The Eighth Gate

The Gate of the Chashmal, and within it are three chapters

השער הח׳ שער החשמל ובו ג׳ פרקים

Chapter 1

שער מא פרק א מ״ק

[41:1] Know (דַּע), that in every Partzuf and Partzuf in every world (כִּי בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם), there is internality (יֵשׁ בּוֹ פְּנִימִיּוּת), and these are the five parts of Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְהֵם ה׳ חֲלָקֵי נרנח״י). And outside of them there are three aspects of vessels (וּמִחוּץ לָהֶם יֵשׁ ג׳ בְּחִינוֹת כֵּלִים), and this is the externality (וְהוּא חִיצוֹנִיּוּת), within which the internality mentioned above enclothes itself (אֲשֶׁר הַפְּנִימִיּוּת הַנַּ״ל מִתְלַבֵּשׁ בּוֹ).

However, the externality corresponds only to three parts of the internality (וְאָמְנָם אֵין הַחִיצוֹנִיּוּת רַק אֶל ג׳ חֶלְקֵי הַפְּנִימִיּוּת), and they are three vessels for Nefesh, Ruach, Neshamah (וְהֵם ג׳ כֵּלִים לְנר״ן), for Chayah and Yechidah have no vessels corresponding to them (כִּי הַחַיָּה וְהַיְּחִידָה אֵין כְּנֶגְדָּן כֵּלִים). And these three vessels are flesh, sinews, and bones (וְאֵלּוּ הַג׳ כֵּלִים הֵם בָּשָׂר גִּידִין וַעֲצָמוֹת), and from the joining of the three of them they are called one body (וּמֵחִבּוּר שְׁלָשְׁתָּן נִקְרָאִים גּוּף אֶחָד), as is known (כַּנּוֹדָע), for there is no limb except in the secret of flesh, sinews, and bones (כִּי אֵין אֵיבָר אֶלָּא בְּסוֹד בָּשָׂר גִּידִין וַעֲצָמוֹת). And there are three vessels more internal than these (וְיֵשׁ ג׳ כֵּלִים יוֹתֵר פְּנִימִיִּים מֵאֵלּוּ), and they are the roots of these three vessels (וְהֵם שָׁרְשֵׁי ג׳ כֵּלִים אֵלּוּ). And they are the liver, in which the Nefesh dwells essentially (וְהֵם הַכָּבֵד שֶׁבּוֹ שׁוֹרָה הַנֶּפֶשׁ בְּעֶצֶם), and from there it spreads into the flesh (וּמִשָּׁם מִתְפַּשֶּׁט בַּבָּשָׂר). And the heart, in which the Ruach dwells (וְהַלֵּב שֶׁבּוֹ שׁוֹרֶה הָרוּחַ), and from there it spreads into the pulsating sinews, as is known (וּמִשָּׁם מִתְפַּשֶּׁט בַּגִּידִין הַדּוֹפְקִים כַּנּוֹדָע). And the brain, in which the Neshamah dwells (וְהַמּוֹחַ שֶׁבּוֹ שׁוֹרָה הַנְּשָׁמָה), and from there it spreads into the bones and the white sinews (וּמִשָּׁם מִתְפַּשֶּׁט בָּעֲצָמוֹת וּבַגִּידִין הַלְּבָנִים), which are included with the bones (שֶׁהֵם מִכְּלַל הָעֲצָמוֹת), for they are the cords by which the bones are bound, as is known (שֶׁהֵם הַחֲבָלִים שֶׁבָּהֶם נִקְשָׁרִים הָעֲצָמוֹת כַּנּוֹדָע). And therefore all of this is one aspect (וְלָכֵן כָּל זֶה הוּא בְּחִינָה אַחַת). But the sinews that are the intermediate vessel (אַךְ הַגִּידִין שֶׁהֵם כְּלִי אֶמְצָעִי), are the arteries within the flesh that pulsate (הֵם הָעוֹרְקִים שֶׁבְּתוֹךְ הַבָּשָׂר הַדּוֹפְקִים). And likewise the blood-arteries are drawn from the liver to the flesh (וְכֵן הָעוֹרְקִים שֶׁל הַדָּם הֵם נִמְשָׁכִים מִן הַכָּבֵד אֶל הַבָּשָׂר), and from them the flesh is formed (וּמֵהֶם נַעֲשֶׂה הַבָּשָׂר), for from the remnants of the arteries mentioned above they transform into flesh (כִּי מִשְּׁיָרֵי הָעוֹרְקִים הַנַּ״ל מִתְהַפְּכִים לְבָשָׂר), as is known to the sages of nature (כַּנּוֹדָע לְחַכְמֵי הַטֶּבַע).

In such a manner that there are three vessels (בְּאוֹפֶן כִּי ג׳ כֵּלִים הֵם), which are flesh, sinews, and bones (שֶׁהֵם בָּשָׂר גִּידִין וַעֲצָמוֹת), and within them are Nefesh, Ruach, Neshamah (וּבְתוֹכָם נר״ן). And these are the limbs themselves (וְאֵלּוּ הֵם הָאֵיבָרִים עַצְמָם). But there are channels, and they are not included among the vessels (אַךְ יֵשׁ צִנּוֹרוֹת וְאֵינָם מִכְּלַל הַכֵּלִים), rather they are channels to the vessels (רַק צִנּוֹרוֹת אֶל הַכֵּלִים). And they are three aspects (וְהֵם ג׳ בְּחִינוֹת): one channel, the white sinews of sensation, drawn from the brain itself (צִנּוֹר אֶחָד גִּידִין לְבָנִים שֶׁל הַהַרְגָּשָׁה הַנִּמְשָׁךְ מִן הַמּוֹחַ עַצְמוֹ), to bind the bones to one another and to draw nourishment from the brain in the head to the marrow in the bones of the body (לְקַשֵּׁר הָעֲצָמוֹת זֶה בָּזֶה וּלְהַמְשִׁיךְ הַמָּזוֹן מִן הַמּוֹחַ שֶׁבָּרֹאשׁ אֶל הַמּוֹחַ שֶׁבָּעֲצָמוֹת שֶׁבַּגּוּף).

The second channel is the sinews that are embedded literally within the flesh, that pulsate (הַב׳ גִּידִין וְהוּא הַגִּידִין אֲשֶׁר הֵם מֻבְלָעִים מַמָּשׁ בַּבָּשָׂר הַדּוֹפְקִים), which are soft and close to the temperament of the flesh (שֶׁהֵם רַכִּים וּקְרוֹבִים אֶל מֶזֶג הַבָּשָׂר), and they are very small (וְהֵם קְטַנִּים מְאֹד), and they are the intermediate vessel (וְהֵם הַכְּלִי הָאֶמְצָעִי). But the other arteries, the large pulsating ones (אַךְ שְׁאָר הָעוֹרְקִים הַגְּדוֹלִים הַדּוֹפְקִים), are channels to draw vitality from the heart into the small sinews embedded within the flesh (הֵם צִנּוֹרוֹת לְהַמְשִׁיךְ חַיּוּת מִן הַלֵּב אֶל הַגִּידִין הַקְּטַנִּים הַמֻּבְלָעִים תּוֹךְ הַבָּשָׂר), as stated above (כַּנַּ״ל). Which are the vessel called the intermediate (שֶׁהֵם הַכְּלִי הַנִּקְרָא אֶמְצָעִי).

The third are sinews that do not pulsate, filled with blood (הַג׳ הֵם גִּידִין בִּלְתִּי דּוֹפְקִים מְלֵאִים דָּם), and they are drawn from the liver to the flesh (וְנִמְשָׁכִים מִן הַכָּבֵד אֶל הַבָּשָׂר), and there that blood is transformed into flesh itself (וְשָׁם אוֹתוֹ הַדָּם מִתְהַפֵּךְ לְבָשָׂר מַמָּשׁ). But before they are transformed into flesh they are only channels for the flesh (אַךְ קֹדֶם שֶׁיִּתְהַפְּכוּ לְבָשָׂר הֵם צִנּוֹרוֹת לַבָּשָׂר לְבַד), and they are not included in the flesh which is the external vessel (וְאֵינָם מִכְּלַל הַבָּשָׂר שֶׁהוּא הַכְּלִי הַחִיצוֹן).

Thus the three vessels and the three kinds of their channels have been explained (וַהֲרֵי נִתְבָּאֲרוּ ג׳ כֵּלִים וְג׳ מִינֵי צִנּוֹרוֹתֵיהֶם). And there is no vessel that does not have externality and internality within itself (וְאֵין כְּלִי שֶׁאֵין בּוֹ חִיצוֹנִיּוּת וּפְנִימִיּוּת בּוֹ עַצְמוֹ). And behold, upon these three vessels the skin covers (וְהִנֵּה עַל הַג׳ כֵּלִים הָאֵלּוּ מְכַסֶּה הָעוֹר). And the souls are drawn from the internality of the vessels, which are Nefesh, Ruach, Neshamah (וְהַנְּשָׁמוֹת נִמְשָׁכוֹת מִפְּנִימִיּוּת הַכֵּלִים שֶׁהֵם נר״ן), and the worlds are drawn from the three vessels themselves (וְהָעוֹלָמוֹת נִמְשָׁכִים מִג׳ הַכֵּלִים עַצְמָם). And the skin is a second externality by itself (וְהָעוֹר הוּא חִיצוֹנִיּוּת ב׳ בִּפְנֵי עַצְמוֹ), and it is externality to the externality (וְהוּא חִיצוֹנִיּוּת לַחִיצוֹנִיּוּת), and they are the backs of the externality (וְהֵם הָאֲחוֹרַיִם חִיצוֹנִיּוּת). And this skin itself is one thick skin (וְזֶה הָעוֹר הוּא עַצְמוֹ עוֹר אֶחָד עָב), which is two skins attached (שֶׁהֵם ב׳ עוֹרוֹת דְּבוּקִים), called gevil (Whole Parchment) (נִקְרָא גּוִיל), and duchsustos "flesh-side" (the inner layer) (וְדוּכְסוּסְטוֹס). And it is the wall that separates between Ze’ir Anpin and the Nukvah (וְהוּא הַכּוֹתֶל שֶׁמַּפְסִיק בֵּין ז״א לְנוּקְבָּא), and it is entirely from the Names Elohim (וְהוּא כֻּלּוֹ מִשֵּׁמוֹת אֱלֹהִים), which is called the Throne of Sparks (הַנִּקְרָא כּוּרְסְיָא דְּשְׁבִיבִין) in Parashat Naso in the Idra (בְּפָרָשַׁת נָשֹׂא בָּאִדְּרָא). And after the sawing this skin is divided and sawn into two, as is known (וְאַחַר הַנְּסִירָה נֶחְלָק זֶה הָעוֹר וְנִנְסָר לִבְּנֵי שְׁנַיִם כַּנּוֹדָע).

For there is no joining in the flesh except through the skin (כִּי אֵין חִבּוּר בַּבָּשָׂר אֶלָּא בָּעוֹר), for each one had a body by itself (כִּי כָּל אֶחָד הָיָה לוֹ גּוּף בִּפְנֵי עַצְמוֹ), and they are not attached except through the skin (וְאֵינָם דְּבוּקִים אֶלָּא בָּעוֹר). And then the gevil is divided (וְאָז נֶחְלַק הַגּוִיל), and it becomes two skins—klaf and duchsustos (וְנַעֲשֶׂה ב׳ עוֹרוֹת קְלָף וְדוּכְסוּסְטוֹס): klaf for Ze’ir Anpin for tefillin, for it is the aspect of Mochin (קְלָף לְז״א לִתְּפִלִּין כִּי הוּא בְּחִינַת מוֹחִין), and duchsustos for the mezuzah for Malkhut (וְדוּכְסוּסְטוֹס לִמְזוּזָה לְמַלְכוּת).

It is found that everything that had been the aspect of body for Ze’ir Anpin in the aspects of Ibbur and Yenikah becomes skin in the aspect of Gadlut (נִמְצָא כִּי כָּל מַה שֶּׁהָיָה בְּחִינַת גּוּף לְז״א בִּבְחִינוֹת עִיבּוּר וִינִיקָה נַעֲשֶׂה עוֹר בִּבְחִינַת גַּדְלוּת), and all of them are aspects of the Names Elohim (וְכֻלָּם בְּחִינַת שֵׁמוֹת אֱלֹהִים). From these all the Klipot cling and draw sustenance (וּמִזֶּה נֶאֱחָזִים כָּל הַקְּלִיפּוֹת וְיוֹנְקִים), but the three vessels are all from Gadlut (אַךְ הַג׳ כֵּלִים כֻּלָּם מִגַּדְלוּת).

And behold, the lights of the souls emerge from within through the walls of the vessels (וְהִנֵּה הָאוֹרוֹת שֶׁל הַנְּשָׁמוֹת יוֹצְאוֹת מִבִּפְנִים דֶּרֶךְ דּוֹפְנֵי הַכֵּלִים), and from there they are drawn into the skin (וּמִשָּׁם נִמְשָׁכִים בָּעוֹר), in the secret of “and after my skin they will strike this” (בְּסוֹד וְאַחַר עוֹרִי נִקְּפוּ זֹאת). And then the Havayot of the face enclothe themselves within the Elohim of the skin (וְאָז הַהֲוָיוֹת שֶׁל הַפָּנִים מִתְלַבְּשִׁין תּוֹךְ אֱלֹהִים שֶׁבָּעוֹר), as mentioned in the matter of the sawing elsewhere (כַּנִּזְכָּר בְּעִנְיַן הַנְּסִירָה בְּמ״א), whose secret is from the Name M"H through striking (שֶׁסוֹדוֹ מִשֵּׁם מ״ה בְּהַכָּאָה). And this is what is written elsewhere (וְזֶהוּ מַה שֶּׁכָּתוּב בְּמ״א), that the lights are Havayot within the sparks, which are Elohim (כִּי הָאוֹרוֹת הֵם הֲוָיוֹת תּוֹךְ הַנִּיצוֹצִין שֶׁהֵם אֱלֹהִים), and they are the membranes, which are the skins (וְהֵם הַקְּרוּמוֹת שֶׁהֵם הָעוֹרוֹת). And therefore they are sparks (וְלָכֵן הֵם נִיצוֹצִין), for they emerge like sparks between the pores of the skin (כִּי הֵם יוֹצְאִים כְּעֵין נִיצוֹצִין בֵּין נִקְבֵי הָעוֹר), as is known (כַּנּוֹדָע). And these are the letters that are formed in the skin of a person and on his forehead and the like (וְאֵלּוּ הֵם הָאוֹתִיּוֹת הַמִּצְטַיְּרוֹת בְּעוֹר הָאָדָם וּבְמִצְחוֹ וְכַיּוֹצֵא), and there is the hold of the external forces there (וְשָׁם אֲחִיזַת הַחִיצוֹנִים). And therefore the skin is letters Resh, Ayin, Vav (וְלָכֵן עוֹר אוֹתִיּוֹת רַע״ו), and the Vav within it is the illumination of holiness within that side (וְהַוא״ו הוּא נְהִירוּ שֶׁבַּקְּדֻשָּׁה דְּבְגוֹ הַהוּא סִטְרָא). But it is not complete evil, God forbid (אַךְ אֵינוֹ רַע גָּמוּר חַ״ו), rather from there the evil draws sustenance to be Elohim that are forceful (אֶלָּא שֶׁמִשָּׁם יוֹנֵק הָרַע לִהְיוֹתוֹ אֱלֹהִים תַּקִּיפִין). The general principle that emerges is (כְּלָל הָעוֹלֶה הוּא), that the souls are called internality (כִּי הַנְּשָׁמוֹת נִקְרָאוֹת פְּנִימִיּוּת), and the vessels, which are the body, are called the first externality (וְהַכֵּלִים שֶׁהוּא הַגּוּף נִקְרָא חִיצוֹנִיּוּת רִאשׁוֹן), and the skin is the second externality (וְהָעוֹר הוּא חִיצוֹנִיּוּת שֵׁנִי). And this skin is the aspect of the kings that were not refined (וְעוֹר זֶה הוּא בְּחִינַת הַמְּלָכִים שֶׁלֹּא נִתְבָּרְרוּ), and it is called Klipat Nogah (וְנִקְרָא קְלִיפַּת נֹגַהּ), and it is called Chashmal, as mentioned elsewhere (וְנִקְרָא חַשְׁמַל כַּנִּזְכָּר בְּמ״א). And it is the foreskin that covers the Yesod (וְהוּא הָעָרְלָה הַמְכַסָּה עַל הַיְסוֹד). And the matter is (וְהָעִנְיָן), that Chashmal has the numerical value of “garment” (כִּי חַשְׁמַל גִּימַטְרִיָּא מַלְבּוּשׁ), and the generality of the entire skin is called a garment (וְכְּלָלוּת שֶׁל הָעוֹר כֻּלּוֹ נִקְרָא מַלְבּוּשׁ). And the skin of the face has three hundred and seventy lights, the number of Chashmal (וְעוֹר הַפָּנִים יֵשׁ בּוֹ שע״ח נְהוֹרִין מִנְיַן חַשְׁמַל), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). And the matter is (וְהָעִנְיָן), that the external forces do not cling to the entire garment (כִּי הַחִיצוֹנִים אֵינָם נֶאֱחָזִין בְּכָל הַמַלְבּוּשׁ), but only to the back aspects alone (רַק בָּאֲחוֹרַיִם לְבַד), and likewise at the extremities of the ends of the ten fingers of the hands and the feet (וְכֵן בְּסִיּוּמֵי הַקְּצָווֹת שֶׁל הָעֶשֶׂר אֶצְבְּעוֹת יָדַיִם וְרַגְלַיִם), and in the crown of the Yesod (וּבַעֲטֶרֶת הַיְסוֹד), because they are the ends of the channels, and from there they draw sustenance (יַעַן כִּי הֵם סִיּוּמֵי הַצִּנּוֹרוֹת וּמִשָּׁם יוֹנְקִים).

And behold, it is known (וְהִנֵּה נוֹדָע), that the surrounding lights of Imma of Yosher are upon the circles of Ze’ir Anpin (כִּי הַמַּקִּיפִין דְּאִמָּא דְּיוֹשֶׁר הֵם עַל גַּבֵּי עִגּוּלֵי דְּז״א), and the circles of Ze’ir Anpin are upon the surrounding light of Yosher of itself (וְעִגּוּלֵי דְּז״א עַל אוֹר מַקִּיף דְּיוֹשֶׁר שֶׁלּוֹ עַצְמוֹ), etc., as mentioned elsewhere (וְכוּ׳ כַּנִּזְכָּר בְּמ״א). And the Klipot are always found standing at the central point of the sphere (וְתָמִיד נִמְצְאוּ הַקְּלִיפּוֹת עוֹמְדִים בַּנְּקוּדָה הָאֶמְצָעִית שֶׁל הַכַּדּוּר), analogous to the material earth (דֻּגְמַת הָאָרֶץ הַחֹמְרִי), which is repelled to the center of the sphere because of its materiality and coarseness (אֲשֶׁר נִדְחֵית בָּאֶמְצָעִית הַכַּדּוּר מִפְּנֵי חֹמְרִיּוּתָהּ וְגַסּוּתָהּ), and it sits between the surrounding light of Asiyah and the vessels of Asiyah (וְיוֹשֶׁבֶת בֵּין אוֹר מַקִּיף דַּעֲשִׂיָּה וּבֵין כֵּלִים דַּעֲשִׂיָּה).

And behold, this is the tree that is entirely evil mentioned in Tikkun 36 (וְהִנֵּה זוֹ אִילָנָא דְּכֻלּוֹ רַע הַנִּזְכָּר בְּתִּקּוּן ל״ו), “he is the lower tree” (דְּאִיהוּ אִילָנָא לְתַתָּא), meaning in Asiyah (ר״ל בַּעֲשִׂיָּה), for there is nothing of holiness in its internality (כִּי אֵין בִּפְנִימִיּוּתוֹ שׁוּם דָּבָר שֶׁבִּקְדֻשָּׁה), since it is the central point of the sphere (כִּי הֲרֵי הוּא נְקוּדָה אֶמְצָעִית הַכַּדּוּר). However, between the vessels of Yetzirah and their surrounding light there are also the Klipot of Yetzirah (וְאָמְנָם בֵּין כֵּלִים דְּיְצִירָה אֶל הַמַּקִּיף שֶׁלָּהֶם יֵשׁ גַּם כֵּן קְלִיפּוֹת הַיְּצִירָה). And the matter—set your heart to understand it exceedingly (וְהָעִנְיָן תָּשִׂים לִבְּךָ לְהָבִינוֹ מְאֹד), for it requires investigation (כִּי צָרִיךְ עִיּוּן)—is that even though all the worlds are one within another (שֶׁאַף עַל פִּי שֶׁכָּל הָעוֹלָמוֹת הֵם זֶה בְּתוֹךְ זֶה), it is known that not the entire world of Atzilut is placed within Beri’ah (נוֹדָע כִּי לֹא כָּל עוֹלָם אֲצִילוּת נָתוּן בְּתוֹךְ הַבְּרִיאָה), but only the aspect of the Malkhut of the Nukvah of Atzilut (רַק בְּחִינַת מַלְכוּת דְּנוּקְבָּא דַּאֲצִילוּת), and likewise Beri’ah within Yetzirah, etc. (וְכֵן בְּרִיאָה בִּיצִירָה וְכוּ׳). Also in the Partzufim themselves of each world individually (גַּם בַּפַּרְצוּפִים עַצְמָם שֶׁל כָּל עוֹלָם בִּפְנֵי עַצְמוֹ), not all of it is revealed (אֵין כּוּלּוֹ מְגוּלֶּה), for Arich Anpin—its head is revealed (כִּי א״א רֹאשׁוֹ מְגוּלֶּה), and Abba and Imma—their upper half is revealed (וְאו״א חֶצְיוֹ הָעֶלְיוֹן מְגוּלֶּה), and Ze’ir Anpin—its upper half is revealed and its lower half is covered by the Nukvah (וְז״א חֶצְיוֹ הָעֶלְיוֹן מְגוּלֶּה וְחֶצְיוֹ הַתַּחְתּוֹן מְכוּסֶּה עַל יְדֵי הַנּוּקְבָּא), and so forth (וְכוּ׳). Thus it is found, after subtle consideration (אִם כֵּן נִמְצָא אַחַר הָעִיּוּן הַדַּק), that even though we say that they are one within another (כִּי אַף עַל פִּי שֶׁאָנוּ אוֹמְרִים שֶׁהֵם זֶה לִפְנִים מִזֶּה), they are also one above another (הֵם גַּם כֵּן זֶה לְמַעְלָה מִזֶּה), because not all of their aspects are encircled one by another (כִּי כֵּיוָן שֶׁאֵין כָּל בְּחִינוֹתֵיהֶם מֻקָּפִים זֶה מִזֶּה). And thus it is found (וְאִם כֵּן נִמְצָא), that in the world of Yetzirah the Malkhut of the lower Nukvah of Yetzirah is enclothed in Asiyah (כִּי בְּעוֹלָם הַיְּצִירָה מַלְכוּת דְּנוּקְבָּא תַּתָּאָה דְּיְצִירָה הִיא מִתְלַבֶּשֶׁת בַּעֲשִׂיָּה), but all the rest of Yetzirah is revealed (וְכָל שְׁאָר הַיְּצִירָה הוּא מְגוּלֶּה). And there, in that place (וְשָׁם בְּאוֹתוֹ מָקוֹם), the skin of all the vessels of Yetzirah is found attached to the surrounding light of Yosher of Yetzirah (נִמְצָא דְּבוּקָה עוֹר שֶׁל כָּל הַכֵּלִים דְּיְצִירָה עִם מַקִּיף דְּיוֹשֶׁר דְּיְצִירָה). And there in between (וְשָׁם בֵּינְתַּיִם), the externalities of Yetzirah stand and draw sustenance (עוֹמְדִים הַחִיצוֹנִיּוֹת דְּיְצִירָה וְיוֹנְקִים) from that skin which is called Klipat Nogah (מֵאוֹתוֹ הָעוֹר הַנִּקְרָא קְלִיפַּת נֹגַהּ). And in this same manner in Beri’ah and in Atzilut (וְכְעַד זֶה בִּבְרִיאָה וּבַאֲצִילוּת), each one in its own Klipah (כָּל אֶחָד בִּקְלִיפָּתוֹ). And likewise in particular, in each and every Partzuf of that world (וְכֵן בִּפְרָטוּת בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּאוֹתוֹ הָעוֹלָם).

And it is also known (וְגַם נוֹדָע), that they do not draw sustenance from the entire garment of skin (כִּי לֹא מִכָּל הַמַּלְבּוּשׁ הָעוֹר יוֹנְקִים), but only from some places, as mentioned above (רַק מִקְצָת הַמְּקוֹמוֹת כַּנַּ״ל), which are from the back aspects (שֶׁהוּא מֵאֲחוֹרַיִם), and from the crown of the Yesod (וּמֵעֲטֶרֶת הַיְסוֹד), and from the ends of the fingers (וּמִסּוֹפֵי הָאֶצְבְּעוֹת). And see elsewhere (וְעַיֵּן בְּמ״א), what I heard from the Ram”np1-0 (שֶׁשָּׁמַעְתִּי לְהָרַמ״ן), regarding the matter of the sawing (בְּעִנְיַן הַנְּסִירָה), the matter of the Tree of Knowledge of good and evil in Ze’ir Anpin and Nukvah (עִנְיַן עֵץ הַדַּעַת טוֹב וָרָע בְּזו״ן), where good and evil are (הֵיכָן הוּא טוֹב וָרָע). And all of this is in the garment, which is the skin, from the sparks that emerge from there (וְכָל זֶה בַּמַּלְבּוּשׁ שֶׁהוּא הָעוֹר מִן הַנִּיצוֹצִין הַיּוֹצְאִין מִשָּׁם). And behold, before Adam was created (וְהִנֵּה קֹדֶם שֶׁנִּבְרָא אָדָם), all the worlds were refined and rectified (הָיוּ כָּל הָעוֹלָמוֹת מְבֹרָרִים וּמְתוּקָּנִים), and the Klipot did not draw sustenance except a small measure, sufficient for their vitality, in restriction (וְלֹא הָיוּ הַקְּלִיפּוֹת יוֹנְקוֹת רַק שִׁעוּר מוּעָט דַּי חַיּוּתָם בְּצִמְצוּם). And if the human being had not sinned (וְאִם לֹא חָטָא הָאָדָם), they would have been completed to be fully refined (הָיוּ נִגְמָרִים לְהִתְבָּרֵר לְגַמְרֵי), and death would have been swallowed up (וּבִלַּע הַמָּוֶת). And the reason is (וְהַטַּעַם), because they had garments of light (לְפִי שֶׁהָיוּ לָהֶם כְּתֹנוֹת אוֹר).

The explanation is (פֵּרוּשׁ), that behold, the internality of Ze’ir Anpin, which is Nefesh, Ruach, Neshamah (כִּי הִנֵּה הַפְּנִימִיּוּת דְּז״א שֶׁהוּא נר״ן), does not enclothe itself within the three vessels of Ze’ir Anpin itself (אֵינוֹ מִתְלַבֵּשׁ תּוֹךְ הַג׳ כֵּלִים עַצְמָם דְּז״א), but rather enclothes itself within the three vessels of Tevunah (אֶלָּא מִתְלַבֵּשִׁים תּוֹךְ הַג׳ כֵּלִים דְּתְּבוּנָה), which are called the ninety of the Tzelem [Image] (הַנִּקְרָא צ׳ דְּצֶלֶם), as is known (כַּנּוֹדָע). And this is the portion that the mother gives to her son (וְהוּא הַחֵלֶק שֶׁנָּתְנָה הָאֵם לִבְנָהּ), in the secret of “the fetus is the thigh of its mother” (בְּסוֹד עוּבָּר יֶרֶךְ אִמּוֹ), and it is a garment for the Nefesh, Ruach, Neshamah (וְהוּא לְבוּשׁ אֶל הַנר״ן). And behold, the skin of Tevunah does not enter within (וְהִנֵּה הָעוֹר שֶׁל הַתְּבוּנָה אֵינוֹ נִכְנָס לִפְנִים), but rather it remains outside (אֶלָּא הוּא נִשְׁאָר בַּחוּץ), enclothed upon the skin called the garment of Ze’ir Anpin (מְלוּבָּשׁ עַל גַּבֵּי הָעוֹר הַנִּקְרָא לְבוּשׁ דְּז״א כַּנַּ״ל). And this is what is called garments of light (וְהוּא הַנִּקְרָא כְּתֹנוֹת אוֹר). And they were formed from his fingernails (וְהָיוּ נַעֲשִׂים מִצִּפָּרְנָיו), as mentioned in Parashat Vayakhel, daf 229 (כַּנִּזְכָּר פָּרָשַׁת וַיַּקְהֵל דַּף רכ״ט). At first (בְּקַדְמִיתָא), it was from behind the upper garden (הָיָה מֵאֲחוֹרֵי דְּגִנְתָּא דְּלְעֵילָא), which is Tevunah (הִיא תְּבוּנָה), and it was from the second back aspects, which is the skin (וְהוּא מֵאֲחוֹרַיִם הַשְּׁנִיִּים שֶׁהוּא הָעוֹר). And afterwards it was from the fingernails from the back aspects of the lower garden (וְאַחַר כָּךְ הָיָה מִצִּפָּרְנַיִם מֵאֲחוֹרֵי דְּגִנְתָּא דְּלְתַתָּא), which is the Nukvah (שֶׁהוּא נוּקְבָּא). And this will be understood in the matter of the order of the worlds (וְיוּבַן זֶה בְּעִנְיַן סֵדֶר הָעוֹלָמוֹת), for at first the Malkhut was in the place of Tevunah (כִּי תְּחִלָּה הָיְתָה הַמַּלְכוּת בִּמְקוֹם הַתְּבוּנָה), and afterwards Tevunah descended to the place of Malkhut (וְאַחַר כָּךְ יָרְדָה הַתְּבוּנָה לִמְקוֹם הַמַּלְכוּת), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). And this skin of Tevunah is called Chashmal (וְזֶה הָעוֹר דְּתְבוּנָה נִקְרָא חַשְׁמַל), and it is called the wings of eagles (וְנִקְרָא כַּנְפֵי נְשָׁרִים), for the eagle is the Supernal Mother (כִּי נֶשֶׁר הוּא אִמָּא עִלָּאָה). And this is the secret of “like an eagle that stirs its nest, hovers over its young, spreads its wings, etc.” (וְזֶ״ס כְּנֶשֶׁר יָעִיר קִנּוֹ עַל גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו וְכוּ׳), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). And when the Klipot wished to attach themselves to Ze’ir Anpin (וּכְשֶׁהָיוּ רוֹצִים הַקְּלִיפּוֹת לְהִתְאַחֵז בְּז״א), they were unable (לֹא יָכְלוּ), for they have no grasp in the light of Tevunah (כִּי אֵין לָהֶם אֲחִיזָה בְּאוֹר הַתְּבוּנָה). And likewise all the Chashmalim are the aspect of skin (וְכֵן כָּל הַחַשְׁמַלִּים הֵם בְּחִינַת הָעוֹר), and they are the aspect of the good within Klipat Nogah in each and every world (וְהֵם בְּחִינַת הַטּוֹב שֶׁבִּקְלִיפַּת נֹגַהּ שֶׁבְּכָל עוֹלָם וָעוֹלָם). And behold, according to the entry of the vessels of Tevunah within (וְהִנֵּה כְּפִי כְּנִיסַת כֵּלִים דְּתְבוּנָה לִפְנִים), so is the aspect of its skin as a garment on the outside (כֵּן בְּחִינַת הָעוֹר שֶׁלָּהּ הוּא מַלְבּוּשׁ מִבַּחוּץ). And when Adam the first sinned (וּכְשֶׁחָטָא אָדָם הָרִאשׁוֹן), the Mochin departed from him (נִסְתַּלְּקוּ מִמֶּנּוּ הַמּוֹחִין), and he returned to the secret of Yenikah alone (וְחָזַר בְּסוֹד הַיְּנִיקָה לְבַד). And then also the Chashmal, the skin of Tevunah, departed (וְאָז גַּם הַחַשְׁמַל עוֹר דְּתְבוּנָה נִסְתַּלֵּק), and he and his wife remained naked (וְנִשְׁאֲרוּ הוּא וְאִשְׁתּוֹ עֲרוּמִּים). And then the external forces drew sustenance from him (וְאָז יוֹנְקִים מִמֶּנּוּ הַחִיצוֹנִים), and that skin became good and evil (וְנַעֲשָׂה הָעוֹר הַהוּא טוֹב וָרָע).

And the matter is (וְהָעִנְיָן), that their garment then was the aspect of Elohim of holiness from the Katnut of Yenikah (כִּי הַלְּבוּשׁ שֶׁלָּהֶם אָז הוּא בְּחִינַת אֱלֹהִים קְדוֹשִׁים מִקַּטְנוּת דְּיְנִיקָה), which is called the serpent that bites its nakedness (הַנִּקְרָא נָחָשׁ הַנּוֹשֵׁךְ בְּעֶרְוָתָהּ), in the secret of the breaking of the ten Sefirot (בְּסוֹד קְרִיעַת י״ס), which is the aspect of Elohim of holiness of Katnut, as mentioned elsewhere (שֶׁהוּא בְּחִינַת אֱלֹהִים קְדוֹשִׁים דְּקַטְנוּת כַּנִּזְכָּר בְּמ״א).

Therefore this garment of Katnut is entirely called the skin of the serpent (לָכֵן הַלְּבוּשׁ הַזֶּה דְּקַטְנוּת כֻּלּוֹ נִקְרָא מַשְׁכָּא דְּנַחֲשָׁא), and understand this (וְהָבֵן זֶה). And this is what the Sages of blessed memory said: “garments of skin—the skin of the serpent” (וְזֶה שֶׁאָמְרוּ רַז״ל כְּתֹנוֹת עוֹר מַשְׁכָּא דְּחוּיָּא). And then the impure external serpent draws sustenance from there (וְאָז הַנָּחָשׁ הַחִיצוֹן הַטָּמֵא יוֹנֵק מִשָּׁם), and the skin becomes good and evil (וְנַעֲשָׂה טוֹב וָרָע עוֹר). And this is the secret of Chashmal (וְזֶ״ס חַשְׁמַל), for when it seduced Chavah it was through the power of the Zivug [Union] of the Yesod of Yenikah with the light of Elohim (כִּי כְּשֶׁפִּתָּה אֶת חַוָּה הוּא בְּכֹחַ זִוּוּג הַיְּסוֹד דְּיְנִיקָה עִם אוֹר דֶּאֱלֹהִים), and from there they attached and draw sustenance from it (וּמִשָּׁם נֶאֱחָזוּ וְיוֹנְקִים מִמֶּנּוּ). And understand the matter of the filth of the serpent—what is its meaning (וְהָבֵן עִנְיַן זֻהֲמַת הַנָּחָשׁ מַה עִנְיָנָהּ).

The general principle that emerges is ' (כְּלָל הָעוֹלֶה הוּא), that whenever Ze’ir Anpin returns to the secret of Yenikah (כָּל זְמַן שֶׁחוֹזֵר ז״א בְּסוֹד יְנִיקָה), it enclothes garments of skin—Chashmal (מִתְלַבֵּשׁ כְּתֹנוֹת עוֹר חַשְׁמַל), and this is at night, as stated above (וְזֶה בַּלַּיְלָה כַּנַּ״ל). And then the external forces draw sustenance at night (וְאָז יוֹנְקִים חִיצוֹנִים בַּלַּיְלָה), in the secret of the two birds (בְּסוֹד תְּרֵין צִפְּרִין). And in the morning the Mochin return (וּבַבֹּקֶר חוֹזְרִין הַמּוֹחִין), and we bless in the morning “Who clothes the naked” (וַאֲנַן מְבָרְכִין בַּבֹּקֶר מַלְבִּישׁ עֲרוּמִּים), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). However, even though the Chashmal departs (וְאָמְנָם אַף עַל פִּי שֶׁמִּסְתַּלֵּק הַחַשְׁמַל), the aspect of the fingernails remains as a protection (נִשְׁאָרִין בְּחִינַת הַצִּפָּרְנַיִם לְהָגֵן), for if they were to draw sustenance from there (כִּי אִם הָיוּ יוֹנְקִים מִשָּׁם), their drawing would be exceedingly great, Heaven forbid (הָיְתָה יְנִיקָתָן גְּדוֹלָה מְאֹד חַ״ו).

Chapter 2

שער מא פרק ב

[41:2] We will explain the matter of back-to-back (נְבָאֵר עִנְיַן אֲב״א). Behold, it has been explained that the externals draw sustenance from the skin called Klipat Nogah (הִנֵּה נִתְבָּאֵר כִּי הַחִיצוֹנִים יוֹנְקִים מִן הָעוֹר הַנִּקְרָא קְלִיפַּת נֹגַהּ). And behold, when Ze’ir Anpin is in the secret of Yenikah (וְהִנֵּה בִּהְיוֹת ז״א בְּסוֹד יְנִיקָה), then the externals cling there very strongly, more than is fitting (אָז הַחִיצוֹנִים נֶאֱחָזִים שָׁם מְאֹד יוֹתֵר מִן הַצָּרִיךְ), from those sparks that shine and pass through the pores of the skin (מֵאוֹתָן הַנִּיצוֹצִין הַמְּאִירִים וְעוֹבְרִים דֶּרֶךְ נִקְבֵי הָעוֹר). And afterwards, when they are in Gadlut (וְאַחַר כָּךְ בִּהְיוֹתָן בְּגַדְלוּת), there are drawn aspects of Mochin of Gadlut (נִמְשְׁכוּ בְּחִינוֹת מוֹחִין דְּגַדְלוּת), but they are still aspects of judgments and Gevurot somewhat (אֶלָּא שֶׁהֵם עֲדַיִן בְּחִינוֹת דִּינִין וּגְבוּרוֹת קְצָת).

Then there was drawn to Ze’ir Anpin and Nukvah the Chashmal from the aspect of only the second Netzach, Hod, Yesod of Tevunah (אָז נִמְשַׁךְ בְּזו״ן חַשְׁמַל מִבְּחִינַת נה״י תְּבוּנָה הַב׳ לְבַד), as is known (כַּנּוֹדָע). And then the externality was from the aspect of face—this Chashmal mentioned above (וְאָז הָיְתָה הַחִיצוֹנִיּוּת מִבְּחִינַת הַפָּנִים חַשְׁמַל הַנַּ״ל). They are unable to draw sustenance (אֵינָם יְכוֹלִים לִינֵק), for they are a great light and their eyes are dimmed (כִּי הֵם אוֹר גָּדוֹל וְנִכְהִים עֵינֵיהֶם), in the secret of “the boasters shall not stand before Your eyes” (בְּסוֹד לֹא יִתְיַצְּבוּ הוֹלְלִים לְנֶגֶד עֵינֶיךָ). However, from the back aspects of the Chashmal they are able to draw sustenance (אָכֵן מִן הָאֲחוֹרַיִם דְּחַשְׁמַל יְכוֹלִין לִינֵק). Therefore, the Mochin that are drawn to the Nukvah are drawn by way of Ze’ir Anpin itself to the back (לָכֵן הַמּוֹחִין הַנִּמְשָׁכִים אֶל הַנּוּקְבָּא הֵם נִמְשָׁכִים עַל יְדֵי ז״א עַצְמוֹ אֶל הָאֲחוֹר), so that through this she will go to the Nukvah to the back (כְּדֵי שֶׁעַל יְדֵי זֶה תֵּלֵךְ אֶל הַנּוּקְבָּא לְאָחוֹר), and they will be back-to-back at the wall of skin called gevil (וְיִהְיוּ אֲב״א בַּכּוֹתֶל שֶׁל הָעוֹר הַנִּקְרָא גּוִיל), as mentioned above (כַּנִּזְכָּר). And this is the secret of “in the first year, the partners built the wall with gevil, with dressed stone, and with bricks” (וְזֶ״ס שָׁנָה רִאשׁוֹנָה בָּבָא בַּתְּרָא הַשּׁוּתָּפִין שֶׁבָּנוּ אֶת הַכּוֹתֶל בְּגוִיל בְּגָזִית וּבְכְפִיסִין). And then the Klipot from the side of the face are unable to draw sustenance (וְאָז הַקְּלִיפּוֹת מִן הַפָּנִים אֵינָם יְכוֹלִים לִינֵק), even from the back aspects (גַּם מִן הָאֲחוֹרַיִם), even though they would have been able to draw from them (אַף עַל פִּי שֶׁהָיוּ יְכוֹלִים לִינֵק מֵהֶם). Nevertheless, since they are attached one to another (עכ״ז כֵּיוָן שֶׁהֵם דְּבוּקִים אֶחָד בְּאֶחָד), “they draw near and no spirit comes between them” (יִגְּשׁוּ וְרוּחַ לֹא יָבוֹא בֵּינֵיהֶם), for they have no place to draw sustenance except a very small amount (כִּי אֵין לָהֶם מָקוֹם לִינֵק רַק דָּבָר מוּעָט מְאֹד), sufficient only for their vitality (דַּי חַיּוּתָם), from the aspect of the pores of the skin, whatever it may be (מִבְּחִינַת נִקְבֵי הָעוֹר כָּל שֶׁהוּא), but not much, such that they would overpower holiness, Heaven forbid (אַךְ לֹא הַרְבֵּה שֶׁיִּגְבְּרוּ עַל הַקְּדֻשָּׁה חַ״ו).

And it is found (וְנִמְצָא), that because these Mochin are Gevurot and are incomplete (לִהְיוֹת אֵלּוּ הַמּוֹחִין גְּבוּרוֹת וְהֵם בִּלְתִּי שְׁלֵמִין), since they are from the aspect of Netzach, Hod, Yesod alone (לִהְיוֹתָן מִבְּחִינַת נה״י לְבַד), and also because they are from Tevunah of the Tevunah (וְגַם שֶׁהֵם מִתְּבוּנָה שֶׁל הַתְּבוּנָה), therefore it was necessary for them to be back-to-back (לָכֵן הֻכְרְחוּ לִהְיוֹת אֲב״א). That is to say (ר״ל), that the Mochin would be drawn to her through him (שֶׁיִּמָּשְׁכוּ אֵלֶיהָ הַמּוֹחִין עַל יָדוֹ), and then he is compelled to be attached (וְאָז הוּא מֻכְרָח לִהְיוֹת דְּבוּקִים), and afterwards they depart from him and are given to her (וְאַחַר כָּךְ מִסְתַּלְּקִים מִמֶּנּוּ וְנִתְּנִים אֵלֶיהָ), for they are hers (כִּי מִשֶּׁלָּהּ הֵם), since they are the Gevurot (שֶׁהֵם הַגְּבוּרוֹת). And they remain within her (וְנִשְׁאָרִים בָּהּ), and her entire back is enlarged (וְנִגְדֶּלֶת כָּל הָאֲחוֹר כֻּלּוֹ). And afterwards, new Mochin that are greater come to Ze’ir Anpin (וְאַחַר כָּךְ בָּאִים מוֹחִין חֲדָשִׁים יוֹתֵר גְּדוֹלִים אֶל ז״א), and they are Chesedim (וְהֵם חֲסָדִים), in the secret of “Chesed comes and spreads them” (בְּסוֹד אֵיתֵי חֶסֶד וּפָרִישׁ לוֹן). And behold, the Gevurot are for her portion (וְהֲרֵי הַגְּבוּרוֹת לְחֶלְקָהּ), and the Mochin of Chesedim are for his portion (וּמוֹחֵי הַחֲסָדִים הֵם לְחֶלְקוֹ). And then they return face-to-face (וְאָז חוֹזְרִין פָּנִים בְּפָנִים), for his back aspects, since now they are from the aspect of Chesedim (כִּי הָאֲחוֹרַיִם שֶׁלּוֹ כֵּיוָן שֶׁעַתָּה הֵם מִבְּחִינַת חֲסָדִים), and also because the Chashmal of now is not like the first Chashmal (וְגַם שֶׁהַחַשְׁמַל שֶׁל עַתָּה אֵינוֹ כַּחַשְׁמַל הָרִאשׁוֹן), they are unable to draw sustenance from there (וְאֵינָם יְכוֹלִים לִינֵק מִשָּׁם).

However, from the Chashmal that is on her back, which is only from the illumination of the Chashmal—the skin of Ze’ir Anpin (אָכֵן מֵהַחַשְׁמַל שֶׁבַּאֲחוֹרֶיהָ שֶׁאֵינוֹ רַק מֵהֶאָרַת חַשְׁמַל הָעוֹר דְּז״א), they draw sustenance from there (יוֹנְקִים מִשָּׁם), except that it is the vitality that is necessary for the Klipot in restriction (אֶלָּא שֶׁהוּא הַחַיּוּת הַמֻּכְרָח לַקְּלִיפּוֹת בְּצִמְצוּם), for His kingship rules over all (כִּי מַלְכוּתוֹ בַּכֹּל מָשָׁלָה), and His will is their necessary existence (וְחֵפֶץ הוּא בְּקִיּוּמָם הַמֻּכְרָח). And know the secret of this matter (וְסוֹד עִנְיַן זֶה דְּעֵהוּ), for behold it is necessary to draw vitality to the kings that were not refined (כִּי הִנֵּה מֻכְרָח לְהַמְשִׁיךְ חַיּוּת לַמְּלָכִים שֶׁלֹּא נִתְבָּרְרוּ), for they are sparks of holiness (כִּי הֵם נִיצוֹצִין דְּקְדוּשָׁה), but He gives them only their sufficient measure (אֶלָּא שֶׁאֵינוֹ נוֹתֵן בָּהֶם רַק דֵּי סִפּוּקָם לְבַד), and not something surplus that would remain for the Klipot (וְלֹא דָּבָר שֶׁנּוֹתָר שֶׁיוֹתֵר לַקְּלִיפּוֹת).

However, since the Klipot are bound together (אָכֵן כֵּיוָן שֶׁהַקְּלִיפּוֹת הֵם מְחֻבָּרוֹת יַחַד), in the secret of the Klipot that are overturned in the skin (בְּסוֹד הַקְּלִיפּוֹת הַהוֹפְכוֹת בָּעוֹר), therefore they too are nourished in the middle (לָכֵן גַּם הֵם נִזּוֹנִים בְּאֶמְצָעוּת), by a very small restriction (צִמְצוּם קָטָן מְאֹד). Therefore, when they will be completely refined (לָכֵן כְּשֶׁיִּשְׁלְמוּ לְהִתְבָּרֵר), He does not desire the existence of the Klipot (אֵינוֹ חָפֵץ בְּקִיּוּם הַקְּלִיפּוֹת), and He will not draw light to them at all (וְלֹא יַמְשִׁיךְ לָהֶם אוֹר כְּלָל וְעִיקָּר), and then the Klipot will be nullified (וְאָז יִתְבַּטְּלוּ הַקְּלִיפּוֹת). And this is the secret of “He will swallow up death forever” (וְזֶ״ס בִּלַּע הַמָּוֶת לָנֶצַח).

And behold, in all the new Mochin that he then took, he ascended higher (וְהִנֵּה בְּכָל הַמּוֹחִין הַחֲדָשִׁים שֶׁלָּקַח אָז עָלָה יוֹתֵר), and then Tevunah is not needed to hover over the chicks (וְאָז אֵינָהּ צְרִיכָה הַתְּבוּנָה לִרְבּוֹץ עַל הָאֶפְרוֹחִים), in the secret of Chashmal to protect them from the Klipot (בְּסוֹד חַשְׁמַל לְהָגֵן עֲלֵיהֶם מִן הַקְּלִיפּוֹת), for Ze’ir Anpin and Nukvah have already ascended to their place (כִּי כְּבָר עָלוּ זו״ן עַד מְקוֹמָם), and then she does not hover (וְאָז אֵינָהּ רוֹבֶצֶת). And let us return to the matter of Ze’ir Anpin (וְנַחֲזוֹר לְעִנְיַן ז״א), for behold, in the three vessels of Gadlut there are Nefesh, Ruach, Neshamah (כִּי הִנֵּה בְּג׳ הַכֵּלִים שֶׁל הַגַּדְלוּת יֵשׁ נר״ן). But in Ibbur and Yenikah there is only the vapor of the bones (וּבְעִיבּוּר וִינִיקָה אֵין בָּהֶם רַק הֶבֶל דְּגַרְמֵי), which are Names of Elohim, as stated above (שֶׁהֵם שֵׁמוֹת אֱלֹהִים כַּנַּ״ל). And this is “the measure of vitality” (וְזֶה קוּסְטָא דְּחַיּוּתָא), meaning that while in Ibbur (פֵּרוּשׁ בִּהְיוֹתוֹ בְּעִיבּוּר), these three vessels are all still subtle, the aspect of skin alone (עֲדַיִן ג׳ הַכֵּלִים הָאֵלּוּ כֻּלָּם דַּקִּים בְּחִינַת עוֹר לְבַד), and within them is the vapor of the bones of Elohim (וּבְתוֹכָם הֶבֶל דְּגַרְמֵי דֶּאֱלֹהִים). And after he is born (וְאַחַר שֶׁנּוֹלַד), the Nefesh of Gadlut begins to enter (הִתְחִילָה הַנֶּפֶשׁ דְּגַדְלוּת לִכָּנֵס), and it is Nefesh of Nefesh (וְהוּא נֶפֶשׁ דְּנֶפֶשׁ), and this is what is called the Reshimu of the Nefesh of Gadlut (וְהוּא הַנִּקְרָא רְשִׁימוּ דְּנֶפֶשׁ הַנֶּפֶשׁ דְּגַדְלוּת). And this completes its entry until thirteen years (וְזֶהוּ נִשְׁלָמָה לִכָּנֵס עַד י״ג שָׁנִים), and then it is in the external vessel, which is the flesh (וְאָז הוּא בַּכְּלִי הַחִיצוֹן שֶׁהוּא הַבָּשָׂר), for his need has already grown (כִּי כְּבָר גָּדַל צָרְכוֹ). And the vapor of the bones is completed to enter the external skin (וְהֶבֶל דְּגַרְמֵי נִגְמַר לִכָּנֵס בָּעוֹר הַחִיצוֹן). And then that Nefesh of Gadlut is divided (וְאָז הַנֶּפֶשׁ הַהִיא דְּגַדְלוּת נִתְחַלֵּק), its Nefesh within the external vessel (נֶפֶשׁ שֶׁבָּהּ בַּכְּלִי הַחִיצוֹן), its Ruach within the intermediate vessel (וְרוּחַ שֶׁבָּהּ בַּכְּלִי הָאֶמְצָעִי), and its Neshamah within the internal vessel (וְנְשָׁמָה שֶׁבָּהּ בַּכְּלִי הַפְּנִימִי). And then it departs entirely from the external vessel alone (וְאָז מִסְתַּלֶּקֶת כֻּלָּהּ מִן הַכְּלִי הַחִיצוֹן לְבַד), and the Ruach enters at thirteen years and one day (וְנִכְנָס הָרוּחַ בֶּן י״ג שָׁנָה וְיוֹם אֶחָד).

For behold, the Tzelem [Image] of Gadlut of Abba and Imma is still in the aspect of Ruach (כִּי הֲרֵי צֶלֶם דְּגַדְלוּת דְּאו״א עֲדַיִן הוּא בְּסוֹד רוּחַ), and the Da’at, which is the ninety of the Tzelem [Image] (וְהַדַּעַת שֶׁהוּא צ׳ דְּצֶלֶם), as is explained by us (כְּמְבוֹאָר אֶצְלֵנוּ). And then the Ruach enters little by little (וְאָז הָרוּחַ נִכְנָס מְעַט מְעַט), until it is found that in the twentieth year the intermediate vessel is completed in its entry (עַד שֶׁנִּמְצָא כִּי בִּשְׁנַת כ׳ נִגְמַר לִכָּנֵס הַכְּלִי הָאֶמְצָעִי שֶׁבּוֹ). And then the Neshamah begins to enter the internal vessel (וְאָז מַתְחִילָה הַנְּשָׁמָה לִכָּנֵס בַּכְּלִי הַפְּנִימִי).

And behold, by day, when the Mochin depart (וְהִנֵּה בַּיּוֹם כְּשֶׁמִּסְתַּלְּקִין הַמּוֹחִין), the Reshimu mentioned above remains (נִשְׁאָר הָרְשִׁימוּ הַנַּ״ל), and therefore by its power the vessels remain in their state of Gadlut (לָכֵן בְּכֹחוֹ נִשְׁאָרִים הַכֵּלִים בְּגַדְלוּתָן). And at night (וּבַלַּיְלָה), even that Reshimu, which is the Nefesh of Nefesh of Gadlut, departs (אֲפִלּוּ אוֹתוֹ רְשִׁימוּ שֶׁהוּא נֶפֶשׁ דְּנֶפֶשׁ דְּגַדְלוּת מִסְתַּלֵּק), and he remains in the aspect of Yenikah together with the vapor of the bones (וְנִשְׁאָר בִּבְחִינַת יְנִיקָה עִם הֶבֶל דְּגַרְמֵי). And then the externals draw sustenance (וְאָז יוֹנְקִים הַחִיצוֹנִים). And then there is no need for them to be back-to-back (וְאָז אֵין צֹרֶךְ לִהְיוֹת אֲב״א), for there is no great light in their internality from which the externals would draw sustenance (כִּי אֵין בִּפְנִימִיּוּתָם אוֹר גָּדוֹל שֶׁיִּינְקוּ הַחִיצוֹנִים). Therefore there is no concern that the externals will draw sustenance from the back aspects (לָכֵן אֵין חֲשָׁשׁ שֶׁיִּינְקוּ חִיצוֹנִים מֵאֲחוֹרַיִם), except when there are within them the first Mochin of Gadlut (אִם לֹא בִּהְיוֹת בְּתוֹכָם מוֹחִין רִאשׁוֹנִים דְּגַדְלוּת). And then they must return to be back-to-back (וְאָז צְרִיכִין לַחֲזוֹר אֲב״א).

Chapter 3

שער מא פרק ג

[41:3] And behold, the matter of the skin, which is the garment of Ze’ir Anpin itself (וְהִנֵּה עִנְיַן הָעוֹר שֶׁהוּא לְבוּשׁ דְּז״א עַצְמוֹ), it is possible that even in it there are three aspects of garments, analogous to the vessels (אֶפְשָׁר שֶׁגַּם בּוֹ יֵשׁ בְּחִינַת ג׳ לְבוּשִׁים דִּמְיוֹן הַכֵּלִים). However, it appears to me (אַךְ נִרְאֶה לִי), that behold they are only two garments (כִּי הִנֵּה הֵם ב׳ לְבוּשִׁים לְבַד): one is the skin (אֶחָד הוּא הָעוֹר), and one is the hairs (וְאֶחָד הוּא הַשְּׂעָרוֹת), in the secret of “a garment of hair” (בְּסוֹד אַדֶּרֶת שֵׂעָר). And through this you will understand how the Klipot draw sustenance from the hairs (וּבָזֶה תָּבִין אֵיךְ הַקְּלִיפּוֹת יוֹנְקִים מִן הַשְּׂעָרוֹת), and they are called hairs by their name (וְנִקְרָאִים סְעָרָה עַל שְׁמָם). And corresponding to them there are two other garments of mitzvot (וּכְנֶגְדָּן יֵשׁ ב׳ לְבוּשִׁים אֲחֵרִים שֶׁל מִצְוֹת): one of tefillin in the secret of skin (אֶחָד שֶׁל תְּפִלִּין בְּסוֹד עוֹר), and one of tzitzit in the secret of threads, similar to hairs (וְאֶחָד צִיצִית בְּסוֹד הַחוּטִין דִּמְיוֹן לַשְּׂעָרוֹת).

However, these are the garments of a person in this world (אָכֵן אֵלּוּ הֵם הַלְּבוּשִׁים שֶׁל הָאָדָם בָּעוֹלָם הַזֶּה), in the secret of “for it is her covering—this is tzitzit; it is his garment for his skin” (בְּסוֹד כִּי הִיא כְּסוּתָהּ זֶה צִיצִית הִיא שִׂמְלָתוֹ לְעוֹרוֹ). The inner portion of the skin are the tefillin (חֵלֶק הַפְּנִימִי שֶׁל הָעוֹר וְהֵם הַתְּפִלִּין). And the matter is (וְהָעִנְיָן), that tzitzit are in Yetzirah (כִּי צִיצִית בִּיצִירָה), and tefillin are more internal, in Beri’ah (וְתְּפִלִּין הֵם יוֹתֵר פְּנִימִיִּים בִּבְרִיאָה).

It is found that the skin of Yetzirah is called the tallit of tzitzit (נִמְצָא כִּי עוֹר דִּיצִירָה נִקְרָא טַלִּית דְּצִיצִית), and the skin of Beri’ah is called tefillin (וְהָעוֹר דִּבְרִיאָה נִקְרָא תְּפִלִּין), for they are more holy (כִּי הֵם יוֹתֵר קְדוֹשִׁים). And they are upon the brain alone (וְהֵם בַּמּוֹחַ לְבַד), for so is Beri’ah—the aspect of the head (כִּי כֵן הַבְּרִיאָה בְּחִינַת רֹאשׁ). But Yetzirah is the secret of the body (אֲבָל הַיְּצִירָה סוֹד הַגּוּף), therefore the tzitzit surround the entire body (לָכֵן הַצִיצִית סוֹבְבִים כָּל הַגּוּף). And also the head, to indicate that Yetzirah is a garment for Beri’ah (וְגַם הָרֹאשׁ לְהוֹרוֹת כִּי יְצִירָה מַלְבּוּשׁ לִבְרִיאָה). But the skin of Asiyah has no corresponding mitzvot (אַךְ עוֹר הָעֲשִׂיָּה אֵין כְּנֶגְדָּם מִצְוֹת), for in them the externals cling completely (כִּי בָּהֶם נֶאֱחָזִים הַחִיצוֹנִים לְגַמְרֵי). But in the skin of Atzilut there is nothing corresponding except the skin of the person himself (אַךְ בְּעוֹר הָאֲצִילוּת אֵין כְּנֶגְדָּם רַק עוֹר הָאָדָם עַצְמוֹ), as in the saying “like the ant whose garment is from itself” (כְּהַדִּין קַמְצָא דְּלְבוּשָׁא מִינֵיהּ וּבֵיהּ). And its garment is not separate from it (וְאֵין לְבוּשׁוֹ נִפְרָד מִמֶּנּוּ), unlike in Beri’ah and Yetzirah, whose skin, which is their garment, is separate (כְּמוֹ בִּבְרִיאָה וִיצִירָה שֶׁעוֹר שֶׁלָּהֶם שֶׁהוּא לְבוּשָׁם נִפְרָד), in the secret of tefillin and tzitzit (בְּסוֹד תְּפִלִּין וְצִיצִית). But in Asiyah, even in the vessels themselves there is grasp (אַךְ בַּעֲשִׂיָּה אֲפִלּוּ בַּכֵּלִים עַצְמָם יֵשׁ אֲחִיזָה), in the secret of vomit and excrement (בְּסוֹד קִיא צֹאָה), and in the secret of “he will clear himself and wash his hands” (וּבְסוֹד יִפְנֶה וְיִטּוֹל יָדָיו), and in the secret of “go out and say to him” (וּבְסוֹד צֵא תֹּאמַר לוֹ). But in the internalities, which are Nefesh, Ruach, Neshamah (אַךְ בַּפְּנִימִיִּים שֶׁהֵם נר״ן), there is no grasp at all, Heaven forbid (אֵין בָּהֶם אֲחִיזָה כְּלָל חַ״ו), rather they are nourished from the sparks that passed through the vessels (רַק נִזּוֹנִים מִן הַנִּיצוֹצִין שֶׁעָבְרוּ דֶּרֶךְ הַכֵּלִים), and all the more so in the skin (וּמִכָּל שֶׁכֵּן בָּעוֹר).

And it is possible (וְאֶפְשָׁר), that the Chashmal of Tevunah that separates between the skin of the person and the Klipot (כִּי הַחַשְׁמַל דְּתְבוּנָה הַמַּפְסִיק בֵּין עוֹר הָאָדָם אֶל הַקְּלִיפּוֹת), is not one skin alone (אֵינוֹ רַק עוֹר אֶחָד לְבַד), but rather it is divided into three (אֶלָּא שֶׁנֶּחְלָק לִג׳), being made from the back aspects of Netzach, Hod, Yesod of Tevunah, from its skin (שֶׁנַּעֲשֶׂה מֵאֲחוֹרַיִם דְּנה״י תְּבוּנָה מֵהָעוֹר שֶׁלָּהּ). And the Chashmal of Netzach is called one shadow (וְחַשְׁמַל הַנֵּצַח נִקְרָא צֵל), and that of Hod and Yesod is called two shadows (וְדְּהוֹד וִיסוֹד נִקְרָא ב׳ צְלָלִים), as stated above (כַּנַּ״ל). And therefore, when these shadows depart on the night of Hoshana Rabbah (וְלָכֵן בְּהִסְתַּלְּקוּת צְלָלִים אֵלּוּ בְּלֵיל הוֹשַׁעְנָא רַבָּה), it indicates that also the inner Nefesh, Ruach, Neshamah have departed (מוֹרֶה עַל כִּי גַּם פְּנִימִיּוּת נר״ן נִסְתַּלְּקוּ), and then the Klipot rule over the person (וְאָז הַקְּלִיפּוֹת שׁוֹלְטִים בָּאָדָם), for then the Chashmal that hovers has departed and he is delivered into their hands (כִּי אָז נִסְתַּלֵּק הַחַשְׁמַל הַחוֹפֵף וְנִמְסַר בְּיָדָם).

And it is possible to say (וְאֶפְשָׁר לוֹמַר), that the three vessels of Ze’ir Anpin are completed when he takes the second Tevunah with all three aspects (כִּי ג׳ כֵּלֵי ז״א הֵם נִגְמָרִים כְּשֶׁלוֹקֵחַ תְּבוּנָה שְׁנִיָּה כָּל הַג׳ בְּחִינוֹת), and then the Ibbur, Katnut, and Gadlut of the first vessel are completed (אָז נִגְמָר עִיבּוּר וְקַטְנוּת וְגַדְלוּת דְּכְלִי הָא׳). And when he takes the first Tevunah with three aspects (וּכְשֶׁלוֹקֵחַ תְּבוּנָה רִאשׁוֹנָה ג׳ בְּחִינוֹת), then the Ibbur, Katnut, and Gadlut of the second vessel are completed (אָז נִגְמָר עִיבּוּר וְקַטְנוּת וְגַדְלוּת כְּלִי ב׳). And when he takes the supernal Binah with the three aspects (וּכְשֶׁלוֹקֵחַ בִּינָה עִלָּאָה הַג׳ בְּחִינוֹת), then the Ibbur, Katnut, and Gadlut of the internal vessel are completed (אָז נִגְמָר עִיבּוּר וְקַטְנוּת וְגַדְלוּת כְּלִי הַפְּנִימִי). And therefore you will see (וְלָכֵן תִּרְאֶה), that the Da’at, which is the internal vessel of Ze’ir Anpin, is literally in the Da’at of Imma itself and Abba (כִּי הַדַּעַת הַכְּלִי הַפְּנִימִי דְּז״א הוּא מַמָּשׁ בְּדַעַת אִמָּא עַצְמָם וְאַבָּא). And corresponding to them there are three Chashmalim (וּכְנֶגְדָּן יֵשׁ ג׳ חַשְׁמַלִּים), and they are the three garments of Nefesh, Ruach, Neshamah mentioned in the Zohar, Parashat Vayakhel (וְהֵם ג׳ לְבוּשֵׁי נר״ן הַנִּזְכָּרִים בַּזֹּהַר פָּרָשַׁת וַיַּקְהֵל): one in the Garden of Eden for the Nefesh (א׳ בְּגַן עֵדֶן הָאָרֶץ לַנֶּפֶשׁ), and one between the angels for the Ruach (וְא׳ בֵּין הַמַּלְאָכִים לָרוּחַ), and one in the Throne for the Neshamah (וְא׳ בַּכִּסֵּא לַנְּשָׁמָה). And this is what is written in Parashat Yitro, daf 75 (וְזֶ״שׁ פָּרָשַׁת יִתְרוֹ ע״ח), the matter of Jacob who emerges from that inner Chashmal (עִנְיַן יַעֲקֹב דְּנָפִיק מֵהַהוּא חַשְׁמַל פְּנִימָאָה), meaning that from within the Chashmal emerge sparks of the light of the Mochin of Ze’ir Anpin from the side of Abba to Jacob (ר״ל כִּי מִתּוֹךְ הַחַשְׁמַל יוֹצְאִים נִיצוֹצֵי אוֹר הַמּוֹחִין דְּז״א דְּמִצַּד אַבָּא לְיַעֲקֹב). And they are Chesed and Gevurah (וְהֵם חו״ג): the Chesedim were taken by Uriel (הַחֲסָדִים לָקַח אוּרִיאֵל), and the Gevurot by Nuriel (וְהַגְּבוּרוֹת נוּרִיאֵל). And corresponding to them Jacob, the husband of Leah, took them (וּכְנֶגְדָּן לְקָחָם יַעֲקֹב בַּעְלָהּ דְּלֵאָה), who is called “the measure of days” (הַנִּקְרָא מִדַּת יָמִים). And this is “Jacob was a wholesome man” (וְזֶהוּ יַעֲקֹב אִישׁ תָּם). [Gloss — R. M: this has no connection here] (הַגָּהָה — א״מ זֶה אֵין לוֹ קֶשֶׁר לְכָאן).

There is an external Zivug [Union], which is a physical drop of vessels (יֵשׁ זִוּוּג חִיצוֹן שֶׁהוּא טִפָּה גַּשְׁמִית דְּכֵלִים), and nevertheless there is within them a Reshimu of the Nefesh of Gadlut (וְעכ״ז יֵשׁ בָּהֶם רְשִׁימוּ דְּנֶפֶשׁ דְּגַדְלוּת), and this is that Ruach that he leaves within her (וְהוּא הַהוּא רוּחָא דְּשָׁבִיק בְּגַוָּהּ), and it is what raises the Mayin Nukvin [Feminine Waters] of the externality (וְהִיא הַמַּעֲלָה אוֹתָן הַמ״ן דְּחִיצוֹנִיּוּת). But when also the internal drop of the Neshamah descends (אַךְ כְּשֶׁגַּם יוֹרֶדֶת טִפָּה הַפְּנִימִיּוּת דְּנְשָׁמָה), then Ze’ir Anpin himself must raise the Mayin Nukvin [Feminine Waters] (אָז ז״א עַצְמוֹ צָרִיךְ שֶׁיַּעֲלֶה הַמ״ן), such that even in the external Zivug [Union], which is of vessels (בְּאוֹפֶן כִּי גַּם בְּזוִּוּג הַחִיצוֹנִיּוּת שֶׁהֵם כֵּלִים), it is impossible to raise their Mayin Nukvin [Feminine Waters] except by the power of the internality itself (אִי אֶפְשָׁר לְהַעֲלוֹת מ״ן שֶׁלָּהֶם אֶלָּא בְּכֹחַ פְּנִימִיּוּתוֹ עַצְמוֹ). Rather, it is only the Reshimu alone (אֶלָּא שֶׁאֵינוֹ רַק הָרְשִׁימוּ לְבַד), and this is what is called “the Ruach that he cast within her” (וְהוּא הַנִּקְרָא רוּחָא דְּשָׁדֵי בְּגַוָּהּ), of the Gadlut of Nefesh, of internality (דְּגַדְלוּת דְּנֶפֶשׁ פְּנִימִיּוּת). But Ze’ir Anpin and Nukvah are the principals (אַךְ זו״ן הֵם הָעִיקָּרִים), and they are the root of that Ruach (וְשֹׁרֶשׁ הַהוּא רוּחָא), and they are greater than it (וּגְדוֹלִים גַּם מִמֶּנּוּ), for that Ruach remains for the roots of the souls of the created beings that will enclothe within it (כִּי הַהוּא רוּחָא נִשְׁאָר לִשְׁרָשֵׁי נִשְׁמוֹת הַנִּבְרָאִים שֶׁיִּתְלַבְּשׁוּ בּוֹ). But Ze’ir Anpin and Nukvah are Divinity (אַךְ זו״ן הֵם אֱלֹהוּת), and already at their birth they took their portion from that Ruach which pertains to them (וּכְבָר בְּהִוָּלְדָם לָקְחוּ חֶלְקָם מִן הַהוּא רוּחָא הַנּוֹגֵעַ לָהֶם). And understand this exceedingly (וְהָבֵן זֶה מְאֹד). And behold, it has been explained elsewhere (וְהִנֵּה נִתְבָּאֵר בְּמ״א), that Ze’ir Anpin descends and his vessels enclothe themselves in Beri’ah, Yetzirah, Asiyah (כִּי הַז״א יוֹרֵד וּמִתְלַבְּשִׁים בְּחִינוֹת הַכֵּלִים שֶׁלּוֹ בְּבי״ע), in order to refine from there the refinements (לְבָרֵר מִשָּׁם הַבֵּרוּרִים).

And behold, the refinements are analogous to food (וְהִנֵּה הַבֵּרוּרִים הֵם דּוּגְמַת הַמַּאֲכָל), for they are the secret of the beasts upon the mountains of a thousand (כִּי הֵם סוֹד הַבְּהֵמוֹת בְּהַרְרֵי אָלֶף), which refine through their eating in the world of Asiyah (הַמְּבָרְרוֹת בַּאֲכִילָתָן בְּעוֹלָם הָעֲשִׂיָּה). And there in Asiyah there is the aspect of sparks that are fit for Atzilut as well (וְשָׁם בַּעֲשִׂיָּה יֵשׁ בְּחִינַת נִיצוֹצִין רְאוּיִים לַאֲצִילוּת גַּם כֵּן), for the aspect of the external vessel (לִבְחִינַת הַכְּלִי הַחִיצוֹן). And the Nukvah of Asiyah eats them (וְאוֹכְלָם נוּקְבָּא דַּעֲשִׂיָּה), and from there they are given in the secret of Mayin Nukvin [Feminine Waters] to the Imma of Asiyah (וּמִשָּׁם נִתְּנִים בְּסוֹד מ״ן לְאִמָּא דַּעֲשִׂיָּה). And from there they are further refined (וּמִשָּׁם מִתְבָּרְרִים יוֹתֵר), until they ascend to the Malkhut of Yetzirah (עַד שֶׁעוֹלִין לְמַלְכוּת דְּיְצִירָה).

And there the Malkhut of Yetzirah returns to refine from the kings of Yetzirah (וְשָׁם חוֹזֶרֶת מַלְכוּת דְּיְצִירָה לְבָרֵר מֵהַמְּלָכִים דְּיְצִירָה), and the Atzilut portion of the aspect of the intermediate vessel (וְחֵלֶק אֲצִילוּת שֶׁל חֵלֶק כְּלִי אֶמְצָעִי) she raises to the Imma of Yetzirah (מַעֲלָתוֹ לְאִמָּא דְּיְצִירָה). And so they ascend until the Malkhut of Beri’ah (וְכֵן עוֹלִין עַד מַלְכוּת דִּבְרִיאָה), and there the kings of Beri’ah are also refined (וְשָׁם נִתְבָּרְרִים גַּם הַמְּלָכִים דִּבְרִיאָה), the Atzilut portion that is there (הַחֵלֶק דַּאֲצִילוּת שֶׁיֵּשׁ שָׁם), which pertains to the internal vessel (הַנּוֹגֵעַ לַכְּלִי הַפְּנִימִי), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). For the Atzilut portion spreads throughout Beri’ah, Yetzirah, Asiyah (כִּי חֵלֶק הָאֲצִילוּת מִתְפַּשֵּׁט בְּכָל בי״ע), but in three portions corresponding to the three vessels of Atzilut, as stated above (אֲבָל ג׳ חֲלָקִים דְּשַׁיָּכִים עִם ג׳ כֵּלִים דַּאֲצִילוּת כַּנַּ״ל).

She takes them—the Nukvah of Atzilut—in the secret of Mayin Nukvin [Feminine Waters] (נְטָלָם נוּקְבָּא דַּאֲצִילוּת בְּסוֹד מ״ן). But the portions of Beri’ah, Yetzirah, Asiyah remain in their place (וְאָמְנָם הַחֲלָקִים דְּבי״ע נִשְׁאָרִים בִּמְקוֹמָם), for they have already been completed (כִּי כְּבָר נִשְׁלְמָה). And the portions of Atzilut ascended up to the Nukvah of Atzilut (וְהַחֲלָקִים דַּאֲצִילוּת עָלוּ עַד נוּקְבָּא דַּאֲצִילוּת), and she returned to refine from the kings of Atzilut (וְחָזְרָה לְבָרֵר מֵהַמְּלָכִים דַּאֲצִילוּת), which are the back aspects of Abba and Imma (שֶׁהֵם אֲחוֹרַיִם דְּאו״א). And she raises Mayin Nukvin [Feminine Waters] up to Imma (וּמַעֲלָה מ״ן עַד אִמָּא), and Imma is rectified further (וְנִתְקַּנָה אִמָּא יוֹתֵר). And then there is within her the power to draw down new Mochin to Ze’ir Anpin and Nukvah (וְאָז יֵשׁ בָּהּ כֹּחַ לְהוֹרִיד מוֹחִין חֲדָשִׁים לְזו״ן), on account of these Mayin Nukvin [Feminine Waters] that ascended and were rectified up to there (מֵחֲמַת אֵלּוּ מ״ן שֶׁעָלוּ וְנִתְקַּנוּ עַד שָׁם). And then Imma gives them to Ze’ir Anpin and Nukvah, rectified (וְאָז נוֹתְנָם אִמָּא לְזו״ן מְתוּקָּנִים).

It is found that in every Partzuf in every world there is a Zivug [Union] in itself (נִמְצָא כִּי בְּכָל פַּרְצוּף שֶׁבְּכָל עוֹלָם יֵשׁ זִוּוּג בִּפְנֵי עַצְמוֹ), to rectify the Mayin Nukvin [Feminine Waters] at each level to which they ascend (לְתַקֵּן הַמ״ן בְּכָל מַדְרֵגָה שֶׁעוֹלִין). [Gloss — also this has no connection] (הַגָּהָה — גַּם זֶה אֵין לוֹ קֶשֶׁר). And behold, just as there are Klipot between the vessels of Yosher and the surrounding lights (וְהִנֵּה כְּמוֹ שֶׁיֵּשׁ קְלִיפִּין בֵּין כֵּלִים דְּיוֹשֶׁר לַמַּקִּיפִין), so too there is a Klipah between the vessels of the circles and the external surrounding lights that are upon all of them (כֵּן יֵשׁ קְלִיפָּה בֵּין כֵּלִים דְּעִגּוּלִין לַמַּקִּיפִין הַחִיצוֹנִיִּים אֲשֶׁר עַל גַּבֵּי כֻּלָּם). And it is possible to say (וְאֶפְשָׁר לוֹמַר), that all the Klipot are in Yosher (כִּי כָּל הַקְּלִיפּוֹת הֵם בְּיוֹשֶׁר). But it appears as is written (אַךְ נִרְאֶה כְּמַה שֶּׁכָּתוּב), (some say: it appears all the more so) (נ״א נִרְאֶה דְּמִכָּל שֶׁכֵּן הוּא), for behold Yosher is Ruach and the circles are Nefesh (שֶׁהֲרֵי הַיּוֹשֶׁר הוּא הָרוּחַ וְהָעִגּוּלִין הֵם הַנֶּפֶשׁ). [Gloss — also this has no connection here] (הַגָּהָה — גַּם זֶה אֵין לוֹ קֶשֶׁר לְכָאן).

Behold, the internality is divided into two (הִנֵּה הַפְּנִימִי נֶחְלָק לִב׳): one is Elohim and one is Havayah (אֶחָד הוּא אֱלֹהִים וְאֶחָד הוּא הֲוָיָ״ה). This is sparks and this is lights (זֶה נִיצוֹצִין וְזֶה אוֹרוֹת). And in Yenikah there are three aspects of vessels and the aspect of skin (וּבִינִיקָה יֵשׁ ג׳ בְּחִינוֹת כֵּלִים וּבְחִינַת עוֹר), except that they are subtle and not complete (אֶלָּא שֶׁהֵם דַּקִּים וְלֹא גְּמוּרִים). And then their vitality is from the sparks of Elohim (וְאָז חַיּוּתָם הוּא מֵהַנִּיצוֹצוֹת דֶּאֱלֹהִים), which is the internality of that time (שֶׁהוּא פְּנִימִיּוּת שֶׁל הַזְּמַן הַהוּא). And afterwards, when the vessels and the skin grow (וְאַחַ״כ שֶׁנִּגְדְּלוּ הַכֵּלִים וְהָעוֹר), then the internality of Elohim emerges up to the skin (אָז הַפְּנִימִי דֶּאֱלֹהִים יוֹצֵא עַד הָעוֹר), but the internality of Havayah remains within the three vessels (וְהַפְּנִימִיּוּת דְּהֲוָיָ״ה נִשְׁאָר בְּג׳ הַכֵּלִים), as mentioned above (כַּנִּזְכָּר). And then there is sawing (וְאָז נִנְסָר).

And half of the skin is given to the Nukvah—the externality of Elohim (וַחֲצִי הָעוֹר נִתָּן לַנּוּקְבָּא הַחִיצוֹן שֶׁל אֱלֹהִים), and half of the skin remains for Ze’ir Anpin (וַחֲצִי עוֹר נִשְׁאָר לְז״א). And it is possible (וְאֶפְשָׁר), that in the skin of the Mochin there is not even the aspect of Elohim (כִּי בְּעוֹר הַמּוֹחִין אֵין שָׁם אֲפִלּוּ בְּחִינַת אֱלֹהִים). But in the six extremities there is in the skin the aspect of the six extremities of Elohim (אַךְ בְּו״ק יֵשׁ בָּעוֹר שֶׁם בְּחִינַת ו״ק דֶּאֱלֹהִים), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א), that only Mochin of Elohim descend, but the six extremities remain (שֶׁאֵין יוֹרְדִין רַק מוֹחִין דֶּאֱלֹהִים אַךְ ו״ק נִשְׁאָרִים). And the reason is (וְהַטַּעַם), because even the skin of the Mochin must have Havayot in it and not Elohim (כִּי אֲפִלּוּ עוֹר הַמּוֹחִין צָרִיךְ שֶׁיִּהְיֶה בּוֹ הֲוָיָ״וֹת וְלֹא אֱלֹהִים), unlike the six extremities of the supernal man (מַה שֶּׁאֵין כֵּן בְּו״ק הָאָדָם הָעֶלְיוֹן), which have internality and externality (יֵשׁ בּוֹ פְּנִימִיּוּת וְחִיצוֹנִיּוּת). And the Mochin are the internality (וְהַמּוֹחִין הֵם הַפְּנִימִיּוּת), and the externality is the Tzelem [Image] Elohim (וְהַחִיצוֹנִיּוּת הֵם צֶלֶם אֱלֹהִים).

And behold, the Mochin spread through the entire body in the aspect of Havayah (וְהִנֵּה הַמּוֹחִין מִתְפַּשְּׁטִים בְּכָל הַגּוּף בִּבְחִינַת הֲוָיָ״ה), thus: Yod–He are the Mochin of the head, Chokhmah–Binah (כָּךְ י״ה הֵם הַמּוֹחִין שֶׁבָּרֹאשׁ חו״ב), Vav is the body of the person and the spreading of the Mochin within it (ו׳ גּוּף הָאָדָם וְהִתְפַּשְּׁטוּת הַמּוֹחִין בּוֹ), and the final He is illumination (וְה׳ אַחֲרוֹנָה הֶאָרָה), and she is the mate of the person (וְהִיא בַּת זוּגוֹ שֶׁל אָדָם). And its externality is Elohim in this manner (וְחִיצוֹנִיּוּתוֹ הוּא אֱלֹהִים כָּזֶה): Alef, which is Keter, is the skull of the person (א׳ שֶׁהוּא כֶּתֶר הוּא גֻּלְגֹּלֶת הָאָדָם), and to it are two vessels of the Mochin (לָהּ ב׳ כֵּלִים שֶׁל מּוֹחִין).

And it appears to me (ונלע״ד), that I heard it in another manner (שֶׁשָּׁמַעְתִּי בְּאוֹפֶן אַחֵר), and it is more true according to my understanding (וְהוּא יוֹתֵר אֲמִתִּי כְּפִי הַנִּרְאֶה לִי): Alef is Keter (א׳ הוּא כֶּתֶר), Lamed is the three Mochin (ל׳ ג׳ מוֹחִין), Heh is the five extremities from Chesed to Hod (ה׳ ה״ק מֵחֶסֶד עַד הוֹד), Yod is Yesod (י׳ יְסוֹד), the small Yod as is known (י׳ זְעֵירָא כַּנּוֹדָע), Mem is Malkhut (ם׳ מַלְכוּת), and she is the crown or his mate (וְהִיא הָעֲטָרָה אוֹ בַּת זוּגוֹ). And this is the secret of “And Hashem Elohim formed the human” (וְזֶ״ס וַיִּיצֶר ה׳ אֱלֹהִים אֶת הָאָדָם), for there are two formations (כִּי הֵם ב׳ יְצִירוֹת): one from Havayah (א׳ מֵהֲוָיָ״ה), and one from Elohim (וְא׳ מֵאֱלֹהִים). And this is “And Elohim created the human in His image” (וְזֶהוּ וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ), an image of Vav, which is Ze’ir Anpin called Havayah (צֶלֶם ו׳ שֶׁהוּא ז״א הַנִּקְרָא הֲוָיָ״ה), in the image of Elohim corresponding to the Name Elohim mentioned above (בְּצֶלֶם אֱלֹהִים כְּנֶגֶד שֵׁם אֱלֹהִים הַנַּ״ל).

The matter of skin is the secret of the enveloping Klipah called evil (עִנְיַן עוֹר הוּא סוֹד הַקְּלִיפָּה הַחוֹפֶפֶת הַנִּקְרֵאת רַע), and within it is a subtle illumination of holiness (וּבְאוֹתוֹ נְהִירוּ דַקִּיק בְּתוֹכוֹ דִּקְדוּשָׁה), which is the secret of Vav (שֶׁהוּא סוֹד ו׳), and this is called skin (וְהוּא הַנִּקְרָא עוֹר). And behold, the skin of the human itself is the secret of the enveloping Klipah upon everything (וְהִנֵּה עוֹר הָאָדָם עַצְמוֹ הוּא סוֹד הַקְּלִיפָּה הַחוֹפֶפֶת עַל הַכֹּל), which did not emerge until the firmament was spread (אֲשֶׁר לֹא יָצְאָה רַק עַד שֶׁנִּתְפַּשֵּׁט רָקִיעַ). For while they were skin and waters (כִּי בְּעוֹדָן עוֹר וּמַיִם), the Klipah was not yet revealed (עֲדַיִן לֹא נִתְגַּלְּתָה הַקְּלִיפָּה), until they congealed and became a firmament (עַד שֶׁנִּתְקָרְשׁוּ וְנַעֲשָׂה רָקִיעַ), and then the Klipah emerged (אָז יָצְאָה הַקְּלִיפָּה). And behold, the letter Vav is called firmament (וְהִנֵּה אוֹת ו׳ נִקְרֵאת רָקִיעַ), and therefore it was placed between the letters Reish–Ayin (וְלָכֵן הוּשְׂמָה בֵּין אוֹתִיּוֹת ר״ע), and it became skin (וְנַעֲשָׂה עוֹר).

And this is the secret of what our sages said (וְזֶ״ס שֶׁאָמְרוּ רַז״ל), that the first three months are difficult for the woman and for the fetus (ג׳ חֳדָשִׁים הָרִאשׁוֹנִים קָשֶׁה לָאִשָּׁה וְלַוָּלָד). And the matter is (וְהָעִנְיָן), that the first three months are all evil (כִּי ג׳ חֳדָשִׁים רִאשׁוֹנִים כֻּלָּם הֵם רַע), in the secret of three years of orlah (בְּסוֹד ג׳ שְׁנֵי עָרְלָה). And afterwards the letter Vav enters there (וְאַחַר כָּךְ אוֹת ו׳ נִכְנֶסֶת שָׁם), and it becomes skin (וְנַעֲשָׂה עוֹר), and then the fetus begins to congeal and the existence of skin begins to spread (וְאָז מַתְחִיל הַוָּלָד לְהִתְקָרֵשׁ וּלְהִתְפַּשֵּׁט מְצִיאוּת עוֹר), for until then it was only light and waters in the first three months (כִּי עֲדַיִן הָיָה אוֹר וּמַיִם לְבַד בְּג׳ חֳדָשִׁים הָרִאשׁוֹנִים).