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

היכל השיבעי והיכל הזה נקרא היכל אבי״ע ובו תשעה שערים השער הראשון שער דרושי אבי״ע ובו י״ב פרקים

Chapter 1

שער מב פרק א מ״ב

[42:1] Behold, there is the Emanator and the emanated (הִנֵּה יֵשׁ מַאֲצִיל וְנֶאֱצָל), and the emanated has within it four elements—fire, wind, water, and earth (וְהַנֶאֱצָל יֵשׁ בּוֹ ד׳ יְסוֹדוֹת אֵשׁ רוּחַ מַיִם עָפָר). And they are the four letters of Havayah (וְהֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה), and they are Chokhmah, Binah, Tiferet, Malkhut (וְהֵם חו״ב תו״מ). And they are Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks, Vowel Points, Crowns, and Letters] (וְהֵם טנת״א), and they are A"B"Y"A (וְהֵם הֵם אבי״ע). And they are the four aspects that are in a person (וְהֵם הֵם ד׳ בְּחִינוֹת שֶׁבָּאָדָם): One—the inner person, which is the spirituality, called Nefesh, Ruach, Neshamah, Chayah (א׳ אָדָם הַפְּנִימִי שֶׁהוּא הָרוּחָנִיּוּת הַנִּקְרָא נרנ״ח). Two—the body (ב׳ הוּא הַגּוּף). Three—the garments upon the body (ג׳ הוּא הַמַלְבּוּשִׁים שֶׁעַל הַגּוּף). Four—the house in which the person dwells, and his body, and his garment (ד׳ הוּא הַבַּיִת שֶׁיּוֹשֵׁב בְּתוֹכוֹ הָאָדָם וְגוּפוֹ וּמַלְבּוּשׁוֹ). And all of these aspects are included of four aspects (וְכָל בְּחִינוֹת אֵלּוּ כְּלוּלוֹת מִד׳ בְּחִינוֹת). And these are: the first aspect of the spiritualities is Neshamah of Neshamah and Nefesh, Ruach, Neshamah (וְאֵלּוּ הֵם בְּחִינָה א׳ שֶׁל הָרוּחָנִיּוֹת הֵם נְשָׁמָה לִנְשָׁמָה וְנר״ן).

The second aspect, which is the body (בְּחִינָה הַב׳ שֶׁהוּא הַגּוּף), is the bones within which the brain is inside (הוּא הָעֲצָמוֹת שֶׁבָּהֶם הַמּוֹחַ מִבִּפְנִים), and the sinews and the flesh and the skin (וְהַגִּידִין וְהַבָּשָׂר וְהָעוֹר), as it is written, “Skin and flesh You clothed me, and with bones and sinews You covered me” (וּכְמָ״שׁ עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וַעֲצָמוֹת וְגִּידִין תְּסֹכְכֵנִי).

[Gloss — requires investigation regarding the placement of Nefesh, Ruach, Neshamah, Chayah–Yechidah within the Sefirot, where they are, and included in this is to know where A״B, S״G, M״H, B״N are in the generality, and included in this is where Ta‘amim, Nekudot, Tagin, Otiyot [Cantillation Marks, Vowel Points, Crowns, and Letters] are in the generality of the Sefirot] (הַגָּהָה — צָרִיךְ עִיּוּן בְּעִנְיַן נרנח״י מְקוֹמָן בַּסְּפִירוֹת הֵיכָן הֵם וּבִכְלָל זֶה לֵידַע ע״ב ס״ג מ״ה ב״ן הַכְּלָלוּת הֵיכָן הֵם וּבִכְלָל זֶה טנת״א הֵיכָן הֵם בִּכְלָלוּת הַסְּפִירוֹת).

The third aspect, which are the garments (בְּחִינָה ג׳ שֶׁהֵם הַלְּבוּשִׁים), behold they are known to be the garments required for the ordinary priest (הִנֵּה הֵם נוֹדָעִים שֶׁהֵם לְבוּשִׁים הַמֻּכְרָחִים אֶל כֹּהֵן הֶדְיוֹט), the tunic and the trousers, the turban and the sash (כְּתֹנֶת וּמִכְנָסַיִם מִצְנֶפֶת וְאַבְנֵט). For those four of the High Priest are garments more supernal than these (כִּי אוֹתָן הַד׳ דְּכֹהֵן גָּדוֹל הֵם לְבוּשִׁים הַיּוֹתֵר עֶלְיוֹנִים מֵאֵלּוּ), as mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר), that these are garments of the Name Adonai (שֶׁאֵלּוּ הֵם לְבוּשֵׁי שֵׁם אֲדֹנָ״י), and those are garments of the Name Havayah (וְאֵלּוּ הֵם לְבוּשֵׁי שֵׁם הֲוָיָ״ה). But their essence is only four aspects (אֲבָל עִיקָּרָם אֵינָם אֶלָּא ד׳ בְּחִינוֹת).

The fourth aspect, which is the house (בְּחִי׳ הַד׳ וְהוּא הַבַּיִת), there is a house and a courtyard and a field and a wilderness (יֵשׁ בַּיִת וְחָצֵר וְשָׂדֶה וּמִדְבָּר). However, within all of these four particular aspects (אָכֵן בְּכָל אֵלּוּ הַד׳ בְּחִי׳ הַפְּרָטִיּוֹת), there is one aspect that includes them all (יֵשׁ בְּחִי׳ אַחַת כּוֹלֶלֶת כֻּלָּם), and it is intermediate between one aspect and another, including both of them (וְהִיא מְמֻצַּעַת בֵּין בְּחִי׳ וּבְחִי׳ הַכּוֹלֶלֶת שְׁתֵּיהֶן), an example of what the sages of nature said (דֻּגְמָא מ״ש חַכְמֵי הַטֶּבַע), that between the inanimate and the vegetative is what is called “coralli,” named corals (כִּי בֵּין הַדּוֹמֵם וְהַצּוֹמֵחַ הוּא הַקּוֹרָא״לי הַנִּקְרָא אַלְמוֹגִים), and between the vegetative and the living is the Adnei ha-sadeh mentioned in Tractate Kilayim (וּבֵין הַצּוֹמֵחַ וְהַחַי הוּא אַדְנֵי הַשָּׂדֶה הַנִּזְכָּר בְּמַסֶּכֶת כִּלְאַיִם), which is like a kind of dog that grows in the ground (שֶׁהוּא כְּמִין כֶּלֶב גָּדֵל בַּקַּרְקַע), and its navel is rooted in the ground and it nurses from there (וְטַבּוּרוֹ נִשְׁרָשׁ בַּקַּרְקַע וְיוֹנֵק מִשָּׁם), and when they cut its navel it dies (וּכְשֶׁחוֹתְכִין הַטַּבּוּר שֶׁלּוֹ מֵת), and between the living and the speaking is the ape (וּבֵין הַחַי וְהַמְדַבֵּר הוּא הַקִּיף). And similarly to this there is here (וּכְעֵד״ז יֵשׁ בְּכָאן), for between the Creator, may He be blessed, and between the created being, which is the encompassing aspect of spirituality (כִּי בֵּין הַבּוֹרֵא יִתְבָּרֵךְ וּבֵין הַנִּבְרָא שֶׁהִיא הַבְּחִי׳ הַכּוֹלֶלֶת הָרוּחָנִיּוּת), there is an intermediate aspect (יֵשׁ בְּחִי׳ בְּאֶמְצַע), concerning which it is said: “You are children to Hashem your God” (אֲשֶׁר עָלֶיהָ נֶאֱמַר בָּנִים אַתֶּם לַה׳ אֱלֹקֵיכֶם), and it is said: “I said, you are Elokim” (אֲנִי אָמַרְתִּי אֱלֹקִים אַתֶּם), and it is said: “And Elokim ascended from upon Abraham” (וַיַּעַל אֱלֹקִים מֵעַל אַבְרָהָם), and our sages of blessed memory said: the Patriarchs, they are they who are the Chariot (וְאָמְרוּ זַ״ל הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה).

And the intention is (וְהַכַּוָּנָה), that there is a very exceedingly small spark (כִּי יֵשׁ נִיצוֹץ קָטָן מְאֹד מְאֹד), which is an aspect of Elokut (שֶׁהוּא בִּי׳ אֱלֹקוּת), drawn from the final level within the Creator (נִמְשָׁךְ מִמַּדְרֵגָה הָאַחֲרוֹנָה שֶׁבַּבּוֹרֵא). And this spark clothes itself (וְזֶהוּ הַנִּיצוֹץ מִתְלַבֶּשֶׁת), within the power of one created spark (בְּכֹחַ נִיצוֹץ א׳ נִבְרָא), which is an exceedingly subtle soul (שֶׁהוּא נְשָׁמָה דַקָּה בְּמְאֹד מְאֹד). And in this spark, which is called Yechidah (וּבְנִיצוֹץ זֶה הַנִּקְרָא יְחִידָה), there are within it the roots of the four aspects of spirituality (יֵשׁ בָּהּ שָׁרְשֵׁי ד׳ בִּי׳ הָרוּחָנִיּוֹת), which are Nefesh, Ruach, Neshamah, Chayah (שֶׁהֵם נרנ״ח). And similarly, between the aspect of spirituality and the aspect of the body (וְכֵן בֵּין בְּחִי׳ הָרוּחָנִיּוֹת לְבְּחִי׳ הַגּוּף), there is one aspect that encompasses them both (יֵשׁ בְּחִי׳ אַחַת כּוֹלֶלֶת שְׁתֵּיהֶן), and that is the fourth aspect: the blood of the soul (וְהוּא בְּחִי׳ רְבִיעִית דָּם שֶׁל הַנֶּפֶשׁ). For within it there is the final spark of the soul (כִּי יֵשׁ בָּהּ נִיצוֹץ אַחֲרוֹן שֶׁל הַנֶּפֶשׁ), which is the fourth within the soul (שֶׁהוּא הָרְבִיעִית שֶׁבַּנֶּפֶשׁ), meaning, the aspect of nefesh within nefesh (פֵּירוּשׁ בְּחִי׳ נֶפֶשׁ שֶׁבַּנֶּפֶשׁ), and therefore it is called “the fourth” (וְלָכֵן נִקְרָא רְבִיעִית). And this spark clothes itself in the quarter-measure of blood mentioned above (וְזֶה הַנִּיצוֹץ מִתְלַבֵּשׁ בָּרְבִיעִית דָּם הַנִּזְכָּר לְעֵיל), and all is one (וְהַכֹּל אֶחָד).

And as it is written: “For the blood is the soul” (וּכְמ״ש כִּי הַדָּם הוּא הַנֶּפֶשׁ), stated concerning this quarter-measure of blood (הַנֶּאֱמַר עַל רְבִיעִית דָּם הַזֶּה). And this quarter-measure of blood is the most select of all the four aspects of the body mentioned above (וְזֶה הָרְבִיעִית דָּם הוּא הַיּוֹתֵר מְבֻחָר מִכָּל ד׳ בְּחִי׳ הַגּוּף הַנַּ״ל), each part of which is divided into four, as stated above (אֲשֶׁר כָּל חֵלֶק נֶחְלַק לְד׳ כַּנַּ״ל). And it is the first and highest fourth (וְהוּא רְבִיעִי הָרִאשׁוֹן וְהָעֶלְיוֹן), from the aspect of the essence of the mochin (מִבְּחִי׳ הָעַצְמוּת שֶׁל הַמּוֹחִין), which is the vitality within them (שֶׁהוּא הַחַיּוּת שֶׁבְּתוֹכוֹ), which is the blood that spreads within them to enliven them (שֶׁהוּא הַדָּם הַמִּתְפַּשֵּׂט בָּהֶם לְהַחֲיוֹתָם). And within this upper fourth of blood are included all the roots of the four aspects mentioned above (וּבְזֶה הָרְבִיעִית שֶׁבַּדָּם הָעֶלְיוֹן כָּלוּל כָּל שָׁרְשֵׁי ד׳ בְּחִינוֹת הַנַּ״ל). In such a manner that it is an intermediate aspect between the spirituality and the body (בְּאוֹפֶן כִּי הוּא בְּחִינָה אֶמְצָעִי בֵּין הָרוּחָנִיּוֹת אֶל הַגּוּף), and it is composed of both of them (וְהִיא מֻרְכֶּבֶת מִשְּׁנֵיהֶם). And likewise, between the second aspect and the third (וְכֵן בֵּין בְּחִי׳ הַב׳ אֶל הַג׳), there is an intermediate aspect (יֵשׁ בְּחִי׳ מְמֻצַּעַת), and these are the hair and the nails of a person, as is known (וְהֵם שְׂעָרוֹת וְצִפָּרְנַיִם שֶׁל הָאָדָם כַּנּוֹדָע). For this was the garment of Adam HaRishon at first (כִּי זֶה הָיָה לְבוּשׁ שֶׁל אָדָה״ר בַּתְּחִלָּה).

And behold, they are attached to the skin of the person (וְהִנֵּה הֵם דְּבוּקִים בְּעוֹר הָאָדָם), and they resemble the body of the person itself (וְדוֹמִין אֶל הַגּוּף שֶׁל הָאָדָם עַצְמוֹ). However, when they are removed from there (אָכֵן בְּהִסְתַּלְּקוּתָן מִשָּׁם), a garment is made from those hairs (נַעֲשֶׂה מֵהֶם לְבוּשׁ מֵאוֹתָן הַשְּׂעָרוֹת), in the manner that they make garments from the wool of sheep and goats and the like (עַל דֶּרֶךְ שֶׁעוֹשִׂין מִצֶּמֶר הָרְחֵלִים וְעִזִּים וְכַיּוֹצֵא). And not only that (וְלֹא עוֹד), but even while they are attached to the body of the person (אֶלָּא שֶׁאַף גַּם בְּהִיוֹתָן דְּבוּקִים בְּגוּף הָאָדָם), they resemble a garment (הֵם דּוֹמִים לְמַלְבּוּשׁ), similar to animals and beasts whose hairs are their garments (דִּמְיוֹן הַבְּהֵמוֹת וְחַיּוֹת שֶׁשְּׂעָרוֹתֵיהֶן מַלְבּוּשֵׁיהֶן). And the proof of this is Adam HaRishon regarding the matter of the nails (וְהַמּוֹפֵת לָזֶה הוּא אָדָם הָרִאשׁוֹן בְּעִנְיַן הַצִּפָּרְנַיִם). And we find with Nevuchadnezzar that this was his garment (וּמָצִינוּ בִּנְבוּכַדְנֶצַּר שֶׁזֶה הָיָה לְבוּשׁוֹ), as it is written: “until his hair grew like eagles’ feathers, and his nails like birds’ claws,” etc. (כְּמ״ש עַד דִּי שַׂעֲרוֹי כְּנִשְׁרַיָּא רְבָה וְטָפְרוֹהִי כְּצִפֳּרִין כו׳). And likewise, between the aspect of garments and the aspect of the house (וְכֵן בֵּין בְּחִינַת הַלְּבוּשִׁים לְבְּחִי׳ הַבַּיִת), there are tents made of wool and linen (הֵם אֹהָלִים הַנַּעֲשִׂים מִצֶּמֶר וּפִשְׁתִּים), which are an aspect of garments (שֶׁהֵם בְּחִי׳ לְבוּשִׁים), and they are also related to the aspect of houses (וְגַם הֵם שַׁיָּכִים לִבְּחִינַת בָּתִּים). And this aspect of tents still requires examination (וְזוֹ הַבְּחִינָה שֶׁל אֹהָלִים צְרִיכָה עֲדַיִן עִיּוּן), whether it is so (אִם הוּא כָּךְ), or whether there is within it something else (אוֹ אִם יֵשׁ בָּהּ דָּבָר אַחֵר).

And now we shall return to speak of the supernal worlds (וְעַתָּה נַחֲזוֹר לְדַבֵּר בָּעוֹלָמוֹת הָעֶלְיוֹנִים), after we have explained the parable (אַחַר שֶׁבֵּאַרְנוּ הַמָּשָׁל), we shall now explain the analogue and say (נְבָאֵר עַתָּה הַנִּמְשָׁל וְנֹאמַר), that behold, the analogue is only from four aspects of elements alone (כִּי הִנֵּה הַנִּמְשָׁל אֵינָהּ רַק מִד׳ בְּחִי׳ יְסוֹדוֹת לְבַד), which are the four letters of the Name Havayah (שֶׁהֵם ד׳ אוֹתִיּוֹת הוי״ה), which are Chokhmah and Binah, Tiferet and Malkhut, as mentioned above (שֶׁהֵם חו״ב תו״מ כַּנַּ״ל). And therefore it is found that Chokhmah is called “Reshit [beginning]” (וְעַל כֵּן נִמְצָא שֶׁחָכְמָה נִקְרָא רֵאשִׁית). Also with this you will understand what is said (גַּם בָּזֶה תָּבִין מ״ש), that always the Keter is an upper aspect (כִּי לְעוֹלָם הַכֶּתֶר הוּא בְּחִי׳ עֶלְיוֹנָה), it is not included within that world (אֵינָהּ מִכְּלַל הָעוֹלָם הַהוּא), but rather resembles the crown of the king (אֶלָּא דּוֹמֶה אֶל כֶּתֶר הַמֶּלֶךְ), which is above his head (שֶׁהוּא לְמַעְלָה מֵרֹאשׁוֹ), and is not from the totality of his head (וְאֵינוֹ מִכְּלָלוֹת רֹאשׁוֹ). And therefore it is not included among the Sefirot (וְעַל כֵּן אֵינָהּ מִכְּלַל הַסְּפִירָה), and in its place the Da’at mentioned in Sefer Yetzirah is counted (וּבִמְקוֹמוֹ נִמְנֶה הַדַּעַת הַנִּזְכָּר בְּס״י). And despite all this, sometimes we count it among the ten Sefirot (וְעַל כָּל זֶה לִפְעָמִים אָנוּ מוֹנִים אוֹתוֹ בִּכְלַל הַי״ס).

And the matter will be explained together with the above (וְהָעִנְיָן יִתְבָּאֵר עִם הַנַּ״ל), that there is an intermediate aspect between every aspect and aspect (שֶׁיֵשׁ בְּחִי׳ אֶמְצָעִית בֵּין כָּל בְּחִי׳ וּבְחִי׳), similar to what the sages of nature said (דּוֹמֶה לְמ״ש חַכְמֵי הַטֶּבַע). And the Ramban, of blessed memory, brought this at the beginning of the portion “And the earth was tohu and bohu” (וְהֵבִיאוֹ הָרַמְבַּ״ן ז״ל בַּתְּחִלָּת הַפָּרָשָׁה וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ). And he also wrote in the name of Sefer HaBahir (וְכָתַב גַּם כֵּן בְּשֵׁם סֵפֶר הַבָּהִיר), that before He created the four elements (כִּי קֹדֶם שֶׁבָּרָא הַד׳ יְסוֹדוֹת), He created one matter (בָּרָא חֹמֶר א׳), which is called hyuli (שֶׁהוּא הַנִּקְרָא הַיּוּל״י), which is the thing prepared to receive the form of the four elements (שֶׁהוּא הַדָּבָר מוּכָן לְקַבֵּל צוּרַת הַד׳ יְסוֹדוֹת). After that, however, it does not clothe any form whatsoever (אַחַ״כ אַף הוּא אֵינוֹ לוֹבֵשׁ שׁוּם צוּרָה כְּלָל וְעִקָּר). And that which is prior to the Tohu is called “nothingness” (וּמַה שֶּׁהוּא קֹדֶם הַתֹּהוּ נִקְרָא אֶפֶס), and as in the verse: “From nothingness and tohu they are accounted to Him” (וּכְמוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ).

And the matter is (וְהָעִנְיָן הוּא), that the Ein Sof is called “nothingness” (כִּי הָא״ס נִקְרָא אֶפֶס), for there is no grasp whatsoever in Him (כִּי אֵין בּוֹ שׁוּם תְּפִיסָה), since there is neither matter nor form there at all (שֶׁאֵין שָׁם לֹא חֹמֶר וְלֹא צוּרָה כְּלָל). And after Him emerged the tohu, which is the Keter (וְאַחֲרָיו יָצָא הַתֹּהוּ וְהוּא הַכֶּתֶר), and after it emerged the bohu, which includes the four elements Chokhmah and Binah, Tiferet and Malkhut (וְאַחֲרָיו יָצָא הַבֹּהוּ הַכּוֹלֵל ד׳ יְסוֹדוֹת חו״ב תו״מ).

And the explanation of the matter is (וּבֵאור הַדָּבָר הוּא), that behold, it is necessary that there be an intermediate level between the Emanator and the emanated (כִּי הִנֵּה בְּהֶכְרֵחַ הוּא שֶׁתִּהְיֶה מַדְרֵגָה אֶמְצָעִי בֵּין הַמַּאֲצִיל אֶל הַנֶּאֱצָל), for there is a distance between them like the distance of the heavens from the earth (כִּי יֵשׁ הַרְחֵק בֵּינֵיהֶן כְּרָחוֹק הַשָּׁמַיִם מִן הָאָרֶץ). And how could this one illuminate into that one (וְאֵיךְ יָאִיר זֶה בָּזֶה), and how could this one create that one (וְאֵיךְ יִבְרָא זֶה אֶת זֶה), when they are two extremes (שֶׁהֵם ב׳ קְצָווֹת), if there were not something intermediate between them (אִם לֹא הָיָה דָּבָר מְמֻצָּע בֵּינֵיהֶן), which connects them (וּמְחַבְּרָם). And it must be an aspect that is close to the Emanator and close to the emanated (וְיִהְיֶה בְּחִי׳ קְרוֹבָה אֶל הַמַּאֲצִיל וּקְרוֹבָה אֶל הַנֶּאֱצָל).

And behold, this aspect is Keter, which is called tohu (וְהִנֵּה בְּחִי׳ זוֹ הוּא כֶּתֶר הַנִּקְרָא תֹהוּ), for there is no element within it at all (כִּי אֵין בּוֹ שׁוּם יְסוֹד), and therefore it is not alluded to in the Name Havayah whatsoever (כִּי עַל כֵּן אֵינוֹ נִרְמָז בְּשֵׁם הוי״ה כְּלָל), but only in the tip of the Yod (רַק בְּקוֹצוֹ שֶׁל יו״ד). However, it is the intermediate aspect as stated above (אַמְנָם הוּא בְּחִינַת אֶמְצָעִי כַּנַּ״ל). And this is because (וְהוּא), behold, Keter is analogous to the primordial matter called hyuli (כִּי הִנֵּה כֶּתֶר הוּא דֻּגְמַת הַחֹמֶר הַקּוֹדֵם הַנִּקְרָא הַיּוּל״י), in which there is the root of all four elements in potential and not in actuality (שֶׁיֵּשׁ בּוֹ שֹׁרֶשׁ כָּל הַד׳ יְסוֹדוֹת בְּכֹחַ וְלֹא בְּפֹעַל). And therefore it is called Tohu (וְלָכֵן נִקְרָא תֹהוּ), for it bewilders the thoughts of human beings when they say (כִּי הוּא מַתְהֶא מַחְשְׁבוֹת בְּנֵי אָדָם בְּאָמְרָם). Behold, we see that there is no form within it at all (הִנֵּה אֲנַחְנוּ רוֹאִים שֶׁאֵין בּוֹ צוּרָה כְּלָל), and nevertheless we see that it is emanated (וְעַכְזָ״ז אֲנַחְנוּ רוֹאִים שֶׁהוּא נֶאֱצָל), and there is within it the power of the four forms (וְיֵשׁ בּוֹ כֹּחַ הַד׳ צוּרוֹת).

It is found, therefore, that it is possible to call it Ein Sof (נִמְצָא כִּי אֶפְשָׁר לְקָרְאוֹ א״ס), and an Emanator (וּמַאֲצִיל), as is the view of some of the Kabbalists (כְּמוֹ שֶׁהוּא דַּעַת קְצָת הַמְּקוּבָּלִים), that the Ein Sof is the Keter (שֶׁהָא״ס הוּא הַכֶּתֶר). And it is also possible to call it by the name “emanated” (וְאֶפְשָׁר לְקָרְאוֹ בְּשֵׁם נֶאֱצָל), for certainly the Ein Sof is greater than it (כִּי וַדַּאי א״ס גָּדוֹל מִמֶּנּוּ). And therefore the sages warned concerning it (וְעַל כֵּן הִזְהִירוּ בּוֹ חֲכָמִים), “Concerning that which is wondrous for you, do not expound” (בְּמֻפְלָא מִמְּךָ אַל תִּדְרֹשׁ). However, the ultimate extent of what we are able to speak about it is (אָכֵן תַּכְלִית מַה שֶּׁאָנוּ יְכוֹלִים לְדַבֵּר בּוֹ הוּא), that the Keter is an intermediate aspect between Emanator and emanated (כִּי הַכֶּתֶר הוּא בְּחִי׳ מְמֻצָּע מִמַּאֲצִיל וְנֶאֱצָל).

And the reason is (וְהַטַּעַם הוּא), that the most ultimate possible aspect within the Ein Sof (כִּי הַבְּחִינָה הַיּוֹתֵר אַחֲרוֹנָה מִכָּל הָאֶפְשָׁר בָּא״ס), is that which emanated one aspect (הוּא אֲשֶׁר הֶאֱצִיל בְּחִי׳ אַחַת), within which is the root of all the ten Sefirot in concealment and extreme subtlety (אֲשֶׁר בָּהּ שֹׁרֶשׁ כָּל הַי״ס בְּהֶעְלֵם וְדַקּוּת גָּדוֹל), such that it is impossible for any emanated being to be more subtle than it (שֶׁאִי אֶפְשָׁר לִהְיוֹת לְנֶאֱצָל יוֹתֵר דַּק מִמֶּנָּה). For the Tohu that is above it (כִּי תֹהוּ אֲשֶׁר לְמַעְלָה מִמֶּנָּה), there is nothing further except absolute nothingness, as mentioned above (אֵין עוֹד זוּלַת הָאֶפֶס הַמֻּחְלָט כַּנַּ״ל). And it is found that within this aspect there are two levels (וְנִמְצָא כִּי יֵשׁ בִּבְחִי׳ זוֹ ב׳ מַדְרֵגוֹת). One is the lowest and most inferior aspect of all aspects of Ein Sof (אַחַת הִיא הַבְּחִי׳ הַיּוֹתֵר תַּחְתּוֹנָה וּשְׁפֵלָה מִכָּל בְּחִי׳ א״ס), and it is as though we were to say, by way of parable, that it is the aspect of Malkhut within Malkhut (וּכְאִלּוּ נֹאמַר דֶּרֶךְ מָשָׁל שֶׁהוּא בְּחִי׳ מַלְכוּת שֶׁבְּמַלְכוּת). And even though this is not so in truth (וְאַף עַל פִּי שֶׁאֵינוֹ כָּךְ), for there is there no likeness and no Sefirah whatsoever, Heaven forbid (כִּי אֵין שָׁם דְּמוּת וּסְפִירָה ח״ו כְּלָל), nevertheless we speak in this manner only to calm the ear (רַק לְשַׁכֵּךְ הָאֹזֶן נְדַבֵּר כָּךְ).

And behold, in this lowest level within the Ein Sof (וְהִנֵּה בְּזוֹ הַמַּדְרֵגָה הַתַּחְתּוֹנָה שֶׁבָּא״ס), there is included the totality of all that is above it (יֵשׁ בָּהּ כְּלָלוּת כָּל שֶׁלְּמַעְלָה הֵימֶנּוּ), and it receives from all of them (וּמְקַבֶּלֶת מִכֻּלָּם), as is known that Malkhut receives from all (כַּנּוֹדָע שֶׁהַמַּלְכוּת מְקַבֶּלֶת מִכֻּלָּם). This lowest level (מַדְרֵגָה זוֹ הַתַּחְתּוֹנָה), it emanated the second aspect (הִיא הֶאֱצִילָה אֶת בְּחִי׳ הַשֵּׁנִית), which is the highest level of all that is within all the emanated beings (שֶׁהִיא הַמַּדְרֵגָה הָעֶלְיוֹנָה מִכָּל מַה שֶּׁבְּכָל הַנֶּאֱצָלִים). And within it is the root of all the emanated beings (וְיֵשׁ בָּהּ שֹׁרֶשׁ כָּל הַנֶּאֱצָלִים), and it bestows upon all of them (וְהִיא מַשְׁפַּעַת לְכֻלָּם), in such a manner (בְּאוֹפֶן), that the smallest of all the Emanator (שֶׁהַיּוֹתֵר קָטָן מִכָּל הַמַּאֲצִיל), emanated the most choice of all the emanated beings (הֶאֱצִיל הַיּוֹתֵר מֻבְחָר שֶׁבְּכָל הַנֶּאֱצָלִים). And there is no other level between them at all (וְאֵין בֵּינֵיהֶן מַדְרֵגָה אַחֶרֶת כְּלָל), for after this Emanator (כִּי אַחַר הַמַּאֲצִיל הַזֶּה), there is no emanated being closer to it or more similar to it than this (אֵין נֶאֱצָל יוֹתֵר קָרוֹב אֵלָיו וְדוֹמֶה לוֹ כָּזֶה). And the totality of these two aspects (וְכְלָלוּת שְׁתֵּי אֵלֶּה הַבְּחִי׳), is one aspect (הִיא בְּחִי׳ אַחַת), which is called Keter (הַנִּקְרָא כֶּתֶר). With respect to the first aspect within it (שֶׁבְּעֶרֶךְ בְּחִי׳ הָאַחַת אֲשֶׁר בָּהּ), some of the Kabbalists called it Ein Sof (קְרָאוּהָ קְצָת הַמְּקוּבָּלִים א״ס). And with respect to the second aspect within it (וּבְעֶרֶךְ בְּחִי׳ הַב׳ שֶׁבָּהּ), some of the Kabbalists called it Keter (קְרָאוּהָ קְצָת הַמְּקוּבָּלִים כֶּתֶר), which is counted among the ten Sefirot (שֶׁהוּא בְּמִנְיַן הַי״ס). But our view is not like the words of this one nor like the words of that one (אֲבָל אֲנַחְנוּ סְבָרָתֵינוּ לֹא כְּדִבְרֵי זֶה וְלֹא כְּדִבְרֵי זֶה), rather it is an intermediate aspect between Ein Sof and the emanated beings (אֶלָּא הִיא בְּחִי׳ אֶמְצָעִית בֵּין א״ס לַנֶּאֱצָלִים). And within it there is an aspect of Ein Sof and an aspect of emanated beings (וְיֵשׁ בָּהּ בְּחִי׳ א״ס וּבְּחִינַת נֶאֱצָלִים). And these two aspects are called Atik and Arich Anpin (וּב׳ בְּחִי׳ אֵלּוּ הֵם הַנִּקְרָא עַתִּיק וְא״א), and both of them are called Keter, as is known to us (וּשְׁנֵיהֶם נִקְרָאִים כֶּתֶר כַּנּוֹדָע אֶצְלֵנוּ). And understand this exceedingly well (וְהָבֵן זֶה מְאֹד).

And this is what was said elsewhere (וְז״ש בְּמ״א), that the Malkhut within Malkhut of the world of Atzilut (כִּי הַמַּלְכוּת שֶׁבְּמַלְכוּת שֶׁבְּעוֹלַם הָאֲצִילוּת), which clothes itself in the head of Beri’ah, which is the Keter called Arich Anpin (הַמִּתְלַבֶּשֶׁת בְּרֹאשׁ הַבְּרִיאָה שֶׁהוּא הַכֶּתֶר הַנִּקְרָא א״א), is the aspect of Atik of the world of Beri’ah (הוּא בְּחִי׳ עַתִּיק שֶׁל עוֹלַם הַבְּרִיאָה), and understand this exceedingly well (וְהָבֵן זֶה מְאֹד).

The general principle that emerges from this is (הַכְּלָל הַיּוֹצֵא מִזֶּה), that the truth is (כִּי הָאֱמֶת הוּא), that the emanated has only four levels (שֶׁהַנֶּאֱצָל אֵין בּוֹ רַק ד׳ מַדְרֵגוֹת), which are the four letters of the Name Havayah (שֶׁהֵם ד׳ אוֹתִיּוֹת הוי״ה), and they are A"B"Y"A (וְהֵם אבי״ע), and they are Chokhmah and Binah, Tiferet and Malkhut (וְהֵם חו״ב תו״מ).

For this reason the Torah began with “In the beginning” (כִּי לָכֵן הַתּוֹרָה הִתְחִילָה מִבְּרֵאשִׁית), and “beginning” is nothing other than Chokhmah, as our sages of blessed memory said (וְאֵין רֵאשִׁית אֶלָּא חָכְמָה כְּמַאֲרַז״ל). And they said it in a language of negation (וְאָמְרוּ כֵּן בְּלָשׁוֹן שְׁלִילָה), in order to negate the Keter (כְּדֵי לִשְׁלֹל אֶת הַכֶּתֶר). However, there is an intermediate aspect that includes two aspects, Emanator and emanated (אָמְנָם יֵשׁ בְּחִי׳ אֶמְצָעִית כּוֹלֵל ב׳ בְּחִי׳ מַאֲצִיל וְנֶאֱצָל), and this is called Keter (וְהוּא הַנִּקְרָא כֶּתֶר). And this Keter contains the totality of all that is above it (וְכֶתֶר זֶה יֵשׁ בּוֹ כְּלָלוּת כָּל מַה שֶּׁלְּמַעְלָה הֵימֶנּוּ), even though it is smaller than all of them (וְאַף אִם הוּא קָטָן מִכֻּלָּם), and it draws nurture from all of them (וְיוֹנֵק מִכֻּלָּם). And within it there is the root of all the ten Sefirot that are emanated (וְיֵשׁ בּוֹ שֹׁרֶשׁ כָּל הַי״ס הַנֶּאֱצָלִים), and it bestows influence upon all of them (וְהוּא מַשְׁפִּיעַ בְּכֻלָּם). And with this, do not wonder (וּבָזֶה אַל תִּתְמַה), if sometimes we say that the ten Sefirot of Atzilut are divided into the four letters of the Name Havayah (אִם לִפְעָמִים אָנוּ אוֹמְרִים כִּי י״ס דַּאֲצִילוּת נֶחְלָקִים לְד׳ אוֹתִיּוֹת הוי״ה), and sometimes we say that they are divided into five Partzufim (וּפְעָמִים אָנוּ אוֹמְרִים שֶׁנֶּחְלָקִין לְה׳ פַּרְצוּפִים). For when we say that they are four (שֶׁהוּא כְּשֶׁאָנוּ אוֹמְרִים שֶׁהוּא ד׳), this is the number of the emanated beings themselves in actuality (הוּא מִנְיַן הַנֶּאֱצָלִים מַמָּשׁ בְּפֹעַל). And when we count five Partzufim (וּכְשֶׁאָנוּ מוֹנִים ה׳ פַּרְצוּפִים), this is when we count the root of the Emanator together with the emanated beings themselves (הוּא כַּאֲשֶׁר אָנוּ מוֹנִים שֹׁרֶשׁ הַמַּאֲצִיל עִם הַנֶּאֱצָלִים עַצְמָם).

And know (וְדַע), that similarly to this it is so in all the ten Sefirot of every single world (כִּי עַד״ז הוּא בְּכָל הַי״ס שֶׁבְּכָל עוֹלָם וְעוֹלָם), and likewise in particular within every Partzuf and Partzuf (וְכֵן בִּפְרָטוּת בְּכָל פַּרְצוּף וּפַּרְצוּף). For always every aspect and aspect is called upper—Emanator—and lower—emanated (כִּי לְעוֹלָם כָּל בְּחִי׳ וּבְחִינָה נִקְרָא עֶלְיוֹנָה מַאֲצִיל וְתַחְתּוֹנָה נֶאֱצָל). And the emanated is never fewer than the four letters of the Name Havayah (וְאֵין הַנֶּאֱצָל פָּחוֹת מִד׳ אוֹתִיּוֹת הוי״ה), even within particular ten Sefirot and particulars of particulars (אֲפִלּוּ בְּי״ס פְּרָטִיּוֹת וּפְרָטֵי פְּרָטִיּוֹת). And there is an intermediate aspect between them which is called Keter (וְיֵשׁ בְּחִי׳ אֶמְצָעִי בֵּינֵיהֶן הַנִּקְרָא כֶּתֶר). And understand this exceedingly well (וְהָבֵן זֶה מְאֹד), for through it all the discourses that we shall explain will be understood (כִּי בּוֹ יוּבְנוּ כָּל הַדְּרוּשִׁים שֶׁנְּבָאֵר). And this is [the meaning of the verse]: “I am the First and I am the Last” (וְזֶהוּ אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן), for the Keter is the First and it is the Last (כִּי הַכֶּתֶר הוּא רִאשׁוֹן וְהוּא אַחֲרוֹן). And it is Ein (וְהוּא אִי״ן), and it is Ani (וְהוּא אֲנִ״י). For in the aspect of the Malkhut of the Emanator within it (כִּי בִּבְחִינַת מַלְכוּת שֶׁל מַאֲצִיל אֲשֶׁר בּוֹ), it is the Last and is called Ani, which is Malkhut (הוּא אַחֲרוֹן וְנִקְרָא אֲנִ״י שֶׁהוּא הַמַל׳). And in the aspect of the root of the emanated beings within it (וּבִבְחִינַת שֹׁרֶשׁ הַנֶּאֱצָלִים אֲשֶׁר בּוֹ), which is the aspect of Keter, it is the First and is called Ein (הוּא הָרִאשׁוֹן וְנִקְרָא אִי״ן), which are the letters of Ani (שֶׁהוּא אוֹתִיּוֹת אֲנִי).

Chapter 2

שער מב פרק ב

[42:2] And after we have explained that all the emanated beings are all one aspect that includes all four elements (וְאַחַר שֶׁבֵּאַרְנוּ כִּי כָּל הַנֶּאֱצָלִים כֻּלָּם בְּחִי׳ אַחַת הַכּוֹלֶלֶת כָּל ד׳ יְסוֹדוֹת), which are the four letters of the Name Havayah (שֶׁהֵם ד׳ אוֹתִיּוֹת יהו״ה), which are the four worlds A"B"Y"A (שֶׁהֵם ד׳ עוֹלָמוֹת אבי״ע), and that they have an upper fifth aspect that is intermediate between them and the Ein Sof (וְשֶׁיֵּשׁ לָהֶם בְּחִי׳ עֶלְיוֹנָה חֲמִישִׁית אֶמְצָעִי בֵּינָם לְבֵין א״ס), we shall now explain each and every world in its generality (נְבָאֵר עַתָּה כָּל עוֹלָם וְעוֹלָם בִּכְלָלוּת). And afterward we shall return, with Hashem’s help, to explain them all together as one generality (וְאַחַ״כ נַחֲזוֹר בָּהֶם בְּעֶזְרַת ה׳ לְבָאֵר יַחַד כֻּלָּם בִּכְלָלוּת אַחַת). And behold, all that was created in all the worlds are only four aspects (וְהִנֵּה כָּל מַה שֶּׁנִּבְרָא בָּעוֹלָמוֹת כֻּלָּם אֵינָם רַק ד׳ בְּחִינוֹת), which are Havayah, as mentioned above (שֶׁהֵם הוי״ה כַּנַּ״ל). And they are the spiritual aspect called the soul (וְהֵם בְּחִי׳ רוּחָנִי הַנִּקְרָא נְשָׁמָה), and the aspect of the limbs of the body (וּבְחִי׳ אֵיבְרֵי הַגּוּף), and the aspect of the garments (וּבְחִי׳ הַמַּלְבּוּשִׁים), and the aspect of the house (וּבְחִינַת הַבַּיִת). And we shall speak of the world of Atzilut (וְנְדַבֵּר בְּעוֹלַם הָאֲצִילוּת), and from there all the rest will be understood (וּמִשָּׁם יוּבְנוּ כָּל הַשְּׁאָר).

For behold, the inner dimension of all Atzilut is the spirituality called the soul (כִּי הִנֵּה פְּנִימִית כָּל הָאֲצִילוּת הוּא הָרוּחָנִיּוּת הַנִּקְרָא נְשָׁמָה), and it is clothed within the limbs of the body (וְהִיא מְלוּבֶּשֶׁת תּוֹךְ אֵיבְרֵי הַגּוּף), which are called vessels (הַנִּקְרָא כֵּלִים), which are the ten Sefirot (שֶׁהֵם הַי״ס), called head and arms and body (הַנִּקְרָא רֹאשׁ וּזְרוֹעוֹת וְגוּף). And we shall return to the matter of the body (וְנַחֲזוֹר לְעִנְיַן הַגּוּף), for this aspect is the ten Sefirot, ten measures (כִּי זֶה הַבְּחִי׳ הוּא י״ס עֶשֶׂר מִדּוֹת), for they have limit and measure (כִּי יֵשׁ בָּהֶם גְּבוּל וּמִדָּה), as it is written in Pirkei Heikhalot, in Shiur Komah (כְּמ״ש בְּפִרְקֵי הֵיכָלוֹת בְּשִׁעוּר קוֹמָה), that it is two hundred and thirty-six thousands of myriads of parasangs, etc. (שֶׁהוּא רל״ו אֲלָפִים רִבְּבוֹת פַּרְסָאוֹת כו׳). And this body is clothed within the garments of Atzilut (וְגוּף זֶה מְלוּבָּשׁ תּוֹךְ לְבוּשֵׁי דַּאֲצִילוּת), and as our sages of blessed memory said (וּכְמוֹ שֶׁאָמְרוּ ז״ל), “In ten garments was the Holy One, blessed be He, clothed” (בְּי׳ לְבוּשִׁים נִתְלַבֵּשׁ הַקב״ה), “a garment of pride,” as it is said: “Hashem reigns; He has donned pride” (לְבוּשׁ שֶׁל גַּאֲוָה שֶׁנֶּאֱמַר ה׳ מָלָךְ גֵּאוּת לָבֵשׁ). And this is the secret mentioned in Pirkei Heikhalot (וְזֶ״ס הַנִּזְכָּר בְּפִרְקֵי הֵיכָלוֹת), that there the garment of the Creator, may He be blessed, is called Zohari’el, etc. (כִּי שָׁם הַחֲלוּק שֶׁל הַבּוֹרֵא יִתְבָּרֵךְ נִקְרָא זֹהֲרִיאֵ״ל כו׳). However, in the soul that is within, there is no measure at all (אַךְ בַּנְּשָׁמָה שֶׁבִּפְנִים אֵין מִדָּה כְּלָל). Nevertheless, in relation to the Ein Sof, we are able to refer to them by the name “measures” and “Sefirot,” even with regard to the soul (אָמְנָם בְּעֶרֶךְ הָא״ס נוּכַל לְכַנּוֹתָם בְּשֵׁם מִדּוֹת וּסְפִירוֹת גַּם אֶל הַנְּשָׁמָה).

And behold, these garments are within the aspect of the houses (וְהִנֵּה הַמַּלְבּוּשִׁים הָאֵלֶּה הֵם בְּתוֹךְ בְּחִי׳ הַבָּתִּים), which are the seven Heikhalot of Atzilut (שֶׁהֵם ז׳ הֵיכָלוֹת דַּאֲצִילוּת), which are the aspect of the world itself (שֶׁהֵם בְּחִינַת הָעוֹלָם בְּעַצְמוֹ), which are the heavens and the earth and the air that is between them (שֶׁהֵם הַשָּׁמַיִם וְהָאָרֶץ וְהָאֲוִיר שֶׁבֵּינֵיהֶן). For all of this is the aspect of the houses (כִּי כָּל זֶה בְּחִי׳ הַבָּתִּים), and they are called the world of Atzilut (וְהֵם נִקְרָאִים עוֹלַם אֲצִילוּת), within which dwells the Supernal Man (אֲשֶׁר בְּתוֹכוֹ יוֹשֵׁב הָאָדָם הָעֶלְיוֹן), who is soul and body and garments of Malkhut (שֶׁהוּא נְשָׁמָה וְגוּף וּלְבוּשֵׁי מַלְכוּת), placed within the palace of the Supernal King (נְתוּנִים בְּהֵיכַל מֶלֶךְ עֶלְיוֹן), which is the totality of the world of Atzilut (שֶׁהוּא כְּלָלוּת עוֹלַם הָאֲצִילוּת). And these four aspects (וְאֵלּוּ הַד׳ בְּחִי׳), are the aspect of the ten Sefirot (הֵם בְּחִי׳ הַי״ס), which begin from Chokhmah, as mentioned above (הַמַּתְחִילִין מֵחָכְמָה כַּנַּ״ל), and within them are four aspects, as mentioned above (וְיֵשׁ בָּהֶם ד׳ בְּחִי׳ כַּנַּ״ל). And there is additionally the aspect of Keter (וְעוֹד יֵשׁ בְּחִי׳ הַכֶּתֶר), which is the fifth aspect mentioned above (שֶׁהוּא בְּחִי׳ הַה׳ הַנַּ״ל), the root of all of them (שֹׁרֶשׁ לְכֻלָּם). And within it as well there is the root of the four aspects mentioned above (וְיֵשׁ בָּהּ גַּם כֵּן שֹׁרֶשׁ ד׳ בְּחִי׳ הַנַּ״ל). And it is found that the aspect of the light and the soul within the Keter (וְנִמְצָא שֶׁבְּחִי׳ הָאוֹר וְהַנְּשָׁמָה שֶׁבַּכֶּתֶר), is the root of the ten Sefirot of the souls of Atzilut (הוּא שֹׁרֶשׁ לְי״ס הַנְּשָׁמוֹת דַּאֲצִילוּת), which begin from Chokhmah, as mentioned above (הַמַּתְחִילִין מֵחָכְמָה כַּנַּ״ל). And the aspect of the body within the Keter (וּבְחִי׳ הַגּוּף שֶׁבַּכֶּתֶר), is the root of the ten Sefirot of the bodies within the ten Sefirot of Atzilut (הוּא שֹׁרֶשׁ לְי״ס הַגּוּפוֹת שֶׁבְּי״ס דַּאֲצִילוּת), which begin from Chokhmah, as mentioned above (הַמַּתְחִילִין מֵחָכְמָה כַּנַּ״ל). And the aspect of the garments within the Keter (וּבְחִי׳ הַלְּבוּשִׁים שֶׁבַּכֶּתֶר), is the root of the ten Sefirot of the garments within the ten Sefirot of Atzilut (הוּא שֹׁרֶשׁ לְי״ס הַלְּבוּשִׁים שֶׁבְּי״ס דַּאֲצִילוּת), which begin from Chokhmah, as mentioned above (הַמַּתְחִילִין מֵחָכְמָה כַּנַּ״ל). And the aspect of the Heikhal within the Keter (וּבְחִי׳ הַהֵיכָל שֶׁבַּכֶּתֶר), is the root of the ten Sefirot of the Heikhalot within the ten Sefirot of Atzilut (הוּא שֹׁרֶשׁ לְי״ס הַהֵיכָלוֹת שֶׁבְּי״ס הָאֲצִילוּת), which begin from Chokhmah, as mentioned above (הַמַּתְחִיל מֵחָכְמָה כַּנַּ״ל). Afterward the world of Beri’ah was created, exactly according to the manner mentioned above (אַחַ״כ נִבְרָא עוֹלַם הַבְּרִיאָה עַל דֶּרֶךְ הַנַּ״ל מַמָּשׁ), for through the screen, which is the floor of the Heikhal of Atzilut, it illuminated downward (כִּי דֶּרֶךְ הַמָּסָךְ שֶׁהוּא קַרְקַע הַהֵיכָל דַּאֲצִילוּת הֵאִיר לְמַטָּה), and there a seal was impressed of all that was in the world of Atzilut (וְנֶחְתַּם שָׁם חוֹתָם כָּל מַה שֶּׁהָיָה בְּעוֹלַם הָאֲצִילוּת), and it is called the world of Beri’ah (וְנִקְרָא עוֹלַם הַבְּרִיאָה), because it is a derivative light (יַעַן הוּא אוֹר שֶׁל תּוֹלָדָה), and not the supernal essential light itself (וְאֵינוֹ אוֹר עַצְמוֹ הָעֶלְיוֹן).

However, since it is the seal of Atzilut (וְאָמְנָם כֵּיוָן שֶׁהוּא חוֹתָם הָאֲצִילוּת), it is necessary that all the aspects that are in Atzilut be within it (צָרִיךְ שֶׁיִּהְיוּ בּוֹ כָּל הַבְּחִי׳ אֲשֶׁר בָּאֲצִילוּת). And this is that the aspect of Keter, which is the fifth aspect that includes the four aspects mentioned above (וְהוּא כִּי בְּחִי׳ הַכֶּתֶר שֶׁהוּא בְּחִי׳ הַה׳ הַכְּלוּלָה מִד׳ בְּחִי׳ הַנַּ״ל), impressed Keter at the head of Beri’ah like itself (הֶחְתִּים כֶּתֶר בְּרֹאשׁ הַבְּרִיאָה כָּמוֹהוּ). And from the light of the Keter of Atzilut was impressed the light of the Keter of Beri’ah (וּמֵאוֹר הַכֶּתֶר דַּאֲצִילוּת נֶחְתַּם אוֹר הַכֶּתֶר דִּבְרִיאָה), and from the body of the Keter of Atzilut was impressed the body of the Keter of Beri’ah (וּמִגּוּף כֶּתֶר דַּאֲצִילוּת נֶחְתַּם גּוּף כֶּתֶר דִּבְרִיאָה), and from the garment of the Keter of Atzilut was impressed the garment of the Keter of Beri’ah (וּמִלְּבוּשׁ כֶּתֶר דַּאֲצִילוּת נֶחְתַּם לְבוּשׁ כֶּתֶר דִּבְרִיאָה), and from the Heikhal of the Keter of Atzilut was impressed the Heikhal of the Keter of Beri’ah (וּמֵהֵיכַל כֶּתֶר אֲצִילוּת נֶחְתַּם הֵיכַל כֶּתֶר בְּרִיאָה).

However, these lights were not drawn from the Keter of Atzilut itself directly to the Keter of Beri’ah (אֶלָּא שֶׁלֹּא נִמְשְׁכוּ הָאוֹרוֹת אֵלּוּ מִכֶּתֶר דַּאֲצִילוּת מַמָּשׁ לְכֶּתֶר דִּבְרִיאָה), but rather through the Malkhut within Malkhut of Atzilut (אֶלָּא עַל יְדֵי מַלְכוּת שֶׁבְּמַלְכוּת דַּאֲצִילוּת), which is the Atik of Beri’ah, as mentioned above (שֶׁהוּא עַתִּיק דִּבְרִיאָה כַּנַּ״ל), which clothes itself in the Keter of Beri’ah (הַמִּתְלַבֵּשׁ בְּכֶּתֶר דִּבְרִיאָה). And it is this that drew these four aspects that are in the Keter of Atzilut and created them in the Keter of Beri’ah (וְהִיא הַמַּשְׁכָּה אֵלּוּ ד׳ בְּחִי׳ שֶׁבְּכֶּתֶר דַּאֲצִילוּת וּבְרָאָם בְּכֶּתֶר דִּבְרִיאָה). And in this manner the ten Sefirot of Atzilut acted (וּכְעֵד״ז עָשׂוּ י״ס דַּאֲצִילוּת), and they drew their light through the Malkhut mentioned above that is in that Keter (וְהִמְשִׁיכוּ אוֹרָם דֶּרֶךְ הַמַלְכוּת הַנַּ״ל אֲשֶׁר בַּכֶּתֶר הַנַּ״ל), and they impressed the seal of Atzilut in Beri’ah (וְהֶחְתִּימוּ חוֹתָם דַּאֲצִילוּת בִּבְרִיאָה): soul from soul (נְשָׁמָה מִנְּשָׁמָה), body from body (גּוּף מִגּוּף), garment from garment (לְבוּשׁ מִלְּבוּשׁ), Heikhal from Heikhal (הֵיכַל מֵהֵיכַל). And in this manner in Yetzirah (וְעַל דֶּרֶךְ זֶה בִּיצִירָה), for the Malkhut of Beri’ah was Atik connected with Arich Anpin of Yetzirah (כִּי הַמַּלְכוּת דִּבְרִיאָה הָיְתָה עַתִּיק מְחֻבָּר עִם א״א דִּיצִירָה), and there it is called the Keter of Yetzirah (וְשָׁם נִקְרָא כֶּתֶר דִּיצִירָה). And the five Partzufim of Beri’ah drew and impressed their seal in Yetzirah (וְה׳ פַּרְצוּפִים דִּבְרִיאָה הִמְשִׁיכוּ וְהֶחְתִּימוּ חוֹתָמָם בִּיצִירָה), in the manner mentioned above in Beri’ah (עַל דֶּרֶךְ הַנַּ״ל בִּבְרִיאָה): souls from souls (נְשָׁמוֹת מִנְּשָׁמוֹת), bodies from bodies (וְגוּפִים מִגּוּפִים), garments from garments (וּלְבוּשִׁים מִלְּבוּשִׁים), and Heikhalot from Heikhalot (וְהֵיכָלוֹת מֵהֵיכָלוֹת). And likewise, in this manner, the five Partzufim of Yetzirah impressed their aspects in Asiyah (וְכֵן עַל דֶּרֶךְ זֶה ה׳ פַּרְצוּפִים דִּיצִירָה הֶחְתִּימוּ בְּחִינוֹתֵיהֶם בַּעֲשִׂיָּה): souls from souls (נְשָׁמוֹת מִנְּשָׁמוֹת), bodies from bodies (וְגוּפִים מִגּוּפִים), garments from garments (לְבוּשִׁים מִלְּבוּשִׁים), and Heikhalot from Heikhalot (וְהֵיכָלוֹת מֵהֵיכָלוֹת). And in this manner, as stated above, are all the worlds together in one generality (וּכְעֵד״ז הַנַּ״ל כָּל הָעוֹלָמוֹת יַחַד בִּכְלָלוּת א׳).

And behold, Adam Kadmon is analogous to Keter relative to the ten Sefirot in each and every world (וְהִנֵּה א״ק הוּא כִּדְמְיוֹן כֶּתֶר אֶל הַי״ס שֶׁבְּכָל עוֹלָם וְעוֹלָם), in this manner (בְּאוֹפֶן זֶה), for Adam Kadmon is Keter to the four worlds A"B"Y"A (כִּי אָדָם קַדְמוֹן הוּא כֶּתֶר לְד׳ עוֹלָמוֹת אבי״ע). It is found, therefore, that Adam Kadmon includes the root of all the five aspects mentioned above that exist in each and every world (נִמְצָא כִּי א״ק הוּא כּוֹלֵל שֹׁרֶשׁ כָּל הַה׳ בְּחִי׳ הַנַּ״ל שֶׁיֵּשׁ בְּכָל עוֹלָם וְעוֹלָם). For the Keter within it (כִּי כֶּתֶר שֶׁבּוֹ), is four roots to the four aspects of the ten Sefirot within it (הוּא ד׳ שָׁרָשִׁים אֶל ד׳ בְּחִי׳ שֶׁל י״ס שֶׁבּוֹ), which are souls and bodies and garments and Heikhalot (שֶׁהֵם נְשָׁמוֹת וְגוּפִים וּלְבוּשִׁים וְהֵיכָלוֹת). And this is by way of particularity (וְזֶה דֶּרֶךְ פְּרָט).

However, by way of generality (אָכֵן דֶּרֶךְ כְּלָל), this is what we shall now say, with Hashem’s help (הוּא מ״ש עַתָּה בְּעֶזְרַת ה׳), that the totality of the aspects of souls that are in Adam Kadmon are called the root of the souls (כִּי כְּלָלוּת בְּחִינוֹת הַנְּשָׁמוֹת אֲשֶׁר בְּא״ק יִקָּרְאוּ שֹׁרֶשׁ הַנְּשָׁמוֹת). And the totality of the aspect of the soul of Atzilut is called the souls of souls in actuality (וּכְלָלוּת בְּחִי׳ נִשְׁמַת אֲצִילוּת יִקָּרְאוּ נְשָׁמוֹת דִּנְשָׁמוֹת מַמָּשׁ). And the totality of the souls of Beri’ah are called bodies in relation to the souls of Atzilut (וּכְלָלוּת נְשָׁמוֹת בְּרִיאָה יִקָּרְאוּ גּוּפוֹת לְעֶרֶךְ נְשָׁמוֹת אֲצִילוּת), and the totality of the souls of Yetzirah are called garments of the souls (וּכְלָלוּת נְשָׁמוֹת דִּיצִירָה יִקָּרְאוּ לְבוּשִׁים דְּנְשָׁמוֹת), and the totality of the souls of Asiyah are called the Heikhalot of the soul (וּכְלָלוּת נְשָׁמוֹת עֲשִׂיָּה יִקָּרְאוּ הֵיכָלוֹת הַנְּשָׁמָה). And likewise, the totality of the aspect of the bodies of Adam Kadmon are called the root (of souls) of the bodies (וְכֵן כְּלָלוּת בְּחִי׳ הַגּוּפוֹת דְּא״ק יִקָּרְאוּ שֹׁרֶשׁ (נְשָׁמוֹת) דְּגוּפוֹת), and the totality of the aspect of the bodies of Atzilut are called the souls of the bodies (וּכְלָלוּת בְּחִי׳ גּוּפוֹת דַּאֲצִילוּת יִקָּרְאוּ נְשָׁמוֹת דְּגוּפוֹת), and the totality of the aspect of the bodies of Beri’ah are called the bodies of the bodies (וּכְלָלוּת בְּחִינַת גּוּפוֹת דִּבְרִיאָה יִקָּרְאוּ גּוּפוֹת דְּגוּפוֹת), and the totality of the aspect of the bodies of Yetzirah are called the garments of the bodies (וּכְלָלוּת בְּחִי׳ גּוּפוֹת דִּיצִירָה יִקָּרְאוּ לְבוּשִׁים דְּגוּפוֹת), and the totality of the aspect of the bodies of Asiyah are called the Heikhalot of the bodies (וּכְלָלוּת בְּחִי׳ גּוּפוֹת דַּעֲשִׂיָּה יִקָּרְאוּ הֵיכָלוֹת הַגּוּפוֹת). And likewise, the totality of the aspect of the garments of Adam Kadmon are called the root (of souls) of the garments (וְכֵן כְּלָלוּת בְּחִי׳ לְבוּשִׁים דְּא״ק יִקָּרְאוּ שֹׁרֶשׁ (נְשָׁמוֹת) הַלְּבוּשִׁין), and the totality of the garments of Atzilut are called the souls of the garments (וּכְלָלוּת לְבוּשֵׁי דַּאֲצִילוּת יִקָּרְאוּ נְשָׁמוֹת דְּלְבוּשִׁים), and the totality of the aspect of the garments of Beri’ah are called the bodies of the garments (וּכְלָלוּת בְּחִינַת לְבוּשֵׁי דִּבְרִיאָה יִקָּרְאוּ גּוּפוֹת דְּלְבוּשִׁין), and the totality of the aspect of the garments of Yetzirah are called the garments of the garments (וּכְלָלוּת בְּחִי׳ לְבוּשֵׁי יְצִירָה יִקָּרְאוּ לְבוּשֵׁי דְּלְבוּשִׁין). And the totality of the garments of Asiyah are called the Heikhalot of the garments (וּכְלָלוּת לְבוּשֵׁי עֲשִׂיָּה יִקָּרְאוּ הֵיכָלֵי דְלְבוּשִׁין). And the totality of the aspect of the Heikhalot of Adam Kadmon are called the root (of souls) of the Heikhalot (וּכְלָלוּת בְּחִי׳ הַהֵיכָלוֹת דְּא״ק יִקָּרְאוּ שֹׁרֶשׁ (נְשָׁמוֹת) הַהֵיכָלוֹת). And the totality of the aspect of the Heikhalot of Atzilut are called the souls of the Heikhalot (וּכְלָלוּת בְּחִי׳ הַהֵיכָלוֹת דַּאֲצִילוּת יִקָּרְאוּ נְשָׁמוֹת הַהֵיכָלוֹת). And the totality of the Heikhalot of Beri’ah are called the bodies of the Heikhalot (וּכְלָלוּת הֵיכְלֵי דִּבְרִיאָה יִקָּרְאוּ גּוּפוֹת דְּהֵיכָלוֹת). And the totality of the aspect of the Heikhalot of Yetzirah are called the garments of the Heikhalot (וּכְלָלוּת בְּחִי׳ הֵיכְלֵי דִּיצִירָה יִקָּרְאוּ לְבוּשֵׁי דְּהֵיכָלוֹת). And the totality of the Heikhalot of Asiyah are called the Heikhalot of the Heikhalot (וּכְלָלוּת הֵיכָלוֹת דַּעֲשִׂיָּה יִקָּרְאוּ הֵיכָלוֹת דְּהֵיכָלוֹת). And when we speak of all of this by way of generality (וּכְשֶׁנְּדַבֵּר כָּל זֶה דֶּרֶךְ כְּלָל), it will be thus (יִהְיֶה כֵּן): that the five aspects of Adam Kadmon are roots for souls and for bodies and for garments and for Heikhalot (כִּי ה׳ בְּחִי׳ א״ק הֵם שָׁרָשִׁים בֵּין לַנְּשָׁמוֹת בֵּין לַגּוּפִים בֵּין לַלְּבוּשִׁים בֵּין לַהֵיכָלוֹת). And the five aspects of Atzilut are souls relative to roots and to souls and to bodies and to garments and to Heikhalot (וְה׳ בְּחִי׳ דַּאֲצִילוּת הֵם נְשָׁמוֹת בֵּין לַשָּׁרָשִׁים בֵּין לַנְּשָׁמוֹת בֵּין לַגּוּפִים בֵּין לַלְּבוּשִׁים בֵּין לַהֵיכָלוֹת). And the five aspects of Beri’ah are bodies relative to roots and to souls and to bodies and to garments and to Heikhalot (וְה׳ בְּחִינוֹת דִּבְרִיאָה הֵם גּוּפוֹת בֵּין לַשָּׁרָשִׁים בֵּין לַנְּשָׁמוֹת בֵּין לַגּוּפִים בֵּין לַלְּבוּשִׁים בֵּין לַהֵיכָלוֹת). And the five aspects of Yetzirah are garments relative to roots and to souls and to bodies and to garments and to Heikhalot (וְה׳ בְּחִי׳ דִּיצִירָה הֵם לְבוּשִׁים בֵּין לַשָּׁרָשִׁים בֵּין לַנְּשָׁמוֹת בֵּין לַגּוּפִים בֵּין לַלְּבוּשִׁים בֵּין לַהֵיכָלוֹת). And the five aspects of Asiyah are Heikhalot relative to roots and to souls and to bodies and to garments and to Heikhalot (וְה׳ בְּחִי׳ דַּעֲשִׂיָּה הֵם הֵיכָלוֹת בֵּין לַשָּׁרָשִׁים בֵּין לַנְּשָׁמוֹת בֵּין לַגּוּפִים בֵּין לַלְּבוּשִׁים בֵּין לַהֵיכָלוֹת). And with this you will understand what our sages of blessed memory said: “A man’s wife is like his body” (וּבָזֶה תָּבִין מַאֲרַז״ל אִשְׁתּוֹ כְּגוּפוֹ דָּמְיָא), for Beri’ah is the wife of Atzilut (כִּי הַבְּרִיאָה אֵשֶׁת הָאֲצִילוּת הִיא), since they are Chokhmah and Binah, as mentioned above (שֶׁהֲרֵי הֵם חו״ב כַּנַּ״ל). And even though there are also souls in Beri’ah (וְאַף שֶׁיֵּשׁ גַּם כֵּן נְשָׁמוֹת בִּבְרִיאָה), they are called bodies relative to the souls of Atzilut (נִקְרְאוּ גּוּפוֹת בְּעֶרֶךְ נְשָׁמוֹת דַּאֲצִילוּת), for just as the woman receives from her husband, so does the body receive from the soul (כִּי כְּמוֹ שֶׁהָאִשָּׁה מְקַבֶּלֶת מִבַּעְלָהּ כֵּן הַגּוּף מְקַבֵּל מִן הַנְּשָׁמָה). And likewise from what our sages of blessed memory said: “There is no house except a woman” (וְכֵן מַשֶּׁאָמְרוּ ז״ל אֵין בַּיִת אֶלָּא אִשָּׁה), this refers to Asiyah (הוּא בַּעֲשִׂיָּה), for Asiyah is the house and the Heikhal for all five aspects, as mentioned above (כִּי הֲרֵי הָעֲשִׂיָּה הוּא הַבַּיִת וְהַהֵיכָל לְכָל ה׳ בְּחִי׳ כַּנַּ״ל).

And behold, Asiyah is the wife of Yetzirah, as is known (וְהִנֵּה עֲשִׂיָּה אֵשֶׁת הַיְּצִירָה כַּנּוֹדָע), and this is [the meaning of] “there is no house except a woman” in the aspect of Asiyah (וְזֶהוּ אֵין בַּיִת אֶלָּא אִשָּׁה בִּבְחִי׳ הָעֲשִׂיָּה). And similarly, in the aspect of Asiyah within each and every world, it is called the house of that world (וּכְעֵד״ז בִּבְחִי׳ עֲשִׂיָּה שֶׁבְּכָל עוֹלָם וְעוֹלָם יִקָּרֵא בַּיִת לְאוֹתוֹ עוֹלָם). And the aspect of Beri’ah within each and every world is called the body of that world (וּבְחִי׳ בְּרִיאָה שֶׁבְּכָל עוֹלָם וְעוֹלָם יִקָּרֵא גּוּף לְאוֹתוֹ עוֹלָם). It is found, by way of concise summary (נִמְצָא דֶּרֶךְ קִצּוּר), that every aspect of Adam Kadmon is called roots (for the souls) (כָּל בְּחִי׳ א״ק נִקְרָא שָׁרָשִׁים (לַנְּשָׁמוֹת)), and every aspect of Atzilut is called souls (וְכָל בְּחִינוֹת אֲצִילוּת נִקְרָא נְשָׁמוֹת), and every aspect of Beri’ah is called bodies (וְכָל בְּחִינַת בְּרִיאָה נִקְרָא גּוּפוֹת), and every aspect of Yetzirah is called garments (וְכָל בְּחִי׳ יְצִירָה נִקְרָא לְבוּשִׁים), and every aspect of Asiyah is called Heikhalot (וְכָל בְּחִי׳ עֲשִׂיָּה נִקְרָא הֵיכָלוֹת). And this is what is said in Parashat Mishpatim, daf 94 (וְז״ש בְּפ׳ מִשְׁפָּטִים צ״ד): “And who is the body of the daughter of the King? This is Metatron” (וּמָאן גּוּפָא דְּבַרְתָּא דְּמַלְכָּא דָּא מְטַ״ט), “and this body is the maidservant, the Shekhinah,” etc. (וְהַאי גּוּפָא אִיהוּ אַמָּה שְׁכִינְתָּא כו׳). “And there are three: maidservant, servant, handmaid — the daughter of the King” (וּתְלָת אִינוּן אַמָּה עֶבֶד שִׁפְחָה דְּבַרְתָּא דְּמַלְכָּא).

Behold, the maidservant is the head of Metatron in Beri’ah, as is known (הֲרֵי כִּי אַמָּה רֹאשׁ מְטַ״ט שֶׁבִּבְרִיאָה כַּנּוֹדָע), and it is called “body” (וְהוּא נִקְרָא גּוּפָא). For there is also an aspect of Metatron at the head of Beri’ah (כִּי גַּם יֵשׁ בְּחִי׳ מְטַ״ט בְּרֹאשׁ הַבְּרִיאָה), and it is the head of Metatron (וְהוּא רֵישָׁא דְּמְטַ״ט), as mentioned in Parashat Teitzei, daf 223a (וְכְנִזְכָּר פ׳ תֵּצֵא דַּף רכ״ג ע״א): “Thus below, in the Tree of Life of Beri’ah, from the side of the Supernal Throne — the tefillin of the head are Metatron, the tefillin of the hand are his,” the lower throne (הָכִי תַתָּא בְּאִילָנָא דְּחַיֵּי דִּבְרִיאָה מִסִּטְרָא דְּכֻרְסְיָא עִלָּאָה תְּפִלִּין דְּרֹאשׁ מְטַ״ט תְּפִלִּין דְּיָד דִּילֵיהּ כֻּרְסְיָא תַּתָּאָה). The explanation is (פֵּירוּשׁ), that the head of Metatron is Ze’ir Anpin of Beri’ah (כִּי רֹאשׁ מְטַ״ט זְעֵיר אַנְפִּין דִּבְרִיאָה), and Binah of Beri’ah are the tefillin upon the head of this Ze’ir Anpin (וּבִּינָה דִּבְרִיאָה תְּפִלִּין בְּרֹאשׁ דְּהַאי זְעֵיר אַנְפִּין). And likewise, Nukvah of Beri’ah is the tefillin of the hand of this Ze’ir Anpin (וְכֵן נוּקְבָא דִּבְרִיאָה תְּפִלָּה שֶׁל יָד דְּהַאי זְעֵיר אַנְפִּין). And similarly, in the Tikkunim they said that the body of the King is the Throne (וְכֵן בַּתִּקּוּנִים אָמְרוּ כִּי גּוּפָא דְּמַלְכָּא אִיהוּ כֻּרְסְיָא). And to understand all these five aspects, which are roots and souls and bodies and garments and Heikhalot (וּלְהָבִין כָּל אֵלּוּ ה׳ בְּחִי׳ שֶׁהֵם שָׁרָשִׁים וּנְשָׁמוֹת וְגוּפִים וּלְבוּשִׁים וְהֵיכָלוֹת), and inward of them all is the Ein Sof (וְלִפְנִים מִכֻּלָּם הוּא הָא״ס), all of this will be understood from what is written in the Tikkunim, daf 65 (כָּל זֶה יוּבַן מִמ״ש בַּתִּקּוּנִים דַּף ס״ה): Rabbi Shimon arose and said, “Sava, Sava, behold the Shekhinah is the unification of Kudsha Berikh Hu—how are the images below clothed within it, which are not its existence?” (קָם ר״ש וְאָמַר סָבָא סָבָא וְהָא שְׁכִינְתָּא אִיהוּ יִחוּדָא דְקֻדְשָׁא בְּרִיךְ הוּא אֵיךְ קְלִיפָן בָּהּ דְּיוֹקְנִין דְּלְתַתָּא דְּלָאו אִינוּן מְצִיאוּתָהּ). He said to him: “Like a king who sits in his palace—some gaze upon the garments, some upon the body,” etc. (א״ל ר׳ לְמַלְכָּא דְּיָתֵיב בְּהֵיכָלֵיהּ מִנְּהוֹן מִסְתַּכְּלִין בִּלְבוּשֵׁי מִנְּהוֹן בְּגוּפָא כו׳). Inward of all is that which grasps all and binds all, which is not hinted at by any hint (לְגַאו מִכֻּלָּא הַהוּא דְּאָחִיד כֻּלָּא וְקָשִׁיר כֻּלָּא דְּלָא אִתְרְמֵז בְּשׁוּם רְמִיזָא). See there well, and you will understand all that we have introduced (ע״ש הֵיטֵב וְתָבִין כָּל מַה שֶּׁהִקְדַּמְנוּ). And they also said there: “He is the seal from the side of the body,” etc. (וְכֵן אָמְרוּ שָׁם אִיהוּ חוֹתָם מִסִּטְרָא דְּגוּפָא כו׳). And it is known that “seal” is Beri’ah, as is written in the introduction to the Tikkunim, daf 4 (וְנוֹדָע כִּי חוֹתָם הוּא בְּרִיאָה כְּמ״ש בְּהַקְדָּמַת הַתִּקּוּנִים דַּף ד׳). And if we wish, we may take another path (וְאִם נִרְצֶה נִקַּח דֶּרֶךְ אַחֵר), for all the lights of Adam Kadmon are called Yechidah (כִּי כָּל הָאוֹרוֹת דְּא״ק נִקְרָא יְחִידָה), and the lights of Atzilut are Chayah (וְאוֹרוֹת דַּאֲצִילוּת הֵם חַיָּה), and the lights of Beri’ah are Neshamah (וְאוֹרוֹת דִּבְרִיאָה הֵם נְשָׁמָה), and the lights of Yetzirah are Ruach (וְאוֹרוֹת דִּיצִירָה הֵם רוּחַ), and the lights of Asiyah are Nefesh (וְאוֹרוֹת דַּעֲשִׂיָּה הֵם נֶפֶשׁ). And likewise with the garments in all the worlds, and with the bodies and with the Heikhalot (וְכְעֵד״ז בַּלְּבוּשִׁים שֶׁבְּכָל הָעוֹלָמוֹת וּבַּגּוּפִים וּבַּהֵיכָלוֹת), for all the garments of Adam Kadmon are one garment, the supernal one of all five garments (כִּי כָּל לְבוּשֵׁי א״ק הֵם לְבוּשׁ אֶחָד הָעֶלְיוֹן שֶׁבְּכָל הַה׳ לְבוּשִׁים), and all the garments of Atzilut are the second garment, etc. (וְכָל לְבוּשֵׁי הָאֲצִילוּת לְבוּשֵׁי הַשֵּׁנִי כו׳). And this path is the first path (וְזֶה הַדֶּרֶךְ הוּא הַדֶּרֶךְ הָרִאשׁוֹן), for behold, the Nefesh is called the Heikhal, the Ruach is the garment, and the Neshamah is the body, the Chayah is the soul, and the Yechidah is the root of the soul (כִּי הֲרֵי הַנֶּפֶשׁ נִקְרָא הֵיכָל הָרוּחַ לְבוּשׁ וְהַנְּשָׁמָה גּוּף הַחַיָּה נְשָׁמָה יְחִידָה שֹׁרֶשׁ הַנְּשָׁמָה). It is found that all of the above is by way of particularization in each and every world (נִמְצָא כִּי כָּל הַנַּ״ל הוּא בְּדֶרֶךְ פְּרָטוּת בְּכָל עוֹלָם וְעוֹלָם).

How is this? (כֵּיצַד): the light of Keter of Atzilut is called the root of the soul and is called Yechidah (כֵּן אוֹר הַכֶּתֶר דַּאֲצִילוּת נִקְרָא שֹׁרֶשׁ הַנְּשָׁמָה וְנִקְרָא יְחִידָה), and the light of Chokhmah of Atzilut is called soul of the soul and is called Chayah (וְאוֹר חָכְמָה דַּאֲצִילוּת נִקְרָא נְשָׁמָה לַנְּשָׁמָה וְנִקְרָא חַיָּה), and the light of Binah of Atzilut is called body and is called Neshamah (וְאוֹר בִּינָה דַּאֲצִילוּת נִקְרָא גּוּפָא וְנִקְרָא נְשָׁמָה), and the light of Tiferet of Atzilut is called garment and is called Ruach (וְאוֹר תִּפְאֶרֶת דַּאֲצִילוּת נִקְרָא לְבוּשׁ וְנִקְרָא רוּחַ), and the light of Malkhut of Atzilut is called Nefesh and is called Heikhal (וְאוֹר מַלְכוּת דַּאֲצִילוּת נִקְרָא נֶפֶשׁ וְנִקְרָא הֵיכָל). And similarly in particulars of particulars (וְכְעֵד״ז בִּפְרָטֵי פְּרָטִיּוֹת). And let the discerning understand (וד״ל). However, the middle general principle, the shortest of all, is this (וְאָמְנָם הַכְּלָל הַבֵּינוֹנִי הַקָּצָר מִכֻּלָּם הוּא), that all the ten Sefirot of Atzilut, and Keter as well, have within each one of them a root, soul, body, garment, and Heikhal (כִּי זֶה כָּל הַי״ס דַּאֲצִילוּת וְכֶתֶר גַּם כֵּן יֵשׁ בְּכָל אֶחָד מֵהֶם שֹׁרֶשׁ נְשָׁמָה לַנְּשָׁמָה גּוּף לְבוּשׁ הֵיכָל). And similarly in Beri’ah–Yetzirah–Asiyah (וְכְעֵד״ז בִּי״ע), and similarly in Adam Kadmon, which is the root of all A"B"Y"A (וְכְעֵד״ז א״ק שֶׁהוּא שֹׁרֶשׁ לְכָל אבי״ע). It is found that all that is emanated is one Havayah (נִמְצָא כִּי כָּל מַה שֶּׁנֶּאֱצָל הוּא הוי״ה אַחַת), composed of five aspects (כְּלוּלָה מֵה׳ בְּחִי׳), which are: the tip of the Yod in Adam Kadmon, the Yod in Atzilut, the heh in Beri’ah, the Vav in Yetzirah, and the heh in Asiyah (שֶׁהוּא קוֹץ שֶׁל יו״ד בְּא״ק יו״ד בַּאֲצִילוּת ה׳ בִּבְרִיאָה ו׳ בִּיצִירָה ה׳ בַּעֲשִׂיָּה). And each one of these aspects includes all five (וְכָל בְּחִי׳ מֵאֵלּוּ כְּלוּלָה מִכָּל הַה׳), for the tip of the Yod in Adam Kadmon contains one Havayah of five other aspects (כִּי קוֹץ שֶׁל יו״ד שֶׁבְּא״ק יֵשׁ בָּהּ הוי״ה אַחַת שֶׁל ה׳ בְּחִינוֹת אֲחֵרוֹת), which are the five aspects mentioned above in Adam Kadmon itself (שֶׁהֵם ה׳ בְּחִי׳ הַנַּ״ל בְּא״ק עַצְמוֹ), namely Adam Kadmon and A"B"Y"A within it (שֶׁהֵם א״ק וְאבי״ע שֶׁבּוֹ), which are the five aspects: root, soul, body, garment, and Heikhal (שֶׁהֵם שֹׁרֶשׁ וְנְשָׁמָה וְגוּף וּלְבוּשׁ וְהֵיכָל). And likewise, the Yod of Atzilut contains one Havayah that includes all five aspects mentioned above (וְכֵן הַיו״ד דַּאֲצִילוּת יֵשׁ בָּהּ הוי״ה אַחַת הַכּוֹלֶלֶת כָּל הַה׳ בְּחִי׳ הַנַּ״ל), and similarly the other letters in Beri’ah–Yetzirah–Asiyah (וְכֵן עַד״ז שְׁאָר אוֹתִיּוֹת בִּבי״ע).

Thus they are five letters, each one including all of them, which are twenty-five aspects (בְּאוֹפֶן שֶׁהֵם ה׳ אוֹתִיּוֹת כְּלוּלִים כָּל אֶחָד מִכֻּלָּם שֶׁהֵם כ״ה בְּחִי׳). And afterward, in the same manner as above, there is another generality (וְאַחַ״כ עַד״ז הַנַּ״ל יֵשׁ כְּלָלוּת אַחֵר), that each one of them is included from all the twenty-five aspects (שֶׁכָּל אֶחָד מֵהֶם כְּלוּלָה מִן כָּל הַכ״ה בְּחִי׳). And this is that the Yod of Atzilut contains one Havayah composed of all five aspects (וְהוּא כִּי יו״ד דַּאֲצִילוּת יֵשׁ בָּהּ הוי״ה אַחַת כְּלוּלָה מִכָּל הַה׳ בְּחִי׳), and each aspect of the five is included from five, which are ten Sefirot (וְכָל בְּחִי׳ מֵהַה׳ כְּלוּלָה מֵה׳ שֶׁהֵם י״ס): ten Sefirot of root, ten Sefirot of soul, ten Sefirot of body, ten Sefirot of garment, and ten Sefirot of Heikhal (י״ס שֹׁרֶשׁ וְי״ס נְשָׁמָה וְי״ס גּוּף וְי״ס לְבוּשׁ וְי״ס הֵיכָל). And similarly in the tip of the Yod in Adam Kadmon and the Yod in Atzilut (וְכְעֵד״ז בְּקוֹץ שֶׁל יו״ד בְּא״ק יו״ד בַּאֲצִילוּת), and similarly in the letter heh in Beri’ah and in the letter vav in Yetzirah, etc. (וְכְעֵד״ז בָּאוֹת ה׳ בִּבְרִיאָה וּבָאוֹת ו׳ בִּיצִירָה כו׳).

It is found that, in short, this is so (נִמְצָא כִּי בְּקִצּוּר הוּא זֶה): that Adam Kadmon is the tip of the Yod (כִּי הָא״ק הוּא קוֹץ הַיו״ד), and within it is one Havayah that includes five aspects: root, soul, body, garment, and Heikhal (וְיֵשׁ בּוֹ הוי״ה אַחַת כוֹלֶלֶת ה׳ בְּחִי׳ שֹׁרֶשׁ וְנְשָׁמָה וְגוּף וּלְבוּשׁ וְהֵיכָל). And each one of these aspects is included from five, which are ten Sefirot: ten Sefirot of root, ten Sefirot of soul, ten Sefirot of body, ten Sefirot of garment, and ten Sefirot of Heikhal (וְכָל בְּחִי׳ מֵאֵלּוּ כְּלוּלָה מֵה׳ שֶׁהֵם י״ס שֹׁרֶשׁ וְי״ס נְשָׁמָה וְי״ס גּוּף וְי״ס לְבוּשׁ וְי״ס הֵיכָל). And every Sefirah of these ten Sefirot is included within five Partzufim, which are the root and A"B"Y"A (וְכָל סְפִירָה מֵאֵלּוּ הָעֶשֶׂר סְפִירוֹת נִכְלְלוּ בְּה׳ פַּרְצוּפִים שֶׁהֵם הַשֹּׁרֶשׁ וְאבי״ע).

Chapter 3

שער מב פרק ג

[42:3] And now we shall speak regarding the aspect of each one of these worlds, what their nature is (וְעַתָּה נְדַבֵּר בִּבְחִי׳ כָּל עוֹלָם מֵאֵלּוּ מָה עִנְיָנָם). Know (דַּע), that the root and the souls and the bodies are one aspect (כִּי הַשֹּׁרֶשׁ וְהַנְּשָׁמוֹת וְהַגּוּפִים הֵם בְּחִי׳ אַחַת), and there is no separation between them (שֶׁאֵין פֵּרוּד בֵּינֵיהֶן). But the garments and the Heikhalot are two aspects (אָכֵן הַלְּבוּשִׁים וְהַהֵיכָלוֹת הֵם ב׳ בְּחִי׳), separate from the three aspects mentioned above (נִפְרָדוֹת מִג׳ בְּחִינוֹת הַנַּ״ל). And between these two—between the bodies and between the garments (וּבֵין ב׳ אֵלּוּ שֶׁהֵם בֵּין הַגּוּפִים וּבֵין הַלְּבוּשִׁים)—there is the dwelling place of the Klipot (שָׁם הֵם מְדוֹר הַקְּלִיפּוֹת). And they are literally attached to the back of the skin of the body (וְהֵם מַמָּשׁ נִדְבָּקִים בְּאָחוֹר עוֹר הַגּוּף). And the reason for this matter is (וְטַעַם הַדָּבָר), because the three inner aspects have within them the Inner Light (כִּי ג׳ בְּחִי׳ הַפְּנִימִיּוֹת יֵשׁ בְּתוֹכָם או״פ). And the most inferior of the Inner Light emerges into the skin and there it ends (וְהַיּוֹתֵר גָּרוּעַ בָּאו״פ יוֹצֵא בְּתוֹךְ הָעוֹר וְשָׁם מִסְתַּיֵּם). And the Surrounding Light is the opposite (וְאו״מ הוּא לְהֵפֶךְ), for the more external the light is, the greater it is, as is known (כִּי אוֹר הַיּוֹתֵר חִיצוֹן הוּא גָּדוֹל יוֹתֵר כַּנּוֹדָע).

It is found, therefore (נִמְצָא), that the Surrounding Light that is in the most inward garment, which is attached to the body (כִּי אוֹר מַקִּיף שֶׁבַּלְּבוּשׁ הַיּוֹתֵר פְּנִימִי הַנִּדְבָּק אֶל הַגּוּף), is the smallest Surrounding Light that exists among them all (הוּא אוֹר הַמַּקִּיף הַיּוֹתֵר קָטָן שֶׁיֵּשׁ בְּכֻלָּם). Therefore, the Klipot have their dwelling there (לָכֵן הַקְּלִיפּוֹת מְדוֹרָם שָׁם), in the middle place (בַּמָּקוֹם הָאֶמְצָעִי), where there is neither Inner Light nor Surrounding Light (בִּמְקוֹם שֶׁאֵין שָׁם לֹא או״פ וְלֹא או״מ). And this is in the middle between the inner and the surrounding (וְהוּא בָּאֶמְצַע בֵּין הַפְּנִימִי לַמַּקִּיף), and there it is called the place of darkness (וְשָׁם נִקְרָא מְקוֹם הַחֹשֶׁךְ). And this matter exists in each and every world (וְהָעִנְיָן הַזֶּה בְּכָל עוֹלָם וְעוֹלָם), in the aspect of the Klipot that are in that world (בִּבְחִי׳ הַקְּלִיפּוֹת אֲשֶׁר בָּעוֹלָם הַהוּא). However, after we have explained the matter in particularity, we shall speak in generality (וְאָמְנָם אַחַר שֶׁבֵּאַרְנוּ הַדָּבָר בִּפְרָטוּת נְדַבֵּר בִּכְלָלוּת).

And behold, it is known that in the inner dimension of Adam Kadmon is the Ein Sof (וְהִנֵּה נוֹדָע שֶׁבִּפְנִימִית הָא״ק הוּא הָא״ס), which clothes itself in the root of the souls of the ten Sefirot within it (הַמִּתְלַבֵּשׁ בְּשֹׁרֶשׁ הַנְּשָׁמוֹת שֶׁל הַי״ס שֶׁבּוֹ). And these clothe themselves in the aspect of the souls of all the ten Sefirot within it (וְאֵלּוּ מִתְלַבְּשִׁין בִּבְחִי׳ הַנְּשָׁמוֹת שֶׁל כָּל הַי״ס שֶׁבּוֹ). And these clothe themselves in the ten Sefirot of the aspect of the body of Adam Kadmon (וְאֵלּוּ מִתְלַבְּשִׁין בְּי״ס שֶׁל בְּחִי׳ הַגּוּף שֶׁל א״ק). And it would have been fitting that the ten Sefirot of the bodies would clothe themselves in the ten Sefirot of garments (וּמֵהָרָאוּי הָיָה שֶׁהַי״ס שֶׁל הַגּוּפִים יִתְלַבְּשׁוּ בְּי״ס דְּלְבוּשִׁים), but in truth this is not so, for the reason mentioned above (וְאָמְנָם אֵינוֹ כֵן לְסִבָּה הַנַּ״ל). However, the three aspects of Atik of Atzilut encompass these three aspects of Adam Kadmon (אָכֵן ג׳ בְּחִי׳ עַתִּיק דַּאֲצִילוּת מְסַבְּבוֹת אֶל ג׳ בְּחִי׳ אֵלּוּ דְּא״ק).

How is this? (כֵּיצַד): behold, the ten Sefirot of the bodies of Adam Kadmon clothe themselves within the ten Sefirot of the roots of the souls, the ten Sefirot of Atik of Atzilut (הֲרֵי שֶׁהַי״ס דְּגוּפוֹת דְּא״ק מִתְלַבְּשִׁים תּוֹךְ י״ס הַשָּׁרָשִׁים שֶׁל הַנְּשָׁמוֹת י״ס דְּעַתִּיק דַּאֲצִילוּת). And these clothe themselves in the ten Sefirot of the aspect of the souls of Atik of Atzilut (וְאֵלּוּ מִתְלַבְּשִׁים בְּי״ס שֶׁל בְּחִי׳ נְשָׁמוֹת דְּעַתִּיק דַּאֲצִילוּת). And these clothe themselves in the ten Sefirot of the bodies of Atik of Atzilut (וְאֵלּוּ מִתְלַבְּשִׁים בְּי״ס דְּגוּפוֹת דְּעַתִּיק דַּאֲצִילוּת). And in this manner, the aspects of roots, bodies, and souls of Arich Anpin clothe the bodies of Atik (וְכְעֵד״ז בְּחִי׳ הַשָּׁרָשִׁים וְגוּפִים וּנְשָׁמוֹת דְּא״א מַלְבִּישִׁין לְגוּפוֹת דְּעַתִּיק). And in this manner, the three aspects of Abba clothe Arich Anpin (וְכְעֵד״ז ג׳ בְּחִי׳ דְּאַבָּא מַלְבִּישִׁין לְא״א). And likewise, the three aspects of Imma clothe Abba (וְכְעֵד״ז ג׳ בְּחִי׳ דְּאִמָּא לְאַבָּא). And the three aspects of Ze’ir Anpin clothe Imma (וְכְעֵד״ז ג׳ בְּחִי׳ דְּז״א לְאִמָּא). And the three aspects of Nukvah clothe Ze’ir Anpin (וְכְעֵד״ז ג׳ בְּחִי׳ נוּקְבָא לְז״א). And behold, now all the aspects of the bodies have been completed, until the Nukvah of Ze’ir Anpin (וְהֲרֵי עַתָּה נִשְׁלְמוּ כָּל בְּחִי׳ הַגּוּפוֹת עַד נוּקְבָא דְּז״א).

And behold, here, on the backs of the bodies of the Nukvah, all the Klipot of Atzilut adhere, corresponding to the ten Sefirot within them (וְהִנֵּה כָּאן בָּאֲחוֹרַיִם דְּגוּפוֹת דְּנוּקְבָּא נִדְבָּקִים כָּל הַקְּלִיפּוֹת דַּאֲצִילוּת דְּי״ס שֶׁבָּהֶם). And these are in the manner explained above in holiness (וְאֵלּוּ הֵם עַל דֶּרֶךְ הַנַּ״ל בַּקְּדֻשָּׁה), and this is how it is (וְהוּא כִּי): the root of the Keter of the Klipah, which is the aspect of roots, adheres to the back of the skin of the Nukvah of holiness (שֹׁרֶשׁ הַכֶּתֶר דִּקְלִיפָּה שֶׁהוּא בְּחִי׳ הַשָּׁרָשִׁים דָּבוּק בָּאֲחוֹרַיִם דְּעוֹר דְּנוּקְבָּא דִּקְדֻשָּׁה). And upon the root, the soul of the Keter of the Klipah clothes itself (וְעַל הַשֹּׁרֶשׁ מַלְבִּישׁ נִשְׁמַת הַכֶּתֶר דִּקְלִיפָּה), and upon the soul clothes the body of the Keter of the Klipah (וְעַל הַנְּשָׁמָה מַלְבִּישׁ הַגּוּף דְּכֶּתֶר דִּקְלִיפָּה). And afterward, the root of Abba of the Klipah clothes upon the body of the Keter (וְאַחַ״כ שֹׁרֶשׁ דְּאַבָּא דִּקְלִיפָּה מַלְבִּישׁ עַל גּוּף הַכֶּתֶר), and the soul of Abba clothes upon the root (וְנִשְׁמַת אַבָּא מַלְבִּישׁ לַשֹּׁרֶשׁ), and the body of Abba clothes upon the soul (וְהַגּוּף דְּאַבָּא מַלְבִּישׁ עַל הַנְּשָׁמָה). And similarly the three aspects of Imma, etc. (וְכְעֵד״ז ג׳ בְּחִי׳ אִמָּא כו׳), until it is found that the body of the Nukvah of the Klipah is external to all (עַד שֶׁנִּמְצָא כִּי גּוּף דְּנוּקְבָּא דִּקְלִיפָּה הִיא חִיצוֹנִיּוּת לְכֻלָּם). And afterward, surrounding it are the garments (וְאַחַ״כ עָלֶיהָ סוֹבְבִים הַלְּבוּשִׁים), and they are the opposite of the inner order (וְהֵם הֵפֶךְ הַפְּנִימִית).

All the garments and Heikhalot that are more inferior (כָּל הַלְּבוּשִׁים וְהַהֵיכָלוֹת הַיּוֹתֵר גְּרוּעִים), which are the garments of the Nukvah of the Klipah, surround the body of the Nukvah of the Klipah (שֶׁהֵם לְבוּשֵׁי נוּקְבָּא דִּקְלִיפָּה סוֹבְבִים אֶל גּוּפָא דְּנוּקְבָּא דִּקְלִיפָּה). And upon it surround the Heikhalot of the Nukvah of the Klipah (וְעָלֶיהָ סוֹבְבִים הֵיכָלוֹת דְּנוּקְבָּא דִּקְלִיפָּה). And upon them are the garments of Ze’ir Anpin of the Klipah (וְעֲלֵיהֶן לְבוּשֵׁי דְּז״א דִּקְלִיפָּה), and upon them the Heikhalot of Ze’ir Anpin of the Klipah (וְעֲלֵיהֶן הֵיכָלוֹת דְּז״א דִּקְלִיפָּה), and upon them the garments and Heikhalot of Imma (וְעֲלֵיהֶן לְבוּשֵׁי וְהֵיכְלֵי אִמָּא), and likewise of Abba and Arich Anpin of the Klipah (וְכֵן שֶׁל אַבָּא וְא״א דִּקְלִיפָּה).

In such a manner that the Heikhalot of Arich Anpin of the Klipah surround all the Klipah (בְּאוֹפֶן כִּי הֵיכְלֵי דְּא״א דִּקְלִיפָּה הֵם מַקִּיפִים לְכָל הַקְּלִיפָּה). And afterward, surrounding upon them are the garments of the Nukvah of holiness (וְאַחַ״כ עֲלֵיהֶן מַקִּיפִים לְבוּשֵׁי נוּקְבָּא דִּקְדֻשָּׁה). And upon them surround the Heikhalot of the Nukvah of holiness (וְעֲלֵיהֶן מַקִּיפִים הֵיכְלֵי נוּקְבָּא דִּקְדֻשָּׁה). And upon them the garments and Heikhalot of Ze’ir Anpin of holiness (וְעֲלֵיהֶן לְבוּשֵׁי וְהֵיכְלֵי ז״א דִּקְדֻשָּׁה). And upon them Imma (וְעֲלֵיהֶן אִמָּא), and upon them Abba (וְעֲלֵיהֶן אַבָּא), and upon them Arich Anpin (וְעֲלֵיהֶן א״א), and upon them the garments and Heikhalot of Atik (וְעֲלֵיהֶן לְבוּשֵׁי וְהֵיכְלֵי עַתִּיק), and upon them the garments and Heikhalot of Adam Kadmon (וְעֲלֵיהֶן לְבוּשֵׁי וְהֵיכְלֵי א״ק).

In such a manner that the inner dimension of the root of the ten Sefirot of the souls of Adam Kadmon is the inner dimension of everything (בְּאוֹפֶן שֶׁפְּנִימִית שֹׁרֶשׁ הַי״ס דְּנְשָׁמוֹת דְּא״ק הֵם פְּנִימִית הַכֹּל), and the Heikhalot of Adam Kadmon surround everything (וְהֵיכְלֵי א״ק מַקִּיפִים עַל הַכֹּל). And the Klipah is within them, in the middle between these two aspects (וְהַקְּלִיפָּה בְּתוֹכָם אֶמְצַע בֵּין ב׳ בְּחִינוֹת אֵלּוּ), which are between the bodies of the Nukvah of Ze’ir Anpin (שֶׁהֵם בֵּין הַגּוּפִים דְּנוּקְבָּא דְּז״א), and between the aspect of the garments of the Nukvah herself of Ze’ir Anpin of holiness (וּבֵין בְּחִינַת הַלְּבוּשִׁים שֶׁל הַנּוּקְבָּא עַצְמָהּ דְּז״א דִּקְדֻשָּׁה). And they are so far removed from the great inner light as they are far removed from the great surrounding light (וְהֵם כָּל כָּךְ מְרֻחָקִים מֵהָאוֹר הַגָּדוֹל הַפְּנִימִי כְּמוֹ שֶׁהֵם רְחוֹקִים מֵהָאוֹר הַמַּקִּיף הַגָּדוֹל). And they are in the middle (וְהֵם בְּאֶמְצָע), in a likeness to the material earth that sits in the middle, the center of the pure heavens (דִּמְיוֹן הָאָרֶץ הַחָמְרִית הַיּוֹשֶׁבֶת בְּאֶמְצַע מֶרְכַּז הַשָּׁמַיִם הַזַּכִּים). And all of this is so all the time that Beri’ah–Yetzirah–Asiyah do not ascend and clothe Atzilut (וְכָל זֶה הוּא כָּל זְמַן שֶׁבי״ע אֵינָם עוֹלִין וּמַלְבִּישִׁין לַאֲצִילוּת). But whenever they do ascend (אֲבָל כָּל זְמַן שֶׁהֵם עוֹלִין), then the Klipot depart from there (אָז מִסְתַּלְּקוֹת הַקְּלִיפּוֹת מִשָּׁם). And then the three aspects of root, soul, and body of Beri’ah clothe the body of the Nukvah of Atzilut (וְאָז ג׳ בְּחִי׳ דְּשֹׁרֶשׁ וְנְשָׁמָה וְגוּף דִּבְרִיאָה מַלְבִּישִׁין לְגוּפָא דְּנוּקְבָּא דַּאֲצִילוּת). And the three aspects of Yetzirah clothe Beri’ah (וְג׳ בְּחִי׳ דִּיצִירָה מַלְבִּישִׁין לִבְרִיאָה). And the three aspects of Asiyah clothe Yetzirah (וְג׳ בְּחִי׳ דַּעֲשִׂיָּה מַלְבִּישִׁין לִיצִירָה). And it is found that the bodies of Asiyah clothe all the aspects, all of them (וְנִמְצָא גּוּפוֹת דַּעֲשִׂיָּה מַלְבִּישִׁין כָּל הַבְּחִי׳ כֻּלָּם), and upon them are the Klipot of Atzilut (וַעֲלֵיהֶן קְלִיפּוֹת דַּאֲצִילוּת), and upon them the Klipot of Beri’ah (וַעֲלֵיהֶן קְלִיפּוֹת דִּבְרִיאָה), and upon them the Klipot of Yetzirah (וַעֲלֵיהֶן קְלִיפּוֹת דִּיצִירָה), and upon them the Klipot of Asiyah (וַעֲלֵיהֶן קְלִיפּוֹת דַּעֲשִׂיָּה). And upon them are clothed the garments and Heikhalot of holiness of Asiyah (וַעֲלֵיהֶן מַלְבִּישִׁין לְבוּשֵׁי וְהֵיכְלֵי קְדֻשָּׁה דַּעֲשִׂיָּה), and upon them the garments and Heikhalot of holiness of Yetzirah, etc. (וַעֲלֵיהֶן לְבוּשֵׁי וְהֵיכְלֵי קְדֻשָּׁה דִּיצִירָה כו׳), until the garments and Heikhalot of Adam Kadmon (עַד לְבוּשֵׁי וְהֵיכְלֵי דְּא״ק).

This is what appears correct to me at present (זֶהוּ הַנִּרְאֶה לְדַעְתִּי עַתָּה). And there is a second explanation (וְיֵשׁ פֵּרוּשׁ ב׳), and that is that the Klipah does not surround all of Atzilut (וְהוּא שֶׁאֵין הַקְּלִיפָּה מַקִּיפָה כָּל הָאֲצִילוּת), but rather in the manner that Rachel emerges from behind Ze’ir Anpin and separates from him (אֶלָּא עַל דֶּרֶךְ שֶׁרָחֵל יוֹצֵאת מֵאֲחוֹרֵי ז״א וְנִפְרֶדֶת מִמֶּנּוּ), so too the Klipah of Atzilut is like one man of wickedness standing behind the man of holiness of Atzilut (כָּךְ הַקְּלִיפָּה דַּאֲצִילוּת הוּא כְּדִמְיוֹן אָדָם אֶחָד בְּלִיַּעַל עוֹמֵד אַחֲרֵי אָדָם דִּקְדֻשָּׁה דַּאֲצִילוּת). And when the holiness of Beri’ah ascends into Atzilut (וּכְשֶׁעוֹלָה הַקְּדֻשָּׁה דִּבְרִיאָה בַּאֲצִילוּת), then holiness clothes holiness (אָז הַקְּדֻשָּׁה מַלְבֶּשֶׁת לַקְּדֻשָּׁה), and the Klipah of Beri’ah surrounds the Klipah of Atzilut (וּקְלִיפָּה דִּבְרִיאָה מַקֶּפֶת לַקְּלִיפָּה דַּאֲצִילוּת). And similarly when Yetzirah and Asiyah ascend (וְכֵן עַד״ז כְּשֶׁעוֹלִין יְצִירָה וַעֲשִׂיָּה). And it is found that the Klipah and the holiness, from the head of Atzilut until the end of Asiyah (וְנִמְצָא כִּי הַקְּלִיפָּה וְהַקְּדֻשָּׁה מֵרֹאשׁ הָאֲצִילוּת וְעַד סוֹף הָעֲשִׂיָּה), are like the likeness of two people (הֵם כִּדְמוּת ב׳ אֲנָשִׁים): the one is holy and is clothed in Atzilut, and Atzilut in Beri’ah, and Beri’ah in Yetzirah, and Yetzirah in Asiyah (הָאֶחָד קָדוֹשׁ וּמִתְלַבֵּשׁ בַּאֲצִילוּת וַאֲצִילוּת בִּבְרִיאָה וּבְרִיאָה בִּיצִירָה וִיצִירָה בַּעֲשִׂיָּה), and the second is the man of wickedness (וְהַשֵּׁנִי הוּא אָדָם הַבְּלִיַּעַל). (And its Atzilut is in its Beri’ah, etc., and the Klipah is the man of wickedness) (וַאֲצִילוּת שֶׁלּוֹ בִּבְרִיאָה שֶׁלּוֹ כו׳ וְהַקְּלִיפָּה הוּא אָדָם הַבְּלִיַּעַל).

The general principle is (הַכְּלָל), that A"B"Y"A of the Klipah stands at the side and at the back of the holy man of holiness (אבי״ע דִּקְלִיפָּה עוֹמֵד בְּצִדּוֹ וּבְאָחוֹרָיו שֶׁל אָדָם הַקָּדוֹשׁ דִּקְדֻשָּׁה), who includes A"B"Y"A of holiness (הַכּוֹלֵל אבי״ע דִּקְדֻשָּׁה). And afterward, upon these two aspects, the garments and Heikhalot of Asiyah surround, for the aspect of the holiness of Asiyah alone (וְאַחַ״כ עַל ב׳ בְּחִי׳ אֵלּוּ מַקִּיפִין לְבוּשִׁים וְהֵיכָלוֹת עֲשִׂיָּה לִבְחִינַת קְדֻשַּׁת עֲשִׂיָּה לְבַד), and within them are the man of holiness and the Klipah of Asiyah (וּבְתוֹכָם אָדָם דִּקְדֻשָּׁה וְהַקְּלִיפָּה דַּעֲשִׂיָּה). And upon them are the garments and Heikhalot of Yetzirah, surrounding in the place where Yetzirah stands (וַעֲלֵיהֶן לְבוּשִׁים וְהֵיכָלוֹת יְצִירָה וּמַקִּיפִין בַּמָּקוֹם שֶׁשָּׁם עוֹמֶדֶת הַיְּצִירָה), and within them are the man of holiness and the Klipah of Yetzirah (וּבְתוֹכָם אָדָם דִּקְדֻשָּׁה וְהַקְּלִיפָּה דִּיצִירָה). And upon them are the garments and Heikhalot of Beri’ah, and within them are the man of holiness and the Klipah of Beri’ah (וַעֲלֵיהֶן לְבוּשִׁים וְהֵיכָלוֹת דִּבְרִיאָה וּבְתוֹכָם אָדָם דִּקְדֻשָּׁה וְהַקְּלִיפָּה דִּבְרִיאָה). And upon them are the garments and Heikhalot of Atzilut, and within them are the man of holiness and the Klipah of Atzilut (וַעֲלֵיהֶן לְבוּשִׁים וְהֵיכָלוֹת דַּאֲצִילוּת וּבְתוֹכָם אָדָם דִּקְדֻשָּׁה וְהַקְּלִי׳ דַּאֲצִילוּת). And for this it is necessary that we inform you of the matter of the garments and the Heikhalot—what their nature is (וּלְזֶה צָרִיךְ שֶׁנוֹדִיעֲךָ עִנְיַן הַלְּבוּשִׁים וְהַהֵיכָלוֹת מַה עִנְיָנָם).

Know (דַּע), that the garments are the aspect of vessels for the Surrounding Light (כִּי הַלְּבוּשִׁים הֵם בְּחִי׳ הַכֵּלִים אֶל אוֹ״מ). And between each garment and garment there is one Surrounding Light (וּבֵין כָּל לְבוּשׁ וְלְבוּשׁ יֵשׁ אוֹ״מ אֶחָד). And these are the aspects of the Surrounding Lights of Yosher over all of Atzilut (וְאֵלּוּ הֵם בְּחִינוֹת אוֹרוֹת דְּמַקִּיפִים דְּיוֹשֶׁר עַל כָּל הָאֲצִילוּת), as mentioned elsewhere (כַּנִּזְכָּר בְּמָ״א), that there are three aspects of vessels that surround, and upon them surround the lights of Nefesh, Ruach, Neshamah, as mentioned above (שֶׁיֵּשׁ ג׳ בְּחִי׳ כֵּלִים הַמַּקִּיפִים וַעֲלֵיהֶן מַקִּיפִין הָאוֹרוֹת דְּנר״ן וְכַנַּ״ל). And those surrounding vessels are the garments (וְאוֹתָן הַכֵּלִים דְּמַקִּיפִין הֵם הַלְּבוּשִׁים). And the Heikhalot are the circles mentioned everywhere (וְהַהֵיכָלוֹת הֵם הָעִגּוּלִים הַנִּזְכָּרִים בְּכָל מָקוֹם), which surround the Surrounding Lights, which are the garments, as mentioned (שֶׁהֵם סוֹבְבִים עַל אוֹרוֹת הַמַּקִּיף שֶׁהֵם הַלְּבוּשִׁים כַּנִּזְכָּר). And they are the aspect of the circular firmaments (וְהֵם בְּחִינַת הָרְקִיעִים הַמִּתְעַגְּלִים), which are the aspect of the Heikhalot of that world (שֶׁהֵם בְּחִי׳ הַהֵיכָלוֹת שֶׁל עוֹלָם הַהוּא). And therefore these circles surround (וְלָכֵן אֵלּוּ הָעִגּוּלִים הֵם סוֹבְבִים), for this aspect (עַל כֵּן הַבְּחִי׳), because they are like houses within which a person dwells (כִּי הֵם דִּמְיוֹן בָּתִּים שֶׁבְּתוֹכָם דָּר הָאָדָם), and upon them is the illumination of the Surrounding Lights, exceedingly great (וַעֲלֵיהֶן הוּא הֶאָרַת הַמַּקִּיפִים גְּדוֹלִים גַּם מְאֹד), such that it is impossible for them to enter within boundary and measure (שֶׁאִי אֶפְשָׁר לָהֶם לְהִכָּנֵס תּוֹךְ גְּבוּל וּמִדָּה).

For even within the houses and Heikhalot, which are exceedingly, exceedingly great vessels (כִּי אֲפִלּוּ בְּתוֹךְ הַבָּתִּים וְהַהֵיכָלוֹת שֶׁהֵם כֵּלִים גְּדוֹלִים בְּמְאֹד מְאֹד), they are unable to contract themselves there (אֵינָם יְכוֹלִין לְהִתְצַמְצֵם שָׁם). And all the more so within small vessels, like bodies (וּמִכָּל שֶׁכֵּן בְּכֵלִים קְטַנִּים דִּמְיוֹן גּוּפִים). Therefore, do not be astonished if the Surrounding Lights are in circles and in garments (וְלָכֵן אַל תִּתְמַה אִם אוֹרוֹת הַמַּקִּיפִים הֵם בְּעִגּוּלִים וּבִלְבוּשִׁים), for on the contrary, because of their great magnitude, they do not clothe themselves in the body (כִּי אֲדַרְבָּא לְרֹב גָּדְלָם אֵינָם מִתְלַבְּשִׁין בַּגּוּף), but rather in a place that is exceedingly, exceedingly broad (אֶלָּא בְּמָקוֹם רָחָב מְאֹד מְאֹד). And the more spacious the place is, the greater the Surrounding Light (וְכָל מַה שֶּׁהַמָּקוֹם רָחָב יֵשׁ אוֹר יוֹתֵר גָּדוֹל מַקִּיף), and the matter is understood (וְהַדָּבָר מוּבָן).

However, according to the two explanations mentioned above that we explained regarding the place of the standing of the Klipah (אָכֵן לְב׳ הַפֵּרוּשִׁים הַנַּ״ל שֶׁבֵּאַרְנוּ בְּעִנְיַן מְקוֹם מַעֲמַד הַקְּלִיפָּה), this still requires investigation (צָרִיךְ עִיּוּן). For behold, the circles and the Surrounding Lights that are upon the garments surround from the two extremities of the head of that world (כִּי הֲרֵי הָעִגּוּלִים וְהָאוֹרוֹת הַמַּקִּיפִים שֶׁעַל גַּבֵּי הַלְּבוּשִׁים הֵם סוֹבְבִים מִב׳ קְצָווֹת הָרֹאשׁ שֶׁל הָעוֹלָם הַהוּא).

For behold, the Surrounding Lights and the garments surround upon the head of Beri’ah, as is known (כִּי הֲרֵי הַמַּקִּיפִים וְהַלְּבוּשִׁים סוֹבְבִים עַל גַּבֵּי רֹאשׁ הַבְּרִיאָה כַּנּוֹדָע). And if so, how is it that the Klipah stands and clothes itself together, one within the other—Atzilut within Beri’ah (וְאִם כֵּן אֵיךְ הַקְּלִיפָּה הֵם עוֹמְדִים וּמִתְלַבְּשִׁים יַחַד זוֹ בָּזוֹ אֲצִילוּת בִּבְרִיאָה), as mentioned in the matter of those two birds in the Zohar, Vayechi (כַּנִּזְכָּר בְּעִנְיַן הַנְּהוּ ב׳ צִפְּרִין דְּבַזֹּהַר וַיְחִי). And it appears to me that this will be understood from what is stated elsewhere (ונלע״ד שֶׁזֶּה יוּבַן מִמ״ש בְּמָ״א), for how is the aspect of the superiority of Abba over Imma recognized, and likewise the other aspects, in the aspect of the circles? (כִּי בַּמֶּה יוּכַּר בְּחִי׳ מַעֲלַת אַבָּא עַל אִמָּא וְכֵן שְׁאָר הַבְּחִינוֹת בִּבְחִינַת הָעִגּוּלִים).

For behold, half of the upper circles are arranged in order—Keter over Chokhmah, etc. (וְהֲרֵי חֲצִי הָעִגּוּלִים הָרִאשׁוֹנִים יִהְיוּ כְּסֵדֶר כֶּתֶר עַל חָכְמָה כו׳), but the half of the circles below are the opposite (אָכֵן חֲצִי הָעִגּוּלִים לְמַטָּה יִהְיֶה לְהֵפֶךְ), for the circle of Malkhut stands upon the circle of Yesod, etc. (כִּי עִגּוּל מַלְכוּת עוֹמֵד עַל גַּבֵּי עִגּוּל יְסוֹד כו׳). If so, by what is the aspect of the superiority of one Sefirah over another recognized? (אִם כֵּן בַּמֶּה יוּכַּר בְּחִי׳ מַעֲלוֹת הַסְּפִירָה זוֹ מִזּוֹ). And there we explained (וְשָׁם בֵּאַרְנוּ), that there are windows by way of Yosher, and through them Abba illuminates Imma, and Imma to Ze’ir Anpin, etc. (כִּי יֵשׁ חַלּוֹנוֹת דֶּרֶךְ יוֹשֶׁר וּמִשָּׁם אַבָּא מֵאִיר לְאִמָּא וְאִמָּא לְז״א כו׳). And through this the level of their superiority is recognized (וְעַל יְדֵי כֵן נִכָּר מַדְרֵגַת מַעֲלָתָן). And you also know the matter of the openings and the gates of the firmaments (וְגַם יָדַעְתָּ עִנְיַן פְּתָחִים וְשַׁעֲרֵי רְקִיעִין), through which the angels and the souls ascend and descend (שֶׁדֶּרֶךְ שָׁם עוֹלִין וְיוֹרְדִין הַמַּלְאָכִים וְהַנְּשָׁמוֹת). Therefore, likewise in the manner mentioned above (אִם כֵּן גַּם עַד״ז הַנַּ״ל), through that gate of the heavens and the firmament, which is the hollow in the middle, which is the aspect of the openings (שֶׁדֶּרֶךְ אוֹתוֹ שַׁעַר הַשָּׁמַיִם וְהָרָקִיעַ שֶׁהוּא חָלָל בָּאֶמְצָע שֶׁהוּא בְּחִי׳ הַפְּתָחִים), through there the Klipah also descends and ascends from world to world (דֶּרֶךְ שָׁם יוֹרְדִין וְעוֹלִין גַּם הַקְּלִיפָּה מֵעוֹלָם לְעוֹלָם).

And behold, likewise it is so also in the matter of holiness (וְהִנֵּה גַּם עַד״ז הוּא גַּם כֵּן בְּעִנְיַן הַקְּדֻשָּׁה), for otherwise—how would the Nukvah ascend and be included within Ze’ir Anpin, and Beri’ah within Atzilut, etc. (דְּאִם לֹא כֵן הֵיאַךְ עוֹלִין וְנִכְלָלִין נוּקְבָּא בְּז״א וּבְרִיאָה בַּאֲצִילוּת כו׳), if the circles were interposing? (אִם הָעִגּוּלִים מַפְסִיקִין). Rather, it will be understood with the above (אֶלָּא יוּבַן עִם הַנַּ״ל), that there is a hollow and an open opening (כִּי יֵשׁ חָלָל וּפֶתַח פָּתוּחַ), and through those openings the aspect of Yosher of all the worlds ascends (וְדֶרֶךְ פְּתָחִים הָהֵם עוֹלָה בְּחִי׳ הַיּוֹשֶׁר שֶׁל כָּל הָעוֹלָמוֹת), and this is understood (וְזֶה מוּבָן).

And now we shall explain the matter of the Surrounding Lights of the garments (וְעַתָּה נְבָאֵר עִנְיַן הַמַּקִּיפִים שֶׁל הַלְּבוּשִׁים). Know (דַּע), that it has been explained to us (כִּי נִתְבָּאֵר אֶצְלֵנוּ), that the light that emerges through the Yesod of Arich Anpin enters Abba (שֶׁהָאוֹר הַיּוֹצֵא דֶּרֶךְ יְסוֹד א״א נִכְנָס בְּאַבָּא), partially as Inner Light and partially as Surrounding Light (מִקְצָתוֹ בִּבְחִי׳ או״מ וּמִקְצָתוֹ בִּבְחִי׳ או״פ). And the Surrounding Light surrounds from there and downward all the worlds, all of them, except Arich Anpin (וְהַמַּקִּיף מַקִּיף מִשָּׁם וּלְמַטָּה כָּל הָעוֹלָמוֹת כֻּלָּם זוּלַת א״א). And afterward, the Inner Light of the Yesod of Abba emerges (וְאַחַ״כ יָצָא או״פ דְּיְסוֹד דְּאַבָּא), and enters partially as Inner Light into Imma (וְנִכְנָס מִקְצָתוֹ בִּבְחִי׳ או״פ בְּאִמָּא), and partially remains as Surrounding Light (וּמִקְצָתוֹ נִשְׁאַר בִּבְחִי׳ או״מ), and surrounds all the worlds from Imma and downward (וּמַקִּיף עַל כָּל הָעוֹלָמוֹת כֻּלָּם מֵאִמָּא וּלְמַטָּה), except Arich Anpin and Abba (זוּלַת א״א וְאַבָּא). And similarly, so it is with all the other aspects (וְכִיּוֹצֵא בָּזֶה כָּל שְׁאָר הַבְּחִינוֹת כֻּלָּן). And afterward, from that Inner Light mentioned above that enters Abba or Imma (וְאַחַ״כ מֵאו״פ הַנַּ״ל הַנִּכְנָס בְּאַבָּא אוֹ בְּאִמָּא), it returns from it from below to above (חוֹזֵר מִמֶּנּוּ מִמַּטָּה לְמַעְלָה), in the secret of Returning Light (בְּסוֹד אוֹר חוֹזֵר), in the aspect of the light of the hairs (בִּבְחִי׳ אוֹר הַשַּׂעֲרוֹת), which are also called Surrounding Light (שֶׁגַּם הֵם נִקְרָא או״מ). Except that this one, which is from the aspect of Returning Light (אֶלָּא שֶׁזֶּה שֶׁהוּא מִבְּחִי׳ אוֹר חוֹזֵר), does not surround except that specific aspect alone, from the place from which it emerged, and no more (אֵינוֹ מַקִּיף רַק לְאוֹתָהּ בְּחִי׳ לְבַדָּהּ מִמָּקוֹם שֶׁיָּצָא מִשָּׁם וְלֹא יוֹתֵר). This is unlike the first Surrounding Light, which is the Surrounding Light of Yosher, which never entered inside (מַה שֶּׁאֵין כֵּן בָּרִאשׁוֹן שֶׁהוּא או״מ דְּיוֹשֶׁר שֶׁמֵעוֹלָם לֹא נִכְנַס בִּפְנִים), for this one surrounds the entire world that is below it, from the place from which it emerged (שֶׁזֶּה מַקִּיף כָּל הָעוֹלָם אֲשֶׁר לְמַטָּה מִן הַמָּקוֹם שֶׁיָּצָא מִמֶּנּוּ). And this requires investigation (וְצָרִיךְ עִיּוּן). For behold, it is known that the Yesod of Imma enters into the chest of Ze’ir Anpin (כִּי הֲרֵי נוֹדָע כִּי יְסוֹד דְּאִמָּא נִכְנָס לְתוֹךְ חָזֶה דְּז״א). And if so, even the Surrounding Light of Yosher of Ze’ir Anpin, which emerges from the Yesod of Imma as mentioned above (וְאִם כֵּן אֲפִלּוּ הַמַּקִּיף דְּיוֹשֶׁר דְּז״א הַיּוֹצֵא מִיְסוֹד אִמָּא כַּנַּ״ל), has already entered into the aspect of the inner dimension (כְּבָר נִכְנָס בִּבְחִי׳ פְּנִימִית).

However, the matter is (אֶלָּא הָעִנְיָן הוּא), that before it enters inside (כִּי טֶרֶם הִכָּנְסוֹ בִּפְנִים), the Surrounding Light of Yosher emerges (יוֹצֵא אוֹר הַמַּקִּיף דְּיוֹשֶׁר). And after it enters (וְאַחַר הִכָּנְסוֹ), the Inner Light enters (נִכְנָס אוֹ״פ), for the Surrounding Light already preceded to surround from the outside before it entered inside (שֶׁכְּבָר קָדַם אוֹ״מ לְהַקִּיף מִבַּחוּץ טֶרֶם הִכָּנְסוֹ בִּפְנִים). And this is the manner of all the Surrounding Lights (וְכֵן הָעִנְיָן הַזֶּה בְּכָל הַמַּקִּיפִים). It is found, therefore (נִמְצָא), that when the Yesod of Imma enters into the outer vessel of Nefesh (כִּי כַּאֲשֶׁר נִכְנָס יְסוֹד אִמָּא בִּכְלִי הַחִיצוֹן דְּנֶפֶשׁ), first the Surrounding Light of Nefesh of Yosher emerges (יָצָא תְּחִלָּה מַקִּיף דְּנֶפֶשׁ דְּיוֹשֶׁר). And afterward the Yesod enters into Ze’ir Anpin (וְאַחַ״כ נִכְנָס הַיְסוֹד לְתוֹךְ ז״א), and the inner Nefesh is completed within it (וְנִגְמַר בּוֹ נֶפֶשׁ פְּנִימִית). And likewise afterward in the aspect of Ruach (וְכֵן אַחַ״כ בִּבְחִי׳ הָרוּחַ), and in the aspect of Neshamah (וּבִבְחִי׳ הַנְּשָׁמָה). And afterward Abba in the aspect of Chayah (וְאַחַ״כ אַבָּא בִּבְחִי׳ חַיָּה). And within them, the Yesod of Arich Anpin in the aspect of Yechidah (וּבְתוֹכָם יְסוֹד א״א בִּבְחִינַת יְחִידָה). And from all of them, five Surrounding Lights emerged first (וְיָצְאוּ מִכֻּלָּם ה׳ מַקִּיפִין בָּרִאשׁוֹנָה), and afterward they entered into the inner dimension (וְאַחַ״כ נִכְנְסוּ בַּפְּנִימִית).

Chapter 4

שער מב פרק ד

[42:4] And we shall explain the matter of the Chashmal and the Klipat Nogah mentioned in Parashat Vayakhel (וְנְבָאֵר עִנְיַן הַחַשְׁמַל וּקְלִיפַּת נוֹגַהּ הַנִּזְכָּר פ׳ וַיַּקְהֵל). Behold, just as the three bodies of Binah entered into Ze’ir Anpin, as is known (הִנֵּה כְּמוֹ שֶׁג׳ גּוּפוֹת דְּבִינָה נִכְנְסוּ תּוֹךְ ז״א כַּנּוֹדָע), so too the outer body of all of them, which is the skin, remained outside surrounding the skin of Ze’ir Anpin (כֵּן הַגּוּף הַחִיצוֹן מִכֻּלָּם שֶׁהוּא הָעוֹר נִשְׁאַר בַּחוּץ סָבִיב עוֹר דְּז״א). And the matter is (וְהָעִנְיָן), that within the vessel of flesh of Ze’ir Anpin entered the vessel of flesh of the Netzach, Hod, Yesod of Imma (כִּי תּוֹךְ כְּלִי הַבָּשָׂר דְּז״א נִכְנָס כְּלִי הַבָּשָׂר דְּנה״י דְּאִמָּא), and within it the inner Nefesh of Ze’ir Anpin (וּבְתוֹכוֹ נֶפֶשׁ פְּנִימִי דְּז״א). And afterward, within the second vessel, which is the sinews of Ze’ir Anpin, entered the second vessel of the sinews of Imma (וְאַחַ״כ תּוֹךְ כְּלִי ב׳ שֶׁהוּא גִּידִין דְּז״א נִכְנָס כְּלִי ב׳ דְּגִּידִין דְּאִמָּא), and within them the inner Ruach of Ze’ir Anpin (וּבְתוֹכָם הָרוּחַ פְּנִימִי דְּז״א). And afterward there is the third vessel of the bones of Ze’ir Anpin (וְאַחַ״כ יֵשׁ כְּלִי ג׳ דְּעַצָּמוֹת דְּז״א), and within them the third vessel of the bones of Imma (וּבְתוֹכָם כְּלִי ג׳ דְּעַצָּמוֹת דְּאִמָּא), and within them the inner Neshamah of Ze’ir Anpin (וּבְתוֹכָם נְשָׁמָה פְּנִימִית דְּז״א).

Now the skin of Binah remained (נִשְׁאַר עַתָּה עוֹר דְּבִינָה), which fittingly should also have entered within the vessel of the skin of Ze’ir Anpin in the same manner as the others (שֶׁהָיָה מִן הָרָאוּי שֶׁיִּכָּנֵס גַּם כֵּן תּוֹךְ כְּלִי הָעוֹר דְּז״א עַל דֶּרֶךְ הַשְּׁאָר), but it was not so (אָכֵן לֹא כֵן הָיָה). Rather, it remained outside upon the skin of Ze’ir Anpin itself (אֶלָּא נִשְׁאַר מִבַּחוּץ עַל גַּבֵּי הָעוֹר דְּז״א עַצְמוֹ), and they remained in the aspect of skin upon skin (וְנִשְׁאֲרוּ בִּבְחִי׳ עוֹר עַל גַּבֵּי עוֹר). And outside of all of them are the Tzelamim [Images] (וּמִבַּחוּץ לְכֻלָּם הֵם הַצְּלָמִים), which are the Surrounding Lights of Yosher of Ze’ir Anpin, which are his garments, as mentioned above (שֶׁהֵם אוֹרוֹת מַקִּיפִים דְּיוֹשֶׁר דְּז״א שֶׁהֵם הַלְּבוּשִׁים שֶׁלּוֹ כַּנַּ״ל). And the Klipah has already been explained above, that they are between the garments and the Surrounding Light of Yosher, and between the skin of Ze’ir Anpin (וְהַקְּלִיפָּה כְּבָר נִתְבָּאֵר לְעֵיל שֶׁהֵם בֵּין הַלְּבוּשִׁים וְהָאוֹר הַמַּקִּיף דְּיוֹשֶׁר וּבֵין עוֹר דְּז״א). And therefore the skin of Binah was placed outside the skin of Ze’ir Anpin (וְעַל כֵּן הוּשַׂם עוֹר בִּינָה מִחוּץ לְעוֹר דְּז״א), so that the Klipot that are there should not be able to draw nurture from Ze’ir Anpin (כְּדֵי שֶׁלֹּא יוּכְלוּ הַקְּלִיפּוֹת אֲשֶׁר שָׁם לִינֹק מִז״א).

For the skin of Binah interposes (כִּי עוֹר הַבִּינָה מַפְסִיק), and it is the aspect of the Chashmal and the garment (וְהוּא בְּחִי׳ הַחַשְׁמַל וְהַלְּבוּשׁ), as mentioned to us, that was made for Ze’ir Anpin and Nukvah from Binah (כַּנִּזְכָּר אֶצְלֵנוּ שֶׁנַּעֲשָׂה לְזו״ן מִבִּינָה), in the secret of “As an eagle stirs its nest, hovers over its young” (בְּסוֹד כְּנֶשֶׁר יָעִיר קִנּוֹ עַל גּוֹזָלָיו יְרַחֵף). And this is not included among the garments proper (וְאֵין זֶה מִכְּלַל הַלְּבוּשִׁים מַמָּשׁ), but rather they are the aspect of actual skin (רַק הֵם בְּחִי׳ עוֹר מַמָּשׁ). And upon this skin clings the thinnest of all the Klipot (וּבְזֶה הָעוֹר נֶאֱחֶזֶת הַקְּלִיפָּה הַדַּקָּה שֶׁבְּכֻלָּם), which is called Klipat Nogah (הַנִּקְרָא קְלִיפַּת נוֹגַהּ), since within its inner dimension there is radiance and the light of the רפ״ח ניצוצין of the kings that remained to be refined (יַעַן שֶׁבִּפְנִימִיּוּתוֹ יֵשׁ נוֹגַהּ וְאוֹר רפ״ח נִיצוֹצִין שֶׁל הַמְּלָכִים שֶׁנִּשְׁאֲרוּ לְבָרֵר). And this Klipah desires to cleave to Ze’ir Anpin or to Nukvah (וְזוֹ הַקְּלִיפָּה הִיא רוֹצָה לְדַבֵּק בְּז״א אוֹ בְּנוּקְבָּא), and this Chashmal guards them (וְזֶה הַחַשְׁמַל מְשַׁמְּרָן). And when sins cause it (וּכַאֲשֶׁר הָעֲוֹנוֹת גּוֹרְמִין), then the Chashmal departs (אָז הַחַשְׁמַל מִסְתַּלֵּק), and the skin of Ze’ir Anpin remains alone (וְנִשְׁאַר עוֹר דְּז״א לְבַדּוֹ). And within it, in its inner dimension, there is a spark of holiness (וְיֵשׁ בּוֹ נִיצוֹץ קְדֻשָּׁה בִּפְנִימִיּוּתוֹ), and this is the Vav within the word עור (וְהוּא ו׳ שֶׁבְּתוֹךְ עוֹר). And the skin itself remains evil (וְהָעוֹר עַצְמוֹ נִשְׁאַר רַע), which is Klipat Nogah (שֶׁהִיא קְלִיפַּת נוֹגַהּ), and it draws nurture from there (וְהִיא יוֹנֶקֶת מִשָּׁם). And when Ze’ir Anpin bestows upon Nukvah (וּכְשֶׁמַּשְׁפִּיעַ ז״א בְּנוּקְבָּא), that Klipah draws nurture (יוֹנֶקֶת קְלִיפָּה הַהִיא), and clings to the skin of the Yesod of the Nukvah (וְנֶאֱחֶזֶת בְּעוֹר יְסוֹד שֶׁל הַנּוּקְבָּא). And then it draws to itself the drop of the Yesod of the male (וְאָז מוֹשֶׁכֶת אֵלֶיהָ טִפַּת יְסוֹד דְּכוּרָא), and expels it outward (וּמוֹצִיאָתוֹ לַחוּץ), in the secret of “emitting seed” (בְּסוֹד פּוֹלֶטֶת ש״ז). And understand this exceedingly well (וְהָבֵן זֶה מְאֹד). And this is what was said in Parashat Terumah 144 (וְזֶה שֶׁאָמְרוּ פָּרָשַׁת תְּרוּמָה קמ״ד), and in this nogah the Sitra Achra enticed Chavah (וּבְהַאי נֹגַהּ מִפְתֵּי סט״א לְחַוָּה), for it cleaved to her in the secret of the foreskin (כִּי נִדְבַּק בָּהּ בְּסוֹד עָרְלָה), which is the evil within the skin of the Heh (שֶׁהוּא רַע שֶׁבָּעוֹר הַה׳), which is Nukvah called Heh (שֶׁהוּא נוּקְבָא הַנִּקְרָא ה׳), and she suckles from a holy drop (וְיוֹנֶקֶת מִטִּפָּה קְדוֹשָׁה), and by this you will understand what is said in the secret of the screen between Atzilut and Beri’ah etc. (וּבְזֶה תָּבִין מַה שֶּׁאָמְרוּ בְּסוֹד הַמָּסָךְ שֶׁבֵּין אֲצִילוּת לִבְרִיאָה וְכוּ׳), that it is that very skin of the Binah that hovers over all Ze’ir Anpin and Nukvah (שֶׁהוּא אוֹתוֹ עוֹר שֶׁל הַבִּינָה הַחוֹפֵף עַל כָּל זו״ן), and understand that just as there is a Tzelem [Image] within (וְהָבֵן כִּי כְּמוֹ שֶׁיֵּשׁ צֶלֶם בִּפְנִים), of five lights — Nefesh, Ruach, Neshamah, Chayah–Yechidah (דְּה׳ אוֹרוֹת נרנח״י פְּנִימִיִּים), inner, clothed in Netzach, Hod, Yesod of Imma (מְלוּבָּשִׁים בְּנה״י דְּאִמָּא), and corresponding to them there are five surrounding lights (וְכְנֶגְדָּם יֵשׁ ה׳ מַקִּיפִים), in the aspect of Netzach, Hod, Yesod of the garments of Binah (בִּבְחִינַת נה״י דְּלְבוּשִׁין דְּבִינָה), that is clothed in three surrounding vessels of the garments of Ze’ir Anpin (הַמִּתְלַבֶּשֶׁת בְּג׳ כֵּלִים מַקִּיפִים דְּלְבוּשִׁים דְּז״א עַצְמוֹ), so too there is another illumination external to them all (כֵּן יֵשׁ הֶאָרָה אַחֶרֶת חִיצוֹנִית מִכֻּלָּם), and it is the illumination of the skin of Ze’ir Anpin called Hevel deGarmi (וְהִיא הֶאָרַת הָעוֹר דְּז״א הַנִּקְרָא הֶבֶל דְּגַרְמִי), and this illumination also is clothed within the skin of the Binah and surrounds the skin of Ze’ir Anpin (וְזוֹ הֶאָרָה גַּם כֵּן מִתְלַבֶּשֶׁת תּוֹךְ עוֹר הַבִּינָה וְסוֹבֶבֶת עוֹר הַז״א), and in it there is the aspect of the Tzelem [Image] of “Hevel deGarmi” (Vapor of the Bones) (וְיֵשׁ בָּהּ בְּחִינַת צֶלֶם הֶבֶל דְּגַרְמִי׳), and in my humble opinion these are the aspect of the two hundred and eighty-eight sparks (וְנִלְעַ״ד שֶׁהֵם הֵם בְּחִינַת הָרפ״ח נִיצוֹצִין), and understand this (וְהָבֵן זֶה), and this aspect is called Chashmal (וְזֹאת הַבְּחִינָה נִקְרָא חַשְׁמַל), which is the Tzelem [Image] of “Hevel deGarmi” (Vapor of the Bones) in the skin (שֶׁהוּא צֶלֶם הֶבֶל דְּגַרְמִי שֶׁבָּעוֹר), and they are the other garments that actually serve between the garments of Ze’ir Anpin and the garments of Netzach, Hod, Yesod of Imma (וְהֵם הַמְלֻבָּשִׁים הָאֲחֵרִים מַמָּשִׁים בֵּין לְבוּשֵׁי ז״א וּבֵין לְבוּשֵׁי נה״י דְּאִמָּא), which are vessels for the surrounding lights (שֶׁהֵם כֵּלִים לָאוֹרוֹת מַקִּיפִים), all of them are called Chashmal (כֻּלָּם נִקְרָא חַשְׁמַל), literally (מַמָּשׁ), and there is male Chashmal and there is female Chashmal (וְיֵשׁ חַשְׁמַל זָכָר וְיֵשׁ חַשְׁמַל נְקֵבָה), which are the true garments (שֶׁהֵם הַמְלַבּוּשִׁים הָאֲמִתִּיִּים), but the skin is not called complete Chashmal (אֲבָל הָעוֹר אֵינוֹ נִקְרָא חַשְׁמַל גָּמוּר), for it is not a separate garment (כִּי אֵינֶנּוּ לְבוּשׁ נִפְרָד), rather it is like a kind of Chashmal and not actual Chashmal (אֶלָּא הוּא כְּעֵין חַשְׁמַל וְלֹא חַשְׁמַל מַמָּשׁ), and understand this very well (וְהָבֵן זֶה מְאֹד). And within this skin there is the vessel of the Nefesh, which is the flesh (וּבְתוֹךְ עוֹר זֶה יֵשׁ כְּלִי הַנֶּפֶשׁ שֶׁהוּא הַבָּשָׂר), and there are Ofanim and Chayot and Serafim (וְשָׁם אוֹפַנִּים וְחַיּוֹת וּשְׂרָפִים), and corresponding to them are the four winds of the body—east, west, etc. (וְכְנֶגְדָּם ד׳ רוּחוֹת הַגּוּף מִזְרָח מַעֲרָב וְכוּ׳), and within all of them the bones, in the appearance of Adam (וּבִפְנִים מִכֻּלָּם הָעֲצָמוֹת כְּמַרְאֵה אָדָם), the aspect of Neshamah of the Neshamah, which never clothes itself in a vessel (בְּחִינַת נְשָׁמָה לִנְשָׁמָה שֶׁמֵּעוֹלָם אֵינָהּ מִתְלַבֶּשֶׁת בִּכְלִי), and it is called Adam in the secret of Chokhmah—Koach M"H—which is Adam, and understand this (וְנִקְרָא אָדָם בְּסוֹד חָכְמָה כ״ח מ״ה שֶׁהוּא אָדָם וְהָבֵן זֶה), and behold, in what was explained above, that the garments are Surrounding Light (וְהִנֵּה בְּמַה שֶּׁלְּמַעְלָה כִּי הַלְּבוּשִׁים הֵם או״מ), and upon them are the circles, which are the firmaments and the Heikhalot called heavens (וַעֲלֵיהֶם הָעִגּוּלִים שֶׁהֵם הָרְקִיעִים וְהֵיכָלוֹת הַנִּקְרָא שָׁמַיִם), you will understand the verse “Who wraps Himself with light as a garment” (תָּבִין פ׳ עוֹטֶה אוֹר כַּשַּׂלְמָה), for The Holy One Blessed Be He wrapped Himself in His tallit, which is Surrounding Light (כִּי נִתְעַטֵּף הקב״ה בְּטַלִּיתוֹ שֶׁהוּא או״מ), wrapping Himself in His tallit, which are the true garments, more inward (הַמִּתְעַטֵּף בְּטַלִּיתוֹ שֶׁהֵם הַלְּבוּשִׁים הָאֲמִתִּיִּים יוֹתֵר הַפְּנִימִי), and then He stretches the heavens like a curtain (וְאָז נוֹטֶה שָׁמַיִם כַּיְרִיעָה), for from the illumination of the garments there went forth, from their remnants, the aspect of the circles (כִּי מֵהֶאָרַת הַלְּבוּשִׁים יָצְאוּ מִשְּׁיוּרֵיהֶם בְּחִינַת הָעִגּוּלִים), which are heavens, which are external to the garments (שֶׁהֵם שָׁמַיִם שֶׁהֵם חִיצוֹנִים מִן הַלְּבוּשִׁים), and we shall now explain the matter of this world (וְנְבָאֵר עַתָּה עִנְיַן הָעוֹה״ז), for behold, the firmaments that we see with our eyes are ten circles at the head of the Malkhut of Asiyah (כִּי הִנֵּה הָרְקִיעִים שֶׁאֲנַחְנוּ רוֹאִים בְּעֵינֵינוּ הֵם י׳ עִגּוּלִים שֶׁבְּרֹאשׁ הַמַּלְכוּת דְּעֲשִׂיָּה), and in that middle hollow of theirs spreads the body of the line of Yosher of the Malkhut of Asiyah (וּבְאוֹתוֹ אֶמְצָעִי הֶחָלָל שֶׁלָּהֶם מִתְפַּשֵּׁט גּוּף קַו יוֹשֶׁר דְּמַלְכוּת דְּעֲשִׂיָּה), through the middle of the hollow (דֶּרֶךְ אֶמְצַע חָלָל), and it is in the Earthly Garden of Eden (וְהוּא בְּג״ע הָאָרֶץ), and upon this body is a skin, as mentioned above (וְעַל גַּבֵּי הַגּוּף הַזֶּה הוּא עוֹר כַּנַּ״ל), and upon the skin are the Klipah, as mentioned above (וְעַל גַּבֵּי הָעוֹר הֵם הַקְּלִיפָּה כַּנַּ״ל). And surrounding them are the garments of the Malkhut of Asiyah with their Surrounding Lights (וּסְבִיבוֹתֵיהֶם הַלְּבוּשִׁים דְּמַלְכוּת דְּעֲשִׂיָּה עִם אוֹרוֹתֵיהֶם הַמַּקִּיפִים), and surrounding them are the firmaments mentioned (וּסְבִיבוֹתֵיהֶם הֵם הָרְקִיעִים הַנִּזְכָּר), and this is the matter of “This is Jerusalem; in the midst of the nations I have set her, and lands around her” (וְזֶה עִנְיַן זֹאת יְרוּשָׁלַיִם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת), for the Malkhut of Asiyah is called Jerusalem (כִּי מַלְכוּת דְּעֲשִׂיָּה נִקְרָא יְרוּשָׁלַיִם), and surrounding her are the Klipah, which are the seventy ministers mentioned in Parashat Vayakhel 209 (וּסְבִיבוֹתֶיהָ הֵם הַקְּלִיפָּה שֶׁהֵם הָע׳ שָׂרִים הַנִּזְכָּר פָּרָשַׁת וַיַּקְהֵל ר״ט), and this line extends until the ground (וְקַו זֶה נִמְשָׁךְ עַד הַקַּרְקַע), it is found that the middle of the ground is the Earthly Garden of Eden (נִמְצָא כִּי אֶמְצָעִית קַרְקַע הוּא ג״ע הָאָרֶץ), and it is a very refined and holy substance (וְהוּא חֹמֶר זַךְ מְאֹד קָדוֹשׁ), and surrounding it is this earth, very material (וּסְבִיבוֹתָיו הָאָרֶץ הַזֹּאת חוֹמְרִית מְאֹד), where the Klipah rule (שֶׁשָּׁם שׁוֹלְטִין הַקְּלִיפָּה), and in it are the dregs of the coarse Klipot, than which there is no greater coarseness (וּבָהּ שִׁמְרֵי הַקְּלִיפּוֹת הַגַּסּוֹת שֶׁאֵין גַּסּוּת גָּדוֹל מֵהֶם), and it is the ultimate of refinement and thickness (וְהוּא תַּכְלִית הַבֵּרוּר וְהָעֲבוּת), for just as the Earthly Garden of Eden is the ultimate thickness and density of all the worlds and upper Heikhalot of holiness (כִּי כְּמוֹ שֶׁג״ע הָאָרֶץ תַּכְלִית גַּסּוּת וְעֲבִיּוּת שֶׁל כָּל הָעוֹלָמוֹת וְהֵיכָלוֹת עֶלְיוֹנִים דְּקְדֻשָּׁה), so this earth is the ultimate thickness and density of the Klipot (כֵּן הָאָרֶץ הַזּוֹ תַּכְלִית עֲבִיּוּת דְּקְלִיפּוֹת), therefore all the deeds of this world are harsh and evil, and the wicked prevail in it (לָכֵן כָּל מַעֲשֵׂה הָעוֹה״ז קָשִׁים וְרָעִים וְהָרְשָׁעִים גּוֹבְרִים בּוֹ), in the secret of “There is a vanity that is done upon the earth” (בְּסוֹד יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ), and by this you will understand the matter of the appellations that are found in every Sefirah and Sefirah itself without number (וּבְזֶה תָּבִין עִנְיַן הַכִּינוּיִים אֲשֶׁר נִמְצָא בְּכָל סְפִירָה וּסְפִירָה עַצְמוֹ מִסְפָּר), for behold we have found appellations in the inanimate, such as silver and gold, precious stones and rocks, and earth and rivers and streams, and mountains and hills, and all the other particulars of the Heikhalot that are called houses and fields and lands (כִּי הִנֵּה מָצָאנוּ כִּינוּיִים בַּדּוֹמֵם כְּמוֹ כֶּסֶף וְזָהָב אֲבָנִים טוֹבוֹת וּסְלָעִים וָאָרֶץ וְנְהָרוֹת וִיאוֹרִים וְהָרִים וּגְבָעוֹת וְכָל שְׁאָר פְּרָטִיּוֹת הַהֵיכָלוֹת הַמְכֻנִּים לְבָתִּים וְשָׂדוֹת וּקְרָקָעוֹת), and in them are included all kinds of inanimate within the ten Sefirot of the Heikhalot, in their detailed particulars (וּבָהֶם כְּלוּלִים כָּל מִינֵי הַדּוֹמֵם בְּי״ס דְּהֵיכָלוֹת וּבִפְרָטוּת פְּרָטוֹתָן), and all of them are exactly correct (וְכֻלָּם צוֹדְקִים מַמָּשׁ), and in this manner many appellations in the garments (וְעַל דֶּרֶךְ זֶה כִּינוּיִים רַבִּים בַּלְּבוּשִׁים), and in this manner many appellations in the limbs (וְעַל דֶּרֶךְ זֶה כִּינוּיִים רַבִּים בָּאֵיבָרִים), and all of them are true and upright to those who find them (וְכֻלָּם אֲמִתִּיִּים נְכוֹחִים לְמוֹצְאֵיהֶם).

Chapter 5

שער מב פרק ה

[42:5] And now we shall return to explain a great principle at length, with the help of Hashem, concerning all the worlds of A"B"Y"A (וְעַתָּה נַחֲזוֹר לְבָאֵר כְּלָל גָּדוֹל בְּאֹרֶךְ בְּע״ה בְּעִנְיַן כָּל הָעוֹלָמוֹת כֻּלָּם שֶׁל אבי״ע). Behold, it is known that Atzilut is Abba and it is Chayah, Beri’ah is Imma and it is Neshamah, Yetzirah is Ze’ir Anpin and it is Ruach, Asiyah is Nukvah and it is Nefesh, understand and hear (הִנֵּה נוֹדַע כִּי אֲצִילוּת אַבָּא וְהוּא חַיָּה בְּרִיאָה אִמָּא וְהִיא נְשָׁמָה יְצִירָה ז״א וְהִיא רוּחַ עֲשִׂיָּה נוּקְבָּא וְהִיא נֶפֶשׁ וְהָבֵן וּשְׁמַע), and we shall begin with the aspect of Ze’ir Anpin in the four worlds, and from it you will understand the other Partzufim (וְנַתְחִיל בִּבְחִי׳ ז״א שֶׁבְּד׳ עוֹלָמוֹת וּמִמֶּנּוּ תָּבִין שְׁאָר הַפַּרְצוּפִים).

Know (דַּע), that in Ze’ir Anpin of Atzilut we explained that there are in it three kinds of garments called body (כִּי בְּז״א דַּאֲצִילוּת בֵּאַרְנוּ שֶׁיֵּשׁ בּוֹ ג׳ מִינֵי לְבוּשִׁים הַנִּקְרָא גּוּף), and within them nine Havayot vocalized (וּבְתוֹכָם ט׳ הֲוָיוֹת מְנוּקָדוֹת), divided in the aspect of inwardness and spirituality, which are Nefesh, Ruach, Neshamah, Chayah (נֶחְלָקִים בִּבְחִי׳ הַפְּנִימִיּוּת וְהָרוּחָנִיּוּת שֶׁהֵם נרנ״ח), as mentioned in Sha’ar HaShemot (כַּנִּזְכָּר בְּשַׁעַר הַשֵּׁמוֹת), however know (אַמְנָם דַּע), that all these Havayot are one bond (כִּי כָּל אֵלּוּ הֲוָיוֹת הֵם קֶשֶׁר אֶחָד), for each Havayah is the spirituality of one Sefirah, as mentioned there (כִּי כָּל הֲוָיָה הוּא רוּחָנִיּוּת סְפִירָה אַחַת כַּנִּזְכָּר שָׁם), and if so, how were these four aspects of Nefesh, Ruach, Neshamah, Chayah included in one Havayah, and there would not be a Havayah for each one of the four (וְאִם כֵּן אֵיךְ נִכְלְלוּ ד׳ בְּחִי׳ אֵלּוּ שֶׁל נרנ״ח בַּהֲוָיָה אַחַת וְלֹא יִהְיֶה הֲוָיָה לְכָל אֶחָד מֵהַד׳).

However, the reason is that all this spirituality and inwardness is only one aspect alone, and it is the aspect of Chayah (אַמְנָם הַטַּעַם הוּא כִּי כָּל זֶה רוּחָנִיּוּת וְהַפְּנִימִיּוּת אֵינוֹ רַק בְּחִי׳ אַחַת לְבַדָּהּ וְהִיא בְּחִי׳ חַיָּה), and it is the Neshamah of the Neshamah of all the four worlds A"B"Y"A in their totality (וְהִיא נְשָׁמָה לִנְשָׁמָה שֶׁל כָּל ד׳ הָעוֹלָמוֹת אבי״ע בִּכְלָלָם), and the tip of the Yod in it is the aspect of Yechidah within it (וְקוֹץ י׳ שֶׁבָּהּ בְּחִי׳ יְחִידָה שֶׁבָּהּ), and the Yod is the Chayah within it (וְי׳ חַיָּה שֶׁבָּהּ), and the first Heh is the Neshamah (וְה׳ רִאשׁוֹנָה נְשָׁמָה), and the Vav is the Ruach within it (וְו׳ רוּחַ שֶׁבָּהּ), and the final Heh is the Nefesh within it (ה׳ נֶפֶשׁ שֶׁבָּהּ), however all of them are the aspect of Chayah for all the worlds (וְאַמְנָם כֻּלָּם הֵם בְּחִינַת חַיָּה לְכָל הָעוֹלָמוֹת), and therefore it is one Havayah alone, including all these five aspects that are in every Sefirah and Sefirah (וְעַל כֵּן הִיא הֲוָיָה אַחַת בִּלְבַד כוֹלֶלֶת כָּל הַה׳ בְּחִי׳ הָאֵלּוּ שֶׁבְּכָל סְפִירָה וּסְפִירָה), and this is “All of them You made in Chokhmah” said regarding the world of Atzilut (וְזֶה כֻּלָּם בְּחָכְמָה עָשִׂיתָ הַנֶּאֱמָר עַל עוֹלָם אֲצִילוּת), for Chokhmah is Chayah in the generality of all the worlds (כִּי חָכְמָה הִיא חַיָּה בִּכְלָלוּת כָּל הָעוֹלָמוֹת), however the three garments called the vessels of Ze’ir Anpin of Atzilut are all the aspect of Nefesh, Ruach, Neshamah of all the worlds of B"Y"A, as will be explained with the help of Hashem (וְאַמְנָם הַג׳ לְבוּשִׁים הַנִּקְרָא כֵּלִים דְּז״א דַּאֲצִילוּת כֻּלָּם הֵם בְּחִינַת נר״ן שֶׁל כָּל הָעוֹלָמוֹת כֻּלָּם דְּבי״ע כְּמוֹ שֶׁנֹּאמַר בְּע״ה). But relative to Chayah, these three are called its bodies (אֲבָל בְּעֶרֶךְ חַיָּה נִקְרָא ג׳ אֵלּוּ גּוּפִים שֶׁלָּהּ), for behold even Binah, which is Neshamah, is called a bodily house for Chokhmah, which is the Chayah (כִּי הֲרֵי אֲפִלּוּ בִּינָה שֶׁהִיא נְשָׁמָה נִקְרָא בַּיִת גּוּפָנִי לְחָכְמָה שֶׁהוּא הַחַיָּה), and all the more so Ruach and Nefesh (וּמִכָּל שֶׁכֵּן הָרוּחַ וְהַנֶּפֶשׁ), the general principle that arises is that the Nefesh, Ruach, Neshamah of Ze’ir Anpin in all the worlds are those called the three vessels in the world of Atzilut in Ze’ir Anpin that is there (כְּלָל הָעוֹלֶה כִּי הַנֶּפֶשׁ רוּחַ נְשָׁמָה שֶׁל הַז״א שֶׁבְּכָל הָעוֹלָמוֹת הֵם הַנִּקְרָאִים ג׳ כֵּלִים בְּעוֹלָם אֲצִילוּת בְּז״א אֲשֶׁר שָׁם), and the Chayah of Ze’ir Anpin of all the worlds is that which is called the inwardness and the Neshamah of Ze’ir Anpin of Atzilut (וְחַיָּה דְּזְעֵיר אַנְפִּין שֶׁל כָּל הָעוֹלָמוֹת הִיא הַנִּקְרָא פְּנִימִיּוּת וְנְשָׁמָה דְּז״א דַּאֲצִילוּת), and by this you will understand why Atzilut, its essence and its vessels, are one, as it is written in the Introduction to the Tikkunim, page 3, “and His life and His bones are one in them” (וּבְזֶה תָּבִין לָמָּה הָאֲצִילוּת עַצְמוּת וְכֵלִים אִינוּן חַד כְּמוֹ שֶׁאָמְרוּ בְּהַקְדָּמַת תִּקּוּנִים דַּף ג׳ וְחִיוֹהִי וְגַרְמוֹהִי חַד בְּהוֹן), for its bones, which are the vessels of Atzilut, are an aspect of complete spirituality called Nefesh, Ruach, Neshamah of all the worlds (לְפִי שֶׁגַּרְמוֹהִי שֶׁהֵם כֵּלִים דַּאֲצִילוּת הֵם בְּחִינַת רוּחָנִיּוּת גָּמוּר הַנִּקְרָא נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁל כָּל הָעוֹלָמוֹת), and they are not called vessels except relative to the Chayah, which is called His life (וְאֵינָן נִקְרָאִים כֵּלִים אֶלָּא לְגַבֵּי חַיָּה הַנִּקְרָא חִיוֹהִי), and this is “His life and His bones,” to allude to the Chayah mentioned above (וְזֶהוּ חִיוֹהִי וְגַרְמוֹהִי לְרַמֵּז אֶל הַחַיָּה הַנַּ״ל), and understand this well (וְהָבֵן זֶה הֵיטֵב), and therefore (נ״א וְע״ס) all Atzilut is complete divinity, for the vessels are truly divinity (וְעַל כֵּן כָּל הָאֲצִילוּת הוּא אֱלֹקוּת גָּמוּר כִּי הַכֵּלִים מַמָּשׁ אֱלֹקוּת), it is found that the three vessels of Ze’ir Anpin of Atzilut are its Binah, Tiferet, and Malkhut, which are its Nefesh, Ruach, Neshamah (נִמְצָא כִּי הַג׳ כֵּלִים דְּז״א דַּאֲצִילוּת הֵם בִּינָה תִּפְאֶרֶת וּמַלְכוּת שֶׁבּוֹ שֶׁהֵם נר״ן שֶׁבּוֹ), and within them is clothed the Chokhmah of Ze’ir Anpin, which is the Neshamah of the Neshamah of Ze’ir Anpin (וּבְתוֹכָם מִתְלַבֶּשֶׁת חָכְמָה דְּז״א שֶׁהוּא נְשָׁמָה לִנְשָׁמָה דְּז״א), however the order of its clothing is (אַךְ סֵדֶר הִתְלַבְּשׁוּתוֹ הוּא).

However, the order of its clothing is in this manner (אַךְ סֵדֶר הִתְלַבְּשׁוּתוֹ הוּא בְּאוֹפֶן זֶה), for the tip of the Yod and the Yod are within all of them (כִּי קוֹץ הַי׳ וְהַיּו״ד הֵם בִּפְנִים מֵהַכֹּל), and the three other letters are garments of the Neshamah of the Neshamah alone, whose stature is high (וְג׳ אוֹתִיּוֹת אֲחֵרוֹת מַלְבּוּשִׁים שֶׁל נְשָׁמָה לִנְשָׁמָה לְבַדָּהּ שֶׁהִיא קוֹמָתָהּ גְּבוֹהָה), and the Heh remains above at the head of the Neshamah (וְהַה׳ נִשְׁאֶרֶת לְמַעְלָה בְּרֹאשׁ הַנְּשָׁמָה), and the Vav is lower, corresponding to the Ruach, and it illuminates to the Ruach in the Neshamah of the Neshamah within it (וְו׳ יוֹתֵר לְמַטָּה כְּנֶגֶד הָרוּחַ וּמֵאִירָה לָרוּחַ בְּנְשָׁמָה לִנְשָׁמָה שֶׁבּוֹ), and it clothes within it by way of the clothing of the Ruach within the Neshamah, for the stature of the Ruach is smaller than the Neshamah, and it corresponds to the Ruach within the Neshamah (וּמִתְלַבֶּשֶׁת בּוֹ עַל יְדֵי הִתְלַבְּשׁוּת הָרוּחַ שֶׁבַּנְּשָׁמָה כִּי קוֹמַת הָרוּחַ קָטָן מִן הַנְּשָׁמָה וְהוּא מְכוּוָן כְּנֶגֶד הָרוּחַ שֶׁבַּנְּשָׁמָה), and the lower Heh of Chayah is yet lower, and it clothes in the Nefesh, which is shorter than all of them, by way of its clothing first (Some say: entirely) in the Nefesh of the Neshamah (וְה׳ תַּתָּאָה דְּחַיָּה יוֹתֵר לְמַטָּה וּמִתְלַבֶּשֶׁת בַּנֶּפֶשׁ שֶׁהִיא קְצָרָה מִכֻּלָּם עַל יְדֵי הִתְלַבְּשׁוּתָהּ תְּחִלָּה נ״א כֻּלָּהּ בְּנֶפֶשׁ שֶׁל הַנְּשָׁמָה), and afterward in the Nefesh of the Ruach, and afterward in the Neshamah of the Neshamah of the Nefesh (וְאַחַר כָּךְ בְּנֶפֶשׁ שֶׁל הָרוּחַ וְאַחַר כָּךְ בְּנְשָׁמָה לִנְשָׁמָה דְּנֶפֶשׁ), and understand all this very well (וְהָבֵן כָּל זֶה מְאֹד).

And behold, the three worlds of B"Y"A are all complete vessels (וְהִנֵּה ג׳ עוֹלָמוֹת בי״ע כֻּלָּם כֵּלִים גְּמוּרִים), and therefore they are not Elokut (וְלָכֵן אֵינָם אֱלֹקוּת), and therefore they are called the seals of Atzilut (וְלָכֵן נִקְרָאִים חוֹתְמֵי הָאֲצִילוּת), for the spirituality—the three parts of Nefesh, Ruach, Neshamah alone of Atzilut, which are called the vessels of Atzilut, shone their imprint in B"Y"A and became complete vessels for the Nefesh, Ruach, Neshamah mentioned above (כִּי הָרוּחָנִיּוּת הַג׳ חֶלְקֵי שֶׁל נר״ן בִּלְבַד שֶׁל הָאֲצִילוּת הַנִּקְרָא כֵּלִים דַּאֲצִילוּת הֵם הֵאִירוּ חוֹתָמָם בְּבי״ע וְנַעֲשׂוּ כֵּלִים גְּמוּרִים לְנר״ן הַנַּ״ל), however the Chayah is unable to imprint actual vessels from its power (אַךְ הַחַיָּה אִי אֶפְשָׁר לְהַחְתִּים כֵּלִים מַמָּשׁ מִכֹּחָהּ), therefore there were only the three worlds of B"Y"A alone corresponding to the Nefesh, Ruach, Neshamah of Atzilut, which are called vessels relative to the Chayah of Atzilut as mentioned above (לָכֵן לֹא הָיָה רַק ג׳ עוֹלָמוֹת בי״ע לְבַד נֶגֶד נר״ן דַּאֲצִילוּת הַנִּקְרָא כֵּלִים לְגַבֵּי חַיָּה דַּאֲצִילוּת כַּנַּ״ל), and the reason is known, for Abba is called Machshavah [Thought] and there is no grasp in it at all (וְנוֹדַע הַטַּעַם כִּי אַבָּא נִקְרָא מַחֲשָׁבָה וְאֵין בּוֹ שׁוּם תְּפִיסָה), but Binah is Nukvah and is called Tzeiri, for in her is the power of formation to form the vessels, and she is more corporeal than the Chayah (אֲבָל בִּינָה הִיא נוּקְבָּא וְנִקְרָא צֵירֵי כִּי בָּהּ כֹּחַ צִיּוּר לְצַיֵּר הַכֵּלִים וְהִיא יוֹתֵר גַּשְׁמִית מִן הַחַיָּה), therefore Binah is called by a language of building (לָכֵן נִקְרָא בִּינָה לְשׁוֹן בִּנְיָן), and understand this, all the more so from there and onward (וְהָבֵן זֶה מִכָּל שֶׁכֵּן מִשָּׁם וָאֵילָךְ), and we shall now explain their matter (וְנְבָאֵר עַתָּה עִנְיָנָם), behold the Neshamah has ten complete Sefirot as mentioned above, for it is a Partzuf of the inner garment of Ze’ir Anpin of Atzilut (הִנֵּה הַנְּשָׁמָה יֵשׁ בָּהּ י״ס גְּמוּרוֹת כַּנַּ״ל כִּי הוּא פַּרְצוּף שֶׁל לְבוּשׁ פְּנִימִי דְּז״א דַּאֲצִילוּת), and by this you will understand what is written in the Tikkunim that in the letter Yod ascend to it ten thousand myriads of Sefirot, and in the letter Vav ascend to six thousand myriads (וּבְזֶה תָּבִין מַה שֶּׁאָמְרוּ בַּתִּקּוּנִים דְּבָאוֹת י׳ סָלִיק לֵיהּ אֶלֶף רִבּוֹא סְפִירָאן וּבָאוֹת ו׳ סָלְקִין לְשִׁית אֲלָפִין רִבּוֹא), and it accords with the above, for in the aspect of the third Partzuf it is included of ten Sefirot and therefore they ascend to the number of ten (וְהוּא עִם הַנַּ״ל כִּי בִּבְחִי׳ פַּרְצוּף הַג׳ כָּלוּל מִי״ס וְלָכֵן סָלְקִין לְחֶשְׁבּוֹן עֶשֶׂר), but in the second middle Partzuf, which includes the six extremities in each of them, therefore they ascend only to the number of six thousand, etc (אֲבָל בַּפַּרְצוּף הַב׳ הָאֶמְצָעִי הַכּוֹלֵל ו״ק בְּכָל סְפִירָה מֵהֶם וְלָכֵן לֹא סָלְקִין אֶלָּא לְחֶשְׁבּוֹן ו׳ אֶלֶף כו׳), and know that all the above applies whether in Arich Anpin or in Abba or in Imma of Atzilut (וְדַע כִּי כָּל הַנַּ״ל הוּא בֵּין בְּא״א בֵּין בְּאַבָּא בֵּין בְּאִמָּא דַּאֲצִילוּת), and likewise in all the five Partzufim of B"Y"A (וְעַל דֶּרֶךְ זֶה בְּכָל ה׳ פַּרְצוּפִים דְּבי״ע), and chapters eleven and twelve are written at the end of Sha’ar 42 (וּפ׳ י״א וְי״ב הֵם כְּתוּבִים בְּסוֹף שַׁעַר מ״ב).

The Gate of the Generality of ABY“A. The matter of the distinction that exists between Atzilut and Beri’ah, Yetzirah, and Asiyah

שער כללות אבי״ע. ענין הפרש שיש בין אצילות לבריאה ויצירה ועשיה

Chapter 13

שער מב פרק י״ג מ״ת

[42:13] Behold, it has been explained to us that the four worlds of A"B"Y"A are included in the four letters of Havayah (הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי ד׳ עוֹלָמוֹת אבי״ע הֵם כְּלוּלִים בְּד׳ אוֹתִיּוֹת הוי״ה), and behold the four letters of Havayah—the Yod is in Chokhmah, the first Heh in Binah, the Vav in Ze’ir Anpin, and the final Heh in Malkhut (וְהִנֵּה ד׳ אוֹתִיּוֹת הוי״ה הַי׳ הִיא בְּחָכְמָה ה׳ בְּבִינָה ו׳ בְּז״א ה׳ בְּמַלְכוּת), it is found that Atzilut is the aspect of Chokhmah, Beri’ah the aspect of Binah, Yetzirah the aspect of Tiferet, Asiyah the aspect of Malkhut (נִמְצָא כִּי אֲצִילוּת הוּא בְּחִינַת חָכְמָה בְּרִיאָה בְּחִינַת בִּינָה יְצִירָה בְּחִי׳ תִּפְאֶרֶת עֲשִׂיָּה בְּחִינַת מַלְכוּת), and it is simple that just as Atzilut itself is divided into these four aspects, for they are the generality of these four worlds (וּפָשׁוּט הוּא כִּי כְּמוֹ שֶׁהָאֲצִילוּת עַצְמוֹ נֶחְלָק לְד׳ בְּחִינוֹת אֵלּוּ כִּי הֵם כְּלָלוּת ד׳ עוֹלָמוֹת אֵלּוּ), and behold corresponding to Atzilut it is written, “All of them You made in Chokhmah” (וְהִנֵּה כְּנֶגֶד הָאֲצִילוּת כְּתִיב כֻּלָּם בְּחָכְמָה עָשִׂיתָ), for all of Atzilut entirely was made in the secret of Chokhmah (כִּי כָּל הָאֲצִילוּת כֻּלּוֹ נַעֲשָׂה בְּסוֹד חָכְמָה).

And the explanation of the matter is as follows (וּבֵאוּר הָעִנְיָן הוּא), know (דַּע), that the Supernal Light that shines from the Emanator is revealed in Abba, which is called Chokhmah (כִּי אוֹר הָעֶלְיוֹן הַמֵּאִיר מִן הַמַּאֲצִיל הוּא מִתְגַּלֶּה בְּאַבָּא הַנִּקְרָא חָכְמָה), and it is concealed and clothed within it without any other screen (וְהוּא מִתְעַלֵּם וּמִתְלַבֵּשׁ בְּתוֹכוֹ בְּלִי שׁוּם מָסָךְ אַחֵר), because until here Ein Sof is revealed, until the thought which is called Chokhmah (מִשּׁוּם דְּעַד הָכָא אִתְגַּלְיָא א״ס עַד הַמַּחֲשָׁבָה הַנִּקְרָא חָכְמָה), however from Chokhmah and below the light of Ein Sof itself is not revealed (אַמְנָם מֵחָכְמָה וּלְמַטָּה אֵין אוֹר א״ס מַמָּשׁ מִתְגַּלֶּה), rather Abba extends and clothes within all of Atzilut and it is what gives them life (אֲבָל אַבָּא הוּא מִתְפַּשֵּׁט וּמִתְלַבֵּשׁ תּוֹךְ כָּל הָאֲצִילוּת וְהוּא הַמְחַיֶּה אוֹתָם), and behold it is known that Abba clothes in Imma and Imma in Ze’ir Anpin, etc. (וְהִנֵּה נוֹדַע כִּי אַבָּא מִתְלַבֵּשׁ בְּאִמָּא וְאִמָּא בְּז״א כו׳), and if so, how do we not say now that the light of Abba is revealed within all of Atzilut (וְאִם כֵּן אֵיךְ אֵין אוֹמְרִים עַתָּה כִּי אוֹר אַבָּא מִתְגַּלֶּה בְּתוֹךְ כָּל אֲצִילוּת), but the explanation of the matter is (אֲבָל בֵּאוּר הָעִנְיָן), know (דַּע), that the Supernal Light reached Abba in great expansion without partitions (כִּי אוֹר הָעֶלְיוֹן הִגִּיעַ עַד אַבָּא בְּהִתְרַחֲבוּת גָּדוֹל בְּלִי מְחִיצוֹת), and therefore until Abba, which is called Chokhmah, all is called Chokhmah (וְלָכֵן עַד אַבָּא הַנִּקְרָא חָכְמָה נִקְרָא הַכֹּל חָכְמָה), but from Abba and below one change was added (אֲבָל מֵאַבָּא וּלְמַטָּה נִתּוֹסֵף שִׁנּוּי אֶחָד), and that is that Abba clothed within Imma and Imma within Ze’ir Anpin (וְהוּא כִּי אַבָּא הִתְלַבֵּשׁ תּוֹךְ אִמָּא וְאִמָּא תּוֹךְ ז״א), however the essence of the light of Abba itself extends within Imma, and Imma does not pass the light to Ze’ir Anpin through a screen and partition at all (וְאַמְנָם אוֹר עַצְמוּת אַבָּא מַמָּשׁ הוּא מִתְפַּשֵּׁט תּוֹךְ אִמָּא וְאִמָּא אֵינָהּ מַעֲבֶרֶת הָאוֹר אֶל ז״א דֶּרֶךְ מָסָךְ וּמְחִיצָה כְּלָל), rather through a window, which is the aspect of the mouth of her Yesod that is clothed within Ze’ir Anpin (אֶלָּא דֶּרֶךְ חַלּוֹן שֶׁהוּא בְּחִינַת פִּי הַיְסוֹד שֶׁלָּהּ הַמְלוּבָּשׁ תּוֹךְ ז״א), however the very essence of the light of Abba itself extends within Ze’ir Anpin, as is known (אַמְנָם עַצְמוּת אוֹר אַבָּא מַמָּשׁ מִתְפַּשֵּׁט תּוֹךְ ז״א כַּנּוֹדָע), and from there the light of Abba itself is revealed (וּמִשָּׁם מִתְגַּלֶּה אוֹר אַבָּא מַמָּשׁ), only that Imma becomes a partition and restrains that the light of Abba should not go out to Ze’ir Anpin except through her, as mentioned above (רַק הָאִמָּא נַעֲשֵׂית מְחִיצָה וּמְעַכֶּבֶת שֶׁלֹּא יֵצֵא אוֹר אַבָּא אֶל ז״א זוּלַת דֶּרֶךְ בָּהּ כַּנַּ״ל).

And Imma becomes a passage and a conduit for the light of Abba to pass through her to Ze’ir Anpin (וְנַעֲשֵׂית אִמָּא מַעֲבֶרֶת וְדֶרֶךְ לַעִיבּוּר דֶּרֶךְ בָּהּ אוֹר אַבָּא אֶל ז״א), it is found that the essence of the light of Abba is drawn to Ze’ir Anpin (נִמְצָא כִּי עַצְמוּת אוֹר אַבָּא נִמְשָׁךְ לְז״א), and the change that was added in it is only that the upper three are drawn into them with Supernal Light in great expansion (וְהַשִּׁנּוּי הַנּוֹסָף בּוֹ אֵינוֹ רַק שֶׁהַג״ר נִמְשָׁךְ בָּהֶם אוֹר עֶלְיוֹן בְּהִתְרַחֲבוּת גָּדוֹל), however Ze’ir Anpin, which is the six extremities, and Nukvah, which is the Malkhut, even though they receive the light of the essence, nevertheless they do not receive it except through a window, which is the mouth of the Yesod of Imma as mentioned above (אַמְנָם הַז״א שֶׁהוּא ו״ק וְנוּקְבָּא שֶׁהִיא הַמַּלְכוּת אַף עַל פִּי שֶׁמְּקַבְּלִים אוֹר עַצְמוּת עִכָּל זֶה אֵינָם מְקַבְּלִין אוֹתוֹ רַק דֶּרֶךְ חַלּוֹן שֶׁהוּא פִּי הַיְסוֹד דְּאִמָּא כַּנַּ״ל), but the light itself does not change at all (אֲבָל הָאוֹר בְּעַצְמוֹ אֵינוֹ מִשְׁתַּנֶּה כְּלָל), and this is the matter of “All of them You made in Chokhmah” (וְזֶהוּ הָעִנְיָן כֻּלָּם בְּחָכְמָה עָשִׂיתָ), for all the Supernal Light is in Abba itself in great expansion (כִּי כָּל אוֹר הָעֶלְיוֹן הוּא בְּאַבָּא מַמָּשׁ בְּהִתְרַחֲבוּת גָּדוֹל), from there and below all receive from it through a window (מִשָּׁם וּלְמַטָּה מְקַבְּלִין מִמֶּנּוּ כֻּלָּם דֶּרֶךְ חַלּוֹן), however Beri’ah is called the aspect of Binah as mentioned above (אַמְנָם בְּרִיאָה הִיא נִקְרֵאת בְּחִינַת בִּינָה כַּנַּ״ל).

And the reason is that Beri’ah does not receive the light except through an actual screen (וְהַטַּעַם לְפִי שֶׁהַבְּרִיאָה אֵינָהּ מְקַבֶּלֶת הָאוֹר אֶלָּא דֶּרֶךְ מָסָךְ מַמָּשׁ), and it is known that light which passes through a screen is not the essence of the first light but rather its derivative (וְנוֹדַע כִּי אוֹר הָעוֹבֵר דֶּרֶךְ מָסָךְ אֵינוֹ עַצְמוּת הָאוֹר הָרִאשׁוֹן רַק תּוֹלָדָתוֹ), and therefore from there and onward it is called by the name of a new creation and is not included in the world of Atzilut (וְעַל כֵּן נִקְרָא מִשָּׁם וָאֵילָךְ בְּשֵׁם בְּרִיאָה חֲדָשָׁה וְאֵינֶנּוּ מִכְּלַל עוֹלָם אֲצִילוּת), and this is the difference between them (וְזֶהוּ הַהֶפְרֵשׁ שֶׁבֵּינֵיהֶן), however the matter of this screen we explained elsewhere (אַמְנָם עִנְיַן מָסָךְ זֶה בֵּאַרְנוּ בְּמָ״א), and the matter in brief is (וְהָעִנְיָן בְּקִצּוּר), that behold Binah is the mother of the children and guards them, “as an eagle stirs up its nest… spreads its wings, takes them” (כִּי הִנֵּה הַבִּינָה הִיא אֵם הַבָּנִים וְשׁוֹמֶרֶת אוֹתָם כְּנֶשֶׁר יָעִיר קִנּוֹ וְגוֹ׳ יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ), in the manner of a bird that spreads its wings and covers its young so that other birds should not seize them (כְּדֶרֶךְ הָעוֹף הַפּוֹרֵשׂ כְּנָפָיו וּמְכַסֶּה בָּנָיו שֶׁלֹּא יִקָּחוּם עוֹפוֹת אֲחֵרִים), so Binah, because of her fear of the externals lest they attach themselves to her children, which are Ze’ir Anpin and Nukvah—for there there is the possibility for the externals to attach, unlike in Binah herself as is known that there is no attachment for the externals in her (כָּךְ הַבִּינָה מֵחֲמַת יִרְאָתָהּ מִן הַחִיצוֹנִים שֶׁלֹּא יִתְאַחֲזוּ בְּבָנֶיהָ שֶׁהֵם זו״ן אֲשֶׁר שָׁם יֵשׁ יְכֹלֶת לַחִיצוֹנִים לְהִתְאַחֵז מַה שֶּׁאֵין כֵּן בַּבִּינָה עַצְמָהּ כַּנּוֹדָע שֶׁאֵין אֲחִיזָה לַחִיצוֹנִים בָּהּ), therefore she guards them under her wings and becomes for them partitions like the Clouds of Glory that were for Israel, who were guarded through them from stones of catapults and arrows that the Egyptians and Amalekites would throw at them (וְלָכֵן שׁוֹמֶרֶת אוֹתָם תַּחַת כְּנָפֶיהָ וְנַעֲשֵׂית לָהֶם מְחִיצוֹת כְּדֻגְמַת עַנְנֵי כָבוֹד שֶׁהָיוּ לְיִשְׂרָאֵל שֶׁהָיוּ נִשְׁמָרִים עַל יָדָם מֵאַבְנֵי בְלִיסְטְרָאוֹת וְחִצִּים שֶׁהָיוּ זוֹרְקִין בָּהֶם הַמִּצְרִים וַעֲמָלֵקִים), and behold Binah hovers and covers over them from all their sides, even below under their feet (וְהִנֵּה הַבִּינָה חוֹפֶפֶת וּמְכַסָּה עֲלֵיהֶם מִכָּל צִדְדֵיהֶם אַף לְמַטָּה תַּחַת רַגְלֵיהֶם).

And behold, the outer garment of Binah is called Chashmal, whose gematria is Malbush (וְהִנֵּה הַלְּבוּשׁ הַחִיצוֹן שֶׁל הַבִּינָה נִקְרָא חַשְׁמַל גִּימַטְרִיָּא מַלְבּוּשׁ), and this garment surrounds and is a garment for Ze’ir Anpin and Nukvah (וְזֶהוּ הַמַּלְבּוּשׁ הוּא מַקִּיף וּלְבוּשׁ לְזו״ן), and do not err to say that this is the Surrounding Light of Ze’ir Anpin (וְאַל תִּטְעֶה לוֹמַר כִּי זֶהוּ הָאוֹר הַמַּקִּיף שֶׁל ז״א), for the Surrounding Light of Ze’ir Anpin, although it is from Binah, nevertheless it is not this aspect of the garment that we are speaking of now (כִּי אוֹר הַמַּקִּיף שֶׁל ז״א אַף עַל פִּי שֶׁהוּא מִן הַבִּינָה עִכָּל זֶה אֵינוֹ בְּחִי׳ זֶה הַמַּלְבּוּשׁ שֶׁאָנוּ מְדַבְּרִים בּוֹ עַתָּה), for this garment is the outer Binah and the garment of Binah that clothes Ze’ir Anpin in the secret of an actual garment and not in the secret of a Surrounding Light from outside upon the garment (כִּי הַמַּלְבּוּשׁ הַזֶּה הוּא בִּינָה חִיצוֹנִית וּלְבוּשׁ הַבִּינָה הַמַלְבֶּשֶׁת אֶת ז״א בְּסוֹד מַלְבּוּשׁ מַמָּשׁ וְלֹא בְּסוֹד או״מ מִבַּחוּץ עַל גַּבֵּי הַמַּלְבּוּשׁ), and the reason for the matter is as mentioned (וְטַעַם הַדָּבָר הוּא כַּנִּזְכָּר), for behold there is no ability for the externals to attach in Binah, but only in Ze’ir Anpin and Nukvah (כִּי הִנֵּה אֵין יְכֹלֶת לַחִיצוֹנִים לְהִתְאַחֵז בַּבִּינָה אֶלָּא בְּזו״ן), and in order that the externals should not be able to receive light from them and to suckle from them (וּכְדֵי שֶׁלֹּא יוּכְלוּ הַחִיצוֹנִים לְקַבֵּל אוֹר מֵהֶם וְלִינַק מֵהֶם), therefore Binah clothes them to separate between them and the externals through this Chashmal (לָכֵן הַבִּינָה מַלְבֶּשֶׁת אוֹתָם לְהַפְסִיק בֵּינָם לְבֵין הַחִיצוֹנִים עַל יְדֵי הַחַשְׁמַל הַזֶּה), even though its light is very small compared to the light of Ze’ir Anpin and Nukvah, for it is only the aspect of a garment alone (אַף עַל פִּי שֶׁאוֹרוֹ מוּעָט מְאֹד מֵאוֹר זו״ן לְפִי שֶׁאֵינוֹ רַק בְּחִינַת מַלְבּוּשׁ לְבַד), nevertheless since it is the garment of Binah herself, there is no ability for the externals to attach to it (אַמְנָם לִהְיוֹתוֹ מַלְבּוּשׁ הַבִּינָה עַצְמָהּ אֵין יְכֹלֶת לַחִיצוֹנִים לְהִתְאַחֵז בּוֹ).

And there is yet another reason (וְעוֹד טַעַם אַחֵר), for the thickness of this garment separates between them and Ze’ir Anpin and Nukvah (כִּי עֲבִיּוּת הַמַּלְבּוּשׁ הַזֶּה מַפְסִיק בֵּינֵיהֶן וּבֵין זו״ן), and the matter is (וְהָעִנְיָן הוּא), know (דַּע), that the Klipah and the externals stand and sit always in the middle between the Inner Light and the Surrounding Light, and there is their place and their position and their standing (כִּי הַקְּלִיפָּה וְהַחִיצוֹנִים הֵם עוֹמְדִים וְיוֹשְׁבִים תָּמִיד בָּאֶמְצַע בֵּין או״פ אֶל הַמַּקִּיף וְשָׁם מְקוֹמָם וּמַצָּבָם וּמַעֲמָדָם), and the matter is according to what I have informed you (וְהָעִנְיָן בְּמַה שֶּׁהוֹדַעְתִּיךָ), that Arich Anpin is a garment upon Atik, and Abba and Imma clothe Arich Anpin, and Ze’ir Anpin and Nukvah clothe Abba and Imma, and all this is the aspect of Inner Light (כִּי א״א מַלְבּוּשׁ עַל גַּבֵּי עַתִּיק וְאו״א מַלְבִּישִׁין לְא״א וְזו״ן מַלְבִּישִׁין לְאו״א וְכָל זֶה בְּחִינַת או״פ), it is found that the Inner Light of Atik is more inward than all of them, and that of Arich Anpin is outside of it, and so the matter continues until it is found that the Nukvah of Ze’ir Anpin is the most external of all (נִמְצָא כִּי או״פ שֶׁל עַתִּיק הוּא יוֹתֵר פְּנִימִי מִכֻּלָּם וְשֶׁל א״א חוּצָה לוֹ וְכֵן הָעִנְיָן עַד שֶׁנִּמְצֵאת שֶׁהַנּוּקְבָּא דְּז״א חִיצוֹנָה מִכֻּלָּם), however the Surrounding Lights are the opposite (אַמְנָם הַמַּקִּיפִים הֵם לְהֵפֶךְ), for the Surrounding Light of the Nukvah herself is more inward than all of them, and it is adjacent to her inner dimension, and upon it is the Surrounding Light of Ze’ir Anpin, and upon it the Surrounding Light of Imma, etc., until it is found that the Surrounding Light of Atik is external and surrounds over all of them (כִּי הַמַּקִּיף שֶׁל הַנּוּקְבָּא עַצְמָהּ הוּא יוֹתֵר פְּנִימִי מִכֻּלָּם וְהוּא סָמוּךְ עִם פְּנִימִי שֶׁלָּהּ וְעָלָיו מַקִּיף שֶׁל ז״א וְעָלָיו מַקִּיף אִמָּא כו׳ עַד שֶׁנִּמְצָא מַקִּיף שֶׁל עַתִּיק חִיצוֹן וּמַקִּיף עַל גַּבֵּי כֻּלָּם), it is found that in the aspect of the inner dimension Atik is the most inward of all, and in the aspect of the Surrounding Lights Atik surrounds them all (נִמְצָא כִּי בִּבְחִינַת הַפְּנִימִיּוּת הָעַתִּיק פְּנִימִי מִכֻּלָּם וּבִבְחִינַת הַמַּקִּיפִים הָעַתִּיק מַקִּיף אֶת כֻּלָּם).

And the reason for the matter is that since it is greater than all of them, no light has the power to bear it within itself and to encompass it (וְטַעַם הַדָּבָר לִהְיוֹתוֹ גָּדוֹל מִכֻּלָּם אֵין כֹּחַ בְּשׁוּם אוֹר לְסָבְלוֹ בְּתוֹכוֹ וּלְהַקִּיפוֹ), therefore the Surrounding Light of Atik, which is the greatest of all, remains outside, surrounding all of them (וְלָכֵן מַקִּיף הָעַתִּיק הַיּוֹתֵר גָּדוֹל מִכֻּלָּם נִשְׁאָר בַּחוּץ מַקִּיף לְכֻּלָּם), and behold the Klipot and the externals are those who stand between the Inner Light and the Surrounding Lights, their faces toward the Inner Light of the Malkhut and their backs toward the Surrounding Light (וְהִנֵּה הַקְּלִיפּוֹת וְהַחִיצוֹנִים הֵם הָעוֹמְדִין בֵּין או״פ אֶל הַמַּקִּיפִין פְּנֵיהֶם אֶל הָאו״פ שֶׁל הַמַּלְכוּת וַאֲחוֹרֵיהֶם אֶל אוֹר הַמַּקִּיף), for they have no power to look at and to suckle from the Surrounding Light, for it is greater than the Inner Light, as is known (כִּי אֵין בָּהֶם כֹּחַ לְהִסְתַּכֵּל וְלִינַק מִן הַמַּקִּיף כִּי הוּא גָּדוֹל מִן הַפְּנִימִי כַּנּוֹדָע), and it is found that there is no place for the Klipah except in the middle between the Inner Light of the Nukvah and her own Surrounding Light (וְנִמְצָא כִּי אֵין מָקוֹם אֶל הַקְּלִיפָּה רַק בָּאֶמְצַע בֵּין או״פ שֶׁל הַנּוּקְבָּא וּבֵין הַמַּקִּיף שֶׁלָּהּ עַצְמָהּ), and even when sin causes that the Klipah should also draw nourishment from Ze’ir Anpin himself, as is known (וְאַף כְּשֶׁגּוֹרֵם הַחֵטְא וְיוֹנְקִים הַקְּלִיפָּה גַּם מִז״א עַצְמוֹ כַּנּוֹדָע), they do not draw from him except through the intermediary of the Nukvah of Ze’ir Anpin, which separates between them and Ze’ir Anpin (אֵינָם יוֹנְקִים מִמֶּנּוּ אֶלָּא דֶּרֶךְ אֶמְצָעִית נוּקְבָּא דְּז״א הַמַּפְסִיק בֵּינָם וּבֵין הַז״א).

There is also another reason (גַּם טַעַם אַחֵר), for if the Surrounding Light of Atik were inward relative to the other Surrounding Lights and were close to the Inner Light of the Nukvah of Ze’ir Anpin, it would be found that the Klipah would be close to the great Surrounding Light of Atik, and this is not fitting for them (כִּי אִם הָיָה הַמַּקִּיף שֶׁל עַתִּיק פְּנִימִי מִשְּׁאָר הַמַּקִּיפִים וְהָיָה קָרוֹב אֶל או״פ שֶׁל הַנּוּקְבָּא דְּז״א נִמְצָא שֶׁהָיוּ הַקְּלִיפָּה קְרוֹבִים אֶל הַמַּקִּיף הַגָּדוֹל שֶׁל עַתִּיק וְאֵין רָאוּי לָהֶם כֵּן), rather they should be placed between the smallest lights of all, that is, between the Inner Light of the Nukvah, which is the smallest and lowest of all the inner lights, and her Surrounding Light, which is the smallest of all the Surrounding Lights (רַק שֶׁיִּהְיוּ נְתוּנִים בֵּין הָאוֹרוֹת הַיּוֹתֵר קְטַנִּים שֶׁבְּכֻלָּם שֶׁהוּא בֵּין הַפְּנִימִי שֶׁל הַנּוּקְבָּא שֶׁהוּא קָטָן וְגָרוּעַ מִכָּל הַפְּנִימִים וּבֵין הַמַּקִּיף שֶׁלָּהּ שֶׁהוּא קָטָן מִכָּל הַמַּקִּיפִים), and according to the measure of the greatness of the lights, whether from the aspect of the inner lights or from the aspect of the Surrounding Lights, so is the measure of their distance from the Klipah (וּכְפִי עֵרֶךְ גַּדְלוּת הָאוֹרוֹת בֵּין מִבְּחִי׳ הַפְּנִימִים וּבֵין מִבְּחִי׳ הַמַּקִּיפִים כֵּן שִׁעוּר הַרְחָקָתָן מִן הַקְּלִיפָּה), it is found that the Inner Light of Atik and the Surrounding Light of Atik are distant from the Klipot with the utmost distance (נִמְצָא כִּי הַפְּנִימִי שֶׁל עַתִּיק וְהַמַּקִּיף שֶׁל עַתִּיק הֵם רְחוֹקִים מִן הַקְּלִיפּוֹת בְּתַכְלִית הָרִחוּק), and the Inner Light and the Surrounding Light of the Nukvah are more near to the Klipah and the externals with the utmost nearness (וְהַפְּנִימִי וְהַמַּקִּיף שֶׁל הַנּוּקְבָּא הֵם יוֹתֵר קְרוֹבִים אֶל הַקְּלִיפָּה וְהַחִיצוֹנִים בְּתַכְלִית הַקִּירוּב), and we return to the matter (וְנַחֲזוֹר לָעִנְיָן), that since the Klipah are in this place, we fear lest the Klipah attach themselves to draw nourishment from the Inner Light of the Malkhut, which is called the Nukvah of Ze’ir Anpin, for near her they stand (כִּי לִהְיוֹת הַקְּלִיפָּה בַּמָּקוֹם הַזֶּה אָנוּ יְרֵאִים שֶׁלֹּא יִתְאַחֲזוּ הַקְּלִיפָּה לִינַק מֵאו״פ שֶׁל מַלְכוּת הַנִּקְרָא נוּקְבָּא דְּז״א כִּי אֶצְלָהּ הֵם עוֹמְדִים), therefore Binah, the Supernal Mother, covers over them with garments and wings (וְלָכֵן בִּינָה אִמָּא עִלָּאָה מְכַסָּה עֲלֵיהֶם בְּמַלְבּוּשִׁים וּכְנָפַיִם).

And the branch of these garments and wings is thus (וְאַמְנָם עֲנַף לְבוּשִׁים וּכְנָפַיִם אֵלּוּ הוּא כָּךְ), for it has already been explained that the Netzach, Hod, Yesod of Imma enter and clothe within the head of Ze’ir Anpin in the secret of Mochin, as is known (כִּי כְּבָר נִתְבָּאֵר כִּי נה״י שֶׁל אִמָּא הֵם נִכְנָסִים וּמִתְלַבְּשִׁים גּוֹ רֵישָׁא דְּז״א בְּסוֹד מוֹחִין כַּנּוֹדָע), however the outermost garment of all the garments of the Netzach, Hod, Yesod of Imma does not enter within the head of Ze’ir Anpin (וְאַמְנָם הַלְּבוּשׁ הַיּוֹתֵר חִיצוֹן שֶׁבְּכָל לְבוּשֵׁי נה״י שֶׁל אִמָּא אֵינוֹ נִכְנָס גּוֹ רֵישָׁא דְּז״א), rather it remains outside of Ze’ir Anpin and Nukvah and covers over them in the aspect of garments, and stands outside them opposite the Netzach and Hod themselves that entered within the head of Ze’ir Anpin (אַמְנָם נִשְׁאָר מִבַּחוּץ שֶׁל זו״ן וּמְכַסֶּה עֲלֵיהֶן בִּבְחִי׳ מַלְבּוּשִׁים וְעוֹמֵד מִבַּחוּץ לָהֶם מִכְּנֶגֶד נ״ה עַצְמָן שֶׁנִּכְנְסוּ בִּפְנִים גּוֹ רֵישָׁא דְּז״א), and this garment is the secret of the supernal Chashmal of Imma Ila’ah (וְזֶה הַלְּבוּשׁ הוּא סוֹד חַשְׁמַל הָעֶלְיוֹן שֶׁל אִמָּא עִלָּאָה), and understand this well—the meaning of Chashmal, what is its matter, and remember it (וְהָבֵן זֶה הֵיטֵב פֵּרוּשׁ הַחַשְׁמַל מַה עִנְיָנוֹ וּזְכָרֵהוּ), and through this garment of Chashmal the Klipot are not able to draw nourishment from Ze’ir Anpin and Nukvah from their Inner Light (וְעַל יְדֵי מַלְבּוּשׁ הַזֶּה דְּחַשְׁמַל אֵין יְכוֹלִין הַקְּלִיפָּה לִינַק מִזו״ן מֵאו״פ שֶׁלָּהֶם), in such a way that either excessive thickness or excessive refinement and brightness prevents the externals from drawing nourishment, only from the intermediate (בְּאוֹפֶן כִּי רֹב הָעֲבִיּוּת אוֹ רֹב הַזַּכּוּת וְהַבְּהִירוּת מוֹנֵעַ אֶת הַחִיצוֹנִים לִינַק רַק מִן הַבֵּינוֹנִים), and they are not able to gaze upon it (וְאֵינָם יְכוֹלִין לְהַבִּיט בּוֹ), and therefore from the Surrounding Light of the Nukvah they are not able to draw nourishment because of its great light (וְלָכֵן מֵהַמַּקִּיף שֶׁל הַנּוּקְבָּא אֵינָם יְכוֹלִין לִינַק מֵרֹב אוֹרוֹ שֶׁלּוֹ), and from the Chashmal they are not able to draw nourishment because of its great thickness (וּמֵהַחַשְׁמַל אֵינָם יְכוֹלִין לִינַק מֵרֹב עָבְיוֹ), however when Israel sin, Heaven forbid, they cause the departure of the Supernal Mother from upon the children (אַמְנָם כְּשֶׁיִּשְׂרָאֵל חוֹטְאִים חַס וְשָׁלוֹם אָז גּוֹרְמִין הִסְתַּלְּקוּת הָאֵם הָעֶלְיוֹנָה מֵעַל הַבָּנִים), and then they are able to draw nourishment from the Inner Light of Ze’ir Anpin and Nukvah (וְאָז יְכוֹלִין לִינַק מֵאו״פ שֶׁל זו״ן), and understand this well—the secret of the departure of the Mother from upon the children, what is their matter (וְהָבֵן זֶה הֵיטֵב סוֹד הִסְתַּלְּקוּת הָאֵם מֵעַל הַבָּנִים מַה עִנְיָנָם).

And behold, this Chashmal clothes and surrounds Ze’ir Anpin and Nukvah from all their sides, even beneath their feet (וְהִנֵּה הַחַשְׁמַל הַזֶּה מַלְבִּישׁ וּמַקִּיף לְזו״ן מִכָּל צִדְדֵיהֶם אֲפִלּוּ מִתַּחַת רַגְלֵיהֶם), and that which is at their sides is called garments (וּמַה שֶּׁהוּא מִצִּדָּם נִקְרָא מַלְבּוּשִׁים), and that which is beneath their feet is called shoes (וּמַה שֶּׁהוּא מִתַּחַת רַגְלֵיהֶם נִקְרָא מְנָעָלִים), and understand this well (וְהָבֵן זֶה הֵיטֵב), and it has already been explained that Malbish [Clothing] has the gematria of Chashmal (וּכְבָר נִתְבָּאֵר כִּי מַלְבִּישׁ גִּימַטְרִיָּא חַשְׁמַל), also Na‘al (Shoe) is called for this reason (גַּם נַעַל נִקְרָא לְסִבָּה זוֹ), for you already know that there are three Ehyeh in Binah (כִּי כְּבָר יָדַעְתָּ כִּי ג׳ אֶהְיֶה יֵשׁ בְּבִינָה), one of milui Yodin in her upper three (א׳ שֶׁל מִלּוּי יוּדִי״ן בְּג״ר שֶׁבָּהּ), and of milui Alefin in her three middle ones (וְשֶׁל מִלּוּי אַלְפִי״ן בְּג׳ אֶמְצָעִים שֶׁבָּהּ), and of milui Hehin in her three lower ones (וְשֶׁל מִלּוּי הֲהִי״ן בְּג׳ אַחֲרוֹנִים שֶׁבָּהּ), it is found that the Ehyeh of Hehin is in Netzach–Hod (Yesod) of Binah, whose garment is Chashmal as mentioned (נִמְצָא כִּי אֶהְיֶה דְּהֲהִי״ן בְּנֵצַח הוֹד (יְסוֹד) דְּבִינָה אֲשֶׁר לְבוּשָׁם הוּא חַשְׁמַל כַּנִּזְכָּר), and behold from it is made the aspect of a shoe beneath the feet of Ze’ir Anpin and Nukvah as mentioned above (וְהִנֵּה מִמֶּנּוּ נַעֲשֶׂה בְּחִינַת נַעַל תַּחַת רַגְלֵיהֶן שֶׁל זו״ן כַּנַּ״ל), and behold the name Ehyeh in milui Hehin has the gematria of Na‘al (Shoe) (וְהִנֵּה שֵׁם אֶהְיֶה בְּמִלּוּי הֲהִי״ן גִּיטְרִיָּא נע״ל), and we return to the matter (וְנַחֲזוֹר לָעִנְיָן), that behold this shoe mentioned is itself the aspect of the screen mentioned above that separates between Atzilut and Beri’ah (כִּי הִנֵּה נַעַל הַזֶּה הַנִּזְכָּר הוּא עַצְמוֹ בְּחִינַת הַמָּסָךְ הַנַּ״ל הַמַּפְסִיק בֵּין אֲצִילוּת לִבְרִיאָה), and it is already known how all of Atzilut is clothed one within the other—Atik within Arich Anpin and Abba and Imma upon him—and Ze’ir Anpin and Nukvah outside of all of them (וּכְבָר נוֹדַע אֵיךְ כָּל אֲצִילוּת מְלוּבָּשׁ זֶה לְתוֹךְ זֶה עַתִּיק בְּתוֹךְ א״א וְכוּ׳ וְזו״ן חוּץ מִכֻּלָּם).

And behold, through the screen called Na‘al (Shoe) they all illuminate by way of the feet (וְהִנֵּה דֶּרֶךְ הַמָּסָךְ הַנִּקְרָא נַעַל מְאִירִין כֻּלָּם דֶּרֶךְ רַגְלַיִם), for the feet of Atik illuminate through the feet of Arich Anpin, etc., until the feet of Ze’ir Anpin and Nukvah illuminate (כִּי רַגְלֵי עַתִּיק מְאִירִין דֶּרֶךְ רַגְלֵי א״א כו׳ עַד שֶׁמְּאִירִין רַגְלֵי זו״ן), and they pass through this screen to Beri’ah (וְעוֹבְרִים דֶּרֶךְ הַמָּסָךְ הַזֶּה אֶל הַבְּרִיאָה), and through the path of the screen all the lights of Atzilut are sealed and engraved below in Beri’ah (וְעַל יְדֵי דֶּרֶךְ הַמָּסָךְ נֶחְתָּמִים וְנֶחְקָקִים כָּל הָאוֹרוֹת שֶׁבַּאֲצִילוּת לְמַטָּה בַּבְּרִיאָה), it appears to me that just as the light of the feet themselves passes, so too the light of the entire body passes through the feet and illuminates below (נ״ל כִּי כְּמוֹ שֶׁעוֹבֵר אוֹר הָרַגְלַיִם עַצְמָן כָּךְ עוֹבֵר אוֹר כָּל הַגּוּף כֻּלּוֹ דֶּרֶךְ רַגְלַיִם וּמֵאִיר לְמַטָּה), and behold it is found that all the light of Atzilut that goes out and descends to Beri’ah is through this screen of the Binah mentioned above, which is called Na‘al (Shoe) (וְהִנֵּה נִמְצָא כִּי כָּל אוֹר הָאֲצִילוּת שֶׁיּוֹצֵא וְיוֹרֵד אֶל הַבְּרִיאָה הוּא דֶּרֶךְ זֶה הַמָּסָךְ שֶׁל הַבִּינָה הַנַּ״ל הַנִּקְרָא נַעַל), except that it is the outer aspect and the outer garments as mentioned above (אֶלָּא שֶׁהוּא בְּחִי׳ חִיצוֹנִית וּלְבוּשִׁים הַחִיצוֹנִים כַּנַּ״ל), and by this it will not be difficult in your eyes that according to this it would appear that the light of Beri’ah is greater than the light of the Nukvah of Ze’ir Anpin of Atzilut, for she receives from Ze’ir Anpin and Beri’ah receives from Binah (וּבְזֶה לֹא יִקְשֶׁה בְּעֵינֶיךָ כִּי כְּפִי זֶה הָיָה נִרְאֶה שֶׁאוֹר הַבְּרִיאָה אוֹרָהּ גָּדוֹל מֵאוֹר נוּקְבָּא דְּז״א דַּאֲצִילוּת כִּי הִיא מְקַבֶּלֶת מִז״א וְהַבְּרִיאָה מְקַבֶּלֶת מִבִּינָה), this is not a wonder (אֵין זוֹ תֵּימָה), for this screen is only the outermost garment of Binah, nevertheless it is called the aspect of Binah (כִּי מָסָךְ זֶה אֵינוֹ רַק לְבוּשׁ הַיּוֹתֵר חִיצוֹן שֶׁל הַבִּינָה אַמְנָם עִכָּל זֶה בְּחִי׳ בִּינָה נִקְרָא), and therefore it is said in the Tikkunim that Binah, meaning Imma, nests in the Throne, which is the matter of this Chashmal, and understand (וְלָכֵן אָמְרוּ בַּתִּקּוּנִים בִּינָה ר״ל אִמָּא מְקַנְּנָא בְּכֻרְסְיָיא שֶׁהוּא עִנְיַן הַחַשְׁמַל הַזֶּה וְהָבֵן).

And it is found that Atzilut is the light of the essence, for there it is (וְנִמְצָא כִּי הָאֲצִילוּת אוֹר הָעַצְמוּת הוּא שָׁם), but Beri’ah is light that comes by way of a screen, except that it is a near screen, for the supernal Binah becomes a screen over it, and through it she receives her light (אֲבָל הַבְּרִיאָה הוּא אוֹר הַבָּא עַל יְדֵי מָסָךְ אֶלָּא שֶׁהוּא מָסָךְ קָרוֹב כִּי בִּינָה הָעֶלְיוֹנָה נַעֲשֵׂית מָסָךְ עָלֶיהָ וְעַל יָדָהּ מְקַבֶּלֶת הָאוֹר שֶׁלָּהּ), however Yetzirah does not receive its light from Beri’ah except by way of a screen and distance (אַמְנָם הַיְצִירָה אֵינָהּ מְקַבֶּלֶת הָאוֹר שֶׁלָּהּ מִבְּרִיאָה רַק עַל יְדֵי מָסָךְ וְרִחוּק), and although it has another screen standing between Atzilut and Beri’ah, nevertheless we count only the screen that is newly added to it between Beri’ah and Yetzirah (וְאַף עַל פִּי שֶׁיֵּשׁ לָהּ מָסָךְ אַחֵר הָעוֹמֵד בֵּין אֲצִילוּת לִבְרִיאָה עִכָּל זֶה אֵין אָנוּ מוֹנִין אֶלָּא הַמָּסָךְ הַמִּתְחַדֵּשׁ אֵלָיו בֵּין בְּרִיאָה לִיצִירָה), and similarly in Asiyah we count only the new screen between Yetzirah and it, for it alone is the one added in it (וְכַעֲדֵי זֶה בַּעֲשִׂיָּה אֵינוֹ נִמְנֶה רַק הַמָּסָךְ הֶחָדָשׁ שֶׁבֵּין הַיְצִירָה אֵלָיו כִּי הוּא לְבַדּוֹ הַנּוֹסָף בָּהּ), and the matter of this screen and distance is (וְהִנֵּה עִנְיַן מָסָךְ וְרִחוּק זֶה הוּא), that Beri’ah was receiving through the screen of the Binah of Atzilut (כִּי הִנֵּה הַבְּרִיאָה הָיְתָה מְקַבֶּלֶת עַל יְדֵי מָסָךְ בִּינָה דַּאֲצִילוּת), but Yetzirah receives from a new screen—the Tiferet of Beri’ah (אֲבָל הַיְצִירָה מְקַבֶּלֶת מִן מָסָךְ חָדָשׁ תִּפְאֶרֶת דִּבְרִיאָה), for the Tiferet of Beri’ah surrounds and clothes the Malkhut of Beri’ah from all its sides and even beneath their feet, and there is made one firmament and one screen separating between them (כִּי הַתִּפְאֶרֶת דִּבְרִיאָה הוּא מַקִּיף וּמַלְבִּישׁ אֶל הַמַּלְכוּת דִּבְרִיאָה מִכָּל צִדָּדֶיהָ וַאֲפִלּוּ מִתַּחַת רַגְלָם וְנַעֲשֶׂה שָׁם רָקִיעַ וּמָסָךְ אֶחָד מַפְסִיק בֵּינֵיהֶן), and through this screen of the Tiferet of Beri’ah the light of Beri’ah descends to Yetzirah (וְדֶרֶךְ הַמָּסָךְ הַזֶּה דְּתִּפְאֶרֶת דִּבְרִיאָה יוֹרֵד הָאוֹר דִּבְרִיאָה אֶל הַיְצִירָה), and this is what is said in the Tikkunim, “Tiferet nests in Metatron” (וְזֶה שֶׁאָמְרוּ בַּתִּקּוּנִים הַתִּפְאֶרֶת מְקַנְּנָא בְּמַטַּ״ט), and likewise they said there, “the six extremities nest in Yetzirah” (וְכֵן אָמְרוּ שָׁם שִׁית סִטְרִין מְקַנְּנָא בִּיצִירָה).

And behold, it would be fitting that just as Atzilut was not distanced from Beri’ah except by Binah, so too it would be fitting that Yetzirah be distanced from Beri’ah and that Yetzirah receive its light from Beri’ah through the screen of the Binah of Beri’ah (וְהִנֵּה מִן הָרָאוּי הוּא שֶׁכְּמוֹ שֶׁלֹּא נִתְרַחֵק הָאֲצִילוּת מִבְּרִיאָה רַק מִבִּינָה כָּךְ מִן הָרָאוּי שֶׁיִּתְרַחֵק הַיְצִירָה מִבְּרִיאָה וִיקַבֵּל הַיְצִירָה הָאוֹר לָהּ מִבְּרִיאָה דֶּרֶךְ מָסָךְ בִּינָה דִּבְרִיאָה), and the reason for the matter I heard and forgot (וְטַעַם הַדָּבָר שָׁמַעְתִּי וְשָׁכַחְתִּי), and behold it has already been explained that there is in Yetzirah a screen and distance (וַהֲרֵי נִתְבָּאֵר כִּי יֵשׁ בִּיצִירָה מָסָךְ וְרִחוּק), and behold Asiyah does not receive from Yetzirah except by way of a screen and distance and diminution (וְהִנֵּה הָעֲשִׂיָּה אֵינָהּ מְקַבֶּלֶת מִיְצִירָה אֶלָּא עַל יְדֵי מָסָךְ וְרִחוּק וּמִעוּט), and the matter is (וְהָעִנְיָן הוּא), that the Malkhut of Yetzirah made a screen beneath her so that the light of her essence should not descend to Asiyah except through her outer garment (כִּי מַלְכוּת דִּיצִירָה עָשְׂתָה מָסָךְ תַּחְתֶּיהָ כְּדֵי שֶׁלֹּא יֵרֵד אוֹר עַצְמוּתָהּ אֶל הָעֲשִׂיָּה אֶלָּא דֶּרֶךְ מָסָךְ לְבוּשׁ הַחִיצוֹן אֲשֶׁר לָהּ), and through that screen the light passes from Yetzirah to Asiyah (וְדֶרֶךְ הַמָּסָךְ הַהוּא עוֹבֵר הָאוֹר מִיְצִירָה אֶל הָעֲשִׂיָּה), and this is what is said in the Tikkunim, “Malkhut nests in Ofan,” meaning that Asiyah is the world of the Ofanim (וְזֶה שֶׁאָמְרוּ בַּתִּקּוּנִים מַלְכוּת מְקַנְּנָא בְּאוֹפַן שֶׁהוּא עֲשִׂיָּה עוֹלָם הָאוֹפַנִּים), and behold there is a screen and distance (וַהֲרֵי שֶׁיֵּשׁ מָסָךְ וְרִחוּק), for here too it would have been fitting that just as Yetzirah received light from Beri’ah through the screen of the Tiferet of Beri’ah, so too Asiyah should receive the light of Yetzirah through the screen of the Tiferet of Yetzirah, and it does not receive except from the Malkhut of Yetzirah (כִּי גַּם כָּאן הָיָה מִן הָרָאוּי שֶׁכְּמוֹ שֶׁהַיְצִירָה קִבְּלָה אוֹר מֵהַבְּרִיאָה עַל יְדֵי מָסָךְ תִּפְאֶרֶת דִּבְרִיאָה כֵּן הָעֲשִׂיָּה תְּקַבֵּל אוֹר הַיְצִירָה דֶּרֶךְ מָסָךְ מִתִּפְאֶרֶת דִּיצִירָה וְאֵינָהּ מְקַבֶּלֶת אֶלָּא מִמַּלְכוּת דִּיצִירָה), and this is the second distance that is added in it (וְזֶה עִנְיַן הָרִחוּק הַשֵּׁנִי הַנּוֹסָף בּוֹ), and this is also called diminution (וְגַם זֶה נִקְרָא מִעוּט), for if the Malkhut of Yetzirah had light from her own aspect, even so it would have been called only distance (כִּי אִם הַמַלְכוּת דִּיצִירָה הָיְתָה לָהּ אוֹר מִפְּאַת עַצְמָהּ אַף עַל פִּי כֵן לֹא הָיָה נִקְרָא רַק רִחוּק בִּלְבָד), but since the Malkhut has nothing of her own and she is an mirror that does not shine (אֲבָל כֵּיוָן שֶׁהַמַלְכוּת לֵית לָהּ מִגַּרְמָהּ כְּלוּם וְהִיא אַסְפַּקְלַרְיָא דְּלָא נַהֲרָא), it is therefore also called diminution, for her light too is diminished relative to the other Sefirot for the reason mentioned above (נִמְצָא כִּי גַם כֵּן נִקְרָא מִעוּט כִּי אוֹרָהּ גַּם כֵּן מְמוּעָט מִשְּׁאָר סְפִירָה לְטַעַם הַנַּ״ל), for if she had been male, even though she were last, it would have been only the aspect of distance (כִּי אִם הָיְתָה דְּכוּרָא אַף עַל פִּי שֶׁהָיְתָה אַחֲרוֹנָה לֹא הָיָה רַק בְּחִינַת רִחוּק), but now it is also called distance and diminution (אֲבָל עַתָּה נִקְרָא גַּם כֵּן רִחוּק וּמִעוּט), and behold it has been explained that there is in Asiyah a screen and distance and diminution (וְהִנֵּה נִתְבָּאֵר כִּי יֵשׁ בַּעֲשִׂיָּה מָסָךְ וְרִחוּק וּמִעוּט).

Chapter 14

שער מב פרק יד מ״ת

[42:14] And behold, it would be fitting that just as Atzilut was not distanced from Beri’ah except by Binah, so too it would be fitting that Yetzirah be distanced from Beri’ah and that Yetzirah receive its light from Beri’ah through the screen of the Binah of Beri’ah (וְהִנֵּה מִן הָרָאוּי הוּא שֶׁכְּמוֹ שֶׁלֹּא נִתְרַחֵק הָאֲצִילוּת מִבְּרִיאָה רַק מִבִּינָה כָּךְ מִן הָרָאוּי שֶׁיִּתְרַחֵק הַיְצִירָה מִבְּרִיאָה וִיקַבֵּל הַיְצִירָה הָאוֹר לָהּ מִבְּרִיאָה דֶּרֶךְ מָסָךְ בִּינָה דִּבְרִיאָה), and the reason for the matter I heard and forgot (וְטַעַם הַדָּבָר שָׁמַעְתִּי וְשָׁכַחְתִּי), and behold it has already been explained that there is in Yetzirah a screen and distance (וַהֲרֵי נִתְבָּאֵר כִּי יֵשׁ בִּיצִירָה מָסָךְ וְרִחוּק), and behold Asiyah does not receive from Yetzirah except by way of a screen and distance and diminution (וְהִנֵּה הָעֲשִׂיָּה אֵינָהּ מְקַבֶּלֶת מִיְצִירָה אֶלָּא עַל יְדֵי מָסָךְ וְרִחוּק וּמִעוּט), and the matter is (וְהָעִנְיָן הוּא), that the Malkhut of Yetzirah made a screen beneath her so that the light of her essence should not descend to Asiyah except through the screen of her outer garment (כִּי מַלְכוּת דִּיצִירָה עָשְׂתָה מָסָךְ תַּחְתֶּיהָ כְּדֵי שֶׁלֹּא יֵרֵד אוֹר עַצְמוּתָהּ אֶל הָעֲשִׂיָּה אֶלָּא דֶּרֶךְ מָסָךְ לְבוּשׁ הַחִיצוֹן אֲשֶׁר לָהּ), and through that screen the light passes from Yetzirah to Asiyah (וְדֶרֶךְ הַמָּסָךְ הַהוּא עוֹבֵר הָאוֹר מִיְצִירָה אֶל הָעֲשִׂיָּה), and this is what is said in the Tikkunim, “Malkhut nests in Ofan,” which is Asiyah, the world of the Ofanim (וְזֶה שֶׁאָמְרוּ בַּתִּקּוּנִים מַלְכוּת מְקַנְּנָא בְּאוֹפַן שֶׁהוּא עֲשִׂיָּה עוֹלָם הָאוֹפַנִּים), and behold there is a screen and distance (וַהֲרֵי שֶׁיֵּשׁ מָסָךְ וְרִחוּק), for here too it would have been fitting that just as Yetzirah received light from Beri’ah through the screen of the Tiferet of Beri’ah, so too Asiyah should receive the light of Yetzirah through the screen of the Tiferet of Yetzirah, and it does not receive except from the Malkhut of Yetzirah (כִּי גַּם כָּאן הָיָה מִן הָרָאוּי שֶׁכְּמוֹ שֶׁהַיְצִירָה קִבְּלָה אוֹר מֵהַבְּרִיאָה עַל יְדֵי מָסָךְ תִּפְאֶרֶת דִּבְרִיאָה כֵּן הָעֲשִׂיָּה תְּקַבֵּל אוֹר הַיְצִירָה דֶּרֶךְ מָסָךְ מִתִּפְאֶרֶת דִּיצִירָה וְאֵינָהּ מְקַבֶּלֶת אֶלָּא מִמַּלְכוּת דִּיצִירָה), and this is the second distance that is added in it (וְזֶה עִנְיַן הָרִחוּק הַשֵּׁנִי הַנּוֹסָף בּוֹ), and this is also called diminution (וְגַם זֶה נִקְרָא מִעוּט), for if the Malkhut of Yetzirah had light from her own aspect, even so it would have been called only distance (כִּי אִם הַמַלְכוּת דִּיצִירָה הָיְתָה לָהּ אוֹר מִפְּאַת עַצְמָהּ אַף עַל פִּי כֵן לֹא הָיָה נִקְרָא רַק רִחוּק בִּלְבָד), but since the Malkhut has nothing of her own and she is a mirror that does not shine (אֲבָל כֵּיוָן שֶׁהַמַלְכוּת לֵית לָהּ מִגַּרְמָהּ כְּלוּם וְהִיא אַסְפַּקְלַרְיָא דְּלָא נַהֲרָא), it is therefore also called diminution, for her light too is diminished relative to the other Sefirot for the reason mentioned above (נִמְצָא כִּי גַם כֵּן נִקְרָא מִעוּט כִּי אוֹרָהּ גַּם כֵּן מְמוּעָט מִשְּׁאָר סְפִירָה לְטַעַם הַנַּ״ל), for if she had been male, even though she were last, it would have been only the aspect of distance (כִּי אִם הָיְתָה דְּכוּרָא אַף עַל פִּי שֶׁהָיְתָה אַחֲרוֹנָה לֹא הָיָה רַק בְּחִינַת רִחוּק), but now it is also called distance and diminution (אֲבָל עַתָּה נִקְרָא גַּם כֵּן רִחוּק וּמִעוּט), and behold it has been explained that there is in Asiyah a screen and distance and diminution (וְהִנֵּה נִתְבָּאֵר כִּי יֵשׁ בַּעֲשִׂיָּה מָסָךְ וְרִחוּק וּמִעוּט).

And the matter is that it was explained in the previous discourse that the four worlds of A"B"Y"A are called Chokhmah, Binah, Tiferet, Malkhut (וְהָעִנְיָן כִּי נִתְבָּאֵר בַּדְּרוּשׁ הַקּוֹדֵם כִּי ד׳ עוֹלָמוֹת אבי״ע הֵם הַנִּקְרָא חו״ב תו״מ), and behold the verse says, “All of them You made in Chokhmah” (וְהִנֵּה הַכָּתוּב אוֹמֵר כֻּלָּם בְּחָכְמָה עָשִׂיתָ), for Atzilut includes them all and from it they emerged (כִּי הָאֲצִילוּת כּוֹלֵל אֶת כֻּלָּם וּמִמֶּנּוּ יָצְאוּ), and behold after the world of Atzilut was emanated, then the Binah of Atzilut made one screen to separate between Atzilut and Beri’ah (וְהִנֵּה אַחַר שֶׁנֶּאֱצַל עוֹלָם הָאֲצִילוּת אָז עָשְׂתָה הַבִּינָה דַּאֲצִילוּת מָסָךְ אֶחָד לְהַבְדִּיל בֵּין אֲצִילוּת וּבֵין בְּרִיאָה), and behold certainly just as there is power in that garment of Binah when it descends from her to clothe Ze’ir Anpin and Nukvah down to beneath their feet (וְהִנֵּה וַדַּאי הוּא כְּמוֹ שֶׁיֵּשׁ כֹּחַ בְּאוֹתוֹ לְבוּשׁ שֶׁל בִּינָה כְּשֶׁיּוֹרֵד מִמֶּנָּה לְהַלְבִּישׁ לְזו״ן עַד מִתַּחַת רַגְלֵיהֶם), behold likewise there is in it power to extend further and to clothe all the worlds that are beneath it, which are B"Y"A (הִנֵּה גַּם כֵּן יֵשׁ בּוֹ כֹּחַ לְהִתְפַּשֵּׁט יוֹתֵר וּלְהַלְבִּישׁ אֶת כָּל הָעוֹלָמוֹת אֲשֶׁר תַּחְתָּיו שֶׁהֵם בי״ע).

And behold certainly there is power in Atzilut over all that is beneath it (וְהִנֵּה וַדַּאי יֵשׁ כֹּחַ בַּאֲצִילוּת נֶגֶד כָּל אֲשֶׁר תַּחְתָּיו), for it is simple that every higher thing is greater than all that which is below it and even more so (כִּי פָּשׁוּט כִּי כָּל דָּבָר עֶלְיוֹן גָּדוֹל כְּנֶגֶד כָּל מַה שֶּׁלְּמַטָּה וְיוֹתֵר גַּם כֵּן), and as our Sages of blessed memory said concerning the feet of the Chayot that they are like all of them, and the thighs of the Chayot like all of them, as mentioned in Parashat Beshalach (וּכְמַה שֶּׁאָמְרוּ רַז״ל עַל רַגְלֵי הַחַיּוֹת כְּכוּלְּהוֹ וְשׁוֹקֵי הַחַיּוֹת כְּכוּלְּהוֹ כַּנִּזְכָּר פ׳ בְּשַׁלַּח), but the Supernal Emanator did not will that it should extend downward in this manner (אֲבָל הַמַּאֲצִיל הָעֶלְיוֹן לֹא רָצָה כָּךְ שֶׁיִּתְפַּשֵּׁט עַד לְמַטָּה).

And to understand the reason for the matter we shall give you a parable and say that these four worlds are like four houses one above the other (וּלְהָבִין טַעַם הַדָּבָר נַמְשִׁיל לְךָ וְנֹאמַר כִּי אַרְבַּע הָעוֹלָמוֹת הָאֵלּוּ הֵם כְּדִמְיוֹן ד׳ בָּתִּים זוֹ לְמַעְלָה מִזוֹ), and all of them are equal in their length and in their width, except that they stand one above the other (וְכוּלָּן שָׁוִין בְּאָרְכָּן וּבְרָחְבָּן אֶלָּא שֶׁהֵם עוֹמְדִים זוֹ לְמַעְלָה מִזוֹ), and behold the upper house is the world of Atzilut (וְהִנֵּה הַבַּיִת הָעֶלְיוֹן הוּא עוֹלָם הָאֲצִילוּת), and behold concerning the roof of this house we have no permission to speak, for from the Keter of Atzilut and above it is said, “That which is beyond you do not expound” (וְהִנֵּה בְּגַג הַבַּיִת הַזֶּה אֵין לָנוּ רְשׁוּת לְדַבֵּר כִּי מִן הַכֶּתֶר דַּאֲצִילוּת וּלְמַעְלָה נֶאֱמַר עָלָיו בְּמֻפְלָא מִמְּךָ אַל תִּדְרֹשׁ), however we shall begin to speak from the second house, which is the world of Beri’ah, which is the aspect of Binah as mentioned above (אַמְנָם נַתְחִיל לְדַבֵּר מִן הַבַּיִת הַב׳ שֶׁהוּא עוֹלָם הַבְּרִיאָה שֶׁהוּא בְּחִינַת בִּינָה כַּנַּ״ל), which is called the great Bet of “Bereshit” (אֲשֶׁר הִיא נִקְרֵאת בֵּי״ת רַבָּתִי דְּבְּרֵאשִׁית), and this is “When you build a new house”—the upper house of Beri’ah (וְזֶהוּ כִּי תִּבְנֶה בַּיִת חָדָשׁ בַּיִת עִלָּאָה דְּבְרִיאָה), and behold the roof of this house is itself the floor of the world of Atzilut (וְהִנֵּה גַּג הַבַּיִת הַזֶּה הוּא עַצְמוֹ קַרְקַע עוֹלָם הָאֲצִילוּת), for the floor of the upper house, which is the screen mentioned above, is itself the roof of the second house called Beri’ah (כִּי קַרְקַע בֵּית הָעֶלְיוֹנָה שֶׁהוּא מָסָךְ הַנַּ״ל הוּא עַצְמוֹ גַּג שֶׁל הַבַּיִת הַב׳ הַנִּקְרָא בְּרִיאָה), for the feet of the inhabitants of the upper chamber, which are Ze’ir Anpin and Nukvah of Atzilut, tread upon that screen, and it is a floor for them and a roof for those who dwell in the second house, which is Beri’ah (כִּי רַגְלֵי בְּנֵי הָעֲלִיָּה הָעֶלְיוֹנָה שֶׁהֵם זו״ן דַּאֲצִילוּת דוֹרְכִין עַל גַּבֵּי מָסָךְ הַהוּא וְהוּא קַרְקַע לָהֶם וְגַג לְדָרִים בַּבַּיִת הַב׳ שֶׁהוּא בְּרִיאָה).

And behold, in this screen that is between Atzilut and Beri’ah, which is called the roof of Beri’ah as mentioned above, it is necessary to make upon it one parapet ten handbreadths high (וְהִנֵּה בְּזֶה הַמָּסָךְ שֶׁבֵּין אֲצִילוּת לִבְרִיאָה הַנִּקְרָא גַּג הַבְּרִיאָה כַּנַּ״ל צָרִיךְ לַעֲשׂוֹת בּוֹ מַעֲקֶה אֶחָד גָּבוֹהַּ י׳ טְפָחִים), and the matter is (וְהָעִנְיָן הוּא), that in truth the light of Atzilut cannot fall into Beri’ah, for that screen separates in between (כִּי הָאֱמֶת הוּא שֶׁאוֹר הָאֲצִילוּת אֵינוֹ יָכוֹל לִפּוֹל בַּבְּרִיאָה כִּי הַמָּסָךְ הַהוּא מַפְסִיק בֵּינְתַּיִם), however if there were not a parapet there at the sides of the roof, the light of Atzilut could fall by way of the sides of the roof of Beri’ah until the end of Asiyah outside the partition of Beri’ah and Yetzirah and Asiyah, behind their walls (אַמְנָם אִם לֹא יִהְיֶה שָׁם מַעֲקֶה בְּצִדְדֵי הַגַּג יוּכַל לִפּוֹל אוֹר הָאֲצִילוּת דֶּרֶךְ צִדְדֵי גַּג הַבְּרִיאָה וְעַד סִיּוּם הָעֲשִׂיָּה בַּחוּץ לִמְחִיצַת הַבְּרִיאָה וְהַיְצִירָה וְהָעֲשִׂיָּה אֲחוֹרֵי הַכְּתָלִים אֲשֶׁר לָהֶם), and if the light were to fall there it would die (וְאִם יִפּוֹל הָאוֹר שָׁם יָמוּת), and its explanation is (וּבֵאוּרוֹ הוּא), that the secret of death is the matter of separation of a thing and its uprooting from its world and from its place to go to another world lower than it (כִּי סוֹד הַמִּיתָה הוּא עִנְיַן פְּרִידַת הַדָּבָר וַעֲקִירָתוֹ מֵעוֹלָמוֹ וּמִמְּקוֹמוֹ לָלֶכֶת אֶל עוֹלָם אַחֵר לְמַטָּה מִמֶּנּוּ), in the manner of the death of the seven kings who reigned in the land of Edom, for they descended into Beri’ah, and this matter is called death as explained in the discourse of the kings (עַל דֶּרֶךְ מִיתַת ז׳ מְלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם כִּי יָרְדוּ בַּבְּרִיאָה וְדָבָר זֶה נִקְרָא מִיתָה כַּמְבֹאָר בִּדְרוּשׁ הַמְּלָכִים), however Abba and Imma, even though they descended below, since they did not descend and go out of the world of Atzilut, death was not mentioned regarding them (אַמְנָם או״א אַף עַל פִּי שֶׁיָּרְדוּ לְמַטָּה כֵּיוָן שֶׁלֹּא יָרְדוּ וְיָצְאוּ חוּץ מֵעוֹלָם אֲצִילוּת לֹא נִזְכַּר בָּהֶם מִיתָה), and this is the meaning of the verse, “lest the one who falls fall from it” (וְזֶהוּ שֶׁהוּא אוֹמֵר כִּי יִפּוֹל הַנֹּפֵל מִמֶּנּוּ), for when there is no parapet at the sides of the roof, the light of Atzilut falls there behind the three worlds of B"Y"A, and then that light is called dead as mentioned above (כִּי כַּאֲשֶׁר לֹא יִהְיֶה מַעֲקֶה בְּצִדְדֵי הַגַּג יִפּוֹל מִשָּׁם אוֹר הָאֲצִילוּת בַּאֲחוֹרֵי הַג׳ עוֹלָמוֹת בי״ע וְאָז יִקָּרֵא אוֹר הַהוּא מֵת כַּנַּ״ל).

It is found that just as it was necessary to make a screen and firmament for the world of Atzilut, which serves in the place of the roof of Beri’ah in order to separate and prevent that the light of Atzilut should not fall into Beri’ah (נִמְצָא כִּי כְּמוֹ שֶׁהֻצְרַךְ לַעֲשׂוֹת מָסָךְ וְרָקִיעַ אֶל עוֹלָם הָאֲצִילוּת שֶׁהוּא מְשַׁמֵּשׁ בִּמְקוֹם גַּג דִּבְרִיאָה כְּדֵי לְהַפְסִיק וּלְמָנוֹעַ שֶׁלֹּא יִפּוֹל אוֹר הָאֲצִילוּת בַּבְּרִיאָה), so too it was necessary to make walls and a parapet at the sides of the roof, ten handbreadths high (כָּךְ צָרִיךְ לַעֲשׂוֹת כְּתָלִים וּמַעֲקֶה בְּצִדְדֵי הַגַּג גָּבוֹהַּ עֲשָׂרָה טְפָחִים), and this is the manner of its making (וְזֶה אוֹפֶן מַעֲשֵׂהוּ), behold it was explained above that there was in the power of that screen made from the garment of Binah to extend until the end of the world of Asiyah (הִנֵּה נִתְבָּאֵר לְעֵיל שֶׁהָיָה בְּכֹחַ מָסָךְ הַהוּא הַנַּעֲשֶׂה מִמַּלְבּוּשׁ הַבִּינָה לְהִתְפַּשֵּׁט עַד סִיּוּם עוֹלָם עֲשִׂיָּה), however because of the fall mentioned above, the Emanator needed to make the parapet mentioned above in this manner (אַמְנָם לְסִבַּת נְפִילָה הַנַּ״ל הֻצְרַךְ הַמַּאֲצִיל לַעֲשׂוֹת הַמַּעֲקֶה הַנַּ״ל בְּאוֹפֶן זֶה), that those edges of the screen that were surplus and could have extended downward into Asiyah, He raised and lifted them above the roof of Beri’ah and stood them upright (כִּי אוֹתָן הַשּׁוּלַיִם שֶׁל הַמָּסָךְ הָעוֹדְפִים וְהָיוּ יְכוֹלִים לְהִתְפַּשֵּׁט עַד לְמַטָּה בַּעֲשִׂיָּה הִגְבִּיהַּ וְהֶעֱלָה אוֹתָן לְמַעְלָה מִגַּג הַבְּרִיאָה וְזָקַף אוֹתָם), and that which was at first in the secret of walls to the worlds of B"Y"A became a parapet and walls to the world of Atzilut (וּמַה שֶּׁהָיָה תְּחִלָּה בְּסוֹד כְּתָלִים אֶל עוֹלָמוֹת בי״ע נַעֲשָׂה מַעֲקֶה וּכְּתָלִים אֶל עוֹלָם אֲצִילוּת), and through this the light of Atzilut will not fall below, neither by way of below nor by way of the sides (וְעַל יְדֵי כֵּן לֹא יִפּוֹל אוֹר הָאֲצִילוּת לְמַטָּה לֹא דֶּרֶךְ מַטָּה וְלֹא דֶּרֶךְ צְדָדִים).

And the existence of the parapet is as follows (וְאַמְנָם מְצִיאוּת הַמַּעֲקֶה הוּא כִּי), behold the four worlds of A"B"Y"A are the secret of the four Names A”B–S”G–M”H–B”N as is known (הִנֵּה ד׳ עוֹלָמוֹת אבי״ע הֵם סוֹד ד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן כַּנּוֹדָע), which themselves are the aspect of Chokhmah, Binah, Tiferet, Malkhut, which are designated for these four worlds as mentioned above (אֲשֶׁר הֵם בְּעַצְמָן בְּחִינַת חו״ב תו״מ הַמְכֻנִּים לְד׳ עוֹלָמוֹת אֵלּוּ כַּנַּ״ל), and behold each Havayah of these four has in each one ten letters in milui, except for the last one, the Name B”N of milui Hehin, which has only nine letters (וְהִנֵּה כָּל סוֹד הוי״ה מֵאֵלּוּ הַד׳ יֵשׁ בְּכָל א׳ י׳ אוֹתִיּוֹת בְּמִלּוּי חוּץ מֵהָאַחֲרוֹן שֵׁם ב״ן דְּמִלּוּי הֲהִי״ן שֶׁאֵין בּוֹ רַק ט׳ אוֹתִיּוֹת), and behold just as the Inner Light of the three worlds of B"Y"A is drawn from the world of Atzilut (וְהִנֵּה כְּמוֹ שֶׁאו״פ שֶׁל שְׁלֹשָׁה עוֹלָמוֹת בי״ע נִמְשָׁךְ מֵעוֹלָם אֲצִילוּת), and just as in the three Havayot of S”G–M”H–B”N there is included within them the Havayah of A”B of milui Yodin (וְכֵן כְּמוֹ שֶׁבְּכָל ג׳ הֲוָיוֹת שֶׁל ס״ג מ״ה ב״ן כְּלוּלִים בָּהֶם הוי״ה שֶׁל ע״ב דְּמִלּוּי יוּדִין), so too the secret of this garment that is drawn from the Binah of Atzilut to clothe the three worlds is also from the aspect of the three Havayot of S”G–M”H–B”N, and all of them are included in the garment of Atzilut, which is the Havayah of A”B (גַּם סוֹד הַמַּלְבּוּשׁ הַזֶּה הַנִּמְשָׁךְ מִבִּינָה דַּאֲצִילוּת לְהַלְבִּישׁ ג׳ עוֹלָמוֹת אֵלּוּ הוּא גַּם כֵּן מִבְּחִינַת ג׳ הֲוָיוֹת שֶׁל ס״ג מ״ה ב״ן וְכוּלָּם כְּלוּלִים בְּלְבוּשׁ הָאֲצִילוּת שֶׁהוּא הוי״ה דְּע״ב).

It is found that the garments of B"Y"A, which are S”G–M”H–B”N, before they descended to extend below, He raised them above in the secret of a parapet and partitions for the world of Atzilut (נִמְצָא כִּי הַלְּבוּשִׁים שֶׁל בי״ע שֶׁהֵם ס״ג מ״ה ב״ן קֹדֶם שֶׁיָּרְדוּ לְהִתְפַּשֵּׁט לְמַטָּה הֶעֱלָה אוֹתָם לְמַעְלָה בְּסוֹד מַעֲקֶה וּמְחִיצוֹת לְעוֹלָם אֲצִילוּת), and while they are there all the three Names, which are S”G–M”H–B”N, ascend to two hundred and sixteen (וּבִהְיוֹתָם שָׁם כָּל הַג׳ שֵׁמוֹת שֶׁהֵם ס״ג מ״ה ב״ן שֶׁעוֹלִין רי״ו), explanation: for each one of them—A”B, S”G, and the ten letters of M”H and twenty-six of B”N in achorayim (פֵּי׳ כִּי כָּל אֶחָד מֵהֶם ע״ב ס״ג וְי׳ אוֹתִיּוֹת מ״ה וְכ״ו ב״ן בַּאֲחוֹרַיִים), is equal to the number of Ma‘akeh (Parapet) (כְּמִנְיַן מַעֲקֶה), all of them are included in the Name A”B, which is ten letters (כֻּלָּם כְּלוּלִים בְּשֵׁם ע״ב שֶׁהוּא עֲשָׂרָה אוֹתִיּוֹת), it is found that while they are in Atzilut they are only ten high (נִמְצָא שֶׁבִּהְיוֹתָן בַּאֲצִילוּת אֵין גְּבֹהִין רַק י׳), for ten handbreadths in Atzilut are greater than thirty handbreadths in B"Y"A (כִּי יוֹתֵר גְּדוֹלִים הֵם י׳ טְפָחִים בַּאֲצִילוּת מִל' טְפָחִים בבי״ע).

And it is found the height of this parapet is ten handbreadths, corresponding to the Havayah of Yodin of A”B in Atzilut, which is the ten Sefirot of Atzilut (וְנִמְצָא כִּי גֹּבַהּ הַמַּעֲקֶה הַזֶּה הוּא י״ט כְּנֶגֶד הוי״ה דְּיוּדִי״ן דְּע״ב שֶׁבַּאֲצִילוּת שֶׁהוּא י״ס דַּאֲצִילוּת), and this is the meaning of “and you shall make a parapet for your roof” (וְזֶהוּ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ), for S”G and M”H and B”N are equal in number to Ma‘akeh [Parapet] for the sake of your roof, which is the Havayah of A”B of Atzilut whose milui is ten letters (כִּי ס״ג וּמ״ה וּב״ן הֵם כְּמִנְיַן מַעֲקֶה לְצוֹרֶךְ גַּגֶּךָ שֶׁהוּא הוי״ה דְּע״ב דַּאֲצִילוּת שֶׁמִּלּוּיוֹ י׳ אוֹתִיּוֹת), and this is the measure that they gave to the Ma’akeh [Parapet], that it should be ten [handbreadths] high (וְזֶה הַשִּׁעוּר שֶׁנָּתְנוּ אֶל הַמַּעֲקֶה שֶׁיִּהְיֶה גָּבוֹהַּ י״ט), and as for what is said that the three Havayot S”G–M”H–B”N have the gematria of two hundred and sixteen, Ma‘akeh [Parapet], it is in this manner (וְאַמְנָם מַה שֶּׁג׳ הֲוָיוֹת ס״ג מ״ה ב״ן גִּימַטְרִיָּא רי״ו מַעֲקֶה הוּא בְּאוֹפֶן זֶה), for S”G with its ten letters are seventy-three (כִּי ס״ג עִם י׳ אוֹתִיּוֹתָיו הֵם ע״ג), and the Name M”H with the number of the four letters of Havayah are seventy-one (וְשֵׁם מ״ה עִם מִסְפַּר הַד׳ אוֹתִיּוֹת הוי״ה הֵם ע״א), and the Name B”N in the aspect of its achorayim, which is by way of squaring thus Yod, Yod, Heh Yod, Heh, Vav Yod, Heh, Vav, Heh, are seventy-two (וְשֵׁם ב״ן בְּחִינַת אֲחוֹרַיִים שֶׁלּוֹ שֶׁהוּא דֶּרֶךְ רִיבּוּעַ כָּזֶה י׳ י״ה י״ה״ו י״הו״ה הֵם גִּימַטְרִיָּא ע״ב), and behold three times seventy-two are two hundred and sixteen, the gematria of Ma‘akeh [Parapet] (וְהִנֵּה ג׳ ע״ב הֵם רי״ו גִּימַטְרִיָּא מַעֲקֶה), and these Names become a parapet for Atzilut (אֲשֶׁר שֵׁמוֹת אֵלּוּ נַעֲשִׂים מַעֲקֶה אֶל הָאֲצִילוּת), and the explanation of the matter of these three Havayot that we make them the aspect of A”B–A”B–A”B was explained in the discourse of the two hundred and eighty-eight sparks, what their matter is (וּבֵאוּר עִנְיַן ג׳ הֲוָיוֹת אֵלּוּ שֶׁאָנוּ עוֹשִׂים אוֹתָם בְּחִינַת ע״ב ע״ב ע״ב נִתְבָּאֵר בִּדְרוּשׁ רפ״ח נִיצוֹצִין מַה עִנְיָנָם), for these two hundred and sixteen are from the two hundred and eighty-eight sparks that fell and returned to ascend in the secret of a Ma‘akeh [Parapet] (כִּי אֵלּוּ הָרי״ו הֵם מִכְּלַל הָרפ״ח נִיצוֹצִין שֶׁנָּפְלוּ וְחָזְרוּ לַעֲלוֹת בְּסוֹד מַעֲקֶה).

And behold, this I heard according to the explanation from my teacher of blessed memory (וְהִנֵּה זוֹ שָׁמַעְתִּי לְפִי הַדָּבָר מִמּוֹרִי ז״ל), but what is written with me from manuscript in the name of my teacher of blessed memory is this (אֲבָל מַה שֶּׁמָּצוּי אֶצְלִי מִכְּתַב יָד בְּשֵׁם מוֹרִי ז״ל הוּא זֶה), that behold the parapet is not made from the three Havayot mentioned above but only from the last Havayah of B”N alone (כִּי הִנֵּה אֵין הַמַּעֲקֶה נַעֲשֶׂה מִג׳ הֲוָיוֹת הַנַּ״ל רַק מֵהוי״ה אַחֲרוֹנָה שֶׁל ב״ן בִּלְבַד), and the matter is (וְהָעִנְיָן הוּא), that behold when the Supernal Light descends to clothe the worlds (כִּי הִנֵּה כְּשֶׁיּוֹרֵד הָאוֹר הָעֶלְיוֹן לְהַלְבִּישׁ הָעוֹלָמוֹת), that which descends below Atzilut are S”G–M”H–B”N (הִנֵּה מַה שֶּׁיּוֹרֵד לְמַטָּה מֵאֲצִילוּת הֵם ס״ג מ״ה ב״ן), however when these three Names return to ascend (וְאַמְנָם כַּאֲשֶׁר חָזְרוּ אֵלּוּ הַג׳ שֵׁמוֹת לַעֲלוֹת), they do not all ascend into Atzilut, for Beri’ah must also remain clothed (אֵין עוֹלִין כֻּלָּם בַּאֲצִילוּת כִּי גַּם הַבְּרִיאָה צָרִיךְ שֶׁתִּהְיֶה מְלוּבֶּשֶׁת), therefore S”G remains there as a garment for Beri’ah (וְלָכֵן נִשְׁאָר שָׁם ס״ג מַלְבּוּשׁ לִבְרִיאָה), and all this is at the time of the descent of the light below when it extends and clothes Beri’ah (וְכָל זֶה הוּא בְּעֵת יְרִידַת הָאוֹר לְמַטָּה נִמְשָׁךְ וּמַלְבִּישׁ אֶת הַבְּרִיאָה), and afterward when the light ascends in the secret of the parapet in Atzilut as mentioned above (וְאַחַר כָּךְ כְּשֶׁעָלָה הָאוֹר לַעֲלוֹת בְּסוֹד מַעֲקֶה בַּאֲצִילוּת כַּנַּ״ל), then the Name M”H returns and ascends and clothes the Name S”G (הִנֵּה חוֹזֵר שֵׁם מ״ה וְעוֹלֶה וּמַלְבִּישׁ לְשֵׁם ס״ג), for each one of them has a height of ten and their height is twenty (כִּי כָּל אֶחָד מֵהֶם גָּבְהָן י׳ וְגָבְהָן כ'), and the Havayah in Hehin, B”N, remains, and it is that which ascends into the world of Atzilut and there becomes the aspect of a parapet for it (וְנִשְׁאַר הוי״ה בְּהֲהִי״ן ב״ן וְהִיא הָעוֹלָה בְּעוֹלָם הָאֲצִילוּת וְנַעֲשִׂים שָׁם בְּחִינַת מַעֲקֶה אֵלָיו), and therefore the height of the parapet is ten [handbreadths], corresponding to the nine letters of B”N with the kolel (וְלָכֵן גֹּבַהּ הַמַּעֲקֶה הֵם י״ט י׳ אוֹתִיּוֹת כְּמִנְיַן אוֹתִיּוֹת ב״ן וְהַכּוֹלֵל), and it is possible that this is A”B [72] together with KDM [144], whose numerical value is Reish–Yod–Vav [216] (וְאֶפְשָׁר שֶׁהוּא ע״ב קָדַ״ם גִּימַטְרִיָּא רי״ו).

And the intention of this parapet is as follows (וְאַמְנָם כַּוָּנַת זֶה הַמַּעֲקֶה הוּא כִּי), behold certainly just as the light of Atzilut passes and descends through the screen called the roof of Beri’ah in order to be formed like it in Beri’ah, for therefore the world of Beri’ah is called the seal of Atzilut as mentioned above (הִנֵּה וַדַּאי הוּא שֶׁכְּמוֹ שֶׁהָאוֹר הָאֲצִילוּת עוֹבֵר וְיוֹרֵד דֶּרֶךְ מָסָךְ הַנִּקְרָא גַּג דִּבְרִיאָה כְּדֵי לְהִצְטַיֵּר כָּמוֹהוּ בַּבְּרִיאָה כִּי עַל כֵּן נִקְרָא עוֹלָם הַבְּרִיאָה חוֹתָם הָאֲצִילוּת כַּנַּ״ל), so too the sides and walls of Beri’ah require the supernal spiritual lights of Atzilut (הִנֵּה גַּם כֵּן צִדְדֵי וְדוֹפְנֵי הַבְּרִיאָה צְרִיכִין אוֹרוֹת רוּחָנִיּוּת עֶלְיוֹן שֶׁל אֲצִילוּת), and therefore that supernal light of Atzilut passes through that screen of the parapet at the sides of Atzilut and descends below to the sides of Beri’ah (וְלָכֵן אוֹתוֹ אוֹר הָעֶלְיוֹן שֶׁל אֲצִילוּת עוֹבֵר דֶּרֶךְ אוֹתוֹ מָסָךְ שֶׁל הַמַּעֲקֶה שֶׁבְּצִדְדֵי הָאֲצִילוּת וְיוֹרֵד לְמַטָּה עַד צִדְדֵי הַבְּרִיאָה), and there are already partitions there as mentioned above, which were made from the Name M”H and the Name S”G in descent and in ascent (וּכְבָר יֵשׁ שָׁם מְחִיצוֹת כַּנַּ״ל אֲשֶׁר נַעֲשֶׂה מִשֵּׁם מ״ה וְשֵׁם ס״ג בִּירִידָה וּבַעֲלִיָּה), and that light passes through those partitions and gives them life (וְעוֹבֵר הָאוֹר הַהוּא דֶּרֶךְ הַמְּחִיצוֹת הָהֵם וּמְחַיֶּה אוֹתָן), in such a way that when the light passes through the walls of Atzilut, even though this light is greater than the light that passes through the screen called the floor of Atzilut, nevertheless there is there only one screen (בְּאוֹפֶן כִּי כַּאֲשֶׁר הָאוֹר עוֹבֵר דֶּרֶךְ דוֹפְנֵי הָאֲצִילוּת אַף עַל פִּי שֶׁאוֹר זֶה גָּדוֹל מֵהָאוֹר הָעוֹבֵר דֶּרֶךְ מָסָךְ הַנִּקְרָא קַרְקַע דַּאֲצִילוּת עִכָּל זֶה אֵין שָׁם רַק מָסָךְ אֶחָד), however here there are three partitions—one partition of Atzilut itself and two partitions of S”G and M”H as mentioned above (אַמְנָם יֵשׁ כָּאן ג׳ מְחִיצוֹת א׳ מְחִיצַת הָאֲצִילוּת עַצְמוֹ וּב׳ מְחִיצוֹת שֶׁל הַס״ג וּמ״ה כַּנַּ״ל), and through this the light that passes within them is diminished, and it is that which gives life to Beri’ah (וְעַל יְדֵי כֵּן מִתְמַעֵט הָאוֹר הַהוּא הָעוֹבֵר בְּתוֹכָם וְהוּא הַמְחַיֶּה אֶת הַבְּרִיאָה), and it is found now that the light of Atzilut that passes through the screen of these partitions is not called a wall literally (וְנִמְצָא עַתָּה אוֹר הָאֲצִילוּת הָעוֹבֵר דֶּרֶךְ מָסָךְ מְחִיצוֹת אֵלּוּ אֵינוֹ נִקְרָא כוֹתֶל מַמָּשׁ), rather it passes through the partitions called parapet and through this screen and illuminates below (אַמְנָם הוּא עוֹבֵר דֶּרֶךְ הַמְּחִיצוֹת הַנִּקְרָא מַעֲקֶה וְדֶרֶךְ מָסָךְ הַזֶּה וּמֵאִיר לְמַטָּה), and this is the reason for what is said in the Gemara that for a parapet it is sufficient with stakes and side-boards (וְזֶהוּ הַטַּעַם מַה שֶּׁאָמְרוּ בַּגְּמָרָא כִּי הַמַּעֲקֶה דַּי לוֹ בְּהוֹצִי וְדוֹפְנֵי), and the reason is that we require that illumination pass through there to Beri’ah, and therefore if it is made with stakes and side-boards it is sufficient, for even if the light passes through there it is not by way of falling as mentioned above (וְהַטַּעַם הוּא כִּי אָנוּ צְרִיכִין שֶׁיַּעִיבּוּר דֶּרֶךְ שָׁם הֶאָרָה אֶל הַבְּרִיאָה וְלָכֵן אִם נַעֲשֶׂה בְּהוֹצִי וְדוֹפְנֵי שַׁפִּיר דָּמֵי כִּי אַף אִם הָאוֹר עוֹבֵר דֶּרֶךְ שָׁם אֵינוֹ בְּדֶרֶךְ נְפִילָה כַּנַּ״ל).

And behold, also upon the roof of Yetzirah there is a parapet in the manner that was explained regarding the roof of Beri’ah (וְהִנֵּה גַּם בְּגַג הַיְצִירָה יֵשׁ בּוֹ מַעֲקֶה עַל דֶּרֶךְ שֶׁפֵּרַשְׁנוּ בְּגַג הַבְּרִיאָה), and it is that the light of Beri’ah descended until Asiyah and then was doubled and stood upright and became surrounding upon the walls of Beri’ah (וְהוּא כִּי אוֹר הַבְּרִיאָה יָרַד עַד הָעֲשִׂיָּה וְאָז נִכְפַּל וְנִזְקַף וְנַעֲשָׂה מַקִּיף בְּדוֹפְנֵי הַבְּרִיאָה), for just as there is a distinction between Atzilut and Beri’ah so too there is a separation between Yetzirah and Beri’ah and between Asiyah and Yetzirah (כִּי כְּמוֹ שֶׁיֵּשׁ הֶפְרֵשׁ בֵּין אֲצִילוּת לִבְרִיאָה כֵּן יֵשׁ הַפְסָק בֵּין יְצִירָה לִבְרִיאָה וּבֵין עֲשִׂיָּה לִיצִירָה), and therefore if the light of Beri’ah were to fall into Yetzirah it would be called falling and death (וְלָכֵן אִם הָאוֹר שֶׁל הַבְּרִיאָה יִפּוֹל לִיצִירָה יִקָּרֵא נְפִילָה וּמִיתָה), and behold the being of this parapet also in the aspect of 216 is in this manner (וְהִנֵּה הֱיוֹת הַמַּעֲקֶה הַזֶּה גַּם כֵּן בְּחִינַת רי״ו הוּא בְּאוֹפֶן זֶה), for behold it was explained to us that the world of Yetzirah is called E”L Havayah (כִּי הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי עוֹלָם הַיְצִירָה נִקְרָא א״ל יהו״ה), and behold this light that descends from Yetzirah and below is E”L [31] together with its full spelling, Alef-Lamed [185], totaling 216 (וְהִנֵּה זֶה הָאוֹר הַיּוֹרֵד מִיְצִירָה וּלְמַטָּה הוּא א״ל אַלֶ״ף לָמֶ״ד גִּימַטְרִיָּא רי״ו), and this 216 ascends to the roof of Yetzirah and becomes there the aspect of a “Ma‘akeh” (Parapet), which is also the aspect of 216 (וְזֶה הָרי״ו עוֹלֶה לְגַג הַיְצִירָה וְנַעֲשָׂה שָׁם בְּחִינַת מַעֲקֶה שֶׁהוּא בְּחִינַת רי״ו גַּם כֵּן), and behold the Ma‘akeh [Parapet] of Asiyah is that the light of Asiyah had also been extending and descending greatly in the secret of the firmament of which our Sages of blessed memory said that it was stretching and going without limit (וְהִנֵּה מַעֲקֶה עֲשִׂיָּה הוּא כִּי הֲלֹא גַּם הָעֲשִׂיָּה הָיָה אוֹרוֹ מִתְפַּשֵּׁט וְיוֹרֵד מְאֹד בְּסוֹד הָרָקִיעַ שֶׁאָמְרוּ רַז״ל שֶׁהָיָה מוֹתֵחַ וְהוֹלֵךְ עַד בְּלִי דַי), and then it returned to ascend and became a parapet for the roof of Asiyah (וְאָז חָזַר לַעֲלוֹת וְנַעֲשָׂה מַעֲקֶה לְגַג הָעֲשִׂיָּה).

And the parapet of Beri’ah is in order that the light of Atzilut should not descend into Beri’ah (וְאַמְנָם מַעֲקֶה הַבְּרִיאָה הוּא כְּדֵי שֶׁלֹּא יֵרֵד אוֹר הָאֲצִילוּת עַד בְּרִיאָה), and the Ma‘akeh [Parapet] of Yetzirah is in order that the light of Beri’ah should not descend into Yetzirah (וּמַעֲקֶה יְצִירָה הוּא כְּדֵי שֶׁלֹּא יֵרֵד אוֹר הַבְּרִיאָה בִּיצִירָה), and the Ma‘akeh [Parapet] of Asiyah is in order that the light of Yetzirah should not descend into Asiyah (וּמַעֲקֶה עֲשִׂיָּה כְּדֵי שֶׁלֹּא יֵרֵד אוֹר הַיְצִירָה לַעֲשִׂיָּה), and also in order that the light of Asiyah should not extend downward to the Klipah that is beneath Asiyah (וְגַם כְּדֵי שֶׁלֹּא יִתְפַּשֵּׁט אוֹר הָעֲשִׂיָּה לְמַטָּה עַד הַקְּלִיפָּה שֶׁתַּחַת הָעֲשִׂיָּה), therefore it returned in the secret of a Ma‘akeh [Parapet] at the head of Asiyah (לָכֵן חָזַר בְּסוֹד מַעֲקֶה בְּרֹאשׁ הָעֲשִׂיָּה), and behold the parapet of Asiyah is the Name B”N (וְהִנֵּה מַעֲקֶה עֲשִׂיָּה הוּא שֵׁם ב״ן), and it is known that this Havayah is in Asiyah, B”N (וְנוֹדַע שֶׁהוי״ה זוֹ הִיא בַּעֲשִׂיָּה ב״ן), and they become A”B [72] KDM [144], which is Yod, Yod-Heh, Yod-Heh-Vav, Yod-Heh-Vav-Heh, Yod, Yod-Heh, Yod-Heh-Vav, Yod-Heh-Vav-Heh, which are the achorayim of Asiyah (וְנַעֲשִׂים ע״ב קָדַ״ם שֶׁהוּא י׳ י״ה י״ה״ו י״הו״ה יו״ד יו״ד ה״ה יו״ד ה״ה ו״ו יו״ד ה״ה ו״ו ה״ה שֶׁהֵם אֲחוֹרַיִים דַּעֲשִׂיָּה), and they are gematria 216 like the number of Ma‘akeh [Parapet] (וְהֵם גִּימַטְרִיָּא רי״ו כְּמִנְיַן מַעֲקֶה), and if you will say why the parapet of Beri’ah and Asiyah are from Havayot and the Ma‘akeh [Parapet] of Yetzirah is from the Name E”L (וְאִם תֹּאמַר לָמָּה מַעֲקֶה הַבְּרִיאָה וְהָעֲשִׂיָּה הֵם מֵהֲוָיוֹת וּמַעֲקֶה יְצִירָה הוּא מִשֵּׁם א״ל), the reason is as is known that we always designate the Name Havayah to Yetzirah, which is the secret of Ze’ir Anpin who is called Havayah as is known (הַטַּעַם הוּא כַּנּוֹדָע כִּי תָמִיד אֲנַחְנוּ מְכַנִּים שֵׁם הוי״ה אֶל יְצִירָה שֶׁהוּא סוֹד ז״א הַנִּקְרָא הוי״ה כַּנּוֹדָע), for Binah and Malkhut, which are the aspects of Beri’ah and Asiyah, are the Names Ehyeh and Adnai (כִּי בִּינָה וּמַלְכוּת שֶׁהֵם בְּחִינַת בְּרִיאָה וַעֲשִׂיָּה הֵם שֵׁמוֹת אֶהְיֶה אֲדֹנָי), therefore the parapet of Yetzirah is not made from its own essence, which is Havayah, but from the Name E”L (לָכֵן אֵין מַעֲקֶה יְצִירָה נַעֲשֵׂית מֵעַצְמוּתָהּ שֶׁהוּא הוי״ה רַק מִשֵּׁם א״ל), however Beri’ah and Asiyah, whose essence is not the aspect of Havayah, therefore the Ma‘akeh [Parapet] is made from the aspect of the Name Havayah as mentioned above (אַמְנָם בְּרִיאָה וַעֲשִׂיָּה שֶׁאֵין עַצְמוּתָהּ בְּחִינַת הוי״ה לָכֵן נַעֲשֵׂית הַמַּעֲקֶה מִבְּחִינַת שֵׁם הוי״ה כַּנַּ״ל).

And know that in Beri’ah there is no ability for a complete Partzuf to be recognizable, neither in its Arich Anpin nor in its Abba (וְדַע כִּי בִּבְרִיאָה אֵין יְכֹלֶת לִהְיוֹת נִכָּר בּוֹ פַּרְצוּף שָׁלֵם לֹא בְּא״א שֶׁבּוֹ וְלֹא בְּאַבָּא שֶׁבּוֹ), for the Arich Anpin and the Abba of Beri’ah, each one of them has only six extremities alone (כִּי א״א וְאַבָּא דִּבְרִיאָה כָּל אֶחָד מֵהֶם אֵין בּוֹ רַק ו״ק בִּלְבַד), however in Atzilut it has ten (וְאַמְנָם בַּאֲצִילוּת יֵשׁ לוֹ י׳), and behold in Atzilut the upper three of Arich Anpin, which are its Mochin, are revealed (וְהִנֵּה בַּאֲצִילוּת ג״ר שֶׁל א״א שֶׁהֵם הַמּוֹחִין שֶׁלּוֹ הֵם מְגוּלִין), and within them are clothed all the six extremities of Atik as is known (וּבָהֶם מִתְלַבְּשִׁין ו״ק כֻּלָּם דַּעֲתִיק כַּנּוֹדָע), and the six extremities of Arich Anpin are clothed in Atzilut (וְהו״ק דְּא״א הֵם מִתְלַבְּשִׁים בַּאֲצִילוּת), but in Beri’ah the upper three of the six extremities that are in Arich Anpin are revealed (אֲבָל בִּבְרִיאָה ג״ר מֵהו״ק שֶׁיֵּשׁ בְּא״א הֵם מְגוּלִין), and within them is clothed that aspect of which it is said, “Go and diminish yourself and be head to the foxes,” as is known (וּבָהֶם מִתְלַבֶּשֶׁת אוֹתָהּ בְּחִינָה שֶׁנֶּאֱמַר עָלֶיהָ לְכִי וּמַעֲטִי אֶת עַצְמֵךְ וֶהֱוִי רֹאשׁ לִשְׁוּעָלִים כַּנּוֹדָע), which is that point of the Malkhut of Atzilut that descended and was clothed within them in the secret of a Neshamah to it (שֶׁהוּא אוֹתָהּ נְקוּדָה שֶׁל הַמַּלְכוּת דַּאֲצִילוּת שֶׁיָּרְדָה וְנִתְלַבְּשָׁה בָהֶם בְּסוֹד נְשָׁמָה אֵלָיו), and the lower three of the six extremities of Arich Anpin are clothed in the six extremities of Abba and become a Neshamah to it (וְג״ת שֶׁל ו״ק דְּא״א הֵם מִתְלַבְּשִׁים בְּו״ק דְּאַבָּא וְנַעֲשֵׂית נְשָׁמָה אֵלָיו), however the Imma of Beri’ah is a complete Partzuf of ten Sefirot (אַמְנָם אִמָּא שֶׁל בְּרִיאָה הִיא פַּרְצוּף שָׁלֵם מִי״ס), and this is the secret of “Imma nests in the Throne” (וְזֶה סוֹד אִמָּא מְקַנְּנָא בְּכֻרְסְיָיא), for the Partzuf of the Binah of Beri’ah, which is called the Throne, is revealed as a complete Partzuf (כִּי פַּרְצוּף בִּינָה דִּבְרִיאָה הַנִּקְרָא כֻרְסְיָיא הוּא נִגְלֶה בְּפַּרְצוּף שָׁלֵם), unlike those above her, which are Arich Anpin and Abba (מַה שֶּׁאֵין כֵּן בְּאוֹתָם שֶׁלְּמַעְלָה מִמֶּנָּה שֶׁהֵם א״א וְאַבָּא), and therefore we designate Beri’ah to Binah (וְלָכֵן מְכַנִּים הַבְּרִיאָה אֶל בִּינָה), and the reason for the matter is that there is no ability for the light of Chokhmah of Atzilut to reach Beri’ah, only the light of Binah alone of Atzilut (וְטַעַם הַדָּבָר הוּא לְפִי שֶׁאֵין יְכֹלֶת לְהַגִּיעַ בִּבְרִיאָה רַק אוֹר בִּינָה לְבַד דַּאֲצִילוּת), for in Atzilut itself its Chokhmah is able to clothe in all its parts throughout all of Atzilut, which is the secret of “All of them You made in Chokhmah” (כִּי בַּאֲצִילוּת עַצְמוֹ יְכוֹלָה הַחָכְמָה שֶׁלּוֹ לְהִתְלַבֵּשׁ בְּכָל חֶלְקֶיהָ בְּכָל הָאֲצִילוּת אֲשֶׁר זֶה סוֹד כֻּלָּם בְּחָכְמָה עָשִׂיתָ).

However in Beri’ah the light of Chokhmah does not extend within it at all, but only the light of Binah alone (אַמְנָם בִּבְרִיאָה אֵין אוֹר הַחָכְמָה מִתְפַּשֵּׁט בָּהּ כְּלָל רַק אוֹר הַבִּינָה לְבַד), and therefore no complete Partzuf is recognizable in Beri’ah except from its Binah and below (וְלָכֵן אֵין פַּרְצוּף שָׁלֵם נִכָּר בִּבְרִיאָה אֶלָּא מִבִּינָה שֶׁלָּהּ וּלְמַטָּה), for even Ze’ir Anpin has within it a Partzuf of ten Sefirot, except that there is added in it beyond the Binah of Beri’ah that it has one Chokhmah–Malkhut, which is not so in Binah (כִּי גַּם הַז״א יֵשׁ בּוֹ פַּרְצוּף מִן י״ס אֶלָּא שֶׁנּוֹסַף בּוֹ עַל בִּינָה שֶׁבִּבְרִיאָה כִּי יֵשׁ לוֹ חו״מ א׳ מַה שֶּׁאֵין כֵּן בְּבִינָה), and the Nukvah of Ze’ir Anpin of Beri’ah, besides that she has a complete Partzuf of ten Sefirot, there is added in her that she has two Surrounding Lights (וּנוּקְבָּא דְּז״א דִּבְרִיאָה מִלְּבַד שֶׁיֵּשׁ לָהּ פַּרְצוּף שָׁלֵם מִי״ס הִנֵּה נוֹסַף בָּהּ שֶׁיֵּשׁ לָהּ ב׳ אוֹרוֹת מַקִּיפִין), but in Yetzirah only the light of Tiferet is revealed in it in the aspect of six extremities (אֲבָל בִּיצִירָה אֵינוֹ נִגְלֶה רַק אוֹר תִּפְאֶרֶת שֶׁבּוֹ בִּבְחִינַת ו״ק), and this is the secret of what is written in the Tikkunim that the six Sefirot nest in Metatron, which is Yetzirah (וְזֶה סוֹד מַה שֶּׁכָּתוּב בַּתִּיקּוּנִים שִׁית סְפִירָן מְקַנְּנָא בְּמַטַּ״ט שֶׁהוּא הַיְצִירָה), and the Arich Anpin and Abba of Yetzirah have only the aspect of three included in three alone (וְא״א וְאַבָּא דִּיצִירָה אֵין לָהֶם רַק בְּחִינַת תְּלָת כְּלִילָן בִּתְלָת בִּלְבַד), and the first aspect of Arich Anpin of Yetzirah remains revealed and the two lower ones are clothed in Abba of Yetzirah (וְהַבְּחִינָה הָרִאשׁוֹנָה שֶׁל א״א דִּיצִירָה נִשְׁאֶרֶת מְגוּלָּה וְהַב׳ תַּחְתּוֹנוֹת מִתְלַבְּשׁוֹת בְּאַבָּא דִּיצִירָה), however Imma, Tiferet, and Malkhut of Yetzirah each have six extremities (אַמְנָם אִמָּא תִּפְאֶרֶת וּמַלְכוּת דִּיצִירָה יֵשׁ לְכָל אֶחָד מֵהֶם ו״ק), and the difference that exists between them is that Binah has no Surrounding Light, and Tiferet has only one Surrounding Light, and Nukvah has two Surrounding Lights (וְהַהֶפְרֵשׁ שֶׁיֵּשׁ בָּהֶם כִּי אֵין לְבִינָה או״מ וּלְתִפְאֶרֶת יֵשׁ אוֹר אֶחָד מַקִּיף בִּלְבַד וְלַנּוּקְבָּא יֵשׁ ב׳ אוֹרוֹת מַקִּיפִין), and in Asiyah its Abba alone is the aspect of one point alone (וּבַעֲשִׂיָּה אַבָּא שֶׁבּוֹ בִּלְבַד הוּא בְּחִינַת נְקוּדָּה א׳ בִּלְבַד), but all the rest, even its Arich Anpin, each one is included three within three, for less than this it is impossible to stand (אֲבָל כָּל הַשְּׁאָר אֲפִלּוּ א״א שֶׁבּוֹ כָּל אֶחָד כָּלוּל ג׳ בְּג׳ כִּי פָחוֹת מִזֶּה אִי אֶפְשָׁר לַעֲמוֹד).

However, why does the Arich Anpin of Asiyah, although it is higher than Abba, have three included in three, whereas Abba has only one point alone (אַמְנָם לָמָּה א״א דַּעֲשִׂיָּה עִם הֱיוֹתוֹ גָּבוֹהַּ מֵאַבָּא הָיָה לוֹ ג׳ כְּלִיל בִּג׳ וְלְאַבָּא נְקוּדָּה א׳ בִּלְבַד), the reason is because it is the middle line, and therefore it can be three included in three, which is not so in Abba, for it is not from the middle line (הַטַּעַם הוּא לְפִי שֶׁהוּא קַו אֶמְצָעִי וְלָכֵן יָכוֹל לִהְיוֹת ג׳ כְּלִיל בִּג׳ מַה שֶּׁאֵין כֵּן בְּאַבָּא שֶׁאֵינוֹ מִן קַו אֶמְצָעִי), and there is another distinction in the four worlds of A"B"Y"A (עוֹד יֵשׁ חִלּוּק אֶחָד בְּד׳ עוֹלָמוֹת אבי״ע), and it is that in Atzilut there is distinction within it and within its parts (וְהוּא כִּי בַּאֲצִילוּת יֵשׁ הֶפְרֵשׁ בּוֹ בְּעַצְמוֹ וּבְחֶלְקָיו), and it is that in its Arich Anpin the light of Ein Sof extends within it in nearness and in great expansion (וְהוּא כִּי א״א שֶׁבּוֹ מִתְפַּשֵּׁט בּוֹ אוֹר א״ס בְּקֵרוּב וּבְהִתְרַחֲבוּת גְּדוֹלָה), and in Abba and Imma of Atzilut the light of Ein Sof is in them in nearness, however it does not extend within them in great expansion but only by way of a window (וְאו״א דַּאֲצִילוּת אוֹר א״ס בָּהֶם בְּקֵרוּב אַמְנָם אֵינוֹ נִמְשָׁךְ בָּהֶם בְּהִתְרַחֲבוּת גְּדוֹלָה רַק דֶּרֶךְ חַלּוֹן), and Ze’ir Anpin of Atzilut, the light of Ein Sof is in distance and by way of a window according to the measure of the breadth of the upper Yesod of Abba and Imma (וְז״א דַּאֲצִילוּת אוֹר א״ס הוּא בְּרִחוּק וּבְדֶרֶךְ חַלּוֹן כְּשִׁעוּר רֹחַב יְסוֹד הָעֶלְיוֹן דְּאו״א), and the Nukvah of Ze’ir Anpin of Atzilut, the light of Ein Sof is in distance and by way of a window, except that it is a window narrower than the window of Ze’ir Anpin (וְנוּקְבָּא דְּז״א דַּאֲצִילוּת אוֹר הָא״ס הוּא בְּרִחוּק וְעַל יְדֵי חַלּוֹן אֶלָּא שֶׁהוּא חַלּוֹן יוֹתֵר צַר מִן חַלּוֹן ז״א), however all these aspects are without any screen at all (אַמְנָם כָּל בְּחִינוֹת אֵלּוּ הֵם בְּלִי מָסָךְ כְּלָל), however between Atzilut and Beri’ah there is a separating screen, and the light comes to it by way of a screen (אַמְנָם בֵּין אֲצִילוּת לִבְרִיאָה יֵשׁ מָסָךְ מַפְסִיק וְהָאוֹר בָּא אֵלָיו דֶּרֶךְ מָסָךְ), and this discourse it appears to me that I heard from others in the name of my teacher of blessed memory and not from his own mouth, and in Sha’ar 47:1 he said another explanation in the name of the Rav Gedaliah HaLevi of blessed memory (וּדְרוּשׁ זֶה נִלְעַ״ד שֶׁשָּׁמַעְתִּי מִפִּי אֲחֵרִים בְּשֵׁם מוֹרִי זלה״ה וְלֹא מִפִּיו עַצְמוֹ וּבְשַׁעַר מ״ז פ״א אָמַר פֵּרוּשׁ אַחֵר בְּשֵׁם הָרַב גְּדַלְיָה הַלֵּוִי זלה״ה).