The Seventh Gate

The Gate of the Order of ABY“A, and within it are six chapters

השער השביעי שער סדר אבי״ע ובו ו׳ פרקים

Chapter 1

שער מז פרק א

[47:1] Know (דַּע), that when it arose in the will of the Ein Sof (כִּי כַּאֲשֶׁר עָלָה בְּחֵפֶץ הָא״ס) to emanate and to create and to form and to make His world (לְהַאֲצִיל וְלִבְרוֹא וְלִיצוֹר וְלַעֲשׂוֹת עוֹלָמוֹ), included of four worlds A”B”Y”A (כָּלוּל מִד׳ עוֹלָמוֹת אבי״ע), and He saw (וְרָאָה), that there was not power in the worlds to receive the great light of the Ein Sof (כִּי לֹא הָיָה כֹּחַ בָּעוֹלָמוֹת לְקַבֵּל אֶת הָאוֹר הַגָּדוֹל שֶׁל הָא״ס), and not only in the lower ones (וְלֹא דַּי בַּתַּחְתּוֹנִים), rather even in the Sefirot themselves (אֶלָּא אֲפִי׳ בַּסְּפִי׳), even of Atzilut (עַצְמָן אֲפִי׳ שֶׁל הָאֲצִילוּת), there was not in them power to receive the supernal light (לֹא הָיָה בָהֶם כֹּחַ לְקַבֵּל אוֹר עֶלְיוֹן), for the Sefirah of Chokhmah (כִּי סְפִירַת חָכְמָה) was not able to receive the supernal light (לֹא הָיְתָה יְכוֹלָה לְקַבֵּל אוֹר עֶלְיוֹן) except by means of the intermediary of the Sefirah of Keter (אִם לֹא עַל יְדֵי אֶמְצָעִית סְפִי׳ כֶּתֶר), and in this manner all the rest (וְעַל דֶּרֶךְ זֶה כָּל הַשְּׁאָר), and for this reason (וּלְטַעַם זֶה) all those Tikkunim mentioned in Idra Zuta and in Idra Rabbah were necessary (הֻצְרְכוּ כָּל אוֹתָן הַתִּקּוּנִים הַנִּזְכָּר אדר״ז וּבְאד״ר), and for this reason it was necessary to make four worlds A”B”Y”A (וּמִטַּעַם זֶה הֻצְרַךְ לַעֲשׂוֹת ד׳ עוֹלָמוֹת אבי״ע).

And the matter is (וְהָעִנְיָן), that in all the worlds there is the aspect of Essence and vessels (כִּי בְּכָל הָעוֹלָמוֹת יֵשׁ בְּחִי׳ עַצְמוּת וְכֵלִים), and at first of all (וּתְחִלַּת הַכֹּל) the Ein Sof expanded in the secret of the ten Sefirot of Atzilut in the secret of vessels (נִתְפַּשֵּׁט הָא״ס בְּסוֹד י״ס דַּאֲצִילוּת בְּסוֹד כֵּלִים), for behold the matter of expansion indicates a greater thickening of the light than it was (כִּי הֲלֹא עִנְיַן הִתְפַּשְּׁטוּת מוֹרֶה הִתְעַבּוּת הָאוֹר יוֹתֵר מִמַּה שֶׁהָיָה), and it is found that these ten Sefirot are ten vessels (וְנִמְצָא כִּי י״ס אֵלּוּ הֵם י׳ כֵּלִים), and they were made from the side of the expansion of the Ein Sof itself (וְנַעֲשׂוּ מִצַּד הִתְפַּשְּׁטוּת הָא״ס עַצְמוֹ), only that the light became thickened and became vessels through the expansion (רַק שֶׁנִּתְעַבָּה הָאוֹר וְנַעֲשָׂה כֵּלִים עַל יְדֵי הִתְפַּשְּׁטוּת), and after this expansion through which the ten vessels were made (וְאַחַר הִתְפַּשְּׁטוּת הַזֶּה אֲשֶׁר עַל יָדָם נַעֲשִׂים י׳ כֵּלִים), then the Essence of Ein Sof enclothed within them (אָז נִתְלַבֵּשׁ עַצְמוּת א״ס בְּתוֹכָם), and this is the secret of Essence and vessels (וְזֶה סוֹד עַצְמוּת וְכֵלִים), and behold when the expansion mentioned above reached the Malkhut of Atzilut (וְהִנֵּה כַּאֲשֶׁר הִגִּיעַ הִתְפַּשְּׁטוּת הַנּ״ל עַד הַמַּלְכוּת דַּאֲצִילוּת), the supernal Emanator saw (רָאָה הַמַּאֲצִיל הָעֶלְיוֹן), that there was not power in the lower ones to receive that light if it would expand further (שֶׁאֵין כֹּחַ בַּתַּחְתּוֹנִים לְקַבֵּל הָאוֹר הַהוּא אִם יִתְפַּשֵּׁט יוֹתֵר), and then when the tenth vessel of Atzilut was completed (וְאָז כַּאֲשֶׁר נִגְמַר הַכְּלִי הַי׳ דַּאֲצִילוּת), there was made there a screen and one curtain dividing between Atzilut and the other worlds below it (נַעֲשִׂית שָׁם מָסָךְ וּפַרְגּוֹד א׳ הַמַּפְסִיק בֵּין הָאֲצִילוּת לִשְׁאָר הָעוֹלָמוֹת שֶׁלְּמַטָּה הֵימֶנּוּ), and then the light of the blessed Ein Sof which had expanded until there struck that screen (וְאָז הִכָּה אוֹר א״ס יִתְבָּרַךְ הַמִּתְפַּשֵּׁט עַד שָׁם בַּמָּסָךְ הַהוּא), and then by the power of the striking of the descent and its reaching there it returned to ascend in the secret of Returning Light upward to its place (וְאָז בְּכֹחַ הַהַכָּאָה שֶׁל הַיְּרִידָה וּפָגַע שָׁם חָזַר לַעֲלוֹת בְּסוֹד אוֹר חוֹזֵר לְמַעְלָה לִמְקוֹמוֹ), and then the world of Atzilut was completed in the aspect of the vessels (וְאָז נִגְמַר עוֹלַם הָאֲצִילוּת בִּבְחִינַת הַכֵּלִים), and then the Ein Sof returned to enclothe within them in the secret of Essence as mentioned above (וְאָז חָזַר הָא״ס לְהִתְלַבֵּשׁ בָּהֶן בְּסוֹד הָעַצְמוּת כַּנּ״ל), for until the place that the light of the Ein Sof reaches according to the manner mentioned above is called the world of Atzilut (כִּי עַד הַמָּקוֹם שֶׁמַּגִּיעַ אוֹר הָא״ס עַל דֶּרֶךְ הַנּ״ל נִקְרָא עוֹלַם הָאֲצִילוּת), for the light itself is subtle (כִּי הָאוֹר עַצְמוֹ הוּא (דַּק)), only that it is after its thickening as mentioned above (רַק שֶׁהוּא אַחַר הִתְעַבּוּתוֹ כַּנּ״ל). And the matter of the thickening of this light is (וְעִנְיַן הִתְעַבּוּת אוֹר זֶה הוּא), for behold one who sees a very great light (כִּי הֲלֹא הָרוֹאֶה אוֹר גָּדוֹל מְאֹד) cannot endure it (לֹא יוּכַל לְסָבְלוֹ) except by means of distancing (אִם לֹא עַל יְדֵי הַרְחָקָה), or by means of a screen (אוֹ עַל יְדֵי מָסָךְ), or by means of both of them (אוֹ עַל יְדֵי שְׁתֵּיהֶן), and behold the Keter that is in Atzilut (וְהִנֵּה הַכֶּתֶר שֶׁבַּאֲצִילוּת) the Ein Sof shines in it without any screen and without any distancing at all (מֵאִיר בּוֹ הָא״ס בִּלְתִּי שׁוּם מָסָךְ וְשׁוּם הַרְחָקָה כְּלָל), therefore the Keter is called Ein Sof (לָכֵן הַכֶּתֶר נִקְרָא א״ס), explanation — Keter of M”H, the secret of Atik (פֵּירוּשׁ כֶּתֶר דמ״ה סוֹד עַתִּיק), and Chokhmah receives by way of Keter (וְחָכְמָה מְקַבֵּל עַל יְדֵי כֶּתֶר), however Binah received the light of the Ein Sof by means of distancing (אַךְ בִּינָה קִבְּלָה אוֹר הָא״ס עַל יְדֵי הַרְחָקָה), for now the Ein Sof is distant from her and she is able to receive it (כִּי עַתָּה הָא״ס רָחוֹק מִמֶּנָּה וִיכוֹלָה לְקַבְּלוֹ), and Ze’ir Anpin does not receive the light except through a window and a narrow aperture (וְהַז״א אֵינוֹ מְקַבֵּל הָאוֹר כִּי אִם דֶּרֶךְ חַלּוֹן וְנֶקֶב צַר), which is within that window the light passes without any screen at all (אֲשֶׁר בְּתוֹךְ הַחַלּוֹן הַהוּא עוֹבֵר הָאוֹר בִּלְתִּי מָסָךְ כְּלָל), only that it is not by a wide path but rather very narrow (אֶלָּא שֶׁאֵין דֶּרֶךְ רָחָב רַק צַר מְאֹד), yet it is close (אֲבָל הוּא קָרוֹב), for from Binah to Ze’ir Anpin it is not distant (כִּי מִן הַבִּינָה אֶל הַז״א אֵינוֹ רָחוֹק), but the Nukvah of Ze’ir Anpin (אֲבָל נוּקְבָא דְּזעִיר אַנְפִּין), the light is drawn to her through an aperture and window like Ze’ir Anpin (נִמְשָׁךְ לָהּ הָאוֹר דֶּרֶךְ נֶקֶב וְחַלּוֹן כְּמוֹ הַז״א), however that it is with distancing (אַךְ שֶׁהוּא בְּהַרְחָקָה), behold these are four aspects by which the particulars of Atzilut are distinguished within itself (הֲרֵי הֵם ד׳ בְּחִי׳ אֲשֶׁר בָּהֶם יוּבְדְּלוּ פְּרָטֵי הָאֲצִילוּת מִינֵיהּ וּבֵיהּ), but all of them are without a screen whatsoever (אֲבָל כֻּלָּם הֵם בִּלְתִּי מָסָךְ כְּלָל וְעִיקָּר), therefore it is called the world of Atzilut (לָכֵן נִקְרָא עוֹלַם הָאֲצִילוּת), for the light of the Ein Sof itself spread throughout it without a screen (כִּי הָאוֹר הָא״ס עַצְמוֹ נִתְפַּשֵּׁט בְּכוּלוֹ בִּלְתִּי מָסָךְ), however from there and below (וְאָמְנָם מִשָּׁם וּלְמַטָּה) the Ein Sof itself does not spread (אֵין הָא״ס עַצְמוֹ מִתְפַּשֵּׁט), only an illumination that issues from it through a screen (רַק הֶאָרָה הַיּוֹצֵאת מִמֶּנּוּ דֶּרֶךְ מָסָךְ), and it is (וְהוּא), that the screen and curtain that separate between Atzilut and Beri’ah as mentioned above (כִּי הַמָּסָךְ וּפַרְגּוֹד הַמַּבְדִּיל בֵּין אֲצִילוּת לִבְרִיאָה כַּנּ״ל).

Behold from the force of that striking of the supernal light which reached until there as mentioned above (הִנֵּה מֵחֲמַת אוֹתוֹ הַהַכָּאָה שֶׁל אוֹר הָעֶלְיוֹן הַמַּגִּיעַ עַד שָׁם כַּנּ״ל), it struck that curtain (הִכָּה בַּפַּרְגּוֹד הַהוּא), and by the power of those ten Sefirot of Atzilut that reached until there and struck there with their light (וּמִכֹּחַ אוֹתָם הי״ס דַּאֲצִילוּת שֶׁהִגִּיעוּ עַד שָׁם וְהִכּוּ שָׁם בְּאוֹר שֶׁלָּהֶם), behold lights sparkled from them (הִנֵּה נִתְנוֹצְצוּ מֵהֶם אוֹרוֹת), and passed through that screen (וְעָבְרוּ דֶּרֶךְ מָסָךְ הַהוּא), and below were made the ten Sefirot of Beri’ah (וְנַעֲשׂוּ לְמַטָּה הי״ס דִּבְרִיאָה), from the sparkling of the ten Sefirot of Atzilut above them through the screen (מֵהִתְנוֹצְצוּת י״ס דַּאֲצִילוּת שֶׁעֲלֵיהֶן עַל יְדֵי הַמָּסָךְ), by the power of the ten Sefirot of vessels were made ten other Sefirot of vessels (מִכֹּחַ י״ס דְּכֵלִים נַעֲשׂוּ י״ס דְּכֵלִים אֲחֵרִים), and by the power of the ten Sefirot of Essence were made ten other Sefirot of Essence of Beri’ah (וּמִכֹּחַ י״ס דְּעַצְמוּת נַעֲשׂוּ י״ס דְּעַצְמוּת אֲחֵרִים דִּבְרִיאָה), and likewise at the end of Beri’ah another screen was made there (וְכֵן בְּסוֹף הַבְּרִיאָה נַעֲשָׂה שָׁם מָסָךְ אַחֵר), and from the striking of the ten Sefirot of Beri’ah in the aspect of Essence and vessels against the screen (וּמֵחֲמַת הַכָּאַת י״ס דִּבְרִיאָה בִּבְחִי׳ עַצְמוּת וְכֵלִים בַּמָּסָךְ), were made the ten Sefirot of Yetzirah (נַעֲשׂוּ י״ס דִּיצִירָה), and likewise from Yetzirah to Asiyah by means of that screen (וְכֵן מִיְּצִירָה לַעֲשִׂיָּה עַל יְדֵי מָסָךְ הַהוּא).

And through this you will understand why this is called Atzilut and this Beri’ah and this Yetzirah and this Asiyah (וּבָזֶה תָּבִין לָמָּה נִקְרָא זֶה אֲצִילוּת וְזֶה בְּרִיאָה וְזֶה יְצִירָה וְזֶה עֲשִׂיָּה), for there is a screen separating between this and that (כִּי יֵשׁ מָסָךְ מַבְדִּיל בֵּין זֶה לָזֶה), and this is not at all similar to that (וְאֵין זֶה דּוֹמֶה לָזֶה כְּלָל), however the distinction that exists between Atzilut and the three worlds (אָמְנָם הַחִלּוּק שֶׁיֵּשׁ בֵּין אֲצִילוּת לְג׳ עוֹלָמוֹת), is that in Atzilut the light of the Ein Sof pierces and passes through it until the end of Atzilut without any screen at all (הוּא שֶׁבַּאֲצִילוּת הָאוֹר הָא״ס נוֹקֵב וְעוֹבֵר בּוֹ עַד סוֹף הָאֲצִילוּת בִּלְתִּי שׁוּם מָסָךְ כְּלָל), but from there and below there is a screen (אַךְ מִשָּׁם וּלְמַטָּה יֵשׁ מָסָךְ), and the difference between Beri’ah and Yetzirah (וְהַהֶבְדֵּל בֵּין בְּרִיאָה לִיצִירָה), is that for Beri’ah there is one screen separating (בִּהְיוֹת לִבְרִיאָה מָסָךְ וּמַבְדִּיל א׳), and for Yetzirah two screens (וְלִיצִירָה ב׳ מְסָכִים), and for Asiyah three screens (וְלַעֲשִׂיָּה ג׳ מְסָכִים), however in the particulars of the world itself (וְאָמְנָם בִּפְרָטוּת הָעוֹלָם עַצְמוֹ), just as there are four aspects in Atzilut in their particulars as mentioned above (כְּמוֹ שֶׁיֵּשׁ ד׳ בְּחִינוֹת בַּאֲצִילוּת בִּפְרָטָן כַּנִּזְכָּר לְעֵיל), so too there are four aspects in Beri’ah itself (כֵּן יֵשׁ ד׳ בְּחִינוֹת בִּבְרִיאָה עַצְמָהּ), and likewise in Yetzirah itself (וְכֵן בִּיצִירָה עַצְמוֹ).

Chapter 2

שער מז פרק ב

[47:2] And however regarding the matter of the four aspects mentioned above (וְאָמְנָם בְּעִנְיַן ד׳ בְּחִינוֹת הַנּ״ל), I saw one variation from the Rav Rabbi Gedalyah (רָאִיתִי שִׁנּוּי א׳ לְהָר״ר גְּדַלְיָה), and it is (וְהוּא), that there are three levels (כִּי ג׳ מַדְרֵגוֹת הֵם), for the first three receive the light from near (כִּי הג׳ רִאשׁוֹנוֹת מְקַבְּלוֹת הָאוֹר מֵרָחוֹק (צ״ל מִקָּרוֹב)), and Ze’ir Anpin receives the light from near only that it is through a window (וְז״א מְקַבֵּל הָאוֹר מִקָּרוֹב רַק שֶׁהוּא דֶּרֶךְ חַלּוֹן), and Malkhut from afar and through the window (וּמַלְכוּת בְּרָחוֹק וְעַל יְדֵי הַחַלּוֹן). And behold through this you will understand what is written in the Tikkunim (וְהִנֵּה בָּזֶה תָּבִין מַה שֶּׁכָּתוּב בַּתִּקּוּנִים), that the ten Sefirot of Atzilut — “He and His vessels are one in them” (כִּי י״ס דַּאֲצִילוּת אִיהוּ וְגַרְמוֹי חַד בְּהוֹן), explanation (פֵּירוּשׁ), for the light of the Ein Sof is not separated from them by any screen at all (כִּי אֵין אוֹר הָא״ס נִבְדָּל מֵהֶן עַל יְדֵי מָסָךְ כְּלָל), but Beri’ah — “He and His vessels are not one in them” (אֲבָל הַבְּרִיאָה לָאו אִיהוּ וְגַרְמוֹי חַד בְּהוֹן), for the Ein Sof does not pass there except through a screen (כִּי אֵין הָא״ס עוֹבֵר שָׁם רַק דֶּרֶךְ מָסָךְ), and furthermore I found a third way in the secret of the distinction that exists within Atzilut itself (וְעוֹד מָצָאתִי דֶּרֶךְ ג׳ בְּסוֹד הַהֶפְרֵשׁ שֶׁיֵּשׁ בַּאֲצִילוּת עַצְמוֹ), and it is (וְהוּא), that to Arich Anpin the light of the Ein Sof is drawn near to him until it comes to him in great breadth (כִּי א״א נִמְשָׁךְ לוֹ אוֹר הָא״ס בְּקִירוּב עַד שֶׁבָּא לוֹ בְּהַרְחָבָה גְּדוֹלָה), but to Abba and Imma there comes to them an illumination from the light of the Ein Sof also in nearness (אֲבָל או״א בָּא לָהֶם הֶאָרָה מִן אוֹר הָא״ס בְּקִירוּב גַּם כֵּן), only that it is through a window and not in breadth like that which comes to Arich Anpin (רַק שֶׁהוּא דֶּרֶךְ חַלּוֹן וְלֹא בְּהַרְחָבָה כְּמוֹ שֶׁבָּא לְא״א), and to Ze’ir Anpin the light comes to him in distancing (וְז״א בָּא אֵלָיו הָאוֹר בְּהַרְחָקָה), and also that it comes to him through a window and not in breadth (וְגַם שֶׁהוּא בָּא לוֹ דֶּרֶךְ חַלּוֹן וְלֹא בְּהַרְחָבָה), however the width of the window of Ze’ir Anpin was as wide as the width of the window of Abba and Imma itself (אַךְ רֹחַב הַחַלּוֹן דְּז״א הָיָה רָחְבוֹ כְּרוֹחַב הַחַלּוֹן דְּאו״א מַמָּשׁ), but the Nukvah — to her the light comes in distancing (אַךְ הַנּוּקְבָא בָּא אֵלֶיהָ הָאוֹר בְּרִיחוּק), and also the window from which the light is drawn to her is more narrow and smaller than the window of Ze’ir Anpin (וְגַם הַחַלּוֹן אֲשֶׁר מִשָּׁם נִמְשָׁךְ לָהּ הָאוֹר הוּא יוֹתֵר צַר וְקָטָן מֵחַלּוֹן דְּז״א), however all these aspects are not by means of a screen at all (אָמְנָם כָּל אֵלּוּ הַבְּחִי׳ אֵינָם עַל יְדֵי מָסָךְ כְּלָל), but between Beri’ah and Atzilut there is a screen as mentioned above (אַךְ בֵּין בְּרִיאָה לַאֲצִילוּת יֵשׁ מָסָךְ כַּנּ״ל).

Also know (גַּם דַּע), that behold in order that the light of the Ein Sof be able to illuminate in all Atzilut (כִּי הֲלֹא כְּדֵי שֶׁהָאוֹר הָא״ס יוּכַל לְהָאִיר בְּכָל אֲצִילוּת), it is necessary that His Essence enclothe within Chokhmah (צָרִיךְ שֶׁיִּתְלַבֵּשׁ עַצְמוּתוֹ תּוֹךְ הַחָכְמָה), and after His enclothement in Chokhmah then He spreads throughout all Atzilut (וְאַחַר הִתְלַבְּשׁוּתוֹ בְּחָכְמָה אָז מִתְפַּשֵּׁט בְּכָל הָאֲצִילוּת), and by means of this garment alone all Atzilut can receive from the Ein Sof (וְעַל יְדֵי מַלְבּוּשׁ זֶה לְבַד יָכוֹל כָּל הָאֲצִילוּת לְקַבֵּל מִן הָא״ס), and this is the secret of “You have made them all with wisdom” (וְז״ס כֻּלָּם בְּחָכְמָה עָשִׂית) (Psalms 104:24), but in order to illuminate in Beri’ah (אֲבָל כְּדֵי לְהָאִיר בִּבְרִיאָה), it is necessary that also Chokhmah enclothe within Binah (צָרִיךְ שֶׁגַּם הַחָכְמָה תִּתְלַבֵּשׁ בְּבִינָה), and by means of these two through which the light of the Ein Sof enclothes within them then He illuminates in Beri’ah (וְעַל יְדֵי ב׳ אֵלּוּ שֶׁהָאוֹר הָא״ס מִתְלַבֵּשׁ בְּתוֹכָם אָז הוּא מֵאִיר בִּבְרִיאָה), and this is the secret of the screen that is between Atzilut and Beri’ah (וְז״ס הַמָּסָךְ שֶׁבֵּין אֲצִילוּת לִבְרִיאָה), for this screen is drawn from Binah in which Chokhmah enclothes in order to illuminate in Beri’ah (כִּי נִמְשָׁךְ מָסָךְ זֶה מִבִּינָה אֲשֶׁר בָּהּ מִתְלַבֵּשׁ הַחָכְמָה לְהָאִיר בִּבְרִיאָה), and in order to illuminate in Yetzirah (וּכְדֵי לְהָאִיר בִּיצִירָה), He adds one more screen and garment (מוֹסִיף מָסָךְ וּמַלְבּוּשׁ א׳), and that is that also Binah enclothes within Tiferet (וְהוּא שֶׁגַּם הַבִּינָה מִתְלַבֶּשֶׁת בְּת״ת), and then by means of Tiferet the Ein Sof illuminates in Yetzirah (וְאָז עַל יְדֵי הַת״ת מֵאִיר הָא״ס בִּיצִירָה), and in order to illuminate in Asiyah (וּכְדֵי לְהָאִיר בַּעֲשִׂיָּה), He adds one garment and one screen (מוֹסִיף לְבוּשׁ וּמָסָךְ אֶחָד), and that is that also Tiferet enclothes within Malkhut (וְהוּא שֶׁגַּם הַת״ת מִתְלַבֵּשׁ בְּמַלְכוּת), and by means of Malkhut the light of the Ein Sof illuminates in all Asiyah (וְעַל יְדֵי הַמַּלְכוּת מֵאִיר הָאוֹר הָא״ס בְּכָל עֲשִׂיָּה), and this is the secret of “Imma Ila’ah nests in the Throne, and the middle pillar nests in Yetzirah, and the Malkhut nests in Asiyah” (וְז״ס אִמָּא עִלָּאָה מְקַנְּנָא בְּכוּרְסְיָיא וְעַמּוּדָא דְּאֶמְצָעִיתָא מְקַנְּנָא בִּיצִירָה וְהַמַּלְכוּת מְקַנְּנָא בַּעֲשִׂיָּה).

And however in order that you understand more (וְאָמְנָם כְּדֵי שֶׁתָּבִין יוֹתֵר), know (דַּע), that behold the verse says “You have made them all with wisdom” (כִּי הֲלֹא הַכָּתוּב אוֹמֵר כֻּלָּם בְּחָכְמָה עָשִׂית) (Psalms 104:24), explanation (פֵּירוּשׁ), for behold in Atzilut the light of the Ein Sof enclothes in Chokhmah (כִּי הֲלֹא בַּאֲצִילוּת אוֹר הָא״ס מִתְלַבֵּשׁ בְּחָכְמָה), and through it He illuminates in all Atzilut (וְעַל יָדָהּ מֵאִיר בְּכָל אֲצִילוּת), and the secret of this Chokhmah will be explained to you from that which I have informed you (וְסוֹד הַחָכְמָה זוֹ יִתְבָּאֵר לְךָ מִמַּה שֶׁהוֹדַעְתִּיךָ), that “higher than high watches” etc. (כִּי גָּבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר כו׳) (Ecclesiastes 5:7), and how many worlds there are above Atzilut (וְכַמָּה עוֹלָמוֹת יֵשׁ לְמַעְלָה מֵאֲצִילוּת), and in that Chokhmah which is above Atzilut (וּבְאוֹתוֹ הַחָכְמָה שֶׁיֵּשׁ לְמַעְלָה מֵאֲצִילוּת), there within it the Ein Sof enclothes (שָׁם בְּתוֹכוֹ מִתְלַבֵּשׁ הָא״ס), and illuminates in Atzilut (וּמֵאִיר בַּאֲצִילוּת), and therefore when He desired to illuminate in Beri’ah (וְלָכֵן כְּשֶׁרָצָה לְהָאִיר בִּבְרִיאָה), He also enclothes in the Binah of Atzilut (מִתְלַבֵּשׁ גַּם כֵּן בְּבִינָה שֶׁבַּאֲצִילוּת), which is above Beri’ah (אֲשֶׁר הִיא לְמַעְלָה מִן הַבְּרִיאָה), and through that Binah He illuminates in Beri’ah (וְעַל יְדֵי אוֹתָהּ הַבִּינָה מֵאִיר בִּבְרִיאָה), and likewise in order to illuminate in Yetzirah (וְכֵן כְּדֵי לְהָאִיר בִּיצִירָה), He also enclothes in the Tiferet of Beri’ah (מִתְלַבֵּשׁ גַּם כֵּן בְּת״ת שֶׁל הַבְּרִיאָה), and likewise from Yetzirah to Asiyah (וְכֵן מִיְּצִירָה לַעֲשִׂיָּה), He enclothes in the Malkhut of Yetzirah (מִתְלַבֵּשׁ בְּמַלְכוּת דִּיצִירָה), and likewise the matter in Atzilut (וְכֵן הָעִנְיָן בַּאֲצִילוּת), for in order to illuminate in Atzilut (כִּי כְּדֵי לְהָאִיר בַּאֲצִילוּת), He enclothed in that Chokhmah mentioned above which is above Atzilut (נִתְלַבֵּשׁ בְּחָכְמָה הַנּ״ל שֶׁלְּמַעְלָה מִן הָאֲצִילוּת), and through it He illuminates in Atzilut (וְעַל יָדָהּ מֵאִיר בַּאֲצִילוּת), and do not think that it is the Chokhmah of Atzilut itself (וְאַל תַּחְשֹׁב שֶׁהִיא הַחָכְמָה דַּאֲצִילוּת עַצְמָהּ).

And however know (וְאָמְנָם דַּע), that when the Emanator desired to illuminate in Atzilut (כִּי כְּשֶׁרָצָה הַמַּאֲצִיל לְהָאִיר בַּאֲצִילוּת), He enclothed in the Chokhmah that is above Atzilut (נִתְלַבֵּשׁ בְּחָכְמָה שֶׁלְּמַעְלָה מֵהָאֲצִילוּת), and by means of the Chokhmah in which He enclothes (וְעַל יְדֵי הַחָכְמָה הַמִּתְלַבֵּשׁ הוּא בְּתוֹכָהּ), then He enters and illuminates in the Keter and Chokhmah of Atzilut (אָז נִכְנָס וּמֵאִיר בְּכֶתֶר וְחָכְמָה דַּאֲצִילוּת), and He did not need to enclothe also in the Binah that is above Atzilut (וְלֹא הֻצְרַךְ לְהִתְלַבֵּשׁ גַּם בְּבִינָה שֶׁלְּמַעְלָה מֵאֲצִילוּת), and He did not enclothe except in the Chokhmah that is above Atzilut alone (וְלֹא נִתְלַבֵּשׁ רַק בְּחָכְמָה שֶׁלְּמַעְלָה מִן הָאֲצִילוּת לְבַד), and by means of it He illuminates in the Keter and Chokhmah of Atzilut (וְעַל יָדָהּ מֵאִיר בְּכֶתֶר וְחָכְמָה דַּאֲצִילוּת), and however when He desired to illuminate from the Binah of Atzilut and onward until the end of all Atzilut (וְאָמְנָם כְּשֶׁרָצָה לְהָאִיר מִבִּינָה דַּאֲצִילוּת וָאֵילָךְ עַד סוֹף כָּל הָאֲצִילוּת), behold certainly He needed to enclothe also in the Binah of Atzilut (הִנֵּה וַדַּאי שֶׁהֻצְרַךְ לְהִתְלַבֵּשׁ גַּם בְּבִינָה דַּאֲצִילוּת), for Ze’ir Anpin and Nukvah do not receive light except by means of Binah (כִּי אֵין זו״ן מְקַבְּלִין אוֹר רַק עַל יְדֵי הַבִּינָה), however the matter is (אַךְ הָעִנְיָן הוּא), that the Binah did not avail except as a passage alone for the light of the Ein Sof that is enclothed within the supernal Chokhmah mentioned above (שֶׁלֹּא הוֹעִילָה הַבִּינָה רַק לְמַעֲבָר בִּלְבַד אֶל אוֹר הָא״ס הַמְלוּבָּשׁ תּוֹךְ הַחָכְמָה הָעֶלְיוֹנָה הַנּ״ל), and it passed through Binah into Atzilut (וְעָבַר דֶּרֶךְ בִּינָה לַאֲצִילוּת), and the Binah did not become a second screen and garment in order to illuminate to Ze’ir Anpin (וְלֹא נַעֲשֵׂית הַבִּינָה מָסָךְ וּלְבוּשׁ ב׳ כְּדֵי לְהָאִיר לְז״א), rather the light itself came through a window as mentioned above without any screen whatsoever (רַק בָּא הָאוֹר עַצְמוֹ דֶּרֶךְ חַלּוֹן כַּנּ״ל בִּלְתִּי שׁוּם מָסָךְ), and it is found that even though it is drawn through Binah this is not called enclothement since there is no screen there at all (וְנִמְצָא כִּי אַף עַל פִּי שֶׁנִּמְשָׁךְ דֶּרֶךְ הַבִּינָה אֵין זֶה נִקְרָא הִתְלַבְּשׁוּת כֵּיוָן שֶׁאֵין שָׁם מָסָךְ כְּלָל), and thus the light of the Ein Sof itself which is enclothed in Chokhmah alone is that which Ze’ir Anpin and Nukvah of Atzilut receive (וְא״כ הָאוֹר הָא״ס עַצְמוֹ הַמִּתְלַבֵּשׁ בְּחָכְמָה לְבַד הוּא שֶׁמְּקַבְּלִין זו״ן דַּאֲצִילוּת). However in Beri’ah (אָמְנָם בִּבְרִיאָה), the Ein Sof enclothes in another garment in the Binah of Atzilut (מִתְלַבֵּשׁ הָא״ס לְבוּשׁ אַחֵר בְּבִינָה דַּאֲצִילוּת), and this Binah becomes a sealed screen and a complete garment (וְזֹאת הַבִּינָה נַעֲשֵׂית מָסָךְ סָתוּם וּמַלְבּוּשׁ גָּמוּר), through which all the ten Sefirot of Beri’ah receive, even the Keter and Chokhmah of Beri’ah (אֲשֶׁר עַל יָדָהּ מְקַבְּלִין י״ס דִּבְרִיאָה כֻּלָּם אֲפִי׳ כֶּתֶר וְחָכְמָה דִּבְרִיאָה), it is found that Atzilut receives the light of the supernal Chokhmah (נִמְצָא כִּי הָאֲצִילוּת מְקַבֵּל אוֹר חָכְמָה עִלָּאָה), for the Ein Sof enclothes within it (כִּי הָא״ס מִתְלַבֵּשׁ בְּתוֹכָהּ), and therefore it is not considered that it receives only from the Chokhmah alone (וְא״כ אֵינוֹ נֶחְשָׁב שֶׁמְּקַבֵּל רַק מִן הַחָכְמָה לְבַד), and Beri’ah receives the light of Binah (וְהַבְּרִיאָה מְקַבֵּל אוֹר הַבִּינָה), for the Ein Sof and the Chokhmah enclothe within it (כִּי הָא״ס וְהַחָכְמָה מִתְלַבֶּשֶׁת בְּתוֹכָהּ), and therefore Beri’ah does not receive except from the Binah alone (וְא״כ הַבְּרִיאָה אֵינָהּ מְקַבֶּלֶת רַק מִן הַבִּינָה לְבַד), and this is the secret of “Imma Ila’ah nests in the Throne” (וְז״ס אִמָּא עִלָּאָה מְקַנְּנָא בְּכוּרְסְיָיא), for the Throne receives light from the Binah of Atzilut mentioned above (כִּי כּוּרְסְיָיא מְקַבֵּל אוֹר מִבִּינָה דַּאֲצִילוּת הַנּ״ל), for a separating screen was made between the Ein Sof and Chokhmah and Beri’ah (כִּי נַעֲשָׂה מָסָךְ מַבְדִּיל בֵּין א״ס וְחָכְמָה אֶל בְּרִיאָה), and if you will say (וְאִם תֹּאמַר), if so Ze’ir Anpin and Nukvah of Atzilut and Beri’ah are all equal (א״כ זו״ן דַּאֲצִילוּת וּבְרִיאָה כֻּלָּם שָׁוִין), for all of them receive from the Binah of Atzilut (כִּי כֻּלָּם מְקַבְּלִים מִבִּינָה דַּאֲצִילוּת), and one may answer (וְיֵשׁ לוֹמַר), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that Ze’ir Anpin and Nukvah receive the light of Chokhmah itself (כִּי זו״ן מְקַבְּלִין אוֹר הַחָכְמָה עַצְמוֹ), for “You have made them all with wisdom” (כִּי כֻּלָּם בְּחָכְמָה עָשִׂית), and Binah does not avail them except as passage alone (וְאֵין מוֹעִיל לָהֶם הַבִּינָה רַק לְמַעֲבָר בְּעָלְמָא), but after Atzilut (אַךְ אַחַר הָאֲצִילוּת), Binah becomes a complete screen and garment (נַעֲשֵׂית הַבִּינָה מָסָךְ וּמַלְבּוּשׁ גָּמוּר), from the externality of the vessel of the Binah of Atzilut (מֵחִיצוֹנִיּוּת הַכְּלִי שֶׁל בִּינָה דַּאֲצִילוּת), and through this screen all the ten Sefirot of Beri’ah receive the light of the Ein Sof (וְעַל יְדֵי מָסָךְ זֶה מְקַבְּלִין כָּל הי״ס דִּבְרִיאָה אֶת אוֹר הָא״ס).

And know (וְדַע), that also Beri’ah, even though the light returns to enclothe in the Ze’ir Anpin of Beri’ah (כִּי גַּם הַבְּרִיאָה אַף עַל פִּי שֶׁחוֹזֵר הָאוֹר לְהִתְלַבֵּשׁ בְּז״א שֶׁל הַבְּרִיאָה), nevertheless also the Malkhut of Beri’ah receives the light of the Binah itself of Atzilut (עַכְז כָּךְ גַּם הַמַּל' שֶׁל הַבְּרִיאָה מְקַבֶּלֶת אוֹר הַבִּינָה עַצְמָהּ דַּאֲצִילוּת), and Ze’ir Anpin does not separate from her (וְאֵין זְעִיר אַנְפִּין מַפְסִיק לָהּ), only by way of passage alone (רַק דֶּרֶךְ מַעֲבָר לְחוּד), similar to what was explained in Atzilut (דּוּגְמַת מַה שֶּׁנֶּאֱמַר בַּאֲצִילוּת), and so it is in the particulars of Yetzirah within itself (וְכֵן הוּא בִּפְרָטוּת יְצִירָה מִינֵיהּ וּבֵיהּ), and likewise in the particulars of Asiyah within itself (וְכֵן בִּפְרָטוּת עֲשִׂיָּה מִינֵיהּ וּבֵיהּ), and behold the Ein Sof in order to illuminate in Yetzirah (וְהִנֵּה הָא״ס כְּדֵי לְהָאִיר בִּיצִירָה), enclothes a complete garment also in the Ze’ir Anpin of Beri’ah (מִתְלַבֵּשׁ לְבוּשׁ גָּמוּר גַּם בְּז״א דִּבְרִיאָה), and it becomes a screen and garment for Yetzirah (וְהוּא נַעֲשֶׂה מָסָךְ וּמַלְבּוּשׁ אֶל הַיְצִירָה), and through it all of Yetzirah receives (וְעַל יָדוֹ מְקַבֵּל כָּל הַיְצִירָה), and likewise in order to illuminate in Asiyah (וְכֵן לְהָאִיר בַּעֲשִׂיָּה), the Ein Sof enclothes a garment and complete screen in the Nukvah of Ze’ir Anpin of Yetzirah also (מִתְלַבֵּשׁ הָא״ס לְבוּשׁ וּמָסָךְ גָּמוּר בְּנוּקְבָא דְּז״א דִּיצִירָה גַּם כֵּן), and through it all of Asiyah receives (וְעַל יָדוֹ מְקַבֶּלֶת כָּל הָעֲשִׂיָּה), and this is the secret of “Six Sefirot nest in Yetzirah and the lower Imma nests in Asiyah” (וְז״ס ו׳ סְפִירָאן מְקַנְּנָן בִּיצִירָה וְאִמָּא תַּתָּאָה מְקַנְּנָא בַּעֲשִׂיָּה), and behold through this you will understand why the four worlds A”B”Y”A are alluded to (וְהִנֵּה בָּזֶה תָּבִין לָמָּה ד׳ עוֹלָמוֹת אבי״ע נִרְמָז), in the four letters of Havayah (בְּד׳ אוֹתִיּוֹת הוי״ה), Yod — Atzilut (י׳ אֲצִילוּת), Heh — Beri’ah (ה׳ בְּרִיאָה), Vav — Yetzirah (ו׳ יְצִירָה), Heh — Asiyah (ה׳ עֲשִׂיָּה), for Atzilut its light is by means of the supernal Chokhmah as mentioned above therefore it is called Yod (כִּי אֲצִילוּת הָאוֹר שֶׁלּוֹ הוּא עַל יְדֵי הַחָכְמָה הָעֶלְיוֹנָה כַּנּ״ל לָכֵן נִקְרָא י׳), and Beri’ah by means of the Binah of Atzilut therefore it is called Heh (וּבְרִיאָה עַל יְדֵי בִּינָה דַּאֲצִילוּת לָכֵן נִקְרָא ה׳), and likewise Vav in Yetzirah (וְכֵן ו׳ בִּיצִירָה), and likewise in Asiyah the lower Heh (וְכֵן בַּעֲשִׂיָּה ה׳ תַּתָּאָה), it is found now that the general principle that arises is (נִמְצָא עַתָּה כְּלָל הָעוֹלֶה הוּא), that Atzilut receives light from the Chokhmah alone (כִּי אֲצִילוּת מְקַבֵּל אוֹר מִן הַחָכְמָה לְבַד), for the Chokhmah becomes a sealed screen between the Ein Sof and Atzilut (כִּי הַחָכְמָה נַעֲשֵׂית מָסָךְ סָתוּם בֵּין א״ס וּבֵין אֲצִילוּת), and from the Binah of Atzilut Beri’ah receives (וּמִבִּינָה דַּאֲצִילוּת מְקַבֶּלֶת הַבְּרִיאָה), after the light of the Ein Sof and the supernal Chokhmah enclothed within it (אַחַר שֶׁנִּתְלַבֵּשׁ אוֹר הָא״ס וְחָכְמָה עֶלְיוֹנָה בְּתוֹכָהּ), and nevertheless it is called the light of Binah (וְעַכְז נִקְרָא אוֹר הַבִּינָה), since it became a complete separating screen (לְפִי שֶׁנַּעֲשֵׂית מָסָךְ מַבְדִּיל גָּמוּר), and likewise Yetzirah receives from the Ze’ir Anpin of Beri’ah itself (וְכֵן הַיְצִירָה מְקַבֶּלֶת מִז״א דִּבְרִיאָה עַצְמָהּ), and likewise Asiyah receives from the Nukvah of Ze’ir Anpin of Yetzirah itself (וְכֵן הָעֲשִׂיָּה מְקַבֶּלֶת מִנוּקְבָא דְּז״א דִּיצִירָה עַצְמָהּ), and were it not for all these screens and garments they would not be able to receive the supernal light (וְלוּלֵי כָּל אֵלֶּה הַמְּסָכִים וְהַלְּבוּשִׁים לֹא הָיוּ יְכוֹלִין לְקַבֵּל אוֹר עֶלְיוֹן), only that each and every world is lower in level than its fellow according to the manner mentioned above (רַק שֶׁכָּל עוֹלָם וְעוֹלָם פָּחוּת בְּמַדְרֵגָה מִשֶּׁל חֲבֵרוֹ עַל דֶּרֶךְ הַנּ״ל).

And through this you will understand that Atzilut is called thought and will (וּבָזֶה תָּבִין כִּי הָאֲצִילוּת נִקְרָא מַחֲשָׁבָה וְרָצוֹן), and Beri’ah speech and will (וְהַבְּרִיאָה דִּבּוּר וְרָצוֹן), and the matter is (וְהָעִנְיָן), that when the Ein Sof expanded (כִּי הָא״ס כְּשֶׁנִּתְפַּשֵּׁט), the vessels of the ten Sefirot of Atzilut came into being (נִתְהַוּוּ כֵּלִים שֶׁל י״ס דַּאֲצִילוּת), and that which was in potential emerged into actuality (וְיָצָא בְּפוֹעַל מַה שֶּׁהָיָה בְּכֹחַ), like this silkworm whose garment is from itself and within itself (כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ), and afterward He returned to His place (וְאַחַ״כ חָזַר לִמְקוֹמוֹ), because the vessels were thick and coarse (מֵחֲמַת הֱיוֹת הַכֵּלִים עָבִים וְגַסִּים), and from the striking of the vessels of Atzilut against the curtain were made ten vessels of Beri’ah (וּמֵהַכָּאַת הַכֵּלִים דַּאֲצִילוּת בַּפַּרְגּוֹד נַעֲשׂוּ י׳ כֵּלִים דִּבְרִיאָה), and from the striking of the Essence of Atzilut were made ten Sefirot of Beri’ah (וּמֵהַכָּאַת עַצְמוּת דַּאֲצִילוּת נַעֲשׂוּ י״ס דִּבְרִיאָה), and in this manner in Yetzirah and Asiyah (וְעַל דֶּרֶךְ זֶה בִּיצִירָה וַעֲשִׂיָּה), and however you have already known that the ten Sefirot of Atzilut were divided into five aspects (וְאָמְנָם כְּבָר יָדַעְתָּ כִּי י״ס דַּאֲצִילוּת נִתְחַלְּקוּ לְה׳ בְּחִינוֹת), which are Arich Anpin, Abba and Imma, Ze’ir Anpin and Nukvah (שֶׁהֵם א״א או״א זו״ן), and all of them are the generality of one Adam (וְכוּלָּם כְּלָלוּת אָדָם א׳), and all these are moved by one thought (וְכָל אֵלּוּ הֵם מִתְנַעֲנְעִים עַל יְדֵי מַחֲשָׁבָה אֶחָד), in the manner that all the limbs of a man are moved by his thought (כְּדֶרֶךְ כָּל אֵיבְרֵי הָאָדָם שֶׁמִּתְנַעֲנְעִים עַל יְדֵי מַחֲשַׁבְתּוֹ), and there is no need for any limb of the limbs of the man to command it and to speak to it that it perform that action that pertains to it (וְאֵין צָרִיךְ שׁוּם אֵיבָר מֵאֵיבְרֵי הָאָדָם שֶׁיְּצַוֶּה לוֹ וְלְדַבֵּר לוֹ שֶׁיַּעֲשֶׂה אוֹתוֹ מַעֲשֶׂה הַנּוֹגֵעַ לוֹ), the analogy in this (הַמָּשָׁל בָּזֶה), when a man desires to go to some place (כְּשֶׁיִּרְצֶה אָדָם לֵילֵךְ לְאֵיזֶה מָקוֹם), that he should speak to his legs that they go (שֶׁיְּדַבֵּר הוּא לְרַגְלָיו שֶׁיֵּלְכוּ), for when the matter arises in his thought (כִּי בַּעֲלוֹת הַדָּבָר בְּמַחֲשַׁבְתּוֹ), the legs themselves go (הוֹלְכִין הָרַגְלַיִם עַצְמָן), and likewise in the other actions of the limbs (וְכֵן בִּשְׁאָר פְּעוּלוֹת אֵיבָרִים).

Also let us examine the matter with greater precision (גַּם נְדַקְדֵּק הָעִנְיָן בְּדַקּוּת יוֹתֵר), for behold the thought and the action come together (כִּי הֲלֹא הַמַּחֲשָׁבָה עִם הַפְּעוּלָּה בָּאִים בְּיַחַד), for when a man eats (כִּי כְּשֶׁאָדָם אוֹכֵל), he does not need that first he think how he will chew the food with his teeth or how he will lift his legs to walk (אֵין צָרִיךְ שֶׁתְּחִלָּה יַחֲשֹׁב אֵיךְ יִלְעַס הַמַּאֲכָל בְּשִׁנָּיו אוֹ אֵיךְ יַגְבִּיהַּ רַגְלָיו לֵילֵךְ), and afterward eat and walk (וְאַחַ״כ יֹאכַל וְיֵלֵךְ), for the thought spreads within the limbs themselves (כִּי הַמַּחֲשָׁבָה מִתְפַּשֶּׁטֶת בָּאֵיבָרִים עַצְמָן), and then the thought and the action come together (וְאָז בָּאִים הַמַּחֲשָׁבָה וְהַמַּעֲשֶׂה בְּיַחַד), and this is simple (וְזֶהוּ פָּשׁוּט), and therefore the world of Atzilut is called thought (וְלָכֵן עוֹלַם אֲצִילוּת נִקְרָא מַחֲשָׁבָה), because the Ein Sof — He and His vessels and His lights are one in them (לְפִי שֶׁהָא״ס הוּא וְגַרְמוֹהִי וְחַיּוֹהִי חַד בְּהוֹן), for the thought spreads within Atzilut itself (כִּי הַמַּחֲשָׁבָה מִתְפַּשֶּׁטֶת תּוֹךְ הָאֲצִילוּת מַמָּשׁ), and then the action and the thought that are in Atzilut are all one thing in one instant without one preceding the other (וְאָז הַמַּעֲשֶׂה וְהַמַּחֲשָׁבָה שֶׁבַּאֲצִילוּת הַכֹּל דָּבָר א׳ בְּרֶגַע א׳ בִּלְתִּי שֶׁיַּקְדִּים זֶה לָזֶה), and this is “He and His vessels are one in them” (וְזֶהוּ אִיהוּ וְגַרְמוֹי חַד בְּהוֹן), for He is with them together (כִּי הוּא עִמְּהוֹן בְּיַחַד), and He who is called thought does not precede the action (וְאֵין הוּא הַנִּקְרָא מַחֲשָׁבָה מַקְדִּים לַמַּעֲשֶׂה), for everything comes as one (כִּי הַכֹּל בָּא כְּאֶחָד), but Beri’ah is not like a man with his own thought (אֲבָל הַבְּרִיאָה אֵינוֹ כְּמוֹ הָאָדָם עִם מַחֲשַׁבְתּוֹ עַצְמוֹ), rather like two men and like a king with his servants (רַק כִּב׳ אֲנָשִׁים וּכְמֶלֶךְ עִם עֲבָדָיו), that when the king desires that his servants perform the actions that he wishes (שֶׁכְּשֶׁיִּרְצֶה הַמֶּלֶךְ שֶׁיַּעֲשׂוּ עֲבָדָיו פְּעוּלוֹתָיו שֶׁהוּא רוֹצֶה), it is not sufficient that his thought spread within his servants (לֹא יַסְפִּיק בְּמַה שֶׁיִּתְפַּשֵּׁט מַחֲשַׁבְתּוֹ תּוֹךְ עֲבָדָיו), rather he must speak himself (רַק צָרִיךְ שֶׁיְּדַבֵּר הוּא עַצְמוֹ), and this speech is the secret of the striking of the illumination of Atzilut against the screen of Beri’ah (וְדִבּוּר זֶה הוּא סוֹד הַכָּאַת הֶאָרַת הָאֲצִילוּת בַּמָּסָךְ דִּבְרִיאָה), and within the striking of the vessels of Atzilut there is the secret of the mouth (וּבְתוֹךְ הַכָּאַת הַכֵּלִים דַּאֲצִילוּת שָׁם הוּא סוֹד הַפֶּה).

Also the Essence of the Ein Sof goes out through there in the secret of the voice and the speech that emerge from the breath of the mouth (גַּם הָעַצְמוּת הָא״ס יוֹצֵא דֶּרֶךְ שָׁם בְּסוֹד הַקּוֹל וְהַדִּבּוּר הַיּוֹצֵא מִן הֶבֶל הַפֶּה), by means of the striking of lip against lip and teeth against teeth and the like (עַל יְדֵי הַכָּאַת הַשָּׂפָה אֶל שָׂפָה וְשִׁנַּיִם אֶל שִׁנַּיִם וְכַיּוֹצֵא בָּזֶה), and you have already known that this screen was made by means of the Binah of Atzilut as mentioned above (וּכְבָר יָדַעְתָּ כִּי מָסָךְ זֶה נַעֲשָׂה עַל יְדֵי הַבִּינָה דַּאֲצִילוּת כַּנּ״ל), and Binah is called mouth from which the voice and breath emerge (וְהַבִּינָה נִקְרָא פֶּה שֶׁמִּמֶּנָּה יוֹצֵא הַקּוֹל וְהֶבֶל), and therefore in the ten Sefirot of Beri’ah — “He and His vessels are not one in them” (וְלָכֵן בְּי״ס דִּבְרִיאָה לָאו אִיהוּ וְגַרְמוֹי חַד בְּהוֹן), and the Ein Sof is not one in them as in Atzilut (וְלֹא הָא״ס חַד בְּהוֹן כְּמוֹ הָאֲצִילוּת), and behold there are in Beri’ah three aspects (וַהֲרֵי יֵשׁ בִּבְרִיאָה ג׳ בְּחִי׳), which are the illumination of the vessels and the Essence and the Binah of Atzilut in Beri’ah (שֶׁהֵם הֶאָרַת הַכֵּלִים וְהָעַצְמוּת וְהַבִּינָה שֶׁל הָאֲצִילוּת בִּבְרִיאָה), and see in the Zohar Parashat Pekudei daf 272b (וְעַיֵּן בַּזֹּהַר פ׳ פְּקוּדֵי דְּרַס״ב), in what is written there regarding thought, the desire of the heart, voice and speech (בְּמַה שֶּׁכָּתוּב שָׁם בְּעִנְיַן מַחֲשָׁבָה רְעוּתָא דְלִבָּא קָלָא וְדִבּוּרָא), which are the four worlds A”B”Y”A (שֶׁהֵם ד׳ עוֹלָמוֹת אבי״ע), and know (וְדַע), that just as there are in the four worlds A”B”Y”A those four aspects (כִּי כְּמוֹ שֶׁיֵּשׁ בְּד׳ עוֹלָמוֹת אבי״ע ד׳ בְּחִי׳ הָהֵם), so too in Atzilut itself there are those four aspects (כָּךְ בַּאֲצִילוּת עַצְמָן יֵשׁ ד׳ בְּחִי׳ הֵם), for behold each aspect of the four parts of A”B”Y”A is there in Atzilut itself in particular as is known (כִּי הֲלֹא כָּל בְּחִי׳ ד׳ חֶלְקֵי אבי״ע הֵם שָׁם בַּאֲצִילוּת עַצְמָן בִּפְרָטוּת כַּנּוֹדָע), and know (וְדַע), that there are two kinds of Zivugim in Abba and Imma of Atzilut (כִּי ב׳ מִינֵי זִוּוּגִים יֵשׁ בְּאו״א דַּאֲצִילוּת), one when they are above equal in their stature (א׳ בִּהְיוֹתָן לְמַעְלָה שָׁוִין בְּקוֹמָתָן), and the second when Imma is crouching over the sons (וּב׳ בִּהְיוֹת אִמָּא רְבִיעָא עַל בְּנִין), when her Netzach, Hod, Yesod enclothe within Ze’ir Anpin to give him Mochin as is known (שֶׁמִּתְלַבְּשִׁין נה״י שֶׁלָּהּ תּוֹךְ ז״א לָתֵת לוֹ מוֹחִין כַּנּוֹדָע), and then Imma needs to lower herself below to enter within Ze’ir Anpin (וְאָז צְרִיכָה אִמָּא לְהַשְׁפִּיל עַצְמָהּ לְמַטָּה לִכָּנֵס תּוֹךְ ז״א), and behold these two Zivugim (וְהִנֵּה ב׳ זִוּוּגִים אֵלּוּ), the first is the secret of Abba and Imma (הָא׳ הוּא סוֹד או״א), and the second is the secret of Yisrael Saba and Tevunah (וְהַב׳ הוּא סוֹד יש״ס וּתְבוּנָה), only that we need to speak in a concealed manner and you will understand on your own (רַק שֶׁאֲנַחְנוּ צְרִיכִין לְדַבֵּר דֶּרֶךְ נִסְתָּר וְאַתָּה תָּבִין מֵעַצְמְךָ).

Chapter 3

שער מז פרק ג מ״ת

[47:3] And we shall return to speak in a concealed manner (וְנַחֲזִיר לְדַבֵּר דֶּרֶךְ נִסְתָּר), for according to the first manner (כִּי כְּפִי מְצִיאוּת הָרִאשׁוֹן), that when Imma spreads within Ze’ir Anpin and crouches over the sons in the secret of the closed Mem (כִּי כַּאֲשֶׁר אִמָּא מִתְפַּשֶּׁטֶת תּוֹךְ ז״א וְרוֹבֶצֶת עַל הַבָּנִים בְּסוֹד ם׳ סְתוּמָה), behold then also Abba, if he wishes to couple with her, must incline and lower his head downward with her in order that he be able to couple with her (הִנֵּה אָז צָרִיךְ גַּם אַבָּא אִם יִרְצֶה לְהִזְדַּוֵּג עִמָּהּ לְהַרְכִּין וּלְהַשְׁפִּיל רֹאשׁוֹ לְמַטָּה עִמָּהּ כְּדֵי שֶׁיּוּכַל לְהִזְדַּוֵּג עִמָּהּ), and behold the first Zivug (וְהִנֵּה זִוּוּג א׳), certainly it is exceedingly more exalted (וַדַּאי שֶׁהוּא מְעוּלֶּה מְאֹד יוֹתֵר), for then the Zivug of Abba and Imma is when they are alone without being enclothed within others at all (כִּי אָז זִוּוּג דְּאו״א הוּא בִּהְיוֹתָם לְבַדָּם בִּלְתִּי שֶׁיִּתְלַבְּשׁוּ תּוֹךְ אֲחֵרִים כְּלָל), and therefore the offspring that comes into being from that Zivug is the aspect of Tzelem [Image] of Mochin (וְלָכֵן הַוָּלָד הַמִּתְהַוֶּה מִזִּוּוּג הַהוּא הוּא בְּחִי׳ צֶלֶם דְּמוֹחִין), which they bequeath to their sons, which are Ze’ir Anpin and Nukvah of Atzilut (שֶׁמּוֹרִישִׁים לִבְנֵיהֶם שֶׁהֵם זו״ן דַּאֲצִילוּת), in order that the sons themselves may couple to beget new souls of human beings as is known (כְּדֵי שֶׁיִּזְדַּוְּגוּ הַבָּנִים עַצְמָן לְהוֹלִיד נְשָׁמוֹת חֲדָשׁוֹת דִּבְנֵי אָדָם כַּנּוֹדָע), but the second Zivug of Abba and Imma, when lowering the head within Ze’ir Anpin and enclothed in him (אַךְ זִוּוּג ב׳ שֶׁל או״א בְּהַרְכָּנַת הָרֹאשׁ תּוֹךְ ז״א מְלוּבָּשִׁים בּוֹ), certainly this is not called a complete Zivug (אָז וַדַּאי שֶׁאֵין זֶה נִקְרָא זִוּוּג שָׁלֵם), for behold Abba and Imma descended from their level downward (כִּי הֲרֵי או״א יָרְדוּ מִמַּדְרֵגָתָן לְמַטָּה).

Also a second reason (גַּם טַעַם ב׳), for behold besides the reason mentioned above that they descended below their level (כִּי הֲלֹא מִלְּבַד טַעַם הַנּ״ל שֶׁיָּרְדוּ לְמַטָּה מִמַּדְרֵגָתָן), and not only this (וְלֹא דַּי זֶה), rather also that it is by means of their enclothement within Ze’ir Anpin (אֶלָּא שֶׁגַּם הוּא עַל יְדֵי הִתְלַבְּשׁוּתָם תּוֹךְ ז״א), it is found that there are two changes (נִמְצָא שֶׁהֵם ב׳ שִׁנּוּיִין), the first — their descent from their level (הָא׳ יְרִידָתָן מִמַּדְרֵגָתָן), the second — their enclothement in Ze’ir Anpin (הַב׳ הוּא הִתְלַבְּשׁוּתָן בְּז״א), and thus it is found that this Zivug is almost close to the Zivug of Ze’ir Anpin and Nukvah of Atzilut (וְא״כ נִמְצָא שֶׁכִּמְעַט קָרוֹב זִוּוּג זֶה אֶל זִוּוּג זו״ן דַּאֲצִילוּת), and slight is the difference between them (וּמְעַט הוּא הַהֶפְרֵשׁ שֶׁבֵּינֵיהֶן), therefore it is found that this Zivug does not have the power to beget Mochin for the need of Ze’ir Anpin and Nukvah of Atzilut (לָכֵן נִמְצָא כִּי אֵין כֹּחַ זִוּוּג זֶה לְהוֹלִיד מוֹחִין לְצֹרֶךְ זו״ן דַּאֲצִילוּת), rather only for the need of Beri’ah (רַק לְצֹרֶךְ הַבְּרִיאָה), for behold it is known (כִּי הֲלֹא נוֹדָע), that when Imma crouches over the sons (כִּי כַּאֲשֶׁר אִמָּא רְבִיעָא עַל בְּנִין), her Netzach, Hod, Yesod spread throughout the entire stature of Ze’ir Anpin (מִתְפַּשְּׁטִים נה״י שֶׁלָּהּ בְּכָל קוֹמַת ז״א), and her feet reach the screen and curtain that are between Beri’ah and Atzilut (וְנוֹגְעִין רַגְלֶיהָ בַּמָּסָךְ וּפַרְגּוֹד שֶׁבֵּין הַבְּרִיאָה לַאֲצִילוּת), it is found that Imma herself touches Beri’ah and illuminates herself there (נִמְצָא כִּי אִמָּא עַצְמָהּ נוֹגַעַת בִּבְרִיאָה וּמֵאִירָה עַצְמָהּ שָׁם), and then the drop that issues from Abba and Imma in their enclothement within Ze’ir Anpin (וְאָז הַטִּפָּה הַיּוֹצֵאת מִן או״א בְּהִתְלַבְּשׁוּתָן תּוֹךְ ז״א), certainly does not return upward, the drop, to the head of Ze’ir Anpin (וַדַּאי שֶׁאֵינָהּ חוֹזֶרֶת לַעֲלוֹת הַטִּפָּה לְרֹאשׁ ז״א), rather it descends to this screen of Beri’ah (אֶלָּא יוֹרֶדֶת לַמָּסָךְ שֶׁל הַבְּרִיאָה), and gives them in the secret of Mochin to Abba and Imma of Beri’ah (וְנָתְנָם בְּסוֹד מוֹחִין לְאו״א דִּבְרִיאָה), and then Abba and Imma of Beri’ah couple (וְאָז מִזְדַּוְּגִים או״א שֶׁל בְּרִיאָה), and bequeath crowns and Mochin to their sons, Ze’ir Anpin and Nukvah of Beri’ah (וּמַנְחִילִין עֲטָרוֹת וּמוֹחִין לִבְנֵיהֶן זו״ן דִּבְרִיאָה), and by means of these Mochin then Ze’ir Anpin and Nukvah of Beri’ah couple (וְעַל יְדֵי מוֹחִין אֵלּוּ אָז מִזְדַּוְּגִין זו״ן דִּבְרִיאָה), and beget the souls of the angels of Yetzirah (וּמוֹלִידִין נְשָׁמוֹת מַלְאָכִים שֶׁל הַיְצִירָה), for in Yetzirah is the dwelling place of the angels as is known (כִּי בִּיצִירָה הוּא מְדוֹר הַמַּלְאָכִים כַּנּוֹדָע).

However the secret of this second Zivug of Abba and Imma, which reaches until the screen of Beri’ah and illuminates there (וְאָמְנָם סוֹד הַזִּוּוּג הַזֶּה הַב׳ דְּאו״א אֲשֶׁר מַגִּיעַ עַד מָסָךְ דִּבְרִיאָה וּמֵאִיר שָׁם), this is the secret of what is said in the Tikkunim “Imma nests in the Throne” (ז״ס הַנֶּאֱמָר בַּתִּקּוּנִים אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), and the matter is (וְהָעִנְיָן), that the Keter of Atzilut enclothes in Chokhmah and Chokhmah enclothes in Binah (כִּי כֶּתֶר דַּאֲצִילוּת מִתְלַבֵּשׁ בְּחָכְמָה וְחָכְמָה מִתְלַבֵּשׁ בְּבִינָה), and then Binah illuminates in Beri’ah as mentioned above (וְאָז הַבִּינָה מֵאִירָה בִּבְרִיאָה כַּנּ״ל), for all certainly illuminate (כִּי הַכֹּל מְאִירִין בְּוַדַּאי), even the light of the Ein Sof is drawn there (אֲפִי׳ הָאוֹר הָא״ס נִמְשָׁךְ שָׁם), only that it is not recognizable except the light of the Binah of Atzilut (רַק שֶׁאֵינוֹ נִכָּר רַק אוֹר הַבִּינָה דַּאֲצִילוּת), which becomes a screen and garment for all that is above it (שֶׁנַּעֲשֵׂית מָסָךְ וּלְבוּשׁ אֶל כָּל מַה שֶּׁלְּמַעְלָה מִמֶּנָּה), and this is “Imma Ila’ah nests in Beri’ah in the Throne in the three Sefirot” (וְזֶהוּ אִמָּא עִלָּאָה מְקַנְּנָא בִּבְרִיאָה בְּכוּרְסְיָיא בְּג׳ סְפִי׳), explanation (פֵּירוּשׁ), that the power of the upper three — Chokhmah, Binah, Keter — of Atzilut are all included and enclothed in Imma Ila’ah (כִּי כֹּחַ הג״ר כח״ב דַּאֲצִילוּת כֻּלָּן נִכְלָלִין וּמִתְלַבְּשִׁין בְּאִמָּא עִלָּאָה), and she afterward nests in Beri’ah (וְהִיא אַחַ״כ מְקַנְּנָא בִּבְרִיאָה), and however his saying the language of “nests” — the language of nest (וְאָמְנָם אוֹמְרוֹ לְשׁוֹן מְקַנְּנָא לְשׁוֹן קֵן), the reason is (הַטַּעַם הוּא), that the language of sitting implies constancy (כִּי לְשׁוֹן יְשִׁיבָה הוּא תָּמִידִי), therefore it did not say “sits in the Throne” (לָכֵן לֹא אָמַר יָתְבָא בְּכוּרְסְיָיא), rather “nests” (רַק מְקַנְּנָא), for the language of nesting applies to the time when birds wish to couple to beget offspring (כִּי לְשׁוֹן קִינּוּן נוֹפֵל עַל זְמַן שֶׁהָעוֹפוֹת רוֹצִין לְהִזְדַּוֵּג לְהוֹלִיד בָּנִים), and in order to protect and shelter their offspring they make one nest to protect them (וּכְדֵי לְהָגֵן וּלְחַפֵּף עַל בְּנֵיהֶן נַעֲשִׂין קֵן אֶחָד לְהָגֵן עֲלֵיהֶם), and this is the secret of the second Zivug mentioned above, that Imma crouches over the sons in order to protect them and nests there (וְז״ס הַזִּוּוּג הַב׳ הַנּ״ל שֶׁאִמָּא רוֹבֶצֶת עַל הַבָּנִים כְּדֵי לְהָגֵן עֲלֵיהֶם וּמְקַנֶּנֶת תַּמָּן כַּמְבֹאָר אֶצְלֵנוּ), in the secret of “If a bird’s nest happens before you” (בְּסוֹד כִּי יִקָּרֵא קֵן צִפּוֹר לְפָנֶיךָ) (Deuteronomy 22:6), and this is “nests in the Throne” (וְזֶהוּ מְקַנְּנָא בְּכוּרְסְיָיא), and when she is in the secret of nest then she illuminates in the Throne (וְכַאֲשֶׁר הִיא בְּסוֹד קֵן אָז מֵאִירָה בְּכוּרְסְיָיא), for this second Zivug is not constant but intermittent (כִּי זִוּוּג זֶה הַב׳ אֵינוֹ זִוּוּג תָּדִירִי רַק לִפְרָקִים), as it is written “If a nest happens” by way of chance (כְּמַה שֶּׁכָּתוּב כִּי יִקָּרֵא קֵן דֶּרֶךְ מִקְרֶה), which is when the mother crouches for the need of the sons to guard them (שֶׁהוּא כַּאֲשֶׁר הָאֵם רוֹבֶצֶת לְצֹרֶךְ הַבָּנִים לְשָׁמְרָם), and see in the secret of sending away the nest (וְעַיֵּן בְּסוֹד שִׁלּוּחַ הַקֵּן).

And know (וְדַע), that all the Zivugim that are for the need of the sons, whether for the need of Ibbur or birth or Yenikah and Gadlut which are called Mochin (כִּי כָּל הַזִּוּוּגִים שֶׁהוּא לְצֹרֶךְ הַבָּנִים בֵּין לְצֹרֶךְ עִיבּוּר אוֹ לֵידָה אוֹ יְנִיקָה וְגַדְלוּת הַנִּקְרָאִים מוֹחִין), always this existence of Zivug is called nesting for the need of building (תָּמִיד נִקְרָא מְצִיאוּת זִוּוּג זֶה מְקַנְּנָא לְצֹרֶךְ בִּנְיָן), and this is the secret of fledglings or eggs or sons, which are Ibbur, Yenikah and Mochin (וְז״ס אֶפְרוֹחִים אוֹ בֵיצִים אוֹ בָנִים שֶׁהֵם עִיבּוּר יְנִיקָה וּמוֹחִין), and see there in its place (וְעַיֵּן שָׁם בִּמְקוֹמוֹ), and however that which it says that she nests in the three Sefirot of Beri’ah (וְאָמְנָם מַה שֶּׁאָמַר שֶׁהִיא מְקַנְּנָא בְּג׳ סְפִירָאן דִּבְרִיאָה), whereas it would have been fitting to say nests in two Sefirot (וְהָיָה רָאוּי לוֹמַר מְקַנְּנָא בְּתַרֵין סְפִירָאן), at first glance we would answer that the intention is the three Sefirot of the Throne, of which this Imma mentioned above is one of them (אֲךְ לִכְאוֹרָה נָשִׁיב שֶׁהַכַּוָּנָה ג׳ סְפִירוֹת דְּכוּרְסְיָיא אֲשֶׁר אִמָּא הַנּ״ל הִיא חֲדָא מִינַיְיהוּ), but the root of the matter is in what I informed you above (אֲבָל שֹׁרֶשׁ הַדָּבָר הוּא בְּמַה שֶּׁהוֹדַעְתִּיךָ לְעֵיל), that the upper three are Chokhmah, Binah, Keter (כִּי הג״ר הֵם כח״ב), but the mother that crouches is not Binah but Tevunah (אֲבָל הָאֵם הָרוֹבֶצֶת אֵינָהּ בִּינָה רַק תְּבוּנָה), and this Tevunah enclothes in the three upper Sefirot (וְהַתְּבוּנָה הַזֹּאת מִתְלַבֶּשֶׁת בְּג׳ סְפִירָאן עִלָּאִין), and then she nests in the Throne (וְאָז הִיא מְקַנְּנָא בְּכוּרְסְיָיא), and understand (וְהָבֵן), and therefore it did not say the three Sefirot nest in the Throne but Imma alone (וְלָכֵן לֹא אָמַר ג״ס מְקַנְּנָא בְּכוּרְסְיָיא רַק אִמָּא לְבַדָּהּ), for she alone — Tevunah — is that which spreads in Ze’ir Anpin of Atzilut and illuminates in Beri’ah (כִּי הִיא לְבַדָּהּ תְּבוּנָה הִיא הַמִּתְפַּשֶּׁטֶת בְּז״א דַּאֲצִילוּת וּמֵאִירָה בִּבְרִיאָה), and she alone nests in the Throne (וְהִיא לְבַדָּהּ מְקַנְּנָא בְּכוּרְסְיָיא), for the three Sefirot do not spread (כִּי הג״ס אֵינָן מִתְפַּשְּׁטִין), only that she receives illumination from them and by their power she nests in the Throne (רַק שֶׁמְּקַבֶּלֶת הֶאָרָה מֵהֶם וּבְכֹחָם הִיא מְקַנְּנָא בְּכוּרְסְיָיא), and from Tevunah alone are the Mochin of her sons (וּמִן הַתְּבוּנָה לְבַד הֵם הַמּוֹחִין שֶׁל בָּנֶיהָ), which she spreads within them in the secret of Inner Light, internal Mochin (אֲשֶׁר הִיא מִתְפַּשֶּׁטֶת בָּהֶם בְּסוֹד או״פ מוֹחִין פְּנִימִים), and crouches over them in the secret of Mochin of Surrounding Light (וְרוֹבֶצֶת עֲלֵיהֶם בְּסוֹד מוֹחִין דְּאוֹר מַקִּיף), in the secret that she is called the green line that surrounds the world — Ze’ir Anpin and Nukvah (בְּסוֹד שֶׁהִיא נִקְרָא קַו יָרוֹק שֶׁמַּקִּיף אֶת הָעוֹלָם זו״ן).

And I have found here one matter from the Rav Rabbi Gedalyah HaLevi (וּמָצָאתִי בְּכָאן עִנְיַן א׳ לְהָר״ר גְּדַלְיָה הַלֵּוִי), and it is (וְהוּא), that the secret of this second Zivug of Abba and Imma (כִּי סוֹד זִוּוּג זֶה הַב׳ דְּאו״א), behold the Abba is included in the Chokhmah of Ze’ir Anpin (הִנֵּה הָאַבָּא נִכְלָל בְּחָכְמָה דְּז״א), and Imma is included in the Nukvah in her Binah (וְאִמָּא נִכְלֶלֶת בְּנוּקְבָא בְּבִינָה שֶׁלָּהּ), and all this is in the secret of addition of Neshama (וְכָל זֶה בְּסוֹד תּוֹסֶפֶת נְשָׁמָה), and then they couple there by means of Ze’ir Anpin and Nukvah for the need of Abba and Imma of Beri’ah (וְאָז מִזְדַּוְּגִים שָׁם עַל יְדֵי זו״ן לְצֹרֶךְ או״א דִּבְרִיאָה), and we return to the matter (וְנַחֲזוֹר לָעִנְיָן), for behold we have already explained how Imma nests in the Throne (כִּי הֲלֹא כְּבָר בֵּאַרְנוּ אֵיךְ אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), and if so after the light of the upper three illuminates in Beri’ah (וְא״כ אַחַר שֶׁאוֹר הג״ר מְאִירִין בִּבְרִיאָה), certainly the light of Beri’ah is greater than the light of Yetzirah and Asiyah (וַדַּאי שֶׁאוֹר הַבְּרִיאָה גָּדוֹל מֵאוֹר יְצִירָה וַעֲשִׂיָּה), and there is a great difference between them (וְיֵשׁ חִלּוּק גָּדוֹל בֵּינֵיהֶן), and the matter is (וְהָעִנְיָן הוּא), that behold Ze’ir Anpin and Nukvah do not have a complete Zivug to beget souls except by means of the Mochin given to them from Abba and Imma (כִּי הֲלֹא זו״ן אֵין לָהֶם זִוּוּג שָׁלֵם לְהוֹלִיד נְשָׁמוֹת כִּי אִם עַל יְדֵי הַמּוֹחִין הַנִּתָּנִין לָהֶם מֵאו״א), and therefore also the light of Beri’ah, in which the light of the upper three illuminates (וְלָכֵן גַּם אוֹר הַבְּרִיאָה אֲשֶׁר אוֹר הג״ר מֵאִיר בָּהּ), has the ability to have complete Mochin in order to beget actual souls (יֵשׁ יְכוֹלֶת לִהְיוֹת לָהּ מוֹחִין גְּמוּרִים כְּדֵי לְהוֹלִיד נְשָׁמוֹת מַמָּשׁ), but Yetzirah and Asiyah, to which the light of the upper three does not reach (אַךְ יְצִירָה וַעֲשִׂיָּה שֶׁאֵין מַגִּיעַ לָהֶם אוֹר הג״ר), have no Mochin for them (אֵין מוֹחִין לָהֶם), and they also do not have the ability to beget souls (וְגַם אֵין בָּהֶם יְכוֹלֶת לְהוֹלִיד נְשָׁמוֹת), for all begetting is only drawn from the upper Mochin, which are Abba and Imma, which are the true Mochin (כִּי כָּל הוֹלָדָה אֵינָהּ נִמְשֶׁכֶת אֶלָּא מִן הַמּוֹחִין הָעֶלְיוֹנִים שֶׁהֵם או״א שֶׁהֵם הַמּוֹחִין אֲמִתִּיִּים), however between Atzilut and Beri’ah there is a difference (אָמְנָם בֵּין אֲצִילוּת לִבְרִיאָה יֵשׁ הֶפְרֵשׁ), that in Atzilut the light of the upper three of their Essence reaches Ze’ir Anpin and Nukvah that are there (כִּי בַּאֲצִילוּת מַגִּיעַ אוֹר הג״ר דְּעַצְמוּתָן אֶל זו״ן אֲשֶׁר שָׁם), therefore they have the ability to beget the souls of the righteous, which are the inner dimension of all the worlds as will be explained later with the help of Heaven (לָכֵן יֵשׁ לָהֶם יְכוֹלֶת לְהוֹלִיד נְשָׁמוֹת הַצַּדִּיקִים אֲשֶׁר הֵם פְּנִימִיּוּת כָּל הָעוֹלָמוֹת כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בְּעֶזְרַת ה׳).

However Beri’ah, since the light of the upper three is not drawn there except by means of a screen (אַךְ הַבְּרִיאָה שֶׁלֹּא נִמְשָׁךְ שָׁם אוֹר הג״ר רַק עַל יְדֵי מָסָךְ), therefore there is no power in Beri’ah except to bring forth the souls of the angels of Yetzirah (לָכֵן אֵין כֹּחַ בִּבְרִיאָה רַק לְהוֹצִיא נְשָׁמוֹת הַמַּלְאָכִים דִּיצִירָה), for the externality of the worlds are the angels as will be explained with the help of Heaven (כִּי חִיצוֹנִיּוּת הָעוֹלָמוֹת הֵם הַמַּלְאָכִים כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳), however the distinction between Yetzirah and Beri’ah and Asiyah is (אָמְנָם הַהֶפְרֵשׁ בֵּין יְצִירָה לִבְרִיאָה וַעֲשִׂיָּה הוּא), that even though we say that there are ten Sefirot in Atzilut and likewise in A”B”Y”A (כִּי אַף עַל פִּי שֶׁאֲנוּ אוֹמְרִים שֶׁיֵּשׁ י״ס בַּאֲצִילוּת וְכֵן בְּבי״ע), nevertheless not all the ten Sefirot of this world are similar to the ten Sefirot of that world (עַכְז אֵין כָּל הי״ס שֶׁל עוֹלָם זֶה דּוֹמִין לְי״ס שֶׁל עוֹלָם זֶה), and it is (וְהוּא), that behold the ten Sefirot of Atzilut you have already known how they are divided (כִּי הֲלֹא י״ס דַּאֲצִילוּת כְּבָר יָדַעְתָּ אֵיךְ הֵם מִתְחַלְּקִין), for from Keter is made Arich Anpin and within it is included Atik Yomin (כִּי מִן הַכֶּתֶר נַעֲשֶׂה א״א וּבוֹ נִכְלָל עַתִּיק יוֹמִין), and from Chokhmah and Binah is made Abba and Imma (וּמִן החו״ב נַעֲשֶׂה או״א), and from Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod is made Ze’ir Anpin (וּמִן החג״ת נה״י נַעֲשֶׂה ז״א), and from Malkhut — the Nukvah of Ze’ir Anpin (וּמִן הַמַּל' הַנּוּקְבָא דְּז״א), and in this manner the ten Sefirot are divided into the five Partzufim mentioned above (וְעַל דֶּרֶךְ זֶה הֵם נֶחְלָקִין הי״ס לְה׳ פַּרְצוּפִים הַנּ״ל), and this matter is also in A”B”Y”A (וְעִנְיָן זֶה הוּא גַּם בְּבי״ע), however this distinction is not in the number of the ten Sefirot themselves, for they are equal in all A”B”Y”A (אַךְ הַהֶפְרֵשׁ הַזֶּה אֵינוֹ בְּמִסְפַּר הי״ס עַצְמָן כִּי שָׁוִין הֵם בְּכָל אבי״ע), but the difference is in the Partzufim themselves (אַךְ הַחִלּוּק הוּא בַּפַּרְצוּפִים עַצְמָן), for the Partzufim of Beri’ah are not equal to those of Atzilut (כִּי אֵין פַּרְצוּפִים דִּבְרִיאָה שָׁוִין לְשֶׁל אֲצִילוּת), and likewise those of Yetzirah to Beri’ah (וְכֵן דִּיצִירָה לִבְרִיאָה), and likewise those of Asiyah to Yetzirah (וְכֵן דַּעֲשִׂיָּה לִיצִירָה), however the existence of the Partzufim is present in all A”B”Y”A (אַךְ מְצִיאוּת הַפַּרְצוּפִים יֵשְׁנָן בְּכָל אבי״ע).

And we shall explain the distinction that is between them (וְנְבָאֵר הַחִלּוּק אֲשֶׁר בֵּינֵיהֶן), and the matter is (וְהָעִנְיָן הוּא), that Arich Anpin of Atzilut is a complete Partzuf in all the ten Sefirot within it as is known (כִּי א״א שֶׁל הָאֲצִילוּת הוּא פַּרְצוּף גָּמוּר בְּכָל הי״ס שֶׁבּוֹ כַּנּוֹדָע), however Arich Anpin of Beri’ah does not have ten complete Sefirot, only six extremities alone (אַךְ א״א דִּבְרִיאָה אֵין בּוֹ י״ס שְׁלֵימוּת רַק ו״ק לְבַד), and it does not have a complete Partzuf (וְאֵין בּוֹ פַּרְצוּף שָׁלֵם), for since there is a screen between Atzilut and Beri’ah (כִּי כֵּיוָן שֶׁיֵּשׁ מָסָךְ בֵּין אֲצִילוּת לִבְרִיאָה), the head of Arich Anpin that is in it is lacking from Beri’ah (חָסֵר מִן הַבְּרִיאָה הָרֹאשׁ שֶׁל א״א שֶׁבָּהּ), which was not able to enclothe there in Beri’ah (שֶׁלֹּא יָכְלָה לְהִתְלַבֵּשׁ שָׁם בִּבְרִיאָה), and the matter is (וְהָעִנְיָן), that you have already known that there are in Arich Anpin of Atzilut thirteen Tikkunim (כִּי כְּבָר יָדַעְתָּ שֶׁיֵּשׁ בְּא״א דַּאֲצִילוּת י״ג תִּקּוּנִים), which are channels that flow light from there (אֲשֶׁר הֵם צִנּוֹרוֹת הַנּוֹבְעִין אוֹר מִשָּׁם), and through this the light is diminished and becomes greatly refined from there (וְעַל יְדֵי זֶה נִתְמַעֵט הָאוֹר וְנִתְרַק מִשָּׁם מְאֹד), and therefore it was not able to bring forth corresponding to them in Beri’ah thirteen Tikkunei Dikna (וְלָכֵן לֹא יָכֹל לְהוֹצִיא כְּנֶגְדָּן בִּבְרִיאָה י״ג תּ״ד), also Abba of Beri’ah does not have a complete Partzuf, only the aspect of six extremities like Arich Anpin (גַּם אַבָּא דִּבְרִיאָה אֵין לוֹ פַּרְצוּף שָׁלֵם רַק בְּחִי׳ ו״ק כְּמוֹ א״א), and the reason is (וְהַטַּעַם), that behold even in Atzilut itself, when there was the second Zivug of Abba and Imma (כִּי הֲלֹא אַף בַּאֲצִילוּת עַצְמוֹ בִּהְיוֹת שָׁם זִוּוּג הַב׳ דְּאו״א), we have already explained that Imma was crouching over the fledglings in the complete Partzuf of Atzilut of Tevunah (כְּבָר בֵּאַרְנוּ שֶׁאִמָּא הָיְתָה רוֹבֶצֶת עַל הָאֶפְרוֹחִים בְּפַּרְצוּף שָׁלֵם שֶׁל אֲצִילוּת דִּתְבוּנָה), however Abba inclines his head downward to couple with her (וְאָמְנָם אַבָּא הוּא מַרְכִּין רֹאשׁוֹ לְמַטָּה לְהִזְדַּוֵּג עִמָּהּ), therefore it is found that also the light of Abba did not couple in Tevunah except by means of the inclining of the head of Abba (לָכֵן נִמְצָא שֶׁאוֹר גַּם כֵּן דְּאַבָּא לֹא נִזְדַּוְּגוּ בִּתְבוּנָה אֶלָּא עַל יְדֵי הַרְכָּנַת הָרֹאשׁ שֶׁל אַבָּא), and therefore when that light reached Beri’ah the head of Abba was not recognizable in it, only its six extremities alone (וְלָכֵן כַּאֲשֶׁר אוֹתוֹ הָאוֹר הִגִּיעַ אֶל הַבְּרִיאָה לֹא נִכָּר בּוֹ הָרֹאשׁ שֶׁל אַבָּא רַק ו״ק שֶׁלּוֹ לְבַד), however Imma of Beri’ah has a complete and perfect Partzuf for the reason mentioned above (אֲבָל אִמָּא שֶׁל בְּרִיאָה יֵשׁ לָהּ פַּרְצוּף גָּמוּר וְשָׁלֵם לְטַעַם הַנּ״ל), only that it is in the aspect of Tevunah which is of short stature as mentioned above (רַק שֶׁהוּא בִּבְחִי׳ הַתְּבוּנָה שֶׁהִיא קְצַרַת הַקּוֹמָה כַּנּ״ל).

Also another reason (גַּם טַעַם אַחֵר), for behold Imma nests in Beri’ah as mentioned above (כִּי הֲלֹא אִמָּא מְקַנְּנָא בִּבְרִיאָה כַּנּ״ל), and the Keter and Chokhmah of Atzilut are hidden within her (וְכֶתֶר וְחָכְמָה דַּאֲצִילוּת גְּנוּזִין בָּהּ), therefore they have no revelation except in the secret of six extremities alone (לָכֵן אֵין לָהֶם גִּילּוּי רַק בְּסוֹד ו״ק לְבַד), however Imma, who is revealed in Beri’ah (אַךְ אִמָּא שֶׁנִּגְלֵית בִּבְרִיאָה), therefore the Partzuf of Imma of Beri’ah is complete (לָכֵן פַּרְצוּף שֶׁל אִמָּא דִּבְרִיאָה שְׁלֵימָה), and this itself is the explanation of what is said “Imma Ila’ah nests in the Throne” (וְאָמְנָם זֶהוּ עַצְמוֹ בֵּיאוּר מַה שֶּׁנֶּאֱמַר אִמָּא עִלָּאָה מְקַנְּנָא בְּכוּרְסְיָיא), explanation (פֵּירוּשׁ), Imma of Beri’ah itself nests in the Throne (אִמָּא דִּבְרִיאָה עַצְמָהּ מְקַנְּנָא בְּכוּרְסְיָיא), for from there we may say that the world of Beri’ah begins (כִּי מִשָּׁם נוּכַל לוֹמַר שֶׁמַּתְחִיל עוֹלַם הַבְּרִיאָה), for Arich Anpin and Abba of Beri’ah are concealed and hidden as mentioned above (כִּי א״א וְאַבָּא דִּבְרִיאָה הֵם מְכוּסִּים וְנֶעְלָמִים כַּנּ״ל), therefore Binah is attributed to Beri’ah (לָכֵן הַבִּינָה מְכוּנָּה אֶל הַבְּרִיאָה), for there is no revelation of the light in it except from its own Binah and onward (כִּי אֵין גִּלּוּי הָאוֹר שֶׁבָּהּ אֶלָּא מִבִּינָה שֶׁלָּהּ עַצְמָהּ וָאֵילָךְ), however that which is lacking here from Imma of Beri’ah (וְאָמְנָם מַה שֶּׁחָסֵר בְּכָאן מֵאִמָּא דִּבְרִיאָה), is her surrounding light (הוּא מַקִּיף שֶׁלָּהּ), for she has no surrounding light at all (שֶׁאֵין לָהּ שׁוּם מַקִּיף), and Ze’ir Anpin of Beri’ah certainly is a complete Partzuf (וְז״א דִּבְרִיאָה וַדַּאי שֶׁהוּא פַּרְצוּף שָׁלֵם), however what is added in him is that he has one surrounding light (אַךְ מַה שֶּׁנִּתְוֹסַף בּוֹ הוּא שֶׁיֵּשׁ לוֹ אוֹר מַקִּיף א׳), for everything that is smaller than its fellow can be revealed more than its fellow (כִּי כָּל מַה שֶּׁהוּא קָטָן מֵחֲבֵרוֹ יָכוֹל לְהִתְגַּלּוֹת יוֹתֵר מֵחֲבֵרוֹ), therefore these Partzufim of Beri’ah proceed level after level (לָכֵן הוֹלְכִין הַפַּרְצוּפִין אֵלּוּ דִּבְרִיאָה מַדְרֵגָה אַחַר מַדְרֵגָה), and the Nukvah of Ze’ir Anpin of Beri’ah has a complete Partzuf and two surrounding lights (וְנוּקְבָא דְּז״א דִּבְרִיאָה יֵשׁ לָהּ פַּרְצוּף שָׁלֵם וּב׳ מַקִּיפִין), the first is in the secret of the knot of the head Tefillah (הָא׳ הוּא בְּסוֹד הַקֶּשֶׁר תְּפִלָּה שֶׁל רֹאשׁ), and this is her upper surrounding light (וְזֶהוּ מַקִּיף הָעֶלְיוֹן שֶׁבָּהּ), and the second, her lower surrounding light, is the Tefillah of the hand (וְהַמַּקִּיף הַב׳ הַתַּחְתּוֹן שֶׁלָּהּ הוּא תְּפִלָּה שֶׁל יָד), for it is the surrounding light as is known (כִּי הוּא אוֹר הַמַּקִּיף כַּנּוֹדָע), for all Tefillin are aspects of surrounding lights (כִּי כָּל תְּפִלִּין הֵם בְּחִינוֹת מַקִּיפִים).

Chapter 4

שער מז פרק ד

[47:4] And now we shall explain the order of the enclothement of the Partzufim one within another (וְעַתָּה נְבָאֵר סֵדֶר הִתְלַבְּשׁוּת הַפַּרְצוּפִים זֶה בָּזֶה), for in Atzilut we have already explained that all the Partzufim are complete and perfect (כִּי בַּאֲצִילוּת כְּבָר בֵּאַרְנוּ שֶׁכָּל הַפַּרְצוּפִים שְׁלֵמִים וּגְמוּרִים), and behold the upper three of Atik remain revealed without garment (וְהִנֵּה הג״ר דְּעַתִּיק נִשְׁאָרִין מְגוּלִּין בְּלִי לְבוּשׁ), for Arich Anpin cannot enclothe them because of the abundance of their refinement and subtlety of the head of Atik (כִּי אֵין א״א יָכוֹל לְהַלְבִּישׁוֹ מֵרוֹב זַכּוּתוֹ וְדַקּוּתוֹ דְּרֵישָׁא עַתִּיק), however the lower seven of Atik enclothe within Arich Anpin in all the ten Sefirot within it (וְאָמְנָם הז״ת דְּעַתִּיק מִתְלַבְּשִׁים תּוֹךְ א״א בְּכָל הי״ס שֶׁבּוֹ). Afterward the upper three of Arich Anpin are also revealed (אַחַ״כ הג״ר דְּא״א גַּם כֵּן מְגוּלִּין), and the lower seven enclothe in Abba and Imma and Ze’ir Anpin and Nukvah (וְהז״ת מִתְלַבְּשׁוֹת בְּאו״א וְזו״ן), for they are the four letters of Havayah, which is the Name of Arich Anpin (כִּי הֵן ד׳ אוֹתִיּוֹת הוי״ה שֶׁהוּא שְׁמוֹ שֶׁל א״א), for Arich Anpin enclothes within this Name which is four letters, four Partzufim (כִּי א״א מִתְלַבֵּשׁ תּוֹךְ שֵׁם זֶה שֶׁהוּא ד׳ אוֹתִיּוֹת ד׳ פַּרְצוּפִים), and the secret of the tip of the Yod is the head of Arich Anpin which remains revealed outside Abba, which is the Yod as is known (וְסוֹד קוֹצוֹ שֶׁל י׳ הוּא רֵישָׁא דְּא״א שֶׁנִּשְׁאַר מְגוּלֶּה חוּץ לְאַבָּא שֶׁהוּא י׳ כַּנּוֹדָע), also Abba and Imma enclothe their lower thirds in Ze’ir Anpin (גַּם או״א מִתְלַבְּשִׁין גּ״ת שֶׁלָּהֶם בְּז״א), for Abba and Imma dwell as one and are not one below the other (כִּי או״א כְּחַדָּא שָׁרְיָין וְאֵינָם זֶה לְמַטָּה מִזֶּה), and likewise Ze’ir Anpin, its lower thirds enclothe in Nukvah sometimes when they are back to back (וְכֵן ז״א גּ״ת שֶׁבּוֹ מִתְלַבְּשִׁין בְּנוּקְבָא לִפְעָמִים כְּשֶׁהֵם אב״א), but when they are face to face they are equal like Abba and Imma (אַךְ כְּשֶׁהֵם פָּנִים בְּפָּנִים אָז הֵם שָׁוִין כְּאו״א), however Beri’ah is not so (וְאָמְנָם בְּרִיאָה לֹא כֵּן הוּא), for Arich Anpin that is in it is only in the secret of the six extremities within it (כִּי א״א שֶׁבָּהּ הוּא בְּסוֹד ו״ק שֶׁבּוֹ לְבַד), and the upper three of these six extremities, which are Chesed, Gevurah, Tiferet, remain revealed (וְהג״ר שֶׁל ו״ק אֵלּוּ שֶׁהֵם חג״ת נִשְׁאָרִין מְגוּלִּין), and its lower thirds enclothe in the six extremities of Abba and Imma (וְגּ״ת שֶׁבּוֹ הֵם מִתְלַבְּשִׁין בְּו״ק דְּאו״א).

And behold the secret of Atik of Beri’ah (וְהִנֵּה סוֹד עַתִּיק דִּבְרִיאָה), is the secret of the point of Malkhut of Atzilut, of which the Holy One Blessed Be He said to her, “Go and diminish yourself and be the head of foxes” (הוּא סוֹד נְקוּדַּת מַלְכוּת דַּאֲצִילוּת שֶׁאָמַר לָהּ הקב״ה לְכִי וּמַעֲטִי אֶת עַצְמֵךְ וֶהֱוֵי רֹאשׁ לְשׁוּעָלִים), for this is the head of all Beri’ah entirely (כִּי זֶהוּ רֹאשׁ לְכָל הַבְּרִיאָה כֻּלָּהּ), and then she is the secret of Atik of Beri’ah (וְאָז הִיא סוֹד עַתִּיק דִּבְרִיאָה), and enclothes in the upper three of the six extremities of Arich Anpin, which are Chesed, Gevurah, Tiferet, that remain revealed as mentioned above (וּמִתְלַבֶּשֶׁת בְּג״ר שֶׁל ו״ק דְּא״א שֶׁהֵם חג״ת הַגְּלוּיִן כַּנּ״ל), and afterward we shall explain with the help of Heaven the point of Malkhut of Atzilut mentioned above (וְאַחַ״כ נְבָאֵר בְּעֶזְרַת ה׳ נְקוּדַּת מַלְכוּת דַּאֲצִילוּת הַנּ״ל), and we shall explain the secret of Yetzirah (וְנְבָאֵר סוֹד הַיְצִירָה), for since there is in it one screen more between it and Beri’ah (כִּי לְהֱיוֹת שֶׁיֵּשׁ בּוֹ מָסָךְ א׳ יוֹתֵר בֵּינוֹ לְבֵין הַבְּרִיאָה), for it has no illumination except by means of the enclothement of the light within Ze’ir Anpin of Beri’ah (כִּי אֵין לוֹ הֶאָרָה רַק עַל יְדֵי הִתְלַבְּשׁוּת אוֹר תּוֹךְ ז״א דִּבְרִיאָה), therefore the upper lights, the more refined and supernal they are, are diminished (לָכֵן הָאוֹרוֹת הָעֶלְיוֹנִים כָּל מַה שֶּׁהֵם יוֹתֵר זַכִּים וְעֶלְיוֹנִים הֵם מִתְמַעֲטִים), because this light cannot pass through that coarse screen (מִשּׁוּם כִּי אֵין הָאוֹר הַזֶּה יָכוֹל לַעִיבּוּר דֶּרֶךְ הַמָּסָךְ הַהוּא הָעָב), therefore Arich Anpin of Yetzirah has in it only the aspect of three included within three, which are Netzach, Hod, Yesod included within Chesed, Gevurah, Tiferet (לָכֵן א״א דִּיצִירָה אֵין בּוֹ רַק בְּחִי׳ ג׳ כְּלוּל בְּג׳ שֶׁהֵם נה״י כְּלִילִין בְּחג״ת), and only three Sefirot are recognizable in it alone (וְלֹא נִכָּר בּוֹ רַק ג״ס לְבַד), and likewise Abba of Yetzirah is three within three like Arich Anpin (וְכֵן אַבָּא דִּיצִירָה ג׳ גּוֹ ג׳ דּוּגְמַת א״א), for also in Beri’ah the two of them were equal (כִּי גַּם בִּבְרִיאָה הָיוּ שְׁנֵיהֶם שָׁוִין).

However Imma of Yetzirah, which had in Beri’ah a complete Partzuf (אָמְנָם אִמָּא דִּיצִירָה אֲשֶׁר הָיָה לָהּ בִּבְרִיאָה פַּרְצוּף שָׁלֵם), and likewise Ze’ir Anpin and Nukvah of Yetzirah (וְכֵן זו״ן דִּיצִירָה), are all only the aspect of six extremities for each one alone (הֵם כֻּלָּם בְּחִי׳ ו״ק לְכָל אֶחָד לְבַד), and the reason is (וְהַטַּעַם הוּא), since the light of Yetzirah is drawn from the screen of Ze’ir Anpin, which is six extremities (כֵּיוָן שֶׁאוֹר הַיְצִירָה נִמְשָׁךְ מִן מָסָךְ ז״א שֶׁהוּא ו״ק), therefore it is not possible that in any of Yetzirah there be more than the aspect of six extremities (לָכֵן אִי אֶפְשָׁר לִהְיוֹת בְּכָל אֶחָד מֵהַיְצִירָה יוֹתֵר מִבְּחִי׳ ו״ק), and this is “Six Sefirot nest in Yetzirah” (וְזֶהוּ שִׁית סְפִירָאן מְקַנְּנָן בִּיצִירָה), for the greatest Partzuf of them all is not more than six extremities (כִּי הַפַּרְצוּף הַיּוֹתֵר גָּדוֹל שֶׁבְּכֻלָּם אֵינוֹ יוֹתֵר מִו״ק), also its explanation is (גַּם בֵּיאוּרוֹ הוּא), that the screen that is made between Beri’ah and Yetzirah is that the Binah of Atzilut enclothed within Ze’ir Anpin of Beri’ah and by means of it that screen was made (כִּי הַמָּסָךְ הַנַּעֲשֶׂה בֵּין בְּרִיאָה לִיצִירָה הוּא שֶׁנִּתְלַבְּשָׁה הַבִּינָה דַּאֲצִילוּת תּוֹךְ ז״א דִּבְרִיאָה וְעַל יָדָהּ נַעֲשִׂית הַמָּסָךְ הַהוּא), and thus it is found that all Yetzirah is from six Sefirot, which is Ze’ir Anpin (וְא״כ נִמְצָא כִּי כָּל הַיְצִירָה הוּא מִן ו״ס שֶׁהוּא ז״א), however the distinction of Imma and Ze’ir Anpin and Nukvah of Yetzirah is (אַךְ הַהֶפְרֵשׁ שֶׁל אִמָּא וְזו״ן דִּיצִירָה הוּא), that the six extremities of Imma have no surrounding light at all (כִּי ו״ק דְּאִמָּא אֵין לָהּ מַקִּיף כְּלָל), and the six extremities of Ze’ir Anpin have one surrounding light (וְו״ק דְּז״א יֵשׁ לוֹ מַקִּיף א׳), and Nukvah, which also has six extremities, has two surrounding lights (וְנוּקְבָא שֶׁיֵּשׁ לָהּ גַּם כֵּן ו״ק יֵשׁ לָהּ ב׳ מַקִּיפִין), and behold the two lower of Arich Anpin of Yetzirah enclothe in Abba and Imma (וְהִנֵּה ב׳ הַתַּחְתּוֹנִים דְּא״א דִּיצִירָה מִתְלַבְּשִׁין בְּאו״א), and one point of them, for it is three within three from the three Sefirot within it, remains revealed (וּנְקוּדָה א׳ מֵהֶן כִּי הוּא ג׳ גּוֹ ג׳ מִג׳ סְפִי׳ שֶׁבּוֹ נִשְׁאָר מְגוּלֶּה), and Atik of Yetzirah is the point of Malkhut of Beri’ah that descended here and enclothed in this third Sefirah that remains revealed as will be explained with the help of Heaven (וְעַתִּיק דִּיצִירָה הוּא נְקוּדַּת מַלְכוּת דִּבְרִיאָה שֶׁיָּרְדָה בְּכָאן וְנִתְלַבְּשָׁה בְּזֹאת הַסְּפִירָה הַג׳ הַמְּגוּלָּה כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳).

And we shall explain the secret of Asiyah (וְנְבָאֵר סוֹד הָעֲשִׂיָּה), for since one more screen was added in it from the Malkhut of Yetzirah (כִּי לְהֱיוֹת שֶׁנִּתְוֹסַף בָּהּ מָסָךְ א׳ מִמַּלְכוּת דִּיצִירָה), therefore the lights were diminished (לָכֵן נִפְחֲתוּ הָאוֹרוֹת), for Arich Anpin that is in it is also three within three as it was in Yetzirah (כִּי א״א שֶׁבָּהּ גַּם כֵּן ג׳ גּוֹ ג׳ כְּמוֹ שֶׁהָיָה בִּיצִירָה), and the reason is (וְהַטַּעַם), since it is the aspect of the middle line (כִּי לְהֱיוֹתוֹ בְּחִינַת קַו הָאֶמְצָעִי), for Keter is the aspect of the middle line (כִּי הַכֶּתֶר הוּא בְּחִינַת קַו הָאֶמְצָעִי), and necessarily it takes the two lines, right and left (וּבְהֶכְרֵחַ הוּא שֶׁלּוֹקֵחַ ב׳ קַוִּים יָמִין וּשְׂמֹאל), therefore Arich Anpin never has less than three within three (לָכֵן א״א אֵין בּוֹ לְעוֹלָם פָּחוּת מִג׳ גּוֹ ג׳), however Abba, which does not have this reason (אַךְ אַבָּא שֶׁאֵין בּוֹ טַעַם זֶה), therefore it was diminished and was in the secret of one point alone (לָכֵן נִתְמַעֵט וְהָיָה בְּסוֹד נְקוּדָה א׳ לְבַד), and however Imma and Ze’ir Anpin and Nukvah of Asiyah were also diminished (וְאָמְנָם אִמָּא וְזו״ן דַּעֲשִׂיָּה נִתְמַעֲטוּ גַּם הֵם), and in each one of them there is only the aspect of three within three (וְאֵין בְּכָל א׳ מֵהֶן רַק בְּחִי׳ ג׳ גּוֹ ג׳), and the distinction between them is (וְהַהֶפְרֵשׁ שֶׁבֵּינֵיהֶן הוּא), that Imma has no surrounding light (כִּי אִמָּא אֵין לָהּ מַקִּיף), and Ze’ir Anpin has one surrounding light (וְז״א יֵשׁ לוֹ מַקִּיף א׳), and Nukvah two surrounding lights (וְנוּקְבָא ב׳ מַקִּיפִין), and behold also in Asiyah there is the aspect of Atik (וְהִנֵּה גַּם בַּעֲשִׂיָּה יֵשׁ בְּחִי׳ עַתִּיק), which is the point of Malkhut of Yetzirah that descended to Asiyah and enclothed in Arich Anpin (שֶׁהוּא נְקוּדַּת מַלְכוּת דִּיצִירָה שֶׁיָּרְדָה לַעֲשִׂיָּה וְנִתְלַבְּשָׁה בְּא״א), and behold through this you will understand the reason of “Who forms light and creates darkness” (וְהִנֵּה בָּזֶה תָּבִין טַעַם יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45:7), for Beri’ah is Din and Yetzirah is Rachamim (כִּי הַבְּרִיאָה דִּין וִיצִירָה רַחֲמִים), and the reason for the matter is (וְטַעַם הַדָּבָר הוּא), that Beri’ah is Havayah in the secret of HVHY (כִּי הַבְּרִיאָה הוּא הוי״ה בְּסוֹד הוה״י), for the lower Heh in its Malkhut is greater than the Vav (כִּי הַה׳ תַּתָּאָה בְּמַלְכוּת שֶׁבָּהּ הִיא גְּדוֹלָה מִן ו׳), for she has two surrounding lights and he has only one surrounding light (כִּי הִיא יֵשׁ לָהּ ב׳ מַקִּיפִין וְהוּא אֵין לוֹ רַק מַקִּיף א׳), also the upper Heh in it is greater than the Yod (גַּם ה׳ עִלָּאָה שֶׁבָּהּ גְּדוֹלָה מִן י׳), for she has a complete Partzuf and Abba has only six extremities (כִּי הִיא יֵשׁ לָהּ פַּרְצוּף שָׁלֵם וְאַבָּא אֵין לוֹ רַק ו״ק), behold how it is Heh over Vav and Heh over Yod (הֲרֵי אֵיךְ הוּא ה׳ עַל ו׳ ה׳ עַל י׳), therefore it is complete Din (לָכֵן הוּא דִּין גָּמוּר), and the reason is as mentioned above (וְהַטַּעַם כַּנּ״ל).

For all of Beri’ah is made by means of Binah (כִּי כָּל הַבְּרִיאָה נַעֲשָׂה עַל יְדֵי בִּינָה), for Imma nests in the Throne (כִּי אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), therefore the females of Beri’ah rule over the males (לָכֵן נוּקְבִין דִּבְרִיאָה שָׁלְטִין עַל דְּכוּרִין), and therefore they are Dinim (וְלָכֵן הֵם דִּינִין), and this is the secret of “and creates darkness” (וְז״ס וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45:7), for by the power of the female it is made (שֶׁמִּכֹּחַ הַנְּקֵבָה נַעֲשֵׂית), for Imma nests in the Throne (דַּאִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), and then all the males in it come from the secret of the Nukvah (וְאָז כָּל הַזְּכָרִים שֶׁבָּהּ מִסּוֹד נוּקְבָא קָאֲתוּ), but in Yetzirah (אֲבָל בִּיצִירָה), even though their Nukvah is greater than the males (אַף עַל פִּי שֶׁהַנּוּקְבָא שֶׁלָּהֶן גְּדוֹלִים הֵם מֵהַזְּכָרִים), nevertheless all come from the secret of the male (עַכְז כֻּלָּם בָּאֵי מִן סוֹד דְּכוּרָא), and even the Nukvah that is in it (וַאֲפִי׳ הַנּוּקְבָא שֶׁבָּהּ), for behold “Six Sefirot nest in Yetzirah” (כִּי הֲלֹא ו׳ סְפִירָאן מְקַנְּנָן בִּיצִירָה), for the Imma of Yetzirah is the Binah within it and the Nukvah is the Malkhut within it (כִּי אִמָּא דִּיצִירָה הִיא בִּינָה שֶׁבּוֹ וְהַנּוּקְבָא מַל' שֶׁבּוֹ), in such a manner that all of them are in the secret of males (בְּאוֹפֶן שֶׁכֻּלָּם הֵם סוֹד דְּכוּרִין), therefore it is called “forms light” (לָכֵן נִקְרָא יוֹצֵר אוֹר), for Yetzirah entirely is Rachamim and male as is known (כִּי הַיְצִירָה כֻּלָּהּ רַחֲמִים וְדְּכוּרָא כַּנּוֹדָע), for light and darkness are male and female (כִּי אוֹר וְחֹשֶׁךְ הֵם דְּכוּרָא וְנוּקְבָא), however Asiyah is lower than them all (אָמְנָם הָעֲשִׂיָּה הִיא פְּחוּתָה מִכֻּלָּן), for Beri’ah is Dinim but Asiyah is the dwelling place of the Klipot and other gods (כִּי הַבְּרִיאָה הִיא דִּינִין אֲבָל הָעֲשִׂיָּה הוּא מְדוֹר הַקְּלִיפּוֹת וֶאֱלֹהִים אֲחֵרִים), also through this you will understand what is written in the Tikkunim 36 (גַּם בָּזֶה תָּבִין מַה שֶּׁכָּתוּב בַּתִּקּוּנִים ל״ו), that Atzilut is mostly good and a minority of it is evil and even that evil is not mixed with the good (כִּי הָאֲצִילוּת רוּבּוֹ טוֹב וּמִיעוּטוֹ רַע וַאֲפִי׳ אוֹתוֹ רַע אֵינוֹ מְעוֹרָב עִם הַטּוֹב), and Beri’ah half of it is good and half of it is evil (וְהַבְּרִיאָה חֶצְיוֹ טוֹב וְחֶצְיוֹ רַע).

[Gloss — Muharshup2-0 Tz”A, that below in Gate 48 chapter 3 he wrote the opposite of this, that Beri’ah is mostly good and a minority of it is evil, however they are mixed, and see above Gate 43 chapter 1 (הַגָּהָה — מוהרש״ו צ״ע דִּלְקַמָּן שמ״ח פ״ג כָּתַב לְהֵיפֶךְ מִזֶּה כִּי הַבְּרִיאָה רוּבּוֹ טוֹב וּמִיעוּטוֹ רַע אָמְנָם הֵם מְעוֹרָבִים וְעַיֵּן לְעֵיל שמ״ג פ״א)].

But they do not mix together (אֲבָל אֵינָן מִתְעָרְבִין יַחַד), and in Yetzirah half of it is good and half of it is evil and they are mixed together (וּבִיצִירָה חֶצְיוֹ טוֹב וְחֶצְיוֹ רַע וְהֵם מְעוֹרָבִים יַחַד), and Asiyah — most of it is evil and a minority of it is good and they are mixed together (וְהָעֲשִׂיָּה רוּבּוֹ רַע וּמְעוּטוֹ טוֹב וּמְעוֹרָבִים יַחַד), and the reason for the matter is (וְטַעַם הַדָּבָר הוּא), for you have already known that the external forces do not rule at all in the upper three (כִּי כְּבָר יָדַעְתָּ כִּי הַחִיצוֹנִים אֵינָן שׁוֹלְטִין בְּג״ר כְּלָל), therefore in Atzilut, where the three first Partzufim are rectified (לָכֵן בַּאֲצִילוּת שֶׁכָּל הַג׳ פַּרְצוּפִים הָרִאשׁוֹנִים הֵם נִתְקָנִין), the evil cannot mix with the good at all (אֵין הָרַע יָכוֹל לְהִתְעָרֵב עִם הַטּוֹב כְּלָל), also since the good is greater than the evil (גַּם שֶׁהוּא יוֹתֵר הַטּוֹב מִן הָרַע), but in Beri’ah, since Arich Anpin and Abba do not have a complete Partzuf (אֲבָל בִּבְרִיאָה שֶׁא״א וְאַבָּא אֵין לָהֶם פַּרְצוּף שָׁלֵם), therefore evil and good are equal halves (לָכֵן רַע וְטוֹב לַחֲצָאִין שָׁוֶה), and since Imma of Beri’ah has a complete Partzuf (וּלְפִי שֶׁאִמָּא דִּבְרִיאָה יֵשׁ לָהּ פַּרְצוּף שָׁלֵם), there is no hold for the external forces there at all and the evil cannot mix with the good at all (אֵין שָׁם אֲחִיזָה לַחִיצוֹנִים כְּלָל וְאֵין הָרַע יָכוֹל לְהִתְעָרֵב עִם הַטּוֹב כְּלָל), but in Yetzirah, where even Imma does not have a complete Partzuf (אֲבָל בִּיצִירָה שֶׁגַּם אִמָּא אֵין לָהּ פַּרְצוּף שָׁלֵם), therefore there is a hold for the external forces and the evil is mixed with the good (לָכֵן יֵשׁ אֲחִיזָה לַחִיצוֹנִים וְהָרַע נִתְעָרֵב עִם הַטּוֹב), but in Asiyah, where all the Partzufim are three included within three and Abba does not even have this aspect but only in the secret of a point (אֲבָל בַּעֲשִׂיָּה שֶׁכָּל הַפַּרְצוּפִים ג׳ כְּלִיל בְּג׳ וְאַבָּא אֵין לוֹ אֲפִי׳ בְּחִי׳ זוֹ אֶלָּא בְּסוֹד נְקוּדָה), therefore the evil prevails over the good and most of it is evil as mentioned above (לָכֵן הָרַע גּוֹבֵר עַל הַטּוֹב וְרוּבּוֹ רַע כַּנּ״ל).

And we shall return to the matter (וְנַחֲזֹר לָעִנְיָן), for behold we have already explained well the distinctions of the four worlds A”B”Y”A one from another (כִּי הֲלֹא כְּבָר בֵּאַרְנוּ הֵיטֵב חִלּוּקוֹת ד׳ עוֹלָמוֹת אבי״ע זֶה מִזֶּה וְזֶה מִזֶּה), and now we shall explain that which is drawn to them according to the distinction that exists between them (וְעַתָּה נְבָאֵר מַה שֶּׁנִּמְשָׁךְ אֲלֵיהֶם כְּפִי הַחִלּוּק שֶׁיֵּשׁ בֵּינֵיהֶן), and behold we have already explained above that there are two kinds of Zivugim of Abba and Imma of Atzilut (וְהִנֵּה כְּבָר בֵּאַרְנוּ לְעֵיל כִּי יֵשׁ ב׳ מִינֵי זִוּוּגִים לְאו״א דַּאֲצִילוּת), the first is when they are equal and elongated in the full height of their stature (הָא׳ הוּא הֱיוֹתָם שָׁוִין וַאֲרוּכִין בְּכָל גּוֹבַהּ קוֹמָתָן), the second is when they are in short stature as mentioned above, which is the secret of ישסו״ת (הַב׳ הוּא הֱיוֹתָן בְּקִצְרוּת קוֹמָה כַּנּ״ל שֶׁהוּא סוֹד ישסו״ת), and behold also in Ze’ir Anpin and Nukvah there are these two kinds of Zivugim (וְהִנֵּה גַּם בְּזו״ן יֵשׁ ב׳ מִינֵי זִוּוּגִים אֵלּוּ), the first is when Ze’ir Anpin and Nukvah are equal in their stature (הָא׳ הוּא בִּהְיוֹתָן זו״ן שָׁוִין בְּקוֹמָתָן), the second is when the Nukvah reaches only until the chest of Ze’ir Anpin alone, when they are back to back (הַב׳ הוּא כְּשֶׁהַנּוּקְבָא אֵינָהּ מַגַּעַת רַק עַד הֶחָזֶה דְּז״א לְבַד בִּהְיוֹתָן אב״א), and behold the first Zivug is called face to face (וְהִנֵּה הַזִּוּוּג הָא׳ נִקְרָא פָּנִים בְּפָּנִים), and the second is called back to back (וְהַב׳ נִקְרָא אב״א), and now that you have known the distinctions of A”B”Y”A how they are (וְהִנֵּה אַחַר שֶׁיָּדַעְתָּ חִלּוּקֵי אבי״ע אֵיךְ הֵם), we shall explain and say (נְבָאֵר וְנֹאמַר), that behold since the entire existence of the begetting of new souls is only by means of the upper Mochin of Abba and Imma as mentioned above (כִּי הֲלֹא לְפִי שֶׁכָּל מְצִיאוּת הַהוֹלָדָה לְנְשָׁמוֹת חֲדָשׁוֹת אֵינָהּ רַק עַל יְדֵי הַמּוֹחִין הָעֶלְיוֹנִים דְּאו״א כַּנּ״ל), therefore until the place that the illumination of the Zivug of Abba and Imma reaches there is the aspect of begetting and Zivug (לָכֵן עַד מָקוֹם שֶׁמַּגִּיעַ הֶאָרַת זִוּוּג או״א יֵשׁ שָׁם בְּחִי׳ הוֹלָדָה וְזִוּוּג), but from there and onward there is no Zivug (אַךְ מִשָּׁם וָאֵילָךְ לֹא יֵשׁ זִוּוּג). And the matter is (וְהָעִנְיָן הוּא), that the verse says, “Her flesh, her covering, and her conjugal rights he shall not diminish” (כִּי הַכָּתוּב אוֹמֵר שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע) (Exodus 21:10), and behold these three are not found together except in Atzilut (וְהִנֵּה ג׳ אֵלּוּ לֹא נִמְצָאִין בְּיַחַד רַק בַּאֲצִילוּת), in the secret of the [marital] season, [come] the new souls (בְּסוֹד עוֹנָה הַנְּשָׁמוֹת הַחֲדָשׁוֹת), and there are also in Beri’ah (וְיֵשׁ גַּם כֵּן בִּבְרִיאָה), only that they are in the secret of the angels as mentioned above (רַק שֶׁהֵם בְּסוֹד הַמַּלְאָכִים כַּנּ״ל), and in Yetzirah — Chesed is the secret of Onah [Conjugal Duty] season (וּבִיצִירָה חֶסֶד סוֹד הָעוֹנָה), and in Asiyah there is only She’erah [Sustenance] alone (וּבַעֲשִׂיָּה לֹא יֵשׁ רַק שְׁאֵרָהּ לְבַדָּהּ), and the matter is (וְהָעִנְיָן הוּא), that behold the first Zivug of Abba and Imma, the exalted one (כִּי הֲלֹא הַזִּוּוּג הָרִאשׁוֹן דְּאו״א הַמְעוּלֶּה), is for the need of Ze’ir Anpin and Nukvah of Atzilut themselves (הוּא לְצֹרֶךְ זו״ן דַּאֲצִילוּת עַצְמוֹ), that they should beget the souls of the righteous, entirely new (שֶׁיּוֹלִידוּ נְשָׁמוֹת הַצַּדִּיקִים חֲדָשׁוֹת מַמָּשׁ), and the second Zivug of Abba and Imma of Atzilut is somewhat lower (וְזִוּוּג הַב׳ דְּאו״א דַּאֲצִילוּת הוּא פָּחוּת יוֹתֵר), therefore it is for the need of Abba and Imma of Beri’ah (לָכֵן הוּא לְצֹרֶךְ או״א דִּבְרִיאָה), that they give Mochin to Ze’ir Anpin and Nukvah of Beri’ah to beget the souls of the new angels, entirely new (שֶׁיִּתְּנוּ מוֹחִין לְזו״ן דִּבְרִיאָה לְהוֹלִיד נְשָׁמוֹת הַמַּלְאָכִים הַחֲדָשִׁים מַמָּשׁ), for since the Zivug of Abba and Imma reaches there (כִּי כֵּיוָן שֶׁזִּוּוּג או״א מַגַּעַת שָׁם), therefore there is there the aspect of Zivug and begetting entirely (לָכֵן יֵשׁ שָׁם בְּחִי׳ זִוּוּג וְהוֹלָדָה מַמָּשׁ).

And this is the secret of “her conjugal rights” stated in the Torah (וְזֶהוּ סוֹד עֹנָתָהּ הָאֲמוּרָה בַּתּוֹרָה), for by means of the illumination of the Zivug of Abba and Imma in it (כִּי עַל יְדֵי הֶאָרַת הַזִּוּוּג או״א בָּהּ), there is there also in Beri’ah the aspect of Mochin (יֵשׁ שָׁם גַּם כֵּן בִּבְרִיאָה בְּחִי׳ מוֹחִין), for there are there Abba and Imma as mentioned above in the secret of “Imma nests in the Throne in the three Sefirot” (כִּי יֵשׁ שָׁם או״א כַּנּ״ל בְּסוֹד אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא בְּג׳ סְפִירָאן), however since this is the second Zivug, more inferior (אֲבָל לְהֱיוֹת זֶה זִוּוּג הַב׳ יוֹתֵר גָּרוּעַ), therefore they do not beget souls but only angels for the world of Yetzirah (לָכֵן אֵין מוֹלִידִין נְשָׁמוֹת רַק מַלְאָכִים לְבַדָן לְעוֹלָם הַיְצִירָה), and behold there are yet two Zivugim in Ze’ir Anpin and Nukvah of Atzilut (וְהִנֵּה יֵשׁ עוֹד ב׳ זִוּוּגִים בְּזו״ן דַּאֲצִילוּת), however the first, which is more praiseworthy (אָמְנָם הָרִאשׁוֹן שֶׁהוּא יוֹתֵר מְשֻׁבָּח), is for the need of Yetzirah (הוּא לְצֹרֶךְ הַיְצִירָה), and the second Zivug is drawn for the need of Asiyah (וְזִוּוּג הַב׳ נִמְשָׁךְ לְצֹרֶךְ עֲשִׂיָּה), however since the root of these two Zivugim is drawn from Ze’ir Anpin and Nukvah whose root was only six extremities without Mochin (הָאֲמָנָם לְהֱיוֹת כִּי שֹׁרֶשׁ ב׳ זִוּוּגִים אֵלּוּ נִמְשָׁךְ מִזו״ן אֲשֶׁר שָׁרְשָׁם לֹא הָיָה רַק ו״ק לְבַד בִּלְתִּי מוֹחִין), therefore when it illuminates in Yetzirah in the secret of “Six Sefirot nest in Yetzirah” (לָכֵן כַּאֲשֶׁר הוּא מֵאִיר בִּיצִירָה בְּסוֹד ו׳ סְפִירָאן מְקַנְּנָן בִּיצִירָה), they illuminate in Yetzirah only six extremities alone and there is no Partzuf in all Yetzirah more than six extremities without Mochin (אֵינָן מְאִירִין בִּיצִירָה רַק ו״ק לְבַד וְאֵין פַּרְצוּף בְּכָל הַיְצִירָה יוֹתֵר מִו״ק בִּלְתִּי מוֹחִין), therefore there is no begetting for Ze’ir Anpin and Nukvah of Yetzirah (לָכֵן אֵין הוֹלָדָה לְזו״ן דִּיצִירָה), and all the more so in Asiyah (וְכ״שׁ בַּעֲשִׂיָּה).

Chapter 5

שער מז פרק ה

[47:5] And now we shall explain the matter of the distinction between Yetzirah and Asiyah (וְעַתָּה נְבָאֵר עִנְיַן הֶפְרֵשׁ בֵּין יְצִירָה לַעֲשִׂיָּה), for Yetzirah has in it “her covering” and Asiyah has in it only “her flesh” (כִּי יְצִירָה יֵשׁ בָּהּ כְּסוּתָהּ וַעֲשִׂיָּה אֵין בָּהּ רַק שְׁאֵרָהּ), and the matter is (וְהָעִנְיָן הוּא), that behold both Zivugim of Ze’ir Anpin and Nukvah are only to draw vitality and flow to Yetzirah and Asiyah alone for their own need and not for the need of begetting and Zivug (כִּי הֲלֹא כָּל הַב׳ זִוּוּגִים דְּזו״ן אֵינָן אֶלָּא לְהַמְשִׁיךְ חִיּוּת וְשֶׁפַע אֶל הַיְצִירָה וַעֲשִׂיָּה לְבַד לְצֹרֶךְ עַצְמָן וְלֹא לְצֹרֶךְ הוֹלָדָה וְזִוּוּג), and from the first Zivug of Ze’ir Anpin and Nukvah of Atzilut, which is face to face (וּמִזִּוּוּג א׳ דְּזו״ן דַּאֲצִילוּת שֶׁהוּא פָּנִים בְּפָּנִים), vitality is drawn to Yetzirah in the aspect of six extremities (נִמְשָׁךְ חִיּוּת אֶל הַיְצִירָה בִּבְחִינַת ו״ק), and from the second Zivug, which is back to back (וּמִזִּוּוּג הַב׳ שֶׁהוּא אב״א), the vitality is drawn to Asiyah to give them life in the aspect of three within three (נִמְשָׁךְ הַחִיּוּת אֶל עֲשִׂיָּה לְהַחֲיוֹתָן בִּבְחִינַת ג׳ גּוֹ ג׳), and behold the secret of vitality and flow is the secret of sustenance alluded to in the verse “her flesh” (וְהִנֵּה סוֹד הַחִיּוּת וְהַשֶּׁפַע הוּא סוֹד הַמָּזוֹן הָרָמוּז בַּכָּתוּב שְׁאֵרָהּ), and in this matter Yetzirah and Asiyah are equal (וּבְדָבָר זֶה שָׁוִין יְצִירָה וַעֲשִׂיָּה), however that which is added in Yetzirah more than in Asiyah is the secret of “her covering” (אַךְ מַה שֶּׁנִּתְוֹסַף בִּיצִירָה יוֹתֵר מִבַּעֲשִׂיָּה הוּא סוֹד כְּסוּתָהּ).

And the matter is (וְהָעִנְיָן הוּא), that the secret of covering indicates that the world of Yetzirah has a covering and concealment from another world that covers it, which is the world of Asiyah that covers the world of Yetzirah as is known (כִּי סוֹד הַכְּסוּת מוֹרֶה עַל הֱיוֹת לְעוֹלַם הַיְצִירָה כְּסוּת וּמְכַסֶּה מִן עוֹלָם אַחֵר הַמְּכַסֶּה עָלָיו שֶׁהוּא עוֹלַם עֲשִׂיָּה הַמְּכַסֶּה עַל עוֹלַם יְצִירָה כַּנּוֹדָע), for every lower is called the covering of the upper, and all Yetzirah covers Beri’ah and so forth (כִּי כָּל תַּחְתּוֹן נִקְרָא מְכַסֶּה עֶלְיוֹן וְכָל הַיְצִירָה מְכַסֶּה עַל הַבְּרִיאָה וְכַיּוֹצֵא בָּזֶה), and this secret of covering is in the aspect of the vessels of Asiyah and not in the aspect of Essence (וְסוֹד כְּסוּת זֶה הוּא בִּבְחִינַת הַכֵּלִים דַּעֲשִׂיָּה וְלֹא בִּבְחִינַת הָעַצְמוּת), and however two illuminations are drawn to Yetzirah (וְאָמְנָם נִמְשָׁךְ לַיְצִירָה ב׳ הֶאָרוֹת), the first — vitality for Yetzirah itself (הָא׳ חִיּוּת לַיְצִירָה עַצְמָהּ), and the second — vitality for the aspect of Asiyah that covers it (וְהַב׳ חִיּוּת לִבְחִינַת עֲשִׂיָּה הַמְּכַסֶּה עָלָיו), and this is “her flesh, her covering” (וְזֶה שְׁאֵרָהּ כְּסוּתָהּ), but Asiyah, which is the lowest world of them all and there is none below it to cover it (אַךְ עֲשִׂיָּה שֶׁהוּא עוֹלָם הַתַּחְתּוֹן מִכֻּלָּם וְאֵין אַחֵר לְמַטָּה מִמֶּנּוּ שֶׁיְּכַסֶּה אוֹתוֹ), therefore it has only “her flesh,” which is vitality and sustenance for Asiyah, but it has no covering as mentioned above (לָכֵן אֵין בּוֹ רַק שְׁאֵרָהּ שֶׁהוּא חִיּוּת וּמָזוֹן אֶל הָעֲשִׂיָּה אַךְ כְּסוּת אֵין לָהּ כַּנּ״ל), and this is the word “her flesh” from the language of remainder (וְזֶהוּ מִלַּת שְׁאֵרָהּ מִלְּשׁוֹן שִׁיּוּרִין), for in Atzilut everything was rectified in the secret of a complete Partzuf (כִּי בַּאֲצִילוּת נִתְקַן הַכֹּל בְּסוֹד פַּרְצוּף גָּמוּר), and in Beri’ah it lacks somewhat, and in Yetzirah it lacks more (וּבִבְרִיאָה חָסֵר מְעַט וּבִיצִירָה חָסֵר יוֹתֵר), but in Asiyah there is no rectification at all except that which was left over for it (אַךְ בַּעֲשִׂיָּה לֹא יֵשׁ שׁוּם תִּקּוּן רַק מַה שֶּׁנִּשְׁתַּיֵּר לָהּ), which is one aspect of three within three of the secret of Ibbur (שֶׁהוּא בְּחִי׳ א׳ שֶׁל ג׳ גּוֹ ג׳ שֶׁל סוֹד הָעִיבּוּר), for the Zivug that avails for this aspect is only for the need of vitality for themselves, similar to the vitality given to an embryo while it is in its mother’s womb (כִּי הַזִּוּוּג הַמּוֹעִיל לִבְחִי׳ זוֹ אֵינוֹ רַק לְצֹרֶךְ חִיּוּת לָהֶן עַצְמָן דּוּגְמַת הַחִיּוּת הַנִּתָּן לָעוּבָּר בִּהְיוֹתוֹ בִּמְעֵי אִמּוֹ), it is found that from the first Zivug of Ze’ir Anpin of Atzilut illumination shines to Abba and Imma of Yetzirah that they should couple to give vitality to their sons, Ze’ir Anpin and Nukvah of Yetzirah, in the aspect of Yenikah which is six extremities (נִמְצָא כִּי מִזִּוּוּג הָא׳ דְּז״א דַּאֲצִילוּת מֵאִיר בְּאו״א דִּיצִירָה שֶׁיִּזְדַּוְּגוּ לָתֵת חִיּוּת לִבְנֵיהֶן זו״ן דִּיצִירָה בִּבְחִינַת יְנִיקָה שֶׁהֵם ו״ק), and from the second Zivug illumination is drawn to Abba and Imma of Asiyah in order that they couple to give vitality to their sons, Ze’ir Anpin and Nukvah of Asiyah, in the aspect of Ibbur — three within three (וּמִזִּוּוּג הַב׳ נִמְשָׁךְ הֶאָרָה לְאו״א דַּעֲשִׂיָּה כְּדֵי שֶׁיִּזְדַּוְּגוּ לָתֵת חִיּוּת לִבְנֵיהֶן זו״ן דַּעֲשִׂיָּה בִּבְחִינַת עִיבּוּר ג׳ גּוֹ ג׳), and corresponding to this world which is called “her flesh” it is said “And the remnant of Jacob shall be among the nations” (וְכְנֶגֶד עוֹלָם זֶה הַנִּקְרָא שְׁאֵרָהּ נֶאֱמַר וְהָיָה שְׁאֵרִית יַעֲקֹב בַּגּוֹיִם) (Micah 5:6), for it is the aspect of remnants that were left over in the first aspect of three within three (כִּי הִיא בְּחִינַת שִׁיּוּרִין שֶׁנִּשְׁתַּיְּרוּ בִּבְחִינָה רִאשׁוֹנָה שֶׁל ג׳ גּוֹ ג׳).

And behold these remnants of holiness are called the remnant of Jacob (וְהִנֵּה שִׁיּוּר הַקְּדוּשָּׁה אֵלּוּ נִקְרָא שְׁאֵרִית יַעֲקֹב), which is in Asiyah where all the Klipot and other gods are (שֶׁהוּא בַּעֲשִׂיָּה אֲשֶׁר שָׁם כָּל הַקְּלִיפּוֹת וֶאֱלֹהִים אֲחֵרִים), and this is the secret of “And the remnant of Jacob shall be among the nations” (וְז״ס וְהָיָה שְׁאֵרִית יַעֲקֹב בַּגּוֹיִם) (Micah 5:6), which are the Klipot (שֶׁהֵם הַקְּלִיפּוֹת), and if you will remember what I wrote to you in the secret of “And the latter generation shall say” (וְאִם תִּזְכּוֹר מַה שֶּׁכָּתַבְתִּי לְךָ בְּסוֹד וְאָמַר הַדּוֹר הָאַחֲרוֹן) (Deuteronomy 29:21), which is called the remnant of Jacob (שֶׁהוּא הַנִּקְרָא שְׁאֵרִית יַעֲקֹב), which is the aspect of reaching legs with legs (שֶׁהוּא בְּחִי׳ דְּמַטִּי רַגְלִין בְּרַגְלִין), you will understand this verse more, and enough for the wise (וְתָבִין הַפָּסוּק זֶה יוֹתֵר וְד״ל), and behold we have explained two aspects of the Zivug of Ze’ir Anpin and Nukvah of Atzilut (וַהֲרֵי בֵּאַרְנוּ ב׳ בְּחִי׳ זווג זו״נ דַּאֲצִילוּת), one Zivug face-to-face (א׳ זווג פב״פ) when they are equal in their stature (בִּהְיוֹתָן שָׁוִין בְּקוֹמָתָן), and the second is Zivug back-to-back (וְהַב׳ הוּא זווג אב״א), and these two Zivugim one for Yetzirah and one for Asiyah (וּב׳ זווגים אֵלּוּ א׳ לְיְצִירָה וְא׳ לַעֲשִׂיָּה), however we have found and seen a third Zivug for Ze’ir Anpin and Nukvah (וְאָמְנָם מָצִינוּ רָאִינוּ זווג ג׳ לְזו״נ), and it is when she is of short stature until the chest of Ze’ir Anpin alone yet they are face-to-face (וְהוּא בִּהְיוֹתָהּ קְצַרַת הַקּוֹמָה עַד הֶחָזֶה דְּז״א לְבַד אַךְ הֵם פב״פ), and this Zivug is intermediate between the two Zivugim mentioned above (וְזֶה הזווג מְמוּצָע בֵּין ב׳ הזווגים הַנּ״ל), and if so why was not another world created corresponding to this third Zivug (וְא״כ לָמָּה לֹא נִבְרָא עוֹלָם אַחֵר כְּנֶגֶד זֶה הזווג הַג׳), and the answer to this is (וְהַתְּשׁוּבָה לָזֶה), for behold the essential Zivugim are only the two mentioned above (כִּי הֲלֹא עִקַּר הזווגים הֵם ב׳ הַנּ״ל לְבַד), and the matter is (וְהָעִנְיָן), that before Adam HaRishon came and before the creation of the world (כִּי קֹדֶם שֶׁבָּא אָדָם הָרִאשׁוֹן וְקוֹדֶם בְּרִיאַת עוֹלָם), Ze’ir Anpin and Nukvah were back-to-back (זו״נ אב״א), and therefore all the worlds were back-to-back in the secret of Asiyah which is back-to-back (וְלָכֵן כָּל הָעוֹלָמוֹת כֻּלָּן הָיוּ אב״א בְּסוֹד הָעֲשִׂיָּה שֶׁהוּא אב״א), therefore the thirty-nine labors are in the secret of Asiyah for there is the action and all were in the secret of back-to-back (לָכֵן ט״ל מְלָאכוֹת הֵם בְּסוֹד הָעֲשִׂיָּה כִּי שָׁם הוּא הַמַּעֲשֶׂה וְכוּלָּם הָיוּ בְּסוֹד אב״א), and after Adam HaRishon came and rectified through his prayer the worlds in the secret of “to work it and to guard it” (וְאַחַר שֶׁבָּא אָדָם הָרִאשׁוֹן וְתִקֵּן עַל יְדֵי תְּפִלָּתוֹ אֶת הָעוֹלָמוֹת בְּסוֹד לְעָבְדָהּ וּלְשָׁמְרָהּ) (Bereshit 2:15), behold until Adam HaRishon came the six days of action were in the secret of the thirty-nine labors mentioned above in their being back-to-back (הִנֵּה עַד שֶׁבָּא אָדָם הָרִאשׁוֹן הָיוּ ו׳ יְמֵי הַמַּעֲשֶׂה בְּסוֹד ט״ל מְלָאכוֹת הַנּ״ל בִּהְיוֹתָן אב״א), and then he caused the supernal Nesirah and Ze’ir Anpin and Nukvah returned to face-to-face (וְאָז הוּא גָּרַם הַנְּסִירָה הָעֶלְיוֹנָה וְחָזְרוּ זו״נ פב״פ) and it was the day of Shabbat (וְהָיָה יוֹם הַשַּׁבָּת), therefore all the thirty-nine labors were prohibited on Shabbat because it causes the worlds to return to back-to-back as at the beginning (לָכֵן נֶאֶסְרוּ כָּל הַט״ל מְלָאכוֹת בְּשַׁבָּת כִּי גּוֹרֵם לְהַחֲזִיר הָעוֹלָמוֹת אב״א כְּבַתְּחִלָּה).

And behold the reason for their being at first back-to-back (וְהִנֵּה סִבַּת הֱיוֹתָן בַּתְּחִלָּה אב״א הוּא), is because when the upper three were not yet rectified in the secret of a Partzuf (מִפְּנֵי כִּי כַּאֲשֶׁר עֲדַיִן לֹא נִתְקְנוּ ג״ר בְּסוֹד פַּרְצוּף), and the light descended to the lower seven and they could not endure and they died (וְיָרַד הָאוֹר לְז״ת וְלֹא יָכְלוּ לְסָבְלוֹ וּמֵתוּ), and this is the secret of “And these are the kings…” (וְז״ס וְאֵלֶּה הַמְּלָכִים וגו׳), and when the upper three were rectified in the secret of a Partzuf the light was diminished and Ze’ir Anpin was able to endure it (וּכְאַשֶׁר נִתְקְנוּ ג״ר בְּסוֹד פַּרְצוּף נִתְמַעֵט הָאוֹר וְיָכוֹל הז״א לְסָבְלוֹ), as explained by us (כַּמְבֹאָר אֶצְלֵנוּ), for the diminishment is the cause of rectification for the receivers (כִּי הַמִּעוּט הוּא סִבַּת תִּקּוּן אֶל הַמְּקַבְּלִים), and the Klipot were made from those kings from their remnants (וְאָמְנָם הַקְּלִיפּוֹת נַעֲשׂוּ מֵאֵלּוּ הַמְּלָכִים מִשִּׁיּוּרֵיהֶם), and when Abba and Imma were given, the Dinim descended below into Ze’ir Anpin and Nukvah (וּכְאַשֶׁר נִתְּנוּ או״א יָרְדוּ הַדִּינִין לְתַתָּא בְּזו״נ), and when Ze’ir Anpin and Nukvah were rectified the Emanator, blessed be He, saw that if they were rectified in the aspect of face-to-face (וּכְאַשֶׁר נִתְקְנוּ זו״נ רָאָה הַמַּאֲצִיל יִתְבָּרַךְ שֶׁאִם יִתֻּקְּנוּ בִּבְחִי׳ פב״פ), the Klipot and the Dinim would take hold in their backs, for they are Dinim especially since they are below (יִתְאַחֲזוּ הַקְּלִי׳ וְהַדִּינִין בַּאֲחוֹרַיִים שֶׁלָּהֶם לִהְיוֹתָן דִּינִין בִּפְרָט שֶׁהֵם לְתַתָּא), therefore He rectified them back-to-back (לָכֵן תִּקְּנָם אב״א), and through this they could not attach there (וְעַל יְדֵי זֶה לֹא יוּכְלוּ לְהִתְאַחֵז שָׁם), for in order to guard that they not attach in the face there is no need, certainly they have no hold there at all (כִּי לְהִשָּׁמֵר שֶׁלֹּא יִתְאַחֲזוּ בַּפָּנִים זֶה א״צ וַדַּאי שֶׁאֵין לָהֶם שׁוּם אֲחִיזָה), and afterward when Adam HaRishon came and rectified his deeds, and through the rectification of his deeds fenced the vineyard and cut the thorns that were attached there and cut off all the Klipot from there, He returned them face-to-face (וְאַחַ״כ כְּשֶׁבָּא אָדָם הָרִאשׁוֹן וְתִקֵּן מַעֲשָׂיו וְעַל יְדֵי תִּקּוּן מַעֲשָׂיו וְגָדַר הַכֶּרֶם וְקִצֵּץ הַקּוֹצִים הַנֶּאֱחָזִין שָׁם וְכָרַת כָּל הַקְּלִיפּוֹת מִשָּׁם הֶחֱזִירָן פב״פ), however Adam HaRishon was only able to rectify the upper worlds, but the world of Asiyah which is entirely Klipot he did not rectify (וְאָמְנָם אָדָם הָרִאשׁוֹן לֹא הָיָה יָכוֹל לְתַקֵּן רַק עוֹלָמוֹת עֶלְיוֹנִים אֲבָל עוֹלַם עֲשִׂיָּה שֶׁכֻּלּוֹ קְלִיפּוֹת לֹא תִּקֵּן), and this world remained in the aspect of back-to-back (וְנִשְׁאַר עוֹלָם זֶה בִּבְחִי׳ אב״א), and there in those backs, since there are many Klipot there, refuse greater than the food, there is hold for the external forces there, both in those backs and in the attachments (וְשָׁם בְּאוֹתָן הָאֲחוֹרַיִים לִהְיוֹת שָׁם קְלִיפּוֹת רַבִּים פְּסוֹלֶת מְרוּבָּה עַל הָאוֹכֶל יֵשׁ אֲחִיזָה לַחִיצוֹנִים שָׁם בֵּין אוֹתָן הָאֲחוֹרַיִים בֵּין הַדְּבֵקִים), and they are the secret of other gods, meaning powers attached in the backs (וְהֵם סוֹד אֱלֹהִים אֲחֵרִים פֵּירוּשׁ אֱלֹהִים הַנִּדְבָּקִים בַּאֲחוֹרַיִים), and these are in Asiyah (וְאֵלּוּ הֵם בַּעֲשִׂיָּה), for in Beri’ah there Imma nests and it is the secret of Havayah with the vowelization of Elokim (כִּי בִּבְרִיאָה תַּמָּן אִמָּא מְקַנְּנָא וְהוּא סוֹד הוי״ה בְּנִקּוּד אֱלֹהִים), but here in Asiyah they are the secret of other gods as mentioned above (אַךְ כָּאן בַּעֲשִׂיָּה הֵם סוֹד אֱלֹהִים אֲחֵרִים כַּנּ״ל).

The conclusion from all this is (הָעוֹלֶה מִכָּל זֶה), that there are two kinds of Zivugim (כִּי יֵשׁ ב׳ מִינֵי זוּוּגִים), one in the secret of back-to-back at first (אֶחָד בְּסוֹד אב״א בַּתְּחִלָּה), and afterward face-to-face when Adam HaRishon came (וְאַחַ״כ פב״פ כְּשֶׁבָּא אָדָם הָרִאשׁוֹן), and then he rectified only from Yetzirah and upward (וְאָז לֹא תִקֵּן רַק מִן הַיְצִירָה וּלְמַעְלָה), but Asiyah remained back-to-back as at first (אַךְ הָעֲשִׂיָּה נִשְׁאַר אב״א כְּבַתְּחִלָּה), therefore that which Adam HaRishon restored face-to-face, which is Yetzirah (לָכֵן מַה שֶּׁהֶחֱזִיר אָדָם הָרִאשׁוֹן פב״פ שֶׁהוּא הַיְצִירָה), therefore it receives from the secret of the first and superior Zivug of face-to-face (לְפִיכָךְ מְקַבֶּלֶת מִן סוֹד זוּוּג א׳ הַמְשֻׁבָּח דְּפב״פ), but Asiyah, which remained back-to-back (אַךְ הָעֲשִׂיָּה שֶׁנִּשְׁאֲרָה אב״א), receives only from the Zivug of back-to-back of Ze’ir Anpin and Nukvah of Atzilut as they were at the time that Adam HaRishon came (אֵין מְקַבֶּלֶת אֶלָּא מִזוּוּג אב״א דְּזו״נ דַּאֲצִילוּת כְּמוֹ שֶׁהָיוּ בְּעֵת שֶׁבָּא אָדָם הָרִאשׁוֹן), however the third Zivug, which is face-to-face until the chest (אַמְנָם זוּוּג הַג׳ שֶׁהוּא פב״פ עַד הֶחָזֶה), this is made by means of our prayers and our deeds temporarily as is known (זֶה נַעֲשֶׂה עַל יְדֵי תְּפִלָּתֵנוּ וּמַעֲשֵׂינוּ לְפִי שָׁעָה כַּנּוֹדָע), and it is not from the aspect of the Zivug that existed at the creation of the world (וְאֵינוֹ מִן בְּחִי׳ שֶׁל זוּוּג שֶׁהָיָה בִּבְרִיאַת הָעוֹלָם), and it is not included in the count together with the other two Zivugim (וְאֵינוֹ נִכְנָס בְּמִנְיָן עִם הַב׳ זוּוּגִים הָאֲחֵרִים), however in the secret of these two Zivugim mentioned above in Yetzirah and Asiyah I found from the Rav Rabbi Gedalyah HaLevi (אַמְנָם בְּסוֹד אֵלּוּ ב׳ זוּוּגִים הַנּ״ל בִּיצִירָה וַעֲשִׂיָּה מָצָאתִי לְהָר״ר גְּדַלְיָה הַלֵּוִי), and I also found in it some addition and it is this (וְגַם מָצָאתִי בּוֹ קְצָת תּוֹסֶפֶת וְהוּא זֶה).

Know (דַּע), that behold the first Zivug, face-to-face, of Ze’ir Anpin and Nukvah of Atzilut (כִּי הִנֵּה הַזוּוּג הָא׳ פב״פ דְּזו״נ דַּאֲצִילוּת), is drawn to the Zivug of Abba and Imma of Yetzirah in order that they should couple and give flow and vitality to Ze’ir Anpin and Nukvah of Yetzirah for the existence that they be able to expand and make the aspect of complete six extremities and not be three included within three (הוּא נִמְשָׁךְ אֶל זוּוּג או״א דִּיצִירָה כְּדֵי שֶׁיִּזְדַּוְּגוּ וְיִתְּנוּ שֶׁפַע וְחִיּוּת לְזו״נ דִּיצִירָה לִמְצִיאוּת שֶׁיּוּכְלוּ לְהִתְפַּשֵּׁט וְלַעֲשׂוֹת בְּחִי׳ ו״ק גְּמוּרִין וְלֹא יִהְיוּ ג׳ כְּלִילָן בְּג׳), but a Partzuf of Mochin they do not have (אֲבָל פַּרְצוּף דְּמוֹחִין אֵין בָּהֶם), and this is the secret that on weekdays there is no Zivug and Zivug is prohibited (וְז״ס שֶׁבִּימֵי הַחוֹל לֹא יֵשׁ זוּוּג וְנֶאֱסָר הַזוּוּג), since the six weekdays are in Yetzirah, the secret of Metatron (לְפִי שֶׁו׳ יְמֵי הַחוֹל הֵם בִּיצִירָה סוֹד מֶטַטְרוֹ״ן), therefore in Ze’ir Anpin and Nukvah therein there is no Zivug, for they have no Mochin (לָכֵן בְּזו״נ שֶׁבּוֹ אֵין בָּהֶם זוּוּג כִּי אֵין לָהֶם מוֹחִין), and therefore there is no Zivug on weekdays (וְלָכֵן אֵין זוּוּג בִּימֵי הַחוֹל), and this is what is written “Six Sefirot nest in Metatron” (וְז״ש ו״ס מְקַנְּנָן בְּמֶטַטְרוֹ״ן), explanation (פֵּירוּשׁ), that Ze’ir Anpin and Nukvah of Atzilut do not give to Yetzirah except the light of its six Sefirot alone that it had from the beginning (כִּי לֹא יָהֲבִי זו״נ דַּאֲצִילוּת אֶל הַיְצִירָה רַק אוֹר ו״ס שֶׁלּוֹ לְבַד מַה שֶּׁהָיָה לוֹ מִתְּחִלָּתוֹ), but from the secret of the Mochin that come to it in addition they do not give to them (אֲבָל מִסּוֹד הַמּוֹחִין הַבָּאִים לוֹ בְּתוֹסֶפֶת אֵינוֹ נוֹתֵן לָהֶם), and this is the secret of “Six Sefirot nest in Yetzirah” (וְז״ס ו״ס מְקַנְּנָן בִּיצִירָה), and the matter is (וְהָעִנְיָן), that by means of Zivugim souls and holy spirits and angels go forth and are drawn to Yetzirah to grow there in the secret of the six extremities alone (כִּי עַל יְדֵי זוּוּגִים יוֹצְאִין נְשָׁמוֹת וְרוּחִין קַדִּישִׁין וּמַלְאָכִים וְנִמְשָׁכִין אֶל הַיְצִירָה לְגַדֵּל שָׁם בְּסוֹד הו״ק לְבַד), and all this is by means of the Zivug of Atzilut face-to-face (וְכָל זֶה עַל יְדֵי הַזוּוּג דַּאֲצִילוּת פב״פ), but by means of the Zivug back-to-back the light is drawn to Asiyah in the aspect of three within three (אֲבָל עַל יְדֵי זוּוּג אב״א נִמְשָׁךְ הָאוֹר אֶל הָעֲשִׂיָּה בִּבְחִינַת ג׳ גּוֹ ג׳), and the reason is (וְהַטַּעַם), for behold Malkhut nests in Ofan (כִּי הֲלֹא מַל' מְקַנְּנָא בְּאוֹפָן), and when the Nukvah stands back-to-back (וְכַאֲשֶׁר הַנּוּקְבָא עוֹמֶדֶת אב״א), she has no place in Ze’ir Anpin except the lower thirds alone (אֵין לָהּ מָקוֹם בְּז״א רַק ג״ת לְבַד), therefore when she nests in this manner of back-to-back she gives there only the aspect of three within three which correspond to the measure of the place that she would take from Ze’ir Anpin when they were back-to-back (לָכֵן כְּשֶׁהִיא מְקַנְּנָא בְּאוֹפֶן זֶה דאב״א אֵינוֹ נוֹתֵן שָׁם רַק בְּחִי׳ ג׳ גּוֹ ג׳ שֶׁהֵם נֶגֶד מִדַּת הַמָּקוֹם שֶׁהִיא הָיְתָה לוֹקַחַת מִזּ״א בִּהְיוֹתָן אב״א).

And know (וְדַע), that Imma Ila’ah spreads in all three worlds Beri’ah, Yetzirah, Asiyah (כִּי אִמָּא עִלָּאָה מִתְפַּשֶּׁטֶת בְּכָל ג׳ עוֹלָמוֹת בי״ע), for the upper three within her are enclothed in Beri’ah (כִּי הג״ר שֶׁבָּהּ הֵם מְלוּבָּשִׁים בִּבְרִיאָה), and her six extremities in Yetzirah (וו״ק שֶׁלָּהּ בִּיצִירָה), and her Malkhut in Asiyah (וּמַלְכוּת בַּעֲשִׂיָּה), and the secret of the matter is (וְסוֹד הָעִנְיָן), that behold the Tevunah which enclothes in Ze’ir Anpin of Atzilut (כִּי הֲלֹא הַתְּבוּנָה הַמִּתְלַבֶּשֶׁת בְּז״א דַּאֲצִילוּת), every detail of it descends to illuminate in Beri’ah in this manner (הִנֵּה כָּל פְּרוּטָה יוֹרֶדֶת לְהָאִיר בִּבְרִיאָה בְּאוֹפֶן זֶה), for her upper three enclothe in the upper three of Beri’ah (כִּי הג״ר שֶׁלָּהּ מִתְלַבְּשִׁין בְּג״ר דִּבְרִיאָה), and these three are called the Throne mentioned in many places (וְג׳ אֵלּוּ נִקְרָא כִּסֵּא הַנִּזְכָּר בְּכ״מ), and her six extremities enclothe in the six extremities of Beri’ah and they are called the six steps to the Throne (וו״ק שֶׁלָּהּ מִתְלַבְּשִׁין בְּו״ק דִּבְרִיאָה וְהֵם נִקְרָא ו׳ מַעֲלוֹת לַכִּסֵּא), and this Throne is called the Throne of Rachamim (וְכִסֵּא זֶה נִקְרָא כּוּרְסְיָיא דְּרַחֲמֵי), and her Malkhut enclothes in the Malkhut of Beri’ah and it is called the Throne of Din — Tekhelet — Sandalfon (וּמַלְכוּת שֶׁבָּהּ מִתְלַבֶּשֶׁת בְּמַלְכוּת דִּבְרִיאָה וְהִיא הַנִּקְרָא כִּסֵּא דִּין תְּכֵלֶת סַנְדַלְפוֹ״ן), and this is the secret of “Imma Ila’ah nests in the Throne” (אַמְנָם ז״ס אִמָּא עִלָּאָה מְקַנְּנָא בְּכוּרְסְיָיא), and however after this enclothement her six extremities spread in Yetzirah (וְאָמְנָם אַחַר הִתְלַבְּשׁוּת זֶה מִתְפַּשְּׁטִין וו״ק בִּיצִירָה), and this is the secret of “Six Sefirot nest in Yetzirah” (וְז״ס ו״ס מְקַנְּנָן בִּיצִירָה), however her six extremities become a Neshama to the six extremities that are drawn to Yetzirah from the Zivug of Ze’ir Anpin and Nukvah of Atzilut as mentioned above (אַמְנָם וו״ק שֶׁלָּהּ נַעֲשִׂים נְשָׁמָה אֶל הו״ק הַנִּמְשָׁכִין לַיְצִירָה מִזוּוּג זו״נ דַּאֲצִילוּת כַּנּ״ל), and her Malkhut spreads in Asiyah and it is a Neshama to the aspect of light that is drawn to Asiyah from the Zivug back-to-back of Ze’ir Anpin and Nukvah of Atzilut as mentioned above (וּמַלְכוּת שֶׁלָּהּ מִתְפַּשֶּׁטֶת בַּעֲשִׂיָּה וְהִיא נְשָׁמָה אֶל בְּחִי׳ אוֹר הַנִּמְשָׁךְ אֶל הָעֲשִׂיָּה מִזוּוּג אב״א זו״נ דַּאֲצִילוּת כַּנּ״ל).

Chapter 6

שער מז פרק ו

[47:6] And now we shall explain the order of the three worlds Beri’ah, Yetzirah, Asiyah in their names and in their actions (וְעַתָּה נְבָאֵר סֵדֶר ג׳ עוֹלָמוֹת בי״ע בִּשְׁמוֹתָם וּבְמַעֲשֵׂיהֶם), know (דַּע), that I found from the Rav Rabbi Gedalyah HaLevi of blessed memory (כִּי מָצָאתִי לְהָר״ר גְּדַלְיָה הַלֵּוִי ז״ל), that the upper three of the six extremities of Arich Anpin of Beri’ah, which are Chesed, Gevurah, Tiferet as mentioned above, which remained revealed without enclothement (כִּי הג״ר שֶׁל הו״ק דְּא״א דִּבְרִיאָה שֶׁהֵם חג״ת כַּנּ״ל אֲשֶׁר נִשְׁאָרוּ מְגוּלִּין בְּלִי הִתְלַבְּשׁוּת), behold these three are in the secret of a screen (הִנֵּה אֵלּוּ הַג׳ הֵם בְּסוֹד מָסָךְ), and the explanation of the words is thus (וּפֵירוּשׁ הַדְּבָרִים הֵם כָּךְ), for behold we have explained that in each world of these three worlds there is one screen (כִּי הֲלֹא בֵּאַרְנוּ כִּי בְּכָל עוֹלָם מִג׳ עוֹלָמוֹת אֵלּוּ יֵשׁ לָהֶן מָסָךְ א׳), and however the screen that is between Atzilut and Beri’ah (וְאָמְנָם הַמָּסָךְ שֶׁבֵּין אֲצִילוּת לִבְרִיאָה), when the likeness of all the lights of Atzilut passed within it in order to make corresponding to them the ten Sefirot of Beri’ah (כַּאֲשֶׁר עָבְרוּ בְּתוֹכוֹ דְּמוּת כָּל הָאוֹרוֹת דַּאֲצִילוּת לַעֲשׂוֹת כְּנֶגְדָּן י״ס דִּבְרִיאָה), behold these did not break through that screen and pass within it (הִנֵּה אֵלּוּ לֹא בָקְעוּ אוֹתוֹ מָסָךְ וְעָבְרוּ בוֹ), rather their light passed within it by way of that screen (רַק עָבַר בּוֹ אוֹר שֶׁלָּהֶם דֶּרֶךְ הַמָּסָךְ הַהוּא), and purified all the ten Sefirot of Beri’ah (וְנִקּוּ כָּל הי״ס שֶׁל הַבְּרִיאָה), and behold also the upper three of Arich Anpin of Beri’ah, which are Chesed, Gevurah, Tiferet as mentioned above (וְהִנֵּה גַּם הג״ר דְּא״א דִּבְרִיאָה שֶׁהֵם חג״ת כַּנּ״ל), they also pass through the screen and do not break the screen (הֵם גַּם כֵּן עוֹבְרִים דֶּרֶךְ הַמָּסָךְ וְאֵינָם בּוֹקְעִים הַמָּסָךְ), rather they are diminished light of which a portion passes through the screen (רַק הֵם אוֹר הַמִּתְמַעֵט עוֹבֵר קְצָתוֹ דֶּרֶךְ הַמָּסָךְ), but that point of Malkhut of Atzilut mentioned above that descended to enclothe in these upper three of Arich Anpin (אֲבָל אוֹתָהּ הַנְּקוּדָה דְּמַלְכוּת דַּאֲצִילוּת הַנּ״ל שֶׁיָּרְדָה לְהִתְלַבֵּשׁ בְּג״ר אֵלּוּ דְּא״א), is the very light itself of the Malkhut of Atzilut (הִיא אוֹר עַצְמוֹ שֶׁל הַמַּלְכוּת דַּאֲצִילוּת), therefore it breaks and pierces the screen itself and descends and enclothes in the upper three of Arich Anpin (עַל כֵּן הִיא מְשַׁבֶּרֶת וּבוֹקַעַת אֶת הַמָּסָךְ עַצְמוֹ וְיוֹרֶדֶת וּמִתְלַבֶּשֶׁת בְּג״ר דְּא״א).

And behold the secret of this point, its matter is (וְהִנֵּה סוֹד נְקוּדָה זוֹ עִנְיָנָהּ הוּא), for behold it is known how the two luminaries in their emanation in Atzilut were created equal in their stature one to the other (כִּי הֲלֹא נוֹדָע אֵיךְ הָיוּ ב׳ הַמְּאוֹרוֹת בַּאֲצִילוּתָן בְּקוֹמָתָן נִבְרְאוּ שָׁוִין זֶה לָזֶה), and when the moon complained and was diminished (וּכְאַשֶׁר קִטְרְגָה הַלְּבָנָה וְנִתְמַעֲטָה), explanation — that which she had been in the secret of a complete Partzuf was diminished and she stood in the secret of a small point included of ten Sefirot (פֵּירוּשׁ שֶׁמַּה שֶּׁהָיְתָה בְּסוֹד פַּרְצוּף שָׁלֵם נִתְמַעֲטָה וְעָמְדָה בְּסוֹד נְקוּדָה קְטַנָּה כְּלוּלָה מִי״ס), and the nine other points flew from her as is known (וְהַט׳ נְקוּדוֹת אֲחֵרוֹת פָּרְחוּ מִמֶּנָּה כַּנּוֹדָע), for her root from the beginning is only one point, and afterward by addition through Ze’ir Anpin came nine other points (שֶׁשָּׁרְשָׁהּ מִתְּחִלָּה אֵינוֹ רַק נְקוּדָה אַחַת וְאַחַ״כ בָּאוּ בְּתוֹסֶפֶת עַל יְדֵי ז״א תֵּשַׁע נְקוּדוֹת אֲחֵרוֹת), for therefore she is called the speculum that has nothing of its own (כִּי לָכֵן נִקְרָא אַסְפַּקְלַרְיָא דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם), therefore Ze’ir Anpin returned and took them and she remained in the secret of a small point (לָכֵן חָזַר ז״א וְנָטְלָם וְנִשְׁאֲרָה בְּסוֹד נְקוּדָה קְטַנָּה), and then she could not stand beside him because of her smallness and then she descended in this place at the head of Beri’ah (וְאָז לֹא יָכְלָה לַעֲמוֹד אֶצְלוֹ מֵרוֹב קַטְנוּתָהּ וְאָז יָרְדָה בְּמָקוֹם זֶה בְּרֹאשׁ הַבְּרִיאָה), and however this was at the time of the diminution of the moon at the creation of the world (וְאָמְנָם זֶה הָיָה בִּזְמַן מִעוּט הַלְּבָנָה בִּבְרִיאַת הָעוֹלָם), but after she was already rectified and returned to her place back-to-back and He created Adam HaRishon and he restored her face-to-face as at first (אַךְ אַחַר שֶׁכְּבָר נִתְקְנָה וְחָזְרָה לִמְקוֹמָהּ אב״א וּבָרָא לְאָדָם הָרִאשׁוֹן וְהוּא הֶחֱזִירָהּ פב״פ כְּבַתְּחִלָּה), and afterward through the sin of the lower ones she returned and was diminished and descended (וְאַחַ״כ עַל יְדֵי חֶטְאָם שֶׁל הַתַּחְתּוֹנִים חָזְרָה וְנִתְמַעֲטָה וְיָרְדָה), for this is the entire secret of our prayer to rectify her at the time of our prayer and afterward she returns as at first, for we do not have power more than this (כִּי זֶה כָּל סוֹד תְּפִלָּתֵנוּ לְתַקְּנָהּ בְּעֵת תְּפִלָּתֵנוּ וְאַחַ״כ חוֹזֶרֶת כִּבְרָאשׁוֹנָה כִּי אֵין בָּנוּ כֹּחַ יוֹתֵר מִזֶּה), and behold every matter of holiness leaves an impression in its place even though it departed from there and always this aspect of the point remained at the head of Beri’ah (וְהִנֵּה כָּל דָּבָר שֶׁבִּקְדוּשָּׁה עוֹשֶׂה רֹשֶׁם בִּמְקוֹמוֹ אַף עַל פִּי שֶׁנִּסְתַּלֵּק מִשָּׁם וְתָמִיד נִשְׁאֲרָה בְּחִי׳ נְקוּדָה זוֹ בְּרֹאשׁ הַבְּרִיאָה), however at the time when her diminution is through the blemish of the lower ones, then the nine other points that depart from her do not return to Ze’ir Anpin to their source from where they came, but descend through her iniquities until the Klipah in the secret of the Shechinah in exile, and there is no need to elaborate further (אָמְנָם בִּזְמַן אֲשֶׁר הַמִּעוּט שֶׁלָּהּ עַל יְדֵי פְּגַם תַּחְתּוֹנִים אָז הַט׳ נְקוּדוֹת אֲחֵרוֹת שֶׁמִּסְתַּלְּקוֹת מִמֶּנָּה אֵינָן חוֹזְרוֹת אֶל ז״א אֶל מְקוֹרָם מִמָּקוֹם שֶׁבָּאוּ אֲבָל יוֹרְדוֹת בַּעֲוֹנוֹתֶיהָ עַד הַקְּלִיפָּה בְּסוֹד שְׁכִינָה בַּגָּלוּת וְאֵין לְהַאֲרִיךְ בָּזֶה).

And we return to the matter (וְנַחֲזֹר לָעִנְיָן), for this point was at first a tail to the lions at the end of Atzilut (כִּי נְקוּדָה זוֹ הָיְתָה תְּחִלָּה זָנָב לַאֲרָיוֹת בְּסוֹף הָאֲצִילוּת), for Chavah was a tail to Adam (כִּי חַוָּה זָנָב לְאָדָם הָיְתָה), and afterward she descended and diminished herself in the secret of her point and was a head to the foxes, a head to Beri’ah itself (וְאַחַ״כ יָרְדָה וּמִעֲטָה עַצְמָהּ בְּסוֹד נְקוּדָתָהּ וְהָיְתָה רֹאשׁ לַשּׁוּעָלִים רֹאשׁ לִבְרִיאָה מַמָּשׁ), and so it was in every world and world (וְכֵן הָיְתָה בְּכָל עוֹלָם וְעוֹלָם), for the point of Malkhut of Yetzirah descended at the head of Asiyah (כִּי נְקוּדַת מַלְכוּת דִּיצִירָה יָרְדָה בְּרֹאשׁ עֲשִׂיָּה), and likewise of Beri’ah at the head of Yetzirah (וְכֵן דִּבְרִיאָה בְּרֹאשׁ יְצִירָה), and so it was also at the head of Atzilut in the secret of “You have made them all with wisdom” (וְכֵן הָיָה גַּם כֵּן בְּרֹאשׁ הָאֲצִילוּת בְּסוֹד כֻּלָּם בְּחָכְמָה עָשִׂית) (Psalms 104:24), for the light of the Ein Sof enclothed in the supernal Chokhmah that is above Atzilut and that Chokhmah itself descended and broke the screen that is above Atzilut and its own existence descended and enclothed in Atzilut and through it Atzilut receives the light of the Ein Sof (כִּי אוֹר א״ס נִתְלַבֵּשׁ בְּחָכְמָה עֶלְיוֹנָה שֶׁלְּמַעְלָה מֵאֲצִילוּת וְיָרְדָה אוֹתָהּ הַחָכְמָה עַצְמָהּ וְשָׁבְרָה הַמָּסָךְ שֶׁעַל גַּבֵּי הָאֲצִילוּת וְיָרְדָה מְצִיאוּת עַצְמָהּ וְנִתְלַבְּשָׁה בַּאֲצִילוּת וְעַל יָדָהּ מְקַבֵּל הָאֲצִילוּת אוֹר א״ס), and this is “You have made them all with wisdom” mentioned regarding the world of Atzilut as above (וְז״ס כֻּלָּם בְּחָכְמָה עָשִׂית הַנִּזְכָּר בְּעוֹלַם הָאֲצִילוּת כַּנּ״ל), and however all these aspects that were in all the worlds were for the benefit of the worlds in order to connect this with that and this with that so that they could receive illumination one from another and one from another through the fact that the end of Atzilut is the beginning of the head of Beri’ah itself and likewise in the rest of the worlds (וְאָמְנָם כָּל זֶה הַבְּחִי׳ שֶׁהָיְתָה בְּכָל הָעוֹלָמוֹת הַכֹּל הָיָה לְתוֹעֶלֶת הָעוֹלָמוֹת כְּדֵי לְקַשֵּׁר זֶה בָּזֶה וְזֶה בָּזֶה כְּדֵי שֶׁיּוּכְלוּ לְקַבֵּל הֶאָרָה זֶה מִזֶּה וְזֶה מִזֶּה עַל יְדֵי הֱיוֹת סִיּוּם הָאֲצִילוּת תְּחִלַּת רֵישָׁא דִּבְרִיאָה מַמָּשׁ וְכֵן בִּשְׁאָר הָעוֹלָמוֹת), and this is the secret of the day of Shabbat (וְז״ס יוֹם הַשַּׁבָּת), for then holiness is added in the worlds and then the upper Heikhal of Kodesh haKodashim of Beri’ah returns to ascend to Atzilut and becomes complete Atzilut itself for the reason mentioned above and similarly in the rest of all the worlds and there is no need to elaborate (כִּי אָז נִתּוֹסֵף קְדוּשָּׁה בָּעוֹלָמוֹת וְאָז הֵיכַל הָעֶלְיוֹן ק״ק דִּבְרִיאָה חוֹזֵר לַעֲלוֹת אֶל הָאֲצִילוּת וְנַעֲשֶׂה אֲצִילוּת גָּמוּר מַמָּשׁ לְטַעַם הַנּ״ל וְכַיּוֹצֵא בָּזֶה בִּשְׁאָר כָּל הָעוֹלָמוֹת וְאֵין לְהַאֲרִיךְ).

And if you will say (וְאִם תֹּאמַר), behold there is now room for a question (וַהֲרֵי יֵשׁ עַתָּה מָקוֹם שְׁאֵלָה), that if so why do we say that this point is the head of Beri’ah and from there Beri’ah begins (דְּא״כ לָמָּה אֲנוּ אוֹמְרִים שֶׁנְּקוּדָה זוֹ הוּא רֹאשׁ הַבְּרִיאָה וּמִשָּׁם מַתְחֶלֶת בְּרִיאָה), for behold is not the world of Beri’ah only beginning from Abba and Imma of Beri’ah (כִּי הֲלֹא אִי עוֹלַם הַבְּרִיאָה מַתְחִיל רַק מִן או״א דִּבְרִיאָה), since the head of Beri’ah is Atzilut itself and until there it is Atzilut (כִּי רֵישָׁא דִּבְרִיאָה הוּא אֲצִילוּת מַמָּשׁ וְעַד שָׁם הוּא אֲצִילוּת), and why should we say that it enters into the boundary of the world of Beri’ah and likewise in the other worlds (וְלָמָּה נֹאמַר שֶׁנִּכְנָס בְּגֶדֶר עוֹלַם הַבְּרִיאָה וְכֵן בִּשְׁאָר הָעוֹלָמוֹת), and the answer to this is (וְהַתְּשׁוּבָה בָּזֶה), that certainly even though indeed it is as we have said that this point is light of Atzilut itself that broke and shattered the screen and descended (כִּי וַדַּאי עִם הֱיוֹת שֶׁבְּוַדַּאי הוּא כְּמוֹ שֶׁאָמַרְנוּ שֶׁנְּקוּדָה זוֹ הוּא אוֹר אֲצִילוּת מַמָּשׁ שֶׁבָּקַע וְשִׁבֵּר הַמָּסָךְ וְיָרְדָה), nevertheless this is only in relation to Beri’ah (עַכְז זֶהוּ בְּעֵרֶךְ הַבְּרִיאָה), but that point itself certainly no longer has proportion with Atzilut (אֲבָל אוֹתָהּ הַנְּקוּדָה עַצְמָהּ וַדַּאי שֶׁכְּבָר אֵין לָהּ עֵרֶךְ עִם אֲצִילוּת), for after you have known the great distinction that exists between Arich Anpin and Abba and from Abba to Imma and from Imma to Ze’ir Anpin and how the light is diminished from this to that without limit within Atzilut itself (כִּי אַחַר שֶׁיָּדַעְתָּ הֶפְרֵשׁ גָּדוֹל שֶׁיֵּשׁ בֵּין א״א לְאַבָּא וּמֵאַבָּא לְאִמָּא וּמֵאִמָּא לְז״א וְאֵיךְ מִתְמַעֵט הָאוֹר מִזֶּה לָזֶה לְאֵין קֵץ בַּאֲצִילוּת עַצְמוֹ), therefore there is also a great change from Ze’ir Anpin to Nukvah even when she is complete in her Partzuf (א״כ גַּם יֵשׁ שִׁנּוּי גָּדוֹל מִזּ״א לְנוּקְבָא אֲפִלּוּ בִּהְיוֹתָהּ שְׁלֵימָה בְּפַרְצוּפָהּ), for behold she is the end of all the worlds and of all Atzilut itself (כִּי הֲלֹא הִיא סִיּוּם כָּל הָעוֹלָמוֹת וְכָל הָאֲצִילוּת עַצְמוֹ), and if so when she is diminished from her Partzuf and remains in the secret of a point alone and afterward needs to break the screen of Beri’ah in order to descend (וְא״כ כַּאֲשֶׁר תִּתְמַעֵט מִפַּרְצוּפָהּ וְתִשָּׁאֵר בְּסוֹד נְקוּדָה לְבַד וְאַחַ״כ תִּצְטָרֵךְ לִבְקוֹעַ מָסָךְ הַבְּרִיאָה כְּדֵי לֵירֵד), and by the power of that breaking certainly she is diminished more (וּבְכֹחַ בְּקִיעָה הַהִיא וַדַּאי שֶׁמִּתְמַעֶטֶת יוֹתֵר), and afterward when entering into Beri’ah she is diminished more (וְאַחַ״כ בְּהִכָּנְסָהּ בִּבְרִיאָה מִתְמַעֶטֶת יוֹתֵר), therefore after all these diminutions do not find it difficult in your eyes that she can be here the head of Beri’ah itself (וְא״כ אַחַר כָּל אֵלּוּ הַמִּעוּטִים אַל יִקְשֶׁה בְּעֵינֶיךָ אִם תּוּכַל לִהְיוֹתָהּ כָּאן רֹאשׁ הַבְּרִיאָה מַמָּשׁ), for certainly she is not as she was above at first (כִּי וַדַּאי אֵינָהּ הִיא כַּאֲשֶׁר הָיְתָה לְמַעְלָה בַּתְּחִלָּה), and we shall explain the order of the three levels of these three worlds of Beri’ah, Yetzirah, Asiyah (וְנְבָאֵר סֵדֶר ג׳ מַעֲלוֹת ג׳ עוֹלָמוֹת אֵלּוּ דבי״ע).

The world of Beri’ah has in it Essence and vessels (עוֹלַם הַבְּרִיאָה יֵשׁ בָּהּ עַצְמוּת וְכֵלִים), and behold regarding the vessels of Beri’ah they are divided in this manner (וְהִנֵּה בְּעִנְיַן הַכֵּלִים דִּבְרִיאָה נֶחְלָקִין עַל דֶּרֶךְ זֶה), for the vessels of Abba and Imma of Beri’ah are the secret of the Names Akatriel Yah Hashem Tzevaot (כִּי הַכֵּלִים דְּאו״א דִּבְרִיאָה הֵם סוֹד שֵׁמוֹת אכתריאל יה יהוה צבאות), and as you have known that these Names are the secret of the Throne itself (וּכְמוֹ שֶׁיָּדַעְתָּ שֶׁהַשֵּׁמוֹת אֵלּוּ הֵם סוֹד כִּסֵּא עַצְמוֹ), and you have also known that the upper three of Beri’ah are the Throne itself (וְגַם יָדַעְתָּ כִּי הג״ר דִּבְרִיאָה הֵם כִּסֵּא עַצְמוֹ), and these are the secret of the body itself of Abba and Imma of Beri’ah (וְאֵלּוּ הֵם סוֹד גּוּפָא מַמָּשׁ דְּאו״א דִּבְרִיאָה), the body of Ze’ir Anpin of Beri’ah is called Metatron (גּוּפָא דְּז״א דִּבְרִיאָה נִקְרָא מֶטַטְרוֹ״ן), the body of the Nukvah of Ze’ir Anpin of Beri’ah is called Sandalfon (גּוּפָא דְּנוּקְבָא דְּז״א דִּבְרִיאָה נִקְרָא סַנְדַלְפוֹ״ן), and behold we have explained the aspect of the vessels of Beri’ah (וַהֲרֵי בֵּאַרְנוּ בְּחִי׳ הַכֵּלִים דִּבְרִיאָה). And behold the Essence of Beri’ah is divided into three aspects — Nefesh, Ruach, Neshama (וְהִנֵּה עַצְמוּת בְּרִיאָה נֶחְלָק לְג׳ בְּחִי׳ נר״ן), and behold the Nefesh of all Beri’ah is drawn by means of the striking of the ten vessels of Atzilut upon the screen of Beri’ah (וְהִנֵּה הַנֶּפֶשׁ שֶׁל בְּרִיאָה כֻּלָּהּ נִמְשָׁךְ עַל יְדֵי הַכָּאַת י׳ כֵּלִים דַּאֲצִילוּת בְּמָסָךְ הַבְּרִיאָה), and from them ten sparks and lights sparkled through the screen and became Nefesh to the ten vessels of Beri’ah (וּמֵהֶם נִתְנוֹצְצוּ י׳ נִיצוֹצוֹת וְאוֹרוֹת דֶּרֶךְ הַמָּסָךְ וְנִתְהַוּוּ נֶפֶשׁ לְי׳ כֵּלִים שֶׁל הַבְּרִיאָה), for the vessels of Atzilut are more exalted than the Nefesh of Beri’ah, for their light that passes through the screen is sufficient to make Nefesh for Beri’ah (כִּי כֵּלִים דַּאֲצִילוּת מְעוּלִּים מִן נֶפֶשׁ דִּבְרִיאָה כִּי הָאוֹר שֶׁלָּהֶם הָעוֹבֵר דֶּרֶךְ הַמָּסָךְ מַסְפִּיק לַעֲשׂוֹת נֶפֶשׁ אֶל הַבְּרִיאָה), and the Ruach of Beri’ah is drawn by means of the striking of the external aspect of Binah of Atzilut upon the screen of Beri’ah (וְרוּחַ שֶׁל בְּרִיאָה נִמְשָׁךְ עַל יְדֵי הַכָּאַת שֶׁל בִּינָה דַּאֲצִילוּת הַחִיצוֹנִיּוּת שֶׁלָּהּ בְּמָסָךְ הַבְּרִיאָה), and from her ten Sefirot was made Ruach for all the ten Sefirot of Beri’ah (וּמֵי״ס שֶׁלָּהּ נַעֲשָׂה רוּחַ לְכָל הי״ס דִּבְרִיאָה), and the Neshama of Beri’ah is drawn from the inner striking of Binah of Atzilut upon the screen, and her ten Sefirot became Neshama to the ten Sefirot of Beri’ah (וְנִשְׁמוֹת הַבְּרִיאָה נִמְשֶׁכֶת מֵהַכָּאָה פְּנִימִית דְּבִינָה דַּאֲצִילוּת בַּמָּסָךְ וְי״ס שֶׁלָּהּ נַעֲשָׂה נְשָׁמָה לְי״ס דִּבְרִיאָה), and corresponding to this Ruach and Neshama it is said “Imma nests in the Throne” (וּכְנֶגֶד רוּחַ וְנְשָׁמָה אֵלּוּ נֶאֱמַר אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), however the head of Arich Anpin of Beri’ah, which is the secret of that point of Atzilut that descended (אַמְנָם רֵישָׁא דְּא״א דִּבְרִיאָה שֶׁהוּא סוֹד אוֹתָהּ נְקוּדָה דַּאֲצִילוּת שֶׁיָּרְדָה), behold this was not brought into being by means of a screen (הִנֵּה זֹאת לֹא נִתְהַוֵּית עַל יְדֵי מָסָךְ), for since it is the point of the Nukvah of Atzilut itself, it shattered and pierced the screen completely and descended into Beri’ah in the head of Arich Anpin of Beri’ah (כִּי לְהֱיוֹתָהּ נְקוּדָה נוּקְבָא דַּאֲצִילוּת מַמָּשׁ שָׁבְרָה וּבָקְעָה הַמָּסָךְ לְגַמְרֵי וְיָרְדָה בִּבְרִיאָה בְּרֵישָׁא דְּא״א דִּבְרִיאָה), and even her externality pierced the screen since she is Atzilut itself and not merely an illumination like the rest of the ten Sefirot of Atzilut, therefore she had the power to break and pierce the screen and descend in this manner (וַאֲפִלּוּ חִיצוֹנִיּוּת שֶׁלָּהּ בָּקְעָה הַמָּסָךְ לְהֱיוֹתָהּ אֲצִילוּת עַצְמָהּ וְלֹא הֶאָרָה כְּשָׁאָר י״ס דַּאֲצִילוּת לָכֵן הָיָה בָּהּ כֹּחַ לִשְׁבֹּר וְלִבְקוֹעַ הַמָּסָךְ וְלֵירֵד בְּאוֹפֶן זֶה), for both her vessel and her Essence descended to Beri’ah and from them was formed the revealed head of Arich Anpin of Beri’ah (כִּי הַכְּלִי וְעַצְמוּת שֶׁלָּהּ יָרְדָה לִבְרִיאָה וּמֵהֶם נִתְהַוָּה רֵישָׁא הַמְּגוּלָּה דְּא״א דִּבְרִיאָה).

The world of Yetzirah we have already explained (עוֹלַם הַיְצִירָה כְּבָר בֵּאַרְנוּ), that Six Sefirot nest in Metatron (כִּי ו״ס מְקַנְּנָא בְּמֶטַ״ט), and the matter is (וְהָעִנְיָן), that from Ze’ir Anpin of Atzilut (כִּי מִן ז״א דַּאֲצִילוּת), from its inner aspect (מִן פְּנִימִיּוּת), after it enclothed and was drawn and descended below (אַחַר שֶׁנִּתְלַבֵּשׁ וְנִמְשַׁךְ וְיָרַד לְמַטָּה), until the screen between Atzilut and Beri’ah (עַד הַמָּסָךְ שֶׁבֵּין אֲצִילוּת לִבְרִיאָה), from the abundance of its light it pierced and broke that screen (מֵרוֹב הָאוֹר שֶׁלָּהּ בָּקַע וְשָׁבַר הַמָּסָךְ הַהוּא), and descended until the second screen between Beri’ah and Yetzirah (וְיָרַד עַד מָסָךְ הַב׳ שֶׁבֵּין בְּרִיאָה לִיצִירָה), and because of the spreading of the light until there it was weakened (וּמֵחֲמַת הִתְפַּשְּׁטוּת הָאוֹר עַד שָׁם נֶחֱלַשׁ), and it did not pierce and break it (וְלֹא בָּקַע וְשִׁבֵּר אוֹתוֹ), but struck it only (רַק הִכָּה בּוֹ לְבַד), and by means of its striking there in the second screen (וְעַל יְדֵי הַכָּאָתוֹ שָׁם בַּמָּסָךְ הַב׳), its light sparkled below in Yetzirah (נִתְנוֹצֵץ אוֹרוֹ לְמַטָּה בִּיצִירָה), and from it and from its inner aspect was the secret of the head of Arich Anpin of Yetzirah (וּמִמֶּנּוּ וּמִפְּנִימִיּוּתוֹ הָיָה סוֹד רֵישָׁא דְּא״א דִּיצִירָה), a revealed head (רֵישָׁא מְגוּלֶּה), in the manner mentioned above in the head of Arich Anpin of Beri’ah (עַל דֶּרֶךְ הַנּ״ל בְּרֵישָׁא דְּא״א דִּבְרִיאָה), which was from Malkhut of Atzilut (שֶׁהָיְתָה מִמַּלְכוּת דַּאֲצִילוּת), however from the externality of that Ze’ir Anpin mentioned above (אָמְנָם מִן הַחִיצוֹנִיּוּת הַז״א הַנּ״ל), sparks were sparked in the manner mentioned above (נִתְנָצְצוּ עַל דֶּרֶךְ הַנּ״ל), from its Essence and its inner aspect itself (בְּעַצְמוּתוֹ וּפְנִימִיּוּתוֹ מַמָּשׁ), and it descended and made all the aspects of the vessels of all Yetzirah (וְיָרַד וְעָשָׂה כָּל בְּחִי׳ הַכֵּלִים שֶׁל כָּל יְצִירָה), which are called the body of Yetzirah (הַנִּקְרָא גּוּפָא דִּיצִירָה), from its ten Sefirot (מֵי״ס שֶׁלּוֹ), however the vessels of Beri’ah and the Nefesh–Ruach–Neshama of Beri’ah (אָמְנָם אֵין הַכֵּלִים שֶׁל הַבְּרִיאָה וְלֹא הַנר״ן שֶׁל הַבְּרִיאָה), cannot sparkle through this second screen of Yetzirah (יְכוֹלִין לְהִתְנַצֵּץ דֶּרֶךְ מָסָךְ ב׳ זֶה דִּיצִירָה), for they already passed their first screen (כִּי כְּבָר עָבְרוּ מָסָךְ א׳ שֶׁלָּהֶם), and they are not able to pass this screen (וְאֵינָן יְכוֹלִין לַעִיבּוּר מָסָךְ זֶה).

And behold the Essence of Yetzirah is (וְהִנֵּה הָעַצְמוּת שֶׁל יְצִירָה הוּא), that the Neshama of Abba and Imma of Yetzirah is from the striking of the screen and the breaking and piercing of Akatriel from above (כִּי נִשְׁמַת או״א דִּיצִירָה הוּא מֵהַכָּאַת מָסָךְ וּשְׁבִירָה וּבְקִיעָה אכתריא״ל שֶׁלְּמַעְלָה), and the Ruach of Abba and Imma is from the striking of Metatron from above (וְהָרוּחַ דְּאו״א מֵהַכָּאַת מֶטַטְרוֹ״ן שֶׁלְּמַעְלָה), and the Nefesh is from the striking of Sandalfon in the manner mentioned above (וְהַנֶּפֶשׁ מֵהַכָּאַת סַנְדַלְפוֹ״ן עַל דֶּרֶךְ הַנּ״ל), the Neshama of Ze’ir Anpin of Yetzirah is Metatron (נִשְׁמָה דְּז״א דִּיצִירָה הוּא מֶטַטְרוֹ״ן), and his Ruach is Sandalfon (וְהָרוּחַ שֶׁלּוֹ הוּא סַנְדַלְפוֹ״ן), and his Nefesh is Mitatron with an additional Yod (וְהַנֶּפֶשׁ שֶׁלּוֹ הוּא מִיטַטְרוֹ״ן בְּתוֹס' יו״ד), the Neshama of the Nukvah of Ze’ir Anpin of Yetzirah is Sandalfon (נִשְׁמַת נוּקְבָא דְּז״א דִּיצִירָה הוּא סַנְדַלְפוֹ״ן), and her Ruach is Mitatron with a Yod (וְהָרוּחַ שֶׁלָּהּ הוּא מִיטַטְרוֹ״ן בְּיו״ד), and her Nefesh also is Sandalfon (וְהַנֶּפֶשׁ שֶׁלָּהּ גַּם כֵּן סַנְדַלְפוֹ״ן), and it is not her own Neshama but the power of that Sandalfon which is the Neshama of the Nukvah of all of them (וְאֵינָהּ נִשְׁמָה שֶׁלָּהּ עַצְמָהּ רַק כֹּחַ אוֹתוֹ סַנְדַלְפוֹ״ן שֶׁהוּא נִשְׁמַת הַנּוּקְבָא כֻּלָּם), and from him seven are drawn (וּמִמֶּנּוּ נִמְשָׁךְ ז׳), and regarding this lowest one it is said “And behold one Ofan upon the earth” (וְעַל זֶה הַתַּחְתּוֹן נֶאֱמַר וְהִנֵּה אוֹפַן א׳ בָּאָרֶץ) (Ezekiel 1:15), in the teaching it is taught this is Sandalfon etc. (בְּמַתְנִיתָא תָּנָא זֶה סַנְדַלְפוֹ״ן כו׳), and since it is the Nefesh of Malkhut it is called earth (וּלְהֱיוֹתוֹ נֶפֶשׁ דְּמַלְכוּת נִקְרָא אֶרֶץ), therefore regarding it is said “And behold one Ofan upon the earth” (לָכֵן עָלָיו נֶאֱמַר וְהִנֵּה אוֹפַן א׳ בָּאָרֶץ).

The world of Asiyah (עוֹלַם הָעֲשִׂיָּה), the secret of the revealed head of Arich Anpin within it (סוֹד רֵישָׁא דְּא״א שֶׁבּוֹ הַמְּגֻלֶּה), is Sandalfon itself, which is the Nefesh of the Nukvah of Yetzirah (הוּא עַצְמוֹ סַנְדַלְפוֹ״ן שֶׁהוּא נֶפֶשׁ דְּנוּקְבָא דִּיצִירָה), and since in the other worlds it was not so that it itself would serve below (וְלְהֱיוֹת שֶׁבִּשְׁאָר עוֹלָמוֹת לֹא הָיָה כֵּן שֶׁהוּא עַצְמוֹ יְשַׁמֵּשׁ לְתַתָּא), therefore concerning it is said “And behold one Ofan upon the earth” (לָכֵן עָלָיו נֶאֱמַר וְהִנֵּה אוֹפַן א׳ בָּאָרֶץ) (Ezekiel 1:15), for it is the head of Asiyah (לִהְיוֹתוֹ רֵישָׁא שֶׁל הָעֲשִׂיָּה), and it is called Sar haYa‘ar (וְהוּא נִקְרָא שַׂר הַיָּעַר), and it is the gematria of Par and the gematria of Ya‘ar (וְהוּא גִּימַטְרִיָּא פ״ר וְגִּימַטְרִיָּא יע״ר), the Neshama of Abba and Imma of Asiyah is Hadrianiel (נִשְׁמַת או״א דַּעֲשִׂיָּה הַדְרִינִא״ל), their Ruach is Kamuel (some say: Komilal) (רוּחַ שֶׁלָּהֶם קַמּוּאֵ״ל (נ״א קוֹמִילָאֵ״ל)), and their Nefesh is Malkiel (וְנֶפֶשׁ שֶׁלָּהֶם מַלְכִּיאֵ״ל), the Neshama of Ze’ir Anpin of Asiyah is Kamuel (נִשְׁמַת הַז״א דַּעֲשִׂיָּה קַמּוּאֵ״ל), and the Ruach is Malkiel (וְהָרוּחַ מַלְכִּיאֵ״ל), and its Nefesh is Tzadkiel (וְהַנֶּפֶשׁ שֶׁלּוֹ צַדְקִיאֵ״ל), the Neshama of the Nukvah of Ze’ir Anpin of Asiyah is Malkiel (נִשְׁמַת נוּקְבָא דְּז״א דַּעֲשִׂיָּה הוּא מַלְכִּיאֵ״ל), and her Ruach is Tzadkiel (וְהָרוּחַ שֶׁלָּהּ צַדְקִיאֵ״ל), and her Nefesh is Atariel (וְהַנֶּפֶשׁ שֶׁלָּהּ עֲטַרִיאֵ״ל), Tatron reigns in the world of Yetzirah (טַטְרוֹ״ן מֶלֶךְ בָּעוֹלָם הַיְצִירָה), Shmuel is above him in Beri’ah (שְׁמוּעֵ״אל לְמַעְלָה מִמֶּנּוּ בִּבְרִיאָה), and the seven ministers of Beri’ah are called the seven chamberlains (וְז׳ שָׂרִים דִּבְרִיאָה נִקְרָא שִׁבְעַת הַסָּרִיסִים), and the seven of Yetzirah are not called chamberlains (וְז׳ דִּיצִירָה אֵינָם נִקְרָאִים סָרִיסִים), for their governance is on weekdays and Beri’ah on Shabbat as is known (כִּי הַנְהָגָתָן בְּחוֹל וּבְרִיאָה בְּשַׁבָּת כַּנּוֹדָע), Shmuel is Anfiel Yehuel (שְׁמוּעֵ״אל הוּא עַנְפִּיאֵ״ל יְהוּאֵ״ל), know that in the Yesod of Imma of Asiyah there is the Name Yahalu (דַּע כִּי יֵשׁ בִּיסוֹד אִמָּא דַּעֲשִׂיָּה הַשֵּׁם יָאהֲלוּ).

[Gloss — Moreinu HaRav Chaim Vital of blessed memory (הגהה — מוהרח״ו ז״ל)], from this we can learn (מִזֶּה נוּכַל לִלְמֹד), that every aspect of a point that passes from world to world is male when it is in it only in the aspect of Nefesh alone (כִּי כָּל בְּחִי׳ נְקוּדָה שֶׁמֵּעוֹלָם לְעוֹלָם זָכָר הוּא בִּהְיוֹתָהּ בָּהּ בְּחִי׳ נֶפֶשׁ בִּלְבַד), as appears to me there (כְּנִלְעַ״ד שָׁם).