשׁ חַי בְּתַשְׁלוּמָהּ עַד שֶׁהוֹלֵךְ בְּרַגְלָיו וּמִתְנַעֲנֵעַ כִּרְצוֹנוֹ), and afterward enters into him the practical intellect which is from the time of childhood and onward (וְאַחַ״כ נִכְנָס בּוֹ נֶפֶשׁ הַשֵּׂכֶל הַמַּעֲשִׂי שֶׁהוּא מִזְּמַן הַפְּעוּטוּת וָאֵילָךְ), and afterward the speculative intellect to know the wisdoms of crafts and of commerce (וְאַחַ״כ שֵׂכֶל הָעִיּוּנִי לָדַעַת בְּחָכְמוֹת הַמְּלָאכוֹת וְהַסְּחוֹרוֹת).

And behold the four parts of the Nefesh and the matter of the four elements are completed at thirteen years (וַהֲרֵי נִשְׁלְמוּ ד׳ חֶלְקֵי הַנֶּפֶשׁ וְחוֹמֶר אַרְבַּע יְסוֹדוֹת בְּתַשְׁלוּם י״ג שָׁנָה), and this is called the body of man and the Nefesh of the four elements which is called in general the animal Nefesh (וְזֶה נִקְרָא גּוּף הָאָדָם וְנֶפֶשׁ ד׳ יְסוֹדוֹת הַנִּקְרָא דֶּרֶךְ כְּלָלוּת נֶפֶשׁ הַבְּהֵמִית), for all its desire is to sustain the body like the animal (כִּי כָל תַּאֲוָתָהּ לְהַחֲזִיק הַגּוּף כְּעֵין הַבְּהֵמָה), and this Nefesh is from the side of evil and the dregs of Asiyah (וְזוֹ הַנֶּפֶשׁ הוּא מִצַּד הָרַע וְשְׁמָרִים דַּעֲשִׂיָּה), and there is also an animal Nefesh from the side of the Ofanim of Asiyah and it is from the side of good (עוֹד יֵשׁ נֶפֶשׁ הַבְּהֵמִית מִצַּד אוֹפַנֵּי דַּעֲשִׂיָּה וְהוּא מִצַּד הַטּוֹב), and this is what is written at the beginning of Mishpatim “when he is born they give him the Nefesh of a pure beast from the holy Ofanim” (וְזֶ״ש בְּרֵישׁ מִשְׁפָּטִים כַּד אִתְיַלִּיד יְהַבִּין לֵיהּ נַפְשָׁא דִּבְעִירָא דַּכְיָא מֵאוֹפַנֵּי הַקֹּדֶשׁ), for the Ofanim of Asiyah are called holiness and purity and right (כִּי אוֹפַנֵּי עֲשִׂיָּה נִקְרָא קְדוּשָׁה וְטָהֳרָה וְיָמִין), and its four elements until the completion of thirteen years first by circumcision and reading of the Torah and training in rabbinic commandments (וְד׳ יְסוֹדוֹתֶיהָ עַד תַּשְׁלוּם י״ג שָׁנָה תְּחִלָּה עַל יְדֵי מִילָה וּקְרִיאַת הַתּוֹרָה וְחִנּוּךְ מִצְוֹת דְּרַבָּנָן), and at the completion of thirteen years the entry of the impure animal Nefesh which are the four elements is completed and the pure animal Nefesh which is from the holy Ofanim (וּבְתַשְׁלוּם י״ג שָׁנָה נִגְמַר כְּנִיסַת נֶפֶשׁ בְּהֵמָה טְמֵאָה שֶׁהֵם ד׳ יְסוֹדוֹת וְנֶפֶשׁ בְּהֵמָה טְהוֹרָה שֶׁהוּא מֵאוֹפַנֵּי קֹדֶשׁ), and then he is obligated in commandments from the Torah (וְאָז חַיָּיב בְּמִצְוֹת מִן הַתּוֹרָה), and concerning the Nefesh of the elements they said that the evil inclination enters into man from when he is born (וְהִנֵּה עַל נֶפֶשׁ הַיְּסוֹדוֹת אָמְרוּ שֶׁהַיֵּצֶר הָרַע נִכְנָס בָּאָדָם מִשֶּׁנוֹלַד), for the man himself is the Nefesh of the holy Ofanim of Asiyah (כִּי הָאָדָם עַצְמוֹ הוּא נֶפֶשׁ דְּאוֹפַנֵּי קֹדֶשׁ דַּעֲשִׂיָּה), and after thirteen years the good and evil that are in the Ruach of Yetzirah called the world of angels enter (וְאַחַר הַי״ג שָׁנָה נִכְנָסִים הַטוֹ״ר שֶׁבָּרוּחַ דִּיצִירָה הַנִּקְרָא עוֹלַם הַמַּלְאָכִים), therefore the good inclination and the evil inclination are called actual angels which are good spirit and evil spirit as it is written (לָכֵן הַיֵּצֶר טוֹב וְהַיֵּצֶר הָרַע נִקְרָאִים מַלְאָכִים מַמָּשׁ שֶׁהֵם רוּחַ טוֹב וְרוּחַ רַע כַּמ״ש). “Who makes His angels spirits” (עוֹשֶׂה מַלְאָכָיו רוּחוֹת), for the person himself is the Nefesh of the good from the Ofanim mentioned above which rests upon the body of earth from the four elements (כִּי הָאָדָם עַצְמוֹ הוּא נֶפֶשׁ הַטּוֹב מֵאוֹפַנִּים הַנַּ״ל הַשּׁוֹרֶה עַל הַגּוּף דַּאֲדָמָה דְּד׳ יְסוֹדִין), therefore he is called Adam from the language of Adama (לָכֵן נִקְרָא אָדָם לְשׁוֹן אֲדָמָה), but the Ruach is called the good inclination which is from the world of Yetzirah from the good within them which are the firmaments of Yetzirah (אַךְ הָרוּחַ נִקְרָא יֵצֶר טוֹב שֶׁהוּא מֵעוֹלַם הַיְצִירָה מִן הַטּוֹב שֶׁבָּהֶם שֶׁהֵם רְקִיעִים שֶׁל הַיְצִירָה), and the evil spirit of the evil inclination is from the dregs of Yetzirah (וְרוּחַ רַע שֶׁל הַיֵּצֶר הָרַע מִשְּׁמָרֵי הַיְצִירָה), it is found that the person is the Nefesh of the Ofanim (נִמְצָא כִּי הָאָדָם הוּא הַנֶּפֶשׁ דְּאוֹפַנִּים), and the beginning of the evil inclination that enters when he is born is the Nefesh of the elements (וְהַתְחָלַת הַיֵּצֶר הָרַע הַנִּכְנָס כְּשֶׁנוֹלַד הוּא נֶפֶשׁ הַיְּסוֹדוֹת), and the good inclination which is the good Ruach of Yetzirah enters after thirteen years (וְהַיֵּצֶר הַטּוֹב שֶׁהוּא רוּחַ טוֹב דִּיצִירָה נִכְנָס אַחַר י״ג שָׁנָה), and then also the evil Ruach enters as mentioned above (וְאָז נִכְנָס גַּם כֵּן הָרוּחַ הַיֵּצֶר הָרַע כַּנַּ״ל).

Chapter 10

שער נ פרק י

[50:10] The world of the spheres is ten spheres called heaven and four elements called earth (עוֹלַם הַגַּלְגַּלִּים הוּא י׳ גַּלְגַּלִּים הַנִּקְרָא שָׁמַיִם וְד׳ יְסוֹדוֹת הַנִּקְרָא אֶרֶץ), and both have matter and form, that is to say body and Nefesh (וְיֵשׁ לִשְׁנֵיהֶן חוֹמֶר וְצוּרָה ר״ל גּוּף וְנֶפֶשׁ), and the matter of both is simple alone and is not composed of all together but the matter of each element or sphere is simple by itself (וְחוֹמֶר שֶׁל שְׁנֵיהֶן הוּא פָּשׁוּט לְבַדּוֹ וְאֵינוֹ מוּרְכָּב מִכֻּלָּם יַחַד אֶלָּא חוֹמֶר כָּל יְסוֹד אוֹ גַּלְגַּל הוּא פָּשׁוּט לְבַדּוֹ), and the two matters mentioned are called first matter and it is called hyle because it is simple (וּשְׁנֵי חוֹמָרִים הַנִּזְכָּר הַנִּקְרָאִים חוֹמֶר הָרִאשׁוֹן וְנִקְרָא הִיּוּלִי לִהְיוֹתוֹ פָּשׁוּט), and the matter of the earth is called Tohu for its form is not recognizable until it is combined as it is written (וְחוֹמֶר הָאָרֶץ נִקְרָא תֹּהוּ כִּי אֵין נִכָּר בּוֹ צִיּוּר מַה עִנְיָנוֹ עַד שֶׁיוּרְכַּב כַּמ״ש), and after it acquires the form which is the Nefesh the matter and form together are called Bohu (וְאַחַר שֶׁקָּנָה הַצּוּרָה שֶׁהִיא הַנֶּפֶשׁ נִקְרָאִים הַחוֹמֶר וְהַצּוּרָה יַחַד בְּשֵׁם בֹּהוּ), and then the four elements Air, Wind, Water, Dust in matter and form are called together Bohu (וְאָז נִתְהַוּוּ הַד׳ יְסוֹדוֹת אַרמ״ע בְּחוֹמֶר וְצוּרָה וְאָז נִקְרָא בֹּהוּ יַחַד שְׁנֵיהֶן), for when the matter of the earth is alone without form it is called Tohu as mentioned above (כִּי בִּהְיוֹת חוֹמֶר הָאָרֶץ לְבַד בְּלִי צוּרָה נִקְרָא תֹּהוּ כַּנַּ״ל), and since the matter of the heavens is more refined it is not called Tohu like the matter of the earth (וּלְפִי שֶׁחוֹמֶר הַשָּׁמַיִם הוּא זַךְ יוֹתֵר לֹא נִקְרָא תֹּהוּ כְּחוֹמֶר הָאָרֶץ), and behold we have explained the aspect of the world itself included from simple matter and simple form which are the spheres called heaven and likewise the earth which is the four elements (וַהֲרֵי בֵּאַרְנוּ בְּחִינַת הָעוֹלָם עַצְמוֹ כָּלוּל מֵהַחוֹמֶר פָּשׁוּט וְצוּרָה פְּשׁוּטָה שֶׁהֵם הַגַּלְגַּלִּים הַנִּקְרָא שָׁמַיִם וְכֵן גַּם כֵּן הָאָרֶץ שֶׁהוּא ד׳ יְסוֹדוֹת).

And now we shall speak of the created beings that were created by the power of the world mentioned above (וְעַתָּה נְדַבֵּר בְּנִבְרָאִים שֶׁנִּבְרְאוּ מִכֹּחַ הָעוֹלָם הַנַּ״ל), and we shall leave the matters of the creatures of heaven called the host of heaven (וְנַנִּיחַ עִנְיְנֵי נִבְרְאֵי שָׁמַיִם הַנִּקְרָא צְבָא הַשָּׁמַיִם), and we shall speak of the creatures of earth which are the four elements (וְנְדַבֵּר בְּנִבְרְאֵי אֶרֶץ שֶׁהֵם ד׳ יְסוֹדִין), and we shall say that behold also all these created beings are matter and form (וְנֹאמַר כִּי הֲלֹא גַּם כָּל אֵלּוּ הַנִּבְרָאִים הֵם חוֹמֶר וְצוּרָה), however they are not simple like the elements but they are composite (אָמְנָם אֵינָם פְּשׁוּטִים כְּמוֹ הַיְּסוֹדוֹת אֶלָּא הֵם מוּרְכָּבִים), meaning that every aspect, its matter and likewise its form is composed of all four elements together (פֵּרוּשׁ כִּי כָּל בְּחִינָה וּבְחִינָה חוֹמְרָהּ וְכֵן צוּרָתָהּ מוּרְכָּב מִכָּל ד׳ יְסוֹדוֹת יַחַד), it is found that the elements themselves had one composition which is matter and form but they are simple (נִמְצָא כִּי הַיְּסוֹדוֹת עַצְמָן הָיָה בָּהֶם הַרְכָּבָה אַחַת שֶׁהוּא חוֹמֶר וְצוּרָה אֶלָּא שֶׁהֵם פְּשׁוּטִים), however in everything that was created from them there was added a second composition (אַךְ בְּכָל מַה שֶּׁנִּבְרָא מֵהֶם הוֹסִיף הַרְכָּבָה שֵׁנִיָּה), and that is its being composed of matter and form and also the mixture of the four elements together which is called the second composition (וְהוּא הֱיוֹתוֹ מוּרְכָּב מֵחוֹמֶר וְצוּרָה וְגַם מִתְעָרְבוּ ד׳ יְסוֹדוֹת יַחַד נִקְרָא הַרְכָּבָה שֵׁנִיָּה), and this second composition was in all four parts of the created beings, inanimate, vegetative, living, speaking as mentioned above (וְזוֹ הַרְכָּבָה שֵׁנִיָּה הָיְתָה בְּכָל ד׳ חֶלְקֵי הַנִּבְרָאִים דְּצַח״ם כַּנַּ״ל).

The inanimate are the metals and the precious stones (הַדּוֹמֵם הֵם הַמַּתָּכוֹת וְהָאֲבָנִים טוֹבוֹת), and their matter and form are composed from all four elements except that the element of dust prevailed over them (וְהַחוֹמֶר וְהַצּוּרָה שֶׁלָּהֶן הוּרְכְּבָה מִכָּל ד׳ יְסוֹדוֹת רַק שֶׁגָּבַר עֲלֵיהֶן יְסוֹד הֶעָפָר), therefore the Nefesh within them is only to mix and to combine within them all four elements but it does not change nor renew in them any other change from what was in the elements except combination and mixture (לָכֵן הַנֶּפֶשׁ שֶׁבָּהֶן אֵינָהּ רַק לְעָרֵב וּלְהַרְכִּיב בָּהֶם כָּל הַד׳ יְסוֹדוֹת אֲבָל לֹא שִׁינָּה וְלֹא חִדֵּשׁ בָּהֶם שׁוּם שִׁנּוּי אַחֵר מִמַּה שֶּׁהָיָה בַּיְּסוֹדוֹת זוּלַת הַרְכָּבָה וְהָעֵירוּב), therefore it is called the Nefesh that combines and establishes and sustains them in their standing without any other change from what was (לָכֵן נִקְרָא לָהּ נֶפֶשׁ הַמְּרַכֶּבֶת וְהַמַּעֲמֶדֶת וּמְקַיֶּמֶת אוֹתָן עַל עָמְדָן בְּלִי שִׁנּוּי אַחֵר מִמַּה שֶּׁהָיָה), it is found that this Nefesh has only one power alone (נִמְצָא כִּי אֵין לַנֶּפֶשׁ הַזּוֹ רַק כֹּחַ אֶחָד לְבַד), therefore most of the sages did not call it by the name Nefesh at all since it adds no innovation at all except combination (לָכֵן רֹב הַחֲכָמִים לֹא קְרָאוּהָ בְּשֵׁם נֶפֶשׁ כְּלָל כֵּיוָן שֶׁאֵינָהּ מוֹסִיפָה חִדּוּשׁ כְּלָל אֶלָּא הַרְכָּבָה), and this inanimate was created from the externality of the four elements, and as if you would say from the portion of the dust in each element from the four according to the measure of that element (וְאָמְנָם זֶה הַדּוֹמֵם נִבְרָא מֵחִיצוֹנִיּוּת ד׳ יְסוֹדוֹת וּכְאִלּוּ תֹאמַר מֵחֵלֶק הֶעָפָר שֶׁבְּכָל יְסוֹד מֵאַרְבַּעְתָּן כְּפִי עֶרֶךְ הַיְּסוֹד הַהוּא), for it has already been explained that each element of them is simple and not composed of the four (כִּי כְּבָר נִתְבָּאֵר שֶׁכָּל יְסוֹד מֵהֶם הוּא פָּשׁוּט וְאֵינוֹ מוּרְכָּב מֵאַרְבַּעְתָּן), but the intention is from the most inferior part in each and every element according to the inferiority of the element of dust within the four elements, but it is not actual dust (אַךְ הַכַּוָּנָה מֵחֵלֶק הַיּוֹתֵר גָּרוּעַ שֶׁבְּכָל יְסוֹד וִיסוֹד מֵהֶם בְּעֶרֶךְ גְּרִיעוּת יְסוֹד הֶעָפָר בְּכָל הַד׳ יְסוֹדוֹת אַךְ אֵינוֹ עָפָר מַמָּשׁ).

The vegetative is more inward and it is from the portions of water in each element from the four and is composed of matter and form (הַצּוֹמֵחַ יוֹתֵר פְּנִימִי וְהוּא מֵחֶלְקֵי הַמַּיִם שֶׁבְּכָל יְסוֹד מֵאַרְבַּעְתָּן וְכָלוּל מֵחוֹמֶר וְצוּרָה), and behold the Nefesh within it has two kinds (וְהִנֵּה הַנֶּפֶשׁ שֶׁבּוֹ יֵשׁ בּוֹ ב׳ מִינִים), the first its externality is the combining Nefesh like the Nefesh of the inanimate (הָא׳ הַחִיצוֹנִיּוּת שֶׁבָּהּ הִיא הַנֶּפֶשׁ הַמְּרַכֶּבֶת שֶׁבָּהּ כְּעִנְיַן נֶפֶשׁ הַדּוֹמֵם), and added within it more inward is what is called the vegetative Nefesh (וְנוֹסַף בָּהּ יוֹתֵר פְּנִימִי הַנִּקְרָא נֶפֶשׁ צוֹמַחַת), and some call it the natural Nefesh (וְיֵשׁ קוֹרְאִים לָהּ נֶפֶשׁ הַטִּבְעִית), for it has no power of movement to move according to its will from place to place (כִּי אֵין בָּהּ כֹּחַ הַתְּנוּעָה לְהִתְנַעֲנֵעַ כְּפִי רְצוֹנָהּ מִמָּקוֹם לְמָקוֹם), and it has only the nature that was implanted in it to grow (וְאֵין לָהּ רַק טֶבַע אֲשֶׁר הוּטְבַּע בָּהּ לִהְיוֹת צוֹמַחַת), and it has no will of itself in this (וְאֵין לָהּ רָצוֹן מֵעַצְמָהּ בָּזֶה), and it is also called the power of the body or the sustaining power (גַּם נִקְרָא כֹּחַ הַגּוּף אוֹ כֹּחַ הַמַּחֲזִיק), for it nourishes the body and sustains it according to its nature (כִּי הִיא הַזָּנָה אֶת הַגּוּף וּמַחֲזִיקוֹ עַל טִבְעוֹ), and this vegetative Nefesh is divided into three parts, the nourisher and the grower and the reproducer (וְזֶה נֶפֶשׁ הַצּוֹמַחַת מִתְחַלֶּקֶת לִג׳ חֲלָקִים הַזָּן וְהַמְּגַדֵּל וְהַמּוֹלִיד), and the nourisher divides into five powers, the one that draws the food and the one that holds it until it is digested and the one that digests it and the one that separates between the good and the waste and the one that expels the excess outward (וְהַזָּן יִתְחַלֵּק לְה׳ כֹּחוֹת הַמּוֹשֵׁךְ הַמַּאֲכָל וְהַמַּחֲזִיקוֹ עַד שֶׁיִּתְעַכֵּל וְהַמְּעַכְּלוֹ וְהַמַּבְדִּיל בֵּין הַטּוֹב לַפְּסוֹלֶת וְהַדּוֹחֶה הַמּוֹתָר לַחוּץ), and behold the power that draws is dust and the one that digests is fire and the one that expels is water etc. as mentioned in the Book of Natures (וְהִנֵּה כֹּחַ הַמּוֹשֵׁךְ הוּא עָפָר וְהַמְּעַכֵּל אֵשׁ וְהַדּוֹחֶה מַיִם כו׳ כַּנִּזְכָּר בְּסֵפֶר הַטְּבָעִים), and since the vegetative Nefesh includes many powers and different actions the sages called it truly Nefesh (וּלְהִיוֹת נֶפֶשׁ הַצּוֹמַחַת כּוֹלֶלֶת כֹּחוֹת רַבִּים וּפְעוּלוֹת שׁוֹנוֹת קְרָאוּהָ הַחֲכָמִים נֶפֶשׁ מַמָּשׁ), and this according to them is the Nefesh in created beings (וְזֶהוּ אֶצְלָם נֶפֶשׁ שֶׁבַּנִּבְרָאִים).

The living is more inward and it is from the portion of the wind in all four elements (הַחַי יוֹתֵר פְּנִימִי וְהוּא מֵחֵלֶק הָרוּחַ שֶׁבְּכָל ד׳ יְסוֹדִין), and it has the combining Nefesh and the vegetative Nefesh and added within it an inward Nefesh called the animal Nefesh (וְיֵשׁ בּוֹ נֶפֶשׁ הַמְּרַכֶּבֶת וְנֶפֶשׁ הַצּוֹמַחַת וְנוֹסַף בָּהּ נֶפֶשׁ פְּנִימִית הַנִּקְרָא נֶפֶשׁ הַבְּהֵמִית), and some call it the Nefesh of movement for it is volitional and not natural like the vegetative (וְיֵשׁ קוֹרְאִים לָהּ נֶפֶשׁ הַתְּנוּעָה כִּי הִיא רְצוֹנִית וְלֹא טִבְעִית כְּמוֹ הַצּוֹמֵחַ כַּנַּ״ל), and this is called in the books the second Nefesh (וְזֶה נִקְרָא בַּסְּפָרִים נֶפֶשׁ הַשֵּׁנִית), and it is divided into two powers external and internal (וְנֶחְלֶקֶת לִב׳ כֹּחוֹת חִיצוֹנִיּוֹת וּפְנִימִיּוֹת), the external is divided into two powers sense and movement (הַחִיצוֹנִיּוֹת נֶחְלֶקֶת לִב׳ כֹּחוֹת חוּשׁ וּתְנוּעָה), and the sense is divided into five senses and all five are called the sensing power (וְהַחוּשׁ נֶחְלַק לַה׳ חוּשִׁין וַחֲמִשְׁתָּן יִקָּרְאוּ כֹּחַ הַמַּרְגִּישׁ), and the internal is divided into two which are the imaginative and the arousing (וְהַפְּנִימִי נֶחְלַק לִב׳ וְהֵם הַמְּדַמֶּה וְהַמִּתְעוֹרֵר), and the imaginative is divided into two which are the apprehending and the remembering (וְהַמְּדַמֶּה נֶחְלַק לִב׳ וְהֵם הַמַּשִּׂיג וְהַזּוֹכֵר), and this is their explanation (וְזֶהוּ פֵּרוּשָׁן), behold the power of movement is one power and it is to move from place to place according to its will to sense and not by nature as mentioned above (הִנֵּה כֹּחַ הַתְּנוּעָה הוּא כֹּחַ אֶחָד וְהוּא לְהִתְנַעֵּעַ מִמָּקוֹם לְמָקוֹם כְּפִי רְצוֹנָהּ לְהַרְגִּישׁ וְלֹא בְּטֶבַע כַּנַּ״ל), and the sensing is divided into five senses (וְהַמַּרְגִּישׁ נִתְחַלַּק לַה׳ חוּשִׁין), and they are one touch which is in all the limbs of the body for it senses touch when one touches another or something else with them (וְהֵם א׳ הַמִּשּׁוּשׁ הוּא בְּכָל אֵיבְרֵי הַגּוּף כִּי יַרְגִּישׁ הַמִּשּׁוּשׁ כְּשֶׁיִּמְשְׁמְשׁוּ זֶה לָזֶה אוֹ דָּבָר אַחֵר בָּהֶם), and the four senses each has its particular organ which are the eye to sense sight and the ear to sense hearing and the nose to smell and the palate to taste (וְהַד׳ חוּשִׁין כָּל אֶחָד יֵשׁ לוֹ אֵיבָר פְּרָטִי וְהֵם הָעַיִן לְהַרְגִּישׁ הָרְאִיָּה וְהָאֹזֶן לְהַרְגִּישׁ הַשְּׁמִיעָה וְהָאַף לְהָרִיחַ וְהַחֵךְ לִטְעוֹם).

And all these five senses are drawn from the brain itself for there is their essence (וְכָל אֵלּוּ ה׳ חוּשִׁין נִמְשָׁכִין מֵהַמּוֹחַ עַצְמוֹ כִּי שָׁם עִקָּרָם), except that their sensation spreads into these organs that we mentioned (אֶלָּא שֶׁנִּתְפַּשֵּׁט הַרְגָּשָׁם בְּאֵלּוּ הָאֵיבָרִים שֶׁזָּכַרְנוּ), and all these are called externality for they are tangible and corporeal that they see and hear and all this in actual action (וְכָל אֵלּוּ נִקְרָא חִיצוֹנִיּוּת כִּי הֵם מַמָּשִׁים וְגַשְׁמִיִּים שֶׁהֵם רוֹאִים וְשׁוֹמְעִים וְכָל זֶה בְּפוֹעַל גָּמוּר), but the internal is called the imaginative power and this is in the brain itself (אַךְ הַפְּנִימִי נִקְרָא כֹּחַ הַמְּדַמֶּה וְזֶהוּ בַּמּוֹחַ עַצְמוֹ), and it imagines there as though there the sensation itself is present in the brain (וּמִתְדַּמֶּה שָׁם כְּאִלּוּ שָׁם מַמָּשׁ הוּא הַהַרְגָּשָׁה הַהִיא בַּמּוֹחַ), and it depicts there how the manner of that sensation was although the actual sensation was only in the organ designated for that sense as mentioned above (וּמְצַיֵּר שָׁם אֵיךְ הָיָה אֹפֶן הַהַרְגָּשָׁה הַהִיא אַף עַל פִּי שֶׁלֹּא הִרְגִּישׁ בְּפוֹעַל אֶלָּא הָאֵיבָר הַמְּיֻחָד לַחוּשׁ הַהוּא כַּנַּ״ל), and the second power is called the remembering power (וְהַכֹּחַ הַב׳ נִקְרָא כֹּחַ הַזּוֹכֵר), for even when the external organ is not sensing in actual action it imagines in the brain as though then it is sensing in action (כִּי אַף שֶׁלֹּא בְּשָׁעָה שֶׁהָאֵיבָר הַחִיצוֹן מַרְגִּישׁ בְּפוֹעַל מִתְדַּמֶּה בַּמּוֹחַ כְּאִלּוּ אָז הוּא מַרְגִּישׁ בְּפוֹעַל), by virtue of what was depicted there previously by the imaginative power at the time of the external sensation (מִכֹּחַ שֶׁנִּצְטַיֵּר שָׁם פַּעַם אַחֶרֶת בְּכֹחַ הַמְּדַמֶּה בְּעֵת הַהַרְגָּשָׁה הַחִיצוֹן). There is yet another power in the imaginative faculty, that it depicts things even not in their truth, that which cannot be so in the external sensation (עוֹד יֵשׁ כֹּחַ אַחֵר בַּמְּדַמֶּה וְהוּא כִּי יְצַיֵּר הַדְּבָרִים אַף שֶׁלֹּא בֶאֱמֶתָּתָן מַה שֶּׁאִי אֶפְשָׁר לִהְיוֹת כֵּן הַהַרְגָּשָׁה הַחִיצוֹן), and moreover this imaginative power cannot depict except in a corporeal material image and not in a spiritual image which is called form and Nefesh (וְעוֹד שֶׁלֹּא יוּכַל זֶה הַכֹּחַ הַמְּדַמֶּה לְצַיֵּר רַק בְּצִיּוּר גֶּשֶׁם חוֹמֶר וְלֹא בְּצִיּוּר רוּחָנִי הַנִּקְרָא צוּרָה וְנֶפֶשׁ), and furthermore the imaginative can imagine and depict things whether awake or in dream as I shall write (וְעוֹד שֶׁהַמְּדַמֶּה יָכוֹל לְדַמּוֹת וּלְצַיֵּר הַדְּבָרִים בֵּין בְּהָקִיץ וּבֵין בַּחֲלוֹם כְּמוֹ שֶׁאֶכְתּוֹב), the arousing power is also called the desiring Nefesh and it is more inward than the imaginative (כֹּחַ הַמִּתְעוֹרֵר הוּא גַּם כֵּן נִקְרָא נֶפֶשׁ הַמִּתְאַוָּה וְהוּא יוֹתֵר פְּנִימִי מֵהַמְּדַמֶּה), for after there is in the imaginative power to depict and to imagine things then the arousing power is stirred to draw near the benefit of the body (כִּי אַחַר הֱיוֹת כֹּחַ בַּמְּדַמֶּה לְצַיֵּר לְדַמּוֹת הַדְּבָרִים אָז יִתְעוֹרֵר כֹּחַ הַמִּתְעוֹרֵר לְקָרֵב תּוֹעֶלֶת הַגּוּף), and this in two manners (וְזֶה בִּב׳ אוֹפַנִּים), the first to think how to act to prepare the needs of the body (הָא׳ לַחֲשֹׁב אֵיךְ יַעֲשֶׂה לְהָכִין צָרְכֵי הַגּוּף), and therefore all the limbs are its instruments (וְלָכֵן כָּל הָאֵיבָרִים כֵּלִים שֶׁלּוֹ), for it arouses in the eye to see and in the ear to hear and in the feet to walk and likewise in all the limbs for the needs of the action of the body itself (כִּי יִתְעוֹרֵר בְּאֵיבָר הָעַיִן לִרְאוֹת וּבְאֵיבָר הָאֹזֶן לִשְׁמוֹעַ וְלָרַגְלַיִם לַהֲלוֹךְ וְכֵן לְכָל הָאֵיבָרִים לְצֹרֶךְ פְּעוּלַת הַגּוּף עַצְמוֹ), for its benefit to guard the body and in its nourishment and to distance its evils and its harms (לְתוֹעַלְתּוֹ לִשְׁמִירַת הַגּוּף וּבְהַזְנָתוֹ וּלְרַחֵק רָעוֹתָיו וְנִזְקָיו), and it brings desire into the limbs to draw near actions of benefit to the body and to distance its harms (וּמֵבִיא חֵשֶׁק בָּאֵיבָרִים לְקָרֵב פְּעוּלוֹת תּוֹעַלְתָּיו אֶל הַגּוּף וּלְרַחֵק נִזְקָיו). And the second is to be aroused to choose the good traits that have benefit for the body and to distance the bad traits from the body such as anger and hatred and enmity and cruelty and compassion and all this is called will for he is pleased with this and displeased with that (וְהַב׳ הוּא לְהִתְעוֹרֵר לִבְחוֹר מִדּוֹת הַטּוֹבוֹת שֶׁיֵּשׁ בָּהֶם תּוֹעֶלֶת לַגּוּף וּלְרַחֵק מִדּוֹת הָרָעוֹת מִן הַגּוּף כְּגוֹן הַכַּעַס וְהַשִּׂנְאָה וְהָאֵיבָה וְהָאַכְזָרִיּוּת וְהָרַחֲמָנִיּוּת וְכָל זֶה נִקְרָא רָצוֹן כִּי יִתְרַצֶּה בָּזֶה מִזֶּה), but know that the acquisition of good traits needed for the body or bad traits indeed their essence is from the internal arousing power (אַךְ דַּע כִּי קִנְיַן מִדּוֹת טוֹבוֹת הַצְּרִיכִין לַגּוּף אוֹ מִדּוֹת הָרָעוֹת אֱמֶת כִּי עִקָּרָם הֵם מִן כֹּחַ הַמִּתְעוֹרֵר הַפְּנִימִי), however also the external sensing power serves it in this matter (אָמְנָם גַּם כֹּחַ הַמַּרְגִּישׁ הַחִיצוֹן הוּא מְשַׁמֵּשׁ לוֹ בְּעִנְיָן זֶה), for the arousing thinks and the sensing performs that trait (כִּי הַמִּתְעוֹרֵר חוֹשֵׁב וְהַמַּרְגִּישׁ פּוֹעֵל הַמִּדָּה הַהִיא), and know that also the acquisition of commandments and transgressions in man is from these two powers, the arousing and the sensing as mentioned above (וְדַע כִּי גַּם קִנְיַן הַמִּצְוֹת וְהָעֲבֵרוֹת הֵם בָּאָדָם מִב׳ כֹּחוֹת אֵלּוּ הַמִּתְעוֹרֵר וְהַמַּרְגִּישׁ כַּנַּ״ל), except that they are not from their own side but from the side of the evil inclination that inserts this will into them and they are vessels to the evil inclination as it is written (אֶלָּא שֶׁאֵינָם מִצִּדָּם אֶלָּא מִצַּד הַיֵּצֶר הָרַע הַמַּכְנִיס בָּהֶם רָצוֹן הַזֶּה וְהֵם כֵּלִים אֶל הַיֵּצֶר הָרַע כַּמ״ש), and also it is mentioned in the Zohar Parashat Vayera the matter of Lot who is the evil inclination and his two daughters who are the powers (וְגַם נִזְכָּר בַּזֹּהַר פ׳ וַיֵּרָא עִנְיַן לוֹט שֶׁהוּא הַיֵּצֶר הָרַע וּב׳ בְּנוֹתָיו שֶׁהֵם הַכֹּחוֹת), the younger is the vegetative Nefesh and the elder is the union of the sensing with the arousing which is also called the desiring Nefesh (הַצְּעִירָה הִיא נֶפֶשׁ הַצּוֹמַחַת וְהַבְּכִירָה הִיא חִבּוּר הַמַּרְגִּישׁ עִם הַמִּתְעוֹרֵר הַנִּקְרָא גַּם כֵּן נֶפֶשׁ הַמִּתְאַוָּה), for both of them have no intention except for the benefit of the body alone as mentioned above (כִּי שְׁתֵּיהֶן אֵין כַּוָּנָתָן אֶלָּא לְתוֹעֶלֶת הַגּוּף לְבַד כַּנַּ״ל), except that through them damage is drawn to the speaking Nefesh by the intention of the evil inclination as it is written in the matter of external movement (אֶלָּא שֶׁעַל יָדָן נִמְשָׁךְ נֶזֶק לַנֶּפֶשׁ הַמְּדַבֶּרֶת בְּכַוָּנַת הַיֵּצֶר הָרַע כַּמ״ש בְּעִנְיַן הַתְּנוּעָה הַחִיצוֹנִית), and still this is not true choice except in the speaking Nefesh (וַעֲדַיִן אֵין זֶה בְּחִירָה מַמָּשׁ כִּי אִם בַּנֶּפֶשׁ הַמְּדַבֶּרֶת).

The speaking is more inward than all of them and it is from the portion of fire that is in each of the four elements (הַמְּדַבֶּרֶת יוֹתֵר פְּנִימִי מִכֻּלָּם וְהוּא מֵחֵלֶק הָאֵשׁ אֲשֶׁר בְּכָל יְסוֹד מֵאַרְבַּעְתָּן), and it has the combining Nefesh and the vegetative and the animal (וְיֵשׁ בּוֹ נֶפֶשׁ הַמְּרַכֶּבֶת וְהַצּוֹמַחַת וְהַבְּהֵמִית), and added within it more inward than all of them is what is called the speaking Nefesh (וְנוֹסַף בָּהּ פְּנִימִית מִכֻּלָּם וְהוּא הַנִּקְרָא נֶפֶשׁ הַמְּדַבֶּרֶת), and some call it the intellectual Nefesh (וְיֵשׁ שֶׁקְּרָאוּהוּ נֶפֶשׁ הַשִּׂכְלִית), and this is what is called in the books the third Nefesh, the highest of the three (וְזֶהוּ הַנִּקְרָא בַּסְּפָרִים נֶפֶשׁ הַג׳ הָעֶלְיוֹנָה שֶׁבַּשְּׁלָשְׁתָּן), therefore besides the natural and the volitional that are in it there is added to it choice (לָכֵן מִלְּבַד הַטִּבְעִית וְהָרְצוֹנִית שֶׁיֵּשׁ בָּהּ נוֹסַף בָּהּ הַבְּחִירָה), for there is no true choice except in the intellect as it is written (כִּי אֵין בְּחִירָה אֲמִתִּית כִּי אִם בַּשֵּׂכֶל כַּמ״ש), and it is divided into two, practical intellect and speculative (וְנֶחְלַק לִב׳ שֵׂכֶל מַעֲשִׂי וְעִיּוּנִי), and the practical part is divided into two, the practical and the conceptual (וְאָמְנָם חֵלֶק הַמַּעֲשִׂי נֶחְלַק לִב׳ הַמַּעֲשִׂי וְהַמַּחְשְׁבִּי), the practical is to do bodily labors outside the body such as sowing and building (הַמַּעֲשִׂי הוּא לַעֲשׂוֹת מְלָאכוֹת גּוּפָנִיּוֹת מִחוּץ לַגּוּף כְּגוֹן הַזְּרִיעָה וְהַבִּנְיָן), for they are not for benefit to prepare nourishment for the body itself but they are external preparations for the body (כִּי הֵם אֵינָם לְתוֹעֶלֶת לְהָכִין מָזוֹן לַגּוּף עַצְמוֹ אֶלָּא שֶׁהֵם הֲכָנוֹת חִיצוֹנִיּוֹת לַגּוּף), and they are not like the labors of eating and walking and speaking etc. (וְאֵינָם כִּמְלָאכוֹת הָאֲכִילָה וְהַהִלּוּךְ וְהַדִּבּוּר כו׳).

For they are benefit to prepare nourishment for the body itself which are from the power of the arousing in the limbs as mentioned above (כִּי הֵם תּוֹעֶלֶת לְהָכִין מָזוֹן לַגּוּף עַצְמוֹ אֲשֶׁר הֵם מִכֹּחַ הַמִּתְעוֹרֵר בָּאֵיבָרִים כַּנַּ״ל), and the conceptual is to think how to perform these external labors for the body (וְהַמַּחְשְׁבִּי הוּא לַחֲשֹׁב אֵיךְ יֵעָשׂוּ אֵלּוּ הַמְּלָאכוֹת הַחִיצוֹנִיּוֹת לַגּוּף), but the speculative is only to make wise the needs of the Nefesh alone (אַךְ הָעִיּוּנִי אֵינוֹ אֶלָּא לְהַשְׂכִּיל צָרְכֵי הַנֶּפֶשׁ לְבַדָּהּ), and it is to recognize the wisdom of the Nefesh such as the wisdom of astronomy and of nature and the like (וְהוּא לְהַכִּיר חָכְמַת הַנֶּפֶשׁ כְּגוֹן חָכְמַת הַתְּכוּנָה וְהַטִּבְעִי וְכַיּוֹצֵא), to know the difference between truth and falsehood in the matter of knowledge of those wisdoms that have no need for the body but for the Nefesh alone (לָדַעַת הֶפְרֵשׁ הָאֱמֶת מִן הַשֶּׁקֶר בְּעִנְיַן יְדִיעוֹת אוֹתָם הַחָכְמוֹת שֶׁאֵין לָהֶם צֹרֶךְ אֶל הַגּוּף אֶלָּא לַנֶּפֶשׁ לְבַדָּהּ), and it is not for the practical which is to innovate new labors of bodily action and to change it from one craft to another (וְאֵינוֹ בִּשְׁבִיל הַמַּעֲשִׂי שֶׁהוּא לְחַדֵּשׁ מְלָאכוֹת חֲדָשׁוֹת שֶׁל מַעֲשֵׂה הַגּוּף וּלְשַׁנּוֹתוֹ מִמְּלָאכָה לִמְלָאכָה), but the speculative intellect is only to know the matters according to their truth and not to change them (אַךְ הַשֵּׂכֶל הָעִיּוּנִי אֵינוֹ אֶלָּא לָדַעַת הַדְּבָרִים כְּפִי אֲמִתָּתָם וְלֹא לְשַׁנּוֹתָם), and also that it is for the needs of the Nefesh and not for the body like the practical (וְגַם כִּי הוּא לְצָרְכֵי הַנֶּפֶשׁ וְלֹא לַגּוּף כְּמוֹ הַמַּעֲשִׂי), and through the speculative intellect there is added to him the matter of choice as mentioned above (וְעַל יְדֵי הַשֵּׂכֶל הָעִיּוּנִי יִתּוֹסֵף בּוֹ עִנְיַן הַבְּחִירָה כַּנַּ״ל), for it is not called true choice if he chooses this thing because it is more beloved to him than that if both are equal for this is called will (כִּי אֵין נִקְרָא בְּחִירָה אֲמִתִּית אִם יִבְחַר בְּדָבָר הַזֶּה לִהְיוֹתוֹ נֶאֱהָב לוֹ יוֹתֵר מִזֶּה אִם שְׁתֵּיהֶן שָׁוִין כִּי זֶה נִקְרָא רָצוֹן), but if he chooses the truth because it is so and distances the falsehood which is what is not so this is called true choice (אַךְ אִם יִבְחַר בֶּאֱמֶת מַה שֶּׁהוּא כֵּן וְיַרְחִיק הַשֶּׁקֶר שֶׁהוּא מַה שֶּׁאֵינוֹ כֵּן זוֹ נִקְרָא בְּחִירָה אֲמִתִּית), for he chooses truth because it is truth and not because he does not desire it (כִּי בוֹחֵר אֱמֶת לִהְיוֹתוֹ אֱמֶת וְלֹא מִפְּנֵי שֶׁאֵינוֹ חָפֵץ בּוֹ), and also because he recognized in it that it is truth in the matters of the Nefesh where there is no will from it like the matters of the body which goes after its will (וְגַם כִּי הוּא אֱמֶת אֶלָּא מִפְּנֵי שֶׁהִכִּיר בּוֹ שֶׁהוּא אֱמֶת בְּעִנְיַנֵי הַנֶּפֶשׁ שֶׁאֵין שָׁם רָצוֹן מִמֶּנּוּ כְּמוֹ עִנְיַנֵי הַגּוּף שֶׁהוֹלֵךְ אַחַר רְצוֹנוֹ).

There is yet an advantage in the speculative intellect over the imaginative power (עוֹד יֵשׁ יִתְרוֹן בַּשֵּׂכֶל הָעִיּוּנִי מִכֹּחַ הַמְּדַמֶּה), for the imaginative does not grasp except in matter and all its depictions and imaginations are in matter (כִּי הַמְּדַמֶּה לֹא יַשִּׂיג אֶלָּא בְּחוֹמֶר וְכָל צִיּוּרָיו וְדִמְיוֹנָיו יִהְיוּ בְּחוֹמֶר), but the intellect grasps in the form itself as it is (אַךְ הַשֵּׂכֶל יַשִּׂיג בַּצוּרָה עַצְמָהּ אֵיךְ הוּא), and also the imaginative power sometimes imagines falsehood which is not so (וְגַם כֹּחַ הַמְּדַמֶּה יְדַמֶּה לִפְעָמִים שֶׁקֶר שֶׁהוּא מַה שֶּׁאֵינוֹ כֵּן), whereas the intellect can grasp also in the matter itself what its essence truly is (מַה שֶּׁאֵין כֵּן הַשֵּׂכֶל יוּכַל לְהַשִּׂיג גַּם בַּחוֹמֶר עַצְמוֹ אֵיךְ הוּא מַהוּתוֹ בֶאֱמֶת), but this is only by the power of Da’at and not by the power of actual depiction (אַךְ אֵין זֶה אֶלָּא בְּכֹחַ הַדַּעַת וְלֹא בְּכֹחַ צִיּוּר מַמָּשׁ), it is found that when both are joined together there are two benefits, that the imagination will grasp an actual and true depiction (נִמְצָא כִּי בְּהִצְטָרְפוּ שְׁנֵיהֶן יַחְדָּו יִהְיוּ ב׳ תּוֹעֲלוֹת שֶׁיַּשִּׂיג הַדִּמְיוֹן צִיּוּר מַמָּשׁ וַאֲמִתִּי), for the imagination is a power and it is a vessel of the intellect and of the imaginative together (לְפִי כִּי הַדִּמְיוֹן הוּא כֹּחַ וְהוּא כְּלִי הַשֵּׂכֶל וְשֶׁל הַמְּדַמֶּה יַחַד), it is found that the Nefashot and the powers mentioned above are called matter in relation to the speculative intellect for it is form to all of them (נִמְצָא כִּי הַנְּפָשׁוֹת וְהַכֹּחוֹת הַנַּ״ל נִקְרָא חוֹמֶר בְּעֶרֶךְ הַשֵּׂכֶל הָעִיּוּנִי כִּי הוּא צוּרָה לְכֻלָּם), and through this you will understand the matter of the dream (וּבָזֶה תָּבִין עִנְיַן הַחֲלוֹם).

For behold at the time of sleep there remains in the body the combining and the vegetative and the animal Nefesh (כִּי הִנֵּה בְּעֵת הַשֵּׁנָה נִשְׁאָר בַּגּוּף נֶפֶשׁ הַמְּרַכֶּבֶת וְהַצּוֹמַחַת וְהַבְּהֵמִית), and only the speaking Nefesh which is called the intellectual departs from him (וְאֵינוֹ יוֹצֵא מִמֶּנּוּ רַק נֶפֶשׁ הַמְּדַבֶּרֶת הַנִּקְרָא שִׂכְלִית), and since it is stripped from the matter it grasps to know and to see supernal visions (וְכֵיוָן שֶׁהוּפְשְׁטָה מִן הַחוֹמֶר מַשֶּׂגֶת לָדַעַת וְלִרְאוֹת חֶזְיוֹנוֹת עֶלְיוֹנִים), and it comes and engraves that vision in the power of the imaginative which is called the Neshamah of the intellectual Nefesh (וּבָאָה וְחוֹקֶקֶת הַחֶזְיוֹן הַהוּא בְּכֹחַ הַמְּדַמֶּה הַנִּקְרָא נִשְׁמַת הַנֶּפֶשׁ הַשִּׂכְלִית), and there is no speech in it (וְאֵין בָּהּ דִּבּוּר), and the imaginative shows to the person what the intellect saw (וְהַמְּדַמֶּה מַרְאֶה לָאָדָם מַה שֶּׁרָאָה הַשֵּׂכֶל), and since it is the vessel of the intellect mentioned above it has no power to receive the matters in their truth (וּלְפִי שֶׁהוּא כְּלִי הַשֵּׂכֶל הַנַּ״ל אֵין בּוֹ כֹּחַ לְקַבֵּל הַדְּבָרִים בַּאֲמִתָּתָן), and therefore there is no dream without idle matters (וְלָכֵן אֵין חֲלוֹם בְּלֹא דְּבָרִים בְּטֵלִים), and also because it is the imagination of what the intellect saw and not the very thing that it saw (וְגַם כִּי הוּא דִּמְיוֹן מַה שֶּׁרָאָה הַשֵּׂכֶל וְלֹא הַדָּבָר עַצְמוֹ שֶׁרָאָה).

And behold the matter of the powers of the Nefesh of man that are in him from his four elements has been explained (וְהִנֵּה נִתְבָּאֵר עִנְיַן כֹּחוֹת נֶפֶשׁ הָאָדָם אֲשֶׁר בּוֹ מִד׳ יְסוֹדוֹתָיו), and now we shall explain concerning the true intellectual Nefesh whose entire aim is only in the matters of the commandments to fulfill the will of his Creator may He be blessed (וְעַתָּה נְבָאֵר בְּנֶפֶשׁ הַשֵּׂכֶל הָאֲמִתִּי שֶׁכָּל מְגַמָּתָהּ אֵינוֹ אֶלָּא בְּעִנְיְנֵי הַמִּצְוֹת לְקַיֵּם רְצוֹן קוֹנוֹ יִתְבָּרַךְ שְׁמוֹ), and it comes from the ten spheres of Asiyah called Ofanim (וְהִיא בָּאָה מִי׳ גַּלְגַּלֵּי דַּעֲשִׂיָּה הַנִּקְרָא אוֹפַנִּים), and it too is included from four powers which are the four upper elements of those heavens (וְגַם הִיא כְּלוּלָה מִד׳ כֹּחוֹת שֶׁהֵם ד׳ יְסוֹדוֹת הָעֶלְיוֹנוֹת שֶׁל הַשָּׁמַיִם הָהֵם), and each one of them is also composed of matter and form (וְכָל אֶחָד מֵהֶם מוּרְכָּב גַּם כֵּן מֵחוֹמֶר וְצוּרָה), afterward he acquires the intellectual Ruach from the world of Yetzirah in which there are ten classes of angels and they are included in the four elements that are there composed of matter and form (אַחַ״כ קוֹנֶה רוּחַ הַשִּׂכְלִי מֵעוֹלַם הַיְצִירָה אֲשֶׁר בּוֹ י׳ כִּתּוֹת מַלְאָכִין וְנִכְלָלִין בְּד׳ יְסוֹדוֹת אֲשֶׁר שָׁם מוּרְכָּבִים מֵחוֹמֶר וְצוּרָה), afterward he acquires Neshamah from Beri’ah in which there are ten levels included in the four elements that are there composed of matter and form (אַחַ״כ קוֹנֶה נְשָׁמָה מִבְּרִיאָה שֶׁיֵּשׁ בָּהּ י׳ דְּרָגִין נִכְלָלִין בְּד׳ יְסוֹדוֹת אֲשֶׁר שָׁם מוּרְכָּב מֵחוֹמֶר וְצוּרָה), and all these three are called servant to the Holy One Blessed Be He (וְכָל ג׳ אֵלּוּ נִקְרָא עֶבֶד לַהַקָּדוֹשׁ בָּרוּךְ הוּא), and afterward he merits Nefesh, Ruach, Neshamah, Chayah–Yechidah from Atzilut from the four elements that are there (וְאַחַ״כ זוֹכֶה לְנרנח״י מִן הָאֲצִילוּת מִד׳ יְסוֹדוֹת אֲשֶׁר שָׁם), and then he is called son to the Holy One Blessed Be He (וְאָז נִקְרָא בֵּן לַהַקָּדוֹשׁ בָּרוּךְ הוּא), and it has already been explained that in every world there are five aspects Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah (וּכְבָר נִתְבָּאֵר שֶׁבְּכָל עוֹלָם יֵשׁ ה׳ בְּחִינוֹת א״א וְאו״א וְזו״ן), except that since Arich Anpin has no letter by itself but is hinted in the tip of the Yod (אֶלָּא שֶׁכֵּיוָן שֶׁא״א אֵין לוֹ אוֹת בִּפְנֵי עַצְמוֹ אֶלָּא נִרְמָז בְּקוֹצוֹ שֶׁל י׳), therefore we do not count now except four aspects corresponding to the four letters of Havayah in every world (לָכֵן אֵין אָנוּ מוֹנִין עַתָּה אֶלָּא ד׳ בְּחִינוֹת לְבַד נֶגֶד ד׳ אוֹתִיּוֹת הוי״ה שֶׁבְּכָל עוֹלָם), and they are the aspect of the four elements in every world (וְהֵם הֵם בְּחִינַת ד׳ יְסוֹדוֹת שֶׁבְּכָל עוֹלָם).

Also know that in every world there is matter and form which are essence and vessels, except that the vessels of the upper world are light and form in relation to the world below it (גַּם דַּע שֶׁבְּכָל עוֹלָם יֵשׁ חוֹמֶר וְצוּרָה שֶׁהֵם עַצְמוּת וְכֵלִים אֶלָּא שֶׁהַכֵּלִים שֶׁל עוֹלָם הָעֶלְיוֹן הֵם אוֹר וְצוּרָה בְּעֶרֶךְ עוֹלָם שֶׁלְּמַטָּה מִמֶּנּוּ), the general principle is that only the four elements of this lower earth that we mentioned at first are called true vessel and body (כְּלָל הָעוֹלֶה כִּי אֵין נִקְרָא כְּלִי וְגוּף גָּמוּר אֶלָּא הַד׳ יְסוֹדוֹת הָאָרֶץ הַשְּׁפָלָה הַזֹּאת שֶׁזָּכַרְנוּ תְּחִלָּה), and behold the particulars of the whole world have been explained (וַהֲרֵי נִתְבָּאֵר פְּרָטֵי כָּל הָעוֹלָם), however in general it will be that Atzilut is the element of fire and Beri’ah the element of wind and Yetzirah the element of water and Asiyah the element of dust (אָמְנָם דֶּרֶךְ כְּלָל יִהְיֶה כִּי אֲצִילוּת יְסוֹד אֵשׁ וּבְרִיאָה יְסוֹד רוּחַ וִיצִירָה יְסוֹד מַיִם וַעֲשִׂיָּה יְסוֹד עָפָר), and they are one Havayah that includes them all (וְהֵם הוי״ה א׳ כּוֹלֶלֶת כֻּלָּם), and they are Chayah, Neshamah, Ruach, Nefesh (וְהֵם חַיָּה נְשָׁמָה רוּחַ נֶפֶשׁ), but the body of all of them is the four elements of this lower world called the earth of Asiyah (אַךְ הַגּוּף שֶׁל כֻּלָּם הֵם ד׳ יְסוֹדוֹת עוֹלָם הַשָּׁפָל הַזֶּה נִקְרָא אֶרֶץ הָעֲשִׂיָּה).

And we shall explain how in every world were created in it four kinds of created beings and they are inanimate, vegetative, living, speaking (וְנְבָאֵר אֵיךְ בְּכָל עוֹלָם נִבְרְאוּ בּוֹ ד׳ מִינֵי נִבְרָאִים וְהֵם דְּצַח״ם), and they correspond to the four elements in every world (וְהֵם כְּנֶגֶד ד׳ יְסוֹדוֹת שֶׁבְּכָל עוֹלָם), and the whole matter is as it was in the matter of the four elements of this lower earth (וְהָעִנְיָן כֻּלּוֹ כְּמוֹ שֶׁהָיָה בְּעִנְיַן ד׳ יְסוֹדוֹת הָאָרֶץ הַשְּׁפָלָה הַזֹּאת), and this will be understood from what we introduced that the world itself is the totality of the four elements themselves that are in it and there are also in it four kinds of created beings inanimate, vegetative, living, speaking (וְזֶה יוּבַן מִמַּה שֶּׁהִקְדַּמְנוּ כִּי הָעוֹלָם עַצְמוֹ הוּא כְּלָלוּת הַד׳ יְסוֹדוֹת עַצְמָן אֲשֶׁר בּוֹ וְעוֹד יֵשׁ בּוֹ ד׳ מִינֵי נִבְרָאִים דְּצַח״ם), and this is their matter in Atzilut and from it you shall derive for all (וְזֶה עִנְיָנָם בַּאֲצִילוּת וּמִמֶּנּוּ תַּקִּישׁ לְכֻלָּם), for behold it is known that in Atzilut there is the aspect of seven kinds of metals, gold and silver etc. corresponding to the seven lower ones and twelve precious stones corresponding to the twelve tribes and all this is the inanimate there (כִּי הִנֵּה נוֹדָע שֶׁיֵּשׁ בַּאֲצִילוּת בְּחִינַת ז׳ מִינֵי מַתָּכוֹת זָהָב וָכֶסֶף כו׳ נֶגֶד ז״ק וְי״ב אֲבָנִים יְקִירִין כְּנֶגֶד י״ב שְׁבָטִים וְכָל זֶה הַדּוֹמֵם אֲשֶׁר שָׁם), also in Atzilut there are the trees of Gan Eden, the Tree of Life and of Knowledge and cedar and hyssop and field of apples and rose and lily and all this is the vegetative (גַּם בַּאֲצִילוּת יֵשׁ בּוֹ עֲצֵי גַּן עֵדֶן עֵץ הַחַיִּים וְהַדַּעַת וְאֶרֶז וְאֵזוֹב וּשְׂדֵה תַּפּוּחִים וְשׁוֹשַׁנָּה וַחֲבַצֶּלֶת וְכָל זֶה הַצּוֹמֵחַ). Also there is there the aspect of ox and sheep and goat, turtle-doves and young pigeons, eagle and lion and seven kinds of animals, ram and deer etc., and they are the living which are the Neshamah of the angels, all called in the secret of the four holy living beings (גַּם יֵשׁ שָׁם בְּחִינַת שׁוֹר וְכֶשֶׂב וָעֵז תּוֹרִים וּבְנֵי יוֹנָה נֶשֶׁר אַרְיֵה וְז׳ מִינֵי חַיּוֹת אַיִל וּצְבִי כו׳ וְהֵם הַחַי שֶׁהֵם נִשְׁמַת הַמַּלְאָכִים הַנִּקְרָא כֻּלָּם בְּסוֹד ד׳ חַיּוֹת הַקֹּדֶשׁ), as is known the matter of the four living beings of the Merkavah of Atzilut and from there the angels were drawn in Yetzirah (כַּנּוֹדָע עִנְיַן ד׳ חַיּוֹת הַמֶּרְכָּבָה דַּאֲצִילוּת וּמִשָּׁם נִמְשְׁכוּ הַמַּלְאָכִים בִּיצִירָה), and the aspect of man riding upon the living beings which are the Neshamot of the righteous that are there in Atzilut as is known (וּבְחִינַת הָאָדָם הָרוֹכֵב עַל הַחַיּוֹת שֶׁהֵם נִשְׁמוֹת הַצַּדִּיקִים אֲשֶׁר שָׁם בַּאֲצִילוּת כַּנּוֹדָע), and they are the upper faces in all four kinds (וְהֵם הַפָּנִים הָעֶלְיוֹנִים שֶׁבְּכָל ד׳ מִינִים), the conclusion regarding the essence of the Nefesh of man is that his body was composed from the offspring of the four lower elements from the aspect of the matter within them (כְּלָל הָעוֹלֶה בְּמַהוּת נֶפֶשׁ הָאָדָם כִּי גּוּפוֹ הוּרְכַּב מִתּוֹלְדוֹת ד׳ יְסוֹדוֹת הַשְּׁפָלִים מִבְּחִינַת הַחוֹמֶר שֶׁבָּהֶם), and first enters the combining Nefesh and afterward the vegetative Nefesh with all its powers and afterward the living Nefesh that apprehends with all its powers and afterward the speaking Nefesh with all its powers (וּתְחִלָּה נִכְנֶסֶת נֶפֶשׁ הַמְּרַכֶּבֶת וְאַחַ״כ נֶפֶשׁ הַצּוֹמַחַת בְּכָל כֹּחוֹתֶיהָ וְאַחַ״כ נֶפֶשׁ הַחַי הַמַּשֶּׂגֶת בְּכָל כֹּחוֹתֶיהָ וְאַחַ״כ נֶפֶשׁ הַמְּדַבֶּרֶת בְּכָל כֹּחוֹתֶיהָ), and these four aspects are called one Nefesh alone drawn from the form of the Nefesh of the four elements (וְד׳ בְּחִינוֹת אֵלּוּ נִקְרָאִים בְּחִינַת נֶפֶשׁ אַחַת לְבַד נִמְשֶׁכֶת מִצוּרַת נֶפֶשׁ ד׳ יְסוֹדוֹת), and this Nefesh has no benefit except for the benefit of the body alone (וְהַנֶּפֶשׁ הַזּוֹ אֵין בָּהּ תּוֹעֶלֶת רַק לְתוֹעֶלֶת הַגּוּף לְבַד). And behold all this Nefesh, since it is the powers of the body, is not called by the name of a complete Nefesh but is called the power of the body that remains in the earth after passing (וְהִנֵּה כָּל הַנֶּפֶשׁ הַזּוֹ לִהְיוֹתָהּ כֹּחוֹת הַגּוּף אֵינוֹ נִקְרָא בְּשֵׁם נֶפֶשׁ גְּמוּרָה רַק נִקְרָא כֹּחַ הַגּוּף הַנִּשְׁאָר בָּאָרֶץ אַחַר הַפְּטִירָה), and upon it there is Nefesh, Ruach, Neshamah which are called servants from Beri’ah, Yetzirah, Asiyah (וְעָלֶיהָ יֵשׁ נֶפֶשׁ רוּחַ וְנְשָׁמָה הַנִּקְרָא עֲבָדִים מִבְּרִיאָה יְצִירָה עֲשִׂיָּה), and above it the Chayah which is called son to the Holy One Blessed Be He (וְעָלֶיהָ הַחַיָּה הַנִּקְרָא בֵּן לַהַקָּדוֹשׁ בָּרוּךְ הוּא), and it too is divided into Nefesh, Ruach, Neshamah from Atzilut (וְגַם הִיא נֶחְלֶקֶת לְנר״ן מִן הָאֲצִילוּת), and in short the man has body and power of the body and Nefesh, Ruach, Neshamah and Chayah from the four worlds A"B"Y"A (וְדֶרֶךְ קְצָרָה הִנֵּה הָאָדָם יֵשׁ לוֹ גּוּף וְכֹּחַ הַגּוּף וְנֶפֶשׁ רוּחַ נְשָׁמָה וְחַיָּה מִד׳ עוֹלָמוֹת אבי״ע), the four classes of Klipah Lilith, Igeret, Rahav, Naamah whose dwelling is in four lands these, Rome, Salamanca of Spain, Egypt, Damascus in Beit Rimmon (ד׳ כִּתּוֹת קְלִיפָּה לִילִית אִגֶּרֶת רָהַב נַעֲמָה מוֹשָׁבָם בְּאַרְבַּע מְדִינוֹת אֵלּוּ רוֹמִי סָלָמַנְקָא שֶׁל אִיסְפַּמְיָא מִצְרַיִם דַּמֶּשֶׂק בֵּית רִמּוֹן), and each one has its own occupation, Lilith in Rome over idolatry (וּלְכָל אֶחָד יֵשׁ אֻמָּנוּת בִּפְנֵי עַצְמוֹ לִילִית בְּרוֹמִי עַל עֲבוֹדָה זָרָה), Salamanca over sorcery (סָלָמַנְקָא עַל שֵׁדִים), Egypt over sexual immorality (מִצְרַיִם עַל גִּלּוּי עֲרָיוֹת), Damascus over theft (דַּמֶּשֶׂק עַל הַגָּזֵל), may Hashem distance us from every evil matter Amen Netzach Selah forever (ה׳ יַרְחִיקֵנוּ מִכָּל דָּבָר רַע אָמֵן נֶצַח סֶלָה וָעֶד).

Completed and concluded is the holy book Etz Chayim, with the help of the Almighty, Creator of earth and heaven

תם ונשלם ספר הקדוש עץ החיים בעזרת האל בורא ארץ ושמים

The General Principles of Rabbi Chaim Vital, of blessed memory

כללי מוהרח״ו ז״ל

These are the principles that Rabbi Chaim Vital of blessed memory established in his youth (אֵלּוּ הַכְּלָלִים שֶׁעָשָׂה הָרח״ו ז״ל בְּקַטְנוּתוֹ):

(1) The Name Elokah that is in Chesed (שֵׁם אֱלוֹהַּ שֶׁבְּחֶסֶד), is the garment of the Neshama and its seal (הוּא לְבוּשׁ הַנְּשָׁמָה וְחוֹתָמָהּ):

(2) Netzach and Hod (נֵצַח וְהוֹד), are one body (הֵם גוּפָא חַד):

(3) The head of the Nukvah is back-to-back at the chest of Ze’ir Anpin (רֹאשׁ הַנּוּקְבָא בְּאָחוֹר בַּחָזֶה דז״א), and her feet are exactly aligned with his feet (וְרַגְלֶיהָ שָׁוִין עִם רַגְלָיו מַמָּשׁ), therefore there are kidneys and eggs and thighs and legs (לָכֵן יֵשׁ כּוּלְיָין וּבֵיעִין וְשׁוֹקַיִם וְרַגְלַיִם), for all these are the stature of Malkhut (כִּי כָל אֵלּוּ הֵם קוֹמַת הַמַּלְכוּת):

(4) The Name PZQ that is in the Yesod of Ze’ir Anpin (שֵׁם פז״ק שֶׁבִּיסוֹד ז״א), is the filling of three Kelim of Da’at (מִלּוּי ג׳ כֵּלִים דְּדַעַת), the three of them equal in gematria one hundred and eighty-seven (שְׁלָשְׁתָּן גִּימַטְרִיָּא קפ״ז):

(5) The seal of Truth is Ehyeh Peh Ehyeh (חוֹתָם אֱמֶת הֵם אֶהְיֶ״ה פ׳ אֶהְיֶ״ה), and they are twenty-one Makifin of Ze’ir Anpin and Nukvah (וְהֵם כ״א מַקִּיפִין דזו״ן):

(6) Tzion and Yerushalayim (צִיּוֹן וִירוּשָׁלַיִם), are Leah and Rachel (לֵאָה וְרָחֵל):

(7) Leah emerged back-to-back from Ze’ir Anpin (לֵאָה יָצְאָה בְּאָחוֹר ז״א), and she has three Sefirot and half of Da’at (וְיֵשׁ לָהּ ג׳ סְפִירוֹת וַחֲצִי דַעַת), and Chesed and Gevurah and half of Tiferet until the chest (וְחֶסֶד וּגְבוּרָה וַחֲצִי ת״ת עַד הֶחָזֶה), and afterward she returns face-to-face with Yaakov (וְאַחַ״כ חוֹזֶרֶת פב״פ עִם יַעֲקֹב), in those same three and a half themselves in front (בְּאוֹתָן ג״ס וַחֲצִי עַצְמָן בַּפָּנִים), and likewise Rachel emerges back-to-back from Ze’ir Anpin at the chest (וְכֵן רָחֵל יוֹצֵאת בְּאָחוֹר ז״א בֶּחָזֶה), and takes three Middot and a half (וְלוֹקַחַת ג׳ מִדּוֹת וָחֲצִי), which are half of Tiferet and Netzach and Hod and Yesod of the back of Ze’ir Anpin (שֶׁהֵם חֲצִי ת״ת ונה״י אֲחוֹרֵי ז״א), and afterward she returns face-to-face with Yaakov (וְאַחַ״כ חוֹזֶרֶת פָּנִים בְּפָנִים עִם יַעֲקֹב), in those same three and a half themselves in front (בְּאוֹתָן ג״ס וַחֲצִי עַצְמָן בַּפָּנִים), behold they are seven and seven, fourteen days (הֲרֵי הֵם ז׳ וְז׳ י״ד יוֹם):

(8) The essence of the dominion of the Kelipot is in Asiyah (עִיקַר שְׁלִיטַת הַקְּלִיפּוֹת בַּעֲשִׂיָּה):

(9) There are Mochin of Abba which are A"B (יֵשׁ מוֹחִין דְּאַבָּא שֶׁהוּא ע״ב), clothed within Netzach-Hod-Yesod of Imma (מְלוּבָּשִׁין תּוֹךְ נה״י אִימָא), within which are the Mochin of Imma which are S"G (אֲשֶׁר בָּהֶם מוֹחֵי אִימָא שֶׁהֵם ס״ג), and they enter into Ze’ir Anpin in its inwardness (וּבָאִים תּוֹךְ ז״א בִּפְנִימִיּוּתוֹ), however up to the chest they are A"B and S"G literally (אֶלָּא שֶׁעַד הֶחָזֶה ע״ב וְס״ג מַמָּשׁ), and from there and below they are only their illumination alone (וּמִשָּׁם וּלְמַטָּה אֵין כִּי אִם הֶאָרָתָן בִּלְבַד), which are the aspect of their fillings Mem-Vav and Lamed-Zayin (שֶׁהֵם בְּחִי׳ מִלּוּיֵיהֶן מ״ו וְל״ז). And to rectify this it is necessary that the above Mochin enter into Ze’ir Anpin (וּלְתַקֵּן זוֹ צָרִיךְ שֶׁיִּכָּנְסוּ הַמּוֹחִין הַנַּ״ל תּוֹךְ ז״א), and then Rachel is built at the back of Ze’ir Anpin in the secret of an actual Partzuf (וְאָז נִבְנֵית רָחֵל בְּאָחוֹר ז״א בְּסוֹד פַּרְצוּף מַמָּשׁ), and then she returns face-to-face with Yaakov in front of Ze’ir Anpin (וְאָז חוֹזֶרֶת פב״פ עִם יַעֲקֹב בִּפְנֵי ז״א), and Yaakov is in Netzach of Ze’ir Anpin and Rachel in Hod of Ze’ir Anpin (וְיַעֲקֹב בְּנֵצַח ז״א וְרָחֵל בְּהוֹד ז״א), and then Netzach-Hod-Yesod of Ze’ir Anpin become revealed (וְאָז נה״י דז״א מִתְגַּלִּים), within them the revealed Chasadim which are those fillings mentioned above (בְּתוֹכָם הַחֲסָדִים הַמְּגוּלִּים שֶׁהֵם מִלּוּיִים הַנַּ״ל), and afterward the illumination of these revealed Chasadim which are in Netzach-Hod rises up to Chesed-Gevurah-Tiferet of Ze’ir Anpin (וְאַחַ״כ עוֹלָה הֶאָרַת אֵלּוּ הַחֲסָדִים הַמְּגוּלִּים שֶׁהֵם בנה״י עַד חג״ת ז״א), and then the Yesod of Imma is split in Chesed-Gevurah-Tiferet of Ze’ir Anpin (וְאָז נִבְקַע יְסוֹד אִמָּא בְּחג״ת דז״א), and the Chasadim that are there also shine (וּמְאִירִים הַחֲסָדִים אֲשֶׁר שָׁם גַּם כֵּן), and then Leah is rectified and returns face-to-face (וְאָז נִתְקֶנֶת לֵאָה וְחוֹזֶרֶת פב״פ), and it has already been explained in the repetition of the Amidah of Shacharit (וּכְבָר נִתְבָּאֵר בַּחֲזָרַת עֲמִידַת שַׁחֲרִית), that in the repetition of the prayer Yaakov and Rachel rise face-to-face up to Chesed-Gevurah-Tiferet of Ze’ir Anpin (כִּי בַּחֲזָרַת הַתְּפִלָּה עוֹלִים יַעֲקֹב וְרָחֵל פב״פ עַד חג״ת ז״א), and then the aspects of the three upper are also split in the secret of “and He passed over” (וְאָז נִבְקָעִים גַּם בְּחִי׳ ג״ר בְּסוֹד וַיַּעֲבֹר), and the Partzuf of Leah is rectified (וְנִתְקַנַּת פַּרְצוּף לֵאָה):

(10) Hashem with Chokhmah founded the earth (ה׳ בְּחָכְמָה יָסַד אָרֶץ), for Abba shines into the daughter from afar (כִּי אַבָּא מֵאִיר בְּבַרְתָּא מֵרָחוֹק), which are the aspect of the Mochin of Abba that stand within Chesed-Gevurah-Tiferet of Ze’ir Anpin (שֶׁהֵם בְּחִי׳ מוֹחִין דְּאַבָּא הָעוֹמְדִים תּוֹךְ חג״ת ז״א), and from there they shine to Rachel who stands in Netzach-Hod-Yesod of Ze’ir Anpin (וּמִשָּׁם מְאִירִין אֶל רָחֵל הָעוֹמֶדֶת בנה״י ז״א), however the Mochin of Abba that are within Netzach-Hod-Yesod of Ze’ir Anpin Rachel cannot receive their illumination from near (אַךְ הַמּוֹחִין דְּאַבָּא שֶׁבְּתוֹךְ נה״י דז״א אֵין רָחֵל יְכוֹלָה לְקַבֵּל הֶאָרָתָן מִקָּרוֹב), as explained in the blessing of the Patriarchs in Shacharit (כַּמְבוֹאַר בְּבִרְכַּת אָבוֹת בְּשַׁחֲרִית):

(11) The Name M"H with its forty-two letters, simple and filled and filling of filling, are eighty-seven letters (שֵׁם מ״ה עִם מ״ב אוֹתִיּוֹת שֶׁלּוֹ פָּשׁוּט וּמָלֵא וּמָלֵא דְמָלֵא הֵם פ״ז אוֹתִיּוֹת), and they are in Ze’ir Anpin (וְהֵם בז״א):

(12) There are Klipot that grasp in the front of the throat (יֵשׁ קְלִיפּוֹת נֶאֱחָזוֹת בַּפָּנִים שֶׁל הַגָּרוֹן), and there are in the back of the throat (וְיֵשׁ בְּאָחוֹר הַגָּרוֹן):

(13) The filling of filling of all the Names is called the power of four (מִלּוּי דְמִלּוּי כָּל הַשֵּׁמוֹת נִקְרָא כֹּחַ ד׳), for it is its power and its fullness, filling after filling (כִּי הוּא כֹּחוֹ וְהִתְמַלְּאוּתוֹ מִלּוּי אַחַר מִלּוּי), also because in the filling of the filling of the Name Havayah there are twenty-eight letters (גַּם כִּי בְּמִלּוּי הַמִּלּוּי דְשֵׁם הוי״ה יֵשׁ כ״ח אוֹתִיּוֹת), and through this all the other Names are called in the aspect of filling of filling the power of the Name (וְעַל יְדֵי זֶה נִקְרְאוּ כָּל שְׁאָר שֵׁמוֹת בִּבְחִי׳ מִלּוּי דְמִלּוּי כֹּחַ הַשֵּׁם):

(14) In the right shoulder of Ze’ir Anpin there stand the five Chasadim of Da’at (בְּכָתֵף יְמָנִי דז״א שָׁם עוֹמְדִין ה״ח דְדַעַת), and in the left shoulder the five Gevurot (וּבְכָתֵף שְׂמָאלִי ה״ג), and there is Yod-Heh on the right (וְיֵשׁ שָׁם י״ה בִּימִינָא), and the Name Yod-Heh on the left (וְשֵׁם י״ה בִּשְׂמָאלָא), and they are the gematria of shoulder (וְהֵם גִּימַטְרִיָּא כָּתֵ״ף), the right in Yods (הַיְמָנִי בְּיוּדִי״ן), and the left in Hehs (וְהַשְּׂמָאלִי בְּהֵהִי״ן):

(15) In the Yesod of the Nukvah of Ze’ir Anpin there are three fillings of the Names Ehyeh—of Yods, of Hehs, of Alephs—their gematria is Chotam (בִּיסוֹד נוּקְבָּא דז״א יֵשׁ ג׳ מִלּוּיֵי שֵׁמוֹת אֶהְיֶ״ה דְּיוּדִי״ן הֶהִי״ן אַלְפִי״ן גִּימַטְרִיָּא חוֹתָ״ם), for they are the seal of Malkhut in her Yesod (כִּי הֵם חוֹתָם הַמַּלְכוּת בִּיסוֹד שֶׁבָּהּ), and they are drawn from Binah, Imma Ila’ah (וְנִמְשָׁכִין מִבִּינָה אִימָא עִילָאָה), and the Yesod itself of the Nukvah is three Names Adonai (וְהַיְסוֹד עַצְמוֹ דְנוּקְבָּא הוּא ג׳ שֵׁמוֹת אֲדנ״י), and they are the aspect of the point of Tzion, her Yesod (וְהֵם בְּחִי׳ נְקוּדַת צִיּוֹן יְסוֹד שֶׁבָּהּ), and the seal of Malkhut is in this Yesod (וְחוֹתָם הַמַּלְכוּת הוּא בִּיסוֹד זֶה), and there is mentioned her point (וְשָׁם נִזְכָּר נְקוּדָתָן), and within this seal is the Name B"N of Hehs, and they are the Mayin Nukvin [Feminine Waters] (וּבְתוֹךְ הַחוֹתָם זֶה שֵׁם ב״ן דְּהֶהִי״ן וְהֵם הַמ״ן), also there are in Netzach-Hod-Yesod of the Nukvah three Names Adonai in their filling (גַּם יֵשׁ בנה״י דְנוּקְבָּא ג׳ שֵׁמוֹת אֲדנ״י בְּמִלּוּאָם), and they are three times four hundred and seventy-one, the gematria of two thousand and thirteen rivers mentioned in Parashat Va’era (וְהֵם ג״פ תרע״א גִּימ׳ ב׳ אֲלָפִים וְי״ג יְאוֹרִין הַנִּזְ׳ בְּפ׳ וָאֵרָא), and it is known that Netzach-Hod-Yesod are called gates and four hundred and seventy-one is four hundred and seventy (וְנוֹדַע כִּי נה״י נִק׳ שְׁעָרִים וְתרע״א הוּא תר״ע), and their matter is that in Netzach-Hod-Yesod of Ze’ir Anpin there are two backs (וְעִנְיָנָם כִּי בנה״י דז״א יֵשׁ ב׳ אֲחוֹרַיִם), and they are the two outer Kelim called Tzevaot (וְהֵם הַב׳ כֵּלִים חִיצוֹנִים נִקְרָאִים צְבָאוֹת), and they are joined in Netzach-Hod-Yesod of the Nukvah back-to-back (וְהֵם מְחֻבָּרִים בנה״י שֶׁל הַנוּקְבָּא אָחוֹר בְּאָחוֹר), and two of her backs (וּב׳ אֲחוֹרַיִם שֶׁלָּהּ), and there are in them two Tzevaot in him and in her (וְיֵשׁ בָּהֶם ב׳ צְבָאוֹת בּוֹ וּבָהּ), and the one letter Aleph that is in the middle of Tzevaot is divided into two Vavs (וְאוֹת א׳ שֶׁבָּאֶמְצַע צְבָאוֹת נֶחְלֶקֶת לִב׳ וָוִי״ן), behold they are two thousands (הֲרֵי הֵם ב׳ אֲלָפִים), it is found that one wall separates between the two backs of him and her (נִמְצָא כִּי כוֹתֶל א׳ מַפְסִיק בֵּין ב׳ אֲחוֹרַיִם לוֹ וּלָהּ), and they are two Tzevaot which are four hundred and ninety-nine and four hundred and ninety-nine (וְהֵם ב׳ צְבָאוֹת שֶׁהֵם תצ״ט וְתצ״ט), one separating between them, they are four hundred and ninety-nine and a half from here and four hundred and ninety-nine and a half from here (א׳ מַפְסִיק בֵּינֵיהֶן הֵם תצ״ט וּפַלְגָּא מִכָּאן וְתצ״ט וּפַלְגָּא מִכָּאן), and the wall is the aspect of the Vav of Tzevaot that is divided into two as mentioned (וְהַכּוֹתֶל הוּא בְּחִי׳ ו׳ שֶׁל צְבָאוֹת הַנֶּחְלֶקֶת לִב׳ כַּנַּ״ל), and it is one wall alone, one Vav alone, behold they are one thousand lacking one (וְהִיא כוֹתֶל א׳ לְבַדּוֹ ו׳ אֶחָד לְבַדּוֹ הֲרֵי הֵם אֶלֶף חָסֵר חַד), and there are yet thirteen other rivers within them which are the heads and the roots of the thousand and thirteen rivers (וְעוֹד יֵשׁ י״ג יְאוֹרִים אֲחֵרִים בְּתוֹכָם שֶׁהֵם הָרָאשִׁים וְהַשָּׁרָשִׁים שֶׁל אֶלֶף וְי״ג יְאוֹרִין), and they are in the back of Ze’ir Anpin in the aspect of Netzach-Hod-Yesod (וְהֵם בְּאָחוֹר שֶׁל ז״א בִּבְחִי׳ נ״ה), and likewise one thousand and thirteen rivers in the back which are in the second Kli (וְכֵן אֶלֶף וְי״ג יְאוֹרִין בְּאָחוֹר שֶׁהֵם בַּכְּלִי הַב׳), behold they are two thousand and twenty-six (הֲרֵי הֵם ב׳ אֲלָפִים וְכ״ו), however they count only the thirteen alone which are the roots (אָמְנָם אֵין מוֹנִין רַק הַי״ג לְבַדּוֹ שֶׁהֵם הַשָּׁרָשִׁים), behold they are two thousand and thirteen rivers (וְהֲרֵי הֵם ב׳ אֲלָפִים וְי״ג יְאוֹרִין), which are the two backs of Netzach-Hod-Yesod of him and the two backs of Netzach-Hod-Yesod of her joined together when they are back-to-back (שֶׁהֵם ב׳ אֲחוֹרַיִם דנה״י שֶׁלּוֹ וּב׳ אֲחוֹרַיִם דנה״י שֶׁלָּהּ מְחֻבָּרִים יַחַד בִּהְיוֹתָן בְּאָחוֹר), and all these are called judgments (וְאֵלּוּ כֻּלָּם נִק׳ דִּינִין), and all these are given to Netzach-Hod-Yesod of the Nukvah at the time of the sawing (וְכָל אֵלּוּ נִיתָּנִין לנה״י שֶׁל נוּקְבָּא בְּעֵת הַנְּסִירָה), and they are three Names Adonai in their filling as mentioned above (וְהֵם ג׳ שֵׁמוֹת אֲדנ״י בְּמִלּוּאָם כַּנַּ״ל).

And behold all these backs are Gevurot which are the Name Mem-Bet of ABGYTTZ (וְהִנֵּה כָל אֵלּוּ הָאֲחוֹרַיִם הֵם גְּבוּרוֹת שֶׁהֵם שֵׁם מ״ב דְּאַבְגִית״ץ), it is found that two ABGYTTZ in the two outer backs of Ze’ir Anpin and Nukvah in Netzach-Hod-Yesod (נִמְצָא כִּי ב׳ אַבְגִית״ץ בִּב׳ אֲחוֹרַיִם הַחִיצוֹנִים דזו״ן בנה״י), and two backs in the middle backs (וּב׳ אֲחוֹרַיִם בָּאֲחוֹרֵי הָאֶמְצָעִיִּים), behold these four ABGYTTZ are the gematria of two thousand and thirteen (וַהֲרֵי אֵלּוּ ד׳ אַבְגִית״ץ הֵם גִּימַטְרִיָּא ב׳ אֲלָפִים י״ג), and the matter is that this Name is Chesed within Gevurot as is known (וְהָעִנְיָן כִּי שֵׁם זֶה הוּא חֶסֶד שֶׁבִּגְּבוּרוֹת כַּנּוֹדָע), and it is drawn within all of them and spreads within these backs in the secret of “and He performs kindness to thousands” (וְהוּא נִמְשָׁךְ בְּכוּלָּם וּמִתְפַּשֵּׁט בְּאֵלּוּ הָאֲחוֹרַיִם בְּסוֹד וְעוֹשֶׂה חֶסֶד לַאֲלָפִים), and the letters Gimel-Yod that are in the middle of this Name are the thirteen rivers mentioned above which are in the middle of every back and back (וְאוֹתִיּוֹת ג״י שֶׁבָּאֶמְצַע שֵׁם זֶה הוּא י״ג יְאוֹרִין הַנַּ״ל שֶׁיֵּשׁ בָּאֶמְצַע כָּל אֲחוֹר וְאָחוֹר), and all the Kelipot grasp in these backs (וְכָל הַקְּלִי׳ נֶאֱחָזִין בְּאֵלּוּ הָאֲחוֹרַיִם):

(16) Three Ehyeh—of Yods, of Hehs, of Alephs—are the gematria four hundred and fifty-five (ג׳ אֶהְיֶ״ה דְּיוּדִין הֶהִי״ן אַלְפִין הֵם גִּימַטְרִיָּא תנ״ה), and they are the expansion from Imma to Ze’ir Anpin to its Yesod (וְהֵם הִתְפַּשְּׁטוּת מֵאִימָא לְז״א לִיסוֹדוֹ), and when they are given to the Nukvah to her Yesod she removes from them one Aleph which is the totality of the Names (וּכְשֶׁנִּתָּן לַנוּקְבָּא לִיסוֹד שֶׁבָּהּ תָּסִיר מֵהֶם א׳ שֶׁהוּא כְּלָלוּת הַשֵּׁמוֹת), they are four hundred and fifty-four as the number Chotam (הֵם תנ״ד כְּמִנְיַן חוֹתָ״ם), and they are the seal in the point of Tzion within her as mentioned above (וְהֵם חוֹתָם שֶׁבִּנְקוּדַת צִיּוֹן שֶׁבָּהּ כַּנַּ״ל):

(17) Abba and Imma their beginning is that they emerge in the throat of Arich Anpin and clothe Him (או״א הַתְחָלָתָן הֵם יוֹצְאִין בַּגָּרוֹן דְּא״א וּמַלְבִּישִׁין אוֹתוֹ), and their two Keter are in the throat of Arich Anpin (וּב׳ כְּתָרִים שֶׁלָּהֶם בַּגָּרוֹן אֲרִיךְ אַנְפִּין), however his Keter is higher than her Keter (אֶלָּא שֶׁכִּתְרוֹ גָּבוֹהַּ מִכִּתְרָהּ), for just as Rachel her Keter is in the Tiferet of Ze’ir Anpin (כִּי כְּמוֹ שֶׁרָחֵל כִּתְרָהּ בְּתִפְאֶרֶת ז״א), so too the Keter of Imma is in the Tiferet of Abba below the Chesed and Gevurah (כֵּן כֶּתֶר אִמָּא בְּתִפְאֶרֶת אַבָּא לְמַטָּה מֵהַחו״ג), and she receives from there the illumination of her Keter (וְהִיא מְקַבֶּלֶת מִשָּׁם הֶאָרַת כִּתְרָהּ), it is found that the Keter of Imma is below the Keter of Abba by six Sefirot which are Chokhmah-Binah-Da’at-Chesed-Gevurah (נִמְצָא כֶּתֶר אִמָּא לְמַטָּה מִכֶּתֶר אַבָּא מִן ו״ס שֶׁהֵם כחב״ד ח״ג), and behold there is another aspect from which Abba and Imma receive from there (וְהִנֵּה יֵשׁ בְּחִי׳ אַחֶרֶת שֶׁמְקַבְּלִים או״א מִשָּׁם), and it is the beard of Arich Anpin that hovers over them as is known (וְהוּא דִּיקְנָא דְּא״א הַחוֹפֶפֶת עֲלֵיהֶם כַּנּוֹדָע), and both of them receive from it (וּשְׁנֵיהֶן מְקַבְּלִים מִמֶּנּוּ), and this aspect also is like the first (וְגַם בְּחִי׳ זוֹ עַל דֶּרֶךְ הָרִאשׁוֹנָה), that Abba receives illumination higher than the Keter of Imma by six levels (שֶׁאַבָּא מְקַבֵּל הֶאָרָה יוֹתֵר לְמַעְלָה מִכֶּתֶר אִמָּא ו׳ מַדְרֵגוֹת), and they are thirteen Tikkunei beard (וְהֵם י״ג ת״ד), and the eighth Mazal is the aspect of Yesod of the Keter of Arich Anpin (וּמַזָּל הַח׳ הוּא בְּחִי׳ יְסוֹד דְּכֶתֶר א״א), and from it the Keter of Abba receives illumination (וּמִמֶּנּוּ מְקַבֵּל הֶאָרָה כֶּתֶר דְּאַבָּא), and the thirteenth Mazal is Chesed of the Keter of Arich Anpin (וּמַזָּל הַי״ג הוּא חֶסֶד דְּכֶתֶר א״א), for the thirteen Tikkunim are from below to above (כִּי הַי״ג תִּקּוּנִים הֵם מִלְּמַטָּה לְמַעְלָה), and from this thirteenth Mazal the Keter of Imma receives its illumination (וּמִמַּזָּל הַי״ג הַזֶּה מְקַבֵּל הֶאָרָתוֹ כֶּתֶר אִמָּא), and behold there are six Tikkunei Dikna above the Keter of Imma (וַהֲרֵי יֵשׁ ו׳ ת״ד לְמַעְלָה מִכֶּתֶר אִמָּא), and know that just as the Keter of Imma receives illumination from Chesed and Gevurah of Abba itself (וְדַע שֶׁכְּשֵׁם שֶׁמְקַבֵּל כֶּתֶר אִמָּא הֶאָרָה מִן ח״ג דְּאַבָּא עַצְמוֹ), so from the Dikna she receives illumination from the place where Chesed and Gevurah are completed, the two lower Tikkunim which are twelve and thirteen (כָּךְ מִן הַדִּיקְנָא מְקַבֶּלֶת הֶאָרָה מִמָּקוֹם שֶׁנִּשְׁלַם ח״ג ב׳ תִּקּוּנִים תַּתָּאִין שֶׁהֵם י״ב וְי״ג):

(18) The Tiferet includes the five books of Torah and its two arms are the five Chasadim and the five Gevurot (הַתּ״ת כּוֹלֵל ה׳ סְפָרִים שֶׁל תּוֹרָה וּב׳ דְּרוֹעִין דִּילֵיהּ ה״ח וְה״ג), how so (כֵּיצַד), Yehoshua is Chesed (יְהוֹשֻׁעַ חֶסֶד), Shoftim is Gevurah (שׁוֹפְטִים גְּבוּרָה), Shmuel is Tiferet (שְׁמוּאֵל תּ״ת), Melakhim are Netzach-Hod for they are two books, behold the five Chasadim (מְלָכִים נ״ה כִּי הֵם ב׳ סְפָרִים הֲרֵי ה״ח), Yeshayahu is Chesed (יְשַׁעְיָה חֶסֶד), Yirmeyahu is Gevurah (יִרְמְיָה גְּבוּרָה), Yechezkel is Tiferet (יְחֶזְקֵאל תּ״ת), Trei Asar are Netzach-Hod in the secret of “his legs are pillars of marble,” the Malkhut includes the five Megillot and its two arms are the five Chasadim and the five Gevurot (תְּרֵי עֲשַׂר נ״ה בְּסוֹד שׁוֹקָיו עַמּוּדֵי שֵׁשׁ הַמַּלְכוּת כּוֹלֶלֶת ה׳ מְגִלּוֹת וְתַרֵין דְּרוֹעִין ה״ח וְה״ג), the five Chasadim are the five books of Tehillim (ה״ח הֵם ה׳ סִפְרֵי תְהִלִּים), the five Gevurot are Mishlei and Iyov (ה״ג הֵם מִשְׁלֵי אִיּוֹב), Chokhmah-Gevurah are Daniel (ח״ג דָּנִיֵּאל), Tiferet is Ezra (תּ״ת עֶזְרָא), Netzach is Divrei HaYamim, Hod (נֶצַח ד״ה הוֹד):

(19) Behold it has been explained how the totality of Yod, the filling of the Yod of Havayah, are in Chokhmah (הִנֵּה נִתְבָּאֵר אֵיךְ כְּלָלוּת יו״ד מִלּוּי יו״ד שֶׁל הוי״ה הֵם בְּחָכְמָה), and the filling of Vav-Dalet are in Binah (וּמִלּוּי ו״ד הֵם בְּבִינָה), and Yod are Chokhmah-Binah (וְיו״ד הֵם חו״ב), and Heh-Yod which are Yisrael Saba and Tevunah (וְה״י שֶׁהֵם ישסו״ת), and the explanation of the matters (וּבֵיאוּר הַדְּבָרִים), for the letter Yod mentioned above, behold the Yod are the upper three of Chokhmah (כִּי אוֹת יו״ד הַנַּ״ל הִנֵּה י׳ הֵם ג״ר דְּחָכְמָה), however Vav-Dalet of the filling of Yod are the lower seven within Chokhmah (אַךְ ו״ד דְּמִלּוּי יו״ד הֵם ז״ת שֶׁבַּחָכְמָה), and they are Ze’ir Anpin and Nukvah of Chokhmah (וְהֵם זו״ן שֶׁל חָכְמָה), which are the six extremities within it, the letter Vav within it and Dalet within it is Nukvah (שֶׁהֵם ו״ק שֶׁבּוֹ אוֹת ו׳ וְד׳ שֶׁבּוֹ נוּקְבָּא), behold it has been explained how Yod in its fullness are the ten Sefirot within Chokhmah (הֲרֵי נִתְבָּאֵר אֵיךְ יו״ד בִּמְלוֹאָהּ הֵם י״ס שֶׁבַּחָכְמָה), and behold these Tiferet and Malkhut within Chokhmah are those called Adam HaRishon (וְהִנֵּה אֵלּוּ תּ״ת וּמַלְכוּת שֶׁבַּחָכְמָה הֵם הַנִּקְרָא אָדָה״ר), and they emanated Binah called the first Heh of the Name called Chavah (וְהֵם הֶאֱצִילוּ הַבִּינָה הַנִּק׳ ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם הַנִּקְרָא חַוָּה), for from these Tiferet and Malkhut within Chokhmah Binah was emanated (כִּי מֵאֵלּוּ הַתּ״ת וּמַלְכוּת שֶׁבַּחָכְמָה נֶאֱצְלָה הַבִּינָה), and from there she is built and the form of Heh is made Dalet upon Vav (וּמִשָּׁם נִבְנֵית וְנַעֲשֵׂית צוּרַת ה׳ ד׳ עַל ו׳), for being female Dalet prevails over Vav, female over male (כִּי לִהְיוֹת נְקֵבָה גּוֹבֶרֶת ד׳ עַל ו׳ נוּקְבָּא עַל דְּכוּרָא), however in Chokhmah the Yod and Vav-Dalet are male over female (אַךְ בְּחָכְמָה הַיו״ד ו״ד דְּכוּרָא עַל נוּקְבָּא), and behold Adam HaRishon is the Name M"H of filling of Alephs (וְהִנֵּה אָדָה״ר הוּא שֵׁם מ״ה דְּמִלּוּי אַלְפִין), however Chavah is the filling of the Name M"H of Alephs alone, the gematria Chavah (אַךְ חַוָּה הַמִּלּוּי דְּשֵׁם מ״ה דְּאַלְפִין לְבַד גִּימַטְרִיָּא חו״ה), however it appears to me, Chaim, that you know that also Chokhmah includes A"B, S"G, M"H, B"N (אַךְ נִלְעַ״ד חַיִּים כִּי יָדַעְתָּ כִּי גַּם חָכְמָה כּוֹלֵל ע״ב ס״ג מ״ה ב״ן), and from its M"H which is its Ze’ir Anpin within it, which is Adam HaRishon (וּמִמ״ה שֶׁלּוֹ שֶׁהוּא ז״א שֶׁבּוֹ שֶׁהוּא אָדָה״ר), and behold it is known that one Name Havayah includes all ten Sefirot within Chokhmah (וְהִנֵּה נוֹדַע כִּי שֵׁם הוי״ה א׳ כּוֹלֶלֶת כָּל י״ס שֶׁבַּחָכְמָה), it is found that Ze’ir Anpin and Nukvah within it are Vav-Heh, the two letters of Havayah within it (נִמְצָא זו״ן שֶׁבּוֹ הֵם ו״ה ב׳ אוֹתִיּוֹת דְּהוי״ה שֶׁבּוֹ), and if you fill them with Alephs Vav-Aleph-Vav Heh-Aleph (וְאִם תְּמַלְּאֵם בְּאַלְפִין וָא״ו ה״א), the gematria is Chavah which is Binah built by Vav-Heh, Ze’ir Anpin and Nukvah within Chokhmah called Adam HaRishon (גִּימַטְרִיָּא חוָּה שֶׁהִיא בִּינָה שֶׁנִּבְנֵית עַל יְדֵי ו״ה זו״ן שֶׁבַּחָכְמָה הַנִּקְרָא אָדָה״ר), and we shall now explain the matter of Vav-Aleph-Vav Heh-Aleph, how they are alluded to Ze’ir Anpin and Nukvah in every place, and guard this principle (וְנְפָרֵשׁ עַתָּה עִנְיַן וָא״ו ה״א אֵלּוּ אֵיךְ הֵם רְמוּזִים לְזו״ן בְּכָל מָקוֹם וּשְׁמוֹר כְּלָל זֶה).

Behold it has been explained above that Ze’ir Anpin is only nine Sefirot always, as is known (הִנֵּה נִתְבָּאֵר לְעֵיל כִּי לְעוֹלָם הַז״א אֵינוֹ רַק ט״ס כַּנּוֹדָע), and it is known that the attribute of Malkhut is ten complete Sefirot (וְנוֹדַע כִּי מִדַּת הַמַּלְכוּת הִיא י״ס שְׁלֵמוֹת), and by the joining of the Nukvah with him he is completed to ten complete Sefirot with her (וּבְהִצְטָרְפוּת הַנוּקְבָּא עִמּוֹ יוּשְׁלַם הוּא לִי״ס שְׁלֵמוֹת גְּמוּרוֹת עִמָּהּ), and then it will be ten and ten, the palm and so forth (וְאָז יִהְיֶה עֶשֶׂר עֶשֶׂר הַכַּף וְכוּ׳), however Ze’ir Anpin is only nine Sefirot alone (אָמְנָם הַז״א אֵינוֹ רַק ט״ס לְבַד), and it is known that the attribute of Malkhut corresponds to the four lower Sefirot Netzach-Hod-Yesod-Malkhut of Ze’ir Anpin (וְנוֹדַע כִּי מִדַּת הַמַּלְכוּת נֶגֶד ד״ס תַּחְתּוֹנוֹת תנה״י דז״א), and from these four are drawn to her the skull and the Mochin within her (וּמֵאֵלּוּ ד׳ נִמְשֶׁכֶת לָהּ גּוּלְגָּלְתָּא וּמוֹחִין שֶׁבָּהּ), it is found that the four first Sefirot of Malkhut are related to Ze’ir Anpin (נִמְצָא כִּי ד״ס רִאשׁוֹנוֹת שֶׁבַּמַּלְכוּת יִתְיַחֲסוּ אֶל ז״א), and there remain for Malkhut only the six lower Sefirot within her as the number of Heh (וְלֹא נִשְׁאַר לַמַּלְכוּת רַק ו״ס תַּחְתּוֹנוֹת שֶׁבָּהּ כְּמִנְיַן ה״א), and when her four upper with his nine Sefirot are joined, for they are his as mentioned above, they are the gematria thirteen as the number of Vav (וּכְשֶׁנִּצְטָרֵף הַד״ר שֶׁבָּהּ עִם הַט״ס שֶׁבּוֹ כִּי שֶׁלּוֹ הֵם כַּנַּ״ל יִהְיוּ גִּימַטְרִיָּא י״ג כְּמִנְיַן וָא״ו), and this is the reason that Ze’ir Anpin is called Vav and the Nukvah Heh (וְזֶה טַעַם הֱיוֹת ז״א נִקְרָא וָא״ו וְהַנוּקְבָּא ה״א), and in this you will understand the second reason why Binah is called Chavah, for she was emanated from Tiferet and Malkhut within Chokhmah, which are nineteen Sefirot as the number of Chavah (וּבָזֶה תָּבִין טַעַם ב׳ לָמָּה נִקְרָא בִּינָה חַוָּה כִּי נֶאֱצְלָה מִתּ״ת וּמַלְכוּת שֶׁבַּחָכְמָה שֶׁהֵם י״ט סְפִירוֹת כְּמִנְיַן חַוָּה), also the third reason, for from him came forth Ze’ir Anpin and Nukvah of the totality of Atzilut which are also nineteen Sefirot (גַּם טַעַם ג׳ כִּי מִמֶּנּוּ יָצְאוּ זו״ן דְּכָלְלוּת הָאֲצִילוּת שֶׁהֵם גַּם כֵּן י״ט סְפִירוֹת), and behold these nineteen Sefirot within Ze’ir Anpin and Nukvah in every place as mentioned above, and when they are included each one of ten, it will be the gematria one hundred and ninety (וְהִנֵּה אֵלּוּ י״ט סְפִירוֹת שֶׁבְּזו״ן בְּכָל מָקוֹם שֶׁהֵם כַּנַּ״ל וּבִהְיוֹתָם כְּלוּלִים כָּל א׳ מֵעֶשֶׂר יִהְיֶה גִּימַטְרִיָּא ק״ץ), and it appears to me, Chaim, that this is the secret of the life of Avraham and Sarah, this one lived ninety years and this one one hundred years at the birth of Yitzchak, therefore Malkhut is called one hundred and ninety (וְנִלְעַ״ד חַיִּים שֶׁהוּא סוֹד חַיֵּי אַבְרָהָם וְשָׂרָה זֶה חַי צ׳ שָׁנָה וְזֶה ק׳ שָׁנָה בְּלִידַת יִצְחָק לָכֵן נִקְרָא הַמַּלְכוּת ק״ץ), and it appears to me, Chaim, that it is known that the Nukvah is in reverse in the secret of Tav-Shin-Resh-Qof (וְנִלְעַ״ד חַיִּים כִּי נוֹדַע שֶׁהַנוּקְבָּא הִיא לְמַפְרֵעַ בְּסוֹד תשר״ק), it is found that the Yod within Chokhmah which are the upper three, and the Vav middle line and the Dalet which is the tenth, are themselves Heh-Yod of Binah which is the form Dalet-Vav-Yod, the opposite of Yod, for her upper three are in concealment in the secret of filling as mentioned above (נִמְצָא כִּי י׳ שֶׁבַּחָכְמָה שֶׁהֵם ג״ר ו״ו קוֹ אֶמְצָעִי וְהַד׳ שֶׁהִיא עֲשִׂירִית הֵם עַצְמָן ה״י שֶׁל בִּינָה שֶׁהֵם צִיּוּר דו״י הֵיפֶךְ יו״ד כִּי ג״ר שֶׁבָּהּ הֵם בְּהֶעְלֵם בְּסוֹד מִלּוּי כַּנַּ״ל), also it appears to me, Chaim, that you will understand why the Name M"H is always in Ze’ir Anpin within every Sefirah and Sefirah, and also it is in Ze’ir Anpin of the totality of Atzilut, except that the first Name is in Ze’ir Anpin and Nukvah of the higher Chokhmah as mentioned above (גַּם נִלְעַ״ד חַיִּים שֶׁתָּבִין לָמָּה הֱיוֹת מ״ה תָּמִיד בְּז״א שֶׁבְּכָל סְפִירָה וּסְפִירָה וְגַם הוּא בְּז״א בִּכְלָלוּת הָאֲצִילוּת אֶלָּא שֶׁשֵּׁם רִאשׁוֹן הוּא בְּזו״ן דְּחָכְמָה עִילָאָה כַּנַּ״ל):

(20) Know that the Chasadim within the lower Da’at that spread within the six extremities of Ze’ir Anpin have two aspects, and they are Inner Light and Surrounding Light (דַּע שֶׁהַחֲסָדִים שֶׁבְּדַעַת הַתַּחְתּוֹן הַמִּתְפַּשְּׁטִים בו״ק ז״א יֵשׁ בָּהֶם ב׳ בְּחִי׳ וְהֵם אוֹר פְּנִימִי וְאוֹ״מ), and the inner are seven, which are the five Chasadim and furthermore their illumination is included in Yesod, and there is there the totality of all the other Chasadim (וּפְנִימִים הֵם ז׳ שֶׁהֵם ה״ח וְעוֹד הֶאָרָתָן נִכְלָל בִּיסוֹד וְיֵשׁ שָׁם כְּלָלוּת כָּל הַחֲסָדִים אֲחֵרִים), and likewise in this manner they return to be included in a greater totality also in Malkhut which is the Atarah of Yesod (וְכֵן עַל דֶּרֶךְ זֶה חוֹזְרִין לְהִכָּלֵל בִּכְלָלוּת יוֹתֵר גַּם כֵּן בַּמַּלְכוּת שֶׁהִיא עֲטֶרֶת הַיְסוֹד), and although we do not always mention except five, this is their principal aspect (וְאַף עַל פִּי שֶׁאֵי אֲנוּ מַזְכִּירִין תָּמִיד אֶלָּא ה׳ זֶהוּ עִיקָרָם), however the two totalities of Yesod and Malkhut that are made from the illumination of the five Chasadim are not mentioned, but certainly they are present within them (אַךְ הַב׳ כְּלוּלִים דִּיסוֹד וּמַלְכוּת שֶׁנַּעֲשִׂין מֵהֶאָרַת ה״ח אֵינָם נִזְכָּרִים אֲבָל בְּוַדַּאי יֵשְׁנָם בָּהֶם).

And behold they are seven inner (וַהֲרֵי הֵם ז׳ פְּנִימִית), and these spread in Chesed-Gevurah-Tiferet-Netzach-Hod-Yesod-Malkhut (וְאֵלּוּ הֵם מִתְפַּשְּׁטִים בְּחג״ת נהי״ם), and corresponding to them there are seven Chasadim in Da’at itself in its place, and they are roots for these seven branches that spread, and they are Neshama to them (וּכְנֶגְדָּן יֵשׁ ז׳ חֲסָדִים אֵלּוּ בְּדַעַת עַצְמוֹ בִּמְקוֹמוֹ וְהֵם שָׁרָשִׁים לְז׳ עֲנָפִים אֵלּוּ הַמִּתְפַּשְּׁטִים וְהֵם נְשָׁמָה לָהֶם), and this is what is said in the Tikkunim that the Da’at is the Neshama of the Tiferet (וְזֶהוּ שֶׁאָמְרוּ בַּתִּקוּנִים שֶׁהַדַּעַת נִשְׁמַת הַתּ״ת), and the matter is that there are in Da’at roots of the lower seven that are included in Tiferet, which is the lower seven, the body of Ze’ir Anpin (וְהָעִנְיָן שֶׁיֵּשׁ בְּדַעַת שָׁרָשִׁים שֶׁל ז״ת הַנִּכְלָלִים בַּתּ״ת שֶׁהוּא ז״ת גּוּף דז״א), and the body of Ze’ir Anpin alone is not called Tiferet except with all the aspects that are held within it, namely the arms and the thighs and Yesod (וְאֵין הַגּוּף דז״א לְבַדּוֹ נִקְרָא תּ״ת אֶלָּא עִם כָּל בְּחִי׳ הַנֶּאֱחָזִים בּוֹ דְּהַיְנוּ זְרוֹעוֹת וְשׁוֹקַיִם וִיסוֹד), and behold the six upper extremities within the lower Da’at and the upper one called roots are the six permutations of Yod-Heh-Vav mentioned in Sefer Yetzirah (וְהִנֵּה הו״ק עֶלְיוֹנִים שֶׁבְּדַעַת הַתַּחְתּוֹן וְעֶלְיוֹן הַנִּקְרָא שָׁרָשִׁים הֵם ו׳ צֵרוּפֵי יה״ו הַנִּזְכָּר בְּס״י), with which the world was sealed (שֶׁבָּהֶם נֶחְתַּם הָעוֹלָם), namely the six extremities of Ze’ir Anpin called world (דְּהַיְנוּ ו״ק דז״א הַנִּקְרָא עוֹלָם), in the secret of “I said, the world shall be built with Chesed” (בְּסוֹד אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה), which are the six extremities of the building (שֶׁהֵם ו״ק שֶׁל הַבִּנְיָן), and the Da’at gives them life as it spreads within them (וְהַדַּעַת מְחַיֶּה אוֹתָן כְּמִתְפַּשֵּׁט בָּהֶם), in the secret of the six permutations mentioned above (בְּסוֹד ו׳ צֵרוּפִים הַנַּ״ל):

And the reason that each permutation is of these three letters is that each one of the three Mochin is included of three (וְטַעַם הֱיוֹת כָּל צֵרוּף מֵאֵלּוּ ג׳ אוֹתִיּוֹת כִּי כָּל א׳ מִג׳ מוֹחִין כָּלוּל מִג׳), and all the more so the Da’at which is the deciding one must include the three Mochin (וּמִכָּל שֶׁכֵּן הַדַּעַת שֶׁהוּא הַמַּכְרִיעַ שֶׁצָּרִיךְ שֶׁיִּכְלוֹל הַג׳ מוֹחִין), for since it is drawn from the six extremities of Abba and Imma it has six extremities within it (שֶׁכֵּיוָן שֶׁהוּא נִמְשָׁךְ מו״ק דְּאו״א יֵשׁ בּוֹ ו״ק), and the completion of this matter you will find in the secret of the shakings of the lulav (וְתַשְׁלוּם עִנְיַן זֶה תִּמְצָא בְּסוֹד נַעֲנוּעִים דְּלוּלָב), and corresponding to the six extremities within Da’at which are roots there are six lower Chasadim that spread in the six extremities of Ze’ir Anpin itself (וּכְנֶגֶד הו״ק שֶׁבְּדַעַת שֶׁהֵם שָׁרָשִׁים יֵשׁ ו״ק חֲסָדִים תַּחְתּוֹנִים הַמִּתְפַּשְּׁטִים בו״ק דז״א עַצְמוֹ), and they are also the six permutations of Yod-Heh-Vav mentioned above literally (וְהֵם גַּם כֵּן ו׳ צֵרוּפֵי יה״ו הַנַּ״ל מַמָּשׁ), and they are eighteen letters in Da’at and eighteen in the Chasadim that spread in the body (וְהֵם ח״י אַתְוָון בְּדַעַת וְח״י בַּחֲסָדִים הַמִּתְפַּשְּׁטִים בְּגוּפָא), and corresponding to them in Yesod are eighteen, since it receives the illumination of all six of these permutations in Da’at and all of them are included within it (וּכְנֶגְדָּן בִּיסוֹד ח״י יַעַן שֶׁמְקַבֵּל הֶאָרַת כָּל ו׳ צֵרוּפִים אֵלּוּ שֶׁבְּדַעַת וְכוּלָּן נִכְלִין בּוֹ), therefore Yesod is called Chai (לָכֵן נִקְרָא הַיְסוֹד ח״י), and still there remains the Atarah of Yesod which is the Malkhut of Ze’ir Anpin itself (וַעֲדַיִן נִשְׁאַר עֲטֶרֶת הַיְסוֹד שֶׁהוּא מַלְכוּת דז״א עַצְמוֹ), and it is the aspect of the final Heh in all the permutations of Yod-Heh-Vav (וְהוּא בְּחִי׳ ה׳ אַחֲרוֹנָה שֶׁבְּכָל צֵרוּפֵי יה״ו), and with her the whole Name is completed from them and they become a complete Havayah as it is written in the Zohar Vayikra (וְעִמָּהּ נִשְׁלַם כָּל הַשֵּׁם מֵהֶן וְנַעֲשִׂים הוי״ה שְׁלֵמָה כַּמ״שׁ בַּזֹּהַר וַיִּקְרָא), for therefore it is called complete, the completion of all the Sefirot in these six permutations (כִּי לָכֵן נִקְרָא שְׁלֵמָה שְׁלִימוּ דְּכָל סְפִירָן בו׳ צֵרוּפִים אֵלּוּ), however the main explanation is that the Heh at the end of all the six permutations is Rachel who receives them all and they spread to shine within her as we explained in the secret of the lulav (אָמְנָם עִיקַר הַפֵּירוּשׁ הוּא כִּי הַה״א שֶׁבַּסּוֹף כָּל הַו׳ צֵרוּפִים הִיא רָחֵל שֶׁהִיא מְקַבֶּלֶת כֻּלָּם וּמִתְפַּשְּׁטִין לְהָאִיר בָּהּ כַּדְּפָרְשִׁינַן בְּסוֹד הַלּוּלָב), and the illumination of the Chasadim does not enter into her but rather the roots shine in those Chasadim that spread within him, and the illumination of those that spread enters into her in the Nukvah (וְאֵינוֹ נִכְנָס בָּהּ הֶאָרַת הַחֲסָדִים רַק הַשָּׁרָשִׁים מְאִירִין בְּאוֹתָן הַחֲסָדִים הַמִּתְפַּשְּׁטִים בּוֹ וְהֶאָרַת הַמִּתְפַּשְּׁטִים נִכְנָס בָּהּ בַּנוּקְבָּא), and then she is called complete (וְאָז נִקְרָא שְׁלֵמָה), and these two explanations are one, for the Atarah is the root of Rachel as is known (וּב׳ פֵּירוּשִׁים אֵלּוּ הֵם א׳ כִּי עֲטָרָה שֹׁרֶשׁ רָחֵל כַּנּוֹדָע):

And behold these six permutations are also in filling, and they are likewise divided in the aspect of the filling just as they are divided in the aspect of the permutations (וְהִנֵּה ו׳ צֵרוּפִים אֵלּוּ הֵם גַּם כֵּן בְּמִלּוּי וְנֶחְלָקִים גַּם כֵּן בִּבְחִי׳ הַמִּלּוּי כְּמוֹ שֶׁנֶּחְלָקִים בִּבְחִי׳ הַצֵּרוּפִים), Yod-Heh-Vav in Chesed and Heh-Yod in Gevurah (יה״ו בַּחֶסֶד ה״י בַּגְּבוּרָה), therefore the filling of A"B is in the right line, in Chesed and Netzach, and S"G in Gevurah and Hod, and M"H in Tiferet and Yesod (לְפִיכָךְ מִלּוּי ע״ב בְּקוֹ יָמִין בְּחֶסֶד וְנֵצַח וְס״ג בִּגְבוּרָה וְהוֹד וּמ״ה בְּתּ״ת וִיסוֹד), and just as each permutation is three letters to allude to the three Mochin included within it, so too from each letter of Yod-Heh-Vav there emerges from it one Name (וּכְמוֹ שֶׁכָּל צֵרוּף הוּא ג׳ אוֹתִיּוֹת לְרַמֵּז לְג׳ מוֹחִין הַנִּכְלָלִין בּוֹ גַּם בְּכָל אוֹת מיה״ו יוֹצֵא מִמֶּנּוּ שֵׁם א׳), it is found that in Chesed there are three Names Yod-Heh-Vav and in Gevurah three Names Heh-Vav-Yod, and so in all the six extremities (נִמְצָא כִּי בַּחֶסֶד יֵשׁ ג׳ שֵׁמוֹת יה״ו וּבִגְבוּרָה שְׁלֹשָׁה שֵׁמוֹת הו״י וְכֵן בְּכָל הו״ק), however the difference is that the first Yod-Heh-Vav in Chesed the right line prevails in it therefore its filling is A"B, and the second S"G, and the third M"H, and in this manner in all the six extremities (אַךְ הַהֶפְרֵשׁ יִהְיֶה כִּי יה״ו הָרִאשׁוֹן שֶׁבַּחֶסֶד גּוֹבֵר בּוֹ קוֹ יָמִין לָכֵן מִלּוּי ע״ב וְהַב׳ ס״ג וְהַג׳ מ״ה וְעַל דֶּרֶךְ זֶה בְּכָל הו״ק), and the Chesed of Malkhut the third Yod-Heh-Vav all of them are in Hehs for the Name B"N is in Malkhut (וְחֶסֶד שֶׁל הַמַּלְכוּת הַג׳ יה״ו כֻּלָּן בְּהֶהִי״ן כִּי שֵׁם ב״ן בַּמַּלְכוּת), and as was explained regarding the inner Chasadim so it is in the Surrounding Lights that there is the aspect of the surrounding Chasadim in Da’at, in this manner they spread in the six extremities of Ze’ir Anpin (וּכְעִנְיַן שֶׁנִּתְבָּאֵר בַּחֲסָדִים הַפְּנִימִיּים כֵּן הוּא בַּמַּקִּיפִים שֶׁיֵּשׁ בְּחִי׳ הַחֲסָדִים הַמַּקִּיפִים בְּדַעַת עַל דֶּרֶךְ זֶה מִתְפַּשְּׁטִים בו״ק דז״א), however the inner, whether in Da’at or in their spreading, are the six permutations mentioned above (אָמְנָם הַפְּנִימִיּים בֵּין בְּדַעַת וּבֵין בְּהִתְפַּשְּׁטוּתָן הֵם ו׳ צֵרוּפִים הַנַּ״ל):

However the Surrounding Lights are divided into three aspects (אַךְ הַמַּקִּיפִים נֶחְלָקִים לְג׳ בְּחִי׳), and first we shall explain the upper aspect of Da’at itself (וּתְחִלָּה נְבָאֵר בְּחִי׳ עֶלְיוֹנָה דְּדַעַת עַצְמוֹ), and the aspect of the surrounding Chasadim is called El (וּבְחִי׳ הַמַּקִּיפִים דְּחֲסָדִים נִקְרָא א״ל), because El in its filling rises to the gematria HaKen (לְפִי שֶׁא״ל בִּמְלוֹאוֹ עוֹלֶה גִּימַטְרִיָּא הַקֵּן), and behold it has been explained that Yod-Heh-Vav in the inner Chesed in its filling is A"B S"G M"H (וְהִנֵּה נִתְבָּאֵר כִּי יה״ו בַּחֶסֶד הַפְּנִימִי בִּמְלוֹאוֹ ע״ב ס״ג מ״ה), and these three Yod-Heh-Vav in their simple form are the gematria of one S"G which has within it Yod-Yod-Aleph-Yod (וְאֵלּוּ הַג׳ יה״ו בִּפְשׁוּטָן גִּימַטְרִיָּא ס״ג אֶחָד שֶׁיֵּשׁ בּוֹ ייא״י), behold El in gematria (הֲרֵי א״ל גִּימ׳), and also the three Yods of Yod-Heh-Vav themselves with their totality are the gematria El (וְגַם הַג׳ יוּדִי״ן דְּיה״ו עַצְמָן עִם כְּלָלוּתָן גִּימַטְרִיָּא א״ל), and likewise in Gevurah there are three Heh-Vav-Yod in A"B S"G M"H and they become El in the manner mentioned above (וְכֵן בִּגְבוּרָה יֵשׁ ג׳ הו״י בְּע״ב ס״ג מ״ה נַעֲשִׂין א״ל עַל דֶּרֶךְ הַנַּ״ל), and likewise in the other extremities (וְכֵן בִּשְׁאָר הַקְּצָווֹת), and the surrounding light upon the Malkhut is made from three Yod-Heh-Vav of the Hehs in the ways mentioned above literally (וּמַקִּיף עַל הַמַל׳ נַעֲשֶׂה מִג׳ יה״ו דְּהֶהִי״ן עַל הַדְּרָכִים הַנַּ״ל מַמָּשׁ), and behold the surrounding lights that spread are different even though they are also the aspect of El (וְהִנֵּה הַמַּקִּיפִים הַמִּתְפַּשְּׁטִים הֵם מְשֻׁנִּים אַף עַל פִּי שֶׁגַּם הֵם בְּחִי׳ א״ל), and the matter is that there there is the Name M"H in which are three Alephs which are three Names Ehyeh (וְהָעִנְיָן שֶׁשָּׁם יֵשׁ שֵׁם מ״ה שֶׁבּוֹ ג׳ אַלְפִין שֶׁהֵם ג׳ שֵׁמוֹת אֶהְיֶ״ה), and Ehyeh in gematria is Yod-Heh-Vav (וְאֶהְיֶ״ה גִּימַטְרִיָּא יה״ו), it is found that in the inner is Yod-Heh-Vav and in the surrounding is Ehyeh (נִמְצָא שֶׁבַּפְּנִימִית יה״ו וּבַמַּקִּיף אֶהְיֶ״ה), for every surrounding is the secret of Nukvah, the secret of Ehyeh, as is known (כִּי כָּל מַקִּיף סוֹד נוּקְבָּא סוֹד אֶהְיֶ״ה כַּנּוֹדָע), except that it is from the Alephs of M"H itself (רַק שֶׁהוּא מֵאַלְפִין דְּמ״ה עַצְמוֹ), and the three Ehyeh are all in Yods since they are in Chesed (וְג׳ אֶהְיֶ״ה כֻּלָּם בְּיוּדִין לְפִי שֶׁהֵם בַּחֶסֶד), and the totality of the three of them becomes from them S"G and from them emerges El in the manner mentioned above, three Yods and the Aleph of S"G (וּכְלָלוּת שְׁלָשְׁתָּן נַעֲשֶׂה מֵהֶם ס״ג וּמֵהֶם יוֹצֵא א״ל עַל דֶּרֶךְ הַנַּ״ל ג׳ יוּדִין וְאַלֶף שֶׁל ס״ג), and in Gevurah it is El from three Ehyeh of the Hehs that emerge from three Alephs of M"H in the manner mentioned above (וּבִגְבוּרָה הוּא א״ל ג׳ אֶהְיֶ״ה דְּהֶהִי״ן הַיּוֹצֵא מִג׳ אַלְפִין דְּמ״ה עַל דֶּרֶךְ הַנַּ״ל), and in Tiferet El from three Ehyeh of Alephs in the manner mentioned above (וּבַתּ״ת א״ל מִג׳ אֶהְיֶ״ה דְּאַלְפִין עַל דֶּרֶךְ הַנַּ״ל), and in Netzach the first is in Yod and the second in Alephs, because it is the right line, the first aspect prevails in it and it is in Yod (וּדְנֵצַח הָרִאשׁוֹן בְּיו״ד וְהַב׳ בְּאַלְפִין כִּי הוּא קוֹ יָמִין גָּבַר בּוֹ בְּחִי׳ רִאשׁוֹן וְהוּא בְּיו״ד), and since it also draws from Tiferet therefore the second is in Alephs (וּלְפִי שֶׁהוּא יוֹנֵק גַּם כֵּן מִתּ״ת לְפִיכָךְ שְׁנִיָּה בְּאַלְפִין), and in Hod which is the left line the first Heh is in Hehs like Gevurah and the second in Aleph since it also draws from Tiferet (וּבְהוֹד שֶׁהוּא קוֹ שְׂמֹאל ה״ה רִאשׁוֹנָה בְּהֶהִי״ן כְּמוֹ הַגְּבוּרָה וְהַב׳ בְּאַלֶף לְפִי שֶׁיוֹנֵק גַּם כֵּן מִתּ״ת), and in Yesod the first Heh is in Aleph since it also is in the middle line and the second in Hehs for they are the aspect of Hehs as is known (וּבִיסוֹד ה׳ רִאשׁוֹנָה בְּאַלֶף כִּי גַּם הוּא בַּקוֹ הָאֶמְצָעִי וּב׳ בְּהֶהִי״ן כִּי הֵם בְּחִי׳ הֶהִי״ן כַּנּוֹדָע):

(21) And know that each one of the five inner Chasadim that spread below draws with it a permutation of the garment which is Yesod of Tevunah itself (וְדַע שֶׁכָּל א׳ מֵה״ח הַפְּנִימִים הַמִּתְפַּשְּׁטִים לְמַטָּה נִמְשָׁךְ עִמּוֹ צֵרוּף שֶׁל הַלְּבוּשׁ שֶׁהוּא יְסוֹד תְּבוּנָה עַצְמוֹ), and it is known that Yesod of Tevunah is Ehyeh of Alephs (וְנוֹדַע שֶׁיְסוֹד תְּבוּנָה הוּא אֶהְיֶ״ה דְּאַלְפִין), and it has already been explained that in every extremity there are in it three permutations of Yod-Heh-Vav A"B S"G M"H whose gematria is Kedem (וּכְבָר פֵּרַשׁ שֶׁבְּכָל קָצֶה וְקָצֶה יֵשׁ בּוֹ ג׳ צֵרוּפִים דְּיה״ו ע״ב ס״ג מ״ה גִּימַטְרִיָּא קֶדֶ״ם), and the three of them together with one Ehyeh of Alephs are the gematria Kedem with the totality in the secret of garment in every extremity (וּשְׁלָשְׁתָּן בְּיַחַד עִם אֶהְיֶ״ה א׳ דְּאַלְפִין גִּימ׳ קֶדֶ״ם עִם הַכּוֹלֵל בְּסוֹד לְבוּשׁ בְּכָל קָצֶה וְקָצֶה), it is found that seven Names Ehyeh in Alephs are garments to the seven Chasadim that spread in the lower seven of Ze’ir Anpin (נִמְצָא כִּי ז׳ שֵׁמוֹת אֶהְיֶ״ה בְּאַלְפִין לְבוּשִׁין לְז׳ חֲסָדִים הַמִּתְפַּשְּׁטִים בז״ת דז״א), and behold these seven Ehyeh mentioned above are seven times one hundred and forty-three whose gematria is nine hundred and one which is the secret of one thousand and one thousand (וְהִנֵּה ז׳ אֶהְיֶ״ה הַנַּ״ל הֵם ז״פ קמ״ג גִּימ׳ תתר״א שֶׁהוּא סוֹד אֶלֶף וְאֶלֶף), for all is from the aspect of the Alephs in Yesod and it is the backs of Elokim of the Hehs as is known (כִּי הַכֹּל הוּא מִבְּחִי׳ אַלְפִין שֶׁבִּיסוֹד וְהוּא אֲחוֹרַיִם דְּאֱלֹהִים דְּהֶהִי״ן כַּנּוֹדָע), and after we have explained the seven Chasadim that spread we shall explain the matter of the lower Da’at itself when we mention only the five Chasadim with the five Gevurot that are the principal ones which are the aspect called Da’at (וְאַחַר שֶׁבֵּאַרְנוּ ז׳ חֲסָדִים הַמִּתְפַּשְּׁטִים נְבָאֵר עִנְיַן הַדַּעַת עַצְמוֹ הַתַּחְתּוֹן כְּשֶׁלֹּא נַזְכִּיר רַק ה״ח עִם ה״ג הָעִיקָרִים שֶׁהֵם בְּחִי׳ הַנִּקְרָא דַּעַת), there will be ten Havayah as mentioned above which are ten Sefirot in their simple meaning (יִהְיֶה י׳ הויו״ת כַּנַּ״ל שֶׁהֵם י״ס כְּפִשְׁטָן), and each letter is vocalized with Sheva and Kamatz which in them is the gematria Eleh in each letter of them (וְכָל אוֹת מְנוּקֶדֶת שְׁבָ״א קָמַ״ץ שֶׁיֵּשׁ בָּהֶם גִּימַטְרִיָּא אֵלֶ״ה בְּכָל אוֹת מֵהֶם), it is found that in the four letters of Havayah the gematria of their vocalization is Kedem (נִמְצָא כִּי בְּד׳ אוֹתִיּוֹת הוי״ה הֵם גִּימַטְרִיָּא קֶדֶ״ם הַנְּקוּדָה שֶׁלָּהֶם), and they are ten Havayah, ten times Kedem whose gematria is one thousand four hundred which is the secret of Emet, Aleph returns to the count of one thousand as is known (וְהֵם עֶשֶׂר הויו״ת י״פ קֶדֶ״ם גִּימַטְרִיָּא אֶלֶף ת״ם וְהוּא סוֹד אֱמֶת אֶלֶף חוֹזֵר לְחֶשְׁבּוֹן אֶלֶף כַּנּוֹדָע):

Behold how there is Emet in this Da’at in the manner that was explained regarding the upper Da’at later on, it is within (הֲרֵי אֵיךְ יֵשׁ אֱמֶת בְּדַעַת זֶה עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּדַעַת עֶלְיוֹן לְקַמָּן הוּא בִּפְנִים), and we return to the matter (וְנַחֲזוֹר לָעִנְיָן), for this is the secret of “Dwelling is the G-d of Kedem,” said regarding this lower Da’at (כִּי ז״ס מְעוֹנָה אֱלֹהֵי קֶדֶם נֶאֱמַר עַל הַדַּעַת הַזֶּה הַתַּחְתּוֹן), for in every letter there is the vocalization Eleh of Elokei (כִּי בְּכָל אוֹת יֵשׁ בּוֹ נִקּוּד אֵלֶ״ה דְּאֱלֹהֵי), and they are ten Havayah, ten times Eleh (וְהֵם יו״ד הויו״ת י״פ אֵלֶ״ה), and each Havayah of them is the gematria Kedem (וְכָל הוי״ה מֵהֶם גִּימַטְרִיָּא קֶדֶ״ם), and behold it is found that all these vocalizations are the gematria Kedem (וְהִנֵּה נִמְצָא כִּי כָּל אֵלּוּ הַנְּקֻדוֹת הֵם גִּי׳ קֶדֶ״ם), for it is also three permutations Yod-Heh-Vav of A"B S"G M"H whose gematria is Kedem (כִּי גַם הוּא ג״כ ג׳ צֵרוּפִים יה״ו דְּע״ב ס״ג מ״ה גִּימ׳ קֶדֶ״ם), and behold it is known that all the five Chasadim, the aspect of their root, are from the Name A"B (וְהִנֵּה נוֹדַע כִּי כָּל ה״ח בְּחִי׳ שָׁרְשָׁם מִשֵּׁם ע״ב), for Chesed is the gematria A"B (כִּי חֶסֶד גִּימ׳ ע״ב), and even though it was explained above that each one is three Yod-Heh-Vav of A"B S"G M"H, nevertheless this is in the aspect of their particularity (וְאַף עַל פִּי שֶׁנִּתְבָּאֵר לְעֵיל שֶׁכָּל א׳ הוּא ג׳ יה״ו דְּע״ב ס״ג מ״ה עכ״ז זֶהוּ בִּבְחִי׳ פְּרָטִיּוֹתֵיהֶן), since each extremity of them is included from all three Mochin which are A"B S"G M"H (יַעַן כָּל קָצֶה מֵהֶם כָּלוּל מִן כָּל הַג׳ מוֹחִין שֶׁהֵם ע״ב ס״ג מ״ה), however the totality of the Chasadim themselves are of the Names A"B (אָמְנָם כְּלָלוּת הַחֲסָדִים עַצְמָן הֵם שֶׁל שֵׁמוֹת ע״ב):

And behold if you fill all the Havayah with Yods and each letter is vocalized with Sheva and Kamatz which is the gematria Eleh (וְהִנֵּה אִם תְּמַלֵּא הויו״ת כֻּלָּם בְּיוּדִי״ן וְכָל אוֹת מְנוּקֶדֶת בִּשְׁבָ״א קָמַ״ץ שֶׁהוּא גִּימַטְרִיָּא אֵלֶ״ה), it is found that Eleh is in every Havayah in the secret of the ten letters of the filling (נִמְצָא כִּי אֵלֶ״ה בְּכָל הוי״ה בְּסוֹד י׳ אוֹתִיּוֹת מִלּוּיָהּ), however the simple form is Kedem (אַךְ הַפְּשׁוּטָה הוּא קֶדֶ״ם), and this is the secret of Elokei Kedem in each Havayah of them alone (וְז״ס אֱלֹהֵי קֶדֶ״ם בְּכָל הוי״ה מֵהֶם לְבַדָּהּ), and when you join all the vocalizations in all the Havayah which are ten times Eleh they are three hundred and sixty, and with the totality of the ten letters of the filling they are three hundred and seventy (וּכְשֶׁתִּצְטָרֵף כָּל הַנְּקֻדוֹת שֶׁבְּכָל הוי״ה שֶׁהֵם י״פ אֵלֶ״ה הֵם ש״ס וְעִם כְּלָלוּת י׳ אוֹתִיּוֹת הַמִּלּוּי הֵם ש״ע), and these three hundred and seventy are drawn in the internalities of Ze’ir Anpin which in its Katnut in the days of suckling had one hundred and fifty thousand myriads of lights and now they have become three hundred and seventy that his face has spread like Atik (וְאֵלּוּ ש״ע נִמְשָׁכִין בִּפְנִימִיּוּת דז״א שֶׁבְּקַטְנוּתוֹ בִּימֵי הַיְּנִיקָה הָיָה לוֹ ק״ן רִבּוֹא נְהוֹרִין וְעַתָּה נַעֲשׂוּ ש״ע דְּאִתְפַּשְּׁטוּ אַנְפּוֹי כְּמוֹ עַתִּיקָא), for from this Da’at it is drawn until his face as it is written in the Idra that the Da’at bears witness in the face of the King (כִּי מִן הַדַּעַת הַזֶּה נִמְשָׁךְ עַד הַפָּנִים שֶׁלּוֹ כַּמ״שׁ בָּאִדְרָא דַּעַת אַסְהִיד בְּאַנְפּוֹי דְּמַלְכָּא), and behold the letters and the filling itself are ten Havayah of A"B whose gematria is eight hundred and twenty as the number of the permutations of Bereshit (וְהִנֵּה אוֹתִיּוֹת וְהַמִּלּוּי עַצְמוֹ הֵם י׳ הויו״ת דְּע״ב גִּימַטְרִיָּא ת״שׁ״ךְ כְּמִנְיַן צֵרוּפֵי בְּרֵאשִׁית), and it is known that Bereshit means Bara Shit, He created six, the six supports of Da’at, and Da’at is called Bereshit as is brought in the introduction to the Zohar, see there (וְנוֹדַע כִּי בְּרֵאשִׁית ר״ל בָּרָא שִׁית ו׳ סַמְכִין דְּדַעַת וְהַדַּעַת נִק׳ בְּרֵאשִׁית כִּדְאִיתָא בַּהַקְדָּמָה עַל הַזֹּהַר יְע״שׁ), it is completed (סָלִיק):

To the Ari of blessed memory (לְהָאֲרִ״י זל״ה״ה). The Ramban and his companions and the words of the early ones such as Rabbi Nechunya ben HaKanah mentioned only ten Sefirot and did not reveal matters of Partzuf at all (הָרַמְבַּ״ן וַחֲבֵרָיו וְדִבְרֵי רִאשׁוֹנִים כְּמוֹ רַבִּי נְחוּנְיָא בֶּן הַקָּנָה לֹא הִזְכִּירוּ רַק י״ס וְלֹא גִּלּוּ עִנְיָנֵי פַּרְצוּף כְּלָל). And know that the Ramban and the early ones knew of Partzuf but they spoke in great concealment due to the abundance of the exile, for permission was not given to reveal and to spread the great lights since the Klipot prevailed and no stranger shall eat holy (וְדַע שֶׁהָרַמְבַּ״ן וְהָרִאשׁוֹנִים הָיוּ יוֹדְעִים בְּפַּרְצוּף אֶלָּא שֶׁדִּבְּרוּ בְּהֶעְלֵם גָּדוֹל לְרוֹב הַגָּלוּת שֶׁלֹּא נִתַּן רְשׁוּת לְגַלּוֹת וּלְהִתְפַּשֵּׁט הָאוֹרוֹת הַגְּדוֹלִים מֵאַחַר שֶׁגָּבְרוּ הַקְּלִיפּוֹת וְכָל זָר לֹא יֹאכַל קֹדֶשׁ). However in the footsteps of Mashiach, as in our generation, the lights began to spread to be as at the beginning as it was in the time when the world was rectified and to be rectified somewhat (אָמְנָם בְּעִקְבוֹת מְשִׁיחָא כְּמוֹ בְּדוֹרֵינוּ זֶה הִתְחִילוּ הָאוֹרוֹת לְהִתְפַּשֵּׁט לִהְיוֹת כְּבָרִאשׁוֹנָה כְּמוֹ שֶׁהָיָה בִּזְמַן הָעוֹלָם מְתוּקָן וּלְהִתְתַּקֵּן מְעַט). And at first the lights were sealed, the world was corrupted, and whatever was corrupted was sealed in exile, and they grasped only ten Sefirot in concealment in the secret of the points, each one included of ten (וּמִתְּחִלָּה הָיוּ הָאוֹרוֹת סְתוּמִים הָיָה הָעוֹלָם מְקוּלְקָל וְכָל מַה שֶּׁנִּתְקַלְקֵל נִסְתַּם בַּגָּלוּת וְלֹא הָיוּ מַשִּׂיגִין אֶלָּא י״ס בְּסָתוּם בְּסוֹד הַנְּקוּדוֹת כ״א כָּלוּל מֵעֶשֶׂר). And in the matter of the Partzufim it was not revealed to them at all, for they found in the words of the early ones concealed and they did not know the depth of the matters and thought that so it is, and they spoke of ten Sefirot each one included of ten and many aspects (וּבְעִנְיַן הַפַּרְצוּפִים לֹא נִתְגַּלָּה לָהֶם כְּלָל לְפִי שֶׁמָּצְאוּ בְּדִבְרֵי הָרִאשׁוֹנִים סְתוּמִים וְלֹא יָדְעוּ עֹמֶק הַדְּבָרִים וְחָשְׁבוּ שֶׁכָּךְ הוּא וְדִבְּרוּ בְּי״ס כָּל א׳ כָּלוּל מִי׳ וּבְחִי׳ הַרְבֵּה). And since I saw one who disputes these matters (וּלְפִי שֶׁרָאִיתִי מִי שֶׁחוֹלֵק עַל דְּבָרִים אֵלּוּ), saying that we have found only ten Sefirot (לֵאמֹר שֶׁלֹּא מָצִינוּ אֶלָּא י״ס), and from where is there power to assert several Partzufim (וּמֵהֵיכָן יֵשׁ לִשְׁלוֹט כֹּחַ לֵאמֹר כַּמָּה פַּרְצוּפִים), which are more than ten Sefirot and a great number (שֶׁנִּמְצָא יוֹתֵר מִי״ס וּמִסְפָּר רַב), and behold the early ones wrote in Sefer Yetzirah ten and not nine, ten and not eleven (וַהֲלֹא הָרִאשׁוֹנִים כָּתְבוּ בְּס״י עֶשֶׂר וְלֹא תֵשַׁע י׳ וְלֹא י״א), for this I have come to open for you like the point of a needle (לָזֶה בָּאתִי לִפְתֹּחַ לְךָ כְּחוּדָא דְּמַחְטָא), perhaps you will merit to understand a little (אוּלַי תִּזְכֶּה לְהָבִין מִקְצָת), and the whole you shall not behold with the eye (וְכוּלּוֹ לֹא תְשׁוּרֶנּוּ עַיִן), and this is it (וְזֶהוּ):

Know that the existence of Keter, which is called Arich Anpin, which is clothed in a garment called Chokhmah Stima’ah, for itself requires only the aspect of Keter included of ten to be above all, and it spread into ten revealed levels in actuality and not in potential (דַּע שֶׁמְצִיאוּת כֶּתֶר הַנִּקְרָא א״א שֶׁמְּלוּבָּשׁ בְּלְבוּשׁ הַנִּקְרָא חָכְמָה סְתִימָאָה לְעַצְמוֹ א״צ רַק בְּחִי׳ כֶּתֶר כְּלוּלָה מִי׳ לִהְיוֹת לְמַעְלָה מִן הַכֹּל וְנִתְפַּשֵּׁט לְי׳ מַדְרֵגוֹת גְּלוּיוֹת בְּפֹעַל וְלֹא בְּכֹחַ), and for the sake of the lower ones it was revealed in Chokhmah-Binah in order to clothe Chokhmah in Abba and Binah in Imma (וּלְצוֹרֶךְ הַתַּחְתּוֹנִים נִתְגַּלָּה בְּחו״ב כְּדֵי לְהַלְבִּישׁ חָכְמָה בְּאַבָּא וּבִינָה בְּאִמָּא), and the upper Keter remained above concealed in the secret of the second head as explained in the Idra (וְנִשְׁאַר כֶּתֶר הָעֶלְיוֹן לְמַעְלָה נֶעְלָם בְּסוֹד רֵישָׁא תַנְיָינָא כְּדְפִי׳ בָּאִדְרָא), and from Chesed and below for the sake of Ze’ir Anpin were revealed in Abba and Imma six extremities for the sake of Zivug (וּמֵחֶסֶד וּלְמַטָּה לְצוֹרֶךְ ז״א וְנִתְגַּלּוּ בְּאו״א ו״ק לְצוֹרֶךְ זִוּוּג), for if the upper powers are not revealed in the lower ones through which they will flow into them they will not be able (שֶׁאִם אֵין כֹּחוֹת עֶלְיוֹנִים מִתְגַּלֶּה בַּתַּחְתּוֹנִים שֶׁעַל יְדֵי יִשְׁפְּעוּ בָהֶם לֹא יוּכְלוּ), however after they are revealed they are able to receive through that root (אָמְנָם אַחַר שֶׁנִּתְגַּלּוּ יְכוֹלִין לְקַבֵּל עַל יְדֵי שֹׁרֶשׁ הַהוּא), it is found that there is no body in Abba and Imma nor in Arich Anpin at all (נִמְצָא שֶׁאֵין גּוּף בְּאו״א וְלֹא בְּא״א כְּלָל), for Abba and Imma for themselves require only the upper three alone (כִּי או״א לְעַצְמָן א״צ רַק ג״ר לְבַד), and you already know that the body is called Tiferet with the six extremities from Chesed and below, the six days of action, Vav is Tiferet which includes arms and thighs as is known (וּכְבָר יָדַעְתָּ שֶׁהַגּוּף נִקְרָא תּ״ת עִם ו״ק מֵחֶסֶד וּלְמַטָּה שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה ו׳ הוּא תּ״ת שֶׁכּוֹלֵל זְרוֹעוֹת וְשׁוֹקַיִם כַּנּוֹדָע):

That at first when the Vav is clothed in Ze’ir Anpin as a straight line within the body (שֶׁמִּתְחִלָּה כְּשֶׁמִּתְלַבֵּשׁ ו׳ בְּז״א בְּקוֹ יֹשֶׁר תּוֹךְ הַגּוּף), and spreads from it to the sides and to the legs (וּמִתְפַּשֵּׁט מִמֶּנּוּ לַצְּדָדִין וְלָרַגְלַיִם), and this is called body (וְזֶה נִקְרָא גּוּף), and Abba and Imma serve as the head (וְאו״א מְשַׁמֵּשׁ לָרֹאשׁ), and are not called body at all but only from Chesed and below (וְאֵינָם נִקְרָא גּוּף כְּלָל אֶלָּא מֵחֶסֶד וּלְמַטָּה), and afterward the whole totality of Atzilut, the ten within it, was in the secret of points, ten and not more (וְאַחַ״כ כָּל כְּלָלוּת הָאֲצִילוּת י׳ שֶׁבּוֹ הָיָה בְּסוֹד נְקוּדוֹת עֶשֶׂר וְלֹא יוֹתֵר), and although we find in Arich Anpin and in Abba and Imma complete Partzufim (וְאַף עַל פִּי שֶׁמָּצִינוּ בְּא״א וּבְאו״א פַּרְצוּפִים שְׁלֵמִים), and since there are ten there is body (וְכֵיוָן שֶׁיֵּשׁ יו״ד יֵשׁ גּוּף), since that body which is from Chesed and below is theirs (כֵּיוָן שֶׁאוֹתוֹ גּוּף שֶׁהוּא מֵחֶסֶד וּלְמַטָּה שֶׁלָּהֶם), and was not revealed in them for their own need but for the need of Ze’ir Anpin and Nukvah (וְלֹא נִתְגַּלָּה בָּהֶם לְצוֹרֶךְ עַצְמָן אֶלָּא לְצוֹרֶךְ זו״ן), and is clothed within the seven of Ze’ir Anpin which is called body (וּמִתְלַבֵּשׁ תּוֹךְ ז׳ שֶׁל ז״א הַנִּקְרָא גּוּף), if so it is not body (א״כ אֵינוֹ גּוּף), but for Ze’ir Anpin (אֶלָּא לְז״א), but the body of Abba and Imma for themselves is not body (אֲבָל גּוּף דְּאו״א שֶׁלָּהֶם אֵינוֹ גּוּף), since they enter first into these lower ones (כֵּיוָן שֶׁנִּכְנָסִים רִאשׁוֹנִים תּוֹךְ אֵלּוּ הַתַּחְתּוֹנוֹת), and above there remains only the Keter of Arich Anpin and Chokhmah Stima’ah and Keter-Chokhmah-Binah of Abba and Imma which they require for themselves (וְלֹא נִשְׁאַר לְמַעְלָה רַק כֶּתֶר דְּא״א וְחָכְמָה סְתִימָאָה וְכח״ב דְּאו״א שֶׁצְּרִיכִין לְעַצְמָן), and do not question that we have explained in the discourses that only from half of their Tiferet is revealed and it is called Yeshsut and Tevunah (וְאַל יִקְשֶׁה כִּי הֲלֹא בֵּאַרְנוּ בַּדְּרוּשִׁים שֶׁאֵינוֹ מְגֻלֶּה מֵאו״א אֶלָּא מֵחֲצִי תּ״ת שֶׁלָּהֶם וְנִק׳ יש״ס וּתְבוּנָה), this is not a difficulty (אֵין זֶה קוּשְׁיָא), for their Kelim are from Tiferet and below (שֶׁהַכֵּלִים שֶׁלָּהֶם מִתּ״ת וּלְמַטָּה), however the inner Chesed-Gevurah-Tiferet of theirs are clothed in Ze’ir Anpin (אָמְנָם פְּנִימִיּוּת חג״ת שֶׁלָּהֶם מִתְלַבְּשִׁים בְּז״א), it is found according to this that the totality of Atzilut is called Adam (נִמְצָא לְפִי זֶה שֶׁכְּלָלוּת אֲצִילוּת נִקְרָא אָדָם), that all its Partzufim from Chesed and below are called body (שֶׁכָּל פַּרְצוּפָיו מֵחֶסֶד וּלְמַטָּה נִקְרָא גּוּף), and the upper three are called head (וְג״ר נִקְרָא רֹאשׁ), however the inner of each one for their own need is the Partzuf of Abba and Imma and Ze’ir Anpin and Nukvah (אָמְנָם פְּנִימִית כ״א לְצוֹרֶךְ עַצְמָן הוּא פַּרְצוּף או״א וְזו״ן), as it is written in the matter of the souls in the matter of the gilgulim that in every limb there is a Partzuf (כַּמ״שׁ בְּעִנְיַן הַנְּשָׁמוֹת בְּעִנְיַן הַגִּלְגּוּלִים שֶׁבְּכָל אֵבֶר יֵשׁ פַּרְצוּף): And with this will be understood what our sages of blessed memory said that Adam HaRishon includes all the Partzufim, some of them in the eye (וּבְזֶה יוּבַן מַאֲרָז״ל אָדָה״ר כּוֹלֵל כָּל הַפַּרְצוּפִים יֵשׁ מֵהֶם בָּעַיִן), and how is it possible that from one limb there emerged one Adam including all the limbs (וְאֵיךְ יִתָּכֵן שֶׁמֵאֵבֶר א׳ יָצָא אָדָם א׳ כּוֹלֵל כָּל הָאֵבָרִים), and with what was explained it will be understood that Adam in his totality is called eye (וּבְמַה שֶּׁנִּתְבָּאֵר יוּבַן שֶׁאָדָם בִּכְלָלוּ נִקְרָא עַיִן), and the eye of man is served by one limb of his limbs, in relation to that aspect there is in it the power of one Partzuf (וְתְשַׁמֵּשׁ לְעֵין הָאָדָם אֵבֶר אֶחָד מֵאֵבָרָיו בְּעֵרֶךְ אוֹתָהּ בְּחִי׳ יֵשׁ בָּהּ כֹּחַ פַּרְצוּף א׳), and likewise the upper worlds in relation to all of Atzilut in its totality (וְכֵן הָעוֹלָמוֹת הָעֶלְיוֹנִים נֶגֶד כָּל הָאֲצִילוּת בִּכְלָלוֹ), and Arich Anpin is head and from Chesed and below is the body of the tree which governs what is beneath it (וְא״א רֹאשׁ וּמֵחֶסֶד וּלְמַטָּה גּוּפָא דְּאִילָנָא שֶׁמַּנְהִיגִים לְמַה שֶּׁלְּמַטָּה הֵימֶנּוּ), and with this will be understood what is written in the Zohar Parashat Tetzaveh that the Yod stands without body and when it stands in the garments in which it is clothed it stands upon nine supports (וּבְזֶה יוּבַן מַה שֶּׁכָּתוּב בַּזֹּהַר פ׳ תְּצַוֶּה שֶׁיו״ד קָיְימָא בְּלָא גּוּפָא וְכַד קָיְימָא בְּלְבוּשִׁים דְּאִתְלַבַּשְׁתּ בְּהוּ אִיהוּ קָיְימָא עַל ט׳ קַיְּימִין), this indicates what was explained (מוֹרֶה לְמַה שֶּׁנִּתְבָּאֵר), for they said that the Yod has no body as it has no extremities (שֶׁהֲרֵי אָמְרוּ שֶׁהַיו״ד אֵין לָהּ גּוּף כְּמוֹ שֶׁאֵין לָהּ קְצָווֹת), and since it is a point (וּלְפִי שֶׁהִיא נְקוּדָה), and although it spreads into ten aspects its last aspect is called Yod (וְאַף עַל פִּי שֶׁמִּתְפַּשֵּׁט לְעֶשֶׂר בְּחִי׳ אַחֲרוֹנָה שֶׁלָּהּ נִקְרָא יו״ד), and every aspect in holiness is ten (וְכָל בְּחִי׳ בִּקְדֻשָּׁה הֵם י׳), and therefore the Mem is called the end of thought and lower Chokhmah in which is revealed the Yod of Adonai (וְלָכֵן הַמ׳ נִקְרָא סוֹפָא דְּמַחְשָׁבָה וְחָכְמָה תַּתָּאָה שֶׁמְּגוּלֶּה בָּהּ יו״ד דַּאֲדנ״י), and likewise you will find Havayah in every Sefirah and it divides into ten since the wisdom of the drop is the totality of the Kelim and is called Yod (וְכֵן תִּמְצָא הוי״ה בְּכָל סְפִירָה וּמִתְחַלֵּק לְעֶשֶׂר לְפִי שֶׁחָכְמַת הַטִּפָּה כְּלָלוּת הַכֵּלִים וְנִקְרָא יו״ד), and this is what is meant by “and when it stands in the garment it stands upon nine” as explained in the commentary of the statement in Sifra deTzniuta (וְז״שׁ וְכַד קָיְימָא בְּלְבוּשָׁא כו׳ קָיְימָא עַל ט׳ כַּמ״שׁ בְּפֵירוּשׁ הַמַּאֲמָר בְּסִפְרָא דְּצְנִיעוּתָא), we thus learn that the Yod has no body since it is clothed (נִמְצִינוּ לְמֵדִין שֶׁהַיו״ד אֵין לָהּ גּוּף לְפִי שֶׁהִיא מִתְלַבֶּשֶׁת), and likewise Binah although they have according to their measure in the aspect of the totality of Atzilut one Partzuf, it is not called body except from Chesed and below (וְכֵן בִּינָה אַף עַל פִּי שֶׁיֵּשׁ לָהֶם כְּפִי עֶרְכָּהּ בִּבְחִי׳ כְּלָלוּת הָאֲצִילוּת כּוּלוֹ נִקְרָא פַּרְצוּף א׳ וְאֵינוֹ נִקְרָא גּוּף אֶלָּא מֵחֶסֶד וּלְמַטָּה), and with this all the words of the early ones in this matter are resolved (וּבְזֶה מְתוֹרָץ כָּל דִּבְרֵי הָרִאשׁוֹנִים בְּעִנְיַן זֶה), that always they are in Partzufim but the totality of all Atzilut is one Partzuf (שֶׁלְּעוֹלָם הֵם בַּפַּרְצוּפִים אֶלָּא שֶׁכְּלָלוּת כָּל הָאֲצִילוּת פַּרְצוּף), and the later ones in seeing the words of the early ones concealed thought that there are no Partzufim at all but only ten Sefirot each included of ten, but the truth is as stated (וְהָאַחֲרוֹנִים בִּרְאוֹתָן דִּבְרֵי הָרִאשׁוֹנִים סְתוּמִים חָשְׁבוּ שֶׁאֵין פַּרְצוּפִים כְּלָל רַק י״ס כָּל אֶחָד כָּלוּל מִי׳ אֲבָל הָאֱמֶת כַּמ״שׁ):

(Author’s note: When I was traveling on a mission of a mitzvah (א״ה בִּהְיוֹתִי מְסַבֵּב בִּשְׁלִיחוּת מִצְוָה), I was led by Hashem on the way to the city of Ispaltero, may it be rebuilt and established (אָנֹכִי בַּדֶּרֶךְ נָחֲנִי ה׳ בְּעִי״ת אִישְׁפַּלְטְרוֹ יע״א), there I found this good precious pearl of the great Rav, the holy sage, our teacher Rabbi David Pardo of blessed memory (שָׁם מָצָאתִי הָדָא מַרְגָּנִיתָא טָבָא לְהָרַב הַגָּדוֹל ח״ק כְּמוֹהַר״ר דָּוִד פַּארְדוֹ ז״ל), who made an abridgment of the discourse of Reaching and Not Reaching to ease the burden upon the student (שֶׁעָשָׂה קִצּוּר דְּרוּשׁ מו״מ כְּדֵי לְהָקֵל הַטֹּרַח עַל הַמְעַיֵּן), and I bring it upon the altar of the press to merit the many with the help of Hashem, so concludes Har Emet leYaakov (וְהִנְנִי מְבִיאוֹ עַל מִזְבַּח הַדְּפוּס לִזְכּוֹת הָרַבִּים בעה״י עכ״ל הַר אֱמֶת לְיַעֲקֹב):

Reaching in Keter, the light of Chokhmah enters with the lights beneath it into the Kli of Keter (מַטִּי בַּכֶּתֶר נִכְנָס אוֹר הַחָכְמָה עִם הָאוֹרוֹת שֶׁתַּחְתָּיו בִּכְלִי הַכֶּתֶר):

Not Reaching in Keter, the light of Chokhmah alone departs from the Kli of Keter and remains (לֹא מַטִּי בַּכֶּתֶר נִסְתַּלֵּק אוֹר הַחָכְמָה לְבַד מִכְּלִי הַכֶּתֶר וְנִשְׁאַר):

Reaching in Chokhmah, the eight lights are drawn by the Kli of Keter to the Kli of Chokhmah face to face, and then the Kli of Chokhmah turns its face downward to illuminate Binah to give her the new light called Yod (מַטִּי בְּחָכְמָה הַח׳ אוֹרוֹת הִמְשִׁיכָם כְּלִי הַכֶּתֶר אֶל כְּלִי הַחָכְמָה פב״פ וְאָז כְּלִי הַחָכְמָה הָפַךְ פָּנָיו כְּלַפֵּי מַטָּה לְהָאִיר בְּבִינָה לָתֵת לָהּ אוֹר הֶחָדָשׁ הַנִּקְרָא יו״ד):

Reaching in Keter, the light of Chokhmah enters into the Kli of Keter, and then the Kli of Chokhmah turns its face upward, and from the eight lights that are within it (מַטִּי בַּכֶּתֶר נִכְנָס אוֹר הַחָכְמָה בִּכְלִי הַכֶּתֶר וְאָז כְּלִי הַחָכְמָה הָפְכָה פָּנֶיהָ לְמַעְלָה וּמֵהַח׳ אוֹרוֹת אֲשֶׁר בּוֹ):

Not Reaching in Chokhmah, the light of Binah alone departs and ascends into the Kli of Keter, and then the Kli of Chokhmah returns to turn its face downward and gives (לֹא מַטִּי בְּחָכְמָה נִסְתַּלֵּק אוֹר הַבִּינָה לְבַדּוֹ וְעָלָה בִּכְלִי הַכֶּתֶר וְאָז חוֹזֶרֶת כְּלִי הַחָכְמָה לַהֲפֹךְ פָּנֶיהָ לְמַטָּה וְנוֹתֶנֶת):

Reaching in Binah, the remaining seven lights are in the Kli of Binah, and now the Kli of Binah turns toward Chesed to illuminate it, for due to the abundance of lights within it Chesed has no power to receive it (מַטִּי בְּבִינָה שְׁאָר הַז׳ אוֹרוֹת בִּכְלִי שֶׁל הַבִּינָה וְאָז הוֹפֶכֶת עַכְשָׁיו כְּלִי הַבִּינָה כְּלַפֵּי הַחֶסֶד לְהָאִיר בּוֹ כִּי לְרוֹב אוֹרוֹת שֶׁבּוֹ אֵין כֹּחַ בַּחֶסֶד לְקַבְּלוֹ):

Not Reaching in Keter, the light of Chokhmah departs from the Kli of Keter, and then the light of Binah that had previously departed from the Kli of Chokhmah (לֹא מַטִּי בַּכֶּתֶר נִסְתַּלֵּק אוֹר הַחָכְמָה מִכְּלִי הַכֶּתֶר וְאָז אוֹר הַבִּינָה שֶׁנִּסְתַּלֵּק קֹדֶם זֶה מִכְּלִי הַחָכְמָה):

Reaching in Chokhmah, and she that had ascended to Keter returns to spread in the Kli of Chokhmah, and then (מַטִּי בְּחָכְמָה וְעָלְתָה לַכֶּתֶר חָזְרָה לְהִתְפַּשֵּׁט בִּכְלִי הַחָכְמָה וְאָז):

Not Reaching in Binah, the light of the Kli of Binah departs and ascends into the Kli of Chokhmah to join with it, and the remaining seven lower lights in Binah it gives (לֹא מַטִּי בְּבִינָה מִסְתַּלֶּקֶת הָאוֹר שֶׁל כְּלִי הַבִּינָה וְעוֹלָה בִּכְלִי חָכְמָה לְהִתְחַבֵּר עִמָּהּ וּשְׁאָר ז׳ אוֹרוֹת תַּחְתּוֹנוֹת שֶׁבַּבִּינָה נוֹתְנָם):

Reaching in Chesed to Chesed by turning its face downward, and then Chesed turns its face toward Gevurah to illuminate it (מַטִּי בַּחֶסֶד אֶל הַחֶסֶד עַל יְדֵי שֶׁהוֹפֵךְ פָּנֶיהָ לְמַטָּה וְאָז הוֹפֵךְ הַחֶסֶד פָּנָיו כְּלַפֵּי הַגְּבוּרָה לְהָאִיר בּוֹ):

Reaching in Keter, the light of Chokhmah enters the Kli of Keter, and then the two lights of the Kli of Chokhmah and of the Kli of Binah that were joined (מַטִּי בַּכֶּתֶר נִכְנָס אוֹר הַחָכְמָה בִּכְלִי הַכֶּתֶר וְאָז ב׳ הָאוֹרוֹת שֶׁל כְּלִי הַחָכְמָה וְשֶׁל כְּלִי הַבִּינָה שֶׁנִּתְחַבְּרוּ):

Not Reaching in Chokhmah-Binah, both of them in the Kli of Chokhmah departed and ascended together into the Kli of Keter, and since now there is a great distance between the lights of the seven sons standing in Chesed and the lights of Chokhmah-Binah, it was compelled to depart (לֹא מַטִּי בְּחו״ב שְׁנֵיהֶם בִּכְלִי הַחָכְמָה נִסְתַּלְּקוּ וְעָלוּ יַחַד בִּכְלִי הַכֶּתֶר וּלְהִיוֹת שֶׁיֵּשׁ עַכְשָׁיו מֶרְחָק גָּדוֹל בֵּין אוֹרוֹת ז׳ הַבָּנִים הָעוֹמְדִים בַּחֶסֶד לְאוֹרוֹת חו״ב הֻכְרַח לְהִסְתַּלֵּק):

Not Reaching in Chesed, from the Kli of Chesed the first son alone departs and ascends into the Kli of Binah in order to nurse from there, and then the Kli of Chesed turns its face toward (לֹא מַטִּי בַּחֶסֶד מִכְּלִי הַחֶסֶד הַבֵּן הָרִאשׁוֹן לְבַד וְלַעֲלוֹת בִּכְלִי הַבִּינָה כְּדֵי לִינֹק מִשָּׁם וְאָז הוֹפֵךְ פָּנָיו כְּלִי הַחֶסֶד כְּלַפֵּי):

Reaching in Gevurah, Gevurah, and she gives within it the six lower lights, and then the Kli of Gevurah turns its face to illuminate in the Kli of Tiferet (מַטִּי בִּגְבוּרָה הַגְּבוּרָה וְנוֹתֶנֶת בּוֹ ו׳ הָאוֹרוֹת הַתַּחְתּוֹנִים וְאָז כְּלִי הַגְּבוּרָה הוֹפֶכֶת פָּנֶיהָ לְהָאִיר בִּכְלִי הַתּ״ת):

Not Reaching in Keter, the light of Chokhmah departs from the Kli of Keter, and then the light of Chokhmah that was with the Kli of Keter (לֹא מַטִּי בַּכֶּתֶר נִסְתַּלֵּק אוֹר הַחָכְמָה מִכְּלִי הַכֶּתֶר וְאָז אוֹר הַחָכְמָה שֶׁהָיְתָה עִם כְּלִי הַכֶּתֶר):

Reaching in Chokhmah, reaching in Binah, she descends into her Kli, and also the light of Binah descends into her Kli, and she did not remain attached with the light of Chokhmah because of her desire for her great son, which is the light of Chesed now standing in her Kli (מַטִּי בְּחָכְמָה מַטִּי בְּבִינָה יוֹרֶדֶת בִּכְלִי שֶׁלָּהּ וְגַם אוֹר הַבִּינָה יָרְדָה בִּכְלִי שֶׁלָּהּ וְלֹא נִשְׁאֲרָה דְבוּקָה עִם אוֹר הַחָכְמָה מֵחֲמַת חִשְׁקָתָהּ בִּבְנוֹ הַגָּדוֹל שֶׁהוּא אוֹר הַחֶסֶד הָעוֹמֵד עַכְשָׁיו בִּכְלִי שֶׁלָּהּ):

Reaching in Chesed, and then also Chesed descends into his Kli, and then the Kli of Gevurah (מַטִּי בַּחֶסֶד וְאָז גַּם הַחֶסֶד יוֹרֵד בִּכְלִי שֶׁלּוֹ וְאָז כְּלִי הַגְּבוּרָה):

Not Reaching in Gevurah, she turns her face upward, and the light of her Gevurah alone ascends into the Kli of Chesed, and the remaining five lights (לֹא מַטִּי בִּגְבוּרָה הוֹפֶכֶת פָּנֶיהָ לְמַעְלָה וְעוֹלֶה אוֹר הַגְּבוּרָה שֶׁלָּהּ לְבַד לִכְלִי הַחֶסֶד וּשְׁאָר הַחֲמֵשָׁה אוֹרוֹת):

Reaching in Tiferet, he gives them to Tiferet by turning his face downward, and then the Kli of Tiferet turns his face to illuminate in the Kli of Netzach (מַטִּי בַּתּ״ת נוֹתְנָם אֶל הַתּ״ת עַל יְדֵי שֶׁהוֹפֵךְ פָּנָיו לְמַטָּה וְאָז כְּלִי הַתּ״ת הוֹפֵךְ פָּנָיו לְהָאִיר בִּכְלִי הַנֵּצַח):

Reaching in Keter, the light of Chokhmah enters the Kli of Keter (מַטִּי בַּכֶּתֶר נִכְנָס אוֹר הַחָכְמָה בִּכְלִי הַכֶּתֶר):

Not Reaching in Chokhmah-Binah, and then Chokhmah and Binah both ascend into Keter, and the light of Chesed was compelled (לֹא מַטִּי בְּחו״ב וְאָז חו״ב שְׁנֵיהֶם עוֹלִים בַּכֶּתֶר וְהֻצְרַךְ אוֹר הַחֶסֶד):

Not Reaching in Chesed, Reaching in Gevurah to ascend to Binah because of the distance, and then the light of Gevurah that ascended to Chesed returns to spread within its Kli (לֹא מַטִּי בַּחֶסֶד מַטִּי בִּגְבוּרָה לַעֲלוֹת אֶל הַבִּינָה מִפְּנֵי הַהַרְחָקָה וְאָז אוֹר הַגְּבוּרָה שֶׁעָלָה אֶל הַחֶסֶד חוֹזֵר לְהִתְפַּשֵּׁט בְּתוֹךְ כְּלִי שֶׁלּוֹ):

Not Reaching in Tiferet, and then Tiferet turned his face upward, and the light of Tiferet alone ascended into the Kli of Gevurah to join with it, and the remaining four lights (לֹא מַטִּי בַּתּ״ת וְאָז הַתּ״ת הָפַךְ פָּנָיו לְמַעְלָה וְעָלָה אוֹר הַתּ״ת לְבַד תּוֹךְ כְּלִי הַגְּבוּרָה לְהִתְחַבֵּר עִמּוֹ וּשְׁאָר ד׳ אוֹרוֹת):

Reaching in Netzach, which is his, he gave them to Netzach by returning and turning his face downward, and then the Kli of Netzach turned its face downward to illuminate the Kli of Hod (מַטִּי בַּנֵּצַח אֲשֶׁר לוֹ נְתָנָם אֶל הַנֵּצַח עַל יְדֵי שֶׁחָזַר וְהָפַךְ פָּנָיו כְּלַפֵּי מַטָּה וְאָז הוֹפֵךְ כְּלִי הַנֵּצַח פָּנָיו כְּלַפֵּי מַטָּה לְהָאִיר לִכְלִי הַהוֹד):

Not Reaching in Keter, the light of Chokhmah departs from the Kli of Keter, and then Chokhmah and Binah (לֹא מַטִּי בַּכֶּתֶר נִסְתַּלֵּק אוֹר הַחָכְמָה מִכְּלִי הַכֶּתֶר וְאָז חו״ב):

Reaching in Chokhmah-Binah, that which ascended to Keter spread each one in its Kli (מַטִּי בְּחו״ב שֶׁעָלָה אֶל הַכֶּתֶר נִתְפַּשֵּׁט כָּל אֶחָד בִּכְלִי שֶׁלּוֹ):

Reaching in Chesed, and also Chesed that had already nursed returned to spread in its Kli (מַטִּי בַּחֶסֶד וְגַם הַחֶסֶד שֶׁכְּבָר יָנַק חָזַר לְהִתְפַּשֵּׁט בִּכְלִי שֶׁלּוֹ):

Not Reaching in Gevurah, and then Gevurah departs to join with Chesed (לֹא מַטִּי בִּגְבוּרָה וְאָז הַגְּבוּרָה מִסְתַּלֶּקֶת לְהִתְחַבֵּר עִם הַחֶסֶד):

Reaching in Tiferet, and then the light of Tiferet that ascended to Gevurah spread in its Kli, and then the Kli of Netzach turned its face upward (מַטִּי בַּתּ״ת וְאָז אוֹר הַתּ״ת שֶׁעָלָה אֶל הַגְּבוּרָה נִתְפַּשֵּׁט בִּכְלִי שֶׁלּוֹ וְאָז כְּלִי הַנֵּצַח הָפַךְ פָּנָיו לְמַעְלָה):

Not Reaching in Netzach, and the light of Netzach that is within it ascends to join with the light of Tiferet (לֹא מַטִּי בַּנֵּצַח וְעָלָה אוֹר הַנֵּצַח אֲשֶׁר בְּתוֹכוֹ לְהִתְחַבֵּר עִם אוֹר הַתּ״ת):

Reaching in Hod, and the remaining three lights that are his he gives to Hod by returning and turning his face downward, and then the Kli of Hod turns its face toward Yesod to illuminate it (מַטִּי בְּהוֹד וּשְׁאָר ג׳ אוֹרוֹת אֲשֶׁר לוֹ נְתָנָם אֶל הַהוֹד עַל יְדֵי שֶׁחָזַר וְהָפַךְ פָּנָיו כְּלַפֵּי מַטָּה וְאָז הוֹפֵךְ כְּלִי הַהוֹד פָּנָיו כְּלַפֵּי הַיְסוֹד לְהָאִיר בּוֹ):

Reaching in Keter, Not Reaching in Chokhmah-Binah, the light of Chokhmah enters the Kli of Keter and Chokhmah-Binah ascend (מַטִּי בַּכֶּתֶר לֹא מַטִּי בְּחו״ב נִכְנָס אוֹר הַחָכְמָה בִּכְלִי הַכֶּתֶר וְחו״ב עוֹלִים):

Not Reaching in Chesed in Keter, and the light of Chesed ascends to Binah for the reason stated (לֹא מַטִּי בַּחֶסֶד בַּכֶּתֶר וְאוֹר הַחֶסֶד עוֹלֶה אֶל הַבִּינָה מִטַּעַם הָאָמּוּר):

Reaching in Gevurah because of the distance, and then Gevurah descends into her Kli (מַטִּי בִּגְבוּרָה שֶׁל הַהַרְחָקָה וְאָז הַגְּבוּרָה יוֹרֶדֶת תּוֹךְ כְּלִי שֶׁלָּהּ):

Not Reaching in Tiferet, and the light of Tiferet departs to join with it and the light of Netzach (לֹא מַטִּי בַּתּ״ת וְאוֹר הַתּ״ת מִסְתַּלֵּק לְהִתְחַבֵּר עִמָּהּ וְאוֹר הַנֵּצַח):

Reaching in Netzach, which joined with Tiferet, descends into his Kli, and then the Kli (מַטִּי בַּנֵּצַח אֲשֶׁר נִתְחַבֵּר עִם הַתּ״ת יוֹרֵד תּוֹךְ כְּלִי שֶׁלּוֹ וְאָז כְּלִי):

Not Reaching in Hod, Hod turned his face upward and the light of Hod within it ascended to join with the light of Netzach and the remaining two lights that are his (לֹא מַטִּי בְּהוֹד הוֹד הָפַךְ פָּנָיו לְמַעְלָה וְעָלָה אוֹר הַהוֹד שֶׁבְּתוֹכוֹ לְהִתְחַבֵּר עִם אוֹר הַנֵּצַח וּשְׁאָר שְׁנֵי הָאוֹרוֹת אֲשֶׁר לוֹ):

Reaching in Yesod, he gives them to Yesod by returning and turning his face downward, and then the Kli of Yesod turns its face toward Malkhut to illuminate it (מַטִּי בִּיסוֹד נְתָנָם אֶל הַיְסוֹד עַל יְדֵי שֶׁחָזַר וְהָפַךְ פָּנָיו כְּלַפֵּי מַטָּה וְאָז הוֹפֵךְ כְּלִי הַיְסוֹד פָּנָיו כְּלַפֵּי הַמַּלְכוּת לְהָאִיר בּוֹ):

Not Reaching in Keter, the light of Chokhmah departs from the Kli of Keter, and then Chokhmah and Binah that ascended to Keter (לֹא מַטִּי בַּכֶּתֶר נִסְתַּלֵּק אוֹר הַחָכְמָה מִכְּלִי הַכֶּתֶר וְאָז חו״ב שֶׁעָלוּ אֶל הַכֶּתֶר):

Reaching in Chokhmah-Binah, they descend to their place, and the light of Chesed also since it had already nursed (מַטִּי בְּחו״ב יוֹרְדִים לִמְקוֹמָם וְאוֹר הַחֶסֶד גַּם כֵּן כֵּיוָן שֶׁכְּבָר יָנַק):

Reaching in Chesed, Not Reaching in Gevurah, it returns to spread, and then Gevurah departs to join with Chesed, and then the light of Tiferet that ascended to (מַטִּי בַּחֶסֶד לֹא מַטִּי בִּגְבוּרָה חוֹזֵר לְהִתְפַּשֵּׁט וְאָז הַגְּבוּרָה מִסְתַּלֶּקֶת כְּדֵי לְהִתְחַבֵּר עִם הַחֶסֶד וְאָז אוֹר הַתּ״ת שֶׁעָלָה אֶל):

Reaching in Tiferet, Not Reaching in Netzach, Gevurah descends into its Kli and the light of Netzach ascends to join with Tiferet, and the light of Hod that joined with Netzach now (מַטִּי בַּתּ״ת לֹא מַטִּי בַּנֵּצַח הַגְּבוּרָה יָרַד בִּכְלִי שֶׁלּוֹ וְאוֹר הַנֵּצַח עוֹלֶה לְהִתְחַבֵּר עִם הַתּ״ת וְאוֹר הַהוֹד שֶׁנִּתְחַבֵּר עִם הַנֵּצַח עַתָּה):

Reaching in Hod, he descends into his Kli, and then the Kli of Yesod turned its face upward (מַטִּי בְּהוֹד יוֹרֵד בִּכְלִי שֶׁלּוֹ וְאָז כְּלִי הַיְסוֹד הָפַךְ פָּנָיו לְמַעְלָה):

Not Reaching in Yesod, and the light of Yesod within it ascended to join with Hod (לֹא מַטִּי בִּיסוֹד וְעָלָה אוֹר הַיְסוֹד אֲשֶׁר בְּתוֹכוֹ לְהִתְחַבֵּר עִם הַהוֹד):

Reaching in Malkhut, and then he turns his face downward and gives to Malkhut her light which is the letter Dalet, thus his golden words (מַטִּי בַּמַּלְכוּת וְאָז הוֹפֵךְ פָּנָיו כְּלַפֵּי מַטָּה וְנוֹתֵן בַּמַּלְכוּת אוֹר שֶׁלָּהּ שֶׁהוּא אוֹת ד׳ ע״כ לְשׁוֹנוֹ הַזָּהָב):

TABLE OF CONTENTS

This Palace is called the Palace of the Nukvah of Ze‘ir Anpin, and within it are eight gates 4

The First Gate 4

Chapter 1 4

Chapter 2 9

Chapter 3 21

Chapter 4 26

Chapter 5 30

Chapter 6 35

Chapter 7 40

The Second Gate 43

Chapter 1 43

Chapter 2 47

Chapter 3 56

Chapter 4 63

Chapter 5 67

The Third Gate 76

Chapter 1 76

Chapter 2 79

Chapter 3 87

Chapter 4 90

The Fourth Gate 93

Chapter 1 93

Chapter 2 94

Chapter 3 98

Chapter 4 101

Chapter 5 104

The Fifth Gate 108

Chapter 1 108

Chapter 2 109

Chapter 3 115

Chapter 4 122

Chapter 5 125

Chapter 6 127

Chapter 7 133

Chapter 8 138

Chapter 9 139

The Sixth Gate 142

Chapter 1 142

Discourse 1 142

Discourse 2 153

Discourse 3 156

Discourse 4 157

Discourse 5 164

Discourse 6 171

Discourse 7 174

Discourse 8 176

Discourse 9 180

Discourse 10 184

Discourse 11 191

Discourse 12 198

Discourse 13 203

Discourse 14 205

Discourse 15 211

The Seventh Gate 215

Discourse 1 215

Discourse 2 218

Discourse 3 221

Discourse 4 226

Discourse 5 229

Discourse 6 230

Discourse 7 234

Discourse 8 236

Discourse 9 244

Discourse 10 247

Discourse 11 253

Discourse 12 255

Discourse 13 258

Discourse 14 260

Discourse 15 261

The Eighth Gate 266

Chapter 1 266

Chapter 2 270

Chapter 3 273

This Palace is called the Palace of A"B"Y"A, and within it are nine gates. 277

The First Gate: The Gate of the Discourses of A"B"Y"A, and within it are twelve chapters 277

Chapter 1 277

Chapter 2 282

Chapter 3 287

Chapter 4 291

Chapter 5 294

Chapter 13 297

Chapter 14 302

The Second Gate 310

Chapter 1 310

Chapter 2 311

Chapter 3 314

Chapter 4 315

The Third Gate 317

Chapter 1 321

Chapter 2 324

Chapter 3 326

Chapter 4 329

The Fourth Gate 330

Chapter 1 330

Chapter 2 336

Chapter 3 339

Chapter 4 343

Chapter 5 349

Chapter 6 352

Chapter 7 356

The Fifth Gate 364

Chapter 1 364

Chapter 2 367

Chapter 3 369

Chapter 4 371

The Sixth Gate 372

Chapter 1 372

Chapter 2 373

Chapter 3 375

Chapter 4 378

Chapter 5 380

Chapter 6 383

Chapter 7 384

The Seventh Gate 386

Chapter 1 386

Chapter 2 388

Chapter 3 392

Chapter 4 396

Chapter 5 400

Chapter 6 404

The Eighth Gate 409

Chapter 1 409

Chapter 2 410

Chapter 3 418

Chapter 4 424

The Ninth Gate 426

Chapter 1 426

Chapter 2 428

Chapter 3 431

Chapter 4 435

Chapter 5 437

Chapter 6 440

Chapter 7 442

Chapter 8 444

Chapter 9 446

The Fiftieth Gate 450

Chapter 1 450

Chapter 2 452

Chapter 3 455

Chapter 4 459

Chapter 5 462

Chapter 6 464

Chapter 7 465

Chapter 8 468

Chapter 9 471

Chapter 10 472