The Sixth Gate

The Gate of the Throne of Glory, and within it are six chapters

השער הששי שער כסא הכבוד ובו ו׳ פרקים

Chapter 1

שער מו פרק א מ״ת

[46:1] The discourse of the diminution of the moon and the discourse of the Throne, and in it will be explained the statement of Rabbi Moshe in Parashat Bo, daf 43 (דְּרוּשׁ מִעוּט הַיָּרֵחַ וְדְּרוּשׁ הַכִּסֵּא וּבוֹ יִתְבָּאֵר מַאֲמַר ר״מ בְּפ׳ בֹּא דמ״ג), and this is its language (וְז״ל), “And afterward He made attendants for these vessels — a Throne with four supports and six steps to the Throne, behold ten, and all of it is the Throne” (וּלְבָתַר עָבִיד מְשַׁמְשִׁין לְאִלֵּין מָאנִין כּוּרְסְיָא בְּד׳ סַמְכִין וְשִׁית דַּרְגִין לְכוּרְסְיָא הָא עֲשָׂרָה וְכוּלָּא אִיהוּ כּוּרְסְיָא), until here. (עַד כָּאן). And the words are wondrous (וְהַדְּבָרִים תְּמוּהִים), for if the number of the legs of the Throne are four and its steps are six, behold they are ten Sefirot (כִּי אִם מִסְפַּר רַגְלֵי הַכִּסֵּא הֵם ד׳ וְדַרְגִין דִּילֵיהּ הֵם ו׳ הֲרֵי י״ס), if so, what is the Throne itself (א״כ מַהוּ הַכִּסֵּא עַצְמוֹ). But the matter is (אֲבָל הָעִנְיָן הוּא), know (דַּע), that every world of A"B"Y"A is the aspect of ten, and it also has the aspect of thirteen (כִּי כָּל עוֹלָם וְעוֹלָם מֵאבי״ע הוּא בְּחִי׳ י׳ וְיֵשׁ בּוֹ בְּחִי׳ י״ג גַּם כֵּן), and behold Beri’ah has within it ten Sefirot (וְהִנֵּה בְּרִיאָה יֵשׁ בָּהּ י״ס), and they are those that are called “six steps to the Throne” (וְהֵם הַנִּקְרָא שִׁית דַּרְגִין לְכוּרְסְיָא), which are the six Heikhalot from Livnat haSapir until Heikhal haRatzon (שֶׁהֵם ו׳ הֵיכָלוֹת שֶׁיֵּשׁ מִלִּבְנַת הַסַּפִּיר עַד הֵיכַל הָרָצוֹן), and the four legs of the Throne are in the Heikhal of Kodesh haKodashim (וְד׳ רַגְלִין דְּכוּרְסְיָא הֵם בְּהֵיכַל ק״ק), and these four legs are the seventh Heikhal of Beri’ah (וְאֵלּוּ הַד׳ רַגְלִין הֵם הַהֵיכַל ז׳ דִּבְרִיאָה), and behold this Heikhal includes four Heikhalin — Chokhmah, Binah, Chokhmah, Da’at of Beri’ah (וְהִנֵּה הֵיכַל זֶה כּוֹלֵל ד׳ הֵיכָלִין כחב״ד דִּבְרִיאָה), and these are the four legs of the Throne (וְאֵלּוּ הֵן ד׳ רַגְלִין דְּכוּרְסְיָא).

However, even though they are four legs, they are not counted in number except as three Heikhalin, which are Chokhmah, Binah, Keter (אַמְנָם אַף עַל פִּי שֶׁהֵם ד׳ רַגְלִין אֵינָן נֶחְשָׁבִין בְּמִנְיָן רַק בְּמִסְפַּר ג׳ הֵיכָלִין שֶׁהֵם כח״ב), for the Da’at which is the fourth does not ascend in the count because it is very concealed between Chokhmah and Binah (לְפִי שֶׁהַדַּעַת שֶׁהוּא הַד׳ אֵינוֹ עוֹלֶה בְּמִנְיָן כִּי הוּא נַעֲלָם מְאֹד בֵּין חו״ב), and it is known that Imma nests in the Throne in three Sefirot of Beri’ah (וְנוֹדָע כִּי אִמָּא מְקַנְּנָא בְּכוּרְסְיָא בְּג׳ סְפִירָאן דִּבְרִיאָה), and they are three lights that descended from Imma and nest in three Sefirot (וְהֵם ג׳ אוֹרוֹת שֶׁיָּרְדוּ מֵאִמָּא מְקַנְּנָא בְּג׳ סְפִירָאן), and they are the Neshama of Beri’ah, which is called the Throne of Glory (וְהֵם נְשָׁמָה דִּבְרִיאָה הַנִּקְרָא כִּסֵּא הַכָּבוֹד), and these three lights, which are the Throne, are called Kodesh Kadosh Kadoshim — one Kodesh, two Kadoshim, behold three (וְאֵלּוּ הַג׳ אוֹרוֹת שֶׁהֵם הַכִּסֵּא נִקְרָא ק״ק קֹדֶשׁ חַד קֳדָשִׁים תְּרֵי הָא תְּלָת), and they are enclothed within the seventh upper Heikhal that includes four Heikhalin, which are the four legs that are the four Mochin of Beri’ah (וְהֵם מִתְלַבְּשִׁים בְּהֵיכַל הַז׳ הָעֶלְיוֹן הַכּוֹלֵל ד׳ הֵיכָלִין שֶׁהֵם ד׳ רַגְלִים שֶׁהֵם ד׳ מוֹחִין הַבְּרִיאָה), and therefore this Heikhal is called Heikhal Kodesh haKodashim, meaning the Heikhal within which are enclothed the three lights of the Throne called Kodesh haKodashim (וְלָכֵן נִקְרָא הֵיכַל זֶה הֵיכַל ק״ק ר״ל הֵיכַל שֶׁבּוֹ מִתְלַבְּשִׁים ג׳ אוֹרוֹת הַכִּסֵּא הַנִּקְרָא ק״ק), and behold now there is completed what was stated above, that the World of Beri’ah is the aspect of ten and it is the aspect of thirteen — that they are ten Sefirot and an additional three lights that are called the Throne which are enclothed within it (וַהֲרֵי עַתָּה נִשְׁלַם מַה שֶּׁנֶּאֱמַר לְמַעְלָה כִּי עוֹלָם הַבְּרִיאָה הוּא בְּחִי׳ עֶשֶׂר וְהוּא בְּחִי׳ י״ג שֶׁהֵם י״ס וְעוֹד ג׳ אוֹרוֹת הַנִּקְרָא כִּסֵּא הַמִּתְלַבְּשִׁין בּוֹ).

And behold, the matter of this Throne is (וְהִנֵּה עִנְיַן כִּסֵּא זֶה הוּא), for behold it was said in the Tikkunim that Imma nests in the three supernal Sefirot of Beri’ah (כִּי הִנֵּה אָמְרוּ בַּתִּיקוּנִים דְּאִמָּא מְקַנְּנָא בְּג׳ סְפִירָן עִילָאִין דִּבְרִיאָה), and it is already known that from the Netzach, Hod, Yesod of Ze’ir Anpin there was formed the light of the four Mochin of the upper Nukvah which is in Atzilut, and all the ten Sefirot within her (וּכְבָר נוֹדַע כִּי מִתנה״י דְּז״א נִתְהַוָּה אוֹר ד׳ מוֹחִין שֶׁל הַנּוּקְבָא הָעֶלְיוֹנָה אֲשֶׁר בַּאֲצִילוּת וְכָל הַי״ס שֶׁבָּהּ), and forever the measure of her stature is in the four Sefirot Netzach, Hod, Yesod–Malkhut of Ze’ir Anpin alone, for therefore she is called Dalet, as is known (וּלְעוֹלָם שִׁעוּר קוֹמָתָהּ בְּד׳ סְפִירוֹת תנה״י דְּז״א לְבַד כִּי לָכֵן הִיא נִקְרֵאת ד׳ כַּנּוֹדָע), therefore also from her there was formed one light included of four lights (לָכֵן גַּם מִמֶּנָּה נִתְהַוָּה אוֹר א׳ כָּלוּל מִד׳ אוֹרוֹת), and it was formed from Netzach, Hod, Yesod–Malkhut which are these four lights (וְנִתְהַוָּה מִתנה״י שֶׁהֵם ד׳ אוֹרוֹת הָאֵלּוּ), and these descend and are enclothed in the seventh upper Heikhal in the four Heikhalot that are within it, as mentioned above (וְאֵלּוּ הֵם יוֹרְדִים וּמִתְלַבְּשִׁים בְּהֵיכַל הָעֶלְיוֹן הַז׳ בְּד׳ הֵיכָלוֹת אֲשֶׁר בּוֹ כַּנַּ״ל). And do not say that the Netzach, Hod, Yesod–Malkhut themselves of the Malkhut of Atzilut themselves become Mochin below (וְאַל תֹּאמַר כִּי תנה״י עַצְמָן דְּמַלְכוּת דַּאֲצִילוּת הֵם עַצְמָן נַעֲשִׂים מוֹחִין לְמַטָּה), rather the four lights mentioned above shine and they are the ones that descend below into the Heikhal mentioned above (רַק מְאִירִין ד׳ אוֹרוֹת הַנַּ״ל וְהֵם הַיּוֹרְדִים לְמַטָּה בְּהֵיכַל הַנַּ״ל), and they are called the Throne, and they are the Neshama of Beri’ah (וְהֵם הַנִּקְרָא כִּסֵּא וְהֵם נִשְׁמַת הַבְּרִיאָה), and they are enclothed in Chokhmah, Binah, Da’at of Beri’ah which are called the four Heikhalin that are in the seventh upper Heikhal mentioned above (הַמִּתְלַבְּשִׁים בְּחב״ד דִּבְרִיאָה הַנִּקְרָא ד׳ הֵיכָלִין שֶׁבְּהֵיכַל הַז׳ הָעֶלְיוֹן הַנַּ״ל). And from this you will understand that all the worlds are in one order (וּמִזֶּה תָּבִין כִּי כָּל הָעוֹלָמוֹת הֵם כְּסֵדֶר א׳), for just as the Netzach, Hod, Yesod–Malkhut of Binah are Mochin of Ze’ir Anpin (כִּי כְּמוֹ שֶׁתנה״י דְּבִינָה הֵם מוֹחִין דְּז״א), so the Netzach, Hod, Yesod–Malkhut of Ze’ir Anpin are Mochin of the Nukvah (כֵּן תנה״י דְּז״א הֵם מוֹחִין דְּנוּקְבָא), and so the Netzach, Hod, Yesod–Malkhut of Malkhut are Mochin of Beri’ah (וְכֵן תנה״י דְּמַלְכוּת הֵם מוֹחִין דִּבְרִיאָה), and understand this (וְהָבֵן זֶה), and it has already been explained that the Netzach, Hod, Yesod–Malkhut themselves do not become Mochin below in Beri’ah, rather their lights, as mentioned above (וּכְבָר נִתְבָּאֵר שֶׁאֵין תנה״י עַצְמָן נַעֲשִׂים מוֹחִין לְמַטָּה בִּבְרִיאָה רַק הָאוֹרוֹת שֶׁלָּהֶם כַּנַּ״ל).

Chapter 2

שער מו פרק ב

[46:2] And after the matter of the Throne has been explained, which are those four lights (וְאַחַר שֶׁנִּתְבָּאֵר עִנְיַן הַכִּסֵּא שֶׁהוּא אוֹתָן הַד׳ אוֹרוֹת), we shall now explain the matter of the diminution of the moon (נְבָאֵר עַתָּה עִנְיַן מִעוּט הַיָּרֵחַ), and it is (וְהוּא), for behold at first the Nukvah was in her place above at the back of Ze’ir Anpin from the Chazeh and below, which are the four Sefirot Netzach, Hod, Yesod–Malkhut of Ze’ir Anpin (כִּי הִנֵּה בַּתְּחִלָּה הָיְתָה הַנּוּקְבָא בִּמְקוֹמָהּ לְמַעְלָה בַּאֲחוֹרֵי ז״א מֵהֶחָזֶה וּלְמַטָּה שֶׁהֵם ד׳ סְפִירוֹת תנה״י דְּז״א), and at the time of the diminution of the moon she was driven from her upper place in Atzilut and descended below into the Heikhal of Kodesh haKodashim of Beri’ah (וּבְעֵת מִעוּט הַיָּרֵחַ נִטְרְדָה מִמְּקוֹמָהּ הָעֶלְיוֹן שֶׁבַּאֲצִילוּת וְיָרְדָה לְמַטָּה בְּהֵיכַל ק״ק דִּבְרִיאָה), and the entire measure of her stature and all her generality in all her ten Sefirot are enclothed within those four lights that were formed from her Netzach, Hod, Yesod–Malkhut, as mentioned above, which are called the Throne (וְכָל שִׁעוּר קוֹמָתָהּ וְכָל כְּלָלוּתָהּ בְּכָל י״ס שֶׁלָּהּ הֵם מִתְלַבְּשִׁים תּוֹךְ אוֹתָן הַד׳ אוֹרוֹת שֶׁנִּתְהַוּוּ מִתנה״י שֶׁלָּהּ כַּנַּ״ל הַנִּקְרָא כִּסֵּא), it is found that what was at first above, her place in the four Sefirot Netzach, Hod, Yesod–Malkhut of Ze’ir Anpin, as mentioned above, she is now included within this Throne, which is also the aspect of four lights (נִמְצָא כִּי מַה שֶּׁהָיְתָה תְּחִלָּה לְמַעְלָה מְקוֹמָהּ בְּד׳ סְפִירוֹת תנה״י דְּז״א כַּנַּ״ל הִיא עַתָּה כְּלוּלָה תּוֹךְ כִּסֵּא זֶה שֶׁגַּם הוּא בְּחִי׳ ד׳ אוֹרוֹת), and this Throne is enclothed in all the four Heikhalot included in the Heikhal of Kodesh haKodashim (וְהַכִּסֵּא הַזֶּה מִתְלַבֵּשׁ בְּכָל ד׳ הֵיכָלוֹת הַנִּכְלָלִים בְּהֵיכַל ק״ק), and if so, the measure of the stature of the Malkhut is in all the three first Sefirot of this seventh upper Heikhal of Beri’ah (וְא״כ שִׁעוּר קוֹמַת הַמַּלְכוּת הִיא בְּכָל ג״ר שֶׁבַּהֵיכַל הַשְּׁבִיעִי הָעֶלְיוֹן הַזֶּה דִּבְרִיאָה). And this is the matter of “seven and seven castings” — it is not written “castings” but “castings” (וְזֶהוּ עִנְיַן שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לֹא כְתִיב אֶלָּא מוּצָקוֹת), and this is that which is mentioned in the Zohar, Parashat Bereshit, “to join the seventh with the seventh” (וְהוּא הַנִּזְכָּר בַּזֹּהַר פ׳ בְּרֵאשִׁית לְאִתְחַבְּרָא שְׁבִיעָאָה בִּשְׁבִיעָאָה), and they are called seven days and seven days (וְהֵם הַנִּקְרָא ז׳ יָמִים וְז׳ יָמִים), and the matter is (וְהָעִנְיָן), for all these fourteen are Nukvin (כִּי כָּל אֵלּוּ הַי״ד הֵם נוּקְבִין), for they are the seven of the Malkhut of Atzilut and the seven of the Heikhal of Kodesh haKodashim, which are the four Heikhalin that are the totality of all the seventh Heikhal, and three lights that are enclothed within it — behold seven (כִּי הֵם ז׳ דְּמַלְכוּת דַּאֲצִילוּת וְז׳ דְּהֵיכַל ק״ק שֶׁהֵם ד׳ הֵיכָלִין שֶׁהֵם כְּלָלוּת כָּל הֵיכַל הַז׳ וְג׳ אוֹרוֹת הַמִּתְלַבְּשִׁים בְּתוֹכָהּ הֲרֵי ז׳), and the seven within the Malkhut — I have forgotten their matter (וְהַז׳ שֶׁבְּמַלְכוּת שָׁכַחְתִּי עִנְיָינָם).

However, regarding that which was said that the diminution of the moon caused the descent of the Malkhut of Atzilut into the Heikhal of Kodesh haKodashim of Beri’ah (אַמְנָם בְּמַה שֶּׁנֶּאֱמַר שֶׁמִּעוּט הַיָּרֵחַ גָּרַם יְרִידַת מַלְכוּת דַּאֲצִילוּת בְּהֵיכַל ק״ק דִּבְרִיאָה), so too it will be in the other worlds (כֵּן יִהְיֶה גַּם כֵּן בִּשְׁאָר עוֹלָמוֹת), for the Malkhut of Beri’ah descended into the Heikhal of Kodesh haKodashim of Yetzirah (כִּי הַמַּלְכוּת דִּבְרִיאָה יָרְדָה בְּהֵיכַל ק״ק דִּיצִירָה), and the Malkhut of Yetzirah descended into the Heikhal of Kodesh haKodashim of Asiyah (וּמַלְכוּת דִּיצִירָה יָרְדָה בְּהֵיכַל ק״ק דַּעֲשִׂיָּה), and as mentioned by us (וְכַנִּזְכָּר אֶצְלֵנוּ), for this is the order always, that the Malkhut of this one becomes in the Keter of that one (כִּי זֶה הוּא הַסֵּדֶר לְעוֹלָם שֶׁהַמַּלְכוּת שֶׁל זֶה יִהְיֶה בְּכֶתֶר שֶׁל זֶה), for all this matter is the diminution of the moon and her descent below (כִּי כָּל זֶה הָעִנְיָן הוּא מִעוּט הַיָּרֵחַ וִירִידָתָהּ לְמַטָּה).

However, there is one difference between the worlds (אַמְנָם יֵשׁ שִׁנּוּי א׳ בֵּין הָעוֹלָמוֹת), and it is (וְהוּא), that the Malkhut of Atzilut — all her totality in all her ten Sefirot — are enclothed in the Throne mentioned above that is enclothed within the head of Beri’ah, as mentioned above (כִּי הַמַּלְכוּת דַּאֲצִילוּת כָּל כְּלָלוּתָהּ בְּכָל י״ס שֶׁבָּהּ מִתְלַבְּשִׁים בַּכִּסֵּא הַנַּ״ל הַמְלוּבָּשׁ תּוֹךְ רֹאשׁ דִּבְרִיאָה כַּנַּ״ל), however in the other worlds it is not so (אַמְנָם בִּשְׁאָר עוֹלָמוֹת אֵינוֹ כֵּן), rather only the tenth part of the Malkhut of Beri’ah alone is enclothed in the seventh upper Heikhal of Yetzirah (אַמְנָם חֵלֶק הַי׳ דְּמַלְכוּת דִּבְרִיאָה לְבַד מִתְלַבֵּשׁ בְּהֵיכַל הַז׳ הָעֶלְיוֹן דִּיצִירָה), and similarly the tenth part of the Malkhut of Yetzirah alone is enclothed in the seventh upper Heikhal of Asiyah (וְכֵן חֵלֶק הַי׳ דְּמַלְכוּת דִּיצִירָה הִיא לְבַד מִתְלַבֵּשׁ בְּהֵיכַל הָעֶלְיוֹן הַז׳ דַּעֲשִׂיָּה). And if so, it is found that in the four worlds A"B"Y"A there are in each of them two states when they ascend and are included — the lower within the higher world above it (וְא״כ נִמְצָא כִּי בְּד׳ עוֹלָמוֹת אבי״ע יֵשׁ בְּכָל עוֹלָם מֵהֶם ב׳ מְצִיאוּת כַּאֲשֶׁר הֵם עוֹלִין וְנִכְלָלִין תַּחְתּוֹן בָּעֶלְיוֹן בָּעוֹלָם שֶׁלְּמַעְלָה הֵימֶנּוּ), and this is one state (וְהוּא מְצִיאוּת א׳), and it is the aspect of the six lower Heikhalin of each world (וְהוּא בְּחִי׳ ו׳ הֵיכָלִין תַּחְתּוֹנִים שֶׁבְּכָל עוֹלָם מֵהֶם), for these are included one within another above by way of general inclusion alone, as mentioned by us in the matter of the Kaddishim (כִּי אֵלּוּ הֵם נִכְלָלִין זֶה בָּזֶה לְמַעְלָה דֶּרֶךְ כְּלָלוּת לְבַד כַּנִּזְכָּר אֶצְלֵנוּ בְּעִנְיַן הַקַּדִּישִׁים).

And the second state, which is the seventh Heikhal of Kodesh haKodashim, is not so (וּמְצִיאוּת הַב׳ שֶׁהוּא הֵיכַל ז׳ דְּק״ק אֵינוֹ כָּךְ), rather it is included above and it returns literally as the state of the upper world that is above it (אַמְנָם הוּא נִכְלָל לְמַעְלָה וְהוּא חוֹזֵר מַמָּשׁ כִּמְצִיאוּתוֹ שֶׁל עוֹלָם הָעֶלְיוֹן שֶׁלְּמַעְלָה מִמֶּנּוּ), an example of this (הַמָּשָׁל בָּזֶה), that from Beri’ah there becomes Atzilut and from Yetzirah Beri’ah (כִּי מִבְּרִיאָה נַעֲשֶׂה אֲצִילוּת וּמִיְצִירָה בְּרִיאָה).

However, we shall now explain the matter of the seven Heikhalin of Beri’ah, what their matter is (אַמְנָם נְבָאֵר עַתָּה עִנְיַן ז׳ הֵיכָלִין דִּבְרִיאָה מַה עִנְיָנָם), and first you must understand that which is written in the Zohar, Parashat Bereshit, and this is its language (וּתְחִלָּה צָרִיךְ שֶׁתָּבִין מַה שֶּׁכָּתוּב בַּזֹּהַר פ׳ בְּרֵאשִׁית וְז״ל), “At that time the seven Heikhalin are opened…” (בְּהַהוּא זִמְנָא מִתְפַּתְּחִין ז׳ הֵיכָלִין כו׳), and first you must know that there are seven Heikhalot in Atzilut (וּתְחִלָּה צָרִיךְ שֶׁתֵּדַע כִּי יֵשׁ ז׳ הֵיכָלוֹת בַּאֲצִילוּת), and they are these Heikhalot mentioned here in his saying, “At that time the seven Heikhalin are opened” (וְהֵם אֵלּוּ הַהֵיכָלוֹת הַנִּזְכָּר כָּאן בְּאוֹמְרוֹ בְּהַאי זִמְנָא אִתְפְּתָחִין ז׳ הֵיכָלִין), and there are sixty Heikhalin in Beri’ah, and they are those mentioned in Parashat Pekudei (וְיֵשׁ ס' הֵיכָלִין בִּבְרִיאָה וְהֵם אוֹתָם הַנִּזְכָּר פ׳ פְּקוּדֵי), and there are sixty Heikhalot in Yetzirah, and they are those Heikhalot mentioned in the chapters of the Merkavah in the Sefer Heikhalot of Rabbi Yishmael, for there was their attainment and ascent of those who ascended in Pardes (וְיֵשׁ ס' הֵיכָלוֹת בִּיצִירָה וְהֵם אוֹתָן הַהֵיכָלוֹת הַנִּזְכָּר בְּפִרְקֵי מֶרְכָּבָה בְּסֵפֶר הֵיכָלוֹת דְּרִ״י כִּי שָׁם הָיְתָה הַשָּׂגָתָן וַעֲלִיָּתָן שֶׁל הָעוֹלִים בַּפַּרְדֵּס), and behold also in the Klipah there is the matter of seven Heikhalin of impurity mentioned in Parashat Pekudei, and they are in Beri’ah (וְהִנֵּה גַּם בַּקְּלִפָּה יֵשׁ עִנְיַן ז׳ הֵיכָלִין דְּמְסָאֲבוּתָא הַנִּזְכָּר פ׳ פְּקוּדֵי וְהֵם בִּבְרִיאָה), and those seven dwellings mentioned in Parashat Bereshit are the Heikhalot of the Klipot of Yetzirah (וְאוֹתָן ז׳ מְדוֹרִין הַנִּזְכָּר פ׳ בְּרֵאשִׁית הֵם הֵיכְלֵי הַקְּלִיפּוֹת דִּיצִירָה), for in Yetzirah they are called dwellings and in Beri’ah Heikhalin (כִּי בִּיצִירָה מְדוֹרִין וּבִבְרִיאָה הֵיכָלִין), however you must know (וְאָמְנָם צָרִיךְ שֶׁתֵּדַע).

For it has been explained in the previous discourse that in every world there are five Partzufim (כִּי נִתְבָּאֵר בַּדְּרוּשׁ הַקּוֹדֵם כִּי בְּכָל עוֹלָם יֵשׁ ה׳ פַּרְצוּפִים), and behold in every Partzuf there are seven Heikhalin distinct one from another that include ten Sefirot, and all of them are called seven Heikhalin that include that entire world (וְהִנֵּה בְּכָל פַּרְצוּף יֵשׁ בּוֹ ז׳ הֵיכָלִין חֲלוּקִים זֶה מִזֶּה הַכּוֹלְלִים י״ס וְכֻלָּם נִקְרָאִים ז׳ הֵיכָלִין כּוֹלְלִים כָּל הָעוֹלָם הַהוּא), in this manner that which was said in particular, as will be explained with the help of Hashem (עַל דֶּרֶךְ זֶה מַה שֶּׁנֶּאֱמַר בִּפְרָטוּת כְּמוֹ שֶׁיְּבֹאַר בְּעֶזְרַת ה׳).

And behold, in Beri’ah there are all these aspects — seven of Abba and seven of Imma, seven of Ze’ir Anpin and seven of Nukvah — and all of them are in the secret of seven and seven castings (וְהִנֵּה בִּבְרִיאָה יֵשׁ בָּהּ כָּל אֵלּוּ הַבְּחִי׳ ז׳ דְּאַבָּא וְז׳ דְּאִמָּא ז׳ דְּז״א וְז׳ דְּנוּקְבָא וְכֻלָּם בְּסוֹד שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת). And behold, the seven Heikhalin mentioned in Parashat Pekudei are those of Ze’ir Anpin of Beri’ah, including the ten Sefirot within it as explained (וְהִנֵּה הַז׳ הֵיכָלוֹת הַנִּזְכָּר פ׳ פְּקוּדֵי הֵם דְּז״א דִּבְרִיאָה כּוֹלְלִים י״ס שֶׁבּוֹ כַּמְבֹאָר), and they are the seven Heikhalot of the blessing of Yotzer of Shacharit, as mentioned in Parashat Pekudei (וְהֵם ז׳ הֵיכָלוֹת בִּרְכַּת יוֹצֵר דְּשַׁחֲרִית כַּנִּזְכָּר פָּרָשַׁת פְּקוּדֵי), and the seven Heikhalot of Arvit are the seven Heikhalin of the Nukvah of Beri’ah, including the ten Sefirot within her (וְהַז׳ הֵיכָלוֹת שֶׁל עַרְבִית הֵם ז׳ הֵיכָלִין דְּנוּקְבָא דִּבְרִיאָה הַכּוֹלְלִים י״ס שֶׁבָּהּ), and the seven Heikhalin of Yotzer of Shabbat are the seven Heikhalin of Abba and Imma, which are opened only on Shabbat, as explained by us in Yotzer of Shabbat (וְז׳ הֵיכָלִין דְּיוֹצֵר דְּשַׁבָּת ז׳ הֵיכָלִין דְּאו״א שֶׁאֵינָן נִפְתָּחִים אֶלָּא בְּשַׁבָּת כַּמְבֹאָר אֶצְלֵנוּ בְּיוֹצֵר דְּשַׁבָּת).

Chapter 3

שער מו פרק ג

[46:3] Know (דַּע), that these seven Heikhalin of Beri’ah are doubled and multiplied (כִּי ז׳ הֵיכָלוֹת אֵלּוּ דִּבְרִיאָה כְּפוּלִים וּמְכוּפָּלִים הֵם), and as was explained somewhat in the Heikhal of Kodesh haKodashim and in the Heikhal of Ratzon within it (וְכַמּוֹ שֶׁנֶּאֱמַר קְצָת בְּהֵיכַל ק״ק שֶׁבּוֹ בְּהֵיכַל רָצוֹן שֶׁבּוֹ), and behold these seven Heikhalin are the ten Sefirot of Ze’ir Anpin, only that they are included seven within seven (וְהִנֵּה ז׳ הֵיכָלוֹת אֵלּוּ הֵם י״ס דְּז״א רַק שֶׁהֵם נִכְלָלִין ז׳ בְּז׳), and they are in this manner (וְהֵם בְּאוֹפֶן זֶה).

For the lowest Heikhal is called Livnat haSapir and includes Yesod and Malkhut (כִּי הֵיכַל הַתַּחְתּוֹן נִקְרָא לִבְנַת הַסַּפִּיר כּוֹלֵל יְסוֹד וּמַלְכוּת), and the second Heikhal, Etzem haShamayim, is Hod (וְהֵיכַל הַב׳ עֶצֶם הַשָּׁמַיִם הוֹד), and the third Heikhal, Heikhal Nogah, is Netzach (וְהֵיכַל ג׳ הֵיכַל נֹגַהּ נֵצַח), and the fourth Heikhal, Heikhal Zekhut, is Gevurah (וְהַד׳ הֵיכַל זְכוּת גְּבוּרָה), and the fifth Heikhal, Heikhal Ahavah, is Chesed (וְהַה׳ הֵיכַל אַהֲבָה חֶסֶד), and the sixth Heikhal, Heikhal Ratzon, is Tiferet (וְהַו׳ הֵיכַל רָצוֹן ת"ת). And the seventh Heikhal, Kodesh haKodashim, includes Chokhmah, Binah, Keter as mentioned above (וְהֵיכַל הַז׳ ק״ק כּוֹלֵל כח״ב כַּנַּ״ל), and there it was explained that there is also Da’at within it, only that it does not ascend and is not mentioned by name due to its great concealment between Chokhmah and Binah (וְשָׁם נִתְבָּאֵר כִּי גַּם יֵשׁ בּוֹ דַּעַת אֶלָּא שֶׁאֵינוֹ עוֹלֶה וְנִזְכָּר בְּשֵׁם לְרוֹב הֶעְלָמוֹ בֵּין חו״ב), and behold they are seven Heikhalin including ten Sefirot — the male of Beri’ah (וַהֲרֵי הֵם ז׳ הֵיכָלִין כּוֹלְלִים י״ס זָכָר דִּבְרִיאָה).

However, know (אַמְנָם דַּע), that the Heikhal Livnat haSapir of Ze’ir Anpin of Beri’ah is not the Heikhal of Malkhut (כִּי הֵיכַל לִבְנַת הַסַּפִּיר דְּז״א דִּבְרִיאָה אֵינֶנּוּ הֵיכַל הַמַּלְכוּת), for behold it was explained above (in Chapter Two) that the Malkhut of Beri’ah is a point in the Keter of the Heikhal of Kodesh haKodashim of Yetzirah, and so in the other worlds (כִּי הֲרֵי נִתְבָּאֵר לְעֵילָא בְּפ״ב כִּי הַמַּלְכוּת דִּבְרִיאָה נְקוּדָּה בְּכֶתֶר הֵיכַל ק״ק דִּיצִירָה וְכֵן בִּשְׁאָר עוֹלָמוֹת), but the matter is (אֲבָל הָעִנְיָן הוּא), that in truth it is only the aspect of Yesod alone and not as some Kabbalists of the sages of our generation thought, that it includes Yesod and Malkhut in the secret of the diminution of the moon (כִּי הָאֱמֶת הוּא שֶׁאֵינוֹ רַק בְּחִי׳ יְסוֹד לְבַד וְלֹא כַּאֲשֶׁר חָשְׁבוּ קְצָת מְקוּבָּלִים מֵחַכְמֵי דּוֹרֵנוּ שֶׁהִיא כּוֹלֶלֶת יְסוֹד וּמַלְכוּת בְּסוֹד מִעוּט הַיָּרֵחַ), but rather it is only Yesod alone (אֲבָל אֵינוֹ רַק יְסוֹד לְבַד).

And the proof of this is from that which we have now raised as a difficulty, that the Malkhut always descends into the world below it in the secret of the diminution of the moon (וְהָרְאָיָה לָזֶה מִמַּה שֶּׁהִקְשִׁינוּ עַתָּה כִּי הַמַּלְכוּת לְעוֹלָם יוֹרֶדֶת בָּעוֹלָם שֶׁלְּמַטָּה הֵימֶנָּה בְּסוֹד מִעוּט הַיָּרֵחַ), and furthermore (וְעוֹד), behold in the Zohar itself this matter was explained that it is only Yesod alone (כִּי הִנֵּה בַּזֹּהַר עַצְמוֹ נִתְבָּאֵר עִנְיַן זֶה שֶׁאֵינוֹ רַק יְסוֹד לְבַד), for they said there, “Yosef the righteous took the Heikhal of Sapir…” (כִּי אָמְרוּ שָׁם יוֹסֵף הַצַּדִּיק נָטַל הֵיכַל דְּסַפִּיר כו׳), and even though it is written “And under His feet was like the work of Livnat haSapir” (וְאַף עַל גַּב דִּכְתִיב וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר), for behold the feet are Netzach–Hod (כִּי הִנֵּה הָרַגְלַיִם הֵם נ״ה), and since the aspect of Yesod is a modest and concealed place, Scripture did not publicize it except by way of hint, clarifying its place that it is under His feet, for Yesod is below Netzach–Hod (וּלְהִיוֹת בְּחִי׳ יְסוֹד מָקוֹם צָנוּעַ וּמְכוּסֶּה לֹא פִּרְסְמוֹ הַכָּתוּב רַק בְּדֶרֶךְ רֶמֶז בֵּאֵר מְקוֹמוֹ שֶׁהוּא תַּחַת רַגְלָיו כִּי הַיְסוֹד לְמַטָּה מִנ״ה), and this Yesod is like the work of Livnat haSapir (וְזֶה הַיְסוֹד הוּא כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר), it is found that this verse was said in Beri’ah concerning these Heikhalin (נִמְצָא כִּי פָּסוּק זֶה נֶאֱמַר בִּבְרִיאָה בְּאֵלּוּ הַהֵיכָלוֹת).

However, that it is called by one name composed of two names — Livnat haSapir — is for two reasons (וְאָמְנָם הֱיוֹתוֹ נִקְרָא שֵׁם א׳ מְצוֹרָף מִב׳ שֵׁמוֹת לִבְנַת הַסַּפִּיר הוּא לִב׳ סִבּוֹת), the first (הָא׳), for behold the Yesod decides between Netzach–Hod and is included from both of them (כִּי הִנֵּה הַיְסוֹד מַכְרִיעַ בֵּין נ״ה וְהוּא כָּלוּל מִשְּׁנֵיהֶן), and therefore it is called Livnat haSapir — Livnat corresponding to the aspect of Netzach and Sapir corresponding to the aspect of Hod (וְלָכֵן נִקְרָא לִבְנַת הַסַּפִּיר לִבְנַת בְּחִי׳ נֵצַח וְסַפִּיר בְּחִי׳ הוֹד). And the second reason (וְהַסִּבָּה הַב׳), for the Yesod is always included of male and female as mentioned in the Zohar, Parashat Lech Lecha, in the verse “The righteous shall flourish like the palm tree” — just as the palm does not rise except male and female (כִּי הַיְסוֹד לְעוֹלָם כָּלוּל מִזָּכָר וּנְקֵבָה כַּנִּזְכָּר בַּזֹּהַר פ׳ לֶךְ לְךָ בְּפָסוּק צַדִּיק כַּתָּמָר יִפְרָח מַה תָּמָר לָא סָלִיק אֶלָּא זָכָר וּנְקֵבָה), and the Nukvah within it is the aspect of the Atarah of the head of the Yesod, as is known (וְהַנּוּקְבָא שֶׁבּוֹ בְּחִי׳ הָעֲטָרָה שֶׁל רֹאשׁ הַיְסוֹד כַּנּוֹדָע), for the Atarah is not the aspect of Malkhut itself, for the Malkhut is only a Partzuf in its own right called Rachel the wife of Ya‘akov (כִּי אֵין הָעֲטָרָה בְּחִי׳ מַלְכוּת עַצְמָהּ כִּי הַמַּלְכוּת אֵינָהּ רַק פַּרְצוּף בִּפְנֵי עַצְמוֹ נִקְרָא רָחֵל אֵשֶׁת יַעֲקֹב), however the Atarah is the aspect of the totality of Malkhut from the ten Sefirot of the male, as is known (אַמְנָם הָעֲטָרָה הוּא בְּחִי׳ כְּלָלוּת מַלְכוּת מִי״ס דְּדְכוּרָא כַּנּוֹדָע), for “from my flesh I behold God” (כִּי מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ), and for this reason the Yesod is called Livnat haSapir — Livnat corresponding to the Atarah of the Yesod, which is female, and Sapir corresponding to the Yesod itself (וּלְסִבָּה זוֹ נִקְרָא יְסוֹד לִבְנַת הַסַּפִּיר לִבְנַת נֶגֶד עֲטָרַת הַיְסוֹד נְקֵבָה וְסַפִּיר יְסוֹד עַצְמוֹ), and this is what was said above that the Heikhal Livnat haSapir includes two Sefirot, and the secret of the Malkhut of Ze’ir Anpin is in the tenth — the Atarah within it (וְזֶהוּ שֶׁאָמַר לְעֵיל כִּי הֵיכַל לִבְנַת הַסַּפִּיר כּוֹלֵל ב׳ סְפִירוֹת וְסוֹד מַלְכוּת דְּז״א הוּא בַּי׳ עֲטָרָה שֶׁבּוֹ).

And behold, the sixth Heikhal, which is called Heikhal haRatzon of Ze’ir Anpin of Beri’ah, is the sixth Heikhal (וְהִנֵּה הֵיכַל הַו׳ הַנִּקְרָא הֵיכַל הָרָצוֹן דְּז״א דִּבְרִיאָה הוּא הֵיכַל שִׁשִּׁי), and nevertheless six Heikhalin are included within it, as mentioned in Parashat Bereshit (וְעִם כָּל זֶה נִכְלָלִין בּוֹ ו׳ הֵיכָלִין כַּנִּזְכָּר בַּפָּרָשָׁה בְּרֵאשִׁית), “This Ruach is included in six” (הַאי רוּחָא אִתְכְּלִיל בְּשִׁית), its explanation (פֵּירוּשׁ), that there are, from below upward, six Heikhalin [Palaces]: Livnat haSapir [Pavement of Sapphire], Etzem haShamayim [Substance of Heaven], Nogah [Radiance], Zekhut [Merit], Ahavah [Love], and Ratzon [Will], which is the sixth and the highest of them all (כִּי יֵשׁ מִתַּתָּא לְעֵילָא ו׳ הֵיכָלִין שֶׁהֵם לִבְנַת הַסַּפִּיר וְעֶצֶם הַשָּׁמַיִם נֹגַהּ זְכוּת אַהֲבָה וְרָצוֹן שֶׁהוּא הַשִּׁשִּׁי עֶלְיוֹן מִכֻּלָּם), and this is what is said, “This Ruach is included in six” (וְזֶהוּ שֶׁאָמַר הַאי רוּחָא אִתְכְּלִיל בְּשִׁית), its explanation (פֵּירוּשׁ), that when these five lower Heikhalin beneath it ascend to its place and are included within it, then this Ruach is included within them, and they with it are six Heikhalin, and this is “included in six” (כִּי כַּאֲשֶׁר אֵלּוּ הַה׳ הֵיכָלִין תַּתָּאִין מִינֵּיהּ עוֹלִין עַד מְקוֹמוֹ וְנִכְלָלִין בּוֹ אָז הַאי רוּחָא אִתְכְּלִיל בְּהוֹן וְהֵם עִמּוֹ ו׳ הֵיכָלִין וְזֶהוּ אִתְכְּלִיל בְּשִׁית). However, it itself has within it the aspect of all the six Heikhalin always within it, and they are the roots of the six lower Heikhalin (אַמְנָם הוּא עַצְמוֹ יֵשׁ בּוֹ בְּחִי׳ כָּל הַו׳ הֵיכָלִין תָּמִיד בְּגוֹיֵהּ וְהֵם הַשָּׁרָשִׁין שֶׁל ו׳ הֵיכָלִין תַּתָּאִין), and corresponding to these it was said, “and it stands in six” (וּכְנֶגֶד אֵלּוּ אָמַר וְקָיְימָא בְּשִׁית), for it always stands in them and they stand in it (כִּי תָּמִיד קָאִים בְּהוֹן וְקָיְימִין בֵּיהּ), but the lower ones are included in it only, but not from its own essence (אֲבָל תַּתָּאִין אִתְכְּלִילָן בֵּיהּ לְבַד אֲבָל לֹא מִצַּד עַצְמוּתוֹ), and behold these two aspects are the secret of a double Vav — two Vavs — to allude to this (וְהִנֵּה ב׳ בְּחִי׳ אֵלּוּ סוֹד ו״ו כְּפוּלָה ב׳ וָוִין לְרַמֵּז לָזֶה).

There is yet another aspect to these two Vavs (עוֹד יֵשׁ בְּחִי׳ אַחֶרֶת אֶל ב׳ וָוִין הַלָּלוּ), and it is that which is written in the verse, “And this one called to this one” (וְהוּא מַה שֶּׁכָּתוּב בַּפָּסוּק וְקָרָא זֶה אֶל זֶה), for the Tiferet is called “Zeh” corresponding to the twelve sections that are within it, and they are in the numerical value of Zeh (כִּי הַתִּפְאֶרֶת נִקְרָא זֶה נֶגֶד י״ב פְּרָקִין שֶׁיֵּשׁ בּוֹ וְהֵם כְּמִנְיַן זֶ״ה), and they are divided into two Vavs — a great Vav and a small Vav (וּמִתְחַלְּקִים לִב׳ וָוִין גְּדוֹלָה וּקְטַנָּה), and behold the Tiferet is a great Vav in the aspect of six extremities corresponding to the six sections that are in its two arms (וְהִנֵּה תִּפְאֶרֶת ו׳ גְּדוֹלָה בִּבְחִי׳ ו״ק נֶגֶד ו׳ פְּרָקִין דְּאִית בִּתְרֵי זְרוֹעִין), and the Yesod also is a small Vav in the aspect of six extremities corresponding to the six sections that are in the two thighs (וְהַיְסוֹד גַּם כֵּן ו׳ זְעֵירָא בִּבְחִי׳ ו״ק נֶגֶד ו׳ פְּרָקִין דְּאִית בִּתְרֵי יַרְכִּין). And this is what is said in Parashat Bereshit, “This Ruach is included in six” (וְזֶהוּ שֶׁאָמַר פ׳ בְּרֵאשִׁית הַאי רוּחָא אִתְכְּלִיל בְּשִׁית), for in the Heikhal haRatzon there are six Heikhalin included within it, for always there is this aspect in the Tiferet and Yesod — a Vav in each and every one (כִּי יֵשׁ בְּהֵיכַל רָצוֹן ו׳ הֵיכָלִין כְּלוּלִין בּוֹ כִּי לְעוֹלָם יֵשׁ בְּחִי׳ זֹאת בַּתִּפְאֶרֶת וִיסוֹד ו׳ בְּכָל חַד וְחַד).

And behold, the seventh upper Heikhal of Beri’ah we have already explained above at the beginning of this discourse all its matter, that it is the Chokhmah, Binah, Da’at of the ten Sefirot of Beri’ah (וְהִנֵּה הֵיכַל הַז׳ הָעֶלְיוֹן דִּבְרִיאָה כְּבָר בֵּאַרְנוּ לְעֵילָא בְּרֵישׁ דְּרוּשׁ זֶה כָּל עִנְיָנוֹ שֶׁהוּא חב״ד די״ס דִּבְרִיאָה), however know (אַמְנָם דַּע), that just as in the Heikhal haRatzon there is within it the inclusion of the six lower Heikhalin as mentioned above, so too in this Heikhal of Kodesh haKodashim there is within it the inclusion of all these (כִּי כְּמוֹ שֶׁבְּהֵיכַל הָרָצוֹן יֵשׁ בּוֹ כְּלָלוּת הַו׳ הֵיכָלִין תַּתָּאִין כַּנַּ״ל כָּךְ בְּהֵיכַל ק״ק הַזֶּה יֵשׁ בּוֹ כְּלָלוּת כָּל אֵלּוּ), and there is also within it another Heikhal Ahavah [Palace of Love], higher than them all, as explained in the blessing of Avot [Patriarchs], concerning the word “beAhavah” [with love]; see there (וְיֵשׁ בּוֹ גַּם כֵּן הֵיכַל אַהֲבָה אַחֵר יוֹתֵר עֶלְיוֹן מִכֻּלָּם וְכַמ״ש בִּבִרְכַּת אָבוֹת בְּמִלַּת בְּאַהֲבָה יְעוּ״שׁ).

Discourse of the Heikhalot

דרוש היכלות מ״ת

Chapter 4

שער מו פרק ד

[46:4] Know (דַּע), that the seven Heikhalin of Beri’ah do not include the Malkhut of Beri’ah (כִּי ז׳ הֵיכָלוֹת דִּבְרִיאָה אֵין הַמַּלְכוּת דִּבְרִיאָה בִּכְלָלָן), for the Malkhut is a point in the Keter of Yetzirah in the Heikhal of Kodesh haKodashim (כִּי הַמַּלְכוּת נְקוּדָּה בְּכֶתֶר דִּיצִירָה בְּהֵיכַל ק״ק), and so it is in the other worlds (וְכֵן הוּא בִּשְׁאָר עוֹלָמוֹת). And behold, the first Heikhal is the Heikhal of Livnat haSapir, and it is in the Yesod of Beri’ah (וְהִנֵּה הַהֵיכַל הָא׳ הוּא הֵיכַל לִבְנַת הַסַּפִּיר וְהוּא בִּיסוֹד דִּבְרִיאָה), and this is what is written, “And under His feet was like the work of Livnat haSapir” (וְזֶהוּ שֶׁאָמַר וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר), for His feet are Netzach–Hod and beneath them is the Yesod (כִּי רַגְלָיו הֵם נ״ה וְתַחְתֵּיהֶן הוּא הַיְסוֹד), and this is what is said in Parashat Bereshit daf 45a, “Yosef the righteous took the Heikhal of Livnat haSapir” (וְזֶהוּ שֶׁאָמַר פָּרָשַׁת בְּרֵאשִׁית דמ״ה ע״א יוֹסֵף הַצַּדִּיק נָטַל הֵיכַל לִבְנַת הַסַּפִּיר), and even though it is written “and under His feet” — for the honor of the King (וְאַף עַל גַּב דִּכְתִיב וְתַחַת רַגְלָיו בְּגִין יִקְרָא דְּמַלְכָּא), its explanation (פֵּירוּשׁ), that the Yesod is a matter that must be concealed and hidden, and therefore for the honor of the King it was not publicized by name, but by way of hint it clarified its place, that it is placed beneath His feet as mentioned above (כִּי הַיְסוֹד הוּא עִנְיָן שֶׁצָּרִיךְ לִהְיוֹתוֹ מְכוּסֶּה וְנֶעְלָם וְלָכֵן בְּגִין יִקְרָא דְּמַלְכָּא לֹא פִּרְסְמוֹ בִּשְׁמָא רַק בְּרֶמֶז בֵּאֵר אֶת מְקוֹמוֹ שֶׁהוּא נָתוּן תַּחַת רַגְלָיו כַּנַּ״ל).

And behold, the Yesod is male and female (וְהִנֵּה הַיְסוֹד הוּא זָכָר וּנְקֵבָה), since there is within it the aspect of the Atarah (לְפִי שֶׁיֵּשׁ בּוֹ בְּחִי׳ הָעֲטָרָה), for the Atarah is not the aspect of Malkhut itself, rather it is the totality of the Malkhut of the male, that it be included from the ten Sefirot (כִּי אֵין בְּחִי׳ הָעֲטָרָה בְּחִי׳ מַלְכוּת עַצְמָהּ רַק כְּלָלוּת מַלְכוּת הַזָּכָר שֶׁיִּהְיֶה כָּלוּל מִי״ס), for the true Malkhut is Rachel the wife of Ya‘akov, and she is not the Atarah that is in the Yesod (כִּי הַמַּלְכוּת הָאֲמִתִּית הִיא רָחֵל אֵשֶׁת יַעֲקֹב וְאֵינָהּ הָעֲטָרָה שֶׁבִּיסוֹד), however “from my flesh I behold God” (אַמְנָם מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ), therefore it is called Livnat haSapir — Livnat corresponding to the Atarah, which is female, and Sapir corresponding to the Yesod, which is male (לָכֵן נִקְרָא לִבְנַת הַסַּפִּיר לִבְנַת עֲטָרָה נוּקְבָה הַסַּפִּיר יְסוֹד זָכָר). Above it is the Heikhal Etzem haShamayim — Hod (לְמַעְלָה מִמֶּנּוּ הֵיכַל עֶצֶם הַשָּׁמַיִם הוֹד). Above it is the Heikhal Nogah — Netzach (לְמַעְלָה מִמֶּנּוּ הֵיכַל נֹגַהּ נֵצַח). Above it is the Heikhal Zekhut — Gevurah (לְמַעְלָה מִמֶּנּוּ הֵיכַל זְכוּת גְּבוּרָה). Above it is the Heikhal Ahavah — Chesed (לְמַעְלָה מִמֶּנּוּ הֵיכַל אַהֲבָה חֶסֶד). Above it is the Heikhal Ratzon — Tiferet (לְמַעְלָה מִמֶּנּוּ הֵיכַל רָצוֹן ת״ת). Above it is the Heikhal of Kodesh haKodashim, and it is the three first Sefirot which are Arich Anpin and Abba and Imma of Beri’ah, and this is “Kodesh” — one, “Kodashim” — two (לְמַעְלָה מִמֶּנּוּ הֵיכַל ק״ק וְהוּא הַג״ר שֶׁהֵם א״א וְאו״א דִּבְרִיאָה וְזֶהוּ קֹדֶשׁ חַד קֳדָשִׁים תְּרֵין). And I have already informed you many times that the seven Heikhalin of Beri’ah that are alluded to in Yotzer Or of Shacharit, as mentioned in Parashat Pekudei, are the seven Heikhalin of Ze’ir Anpin of Beri’ah which include the ten Sefirot of Ze’ir Anpin itself, as mentioned above (וּכְבָר הוֹדַעְתִּיךָ כַּמָּה פְּעָמִים כִּי ז׳ הֵיכָלוֹת דִּבְרִיאָה הַנִּרְמָזִין בְּיוֹצֵר אוֹר דְּשַׁחֲרִית כַּנִּזְכָּר פ׳ פְּקוּדֵי הִנֵּה הֵם ז׳ הֵיכָלוֹת דְּז״א דִּבְרִיאָה שֶׁהֵם כּוֹלְלִין י״ס דְּז״א עַצְמוֹ כַּנַּ״ל), for Livnat haSapir is included from two Heikhalin — Livnat and Sapir (כִּי לִבְנַת הַסַּפִּיר כָּלוּל מִן ב׳ הֵיכָלוֹת לִבְנַת וְסַפִּיר), for Livnat haSapir does not include Yesod and Malkhut as many thought, rather it is only the Heikhal of Yesod, since it decides between Netzach–Hod and includes Din and Rachamim, therefore it is composed of two names — Livnat haSapir (כִּי לִבְנַת הַסַּפִּיר אֵינוֹ כּוֹלֵל יְסוֹד וּמַלְכוּת כְּמוֹ שֶׁחָשְׁבוּ רַבִּים אֲמָנָם אֵינוֹ רַק הֵיכַל יְסוֹד יַעַן הוּא מַכְרִיעַ בֵּין נ״ה כָּלוּל דִּין וְרַחֲמִים לָכֵן הוּא מוּרְכָּב מִב׳ שֵׁמוֹת לִבְנַת הַסַּפִּיר), and the Heikhal of Kodesh haKodashim is included from three Heikhalin — behold they are ten Heikhalin which are the ten Sefirot of Ze’ir Anpin of Beri’ah, only that they are included in seven Heikhalin alone (וְהֵיכַל ק״ק כָּלוּל מִג׳ הֵיכָלִין הֲרֵי הֵם י׳ הֵיכָלוֹת שֶׁהֵם י״ס דְּז״א דִּבְרִיאָה רַק שֶׁהֵם נִכְלָלִין בְּז׳ הֵיכָלוֹת לְבַד), and these are the seven of Yotzer of Shacharit mentioned in Parashat Pekudei in the Zohar (וְאֵלּוּ הֵם ז׳ דְּיוֹצֵר דְּשַׁחֲרִית הַנִּזְכָּר בַּפָּרָשָׁה פְּקוּדֵי בַּזֹּהַר), and corresponding to them there are seven Heikhalin of the Nukvah of Ze’ir Anpin, and they are those of Yotzer of Arvit, and behold they are seven male Heikhalin and seven female (וּכְנֶגְדָּן יֵשׁ ז׳ הֵיכָלוֹת דְּנוּקְבָא דְּז״א וְהֵם דְּיוֹצֵר דְּעַרְבִית וַהֲרֵי הֵם ז׳ הֵיכָלִין דְּכוּרִין וְז׳ נוּקְבִין). And furthermore there are in Beri’ah seven upper Heikhalin of Abba of Beri’ah, which are male, and they are the Heikhalin of Yotzer of Shacharit of Shabbat (וְעוֹד יֵשׁ בִּבְרִיאָה ז׳ הֵיכָלִין עִלָּאִין דְּאַבָּא דִּבְרִיאָה שֶׁהֵם דְּכוּרִין וְהֵן הֵיכָלִין דְּיוֹצֵר דְּשַׁחֲרִית דְּשַׁבָּת), and seven Heikhalin of the Nukvah of Imma of Beri’ah of Arvit of Shabbat (וְז׳ הֵיכָלִין דְּנוּקְבָא דְּאִמָּא דִּבְרִיאָה דְּעַרְבִית דְּשַׁבָּת), and they are in this manner (וְהֵם בְּאוֹפֶן זֶה), for all of them are doubled in the secret of seven and seven castings (כִּי כּוּלָּן כְּפוּלִים הֵם בְּסוֹד ז׳ וְז׳ מוּצָקוֹת), and furthermore there are seven upper Heikhalin of Arich Anpin of Beri’ah including ten Sefirot, for you already know that even in Beri’ah there are five Partzufim — Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah (וְעוֹד ז׳ הֵיכָלִין עִלָּאִין דְּא״א דִּבְרִיאָה הַכּוֹלְלִין י״ס כִּי כְּבָר גַּם בִּבְרִיאָה יָדַעְתָּ כִּי יֵשׁ ה׳ פַּרְצוּפִים א״א וְאו״א וְזו״נ).

And further one must know (עוֹד צָרִיךְ לָדַעַת), that the seven Heikhalin of each and every one of them are doubled and multiplied (כִּי ז׳ הֵיכָלִין שֶׁל כָּל א׳ וְא׳ מֵהֶן הֵם כְּפוּלִים וּמְכוּפָּלִים), for behold just as there are six Heikhalin from below upward until the Heikhal haRatzon of Yotzer of Shacharit of weekday, which are of Ze’ir Anpin (כִּי הִנֵּה כְּמוֹ שֶׁיֵּשׁ ו׳ הֵיכָלִין מִתַּתָּא לְעֵילָא עַד הֵיכַל הָרָצוֹן דְּיוֹצֵר שַׁחֲרִית דְּחוֹל שֶׁהֵם דְּז״א), furthermore in the Heikhal haRatzon itself, which is the Tiferet of Ze’ir Anpin, there are also six other Heikhalin within it (עוֹד יֵשׁ בְּהֵיכַל רָצוֹן עַצְמוֹ שֶׁהוּא ת״ת דְּז״א יֵשׁ בּוֹ גַּם כֵּן ו׳ הֵיכָלִין אֲחֵרִים בְּתוֹכוֹ), and this is the secret of the double Vav (וְזֶ״ס ו״ו כְּפוּלָה), and similarly in the Heikhal of Kodesh haKodashim, which are its Chokhmah, Binah, Keter, there is there the inclusion of all these as well (וְכֵן בְּהֵיכַל ק״ק שֶׁהֵם כח״ב שֶׁלּוֹ יֵשׁ שָׁם כְּלָלוּת כָּל אֵלּוּ גַּם כֵּן), and there is there one Heikhal of Ahavah that is more elevated (וְיֵשׁ שָׁם הֵיכַל אַהֲבָה א׳ יוֹתֵר עֶלְיוֹן), it is found that there is a lower Heikhal of Ahavah and an upper Heikhal of Ahavah (נִמְצָא כִּי יֵשׁ הֵיכַל אַהֲבָה תַּחְתּוֹן וְהֵיכַל אַהֲבָה עֶלְיוֹן). And further know (עוֹד דַּע), that just as it was explained that in the Heikhal haRatzon there are six other Heikhalin included within it, so too in the Heikhal of Kodesh haKodashim, which is above them all, there are seven Heikhalin, and this is their matter (כִּי כְּמוֹ שֶׁנִּתְבָּאֵר שֶׁיֵּשׁ בְּהֵיכַל רָצוֹן שִׁית הֵיכָלוֹת אֲחֵרִים כְּלוּלִין בּוֹ כֵּן יֵשׁ בְּהֵיכַל ק״ק שֶׁהוּא עֶלְיוֹן מִכֻּלָּם ז׳ הֵיכָלִין וְזֶה עִנְיָנָם).

Mahadura Batra (Final Edition): The four legs of Beri’ah are Chokhmah, Binah, Da’at and they are called the Throne (מ״ב ד׳ רַגְלִין דִּבְרִיאָה הֵם כחב״ד וְנִקְרָא כִּסֵּא), and the six extremities of Beri’ah are the six steps to the Throne (ו״ק דִּבְרִיאָה הֵם ו׳ מַעֲלוֹת לַכִּסֵּא), and the Malkhut of Beri’ah is called the Throne of Judgment (וְהַמַּלְכוּת דִּבְרִיאָה נִקְרָא כִּסֵּא דִּין), and likewise the Throne of Glory of Beri’ah are the three lights that sparkle from Chokhmah, Binah, Keter of Atzilut and are enclothed in the three first Sefirot of each and every Partzuf of the five Partzufim of Beri’ah (וְכֵן כִּסֵּא כָּבוֹד דִּבְרִיאָה הֵם ג׳ אוֹרוֹת הַמִּתְנוֹצְצִין מִכח״ב דַּאֲצִילוּת וּמִתְלַבְּשִׁין בְּג״ר שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף מֵה׳ פַּרְצוּפִים דִּבְרִיאָה), which are the Chokhmah, Binah, Keter of Arich Anpin of Beri’ah and the Chokhmah, Binah, Keter of Abba of Beri’ah and the Chokhmah, Binah, Keter of Imma of Beri’ah and the Chokhmah, Binah, Keter of Ze’ir Anpin of Beri’ah and the Chokhmah, Binah, Keter of the Nukvah of Beri’ah (שֶׁהֵם כח״ב דְּא״א דִּבְרִיאָה וְכח״ב דְּאַבָּא דִּבְרִיאָה וְכח״ב דְּאִמָּא דִּבְרִיאָה וְכח״ב דְּז״א דִּבְרִיאָה וְכח״ב דְּנוּקְבָא דִּבְרִיאָה). And there is a distinction in these (וְיֵשׁ הֶפְרֵשׁ בְּאֵלּוּ), for Arich Anpin and Abba and Imma of Beri’ah — in their three first Sefirot all the three lights that are called the Throne, as mentioned above, are revealed (כִּי א״א וְאו״א דִּבְרִיאָה הֵם מִתְגַּלִּים כָּל הַג׳ אוֹרוֹת הַנִּקְרָא כִּסֵּא כַּנַּ״ל בְּג״ר שֶׁלָּהֶם), however in the three first Sefirot of Ze’ir Anpin of Beri’ah the light of the Keter and Chokhmah of the Throne is not revealed in them (אַמְנָם בְּג״ר דְּז״א דִּבְרִיאָה אֵין אוֹר הַכֶּתֶר וְהַחָכְמָה דְּכִּסֵּא מִתְגַּלֶּה בָּהֶם), some say: in its three first Sefirot (נ״א בּוֹ בְּג״ר שֶׁלּוֹ), rather only the light of Chokhmah–Binah, some say: only the light of Binah of the Throne, are revealed in the three first Sefirot of Ze’ir Anpin of Beri’ah (רַק אוֹר החו״ב נ״א אוֹר הַבִּינָה לְבַד שֶׁל הַכִּסֵּא מִתְגַּלִּים בְּג״ר דְּז״א דִּבְרִיאָה), and so is the matter in the Nukvah of Ze’ir Anpin of Beri’ah (וְכֵן הָעִנְיָן בְּנוּקְבָא דְּז״א דִּבְרִיאָה), and we have already written their names as mentioned above (וּכְבָר כָּתַבְנוּ שְׁמוֹתֵיהֶן כַּנַּ״ל). And it appears to me (ונלע״ד), that these three lights that are called the Throne, as mentioned above, which sparkled from Chokhmah, Binah, Keter of Atzilut, they themselves descended until Netzach, Hod, Yesod of the Nukvah of Atzilut and were enclothed there (שֶׁאֵלּוּ הַג׳ אוֹרוֹת הַנִּקְרָא כִּסֵּא כַּנַּ״ל שֶׁנִּתְנוֹצְצוּ מִכח״ב דַּאֲצִילוּת הֵן עַצְמָן יָרְדוּ עַד נה״י דְּנוּקְבָא דַּאֲצִילוּת וְנִתְלַבְּשׁוּ שָׁם), and afterward these three together with the aspect of their garments, which are the Netzach, Hod, Yesod of the Nukvah of Atzilut, descended and became Mochin in the secret of Neshama truly for Beri’ah, for all the five Partzufim, as mentioned elsewhere (וְאַחַר כָּךְ אֵלּוּ הַג׳ עִם בְּחִי׳ לְבוּשֵׁיהֶן שֶׁהֵם נה״י דְּנוּקְבָא דַּאֲצִילוּת יָרְדוּ וְנַעֲשׂוּ מוֹחִין בְּסוֹד נְשָׁמָה מַמָּשׁ לִבְרִיאָה לְכָל ה׳ פַּרְצוּפִים כַּנִּזְכָּר בְּמָקוֹם אַחֵר). The Nukvah in her descent into Beri’ah is called the Throne, and she is the Name Adonai (הַנּוּקְבָא בִּרְדָתָהּ בִּבְרִיאָה נִקְרָא כִּסֵּא וְהִיא שֵׁם אדנ״י), and together with the twelve letters of the filling and the four simple letters they are in the numerical value of Throne (וְעִם י״ב אוֹתִיּוֹת הַמִּלּוּי וְד׳ פְּשׁוּטוֹת כְּמִנְיַן כִּסֵּא), and the matter of these three aspects are the number of the four letters and the number of the letters of the filling and the number of the Name itself (וְעִנְיַן ג׳ בְּחִי׳ אֵלּוּ הֵם מִסְפַּר ד׳ אוֹתִיּוֹת וּמִסְפַּר אוֹתִיּוֹת הַמִּלּוּי וּמִסְפַּר שֵׁם עַצְמוֹ), and it is that these three aspects descended in Beri’ah in the secret of Throne (וְהוּא שֶׁג׳ בְּחִי׳ אֵלּוּ יָרְדוּ בִּבְרִיאָה בְּסוֹד כִּסֵּא). There is also another aspect (גַּם יֵשׁ בְּחִי׳ אַחֶרֶת), and it is her two Mochin — Yod–Heh, whose numerical value is fifteen, and Adni which is sixty-five, together with the kolel, in the numerical value of Throne (וְהוּא ב׳ מוֹחִין דִּילָהּ י״ה גִּימַטְרִיָּא ט״ו וַאֲדנ״י ס״ה עִם הַכּוֹלֵל כְּמִנְיַן כִּסֵּא).

Chapter 5

שער מו פרק ה מ״ת

[46:5] Know (דַּע), that every world of the four worlds A"B"Y"A is the secret of ten, and it also has within it the entire aspect of thirteen together with the Netzach, Hod, Yesod of the one above it that enclothes within it (כִּי כָּל עוֹלָם וְעוֹלָם מִד׳ עוֹלָמוֹת אבי״ע הוּא סוֹד עֶשֶׂר וְיֵשׁ בּוֹ גַּם כָּל בְּחִינַת י״ג עִם נה״י שֶׁלְּמַעְלָה שֶׁמִּתְלַבֶּשֶׁת בּוֹ), and behold the World of Beri’ah is ten Sefirot, and within it is the secret of six steps of the Throne, and they are the secret of six Heikhalin from Livnat haSapir until the Heikhal haRatzon (וְהִנֵּה עוֹלָם הַבְּרִיאָה הוּא עֶשֶׂר סְפִירוֹת וְיֵשׁ בּוֹ סוֹד ו׳ דַּרְגִין דְּכוּרְסְיָא וְהֵם סוֹד ו׳ הֵיכָלִין שֶׁיֵּשׁ מִן לִבְנַת הַסַּפִּיר עַד הֵיכַל הָרָצוֹן), and the four legs of the Throne are in the Heikhal of Kodesh haKodashim, and these four legs are the seventh Heikhal itself, and behold they are ten (וְד׳ רַגְלִין דְּכוּרְסְיָא הֵם בְּהֵיכַל ק״ק וְאֵלּוּ הַד׳ רַגְלִין הֵם הַהֵיכַל הַז׳ עַצְמוֹ וַהֲרֵי הֵם י׳). And through this you will understand that which is written in Parashat Bo in the Zohar, that there are six steps to the Throne and four legs the Throne has, and all of it is the Throne (וּבְזֶה תָּבִין מַה שֶּׁכָּתוּב פָּרָשַׁת בֹּא בַּזֹּהַר כִּי שִׁית דַּרְגִין לְכוּרְסְיָא וְד׳ רַגְלִין אִית לֵיהּ לְכוּרְסְיָא וְכוּלָּא אִיהוּ כוּרְסְיָא), and these words require investigation, for if the steps and the legs are ten, what then is the Throne itself (וּדְבָרִים אֵלּוּ צָרִיךְ עִיּוּן כִּי אִם הַדַּרְגִין וְהָרַגְלִין הֵם י׳ א״כ מַה הוּא הַכּוּרְסְיָא עַצְמוֹ).

However, the secret of the matter is (אַמְנָם סוֹד הָעִנְיָן הוּא), that these seven Heikhalin — the aspect of six steps and four legs — are as mentioned above, and these ten are called Beri’ah (כִּי אֵלּוּ הַז׳ הֵיכָלִין בְּחִי׳ שִׁית דַּרְגִין וְד׳ רַגְלִין הֵם כַּנַּ״ל וְאֵלּוּ י׳ הֵם נִקְרָא בְּרִיאָה), however there is the aspect of three lights that descend from Imma Ila’ah, which is the Malkhut of Atzilut that nests in the three Sefirot of Beri’ah, and they are those three lights that are the Neshama of Beri’ah and they are called the Throne (אַמְנָם יֵשׁ בְּחִי׳ ג׳ אוֹרוֹת שֶׁיּוֹרְדִים מֵאִמָּא עִלָּאָה הִיא מַלְכוּת דַּאֲצִילוּת דִּמְקַנְּנָא בְּג׳ סְפִירָאן דִּבְרִיאָה שֶׁהֵם אוֹתָן ג׳ אוֹרוֹת שֶׁהֵם נִשְׁמַת הַבְּרִיאָה וְהֵם הַנִּקְרָא כִּסֵּא), and these three lights are called Kodesh haKodashim, and they are concealed and enclothed in the seventh upper Heikhal that includes the four legs of the Throne (וְאֵלּוּ הַג׳ אוֹרוֹת נִקְרָא ק״ק וְהֵם מִתְעַלְּמִין וּמִתְלַבְּשִׁין בְּהֵיכַל הַז׳ הָעֶלְיוֹן הַכּוֹלֵל ד׳ רַגְלִין דְּכוּרְסְיָא), and therefore the seventh upper Heikhal is called Kodesh haKodashim, meaning the Heikhal within which are concealed the three supernal lights called Kodesh haKodashim (וְלָכֵן נִקְרָא הֵיכַל הַז׳ הָעֶלְיוֹן ק״ק ר״ל הֵיכַל שֶׁמִּתְעַלְּמִין בְּתוֹכוֹ ג׳ אוֹרוֹת עֶלְיוֹנִים הַנִּקְרָא ק״ק), and it is found that the aspect of Beri’ah is ten Sefirot and furthermore there are three supernal lights which are Netzach, Hod, Yesod called the Throne, which are Neshama for them, and behold they are thirteen altogether (וְנִמְצָא בְּחִי׳ הַבְּרִיאָה הֵם י״ס וְעוֹד יֵשׁ ג׳ אוֹרוֹת עֶלְיוֹנִים שֶׁהֵם נה״י הַנִּקְרָא כִּסֵּא שֶׁהֵם נְשָׁמָה לָהֶם וַהֲרֵי הֵם י״ג בֵּין כֻּלָּם).

And behold, this seventh Heikhal that includes four Heikhalin are the Chokhmah, Binah, Da’at of Beri’ah (וְהִנֵּה הֵיכַל הַז׳ הַזֶּה הַכּוֹלֵל ד׳ הֵיכָלוֹת הֵם כחב״ד שֶׁל הַבְּרִיאָה), and within these four are enclothed the three lights mentioned above that are called the Throne (וּבְאֵלּוּ הַד׳ מִתְלַבְּשִׁין ג׳ אוֹרוֹת הַנַּ״ל הַנִּקְרָא כִּסֵּא), and behold they are drawn from the upper Malkhut of Atzilut (וְהִנֵּה הֵם נִמְשָׁכִין מִן הַמַּלְכוּת הָעֶלְיוֹנָה דַּאֲצִילוּת), and since she is the aspect of four, because the measure of her stature is four Sefirot which are Netzach, Hod, Yesod–Malkhut (וּלְפִי שֶׁהִיא בְּחִי׳ ד׳ לִהְיוֹת שִׁעוּר קוֹמָתָהּ ד׳ סְפִירוֹת שֶׁהֵם תנה״י), therefore from the measure of her stature there emanates one light and it too is in the secret of four, and they are hidden in the four Heikhalin of Beri’ah that are within the seventh upper Heikhal (לָכֵן מִתְאַצֵּל מִשִּׁעוּר קוֹמָתָהּ אוֹר א׳ וְגַם הוּא בְּסוֹד אַרְבָּעָה וְנִגְנָזִין בְּד׳ הֵיכָלוֹת דִּבְרִיאָה שֶׁבְּהֵיכַל הַז׳ הָעֶלְיוֹן).

And behold, through this you will understand that just as the Mochin of Ze’ir Anpin of Atzilut are the Netzach, Hod, Yesod of Binah (וְהִנֵּה בָּזֶה תָּבִין כִּי כְּמוֹ שֶׁהַמּוֹחִין דְּז״א דַּאֲצִילוּת הֵם תנה״י שֶׁל הַבִּינָה), and likewise the Mochin of Malkhut, which is the Nukvah, are the Netzach, Hod, Yesod of Ze’ir Anpin (וְכֵן הַמּוֹחִין דְּמַלְכוּת שֶׁהִיא נוּקְבָא הֵם תנה״י דְּז״א), so too the four Mochin of Beri’ah are the Netzach, Hod, Yesod–Malkhut of Malkhut (וְגַם ד׳ מוֹחִין דִּבְרִיאָה הֵם תנה״י דְּמַלְכוּת), and understand how all the worlds are in one order, and understand this very well (וְהָבֵן אֵיךְ כָּל הָעוֹלָמוֹת הֵם בְּסֵדֶר א׳ וְהָבֵן זֶה מְאֹד). However, even though they are four Heikhalin, they are not counted except as three, for the fourth, which is Da’at, is never in the count, because it is very concealed between Chokhmah and Binah (אַמְנָם אַף עַל פִּי שֶׁהֵם ד׳ הֵיכָלוֹת אֵינָן נִמְנִין אֶלָּא לְג׳ לְפִי שֶׁהַד׳ שֶׁהוּא דַּעַת אֵינוֹ לְעוֹלָם בַּמִּנְיָן כִּי הוּא נַעֲלָם מְאֹד בֵּין חו״ב), and behold all the existence mentioned above is not that the upper Netzach, Hod, Yesod of the Malkhut of Atzilut themselves become Mochin below in Beri’ah, rather that they illuminate there as mentioned above (וְהִנֵּה כָּל מְצִיאוּת הַנַּ״ל אֵינוֹ שֶׁתנה״י הָעֶלְיוֹנִים דְּמַלְכוּת דַּאֲצִילוּת הֵם עַצְמָן מוֹחִין לְמַטָּה בִּבְרִיאָה רַק שֶׁהֵם מְאִירִין שָׁם כַּנַּ״ל).

And behold, how from the Netzach, Hod, Yesod–Malkhut of Ze’ir Anpin there were formed the light of the four Mochin of the Nukvah of Ze’ir Anpin, the upper one that is in Atzilut, and all the existence of the ten Sefirot within her (וַהֲרֵי אֵיךְ מִתנה״י דְּז״א נִתְהַוּוּ אוֹר ד׳ מוֹחִין דְּנוּקְבָא דְּז״א הָעֶלְיוֹנָה שֶׁבַּאֲצִילוּת וְכָל מְצִיאוּת י״ס שֶׁבָּהּ), and since forever the measure of her stature is in these four Sefirot (וּלְפִי שֶׁלְּעוֹלָם הוּא שִׁעוּר קוֹמָתָהּ בְּד׳ סְפִירוֹת אֵלּוּ), therefore also from her there were formed from her Netzach, Hod, Yesod–Malkhut four lights in the Heikhal of Kodesh haKodashim of Beri’ah, and they are the aspect of the Throne and are called the Neshama of Beri’ah (וְלָכֵן גַּם מִמֶּנָּה נִתְהַוּוּ מִתנה״י שֶׁלָּהּ ד׳ אוֹרוֹת בְּהֵיכַל ק״ק דִּבְרִיאָה וְהֵם בְּחִי׳ הַכִּסֵּא וְנִקְרָא נִשְׁמַת הַבְּרִיאָה), and those four lights which are from Netzach, Hod, Yesod–Malkhut shine in the four Heikhalin that are included in the Heikhal of Kodesh haKodashim mentioned above, which are four aspects of the four Mochin of Beri’ah (וְאוֹתָן הַד׳ אוֹרוֹת שֶׁהֵם מִתנה״י הֵם מְאִירִין בְּד׳ הֵיכָלִין הַכְּלוּלִים בְּהֵיכַל ק״ק הַנַּ״ל שֶׁהֵן ד׳ בְּחִי׳ ד׳ מוֹחִין דִּבְרִיאָה). And the six extremities of Beri’ah are in the six lower Heikhalin from the Heikhal haRatzon until the Heikhal Livnat haSapir (ו״ק הַבְּרִיאָה הֵם בְּו׳ הֵיכָלִין תַּחְתּוֹנִים מִן הֵיכַל הָרָצוֹן עַד הֵיכַל לִבְנַת הַסַּפִּיר), however the Heikhal Livnat haSapir is only Yesod alone which decides between Netzach–Hod, and this is Livnat haSapir, and not as many thought that it includes Yesod and Malkhut (אַמְנָם הֵיכַל לִבְנַת הַסַּפִּיר אֵינוֹ רַק יְסוֹד לְבַד הַמַּכְרִיעַ בֵּין נ״ה וְזֶהוּ לִבְנַת הַסַּפִּיר וְלֹא כְּמוֹ שֶׁחָשְׁבוּ רַבִּים שֶׁהוּא כּוֹלֵל יְסוֹד וּמַלְכוּת), however the aspect of the Malkhut of Beri’ah is in the seventh upper Heikhal of Yetzirah as mentioned elsewhere (אַמְנָם בְּחִינַת הַמַּלְכוּת שֶׁל הַבְּרִיאָה הוּא בְּהֵיכַל הַז׳ הָעֶלְיוֹן דִּיצִירָה כַּמ״ש בְּמָקוֹם אַחֵר), for always this is the order, that the Malkhut of this one is the Keter of that one, for all this is the secret of the diminution of the moon and her descent below (כִּי תָּמִיד זֶהוּ הַסֵּדֶר שֶׁהַמַּלְכוּת שֶׁל זֶה הוּא כֶּתֶר לָזֶה כִּי כָּל זֶה הוּא סוֹד מִעוּט הַיָּרֵחַ וִירִידָתָהּ לְמַטָּה). However, there is one distinction (אַמְנָם יֵשׁ הֶפְרֵשׁ א׳), and it is that the entire totality of the Malkhut of Atzilut in all her ten Sefirot are enclothed in the Throne, which is at the head of Beri’ah, in those four lights called the Throne, as mentioned above (וְהוּא כִּי כָּל כְּלָלוּת מַלְכוּת דַּאֲצִילוּת בְּכָל י״ס דִּילָהּ הֵם מִתְלַבְּשִׁים בַּכִּסֵּא שֶׁהוּא בְּרֹאשׁ הַבְּרִיאָה בְּאוֹתָן ד׳ אוֹרוֹת הַנִּקְרָא כִּסֵּא כַּנַּ״ל), but in the other worlds it is not so (אֲבָל בִּשְׁאָר הָעוֹלָמוֹת אֵינוֹ כֵּן), for not the entire Malkhut is enclothed, but only a tenth part of her alone is enclothed in the seventh upper Heikhal of the world below it (כִּי אֵין כָּל הַמַּלְכוּת מִתְלַבֶּשֶׁת רַק חֵלֶק עֲשִׂירִית שֶׁבָּהּ לְבַד הִיא מִתְלַבֶּשֶׁת בְּהֵיכַל הַז׳ הָעֶלְיוֹן שֶׁל הָעוֹלָם שֶׁלְּמַטָּה מִמֶּנּוּ). And through this you will understand the matter of “seven and seven castings” — it is not written “castings” in the masculine but “castings” in the feminine (וּבְזֶה תָּבִין עִנְיַן ז׳ וְז׳ מוּצָקוֹת מוּצָקִים לֹא כְתִיב אֶלָּא מוּצָקוֹת), and this is also the secret of that which is said in the Zohar, “to include the seventh with the seventh” (וְגַם זֶ״ס מַה שֶּׁאָמְרוּ בַּזֹּהַר לְאִכְלָלָא שְׁבִיעָאָה בִּשְׁבִיעָאָה), and it is also mentioned in the Zohar that it is called “seven days and seven days” (גַּם נִזְכַּר בַּזֹּהַר שֶׁנִּקְרָא שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים).

And the matter is (וְהָעִנְיָן הוּא), for behold all these fourteen are Nukvin (כִּי הִנֵּה כָּל אֵלּוּ הַי״ד הֵם נוּקְבִין), for they are the seven of the Malkhut of Atzilut and the seven of Beri’ah (כִּי הֵם ז׳ דְּמַלְכוּת דַּאֲצִילוּת וְז׳ דִּבְרִיאָה), for behold there are four Heikhalin, as mentioned above, in the Heikhal of Kodesh haKodashim of Beri’ah, and in addition three lights called the Throne that are enclothed in that Heikhal — these are seven of Beri’ah (כִּי הִנֵּה ד׳ הֵיכָלִין כַּנַּ״ל יֵשׁ בְּהֵיכַל ק״ק שֶׁל בְּרִיאָה וְעוֹד ג׳ אוֹרוֹת הַנִּקְרָא כִּסֵּא הַמִּתְלַבְּשִׁים בְּהֵיכַל הַנַּ״ל הֵם ז׳ דִּבְרִיאָה), and in addition there remain the seven upper Sefirot of the Malkhut of Atzilut, which are Chokhmah, Binah, Da’at–Chesed, Gevurah, Tiferet (וְעוֹד נִשְׁאֲרוּ ז׳ סְפִירוֹת עֶלְיוֹנוֹת דְּמַלְכוּת דַּאֲצִילוּת שֶׁהֵם כחב״ד חג״ת), this is that which is called “a man sitting upon the Throne” (זֶהוּ הַנִּקְרָא אָדָם יוֹשֵׁב עַל הַכִּסֵּא), behold seven are enclothed in these seven, and this is the secret of “seven and seven castings” (הֲרֵי ז׳ מִתְלַבְּשׁוֹת בְּז׳ אֵלּוּ וְזֶ״ס שִׁבְעָה וְז׳ מוּצָקוֹת).

And this is the matter of the diminution of the moon, of which it was said to her, “Go and diminish yourself” (וְזֶהוּ עִנְיַן מִעוּט הַיָּרֵחַ שֶׁנֶּאֱמַר בָּהּ לְכִי וּמַעֲטִי אֶת עַצְמֵךְ), and the matter is (וְהָעִנְיָן הוּא), for at first the Malkhut was with the Tiferet above in her place behind his Chazeh, as is known (כִּי תְּחִלָּה הָיְתָה הַמַּלְכוּת עִם ת״ת לְמַעְלָה בִּמְקוֹמָהּ מֵאֲחוֹרֵי הֶחָזֶה שֶׁלּוֹ כַּנּוֹדָע), and the measure of her entire stature from her head until her feet was the measure of the Netzach, Hod, Yesod of the male until their end (וְשִׁעוּר כָּל קוֹמָתָהּ מֵרֹאשָׁהּ וְעַד רַגְלֶיהָ הָיָה שִׁעוּר נה״י שֶׁל הַזָּכָר עַד סוֹפָם), and behold I have already informed you and explained how the light of each Sefirah sparkles in Beri’ah and in Yetzirah and in Asiyah, however it is the light that spreads from them and not they themselves (וְהִנֵּה כְּבָר הוֹדַעְתִּיךָ וּבֵאַרְנוּ אֵיךְ מִתְנוֹצֵץ אוֹר שֶׁל כָּל הַסְּפִירָה בִּבְרִיאָה וּבִיצִירָה וּבַעֲשִׂיָּה אַמְנָם הוּא הָאוֹר הַמִּתְפַּשֵּׁט מֵהֶם וְלֹא הֵם עַצְמָם), however the aspect of the Malkhut that was at first in those Netzach, Hod, Yesod mentioned above, behold at the time of the diminution of the moon she herself descended into the Heikhal of Kodesh haKodashim of Beri’ah (הָאָמְנָם בְּחִי׳ הַמַּלְכוּת שֶׁהָיְתָה תְּחִלָּה בְּנה״י הַנַּ״ל הִנֵּה בְּעֵת מִעוּט הַיָּרֵחַ יָרְדָה הִיא עַצְמָהּ בְּהֵיכַל ק״ק דִּבְרִיאָה), and there in that Heikhal all her parts and her entire stature, which is the measure of the Netzach, Hod, Yesod of the male, were included in her (וְשָׁם בְּאוֹתוֹ הֵיכַל נִכְלְלוּ בָּהּ כָּל חֲלָקֶיהָ וְכָל שִׁעוּר קוֹמָתָהּ שֶׁהוּא שִׁעוּר נה״י שֶׁלּוֹ), and they are now in this seventh Heikhal mentioned above, which is the totality of the three first Sefirot of Beri’ah (הֵם עַתָּה בְּהֵיכַל זֶה הַז׳ הַנַּ״ל אֲשֶׁר הוּא כְּלָלוּת ג״ר דִּבְרִיאָה), and there she grasps that measure of stature of the three first Sefirot of Beri’ah in place of the three Sefirot Netzach, Hod, Yesod of the male that she had stood corresponding to, as mentioned above (וְשָׁם תּוֹפֶסֶת שִׁעוּר קוֹמָה הַהוּא שֶׁל ג״ר דִּבְרִיאָה תַּחַת ג׳ סְפִירוֹת נה״י שֶׁל הַזָּכָר שֶׁהָיְתָה עוֹמֶדֶת כְּנֶגְדָּן כַּנַּ״ל).

And from this you may infer to the rest (וּמִזֶּה תַּקִּישׁ אֶל הַשְּׁאָר), for also the Malkhut of Beri’ah descends into the Heikhal of Kodesh haKodashim of Yetzirah, and so the Malkhut of Yetzirah into the Heikhal of Kodesh haKodashim of Asiyah (כִּי גַּם מַלְכוּת דִּבְרִיאָה יוֹרֶדֶת בְּהֵיכַל ק״ק דִּיצִירָה כֵּן מַלְכוּת דִּיצִירָה בְּהֵיכַל ק״ק דַּעֲשִׂיָּה), except that there is one difference between them — between the Malkhut of Atzilut and the other Malchuyot of the worlds of Beri’ah, Yetzirah, Asiyah (אֶלָּא שֶׁיֵּשׁ הֶפְרֵשׁ א׳ בֵּינֵיהֶן בֵּין מַלְכוּת דַּאֲצִילוּת לִשְׁאָר מַלְכוּיוֹת דְּבי״ע), for the Malkhut of Atzilut, all her parts descend into Beri’ah (כִּי מַלְכוּת דַּאֲצִילוּת כָּל חֲלָקֶיהָ יוֹרְדִין בִּבְרִיאָה), but the Malkhut of Beri’ah, Yetzirah, Asiyah do not descend all their parts, only a tenth part alone (אַךְ מַלְכוּת דְּבי״ע אֵינָן יוֹרְדִין כָּל חֲלָקֵיהֶן רַק חֵלֶק הַי׳ לְבַד), and this suffices (וְדַי בָּזֶה).

Chapter 6

שער מו פרק ו מ״ת

[46:6] And Know (וְדַע), that the Heikhalin of Ze’ir Anpin and Nukvah of Beri’ah are called the seven maidens of Esther, because they are female in relation to those seven Heikhalin of Abba and Imma of Beri’ah (כִּי הֵיכְלֵי זו״נ דִּבְרִיאָה הֵם נִקְרָאִים ז׳ נַעֲרוֹת אֶסְתֵּר לְפִי שֶׁהֵן נוּקְבִין בְּעֵרֶךְ אוֹתָן ז׳ הֵיכָלִין דְּאו״א דִּבְרִיאָה), but they are called the seven chamberlains who serve, and are called male, and this I heard once (אֲבָל הֵם נִקְרָאִים שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים וְנִקְרָא דְּכוּרִין וְזֶה שָׁמַעְתִּי פַּעַם א׳).

Know (דַּע), that in Beri’ah there are all the five Partzufim as is known (כִּי בִּבְרִיאָה יֵשׁ בָּהּ כָּל הַה׳ פַּרְצוּפִים כַּנּוֹדָע), and there are there seven Heikhalin corresponding to Tiferet and Malkhut (וְיֵשׁ שָׁם שִׁבְעָה הֵיכָלִין נֶגֶד תו״מ), and they are seven male and seven female (וְהֵם שִׁבְעָה דְּכוּרִין וְז׳ נוּקְבִין), and all are called the seven Heikhalin of Beri’ah mentioned in the Zohar, Parashat Pekudei (וְהַכֹּל נִקְרָא ז׳ הֵיכָלוֹת דִּבְרִיאָה הַנִּזְכָּר בַּזֹּהַר פ׳ פְּקוּדֵי), and they are the secret of seven and seven castings (וְהֵם סוֹד ז׳ וְז׳ מוּצָקוֹת). And corresponding to them above in Abba and Imma of Beri’ah itself there are seven Heikhalin male and female, seven within seven (וּכְנֶגְדָּן לְמַעְלָה בְּאו״א דִּבְרִיאָה עַצְמוֹ יֵשׁ ז׳ הֵיכָלוֹת זְכָרִים וּנְקֵבוֹת שִׁבְעָה בְּשִׁבְעָה), and behold the upper ones are opened only on Shabbat (וְהִנֵּה הָעֶלְיוֹנִים הֵם נִפְתָּחִים בְּיוֹם הַשַּׁבָּת בִּלְבַד), and these are the Heikhalin mentioned in the Zohar, Parashat Bereshit 23b, “At that time seven Heikhalin are opened — the first Heikhal, the Heikhal of Ahavah; the second Heikhal, the Heikhal of Yir’ah,” etc. (וְאֵלּוּ הֵם הַהֵיכָלִין הַנִּזְכָּר בַּזֹּהַר פ׳ בְּרֵאשִׁית דכ״ג ע״ב בְּהַאי זִמְנָא מִתְפַּתְּחִין שִׁבְעָה הֵיכָלִין הֵיכָל קַדְמָאָה הֵיכַל דְּאַהֲבָה הֵיכְלָא תִּנְיָינָא הֵיכְלָא דִּירְאָה כו׳).

Behold, these upper ones which are from the side of Chokhmah–Binah are the world of the male and are called the seven chamberlains who serve before the face of the King (הִנֵּה אֵלּוּ עֶלְיוֹנִים שֶׁהֵם מִצַּד החו״ב הֵם עָלְמָא דִּדְכוּרָא וְנִקְרָא ז׳ סָרִיסִים הַמְשָׁרְתִים אֶת פְּנֵי הַמֶּלֶךְ), and they are called chamberlains on account of “Thus says Hashem to the chamberlains who keep My Sabbaths” (וְנִקְרְאוּ סָרִיסִים עַל שֵׁם כֹּה אָמַר ה׳ לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי), for these castrate themselves during the weekdays and are not opened except on the day of Shabbat (כִּי אֵלּוּ הַמְסָרְסִים אֶת עַצְמָן בִּימֵי הַחוֹל וְאֵינָם נִפְתָּחִים אֶלָּא בְּיוֹם הַשַּׁבָּת), and the lower Heikhalin of Parashat Pekudei are those who serve during the weekdays and then unite, and these are female, for they are in the secret of the Malkhut — the world of the female (וְהֵיכָלוֹת הַתַּחְתּוֹנִים דְּפ׳ פְּקוּדֵי הֵם הַמְשַׁמְּשִׁין בִּימֵי הַחוֹל וּמִזְדַּוְּגִים אָז וְאֵלּוּ הֵם נוּקְבִין כִּי הֵם בְּסוֹד הַמַּלְכוּת עָלְמָא דְּנוּקְבָא), and these are called the seven maidens of Esther who were fit to be given to her (וְאֵלּוּ נִקְרָאִים ז׳ נַעֲרוֹת אֶסְתֵּר הָרְאוּיוֹת לָתֵת לָהּ).

And know (וְדַע), that the secret of Esther is — the secret of the Nukvah, Malkhut of Atzilut, when she descends from the aspect of a point, the Malkhut of Atzilut, in the secret of “Go and diminish yourself,” and she hides herself at the head of Beri’ah, therefore she is called Esther (כִּי סוֹד אֶסְתֵּר הוּא סוֹד נוּקְבָא מַלְכוּת דַּאֲצִילוּת כַּד נָחִית מִבְּחִי׳ נְקוּדָּה מַלְכוּת דַּאֲצִילוּת בְּסוֹד לְכִי וּמַעֲטִי אֶת עַצְמֵךְ וְהִיא מִסְתַּתֶּרֶת בְּרֹאשׁ הַבְּרִיאָה לָכֵן נִקְרֵאת אֶסְתֵּר), and this is the secret in the Zohar, “for it goes out…” and therefore Esther is a term of concealment (וְזֶ״ס בַּזֹּהַר כִּי תֵּצֵא כו׳ וּבְגִין דָּא אֶסְתֵּר לִישָׁנָא דְּסִתְרָא כו׳), and this is in the woman from the Tree, but if she is the Shekhinah there is no change in her, as it is written, “I Hashem have not changed,” and “My glory I will not give to another,” as is known (וְדָא בְּאִיתְּתָא מֵאִילָנָא אֲבָל אִם הִיא מִשְׁכִינְתָּא לֵית לָהּ שִׁנּוּי הַה״ד אֲנִי ה׳ לֹא שָׁנִיתִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן כַּנּוֹדָע), for this verse was said only in Atzilut, for in Beri’ah there can be mingled with it the Klipot, as mentioned there, and in the Tikkunim (כִּי פָּסוּק זֶה לֹא נֶאֱמַר אֶלָּא בַּאֲצִילוּת כִּי בִּבְרִיאָה יָכוֹל לְאִתְעַרְבָּא עִמֵּיהּ קְלִיפִּין כַּנִּזְכָּר שָׁם דְּרע״ז וּבַתִּיקוּנִים).

And know (וְדַע), that the Heikhal Livnat haSapir in each and every world of the three worlds Beri’ah–Yetzirah–Asiyah is in the secret of Yesod (כִּי הֵיכַל לִבְנַת הַסַּפִּיר שֶׁבְּכָל עוֹלָם וְעוֹלָם מִן ג׳ עוֹלָמוֹת בי״ע הֵם בְּסוֹד הַיְסוֹד), and it includes right and left (וְהוּא כּוֹלֵל יָמִין וּשְׂמֹאל), as mentioned in the Zohar, Parashat Bereshit 41b, in those Heikhalot there, and Parashat Pekudei 207 (כַּנִּזְכָּר בַּזֹּהַר פ׳ בְּרֵאשִׁית דמ״א ע״ב בְּאוֹתָן הֵיכָלוֹת אֲשֶׁר שָׁם וּפ׳ פְּקוּדֵי דר״ז), and this is Livnat haSapir (וְזֶהוּ לִבְנַת הַסַּפִּיר), however the aspect of the Malkhut is below (אַמְנָם בְּחִי׳ הַמַּלְכוּת הוּא לְמַטָּה), how so (כֵּיצַד), behold the Malkhut of Beri’ah is in the Heikhal of Kodesh haKodashim of Yetzirah (הִנֵּה מַלְכוּת דִּבְרִיאָה הִיא בְּהֵיכַל ק״ק דִּיצִירָה), and the Malkhut of Yetzirah is in the Heikhal of Kodesh haKodashim of Asiyah (וּמַלְכוּת דִּיצִירָה הוּא בְּהֵיכַל ק״ק דַּעֲשִׂיָּה), and this matter is the secret of joining redemption to prayer (וַאֲשֶׁר הָעִנְיָן הַזֶּה הוּא סוֹד סְמִיכַת גְּאֻלָּה לִתְפִלָּה), as explained by us in its place (כַּמְבֹאָר אֶצְלֵנוּ בִּמְקוֹמוֹ). And know (וְדַע), that the Malkhut of Atzilut stands in the Heikhal of Kodesh haKodashim of Beri’ah (כִּי הַמַּלְכוּת שֶׁל אֲצִילוּת הִיא עוֹמֶדֶת בְּק״ק דִּבְרִיאָה), and stands upon the three first Sefirot of Beri’ah (וְעוֹמֶדֶת עַל ג׳ רִאשׁוֹנוֹת שֶׁל הַבְּרִיאָה), and likewise the Malkhut of Beri’ah is in the Heikhal of Kodesh haKodashim of Yetzirah (וְכֵן מַלְכוּת דִּבְרִיאָה הִיא בְּהֵיכַל ק״ק דִּיצִירָה), and stands upon the three first Sefirot of Yetzirah (וְעוֹמֶדֶת עַל ג׳ רִאשׁוֹנוֹת דִּיצִירָה), and likewise the Malkhut of Yetzirah in the Heikhal of Kodesh haKodashim of Asiyah (וְכֵן מַלְכוּת דִּיצִירָה בְּק״ק דַּעֲשִׂיָּה), upon the three first Sefirot of Asiyah (עַל ג׳ רִאשׁוֹנוֹת דַּעֲשִׂיָּה). And the Name YAHDVNHY that is in the Heikhal Livnat haSapir mentioned in Parashat Pekudei (וְשֵׁם יאהדונה״י אֲשֶׁר בְּהֵיכַל לִבְנַת הַסַּפִּיר הַנִּזְכָּר פ׳ פְּקוּדֵי), is drawn from the supernal Da’at of that world according to what it is (הוּא נִמְשָׁךְ מִן הַדַּעַת הָעֶלְיוֹן שֶׁבְּאוֹתוֹ הָעוֹלָם כְּפִי מַה שֶּׁהוּא), and it descends and is revealed below in Yesod (וְהוּא יוֹרֵד וּמִתְגַּלֶּה לְמַטָּה בַּיְסוֹד), which is the aspect of Livnat haSapir (שֶׁהוּא בְּחִי׳ לִבְנַת הַסַּפִּיר), in the secret of the Neshama of this Heikhal (בְּסוֹד נִשְׁמַת הֵיכַל זֶה), in the secret of Da’at which is the Neshama of the six extremities (בְּסוֹד הַדַּעַת שֶׁהוּא נִשְׁמַת ו׳ קְצָווֹת), as is known (כַּנּוֹדָע).

Chapter 7

שער מו פרק ז מ״ת

[46:7] Know that (דַּע כִּי) Metatron (מטטרו״ן) is the gematria of Shaddai (גִּימַטְרִיָּא שד״י), which is in the supernal Yesod (שֶׁהוּא בִּיסוֹד הָעֶלְיוֹן), called Chai (הַנִּקְרָא ח״י), and these are the secret of Tet, Tet from Metatron (וְאֵלּוּ הֵם סוֹד ט״ט מִן מטטרו״ן), and the remaining letters are Rimon (וּשְׁאָר אוֹתִיּוֹת הֵם רמו״ן), the gematria of Nuriel (גִּימַטְרִיָּא נוריא״ל), and this is the secret of “and the Chayot, running and returning” (וְזֶה סוֹד וְהַחַיּוֹת רָצוֹא וָשׁוֹב), explanation (פי׳), that the Chayot are in Yetzirah (כִּי הַחַיּוֹלֹת הֵם בִּיצִירָה), the secret of 'Running and Returning' (סוֹד רָצוֹא וָשׁוֹב), for “running” is the gematria of Nuriel (כִּי רָצוֹא גימ׳ נוריא״ל), which is the secret of the letters Resh, Mem, Vav, Nun of Metatron (שֶׁהוּא סוֹד אוֹתִיּוֹת רמו״ן שֶׁל מטטרו״ן), and “returning” is the gematria of Shaddai (וָשׁוֹב גִּימַטְרִיָּא שד״י), which is the entire name of Metatron (שֶׁהוּא כָּל שֵׁם שֶׁל מטטרו״ן), and behold Sandalfon (וְהִנֵּה סנדלפו״ן) is in the world of Asiyah (הוּא בְּעוֹלַם הָעֲשִׂיָּה), which corresponds to Malkhut (שֶׁהוּא כְּנֶגֶד מַלְכוּת), in which are the ה״ג (שֶׁיֵּשׁ בָּהּ הה״ג), which are the five letters מנצפ״ך (שֶׁהֵם ה׳ אוֹתִיּוֹת מנצפ״ך), and they are the gematria of 280 (וְהֵם גִּימַטְרִיָּא פ״ר), as the number of Sandalfon (כְּמִנְיָן סנדלפו״ן), drawn from their power (הַנִּמְשָׁךְ מִכֹּחָם), and therefore this angel is called Sar haYa‘ar [Prince of the Forest] (וְלָכֵן נִקְרָא שֵׁם זֶה הַמַּלְאָךְ שַׂר הַיַּעַר), for he is the prince who nurses from the forest (כִּי הוּא שַׂר הַיּוֹנֵק מִן הַיַּעַר), which are the gevurot mentioned above of MNTZPKH (שֶׁהֵם ה״ג הנ״ל דמנצפ״ך), which have the numerical value of Ya‘ar [Forest] and PaR [280] (שֶׁהֵם גִּימַטְרִיָּא יע״ר פ״ר). The matter of the Name of Forty-Two (עִנְיַן שֵׁם מ״ב), which exists in every world from the three worlds A”B”Y” (שֶׁיֵּשׁ בְּכָל עוֹלָם מִן ג׳ עוֹלָמוֹת אב״י), but not so in the world of Asiyah (מַשְׁא״כ בְּעוֹלַם עֲשִׂיָּה), as mentioned in the writings (כַּנִּזְכָּר בְּכָת״י), in the deficiency of the Tikkunim (בְּחֶסְרוֹן הַתִּקּוּנִים), and behold these are they (וְהִנֵּה אֵלּוּ הֵם), that the Name of Forty-Two of Atzilut (שֶׁשֵׁם מ״ב דַּאֲצִילוּת) is the four simple letters of Havayah (הוּא ד׳ אוֹתִיּוֹת פְּשׁוּטִים דְּהוי״ה), and the ten letters of the filling of Alefin (וְי׳ אוֹתִיּוֹת מִלּוּי אַלְפִין), which are three M”H (שֶׁהֵם ג׳ מ״ה), and twenty-eight letters of the filling of the filling of Alefin (וְכ״ח אוֹתִיּוֹת מִלּוּי דִּמִּלּוּי דְּאַלְפִין), the Name of Forty-Two of Beri’ah (שֵׁם מ״ב דִּבְרִיאָה) are two Names Ehyeh and Yah-Vav-Heh (הֵם ב׳ שֵׁמוֹת אהי״ה יה״ו), and likewise Ehyeh Asher Ehyeh (וְכֵן אהי״ה אֲשֶׁר אהי״ה), which is the gematria of forty-two (שֶׁהוּא גִּימַטְרִיָּא מ״ב), and the Name of Forty-Two of Yetzirah (וְשֵׁם מ״ב דִּיצִירָה) is the Name of Forty-Two alluded to in the initial letters of Ana beKoach (הוּא שֵׁם מ״ב הָרָמוּז בְּר״ת אָנָּא בְּכֹחַ), which is ABGYT״TZ etc. (שֶׁהוּא אבגית״ץ כו׳).

And furthermore you must know (גַּם צָרִיךְ שֶׁתֵּדַע), that the four Havayot (כִּי ד׳ הויוֹת) are: one Havayah of A”B of Yodin in Atzilut (הֵם א׳ הוי״ה דע״ב דְּיוּדִין בַּאֲצִילוּת), and Havayah of S”G in Beri’ah (וְהוי״ה דס״ג בִּבְרִיאָה), and of M”H in Yetzirah (וְדמ״ה בִּיצִירָה), and of B”N in Asiyah (וְדב״ן בַּעֲשִׂיָּה), and behold in every Havayah from the upper three mentioned above of A”B”Y” (וְהִנֵּה בְּכָל הוי״ה מִן הג״ר הַנּ״ל דאב״י), there is in them the secret of forty-two letters as mentioned above (יֵשׁ בָּהֶם סוֹד מ״ב אַתְוָון כַּנּ״ל), for the four simple letters (כִּי ד׳ אוֹתִיּוֹת הַפְּשׁוּטִים), and six letters of the filling (וְו׳ אוֹתִיּוֹת הַמִּלּוּי), and twenty-eight letters of the filling of the filling (וְכ״ח אוֹתִיּוֹת דִּלּוּי הַמִּלּוּי), behold they are forty-two of Havayah of A”B and of Havayah of S”G and of Havayah of M”H (הֲרֵי מ״ב דְּהוי״ה דע״ב וְדְּהוי״ה דס״ג וְדְּהוי״ה דמ״ה), but in Havayah of B”N, which is in Asiyah (אֲבָל בְּהוי״ה דב״ן שֶׁהוּא בַּעֲשִׂיָּה), there are not in it forty-two letters (אֵין בָּהּ מ״ב אַתְוָון), and one must explain the reason for the matter (וְצָרִיךְ לְבָאֵר טַעַם הַדָּבָר), and the matter is (וְהָעִנְיָן הוּא), for behold the secret of forty-two is three times fourteen (כִּי הִנֵּה סוֹד מ״ב הוּא ג״פ י״ד), and three times fourteen is the gematria of forty-two (וְג״פ י״ד גִּימַטְרִיָּא מ״ב), and they are the secret of three hands (וְהֵם סוֹד ג׳ יָדִים), which are the great hand from the right (שֶׁהֵם י״ד הַגְּדוֹלָה מִימִינָא), the strong hand from the left (יָד הַחֲזָקָה מִשְּׂמָאלָא), the uplifted hand in the middle (יָד הָרָמָה בְּאֶמְצָעִיתָא), as mentioned in the Tikkunim (כַּנִּזְכָּר בַּתִּקּוּנִי), and they are the secret of Chesed, Gevurah, Tiferet (וְהֵם סוֹד חג״ת), and in them are included the four lower ones — Netzach, Hod, Yesod–Malkhut (וּבָהֶם נִכְלָלִין ד׳ תַּחְתּוֹנִים נהי״ם), for behold the Name of Forty-Two has in it seven Names as is known (כִּי הִנֵּה שֵׁם מ״ב יֵשׁ בּוֹ ז׳ שֵׁמוֹת כַּנּוֹדָע), since it is in the lower seven (לְפִי שֶׁהוּא בְּז״ת), however its root is called only in Chesed, Gevurah, Tiferet alone (אָמְנָם שָׁרְשׁוֹ אֵינוֹ נִקְרָא רַק בְּחג״ת לְבַד).

And behold the Adam of Yetzirah (וְהִנֵּה אָדָם דִּיצִירָה) has three hands (יֵשׁ לוֹ ג׳ יָדִים), which are the secret of the Name of Forty-Two of Ana beKoach (שֶׁהֵם סוֹד שֵׁם מ״ב דְּאָנָּא בְּכֹחַ), in order to grasp with them the world of Asiyah (כְּדֵי לֶאֱחוֹז עִמָּהֶם אֶת עוֹלַם הָעֲשִׂיָּה), to elevate it upward (לְהַעֲלוֹתָן לְמַעְלָה), as is explained by us in the secret of the Kaddishim (כַּמְבֹאָר אֶצְלֵנוּ בְּסוֹד הַקַּדִּישִׁים), and in the morning prayer on Ana beKoach which is recited at the time of the offerings (וּבִתְפִלַּת הַשַּׁחַר עַל אָנָּא בְּכֹחַ הַנֶּאֱמָר בְּעֵת הַקָּרְבָּנוֹת), and afterward the Adam of Beri’ah (וְאַחַ״כ אָדָם דִּבְרִיאָה) also grasps with his three hands (גַּם הוּא אוֹחֵז בְּג׳ יָדָיו), which is the Name of Forty-Two that is in him (שֶׁהוּא שֵׁם מ״ב שֶׁבּוֹ), the world of Yetzirah (אֶת עוֹלַם הַיְצִירָה), and elevates it to Beri’ah (וּמַעֲלֵהוּ לִבְרִיאָה), and afterward the Adam of Atzilut (וְאַחַ״כ אָדָם דַּאֲצִילוּת) also grasps with his three hands (גַּם הוּא אוֹחֵז בְּג׳ יָדָיו), which is the Name of Forty-Two that is in him (שֶׁהוּא שֵׁם מ״ב שֶׁבּוֹ), the world of Beri’ah (אֶת עוֹלַם הַבְּרִיאָה), and elevates it (וּמַעֲלֵהוּ אוֹתוֹ), however Asiyah (אָמְנָם הָעֲשִׂיָּה), which is the lowest world of them all (שֶׁהוּא עוֹלָם הַתַּחְתּוֹן מִכֻּלָּם), and there is no other world below it (וְאֵין עוֹלָם אַחֵר לְמַטָּה מִמֶּנּוּ), in order that it would need to elevate it with him (כְּדֵי שֶׁיִּצְטָרֵךְ לְהַעֲלוֹתוֹ עִמּוֹ), therefore there is not in it the aspect of the three foundations mentioned above (לָכֵן אֵין בּוֹ בְּחִי׳ הַג׳ יְסָדִים הַנּ״ל), and there is not in it the aspect of Forty-Two (וְאֵין בּוֹ בְּחִי׳ מ״ב).