The Fifth Gate

The Gate of Leah and Rachel, and it is divided into nine chapters

השער החמישי שער לאה ורחל ויתחלק לט׳ פרקים

Chapter 1

שער לח פרק א מ״ת

[38:1] And after we have explained the matter of Rachel and Leah (וְאַחַר שֶׁבֵּאַרְנוּ עִנְיַן רָחֵל וְלֵאָה), we will now explain the matter of the two of them (נְבָאֵר עַתָּה עִנְיַן שְׁתֵּיהֶן), how they are alluded to everywhere (אֵיךְ נִרְמְזוּ בְּכָל מָקוֹם). Behold, the verse says (הִנֵּה הַכָּתוּב אוֹמֵר): “Make known to me, Hashem, my end and the measure of my days, what it is” (הוֹדִיעֵנִי ה׳ קִצִּי וּמִדַּת יָמַי מַה הִיא), for behold David, peace be upon him, was from Malkhut, as is known (כִּי הִנֵּה דָּוִד הָע״ה הָיָה מִן הַמַּלְכוּת כַּנּוֹדָע). And also in Sava de-Mishpatim, David was seated in the world of Nukvah (וְגַם בְּסָבָא דְמִשְׁפָּטִים דָּוִד הֲוֵי יָתִיב בְּעָלְמָא דְּנוּקְבָּא). And we also find that he was a son of Leah, in the secret of Messiah son of David, who comes from Judah, the son of Leah (וְגַם מָצִינוּ שֶׁהָיָה בֶּן לֵאָה בְּסוֹד מָשִׁיחַ בֶּן דָּוִד הַבָּא מִן יְהוּדָה בְּנָהּ שֶׁל לֵאָה). It follows that he is rooted in both of them (נִמְצָא שֶׁהוּא נִשְׁרָשׁ מִשְּׁתֵּיהֶן), and therefore he desired to investigate and to know and to understand with wisdom the aspect of these two women, which are Leah and Rachel, how their existence came to be (וְעַל כֵּן רָצָה לַחְקֹר וּלְהִוָּדַע וּלְהָבִין בְּחָכְמָה בְּחִינַת ב׳ נָשִׁים אֵלֶּה שֶׁהֵן לֵאָה וְרָחֵל אֵיךְ הָיָה מְצִיאוּתָן). And this is the secret of “Make known to me, Hashem, my end” (וְז״ס הוֹדִיעֵנִי ה׳ קִצִּי), meaning (פֵּרוּשׁ) make known to me wisdom (הוֹדִיעֵנִי חָכְמָה), so that I may know the aspect of my end (כְּדֵי שֶׁאֵדַע בְּחִיַּת קִצִּי) and the measure of my days (וּמִדַּת יָמַי), which are Rachel and Leah (שֶׁהֵם רָחֵל וְלֵאָה), upon which the measure of my days and my end depend (שֶׁבָּהֶם תְּלוּיִין מִדַּת יָמַי וְקִצִּי), for from there life is drawn to me (כִּי מִשָּׁם נִמְשָׁךְ לִי חַיּוּת). And since Rachel is the lower one (וּלְהִיוֹת שֶׁרָחֵל הִיא תַּחְתּוֹנָה), for she is the final Malkhut (שֶׁהִיא מַלְכוּת הָאַחֲרוֹנָה) at the end of the ten Sefirot of Atzilut (שֶׁבְּסוֹף י״ס דַּאֲצִילוּת), and since she stands at the feet of Ze’ir Anpin (וְגַם שֶׁהִיא עוֹמֶדֶת בְּרַגְלֵי ז״א) opposite the Netzach, Hod, Yesod within him, as explained above (כְּנֶגֶד נה״י שֶׁבּוֹ כַּנַּ״ל), therefore he called them “my end,” in the sense of end and conclusion (לָכֵן קְרָאָם קִצִּי לְשׁוֹן קֵץ וָסוֹף). But Leah he called “the measure” (אַךְ לְלֵאָה קָרָא מִדַּת), in the secret of that which was explained above (בְּסוֹד מַה שֶּׁנִּתְבָּאֵר לְעֵיל), how we explained in the intention of “Blessed be the Name of the glory of His kingdom forever and ever” (אֵיךְ בֵּאַרְנוּ בְּכַוָּנַת בַּרְוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), that Leah receives illumination from the four Mochin of Ze’ir Anpin (כִּי לֵאָה לוֹקַחַת הֶאָרָה מִן ד׳ מוֹחִין דְּז״א), which are the four Havayot (שֶׁהֵם ד׳ הֲוָיוֹת), and they are enclothed within the Netzach, Hod, Yesod of Imma (וְהֵם מְלוּבָּשִׁים תּוֹךְ נה״י דְּאִמָּא), whose secret is the four Names Ehyeh (שֶׁסוֹדָם ד׳ שֵׁמוֹת אהי״ה). And Leah takes the four Alephs within them (וְלֵאָה לוֹקַחַת הַד׳ אַלְפִּי״ן שֶׁבָּהֶם), and they become four Mochin within her (וְנַעֲשִׂין ד׳ מוֹחִין שֶׁבָּהּ).

And behold, the four Alephs have the numerical value of “measure” (וְהִנֵּה ד׳ אַלְפִּי״ן גִּימַטְרִיָּא מְד״ת), as was explained above (שֶׁנִּתְבָּאֵר לְעֵיל), its matter in another context, see there (עִנְיָנָהּ בְּעִנְיָן אַחֵר עַיֵּן שָׁם). And this is “and the measure of my days, what is it” (וְזֶהוּ וּמִדַּת יָמַי מַה הוּא). And behold, David, peace be upon him, was uncertain to know how many aspects and changes there are between Leah and Rachel (וְהִנֵּה דָּוִד הָע״ה הָיָה מְסֻפָּק לָדַעַת כַּמָּה בְּחִינוֹת וְשִׁנּוּיִים יֵשׁ בֵּין לֵאָה לְרָחֵל), and he desired to know their secret (וְרָצָה לָדַעַת סוֹדָן). And one of the questions that David, peace be upon him, asked was to know one matter that was explained by us in the intention of “Blessed be the Name of the glory of His kingdom forever and ever” (וְאֶחָד מֵהַשְּׁאֵלוֹת שֶׁשָּׁאַל דָּוִד הָע״ה הוּא לָדַעַת עִנְיַן א׳ שֶׁנִּתְבָּאֵר אֶצְלֵנוּ בְּכַוָּנַת בשכמל"ו), that her Keter is the four Alephs of the four Names Ehyeh, as explained above (כִּי כֶּתֶר שֶׁלָּהּ הוּא ד׳ אַלְפִּי״ן דְּד׳ שֵׁמוֹת אהי״ה כַּנַּ״ל), when they are in their simple form (בְּהִיוֹתָן פְּשׁוּטִין), except that each one is included of all four (רַק שֶׁכָּל אֶחָד כָּלוּל מֵאַרְבַּעְתָּן), it follows that they are sixteen letters (נִמְצָא שֶׁהֵם ט״ז אוֹתִיּוֹת), and it follows that the Keter of Leah is only sixteen lights (נִמְצָא כִּי כֶּתֶר שֶׁל לֵאָה הֵם ט״ז אוֹרוֹת בִּלְבַד).

However, the Keter of Rachel, which are the remaining letters of those four Ehyeh mentioned above (אֲמְנָם הַכֶּתֶר שֶׁל רָחֵל שֶׁהֵם שְׁאָר אוֹתִיּוֹת שֶׁל ד׳ אהי״ה הַנַּ״ל), which are four times Heh–Yod–Heh, Heh–Yod–Heh, Heh–Yod–Heh, Heh–Yod–Heh (שֶׁהֵם ד״פ הי״ה הי״ה הי״ה הי״ה), have the numerical value of eighty in number (גִּימַטְרִיָּא פ׳ בְּמִנְיָן), and likewise in lights (וְעַל דֶּרֶךְ אוֹרוֹת). And this is what is said, “and the measure of my days, what is it” (וְזֶהוּ שֶׁאָמַר וּמִדַּת יָמַי מַה הִיא), for Leah is called “the measure of my days” (כִּי לֵאָה נִקְרֵאת מִדַּת יָמַי), for she takes according to the numerical value of “she,” which is sixteen (לָמָּה הִיא לוֹקַחַת כְּמִנְיַן הִיא שֶׁהֵם ט״ז), which are only those sixteen lights mentioned above (אוֹרוֹת הַנַּ״ל בִּלְבַד). But Rachel has eighty lights in her Keter (אֲבָל רָחֵל הִיא פ׳ אוֹרוֹת בְּכֶתֶר שֶׁלָּהּ), and I would like to ask, why am I lacking (וְהָיִיתִי רוֹצֶה לִשְׁאוֹל מָה חָדַלְתִּי), for I am from the aspect of Leah, as explained above (שֶׁאֲנִי מִבְּחִינַת לֵאָה כַּנַּ״ל), and I am lacking and inferior to the aspect of Rachel (וַאֲנִי חָדֵל וְגָרוּעַ מִבְּחִינַת רָחֵל), and why is it so (וְלָמָּה הוּא כָּךְ).

He also alluded in his saying “what is she” (גַּם רָמַז בְּאוֹמְרוֹ מַ״ה הִי״א), to that which was explained by us (אֶל מַה שֶּׁנִּתְבָּאֵר אֶצְלֵנוּ), that Ze’ir Anpin is the Name Havayah with the filling of Alephs, which has the numerical value of forty-five (כִּי ז״א הוּא הוי״ה בְּמִלּוּי אַלְפִּי״ן שֶׁהוּא גִּימַטְרִיָּא מ״ה). And behold, there are within him two times M״H (וְהִנֵּה יֵשׁ בּוֹ ב״פ מ״ה): one from the chest and above, in which there is one M״H (א׳ מֵהֶחָזֶה וּלְמַעְלָה שֶׁיֵּשׁ בָּם מ״ה א׳), in order to bring forth Leah from behind him (כְּדֵי לְהוֹצִיא אֶת לֵאָה מֵאֲחוֹרָיו), and he has a second M״H to bring forth Rachel from his chest and below (וְיֵשׁ לוֹ מ״ה ב׳ לְהוֹצִיא אֶת רָחֵל מֵהֶחָזֶה שֶׁבּוֹ וּלְמַטָּה).

It follows that Leah emerges from the aspect of the complete Name M״H (נִמְצָא כִּי לֵאָה יוֹצֵאת מִבְּחִינַת שֵׁם מ״ה גָּמוּר), just as Rachel has another Name M״H (כְּמוֹ שֶׁיֵּשׁ אֶל רָחֵל שֵׁם מ״ה אַחֵר). If so, since they are equal in this matter of M״H (אִם כֵּן כֵּיוָן שֶׁהֵם שָׁוִים בְּעִנְיָן זֶה שֶׁל מ״ה), how were they changed in the matter of “she” mentioned above (אֵיךְ נִשְׁתַּנּוּ בְּעִנְיָן הִיא הַנַּ״ל), that she has only sixteen lights, according to the numerical value of “she” (שֶׁאֵין בָּהּ רַק ט״ז אוֹרוֹת כְּמִנְיַן הִי״א), unlike Rachel, as explained above (מַה שֶּׁאֵין כֵּן בְּרָחֵל כַּנַּ״ל). And this is the secret of “and the measure of my days, what is it” (וְז״ס וּמִדַּת יָמַי מַה הִיא), that since she is M״H (שֶׁמֵּאַחַר שֶׁהִיא מ״ה), why was she “she” (לָמָּה הָיְתָה הִי״א). There are also other questions alluded to in this verse concerning Leah and Rachel, and I have forgotten them (עוֹד יֵשׁ שְׁאֵלוֹת אֲחֵרוֹת רְמוּזִים בְּזֶה הַפָּסוּק בְּעִנְיַן לֵאָה וְרָחֵל וּשְׁכַחְתִּים).

Chapter 2

שער לח פרק ב מ״ת

[38:2] And through this the matter of Adam haRishon will be understood (וּבְזֶה יוּבַן עִנְיַן אדה״ר), that he had two women (שֶׁהָיוּ לוֹ ב׳ נָשִׁים): one was called Lilith (אַחַת נִקְרֵאת לִילִית), and the second is Chavah (וּב׳ הִיא חַוָּה). And the matter is (וְהָעִנְיָן), that Adam HaRishon is the likeness of Ze’ir Anpin (כִּי אדה״ר הוּא דִּמְיוֹן ז״א), and Ze’ir Anpin has two females, Leah and Rachel (וְז״א יֵשׁ לוֹ ב׳ נְקֵבוֹת לֵאָה וְרָחֵל). And we have already explained that Leah is very harsh judgments (וּכְבָר בֵּאַרְנוּ כִּי לֵאָה הוּא דִּינִין קָשִׁין מְאֹד), because she is the back side of Imma (מִפְּנֵי שֶׁהִיא אֲחוֹרַיִם שֶׁל אִמָּא), and furthermore because she is above in the concealed place (וְעוֹד שֶׁהִיא לְמַעְלָה בְּמָקוֹם הַסָּתוּם). But Rachel is sweetened (אֲבָל רָחֵל הִיא נִמְתֶּקֶת), for she is in the revealed place of the Chasadim (כִּי הִיא בְּמָקוֹם גָּלוּי שֶׁל הַחֲסָדִים). And behold, Ze’ir Anpin is called Adam (וְהִנֵּה ז״א נִקְרָא אָדָם), for he is the secret of M״H (כִּי הוּא סוֹד מ״ה), which is Havayah with the filling of Alephs (שֶׁהוּא הוי״ה דְּמִלּוּי אַלְפִּי״ן), whose numerical value is forty-five (גִּימַטְרִיָּא מ״ה), and Adam (וְאָדָם). And it is known that the simple form of Havayah is the essential one (וְנוֹדָע כִּי פָּשׁוּט שֶׁל הוי״ה הוּא הָעִיקָּר), for the filling is an aspect of the female (כִּי הַמִּלּוּי הוּא בְּחִינַת נְקֵבָה), since it is entirely judgments (לְפִי שֶׁכֻּלָּהּ דִּינִין). And the filling has the numerical value of Elohim (וּמִלּוּי גִּימַטְרִיָּא אֱלֹקִים), and it is also called “filling” (וְגַם נִקְרָא מִלּוּי), because all the power of the Nukvah, and the essence of her lights and her forces, are all concealed within Ze’ir Anpin (מִפְּנֵי שֶׁכָּל כֹּחַ הַנּוּקְבָא וְעַצְמוּת אוֹרוֹתֶיהָ וְכֹחוֹתֶיהָ כֻּלָּם גְּנוּזִים תּוֹךְ הַז״א), for the Atarah [Crown] of Gevurah is within Ze’ir Anpin (כִּי עֲטָרָה דְּגְבוּרָה הוּא תּוֹךְ ז״א), and afterward it emerges outside of him (וְאַחַר כָּךְ יוֹצֵא חוּץ מִמֶּנּוּ).

In such a manner that the Nukvah is the filling of Ze’ir Anpin (בְּאוֹפֶן כִּי הַנּוּקְבָא הוּא מִלּוּי שֶׁל הַז״א), for the filling is in the secret of the fetus that fills the interior of its mother’s womb (כִּי הַמִּלּוּי הוּא בְּסוֹד הָעוּבָּר הַמְמַלֵּא תּוֹכִיּוּת בֶּטֶן אִמּוֹ), therefore the filling is an aspect of the Nukvah (לָכֵן הַמִּלּוּי הוּא בְּחִינַת נוּקְבָא). And behold, the filling of the Name M״H has the numerical value of nineteen (וְהִנֵּה מִלּוּי שֵׁם מ״ה גִּימַטְרִיָּא י״ט), after you remove the simple letters, whose numerical value is twenty-six (אַחַר שֶׁתָּסִיר אוֹתִיּוֹת פְּשׁוּטוֹת שֶׁהוּא גִּימַטְרִיָּא כ״ו), there remains the filling with the numerical value of nineteen (נִשְׁאָר מִלּוּי גִּימַטְרִיָּא י״ט), the numerical value of Chavah (גִּימַטְרִיָּא חַוָּה). And through this you will understand how Chavah is the wife of Adam (וּבְזֶה תָּבִין אֵיךְ חַוָּה הִיא אֵשֶׁת אָדָם), and she is flesh of his flesh literally (וְהִיא בָּשָׂר מִבְּשָׂרוֹ מַמָּשׁ). And we have already explained elsewhere that Ze’ir Anpin has within him two aspects (וּכְבָר בֵּאַרְנוּ בְּמָקוֹם אַחֵר כִּי הַז״א יֵשׁ בּוֹ ב׳ בְּחִינוֹת): one from the head until the chest (אֶחָד מֵהָרֹאשׁ עַד הֶחָזֶה), and there he has the aspect of the first Yesod (וְיֵשׁ לוֹ שָׁם בְּחִינַת יְסוֹד הָרִאשׁוֹן), through which he mates with Leah (שֶׁבּוֹ מִזְדַּוֵּג עִם לֵאָה); and his latter half from the chest and below (וְחֶצְיוֹ הָאַחֲרוֹן מֵהֶחָזֶה וּלְמַטָּה), where the place of revealed chasadim is (שֶׁשָּׁם מְקוֹם חֲסָדִים הַמְגֻלִּים). It follows that he has two Names of M״H with Aleph filling (נִמְצָא כִּי יֵשׁ לוֹ ב׳ שֵׁמוֹת שֶׁל מ״ה דְּאַלְפִּי״ן), as mentioned in the verse “Make known to me, Hashem, my end” (כַּנִּזְכָּר בַּפָּסוּק הוֹדִיעֵנִי ה׳ קִצִּי), and from both of them emerge two fillings (וּמִשְּׁנֵיהֶן יוֹצְאִין ב׳ מִלּוּיִין), each one of which has the numerical value of Chavah (שֶׁכָּל א׳ מֵהֶם גִּימַטְרִיָּא חַוָּה).

And indeed, the first, upper Chavah is the aspect of Leah (וְאָמְנָם חַוָּה רִאשׁוֹנָה עֶלְיוֹנָה הִיא בְּחִינַת לֵאָה), and the lower Chavah is Rachel (וְחַוָּה תַּחְתּוֹנָה רָחֵל). And behold, since the aspect of Leah is the aspect of very harsh judgments, for the reason stated above (וְהִנֵּה לִהְיוֹת כִּי בְּחִינַת לֵאָה הִיא בְּחִינַת דִּינִין קָשִׁים מְאֹד לְסִבָּה הַנַּ״ל), even though there above in the supernal world of Atzilut she is an aspect of complete holiness (אַף עַל פִּי שֶׁשָּׁם לְמַעְלָה בָּעוֹלָם הָעֶלְיוֹן שֶׁל אֲצִילוּת הִיא בְּחִינַת קְדֻשָּׁה גְּמוּרָה), nevertheless in this lower world, which is material (עַל כֵּן בָּעוֹלָם הַתַּחְתּוֹן הַזֶּה שֶׁהוּא חוֹמְרִי), the aspect of Leah could not emerge sweetened in the secret of holiness at the time of the creation of Adam haRishon (לֹא יָכְלָה בְּחִינַת לֵאָה לָצֵאת מְמוּתֶּקֶת בְּסוֹד הַקְּדֻשָּׁה בְּעֵת בְּרִיאַת אדה״ר), and the aspect of very harsh judgments emerged, in the secret of the Klipah, the evil serpent (וְיָצְאָה בְּחִינַת דִּינִין קָשִׁים מְאֹד בְּסוֹד קְלִיפָּה חִוְיָא בִּישָׁא). And this is the aspect of Lilith, the first Chavah, who would mate with Adam before the second Chavah was created (וְזֶהוּ בְּחִינַת לִילִית חַוָּה רִאשׁוֹנָה שֶׁהָיְתָה מִזְדַּוֶּגֶת עִם אָדָם קֹדֶם שֶׁנִּבְרֵאת חַוָּה שְׁנִיָּה). And afterward, the second Chavah emerged, sweetened (וְאַחַר כָּךְ יָצְאָה חַוָּה שְׁנִיָּה מְמוּתֶּקֶת), and this one remained as the wife of Adam (וְזוֹ נִשְׁאֲרָה לְאֵשֶׁת אָדָם), and the other departed (וְהָאַחֶרֶת נִסְתַּלְּקָה), for she was still completely intermixed with the Klipot (כִּי הָיְתָה עֲדַיִן מְעוֹרֶבֶת בַּקְּלִיפּוֹת בְּתַכְלִית), for which reason the first Chavah was called Lilith (אֲשֶׁר לָכֵן נִקְרֵאת חַוָּה רִאשׁוֹנָה לִילִית). But afterward, when Ya'akov came, whose beauty was a likeness of the beauty of Adam (אֲבָל אַחַר כָּךְ כַּאֲשֶׁר בָּא יַעֲקֹב שׁוּפְרֵיהּ מֵעֵין שׁוּפְרֵיהּ דְּאָדָם), and he rectified the blemish of forbidden relations of Adam haRishon, as mentioned (וְתִקֵּן פְּגַם הָעֲרָיוֹת שֶׁל אדה״ר כַּנִּזְכָּר), in Zohar Kedoshim and in Parashat Toledot, regarding the matter of the blessings that he took deceitfully from Esau his brother (זֹהַר קְדוֹשִׁים וּבְפָרָשַׁת תּוֹלְדוֹת בְּעִנְיַן הַבְּרָכוֹת שֶׁלָּקַח בְּמִרְמָה מֵעֵשָׂו אָחִיו), then he took both of them (אָז לָקַח שְׁנֵיהֶן), for then Leah was sweetened and was in the secret of holiness (כִּי אָז נִתְמַתְּקָה לֵאָה וְהָיְתָה בְּסוֹד הַקְּדֻשָּׁה), and she departed from the Klipah (וְנִסְתַּלְּקָה מִן הַקְּלִיפָּה). And this is the secret of what our Sages, of blessed memory, said regarding “And the eyes of Leah were tender,” that they were from tears (וְז״ס שֶׁאָמְרוּ רַז״ל עַל וְעֵינֵי לֵאָה רַכּוֹת מִדְּמָעוֹת), for she would weep over the fact that she was destined to be in the portion of Esau (שֶׁהָיְתָה בּוֹכָה עַל שֶׁהָיְתָה עֲתִידָה לִהְיוֹת בְּחֶלְקוֹ שֶׁל עֵשָׂו), and through her prayers and her tears she was sweetened (וְעַל־יְדֵי תְּפִלּוֹתֶיהָ וְדִמְעוֹתֶיהָ נִתְמַתְּקָה), and then she was given into the portion of Ya'akov (וְאָז נִתְּנָה בְּחֶלְקוֹ שֶׁל יַעֲקֹב), and understand this well (וְהָבֵן זֶה הֵיטֵב).

And behold, in this verse it is written regarding Adam haRishon: “And he said: This time, bone of my bones and flesh of my flesh” (וְהִנֵּה בַּפָּסוּק הַזֶּה כְּתִיב בְּעִנְיַן אדה״ר וַיֹּאמֶר זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי), and in the Tikkunim daf 99 they said that they are two women, one of bone and one of flesh (וּבְּתִקּוּנִים דְּצ״ט אָמְרוּ כִּי הֵם ב׳ נְשֵׁי חַד דְּגַרְמֵי וְחַד דְּבִשְׂרָא). And the matter is (וְהָעִנְיָן): that Leah is called “bone” (כִּי לֵאָה נִקְרֵאת עֶצֶם), for she is harsh judgments, like bone (שֶׁהִיא דִּינִין קָשִׁים כְּעֶצֶם), and furthermore because she is the aspect of the rib (וְעוֹד כִּי הִיא בְּחִינַת הַצֵּלָע), for behold, the place of Leah was behind the ribs, which are bones (כִּי הֲרֵי מְקוֹם לֵאָה הָיָה אֲחוֹרֵי הַצְּלָעוֹת שֶׁהֵם עֲצָמוֹת). But Rachel is “flesh of his flesh” (אֲבָל רָחֵל הִיא בָּשָׂר מִבְּשָׂרוֹ), a softened judgment in the place of the revelation of the chasadim (דִּינָא רַפְיָא בִּמְקוֹם גִּלּוּי הַחֲסָדִים). And the continuation of the words of Adam haRishon are thus (וְהֶמְשֵׁךְ דִּבְרֵי אדה״ר הֵם כָּךְ): for behold, he had two women—one is bone of his bones (כִּי הִנֵּה ב׳ נָשִׁים הָיוּ לוֹ אַחַת הִיא עֶצֶם מֵעֲצָמוֹ), and the second flesh of his flesh (וּב׳ בָּשָׂר מִבְּשָׂרוֹ). But to this second one, who is called flesh, shall be called “woman” (אֲבָל לְזֹאת הַשְּׁנִיָּה הַנִּקְרֵאת בָּשָׂר יִקָּרֵא אִשָּׁה), and not to the first, who is bone and is not yet sweetened, as explained above (וְלֹא לָרִאשׁוֹנָה שֶׁהִיא עֶצֶם וְאֵינָהּ עֲדַיִן נִתְמַתֶּקֶת כַּנַּ״ל). And afterward she was sweetened in the time of Ya'akov, in the secret of Leah, as explained above (וְאַחַר כָּךְ נִתְמַתְּקָה בִּזְמַן יַעֲקֹב בְּסוֹד לֵאָה כַּנַּ״ל).

And indeed, the reason for what is said, “And Ya'akov loved Rachel,” and not Leah, is for two reasons (וְאָמְנָם טַעַם אָמְרוֹ וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל וְלֹא לֵאָה הוּא לִב׳ סִבּוֹת): the first is that behold, the lower Ya'akov, who is in this world (א׳ הוּא כִּי הִנֵּה יַעֲקֹב הַתַּחְתּוֹן אֲשֶׁר בְּזֶה הָעוֹלָם), had not yet apprehended in all the existence of the Partzuf of Ze’ir Anpin (לֹא הָיָה מַשִּׂיג עֲדַיִן בְּכָל מְצִיאוּת פַּרְצוּף ז״א), except from opposite the chest and below (רַק מִכְּנֶגֶד הֶחָזֶה וּלְמַטָּה), the place of Rachel (מְקוֹם רָחֵל). Therefore, at that time, Ya'akov loved Rachel (לָכֵן וַיֶּאֱהַב אָז יַעֲקֹב אֶת רָחֵל), and it is not written “And Israel loved,” who is Ze’ir Anpin (וְלֹא כְּתִיב וַיֶּאֱהַב יִשְׂרָאֵל שֶׁהוּא הַז״א), for he had both of them, Leah and Rachel (שֶׁהָיָה לוֹ שְׁתֵּיהֶן לֵאָה וְרָחֵל). But Ya'akov loved the lower Rachel, who is like him (אֲבָל יַעֲקֹב אָהַב אֶת רָחֵל הַתַּחְתּוֹנָה כְּמוֹהוּ), for she is the revealed world (שֶׁהִיא עָלְמָא דְּאִתְגַּלְיָא). But Leah is the concealed world (אֲבָל לֵאָה הִיא עָלְמָא דְּאִתְכַּסְיָא), as is explained by us (כְּמְבֹאָר אֶצְלֵנוּ), that she is the form of the letter Dalet in the knot of the head-tefillin (שֶׁהִיא צוּרַת הַד׳ שֶׁבְּקֶשֶׁר שֶׁל תְּפִלִּין שֶׁל רֹאשׁ).

Therefore Ya'akov did not wish to unite with her (לָכֵן לֹא הָיָה רוֹצֶה יַעֲקֹב לְהִזְדַּוֵּג עִמָּהּ), for he had not yet apprehended up to that place (כִּי לֹא הָיָה מַשִּׂיג עַד שָׁם). And this is what is said in the Zohar, Parashat Vayetze, daf 123b (וְז״ש זֹהַר פ׳ וַיֵּצֵא דְּקכ״ג ע״ב), that Leah and Rachel are two worlds, from the world to the world, seven years the concealed world, etc. (כִּי לֵאָה וְרָחֵל תְּרֵין עָלְמִין מִן הָעוֹלָם וְעַד הָעוֹלָם ז׳ שְׁנִין עָלְמָא דְּאִתְכַּסְיָא כו׳), and the matter is that behold, from the Malkhut of Imma that is in the Da’at of Ze’ir Anpin, Leah emerged from behind him (וְהוּא כִּי הִנֵּה מִן הַמַּלְכוּת דְּאִמָּא שֶׁבְּדַעַת דְּז״א יָצְאָה לֵאָה מֵאֲחוֹרָיו), in the secret of the Dalet of the knot of the head-tefillin, as explained above (בְּסוֹד ד׳ קֶשֶׁר תְּפִלִּין ש״ר כַּנַּ״ל), and since Leah is from the aspect of Imma, therefore her seven years are concealed (וּלְהִיוֹת לֵאָה מִבְּחִינַת אִמָּא לָכֵן ז׳ שְׁנִין דִּילָהּ אִתְכַּסְיָא), and the seven are Keter, Chokhmah, Binah, Da’at, Chesed, Gevurah, and one third of Tiferet until the chest of Ze’ir Anpin (וְהַז׳ הֵם כחב״ד ח״ג וְשְׁלִישׁ ת״ת עַד הֶחָזֶה דְּז״א), for these seven aspects were concealed and not revealed to Ya'akov before he was called Israel, as explained above (כִּי אֵלּוּ הַז׳ בְּחִינוֹת הָיוּ מְכֻסִּים בִּלְתִּי גְּלוּיִין אֶל יַעֲקֹב קֹדֶם שֶׁנִּקְרָא יִשְׂרָאֵל כַּנַּ״ל), for then he apprehended the entire Partzuf of Ze’ir Anpin, which is called Israel, as is known (כִּי אָז הִשִּׂיג כָּל פַּרְצוּף ז״א הַנִּקְרָא יִשְׂרָאֵל כַּנּוֹדָע), and this is also what is said in the Zohar, Parashat Vayetze, page 154, on the verse “And Hashem saw that Leah was hated” (וְז״ש גַּם בַּזֹּהַר וַיֵּצֵא דְּקנ״ד עַל פָּסוּק וַיַּרְא ה׳ כִּי שְׂנוּאָה לֵאָה), “because people hate the nakedness of their mother” (מֵהָכִי דְּסָנֵי בְּנֵי נָשָׁא עֶרְוַת אִמְּהוֹן), meaning that Leah is drawn from the Malkhut of Imma, as explained above, who is the mother of Ya'akov (פֵּרוּשׁ כִּי לֵאָה נִמְשֶׁכֶת מִמַלְכוּת דְּאִמָּא כַּנַּ״ל שֶׁהִיא אִמּוֹ שֶׁל יַעֲקֹב).

And know that half of Imma is called “Mi” (Who), as is known (וְדַע כִּי חֲצִי אִמָּא נִקְרָא מ״י כַּנּוֹדָע), and when they spread here into the aspect of Leah, which are the letters “Eleh”(these), Elokim is formed (וּכְשֶׁמִּתְפַּשְּׁטִים כָּאן בִּבְחִינַת לֵאָה שֶׁהֵם אוֹתִיּוֹת אֵלֶּה נַעֲשֵׂית אֱלֹקִים), because the upper aspects of Imma are called “Mi” (Who) (לְפִי שֶׁבְּחִינוֹתֶיהָ הָעֶלְיוֹנוֹת שֶׁל אִמָּא נִקְרָא מ״י), but from half of her Tiferet and below, which clothe within Ze’ir Anpin, as is known, are called “Eleh”(these) (אֲבָל מֵחֲצִי תִּפְאֶרֶת שֶׁלָּהּ וּלְמַטָּה הַמִּתְלַבְּשִׁין בְּז״א כַּנּוֹדָע נִקְרָא אֵלֶּה), and the joining of all of them together is called Elokim (וְחִבּוּר הַכֹּל בְּיַחַד נִקְרָא אֱלֹקִים). And behold, these “Eleh”(these) mentioned above become from them the aspect of Leah mentioned above (וְהִנֵּה אֵלֶּה הַנַּ״ל נַעֲשֵׂית מֵהֶם בְּחִינַת לֵאָה הַנַּ״ל), and this is the secret in Sava de-Mishpatim, daf 105, on the verse “Who are these that fly like a cloud,” see there (וְז״ס בְּסָבָא דְּמִשְׁפָּטִים דְּק״ה עַל פָּסוּק מִי אֵלֶּה כָּעָב תְּעוּפֶינָה ע״ש), and you will understand his words through what we have explained here (וְתָבִין דְּבָרָיו עַל יְדֵי מַה שֶּׁבֵּאַרְנוּ כָּאן).

And know that this Leah always has a complete Partzuf like Ze’ir Anpin (וְדַע כִּי לֵאָה זוֹ תָּמִיד יֵשׁ לָהּ פַּרְצוּף שָׁלֵם כְּמוֹ ז״א), and the measure of her stature is from the Keter of Ze’ir Anpin until his chest (וְשִׁעוּר קוֹמָתָהּ הוּא מִן הַכֶּתֶר דְּז״א עַד הֶחָזֶה שֶׁלּוֹ), and see below, where it is explained that her beginning is from the Da'at of Ze’ir Anpin, and this requires investigation (וְעַיֵּן לְקַמָּן שֶׁשָּׁם נִתְבָּאֵר שֶׁהַתְחָלָתָהּ מִן הַדַּעַת דְּז״א וְצָרִיךְ עִיּוּן). And it is possible that it will be understood through what was explained above (וְאֶפְשָׁר שֶׁיּוּבַן עַל יְדֵי מַה שֶּׁנֶּאֱמַר לְעֵיל), and it has already been explained above that the Yesod of Imma extends until the chest of Ze’ir Anpin (וּכְבָר נִתְבָּאֵר לְעֵיל כִּי יְסוֹד אִמָּא הוּא מִתְפַּשֵּׁט עַד הֶחָזֶה דְּז״א), where the aspect of the breasts of Ze’ir Anpin is found (אֲשֶׁר שָׁם בְּחִינַת הַדַּדִּים שֶׁל ז״א), which were made there from the aspect of the hinges and the doors that are in the Yesod of Imma there (שֶׁנַּעֲשׂוּ שָׁם מִבְּחִינַת הַצִּירִים וְהַדְּלָתוֹת שֶׁיֵּשׁ בִּיסוֹד אִמָּא אֲשֶׁר שָׁם), and this is the secret of the breasts of Ze’ir Anpin (וְזֶהוּ סוֹד הַדַּדִּים שֶׁל זְעֵיר אַנְפִּין).

And behold, also the Yesod of Leah is there on the outside opposite the breasts of Ze’ir Anpin (וְהִנֵּה גַּם יְסוֹד דְּלֵאָה הוּא שָׁם מִבַּחוּץ נֶגֶד דַּדֵּי הַז״א), and you already know that the aspect of the upper half of Tiferet of Ze’ir Anpin was at first an aspect of Yesod, as explained by us in the matter of the Gadlut of Ze’ir Anpin, that he was from six extremities, and his Chesed, Gevurah, Tiferet ascended and became Chokhmah–Binah–Da’at, and the Netzach, Hod, Yesod became Chesed, Gevurah, Tiferet (וְגַם יָדַעְתָּ כִּי בְּחִינַת חֲצִי תִּפְאֶרֶת עֶלְיוֹן שֶׁל ז״א הָיָה בַּתְּחִלָּה בְּחִינַת יְסוֹד כְּמְבֹאָר אֶצְלֵנוּ בְּעִנְיַן הַגַּדְלוּת דְּז״א שֶׁהָיָה מִן ו׳ קְצָווֹת וְהַחַג״ת שֶׁלּוֹ נִתְעַלּוּ וְנַעֲשׂוּ חב״ד וְהַנה״י נַעֲשׂוּ חַג״ת), so behold the Yesod became Tiferet (הֲרֵי כִּי הַיְסוֹד נַעֲשָׂה תִּפְאֶרֶת). It follows, then, that now there are three aspects of Yesod in one place (הֲרֵי כִּי נִמְצָא עַתָּה כִּי יֵשׁ שָׁם ג׳ בְּחִינוֹת שֶׁל יְסוֹדוֹת בְּמָקוֹם אֶחָד), and they are the Yesod of Imma, and the Yesod of Leah when she returns with Ze’ir Anpin himself to be face to face with him to unite with him, and the Yesod of Ze’ir Anpin himself, which is now called Tiferet, as mentioned above (וְהֵם יְסוֹד דְּאִמָּא וִיסוֹד דְּלֵאָה כַּאֲשֶׁר תַּחֲזוֹר עִם ז״א עַצְמוֹ לִהְיוֹת פָּנִים בְּפָנִים עִמּוֹ לְהִזְדַּוֵּג בּוֹ וִיסוֹד דְּז״א עַצְמוֹ שֶׁהוּא נִקְרָא תִּפְאֶרֶת עַתָּה כַּנַּ״ל). It follows that the Yesod of Imma and the Yesod of Leah join together and both become one womb, in which the Yesod of Ze’ir Anpin himself unites, as mentioned, which is called Tiferet, as stated above (נִמְצָא כִּי יְסוֹד דְּאִמָּא וִיסוֹד דְּלֵאָה מִתְחַבְּרִים יַחַד וְנַעֲשִׂים שְׁנֵיהֶם רֶחֶם אֶחָד לְהִזְדַּוֵּג בּוֹ יְסוֹד דְּז״א עַצְמוֹ כַּנִּזְכָּר הַנִּקְרָא תִּפְאֶרֶת הַנַּ״ל). And this is the secret of “from here, that people hate the nakedness of their mother,” nakedness literally, in its plain sense (וְז״ס מֵהָכָא דְּסָנֵי בְּנֵי נָשָׁא עֶרְוַת אִמְּהוֹן עֶרְיָן מַמָּשׁ כְּפִשְׁטוֹ).

And know that once I heard from my master, of blessed memory, that the aspect of Leah, when she unites with Ze’ir Anpin himself, he unites with her through the Da’at itself ממש (וְדַע כִּי פַּעַם אַחַת שָׁמַעְתִּי מִמּוֹרִי זלה״ה כִּי בְּחִינַת לֵאָה כַּאֲשֶׁר מִזְדַּוֶּגֶת עִם ז״א עַצְמוֹ הוּא מִזְדַּוֶּג בָּהּ עַל־יְדֵי הַדַּעַת עַצְמוֹ מַמָּשׁ), and this is the secret of “And the man knew Chavah his wife” (וְזֶהוּ סוֹד וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ), for this union is effected through Da’at (כִּי זִוּוּג זֶה עַל־יְדֵי הַדַּעַת נַעֲשֶׂה), and this union is in concealment (וְזִוּוּג זֶה הוּא בְּטָמִירוּ), therefore she was concealed at first from Ya'akov (לָכֵן אִתְכַּסְיָא בְּקַדְמִיתָא מִן יַעֲקֹב), and it was not known that she was Leah until the morning (וְלֹא נוֹדַע שֶׁהָיְתָה לֵאָה עַד הַבֹּקֶר), and understand this well (וְהָבֵן זֶה הֵיטֵב). And it still requires investigation to reconcile how these traditions are consistent (וְצָרִיךְ עִיּוּן לְיַשֵּׁב אֵיךְ מִתְיַשְּׁבִים שְׁמוּעוֹת אֵלּוּ), and it is possible that this upper Yesod, which is the head of Tiferet, is also sometimes the aspect of the Da’at of Ze’ir Anpin when it descends there, as is known, and this too requires investigation (וְאֶפְשָׁר כִּי הַיְסוֹד הַזֶּה הָעֶלְיוֹן שֶׁהוּא רֹאשׁ הַתִּפְאֶרֶת הוּא גַּם־כֵּן לִפְעָמִים בְּחִינַת הַדַּעַת דְּז״א כְּשֶׁיּוֹרֵד שָׁם כַּנּוֹדָע וְצָרִיךְ עִיּוּן).

And know (וְדַע), that also Moses our teacher, peace be upon him (כִּי גַּם מרע״ה), about whom it is said in the Zohar that he attained up to Binah (אֲשֶׁר עָלָיו נֶאֱמַר בַּזֹּהַר שֶׁהִשִּׂיג עַד הַבִּינָה), this is only from this “behind” aspect (אֵינוֹ אֶלָּא מִן הַלָּאָה הַזֹּאת), which is drawn from the Malkhut of Binah (הַנִּמְשֶׁכֶת מִמַּלְכוּת דְּבִינָה), and becomes the knot of the tefillin (וְנַעֲשֵׂית דַּלֶּ״ת קֶשֶׁר שֶׁל תְּפִלִּין), and this is the secret of “And you shall see My back” (וְזֶה סוֹד וְרָאִיתָ אֶת אֲחֹרָי), as our Sages of blessed memory said in the Gemara (כְּמַאֲמַר רז״ל בַּגְּמָרָא), “This teaches that He showed him the knot of the tefillin” (מְלַמֵּד שֶׁהֶרְאָהוּ קֶשֶׁר שֶׁל תְּפִלִּין). Also, its meaning is to say (גַּם עִנְיָנוֹ לוֹמַר), that Leah, who stands at the knot of the tefillin (כִּי לֵאָה הָעוֹמֶדֶת בְּקֶשֶׁר תְּפִלִּין), sees the back of Ze’ir Anpin (הִיא רוֹאָה אֶת אֲחוֹר ז״א), for she stands with her face opposite the back of Ze’ir Anpin (כִּי הִיא עוֹמֶדֶת וּפָנֶיהָ נֶגֶד אֲחוֹרֵי ז״א), as explained above (כַּנ״ל).

And behold, Moses is in Leah (וְהִנֵּה מֹשֶׁה הוּא בְּלֵאָה), and this is “And you shall see My back” (וְזֶהוּ וְרָאִיתָ אֶת אֲחֹרָי), and the matters are understood (וְהַדְּבָרִים מוּבָנִים). However, the second reason for that which is said, “And Ya'akov loved Rachel” (אָכֵן הַסִּבָּה הַב׳ לְמַה שֶּׁנֶּאֱמַר וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל), is understood from what Scripture states, “Skin for skin, and all that a man has he will give for his soul” (הוּא מוּבָן בְּמַה שֶּׁכָּתוּב הַפָּסוּק עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ), its meaning being that this “man” is Ze’ir Anpin (פֵּרוּשׁ כִּי הָאִישׁ הַזֶּה הוּא ז״א), and he has two wives, Leah and Rachel (וְיֵשׁ לוֹ תְּרֵין נְשִׁין לֵאָה וְרָחֵל). And behold, Leah is the aspect of skin, as mentioned above (וְהִנֵּה לֵאָה הִיא בְּחִינַת עוֹר כַּנ״ל), but Rachel is truly his soul (אַךְ רָחֵל הִיא נַפְשׁוֹ מַמָּשׁ), therefore Ze’ir Anpin will give his skin for skin—Leah—in his love for her (לָכֵן הַז״א יִתֵּן עוֹרוֹ בְּעַד עוֹר לֵאָה בְּאַהֲבָתוֹ אוֹתָהּ). However, Rachel has an advantage over Leah (אָכֵן יֵשׁ יִתְרוֹן לְרָחֵל עַל לֵאָה), for all that this “man” has, as mentioned above, he will give for his soul, which is Rachel (כִּי כֹל אֲשֶׁר לָאִישׁ הַנ״ל יִתֵּן בְּעַד נַפְשׁוֹ שֶׁהִיא רָחֵל), and it is not sufficient that he give only his skin for her (וְלֹא יִסְפַּק בְּעוֹרוֹ לְבַד שֶׁיִּתֵּן בְּעַדָּהּ).

And behold, we shall explain the reason for the above (וְהִנֵּה נְבָאֵר טַעַם אֶל הַנ״ל), why Leah is called “skin” and Rachel is called “soul” (לָמָּה לֵאָה נִקְרֵאת עוֹר וְרָחֵל נִקְרֵאת נֶפֶשׁ), and the matter is as explained above (וְהָעִנְיָן כַּנ״ל), for Rachel is the true Nukvah of Ze’ir Anpin (כִּי רָחֵל הִיא נוּקְבָא הָאֲמִיתִּית שֶׁל ז״א), and she is truly his mate (וְהִיא בַּת זוּגוֹ מַמָּשׁ), since he is among the ten points that include the World of Atzilut (לְפִי שֶׁהוּא מִכְּלַל הַי׳ נְקוּדוֹת הַכּוֹלְלִים עוֹלָם הָאֲצִילוּת), and she is the final Malkhut among them (וְהִיא מַלְכוּת הָאַחֲרוֹנָה שֶׁבָּהֶם). But Leah—her root is the back aspects of Imma that fell down here below into this place (אֲבָל לֵאָה עִקָּרָהּ הִיא אֲחוֹרַיִים דְּאִמָּא שֶׁנָּפְלוּ כָּאן לְמַטָּה בַּמָּקוֹם הַזֶּה), and she is not a wife to Ze’ir Anpin except by way of borrowing alone (וְאֵינָנָה אִשְׁתּוֹ לְז״א רַק בְּדֶרֶךְ הַשְּׁאֵלָה לְבַד), in that when she falls here below she cleaves to the skin of Ze’ir Anpin (בִּהְיוֹתָהּ נוֹפֶלֶת כָּאן לְמַטָּה נִדְבֶּקֶת בְּעוֹרוֹ שֶׁל ז״א). But Rachel is his soul (אֲבָל רָחֵל הִיא נַפְשׁוֹ), for Malkhut is soul and Ze’ir Anpin is spirit, as is known (כִּי הַמַּלְכוּת נֶפֶשׁ וְז״א רוּחַ כַּנּוֹדָע). Another reason (עוֹד טַעַם אַחֵר), for behold, the place of Leah is above, in the place of the concealed lights (כִּי הִנֵּה מְקוֹם לֵאָה הוּא לְמַעְלָה בִּמְקוֹם הָאוֹרוֹת הַסְּתוּמִים), for the Yesod of Imma reaches until the chest (כִּי יְסוֹד אִמָּא מַגִּיעַ עַד הֶחָזֶה), therefore her illumination is only an aspect of skin alone (לָכֵן הֶאָרָתָהּ אֵינָהּ אֶלָּא בְּחִינַת עוֹר לְבַד), that is to say, as is written by us regarding the form of the Dalet of the knot of the tefillin of the head, which is Leah (רָצוֹן לוֹמַר כְּמוֹ שֶׁכָּתוּב אֶצְלֵנוּ בְּעִנְיַן צוּרַת דַּלֶּ״ת שֶׁל קֶשֶׁר תְּפִלִּין ש״ר שֶׁהִיא לֵאָה), and a knot is only an aspect of skin alone (וְקֶשֶׁר אֵינוֹ רַק בְּחִינַת עוֹר לְבַד). But Rachel, who is the tefillin of the hand (אֲבָל רָחֵל שֶׁהִיא תְּפִלָּה שֶׁל יָד), has in her skin—the aspect of the housings of the tefillin of the hand (יֵשׁ בָּהּ עוֹר בְּחִינַת בָּתִּים שֶׁל תְּפִלִּין ש״י), and also actual Mochin, in the secret of the parashiyot (וְגַם מוֹחִין מַמָּשׁ בְּסוֹד פָּרָשִׁיּוֹת), see there (עַיֵּן שָׁם). And the matter, in brief (וְהָעִנְיָן בְּקִצּוּר), is that Leah is opposite the place of the covering of the lights (כִּי לֵאָה הִיא נֶגֶד מְקוֹם הַכִּסּוּי שֶׁל הָאוֹרוֹת), a small illumination passes through the skin of Ze’ir Anpin outward to her from his Mochin (עוֹבֶרֶת הֶאָרָה מוּעֶטֶת דֶּרֶךְ עוֹר דְּז״א לַחוּץ אֵלֶיהָ מִן הַמּוֹחִין שֶׁלּוֹ), and not from the Mochin themselves but from their garments and vessels, which are the Netzach, Hod, Yesod of Imma (וְלֹא מִן הַמּוֹחִין עַצְמָן רַק מִן הַלְּבוּשִׁים וְהַכֵּלִים שֶׁלָּהֶם שֶׁהֵם נה״י אִמָּא).

Therefore she is hinted to by the Dalet of the knot of the tefillin of the head (וְלָכֵן נִרְמֶזֶת בְּדַּלֶּ״ת שֶׁל קֶשֶׁר תְּפִלִּין ש״ר), for she is poor and destitute (כִּי הִיא דַּלָּה וַעֲנִיָּה), and that which she takes the form of a Dalet corresponding to the four Mochin (וּמַה שֶׁלּוֹקַחַת צוּרַת דַּלֶּ״ת כְּנֶגֶד ד׳ מוֹחִין), is only an illumination in passing through the skin (אֵינוֹ רַק הֶאָרָה בְּעָלְמָא דֶּרֶךְ הָעוֹר). And the matter of skin is in accordance with the verse, “And after my skin they strike this” (וְעִנְיַן עוֹר הוּא עַל דֶּרֶךְ הַפָּסוּק וְאַחַר עוֹרִי נִקְּפוּ זֹאת), and see there how the inner illuminations strike one another (וְעַיֵּן שָׁם אֵיךְ הָהֶאָרוֹת הַפְּנִימִיּוֹת מַכּוֹת זֶה בָּזֶה), and the number of their strikes is according to the numerical value of “skin” (וּמִסְפַּר הַכָּאַתָן הוּא כְּמִנְיַן עוֹ״ר), and therefore it is called “skin” (וְלָכֵן נִקְרָא עוֹר).

And we shall explain here further, and say (וְנְבָאֵר כָּאן יוֹתֵר וְנֹאמַר), that behold, the Netzach, Hod, Yesod of Abba stand clothed within the Netzach, Hod, Yesod of Imma in the head of Ze’ir Anpin (כִּי הִנֵּה נה״י דְּאַבָּא עוֹמְדִים מְלוּבָּשִׁים תּוֹךְ נה״י דְּאִמָּא בְּרֹאשׁ ז״א), and Abba and Imma are the two first letters of the Havayah, which are Yod–Heh (וְאו״א הֵם ב׳ אוֹתִיּוֹת רִאשׁוֹנִים שֶׁל הוי״ה שֶׁהֵם י״ה), and they strike one another (וּמַכִּים זֶה בָּזֶה), Abba who is inner within Imma who is outer (אַבָּא הַפְּנִימִי בְּאִמָּא שֶׁהִיא בַּחוּץ), in order to bring forth her lights outward (כְּדֵי לְהוֹצִיא אוֹרוֹתֶיהָ לַחוּץ), and then there is formed Yod multiplied by eighty, Heh (וְאָז נַעֲשֶׂה יו״ד פ׳ ה״א), whose numerical value is one hundred and twenty (גִּימַטְרִיָּא ק״ך). Afterwards, the illumination of the Heh, which is Imma, enters into the Vav, which is Ze’ir Anpin, to go outward (אַחַר כָּךְ מַכְנִיס הֶאָרַת ה״א שֶׁהִיא אִמָּא בְּוָא״ו שֶׁהוּא ז״א לָצֵאת לַחוּץ), and they are of numerical value seventy-eight (וְהֵם גִּימַטְרִיָּא ע״ח). And afterwards, the illumination of the Vav strikes the Heh, which is Ze’ir Anpin, in Leah who is external (וְאַחַר כָּךְ מַכִּים הֶאָרַת וָא״ו בְּה״א שֶׁהוּא ז״א בְּלֵאָה הַחִיצוֹנָה), they are of numerical value seventy-eight (הֵם גִּימַטְרִיָּא ע״ח).

The total of all the strikings is according to the number two hundred and seventy-six (סַךְ כָּל הַכָּאוֹת כְּמִנְיַן רע״ו), behold how Leah—an aspect—her lights are according to the number two hundred and seventy-six (הֲרֵי אֵיךְ לֵאָה בְּחִינַת אוֹרוֹתֶיהָ כְּמִנְיַן רע״ו), and they go out through the skin of Ze’ir Anpin (וְיוֹצְאִים דֶּרֶךְ עוֹר שֶׁל ז״א). And this is the secret of “skin for skin” (וְז״ס עוֹר בְּעַד עוֹר), for the skin that is called Leah passes her illuminations through the skin of Ze’ir Anpin (כִּי עוֹר הַנִּקְרָא לֵאָה עוֹבֶרֶת הֶאָרוֹתֶיהָ דֶּרֶךְ עוֹר שֶׁל ז״א), but Rachel, who is opposite the revealed lights (אֲבָל רָחֵל שֶׁהִיא כְּנֶגֶד הָאוֹרוֹת הַמְּגוּלִּים), it is simple that the lights which reach her portion, which is the crown of Gevurah of Da‘at and likewise the rest of the Mochin (פָּשׁוּט הוּא שֶׁהָאוֹרוֹת הַמַּגִּיעַ לְחֶלְקָהּ שֶׁהִיא עֲטָרָה דְּגְבוּרָה דְּדַעַת וְכֵן שְׁאָר הַמּוֹחִין), are not given to her except as actual Mochin (אֵינָן נִיתָּנִין לָהּ אֶלָּא בִּבְחִינַת מוֹחִין מַמָּשׁ), thus it is found that everything that Ze’ir Anpin has, Rachel also has (נִמְצָא שֶׁכָּל מַה שֶׁיֵּשׁ אֶל ז״א יֵשׁ אֶל רָחֵל גַּם כֵּן). And this is what Scripture says, “And all that a man has he will give for his soul” (וְזש״ה וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ), and you already know that Rachel is called “Nefesh [soul]” and Ze’ir Anpin is called “Ruach [spirit]” (וּכְבָר יָדַעְתָּ כִּי רָחֵל נִקְרָא נֶפֶשׁ וְז״א נִקְרָא רוּחַ). We can also say that the two times “skin” mentioned here are Rachel and Leah (גַּם נוּכַל לוֹמַר כִּי ב״פ עוֹר הַנִּזְכָּר כָּאן הֵם רָחֵל וְלֵאָה), for also Rachel—her illuminations go out and pass through the skin of Ze’ir Anpin outward (כִּי גַּם רָחֵל הֶאָרוֹתֶיהָ יוֹצְאוֹת וְעוֹבְרוֹת דֶּרֶךְ עוֹר ז״א לַחוּץ), and the intent of the verse is to say that although both of them are an aspect of skin and they are equal in this aspect (וְכַוָּנַת הַפָּסוּק לוֹמַר אַף כִּי שְׁתֵּיהֶן בְּחִינַת עוֹר וְהֵן שָׁווֹת בְּזוֹ הַבְּחִינָה), for the illumination of both of them goes out to them through the skin of Ze’ir Anpin (כִּי הֶאָרַת שְׁנֵיהֶן יוֹצֵא לָהֶם דֶּרֶךְ עוֹר ז״א), nevertheless there is an advantage to Rachel over Leah (אַךְ עִכָּל זֶה יֵשׁ יִתְרוֹן אֶל רָחֵל מִלֵּאָה), for all that the “man,” Ze’ir Anpin—namely the actual Mochin—has, he will give for his soul, which is the said Rachel (כִּי כֹל אֲשֶׁר לָאִישׁ ז״א שֶׁהֵם הַמּוֹחִין מַמָּשׁ יִתֵּן בְּעַד נַפְשׁוֹ שֶׁהִיא רָחֵל הַנ״ל).

And we shall return to the matter (וְנַחֲזוֹר לָעִנְיָן), that this is what Scripture says, “And Ya'akov loved Rachel” (כִּי זש״ה וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל), for Ze’ir Anpin loved Rachel more than Leah (כִּי הָיָה אוֹהֵב ז״א אֶת רָחֵל יוֹתֵר מִלֵּאָה), because to this one he gave actual Mochin, and to that one only a passing illumination (כִּי לְזוֹ נָתַן מוֹחִין מַמָּשׁ וּלְזוֹ הֶאָרָה בְּעָלְמָא). And even though, according to the truth, if Scripture were speaking of Ze’ir Anpin it should have said, “And Israel loved Rachel,” for Ze’ir Anpin is Israel and not Ya'akov, as explained above in its place (וְאַעַ"פ שֶׁכְּפִי הָאֱמֶת אִם הַכָּתוּב מְדַבֵּר בְּז״א הוֹל״ל וַיֶּאֱהַב יִשְׂרָאֵל אֶת רָחֵל כִּי ז״א הוּא יִשְׂרָאֵל וְאֵינוֹ יַעֲקֹב כַּנ״ל בִּמְקוֹמוֹ), nevertheless it is because of what has been explained as the reason for what our Sages of blessed memory said, that Ya'akov is the chosen of the Patriarchs (אֲבָל הוּא בְּמַה שֶּׁנִּתְבָּאֵר סִבָּה אֶל מַה שֶּׁאָמְרוּ רז״ל כִּי יַעֲקֹב הוּא בְּחִיר שֶׁבָּאָבוֹת). And the reason is (וְהַטַּעַם הוּא), that at first Ya'akov was in the secret of Ya'akov, which is formed from the back of Abba, as explained above (כִּי בַּתְּחִלָּה הָיָה יַעֲקֹב בְּסוֹד יַעֲקֹב הַנַּעֲשֶׂה מֵאֲחוֹרֵי אַבָּא כַּנ״ל), which are the back aspects of Abba, which is exceedingly supernal (שֶׁהֵם אֲחוֹרַיִים דְּאַבָּא שֶׁהוּא עֶלְיוֹן מ), and not only this, but afterwards, through his deeds, he rose further and a soul was drawn to him from Ze’ir Anpin itself, which is called Israel (אֶלָּא שֶׁאַחַ"כ עַל יְדֵי מַעֲשָׂיו עָלָה עוֹד וְנִמְשַׁךְ לוֹ נְשָׁמָה מִן ז״א מַמָּשׁ הַנִּקְרָא יִשְׂרָאֵל), and sometimes he functions under the name Ya'akov and sometimes in the secret of Israel (וְלִפְעָמִים מְשַׁמֵּשׁ בְּשֵׁם יַעֲקֹב וְלִפְעָמִים בְּסוֹד יִשְׂרָאֵל).

Therefore, anyone who calls him Ya'akov does not transgress a positive commandment, for the reason stated above (לָכֵן כָּל הַקּוֹרֵא אוֹתוֹ יַעֲקֹב אֵינוֹ עוֹבֵר בְּעֲשֵׂה לְסִבָּה הַנ״ל). But Abraham and Isaac are the aspects of Chesed and Gevurah in Ze’ir Anpin (אֲבָל אַבְרָהָם וְיִצְחָק הֵם בְּחִינַת חו"ג שֶׁבְּז״א), and they are particular aspects within Ze’ir Anpin and are not a complete Partzuf by themselves (וְהֵם בְּחִינַת פְּרָטִיּוֹת שֶׁבְּז״א וְאֵינוֹ פַּרְצוּף גָּמוּר לְבַדּוֹ), and therefore Ya'akov is the chosen of the Patriarchs (וְלָכֵן יַעֲקֹב הוּא בְּחִיר שֶׁבָּאָבוֹת). Also for this reason, one who calls Abraham “Abram” transgresses a positive commandment (גַּם לְכָךְ הַקּוֹרֵא לְאַבְרָהָם אַבְרָם עוֹבֵר בְּעֲשֵׂה), because the letter Heh that was added to the name Abraham is the two Hehs, which never change and are never lacking (כִּי אוֹת ה׳ שֶׁנּוֹסְפָה בְּשֵׁם אַבְרָהָם הִיא הַה״ח אֲשֶׁר לְעוֹלָם אֵינָם מִשְׁתַּנִּים וְאֵינָם חֲסֵרִים).

However, the aspect of the Partzuf Israel or Ya'akov changes according to the times (אֲמְנָם בְּחִינַת פַּרְצוּף יִשְׂרָאֵל אוֹ יַעֲקֹב מִשְׁתַּנֶּה כְּפִי הַזְּמַנִּים), and it is found that also that which is written, “And Ya'akov loved Rachel,” it is possible that it speaks of Ze’ir Anpin himself (וְנִמְצָא כִּי גַּם שֶׁכָּתוּב וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל אֶפְשָׁר שֶׁמְּדַבֵּר בְּז״א עַצְמוֹ), who also, when he is in the secret of six extremities, is like Ya'akov, and in his greatness is called Israel (אֲשֶׁר גַּם הוּא בִּהְיוֹתוֹ בְּסוֹד ו״ק הוּא כְּדוּגְמַת יַעֲקֹב וּבְּגַדְלוּתוֹ נִקְרָא יִשְׂרָאֵל). And this is what Scripture says, “Your name shall no longer be called Ya'akov, but Yisrael” (וְזש״ה לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל), “for you have striven with Elohim” (כִּי שָׂרִיתָ עִם אֱלֹהִים). Its meaning is that in the smallness of Ze’ir Anpin he has Mochin of smallness from the aspect of the Name Elohim, as explained above (פֵּרוּשׁ בְּקַטְנוּת ז״א יֵשׁ לוֹ מוֹחִין דְּקַטְנוּת מִבְּחִינַת שֵׁם אֱלֹהִים כַּנ״ל), for at the time of smallness he has only two Mochin (כִּי בִּזְמַן הַקַּטְנוּת אֵין לוֹ רַק ב׳ מוֹחִין), because the small one has no Da‘at, which is the third moach, but only Chokhmah and Binah (כִּי הַקָּטָן אֵין בּוֹ דַּעַת שֶׁהוּא הַמּוֹחַ הַג׳ רַק חו״ב), and they are two Names of Elohim whose numerical value is Ya'akov (וְהֵם ב׳ שֵׁמוֹת אֱלֹהִים שֶׁהֵם גִּימַטְרִיָּא יַעֲקֹב). And in the time of his greatness he is then called Yisrael (וּבִּזְמַן גַּדְלוּתוֹ אָז נִקְרָא יִשְׂרָאֵל), because the Mochin of greatness enter and push the Mochin of smallness downward, as explained above (לְפִי שֶׁנִּכְנָסִין הַמּוֹחִין דְּגַדְלוּת וְדוֹחִין הַמּוֹחִין דְּקַטְנוּת לְמַטָּה כַּנ״ל), and this is what is said, “for you have striven with Elohim,” for he dwells with them and is able to push them downward (וְזֶה שֶׁאָמַר כִּי שָׂרִיתָ עִם אֱלֹהִים כִּי שׁוֹרֶה עִמָּהֶם וְיָכוֹל לָהֶם לְדָחֳתָן לְמַטָּה), and understand this (וְהָבֵן זֶה).

Chapter 3

שער לח פרק ג מ״ת

[38:3] And now we shall explain the aspect of the bonding that exists between Leah and Rachel together (וְעַתָּה נְבָאֵר בְּחִינַת הַתְקַשְּׁרוּת שֶׁיֵּשׁ בֵּין לֵאָה וְרָחֵל יַחַד), and through it several verses and several statements of our Sages of blessed memory will be explained (וּבוֹ יִתְבָּאֲרוּ כַּמָּה פְּסוּקִים וְכַמָּה מַאֲמָרֵי רז״ל). And behold, our Sages of blessed memory explained regarding the verse, “The reward of humility is the fear of Hashem” (וְהִנֵּה רז״ל פֵּרְשׁוּ עַל פָּסוּק עֵקֶב עֲנָוָה יִרְאַת ה׳), that what fear made as a crown for her head, humility made as a heel for her sole (מַה שֶּׁעָשְׂתָה יִרְאָה עֲטָרָה לְרֹאשָׁהּ עָשְׂתָה עֲנָוָה עֵקֶב לְסוֹלְיָתָא), the explanation of these words being that of Ze’ir Anpin, which are Leah and Rachel, one is called humility and one is called the fear of Hashem (בֵּאוּר הַדְּבָרִים הָאֵלֶּה שֶׁל ז״א שֶׁהֵם לֵאָה וְרָחֵל נִקְרָא עֲנָוָה וְיִרְאַת ה׳).

And indeed, Rachel is called Yir’at Hashem [Fear of Hashem], “the beginning of wisdom” (וְאָֽמְנָם רָחֵל נִקְרֵאת יִרְאַת ה׳ רֵאשִׁית חָכְמָה), for she is the beginning of all the Sefirot when reckoned from below upward, and she is the gateway to them all (כִּי הִיא רֵאשִׁית כָּל הַסְּפִירוֹת מִתַּתָּא לְעֵילָא וְהִיא פֶּתַח לְכֻלָּם). And she is the one called “a woman of valor who fears Hashem” (Proverbs 31:30) (וְהִיא הַנִּקְרֵאת אֵשֶׁת חַיִל יִרְאַת ה׳). This is the secret of, “And I shall set your window-frames with Kadkod [Precious Stone]”—Kadkod (Isaiah 54:12) (שֶׁהֵם סוֹד וְשַׂמְתִּי כַּדְכֹּד כַּדְכֹּד שִׁמְשֹׁתַיִךְ)—whose numerical value is that of Chayil [Valor] (שֶׁהֵם גִּימַטְרִיָּא חַיִל). But Leah is called Anavah [Humility] (אֲבָל לֵאָה נִקְרֵאת עֲנָוָה), because she is above, at the back of the head of Ze’ir Anpin (לְפִי שֶׁהִיא לְמַעְלָה בְּאַחוֹרֵי רֵישָׁא דְּז״א). And it is known that humility is recognizable in a person through his lowering his head and bending it downward before the face of another person because of his humility (וְנוֹדָע כִּי הָעֲנָוָה נִכֶּרֶת בָּאָדָם בְּהַשְׁפַּלַת רֹאשׁוֹ וּכְפִיפָתוֹ לְמַטָּה נֶגֶד פְּנֵי אָדָם מִפְּנֵי עֲנָוְתָנוּתוֹ), and he enters into the presence of one who is greater than he (וְנִכְנָס לִפְנֵי מִי שֶׁגָּדוֹל הֵימֶנּוּ).

And this is what is said, “And the man Moses was exceedingly humble” (וְזֶה שֶׁאָמַר וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד), for behold it has been explained elsewhere that Moses took Tzipporah (כִּי הִנֵּה נִתְבָּאֵר בְּמָקוֹם אַחֵר כִּי מֹשֶׁה לָקַח צִפֹּרָה), and she is one of the four aspects that Leah possesses, and all of them are called Leah by her name (וְהִיא אַחַת מִן ד׳ בְּחִינוֹת שֶׁיֵּשׁ לְלֵאָה וְכֻלָּן נִקְרָאוֹת לֵאָה עַל שְׁמָהּ), and Tzipporah is one of them, who also stands above, opposite the Da‘at of Ze’ir Anpin (וְצִפֹּרָה אַחַת מֵהֶם שֶׁהִיא גַּם כֵּן עוֹמֶדֶת לְמַעְלָה נֶגֶד דַּעַת ז״א). Thus it has been explained how Moses took the attribute of supernal humility (וַהֲרֵי נִתְבָּאֵר אֵיךְ מֹשֶׁה לָקַח מִדַּת עֲנָוָה הָעֶלְיוֹנָה). But Rachel, who is the lower Heh, the small one, who is called the fear of Hashem, the lesser fear (אֲבָל רָחֵל שֶׁהִיא ה׳ תַּתָּאָה הַקְּטַנָּה הַנִּקְרֵאת יִרְאַת ה׳ זוֹטַרְתִּי), is, relative to Moses, in the secret of the great name Leah and the small name Rachel (הִיא לְגַבֵּי מֹשֶׁה בְּסוֹד הַשֵּׁם הַגְּדוֹלָה לֵאָה וְהַשֵּׁם הַקְּטַנָּה רָחֵל). And this is the secret of what our Sages of blessed memory said, “And now, Israel, what does Hashem your Elohim ask of you but to fear…”—is fear a small matter? (וְז״ס שֶׁאָמְרוּ רז״ל וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אַטּוּ יִרְאָה מִילְּתָא זוֹטַרְתִּי הִיא), and they answered, yes—relative to Moses it is a small matter (וְהֵשִׁיבוּ הֵן לְגַבֵּי מֹשֶׁה מִילְּתָא זוֹטַרְתִּי הִיא).

And it has already been explained above that Leah emerges from the illumination of the Malkhut of Imma that clothes itself in Ze’ir Anpin in the secret of Mochin (וּכְבָר נִתְבָּאֵר לְעֵיל כִּי לֵאָה יוֹצֵאת מִן הֶאָרַת הַמַּלְכוּת דְּאִמָּא הַמִּתְלַבֶּשֶׁת בְּז״א בְּסוֹד מוֹחִין). And indeed, behold, her Netzach, Hod, Yesod become garments for the three Mochin of Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְאָֽמְנָם הִנֵּה נה״י שֶׁלָּהּ הֵם נַעֲשִׂין לְבוּשִׁין דְּג׳ מוֹחִין דְּחב"ד דְּז״א), but the Malkhut of Imma does not serve Ze’ir Anpin at all (אֲבָל הַמַּלְכוּת דְּאִמָּא אֵינָהּ מְשַׁמֶּשֶׁת כְּלָל לְז״א). And this is the secret of what our Sages of blessed memory said regarding the matter of the seven firmaments, that the lowest among them is called “Vilon,” (Curtain) which serves nothing at all, but goes out in the evening and enters in the morning (וְז״ס מַה שֶּׁאָמְרוּ רז״ל עַל עִנְיַן הַז׳ רְקִיעִין אֲשֶׁר הַתַּחְתּוֹן שֶׁבָּהֶם נִקְרָא וִילוֹן אֵינוֹ מְשַׁמֵּשׁ כְּלוּם אֶלָּא יוֹצֵא עַרְבִּית וְנִכְנָס שַׁחֲרִית). And the matter is (וְהָעִנְיָן הוּא), that the firmament which is generally called simply “firmament,” in which the sun and moon, stars and constellations are fixed (כִּי הָרָקִיעַ הוּא אֲשֶׁר נִקְרָא דֶּרֶךְ סְתָם רָקִיעַ אֲשֶׁר בּוֹ קְבוּעִים חַמָּה וּלְבָנָה כּוֹכָבִים וּמַזָּלוֹת), is the aspect of the Yesod of Tevunah (הוּא בְּחִינַת הַיְסוֹד דְּתְבוּנָה), which everywhere is called “firmament” (שֶׁהוּא הַנִּקְרָא רָקִיעַ בְּכָל מָקוֹם), and it is the small Vav, in the secret of “stretching out the heavens like a curtain” (וְהוּא ו׳ זְעֵירָא בְּסוֹד נוֹטֶה שָׁמַיִם כַּיְרִיעָה). And within it the sun and moon, etc., are fixed (וּבוֹ קְבוּעִים חַמָּה וּלְבָנָה וְכו׳), because all the lights emerge from there, as is known (לְפִי שֶׁכָּל הָאוֹרוֹת כֻּלָּם יָצְאוּ מִשָּׁם כַּנּוֹדָע).

For the sun and the moon, which are Ze’ir Anpin and Nukvah, are fixed within it (כִּי חַמָּה וּלְבָנָה שֶׁהֵם זו״נ הֵם קְבוּעִים בּוֹ), and from there they draw sustenance—this one from the chasadim and that one from the gevurot (וּמִשָּׁם הֵם יוֹנְקִים זֶה מִן הַחֲסָדִים וְזֶה מִן הַגְּבוּרוֹת), which stand in the Da‘at that is clothed within this Yesod of Tevunah (הָעוֹמְדִים בְּדַעַת הַמְּלוּבָּשׁ בִּיסוֹד דְּתְבוּנָה הַזֶּה). And behold, the stars are the lights of the chasadim that go out from there and fall into the Yesod of Ze’ir Anpin, as is known (וְהִנֵּה הַכּוֹכָבִים הֵם אוֹרוֹת הַחֲסָדִים הַיּוֹצְאִים מִשָּׁם וְנוֹפְלִים תּוֹךְ יְסוֹד דְּז״א כַּנּוֹדָע), and they strike there with force and are dispersed (וּמַכִּים שָׁם בְּכֹחַ וּמִתְפַּזְּרִים), and they become fine sparks, which are the secret of the shining stars (וְנַעֲשׂוּ נִיצוֹצִין דַּקִּין אֲשֶׁר הֵם סוֹד הַכּוֹכָבִים הַמְּאִירִים). And this is the secret of “And those who bring the many to righteousness are like the stars” (וְז״ס וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים), for those who justify the many have their root in the Yesod which is called Tzaddik (כִּי מַצְדִּיקֵי רַבִּים שָׁרְשָׁם מִן הַיְסוֹד הַנִּקְרָא צַדִּיק), and they receive the illumination of the stars of the chasadim that are within the Yesod and shine like them (וְהֵם מְקַבְּלִין הֶאָרַת הַכּוֹכָבִים שֶׁל הַחֲסָדִים שֶׁבְּתוֹךְ הַיְסוֹד מְאִירִים כְּמוֹתָם).

And it appears to me that I heard from my master, of blessed memory (וְנִרְאֶה לִי דְּשָׁמַעְתִּי מִמּוֹרִי זלה״ה), that the constellations are feminine (כִּי הַמַּזָּלוֹת הֵן נְקֵבוֹת), and they are from the sparks that are formed in the Yesod from the falling of the gevurot (וְהֵן מִן הַנִּיצוֹצִין הַנַּעֲשִׂין בַּיְסוֹד מִנְּפִילַת הַגְּבוּרוֹת), they too descend from above until the Yesod of Ze’ir Anpin (גַּם הֵם מִלְּמַעְלָה עַד הַיְסוֹד דְּז״א), and they strike there and fall and are dispersed and become sparks (וּמַכִּין שָׁם וְנוֹפְלִין וּמִתְפַּזְּרִין וְנַעֲשִׂין נִיצוֹצִין). And behold, the Malkhut of the Tevunah is that which is called “Vilon,” which serves nothing at all for Ze’ir Anpin (וְהִנֵּה הַמַּלְכוּת שֶׁל הַתְּבוּנָה הִיא הַנִּקְרָא וִילוֹן אֵינוֹ מְשַׁמֵּשׁ כְּלוּם אֶל ז״א), but it illuminates its illumination and brings it forth outward for the need of Leah, who stands outside of Ze’ir Anpin (אֲמְנָם מֵאִיר אֶת הֶאָרָתָהּ וּמוֹצִיאָהּ לַחוּץ לְצֹרֶךְ לֵאָה הָעוֹמֶדֶת מִחוּץ לְז״א). And if so, after Leah emerges from the aspect of this Malkhut of Tevunah, which is the aspect of the crown of its Yesod, as is known—and remember this (וְאִם כֵּן אַחַר שֶׁלֵּאָה יוֹצֵאת מִבְּחִינַת מַלְכוּת זוֹ שֶׁל תְּבוּנָה אֲשֶׁר הִיא בְּחִינַת עֲטָרָה שֶׁל הַיְסוֹד שֶׁבָּהּ כַּנּוֹדָע וּזְכוֹר זֶה). If so, it is found that her place is in the Da‘at of Ze’ir Anpin, for there is her essential place (אִם כֵּן נִמְצָא כִּי מְקוֹמָהּ הוּא בְּדַעַת ז״א כִּי שָׁם מְקוֹמָהּ הָעִקָּרִי), and also Leah, who emerges from its illumination, it is necessary that from there begins the measure of the stature of her Keter downward until the chest mentioned above (וְגַם לֵאָה הַיּוֹצֵאת מֵהֶאָרָתָהּ מֻכְרָח הוּא שֶׁשָּׁם מַתְחִיל שִׁעוּר קוֹמַת הַכֶּתֶר שֶׁבָּהּ עַד לְמַטָּה עַד הֶחָזֶה הַנ״ל).

And indeed, Rachel begins her Keter from the chest and downward until the actual completion of the feet of Ze’ir Anpin (וְאָֽמְנָם רָחֵל מַתְחִיל הַכֶּתֶר שֶׁלָּהּ מִן הֶחָזֶה וּלְמַטָּה עַד סִיּוּם רַגְלֵי ז״א מַמָּשׁ), in such a manner that at the completion of the feet and heels of Leah, from there begins the Keter of Rachel below the feet of Leah (בְּאוֹפֶן כִּי בְּסִיּוּם רַגְלֵי וְעִקְבֵי לֵאָה מִשָּׁם מַתְחִיל כֶּתֶר רָחֵל לְמַטָּה מֵרַגְלֵי לֵאָה). And this is what our Sages of blessed memory said: “What fear made as a crown for her head, humility made as a heel for the sole” (וְזשארז״ל מַה שֶּׁעָשְׂתָה יִרְאָה עֲטָרָה לְרֹאשָׁהּ עָשְׂתָה עֲנָוָה עֵקֶב לְסוֹלְיָתָא), meaning that the feet of Leah, who is called humility, made fear—which is Rachel—a crown for her head, as explained above (ר״ל רַגְלִים דְּלֵאָה שֶׁהִיא הַנִּקְרֵאת עֲנָוָה עָשְׂתָה יִרְאָה שֶׁהִיא רָחֵל כֶּתֶר לְרֹאשָׁהּ כַּנ״ל). But the wording still requires explanation (אֲבָל הַלָּשׁוֹן עֲדַיִן צָרִיךְ בֵּאוּר), for from the wording of our Sages of blessed memory it appears that from the heel itself of humility a crown is made for fear (כִּי מִלְּשׁוֹן רז״ל נִרְאֶה כִּי מֵהָעָקֵב עַצְמוֹ שֶׁל עֲנָוָה נַעֲשֵׂית עֲטָרָה לְיִרְאָה), and they did not say that the crown of fear is beneath the heel of humility (וְלֹא אָמְרוּ שֶׁכֶּתֶר הַיִּרְאָה הוּא תַּחַת עֲקֵב דְּעֲנָוָה).

Therefore it is necessary to explain the matter in greater detail (לָכֵן צָרִיךְ לְבָאֵר הָעִנְיָן יוֹתֵר בִּפְרָטוּת), for behold, according to the above it is found that from the head of the Keter of Leah until the completion of the feet of Rachel are the six extremities of Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (כִּי הִנֵּה כְּפִי הַנ״ל נִמְצָא שֶׁמֵרֹאשׁ כֶּתֶר דְּלֵאָה עַד סִיּוּם רַגְלֵי דְּרָחֵל הֵם ז״ס דַּעַת חַג״ת נה״י), for the Malkhut in Ze’ir Anpin is itself the root of Rachel, as is known (כִּי הַמַּלְכוּת שֶׁבְּז״א הִיא עַצְמָהּ שֹׁרֶשׁ רָחֵל כַּנּוֹדָע). And it would have been fitting that these two women—one beloved, Rachel, and one unloved, Leah—not be able to remove the portion of the unloved because of the beloved (וּמֵהָרָאוּי הָיָה שֶׁשְּׁתֵּי נָשִׁים הַלָּלוּ אַחַת אֲהוּבָה רָחֵל וְאַחַת שְׂנוּאָה לֵאָה לֹא יוּכַל לְהָסִיר חֵלֶק הַשְּׂנוּאָה בַּעֲיבוּר הָאֲהוּבָה), for portion like portion they would both eat, and they would inherit the place of their husband, Ze’ir Anpin, equally (כִּי חֵלֶק כְּחֵלֶק יֹאכֵלוּ שְׁנֵיהֶן וְיִירְשׁוּ מְקוֹם בַּעְלֵיהֶן ז״א שָׁוֶה בְּשָׁוֶה). And Leah would take three sefirot and a half, which are Da‘at, Chesed–Gevurah, and half of the upper Tiferet (וְתִקַּח לֵאָה ג״ס וָחֵצִי שֶׁהֵם דַּעַת חו״ג וַחֲצִי תִּפְאֶרֶת הָעֶלְיוֹן), and Rachel would take from half of Tiferet and downward until the completion of the feet of Ze’ir Anpin, which are three other sefirot and the lower half of Tiferet (וְתִקַּח רָחֵל מֵחֲצִי תִּפְאֶרֶת וּלְמַטָּה עַד סִיּוּם רַגְלֵי ז״א שֶׁהֵם ג״ס אֲחֵרוֹת וַחֲצִי תַּחְתּוֹן שֶׁל תִּפְאֶרֶת). But indeed the matter is not so (וְאָֽמְנָם אֵין הַדָּבָר כֵּן), rather Leah takes the upper third of the three thirds of Tiferet of Ze’ir Anpin (אֶלָּא שֶׁלֵּאָה לוֹקַחַת שְׁלִישׁ עֶלְיוֹן מִג״ש דְּתִּפְאֶרֶת), of Ze’ir Anpin until the chest (דְּז״א עַד הֶחָזֶה), but Rachel, etc. (אַךְ רָחֵל וְכוּ), and Rachel takes all the two lower thirds of Tiferet of Ze’ir Anpin for her Keter, as explained elsewhere (וְרָחֵל לוֹקַחַת כָּל ב״ש תַּחְתּוֹנִים דְּתִּפְאֶרֶת דְּז״א לְכֶתֶר שֶׁלָּהּ כְּמְבֹאָר בְּמָקוֹם אַחֵר), and there many reasons were explained (וְשָׁם נִתְבָּאֲרוּ טְעָמִים רַבִּים), and one of them is that at the chest the Yesod of Imma is completed (וְאֶחָד מֵהֶם הוּא שֶׁבֶּחָזֶה נִשְׁלַם יְסוֹד אִמָּא), therefore from there and downward, where those lights of chasadim are revealed, Rachel is built at the back of Ze’ir Anpin (לָכֵן מִשָּׁם וּלְמַטָּה שֶׁהָאוֹרוֹת הַחֲסָדִים הָהֵם בְּגָלוּי נִבְנֵית רָחֵל בַּאֲחוֹרֵי ז״א), and all this has already been explained above (וְכָל זֶה נִתְבָּאֵר לְעֵיל).

And behold, through this they would be rivals one to another, and jealousy would fall between them over this matter (וְהִנֵּה בָּזֶה תִּהְיֶינָה צָרוֹת זוֹ לְזוֹ וְתִפּוֹל בֵּינֵיהֶן קִנְאָה עַל הַדָּבָר הַזֶּה), therefore what did the Supernal Emanator do (לָכֵן מַה עָשָׂה הַמַּאֲצִיל הָעֶלְיוֹן), He arranged it in such a way that the upper third of Tiferet would be entirely for Leah and the lower third entirely for Rachel (עָשָׂה בְּאוֹפֶן שֶׁשְּׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת יִהְיֶה כֻּלּוֹ לְלֵאָה וְשְׁלִישׁ תַּחְתּוֹן כֻּלּוֹ לְרָחֵל), but the middle third would be such that the two sisters serve equally (אֲבָל שְׁלִישׁ הָאֶמְצָעִי יִהְיוּ שְׁתֵּי אֲחָיוֹת מְשַׁמְּשׁוֹת שָׁוֶה בְּשָׁוֶה), and it would be under the domain and partnership of both of them (וְיִהְיֶה בִּרְשׁוּת וְשֻׁתָּפוּת שְׁנֵיהֶן).

That is to say, that to divide the middle third into two parts is impossible (כְּלוֹמַר כִּי שֶׁיֵּחָלֵק שְׁלִישׁ אֶמְצָעִי לִב׳ חֲלָקִים אִי אֶפְשָׁר), for it is entirely one single aspect and is not divisible (כִּי כּוּלָּהּ בְּחִינָה אַחַת וְאֵינוֹ מִתְחַלֵּק), but rather the Keter of Rachel ascends until there and the feet of Leah descend until there (אֶלָּא שֶׁיִּהְיֶה כֶּתֶר שֶׁל רָחֵל עוֹלֶה עַד שָׁם וְגַם רַגְלֵי לֵאָה יוֹרְדִים עַד שָׁם), and the feet of Leah clothe themselves within the Keter of Rachel to the measure of the middle third alone (וּמִתְלַבְּשִׁים רַגְלֵי לֵאָה בְּכֶתֶר שֶׁל רָחֵל כְּשִׁעוּר שְׁלִישׁ הָאֶמְצָעִי לְבַד), and behold, both of them thus serve equally (וַהֲרֵי שְׁתֵּיהֶן מְשַׁמְּשׁוֹת בְּשָׁוֶה). And this is what our Sages of blessed memory said: “What humility made as a heel for the sole,” for the feet of Leah themselves are made into the head and Keter of Rachel, who is called fear (וְזשארז״ל מַה שֶּׁעָשְׂתָה עֲנָוָה עֵקֶב לְסוֹלְיָתָא שֶׁהֵם רַגְלֵי לֵאָה מֵהֶם עַצְמָם נַעֲשֶׂה רֹאשׁ וְכֶתֶר שֶׁל רָחֵל הַנִּקְרָא יִרְאָה).

However, know that sometimes Rachel takes the entire place of that middle third, and the feet of Leah do not extend into the Keter of Rachel by the measure of that third (אֲמְנָם דַּע כִּי פְּעָמִים שֶׁרָחֵל לוֹקַחַת כָּל מְקוֹם אוֹתוֹ שְׁלִישׁ אֶמְצָעִי וְאֵין רַגְלֵי לֵאָה מִתְפַּשְּׁטִים בְּתוֹךְ כֶּתֶר רָחֵל כְּשִׁעוּר שְׁלִישׁ הַהוּא). And this is what we explained concerning the Kavanah of Keri’at Shema [Recitation of the Shema] (וְז"ש אֶצְלֵנוּ בְּכַוָּנַת ק"ש): that in the passage of Ve’ahavta [And You Shall Love], one must intend to give two lights to Rachel, corresponding to the numerical value of Ve’ahavta [And You Shall Love], which is twice Ohr [Light] (בְּפָּרָשַׁת וְאָהַבְתָּ צָרִיךְ לְכַוֵּן לָתֵת ב׳ אוֹרוֹת לְרָחֵל כְּמִנְיַן וְאָהַבְתָּ שֶׁהֵם ב״פ אוֹר). And Rachel is called Et [The Inclusive Particle], as will be explained below, with the help of Hashem (וְרָחֵל נִקְרֵאת אֵ״ת כְּמוֹ שֶׁיֵּתְבָּאֵר לְמַטָּה בְּעֶזְרַת ה׳), as our Sages, of blessed memory, said: “The etin and the gamin are inclusive expansions” (כְּמַאֲרז״ל אֵתִין וְגַמִּין רִבּוּיִין הֵם) (Pesachim 22b/Chagigah 12a). And this is the meaning of Ve’ahavta et [And You Shall Love Et]—that is to say, that you shall love Rachel, who is called Et [The Inclusive Particle] (וְזֶהוּ וְאָהַבְתָּ אֵת ר״ל שֶׁתֶּאֱהַב אֶת רָחֵל הַנִּקְרֵאת אֵ״ת). And it was expressed in the language of love, after the manner of, “And Ya‘akov loved Rachel” (Genesis 29:18) (וְהוֹצִיא בְּלָשׁוֹן אַהֲבָה עַל דֶּרֶךְ וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל), for the additional love consists in his having given her an additional portion beyond Leah, as explained above (כִּי הָאַהֲבָה יְתֵרָה הִיא שֶׁנָּתַן לָהּ חֵלֶק יָתֵר עַל לֵאָה כַּנ״ל). And these are those two lights, corresponding to the numerical value of Ve’ahavta [And You Shall Love], as mentioned above (וְהֵם ב׳ אוֹרוֹת אֵלּוּ כְּמִנְיַן וְאָהַבְתָּ כַּנ״ל). And these lights—behold, they are the aspect of the two lower thirds of Tiferet, as explained above (וְהָאוֹרוֹת הַלָּלוּ הִנֵּה הֵם בְּחִינַת הַב״ש תַּחְתּוֹנִים שֶׁל ת״ת כַּנ״ל). And because the upper third is in the concealed place, whereas these two thirds are in the revealed place, where the Chasadim shine, they are therefore called Ohr, Ohr [Light, Light] (וּלְפִי שֶׁשְּׁלִישׁ הָעֶלְיוֹן הוּא בַּמָּקוֹם הַסָּתוּם אֲבָל אֵלּוּ הַב״ש הֵם בַּמָּקוֹם הַגָּלוּי שֶׁמְּאִירִין הַחֲסָדִים לָכֵן נִקְרָא אוֹר אוֹר).

And this matter was explained above concerning the Keter of Rachel, which consists of the two lower thirds of the Tiferet of Ze’ir Anpin, called “twice Ohr [Light]”—Ohr, Ohr [Light, Light]—in the secret of, “And I shall set your window-frames with Kadkod [Precious Stone]” (Isaiah 54:12) (וְעִנְיָן זֶה נִתְבָּאֵר לְעֵיל בְּעִנְיַן הַכֶּתֶר שֶׁל רָחֵל שֶׁהוּא ב״ש דְּת״ת דְּז״א הַנִּקְרָא ב״פ אוֹר אוֹר בְּסוֹד וְשַׂמְתִּי כַּדְכֹּד שִׁמְשֹׁתָיִךְ), but the Keter of Leah has only one light alone, as explained above there at length, and it will be explained later (אֲבָל כֶּתֶר שֶׁל לֵאָה אֵין בּוֹ רַק אוֹר אֶחָד לְבַד כַּנ״ל שָׁם בְּאֹרֶךְ וְיִתְבָּאֵר לְקַמָּן).

It is thus found that there is a time when Rachel takes the two lower thirds by herself (נִמְצָא כִּי יֵשׁ זְמַן שֶׁלוֹקַחַת רָחֵל ב״ש לְבַדָּהּ), and there is a time when the middle third—although it is always hers—nevertheless there is a time when the feet of Leah clothe themselves within her Keter, actually inside it, to the measure of the middle third (וְיֵשׁ זְמַן שֶׁשְּׁלִישׁ אֶמְצָעִי אַף עַל פִּי שֶׁהוּא לְעוֹלָם שֶׁלָּהּ עִכָּל זֶה יֵשׁ זְמַן שֶׁרַגְלֵי לֵאָה מִתְלַבְּשִׁין בְּכֶתֶר שֶׁלָּהּ בְּתוֹכוֹ מַמָּשׁ כְּשִׁעוּר שְׁלִישׁ אֶמְצָעִי). (Also, sometimes Rachel takes the third by actual appropriation, to the measure of this middle third alone) (גַּם לִפְעָמִים לוֹקַחַת רָחֵל שְׁלִישׁ בִּגְנֵבָה מַמָּשׁ כְּשִׁעוּר שְׁלִישׁ זֶה הָאֶמְצָעִי). But always, the measure of the Keter of Rachel is two lower thirds (לְבַד אֲבָל לְעוֹלָם שִׁעוּר כֶּתֶר שֶׁל רָחֵל הוּא ב״ש). And this is the secret of “And Rachel stole the terafim that were her father’s” (וְז״ס וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים אֲשֶׁר לְאָבִיהָ), its meaning being that the place of the middle third, which at times Rachel takes for herself alone by way of snatching and stealing, is called “terafim” (פֵּרוּשׁ כִּי מְקוֹם הַשְּׁלִישׁ הָאֶמְצָעִי שֶׁלִּפְעָמִים לוֹקַחַת אוֹתוֹ רָחֵל לָהּ לְעַצְמָהּ בְּדֶרֶךְ חֲטִיפָה וּגְנֵבָה נִקְרָא תְּרָפִים). It is found, therefore, that Lavan is the supernal whiteness, which is Abba Ila’ah (נִמְצָא כִּי לָבָן הוּא הַלֹּבֶן הָעֶלְיוֹן שֶׁהוּא אַבָּא עִלָּאָה), and he has two daughters, Rachel and Leah, as mentioned in the Zohar, parashat Vayetze, daf 162, on “And Lavan had two daughters,” see there (וְלוֹ ב׳ בָּנוֹת רָחֵל וְלֵאָה כַּנִּזְכָּר זֹהַר פָּרָשַׁת וַיֵּצֵא דְּקס״ב עַל וּלְלָבָן שְׁתֵּי בָנוֹת ע״ש). And at times Rachel steals from Leah the middle third, which is called “terafim,” and takes it for herself alone (וְלִפְעָמִים גּוֹנֶבֶת רָחֵל מִן לֵאָה שְׁלִישׁ הָאֶמְצָעִי הַנִּקְרָא תְּרָפִים וְלוֹקַחַת לָהּ לְבַדָּהּ), for it is her father’s possession, and she does not give any of it to her sister Leah (כִּי מָמוֹן אָבִיהָ הוּא וְאֵינָהּ נוֹתֶנֶת מִמֶּנּוּ אֶל לֵאָה אֲחוֹתָהּ).

[Gloss—And behold, “ben” alludes to Chokhmah, which is called Levanon (הֶגָּהָה – וְהִנֵּה בֵּן רוֹמֵז לְחָכְמָה שֶׁנִּקְרָא לְבָנוֹן), and Ya'akov alludes to Ze’ir Anpin, and Rachel alludes to the Nukvah of Ze’ir Anpin; therefore Lavan is the father-in-law of Ya'akov (וְיַעֲקֹב רוֹמֵז לְז״א וְרָחֵל רוֹמֶזֶת לְנוּקְבָא דְּז״א לָכֵן לָבָן חָמִיו שֶׁל יַעֲקֹב). And behold, it is known that gold is more important than silver; therefore the gevurot are more important than the chasadim (וְהִנֵּה יָדוּעַ כִּי זָהָב חָשׁוּב יוֹתֵר מִן הַכֶּסֶף לָכֵן הַגְּבוּרוֹת חֲשׁוּבִים יוֹתֵר מֵחֲסָדִים), and this is what our Sages of blessed memory said, “The righteous sit and their crowns are upon their heads,” for she—the Nukvah, Gevurah—is the crown of her husband, who is Chesed (וְזשארז״ל צַדִּיקִים יוֹשְׁבִין וְעַטְרוֹתֵיהֶן בְּרָאשֵׁיהֶן שֶׁהִיא נוּקְבָא גְּבוּרָה עֲטֶרֶת בַּעְלָהּ שֶׁהוּא חֶסֶד). And behold, this is at the time of the sweetening of the gevurot (וְהִנֵּה זֶהוּ בִּזְמַן מִתּוּק הַגְּבוּרוֹת), but when they are not yet sweetened, then certainly the chasadim are more important than the gevurot (אֲבָל כְּשֶׁעֲדַיִן אֵינָם נִמְתָּקִים אָז וַדַּאי הַחֲסָדִים חֲשׁוּבִים מֵהַגְּבוּרוֹת). And therefore, before Lavan was rectified, he alluded at first to Chokhmah, which is thirty-two, from “lavan”—the thirty-two paths of Chokhmah (וְלָכֵן קֹדֶם שֶׁנִּתְקַן לָבָן הָיָה רוֹמֵז בּוֹ מִתְּחִלָּה חָכְמָה שֶׁהוּא ל״ב מִלָּבָן ל״ב נְתִיבוֹת חָכְמָה), and afterward to the fifty gates of Binah, which is the female (וְאַחַר כָּךְ נ׳ שַׁעֲרֵי בִּינָה שֶׁהִיא הַנְּקֵבָה). But after he was rectified (אֲבָל אַחַר שֶׁנִּתְקַן), he was reincarnated as Naval the Carmelite (נִתְגַּלְגֵּל בְּנָבָל הַכַּרְמְלִי), then the feminine became a crown to her husband (אָז הָיְתָה הַנְּקֵבָה עֲטֶרֶת לְבַעְלָהּ), for the letter Nun, which is Binah, Nun, Shin, Bet (שֶׁהַנ׳ שֶׁהִיא בִּינָה נִשְׁ״ב), came at the beginning of the word “Naval” (בָּאָה מִתְּחִלַּת הַתֵּיבָה שֶׁל נָבָל), and afterward Chokhmah, which is the thirty-two paths (וְאַחַר כָּךְ חָכְמָה שֶׁהִיא ל״ב נְתִיבוֹת). And even Chokhmah was rectified, for the letter Bet came before the letter Lamed, since in the Alef-Bet the letter Bet comes first (וַאֲפִלּוּ הַחָכְמָה נִתְקְּנָה שֶׁהַב׳ בָּאָה לִפְנֵי הַל׳ לְפִי שֶׁבְּא״ב ב׳ מִתְחִלָּה). And since Lavan was rectified into Naval the Carmelite, which is Binah, which is called the World to Come, therefore he has a portion in the World to Come (וּמֵאַחַר שֶׁנִּתְקַן לָבָן בְּנָבָל הַכַּרְמְלִי שֶׁהִיא בִּינָה שֶׁהִיא נִקְרֵאת עוֹה״ב לָכֵן יֵשׁ לוֹ חֵלֶק לָעוֹה״ב)].

It appears to me, Chaim, that this is an allusion of the entire verse, “entirely turned white, it is pure” (נלע״ד חַיִּים שֶׁזֶּהוּ רֶמֶז הַכָּתוּב כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא), that is to say, when “Lavan” will be entirely reversed (ר״ל כְּשֶׁיִּהְיֶה לָבָן כֻּלּוֹן הָפוּךְ), such that the Nun will come before the thirty-two (שֶׁהַנּו״ן תִּהְיֶה קוֹדֶמֶת הַל״ב), and also the thirty-two will be reversed, the Bet before the Lamed (וְגַם הַל״ב יִהְיוּ מְהוּפָּכִים הַב׳ קוֹדֶם הַל׳), for this indicates that Binah, which is the feminine, will be the crown of her husband, that the gevurot will be rectified (שֶׁזֶּה יוֹרֶה שֶׁהַבִּינָה שֶׁהִיא נְקֵבָה תִּהְיֶה עֲטֶרֶת בַּעְלָהּ שֶׁיִּתְקַּנּוּ הַגְּבוּרוֹת). And this is “entirely turned white” (וְזֶהוּ כֻּלּוֹ הָפַךְ לָבָן), that the garment of Lavan will be entirely reversed (שִׂמְלַת לָבָן כֻּלָּהּ תִּהְיֶה מְהוּפֶּכֶת), and it will be read from its end to its beginning, “Naval” (וְיִהְיֶה נִקְרָא מִסּוֹפוֹ לְרֹאשׁוֹ נָבָל), then “it is pure” (אָז טָהוֹר הוּא), that is to say, this indicates that Binah, which is called “He,” from which the crown of Gevurah is drawn, has been purified (ר״ל זֶה יוֹרֶה שֶׁהַבִּינָה הַנִּקְרֵאת הוּא שֶׁמִּמֶּנָּה עֲטָרָה דְּגְבוּרָה נִטְהֲרָה), and this is “it is pure” (וְזֶהוּ טָהוֹר הוּא).

And behold, the matter of these terafim is from the language of toraf, which is the place of nakedness, like the “house of nakedness” mentioned in the Gemara (וְהִנֵּה עִנְיַן תְּרָפִים אֵלּוּ הוּא לְשׁוֹן תּוֹרֶף שֶׁהוּא מְקוֹם עֶרְוָה כְּמוֹ בֵּית הַתּוֹרְפָה הַנִּזְכָּר בַּגְּמָרָא), and they are the aspect of the two feet of Leah that enter and clothe themselves within the Keter of Rachel, as explained above (וְהֵם בְּחִינַת ב׳ רַגְלַיִם שֶׁל לֵאָה הַנִּכְנָסִים וּמִתְלַבְּשִׁים תּוֹךְ כֶּתֶר רָחֵל כַּנ״ל), therefore it says terafim in the plural, for they are the two feet (לָכֵן אָמַר תְּרָפִים לְשׁוֹן רַבִּים שֶׁהֵם ב׳ הָרַגְלַיִם). And the explanation of the matter is (וּבֵּאוּר הָעִנְיָן כִּי), behold, the place of the opening of the Yesod of Imma within Ze’ir Anpin is in his chest (הִנֵּה מְקוֹם פְּתִיחַת יְסוֹד אִמָּא תּוֹךְ ז״א הוּא בֶּחָזֶה שֶׁלּוֹ), it is found that its revelation and opening are in the middle third (נִמְצָא שֶׁגִּלּוּיו וּפְתִיחָתוֹ הוּא בִּשְׁלִישׁ הָאֶמְצָעִי), and this is the opening and revelation of the house of nakedness, which is the place of Tevunah (וְזֶהוּ פְּתִיחַת וְגִלּוּי בֵּית הַתּוֹרֶף אֲשֶׁר שָׁם שֶׁל הַתְּבוּנָה).

And indeed, the matter of Rachel’s stealing of the terafim, and how through this they did not tell Lavan that Ya'akov had fled, the matter is as we have written in our discourse on Balak and Balaam and Aza and Azael—see there carefully (וְאָֽמְנָם עִנְיַן גְּנֵבַת רָחֵל אֶת הַתְּרָפִים וְאֵיךְ עַל יְדֵי זֶה לֹא הִגִּידוּ לְלָבָן כִּי בָּרַח יַעֲקֹב הָעִנְיָן הוּא כְּמוֹ שֶׁכָּתַבְנוּ אֶצְלֵנוּ בִּדְרוּשׁ בָּלָק וּבִלְעָם וְעֲזָא וַעֲזָאֵל עַיֵּן שָׁם הֵיטֵב). And there it was explained (וְשָׁם נִתְבָּאֵר), that behold this place is the aspect of the Tree of Knowledge of good and evil of Atzilut (כִּי הִנֵּה הַמָּקוֹם הַזֶּה הוּא בְּחִינַת עֵץ הַדַּעַת טוֹב וָרָע דְּאֲצִילוּת), in the Garden of Atzilut (בְּגַנָּא דְּאֲצִילוּת), in which Adam haRishon and Chavah sinned (אֲשֶׁר בּוֹ חָטָא אָדָם הָרִאשׁוֹן וְחַוָּה), for there is the place of the revelation of the chasadim of the Da‘at of Ze’ir Anpin, in his chest (כִּי שָׁם הוּא מְקוֹם גִּלּוּי הַחֲסָדִים שֶׁל הַדַּעַת דְּז״א בֶּחָזֶה שֶׁלּוֹ). And therefore there is there nurture and grasp for the externals, which are called “evil” in essence (וְלָכֵן יֵשׁ שָׁם יְנִיקָה וַאֲחִיזָה אֶל הַחִיצוֹנִים הַנִּקְרָאִים רַע בְּעֶצֶם), unlike above, when the lights are concealed (מַה שֶּׁאֵין כֵּן לְמַעְלָה כְּשֶׁהָאוֹרוֹת מְכֻסִּים).

Behold, these illuminations of the chasadim that are revealed and go out to the externals are by means of those feet of Leah that enter within the Keter of Rachel, as explained above (הִנֵּה הֶאָרוֹת הַחֲסָדִים הָאֵלּוּ הַמִּתְגַּלִּים וְיוֹצְאִים אֶל הַחִיצוֹנִים הֵם עַל יְדֵי אוֹתָן הָרַגְלַיִם שֶׁל לֵאָה הַנִּכְנָסִים תּוֹךְ כֶּתֶר רָחֵל כַּנ״ל). And they correspond to the opening of the mouth of the Yesod of Tevunah (וְהֵם כְּנֶגֶד פְּתִיחַת פִּי הַיְסוֹד שֶׁל תְּבוּנָה), for when those lights go out from the Yesod of Tevunah to the outside of Ze’ir Anpin to form a Keter for Rachel, as is known (כִּי כַּאֲשֶׁר הָאוֹרוֹת הָהֵם יוֹצְאִים מִן הַיְסוֹד דְּתְּבוּנָה עַד מִחוּץ אֶל ז״א לַעֲשׂוֹת כֶּתֶר לְרָחֵל כַּנּוֹדָע), then through the clothing of the feet of Leah within the Keter of Rachel the light is diminished and darkened (אָז עַל יְדֵי הִתְלַבְּשׁוּת רַגְלֵי לֵאָה תּוֹךְ הַכֶּתֶר שֶׁל רָחֵל הָאוֹר מִתְמַעֵט וְנֶחְשָׁךְ), and that light is not able to go out and pass to the side of the face of Rachel, as is known (וְאֵינוֹ יָכוֹל לָצֵאת וְלַעֲבֹר הָאוֹר הַהוּא עַל צַד פְּנֵי רָחֵל כַּנּוֹדָע), for she stands back-to-back with Ze’ir Anpin (כִּי הִיא עוֹמֶדֶת אֲחוֹר בְּאָחוֹר עִם ז״א). And at first the lights strike the back aspects, and afterward from there they pass until her face (וּבַתְּחִלָּה הָאוֹרוֹת פּוֹגְעִין בָּאֲחוֹרַיִים וְאַחַ"כ מִשָּׁם עוֹבְרִין עַד הַפָּנִים שֶׁלָּהּ), and since the heels of Leah are there, in the middle of the Keter of Rachel, the light does not pass until the face of the Keter of Rachel (וּלְהִיוֹת הָעֲקֵבַיִם שֶׁל לֵאָה שָׁם בְּאֶמְצַע כֶּתֶר שֶׁל רָחֵל אֵינוֹ עוֹבֵר הָאוֹר עַד פְּנֵי כֶּתֶר שֶׁל רָחֵל), for these two heels of Leah completely interrupt, and they take the lights that go out from within (כִּי אֵלּוּ ב׳ עֲקֵבַיִם שֶׁל לֵאָה מַפְסִיקִין לְגַמְרֵי וְהֵם לוֹקְחִים הָאוֹרוֹת הַיּוֹצְאִים מִבִּפְנִים). And it is known that the heels of Leah are harsh and complete judgments entirely (וְנוֹדָע כִּי הָעֲקֵבַיִם שֶׁל לֵאָה הֵם דִּינִין קָשִׁים וּגְמוּרִים לְגַמְרֵי), for Netzach and Hod are those for which every aspect of Netzach and Hod are judgments, since they are the extremities that are close to the Klipah (כִּי נ״ה אִינּוּן אֲשֶׁר כָּל בְּחִינַת נ״ה הֵם דִּינִין לִהְיוֹתָן הַקְּצָווֹת הַקְּרוֹבוֹת אֶל הַקְּלִיפָּה), and in particular since they are called, in expression, “outside the body,” as is known (וּבִפְרָט שֶׁנִּקְרָא בִּלְשׁוֹן לְבַר מִגּוּפָא כַּנּוֹדָע), for Netzach and Hod are outside the body (כִּי נ״ה אִינּוּן לְבַר מִגּוּפָא). And in addition to this, since they are the feet of Leah, all of whose aspects are harsh judgments, since she is the aspect of the Malkhut of Tevunah, as explained above (וְנוֹסָף עַל זֶה כִּי הֵם רַגְלֵי לֵאָה אֲשֶׁר כָּל בְּחִינָתָהּ הֵם דִּינִין קָשִׁים לִהְיוֹתָהּ בְּחִינַת מַלְכוּת דְּתְבוּנָה כַּנ״ל). And Tevunah itself is the Netzach, Hod, Yesod of Binah, which are its latter aspects (וְהַתְּבוּנָה עַצְמָהּ הִיא נה״י שֶׁל בִּינָה שֶׁהֵם אַחֲרוֹנוֹת שֶׁבָּהּ), and concerning Binah itself they said in the Zohar that judgments are aroused from her (וְהַבִּינָה עַצְמָהּ אָמְרוּ עָלֶיהָ בַּזֹּהַר דְּדִינִין מִתְעָרִין מִינָּהּ). And not only this, but Leah herself is from the back aspects of the Malkhut of Tevunah and is not an aspect of the face (וְלֹא עוֹד אֶלָּא שֶׁלֵאָה עַצְמָהּ הִיא מִן הָאֲחוֹרַיִים שֶׁל מַלְכוּת דְּתְבוּנָה וְאֵינָהּ בְּחִינַת פָּנִים), and in particular since they are not her feet themselves, but the lower aspect of her feet (וּבִפְרָט כִּי אֵינָם רַגְלֶיהָ עַצְמָן אֶלָּא בְּחִינָה תַּחְתּוֹנָה שֶׁבְּרַגְלֶיהָ), and they are the aspect of heels, as will be explained, with the help of Hashem (וְהֵם בְּחִינַת עֲקֵבַיִם כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳).

And behold, according to all the claims above it is found that these heels of Leah are complete judgments (וְהִנֵּה כְּפִי כָּל הַטְּעָנוֹת הַנ״ל נִמְצָא כִּי אֵלּוּ הָעֲקֵבַיִם דְּלֵאָה הֵם דִּינִין גְּמוּרִים), therefore there is a place of grasp and nurture for the Klipah (לָכֵן יֵשׁ מָקוֹם אֲחִיזָה וִינִיקָה אֶל הַקְּלִי׳), and as is written in the discourse of Balak and Balaam and Aza and Azael, that their root is the aspect of the four lights mentioned above that are in those two feet and heels of Leah, from which the externals draw sustenance (וּכְמוֹ שֶׁכָּתוּב בִּדְרוּשׁ בָּלָק וּבִלְעָם וְעֲזָא וַעֲזָאֵל שֶׁשָּׁרְשָׁם הֵם בְּחִינַת ד׳ אוֹרוֹת הַנ״ל שֶׁבְּאוֹתָן תְּרֵין רַגְלִים וַעֲקֵבַיִם דְּלֵאָה שֶׁמִּשָּׁם יוֹנְקִים הַחִיצוֹנִים). Therefore Balaam would go to the mountains of the East, to Aza and Azael (לָכֵן הָיָה הוֹלֵךְ בִּלְעָם אֶל הַרְרֵי קֶדֶם אֶל עֲזָא וַעֲזָאֵל), as is written in the Zohar that before Balaam came to Balak he went and secluded himself in the mountains of the East with Aza and Azael (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר שֶׁקֹּדֶם שֶׁבָּא בִּלְעָם אֶל בָּלָק הָלַךְ וְהִסְגִּיר אֶת עַצְמוֹ בְּהַרְרֵי קֶדֶם עִם עֲזָא וַעֲזָאֵל). And this is what is said, “From Aram Balak led me, the king of Moab, from the mountains of the East” (וְז"ש מִן אֲרָם יַנְחֵנִי בָּלָק מֶלֶךְ מוֹאָב מֵהַרְרֵי קֶדֶם). And it has already been explained by us in the discourse of Balak and Balaam that the aspect of Balaam was from the lights that go out from those heels of Leah, which are swallowed within the Keter of Rachel, to the externals (וּכְבָר נִתְבָּאֵר אֶצְלֵנוּ בִּדְרוּשׁ בָּלָק וּבִלְעָם כִּי בְּחִינַת בִּלְעָם הָיְתָה מֵהָאוֹרוֹת הַיּוֹצְאִים מֵאוֹתָן עֲקֵבַיִם דְּלֵאָה הַנִּבְלָעִים תּוֹךְ כֶּתֶר רָחֵל אֶל הַחִיצוֹנִים), and this is the meaning of Bila‘am (וְזֶהוּ פֵּרוּשׁ בִּלְעָ"ם). Therefore he would go to the mountains of the East, to Aza and Azael, for their nurture is from there (לָכֵן הָיָה הוֹלֵךְ לְהַרְרֵי קֶדֶם אֶצֶל עֲזָא וַעֲזָאֵל שֶׁיְּנִיקָתָן מִשָּׁם). And it has already been explained by us (וּכְבָר נִתְבָּאֵר אֶצְלֵנוּ), that Lavan the Aramean is the father of the father of Balaam (כִּי לָבָן הָאֲרַמִּי אֲבִי אֲבִיו שֶׁל בִּלְעָם), and he himself was reincarnated in Balaam (וְהוּא עַצְמוֹ נִתְגַּלְגֵּל בְּבִלְעָם), and from him Balaam his grandson learned the practice of sorcery and this wisdom (וּמִמֶּנּוּ לָמַד בִּלְעָם בֶּן בְּנוֹ מַעֲשֵׂה כְשָׁפִים וְחָכְמָה זוֹ). And this wisdom was the wisdom of Lavan the Aramean (וְחָכְמָה זוֹ הָיְתָה חָכְמָתוֹ שֶׁל לָבָן הָאֲרַמִּי), with which he praised himself and said, “There is power in my hand to do evil to you” (אֲשֶׁר שִׁבַּח עַצְמוֹ וְאָמַר יֶשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע). And similarly that which is said regarding Balaam, “For I know that whom you bless is blessed, and whom you curse is cursed” (וְעַל דֶּרֶךְ הַנֶּאֱמַר בְּבִלְעָם כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבֹרָךְ וַאֲשֶׁר תָּאֹר יוּאָר). And this is the matter of the wisdom of the terafim that belonged to Lavan (וְזֶה עִנְיַן חָכְמַת הַתְּרָפִים אֲשֶׁר לְלָבָן), for through these terafim he would apprehend all of his illuminations (אֲשֶׁר עַל יְדֵי אֵלּוּ הַתְּרָפִים הָיָה מַשִּׂיג כָּל הֶאָרוֹתָיו). And when Rachel stole them (וְכַאֲשֶׁר רָחֵל גְּנָבָתָם), those lights did not go out to the heels of Leah, outward to the externals, to illuminate them (לֹא יָצְאוּ הָאוֹרוֹת הָהֵם אֶל עִקְבֵי לֵאָה לַחוּץ אֶל הַחִיצוֹנִים לְהָאִיר לָהֶם), and he did not know that he had fled (וְלֹא יָדַע כִּי בָּרַח הוּא). Thus, the terafim are the aspect of the lights that go out to the externals from the peak of Tevunah (וּבְאוֹפֶן שֶׁהַתְּרָפִים הֵם בְּחִינַת הָאוֹרוֹת הַיּוֹצְאִים אֶל הַחִיצוֹנִים מִן הַתּוֹרֶף שֶׁל הַתְּבוּנָה), which is her Yesod that is clothed in the place of the chest of Ze’ir Anpin (שֶׁהוּא יְסוֹד שֶׁלָּהּ הַמְּלוּבָּשׁ בִּמְקוֹם הֶחָזֶה שֶׁל ז״א).

Chapter 4

שער לח פרק ד מ״ת

[38:4] Also this matter is the sin of Adam HaRishon with the Tree of Knowledge of good and evil (גַּם עִנְיָן זֶה הוּא חֵטְא שֶׁל אָדָם הָרִאשׁוֹן בְּעֵץ הַדַּעַת טוֹב וָרָע), as we explained above, for this is its place (כַּאֲשֶׁר בֵּאַרְנוּ לְעֵיל כִּי זֶהוּ מְקוֹמוֹ), and this itself is what our Sages of blessed memory said, that the sin of Chavah was that she squeezed grapes and gave him [to drink] (וְהוּא עַצְמוֹ מַה שֶּׁאָמְרוּ רז״ל שֶׁחֵטְא חַוָּה הָיָה שֶׁסָּחֲטָה עֲנָבִים וְנָתְנָה לוֹ). And the explanation of the matter is (וּפֵרוּשׁ הָעִנְיָן), that behold, the heels of Leah that enter into the Keter of Rachel are the aspect of grapes (כִּי הִנֵּה הָעֲקֵבַיִם שֶׁל לֵאָה הַנִּכְנָסִים בְּכֶתֶר רָחֵל הֵם בְּחִינַת עֲנָבִים), whose numerical value is “heel” (גִּימַטְרִיָּא עֵק״ב), in the secret of “the heel of humility” mentioned above (בְּסוֹד עֵקֶב עֲנָוָה הַנ״ל), and the wine within the grapes are the judgments that are in these heels (וְהַיַּיִן שֶׁבָּעֲנָבִים הֵם הַדִּינִין שֶׁבָּעֲקֵבַיִם הָאֵלּוּ). And it is known that the externals are nourished only from the refuse of the wine, from its lees, which are the remnants of the holy judgment (וְנוֹדָע שֶׁאֵין הַחִיצוֹנִים נִיזּוֹנִין אֶלָּא מִפְּסֹלֶת הַיַּיִן מִן הַשְּׁמָרִים שֶׁבּוֹ שֶׁהֵם שִׁיּוּרֵי הַדִּין הַקָּדוֹשׁ), and Chavah caused this (וְחַוָּה גָּרְמָה).

And behold, this flow from which the externals draw nourishment is harsh judgment (וְהִנֵּה זֶה הַשֶּׁפַע שֶׁיּוֹנְקִים הַחִיצוֹנִים הוּא דִּין קָשֶׁה), and it is turbid wine full of lees (וְהוּא יַיִן עָכוּר מָלֵא שְׁמָרִים), and it is swallowed within the heels of Leah (וְהוּא בָּלוּעַ תּוֹךְ הָעֲקֵבַיִם שֶׁל לֵאָה), similar to wine that is swallowed within grapes (דִּמְיוֹן הַיַּיִן הַבָּלוּעַ תּוֹךְ הָעֲנָבִים). And Chavah squeezed those grapes (וְחַוָּה סָחֲטָה אוֹתָן עֲנָבִים), and her intention was that through that squeezing the lees that were swallowed there would come out (וְכַוָּנָתָהּ הָיְתָה שֶׁעַל יְדֵי הַסְּחִיטָה הַהִיא יֵצְאוּ הַשְּׁמָרִים הַבְּלוּעִים שָׁם), and from them Adam and Chavah drank of that wine (וּמֵהֶם שָׁתוּ אָדָם וְחַוָּה מִן הַיַּיִן הַהוּא), the cup of poison (כּוֹס הַתַּרְעֵלָה), the portion of the externals, which are called the Side of Death (חֵלֶק הַחִיצוֹנִים הַנִּקְרָא סִטְרָא דְּמוֹתָא), and therefore they were punished in the matter of death and caused death to come upon them (וְלָכֵן נֶעֶנְשׁוּ בְּעִנְיַן הַמִּיתָה וְגָרְמוּ עָלֶיהָ מִיתָה). And it is also possible that this is the secret of the death of Rachel on account of the terafim, as our Sages of blessed memory said (וְאֶפְשָׁר גַּם כֵּן שֶׁזֶּה סוֹד מִיתַת רָחֵל מֵחֲמַת הַתְּרָפִים כְּמַאֲמַר רז״ל).

And behold now and see (וְהַבֵּט נָא וּרְאֵה), that “grapes” has the numerical value of “heel,” as mentioned above (כִּי עֲנָבִים גִּימַטְרִיָּא עֵק״ב כַּנִּזְכָּר לְעֵיל), therefore grapes are not trodden in order to bring out their wine except by heels (לָכֵן אֵין נִדְרָכוֹת הָעֲנָבִים לְהוֹצִיא מִתּוֹכָם יֵינָם אֶלָּא בַּעֲקֵבַיִם). And these grapes are in the plural (וַעֲנָבִים אֵלּוּ הֵם לָשׁוֹן רַבִּים), for they are the two heels mentioned above (שֶׁהֵם ב׳ עֲקֵבַיִם הַנ״ל), each one of which is called Elohim, since they are judgments, as explained above (אֲשֶׁר כָּל אֶחָד מֵהֶם הוּא נִקְרָא אֱלֹהִים לִהְיוֹתָן דִּינִין כַּנ״ל).

And behold, the two feet are two Names of Elohim (וְהִנֵּה ב׳ רַגְלִים הֵם ב׳ שֵׁמוֹת אֱלֹהִים), and together with their ten letters as well, they have the numerical value of “grapes” (וְעִם י׳ אוֹתִיּוֹת שֶׁלָּהֶם גַּם כֵּן גִּימַטְרִיָּא עֲנָבִים), and they are the numerical value of “heel” (וְהֵם גִּימַטְרִיָּא עֵק״ב), for Elohim, which is the root of judgment, is in the aspect of grapes, and within it the wine is concealed and swallowed (כִּי אֱלֹהִים שֶׁהוּא שֹׁרֶשׁ הַדִּין בִּבְחִינַת עֲנָבִים וּבְתוֹכוֹ גָּנוּז הַיַּיִן וּמֻבְלָע בְּתוֹכוֹ). And according to the truth, since they are two Names of Elohim, and since “grapes” in the minimal plural is two, why then are they the numerical value of “heel,” as mentioned above, which is in the singular form? (וּלְפִי הָאֱמֶת כֵּיוָן שֶׁהֵם ב׳ שֵׁמוֹת אֱלֹהִים וְגַם עֲנָבִים מִעוּט רַבִּים שְׁנַיִם לָמָּה הֵם גִּימַטְרִיָּא עֵק״ב כַּנ״ל שֶׁהוּא לָשׁוֹן יָחִיד). The matter is that since the two heels are swallowed within the Keter of Rachel, as explained above, they unite and become one heel (הָעִנְיָן כִּי לִהְיוֹתָן מֻבְלָעִים ב׳ הָעֲקֵבַיִם בְּכֶתֶר דְּרָחֵל כַּנ״ל מִתְאַחֲדִים וְנַעֲשִׂים עָקֵב אֶחָד), and this is “the heel of humility,” and it is not written “the heels of humility” (וְזֶה עֵקֶב עֲנָוָה וְלֹא כְּתִיב עִקְבֵי הָעֲנָוָה).

And it appears to me, Chaim that I heard from my master, of blessed memory (ונל״ח חַיִּים שֶׁשָּׁמַעְתִּי מִמּוֹרִי זלה״ה), that this is also the secret of what is written in Parashat Tetzaveh and in the Sifra de-Tzni‘uta (כִּי זֶהוּ גַּם כֵּן סוֹד מַה שֶּׁכָּתוּב פָּרָשַׁת תְּצַוֶּה וּבְסִפְרָא דְּצְנִיעוּתָא), “the judgments of the Nukvah are harsh at the head and gentle at the end” (דִּינִין דְּנוּקְבָא תַּקִּיפִין בְּרֵישָׁא וְנִיחִין בְּסוֹפָא), for behold, in the Keter of Rachel there are the heels of Leah, which are the force of the judgments, as explained above (כִּי הִנֵּה בְּכֶתֶר דְּרָחֵל שָׁם הֵם עֲקֵבַיִם דְּלֵאָה שֶׁהֵם תּוֹקֶף הַדִּינִין כַּנ״ל). And behold, the matter of the sin of Adam HaRishon has been explained—how it was with the Tree of Knowledge (וְהִנֵּה נִתְבָּאֵר עִנְיַן חֵטְא אָדָם הָרִאשׁוֹן אֵיךְ הָיָה בְּעֵץ הַדַּעַת), that they are in the two lower thirds of Tiferet of Ze’ir Anpin (שֶׁהֵם בְּב״ש תַּחְתּוֹנִים שֶׁל ת״ת דְּז״א), which are the revealed lights of the Da‘at from the aspect of the chasadim within it (שֶׁהֵם אוֹרוֹת נִגְלִים שֶׁל הַדַּעַת מִבְּחִינַת הַחֲסָדִים שֶׁבּוֹ).

You will also understand the statements of the Zohar that appear to contradict one another (גַּם תָּבִין מַאֲמָרֵי זֹהַר שֶׁנִּרְאֶה חֲלוּקִים זֶה מִזֶּה), for in some places it appears that the sin of Adam HaRishon was in the Nukvah (כִּי בְּקְצָת מְקוֹמוֹת נִרְאֶה שֶׁחֵטְא אָדָם הָרִאשׁוֹן הָיָה בַּנּוּקְבָא), and in others it appears that it was in the male (וְיֵשׁ שֶׁנִּרְאֶה שֶׁהָיָה בַּזָּכָר), and in others it appears that it was in the Keter, where darkness occurred, as mentioned in the Tikkunim and the Zohar, Parashat Bereshit (וְיֵשׁ שֶׁנִּרְאֶה בַּכֶּתֶר שֶׁשָּׁם חֹשֶׁךְ כַּנִּזְכָּר בַּתִּקּוּנִים וְזֹהַר פָּרָשַׁת בְּרֵאשִׁית). And all is true (וְהַכֹּל אֱמֶת), for it is the Keter, and it is of the Nukvah, Rachel (כִּי הוּא הַכֶּתֶר וְהוּא דְּנוּקְבָא רָחֵל), and it is in the place of the chest of Ze’ir Anpin (וְהוּא בִּמְקוֹם חָזֶה דְּז״א). And the matter of “He placed darkness between Keter and the Cause of causes” (וְעִנְיַן דְּשָׁוֵי חֹשֶׁךְ בֵּין כֶּתֶר לְעִלַּת הָעִלּוֹת), as has been explained by us at length in the explanation of the matter of the sin of Adam HaRishon (כַּאֲשֶׁר נִתְבָּאֵר אֶצְלֵנוּ בְּאֹרֶךְ בֵּאוּר עִנְיַן חֵטְא אָדָם הָרִאשׁוֹן), and in the matter of those four sages who entered the Pardes (וּבְעִנְיַן אוֹתָן ד׳ חֲכָמִים שֶׁנִּכְנְסוּ לַפַּרְדֵּס).

Mahadura Batra (Final Edition): Gam [Also] and Et [The Direct-Object Particle] serve to include, whereas Akh [But] and Rak [Only] serve to exclude (מ״ב גַּם אֶת לְרַבּוֹת אַךְ רַק לְמַעֵט). The secret of these matters is as follows (סוֹד הַדְּבָרִים אֵלּוּ), for it has already been known that the Partzuf of Ze’ir Anpin is comprised of two women, Leah and Rachel (שֶׁכְּבָר נוֹדַע שֶׁפַּרְצוּף ז״א כָּלוּל ב׳ נָשִׁים לֵאָה וְרָחֵל), and they are two aspects, which are two inclusions and two exclusions within one Partzuf of Ze’ir Anpin (וְהֵם ב׳ בְּחִינוֹת שֶׁהֵם ב׳ רִבּוּיִים וּב׳ מִעוּטִים בְּפַּרְצוּף א׳ דְּז״א). For always the inclusion is in the Nukvah (כִּי לְעוֹלָם הָרִבּוּי בַּנּוּקְבָא), for at first the human was created, and the Holy One, blessed be He, took the rib and enlarged it, and from it the Nukvah was created (כִּי תְּחִלָּה נִבְרָא הָאָדָם וְלָקַח הַקָּדוֹשׁ בָּרוּךְ הוּא הַצֵּלָע וְרִבָּה בָּהּ וְנִבְרְאָה מִשָּׁם הַנּוּקְבָא). And behold, from the chest and above, which is the concealed place, there Leah stands at the back and is called the Concealed World (וְהִנֵּה מֵהֶחָזֶה וּלְמַעְלָה שֶׁהוּא מְקוֹם הַסָּתוּם שָׁם הִיא לֵאָה מֵאָחוֹר וְנִקְרָא עָלְמָא דְּאִתְכַּסְיָא), and she has inclusion and exclusion (וְיֵשׁ לָהּ רִבּוּי וּמִעוּט).

And the exclusion is that sometimes she is the aspect of the ten from the ten sefirot of the back aspects of Imma, as is known (וּמִעוּט הוּא כִּי לִפְעָמִים הִיא בְּחִינַת י׳ מֵי״ס דְּאֲחוֹרַיִים דְּאִמָּא כַּנּוֹדָע), and she is the externality of the Malkhut of Imma, and there are in her only the back aspects of a sefirah (וְהִיא חִיצוֹנִיּוּת דְּמַלְכוּת דְּאִמָּא וְאֵין בָּהּ רַק אֲחוֹרַיִים דְּסְפִירָה). And this is the meaning of Akh [But] serving to exclude—Akh Leah [But Leah] (וְזֶהוּ אַךְ לְמַעֵט אַךְ לֵאָה)—for she is the aspect of the ten back aspects of Imma [Mother], within which is the Name Ehyeh [I Shall Be], whose numerical value is that of Akh [But] (כִּי הִיא בְּחִינַת י׳ דְּאֲחוֹרַיִים דְּאִמָּא אֲשֶׁר בָּהּ שֵׁם אהי״ה כְּמִנְיַן אַךְ). And sometimes she possesses two inclusive expansions, which are Gam [Also] and Et [The Direct-Object Particle] (וְיֵשׁ בָּהּ לִפְעָמִים ב׳ רִבּוּיִים שֶׁהֵם גַּם אֶת), for behold, she takes from the garments of the six—the four Mochin—which are four Names of Ehyeh in their fillings (כִּי הִנֵּה הִיא לוֹקַחַת מִן הַלְּבוּשִׁין שֶׁל שֵׁשׁ ד׳ מוֹחִין שֶׁהֵם ד׳ שֵׁמוֹת אהי״ה בְּמִלּוּאִין). And indeed, at first she took their totality alone, which are the four first letters, and they are the greater number and are also more elevated and numerous, from which her Keter is made (וְאָֽמְנָם בַּתְּחִלָּה לָקְחָה כְּלָלוּתָן לְבַד שֶׁהֵם ד׳ אוֹתִיּוֹת הָרִאשׁוֹנִים וְהֵם מִסְפָּר הַיּוֹתֵר רַב וְהֵם גַּם כֵּן יוֹתֵר מְעוּלּוֹת וְרַבּוֹת שֶׁמֵּהֶם נַעֲשֶׂה הַכֶּתֶר שֶׁלָּהּ), and four Alefs, whose numerical value is middat, as we explained regarding the verse “and the measure of my days, what is it” (וְד׳ אַלְפִין שֶׁהֵם גִּימַטְרִיָּא מִדַּ"ת כַּאֲשֶׁר בֵּאַרְנוּ עַל פָּסוּק וּמִדַּת יָמַי מָה הִיא).

And behold, Middat [Measure] has the numerical value of Gam Et [Also Et], for these two inclusive expansions are in Leah (וְהִנֵּה מִדַּת כְּמִנְיַן גַּם אֵת אֲשֶׁר ב׳ רִבּוּיִים אֵלּוּ הֵם בְּלֵאָה). And they are the secret of her Keter [Crown] mentioned above, which is made from the four Alefs hinted at in the large Dalet of Echad [One], which is Leah, as explained there above (וְהֵם סוֹד הַכֶּתֶר שֶׁלָּהּ הַנ״ל הַנַּעֲשֶׂה מִד׳ אַלְפִין הָרְמוּזִין בְּד׳ גְּדוֹלָה דְּאֶחָד שֶׁהִיא לֵאָה כַּנ״ל שָׁם).

There is yet another reason concerning Gam Et [Also Et] serving to include (עוֹד טַעַם אַחֵר גַּם אֵת לְרַבּוֹת): for behold, Leah emerges from the chest of Ze’ir Anpin [Small Face] and upward, and grasps his three lines, within which are four Sefirot—Chokhmah–Binah and Chesed–Gevurah—for she still has no portion in Da‘at, and they are the secret of four (שֶׁהִנֵּה לֵאָה יוֹצֵאת מֵהֶחָזֶה דְּז״א וּלְמַעְלָה וְתוֹפֶסֶת הַג׳ קַוִּין שֶׁלּוֹ אֲשֶׁר בָּהֶן ד׳ סְפִירוֹת חו״ב חו״ג שֶׁעֲדַיִן אֵין לָהּ חֵלֶק בְּדַעַת וְהֵם סוֹד ד׳).

And behold, these four Sefirot, each one included of ten, have the numerical value of forty; and ten included of ten—behold, this is four hundred, and they are Middat [Measure], according to the numerical value of Gam Et [Also Et] (וְהִנֵּה ד״ס כָּל אַחַת כְּלוּלָה מִי׳ גִּימַטְרִיָּא מ׳ וְי׳ כְּלוּל מִי׳ הֲרֵי ת׳ וְהֵם מִדַּת בְּמִנְיַן גַּם אֵת).

There is yet one more aspect of inclusion (עוֹד יֵשׁ בְּחִינַת רִבּוּי אֶחָד), which is that all those four Sefirot, each one included of ten, are forty; and she also grasps the concealed third of Tiferet [Beauty], which is one third of ten—namely, three—behold, this is Gam [Also] (וְהוּא כִּי כָּל אוֹתָן ד׳ סְפִירוֹת אֲשֶׁר כָּל אַחַת כְּלוּלָה מִי׳ הֲרֵי מ׳ וְגַם תּוֹפֶסֶת שְׁלִישׁ הַמְּכֻסֶּה דְּתִּפְאֶרֶת וְהוּא שְׁלִישׁ מִי׳ דְּהַיְנוּ ג׳ הֲרֵי גַּם).

And Leah is the Malkhut of Imma, in whom is the principal root of the twenty-two letters (וְגַם לֵאָה הִיא מַלְכוּת דְּאִמָּא אֲשֶׁר בָּהּ עִקָּר הַכ״ב אָתוָן). They are great letters in Binah, in whom Leah stands, and they extend from Alef to Tav—behold, this is Et (גְּדוֹלוֹת הֵם בְּבִינָה אֲשֶׁר בָּהּ לֵאָה וְהֵם מֵא׳ עַד ת׳ הֲרֵי אֵת). Behold, this is Gam Et [Also Et] serving to include (הֲרֵי גַּם אֵת לְרַבּוֹת). And there is yet another inclusion (וְעוֹד יֵשׁ רִבּוּי אַחֵר), for she is the back aspects of Binah, and within her is the Name Ehyeh [I Shall Be] (כִּי הִיא אֲחוֹרַיִים דְּבִינָה וּבָהּ אהי״ה). And this is its back expansion, which ascends to forty-four; remove the Alef, and Gam [Also] remains, and this is Gam [Also] serving to include (וְהוּא דְּאֲחוֹרַיִים הָעוֹלֶה מ״ד תָּסִיר הָאָלֶף נִשְׁאָר גַּם וְזֶהוּ גַּם לְרַבּוֹת). (And behold, in Rachel also there are Gam Et [Also Et], Akh [But], and Rak [Only], and we will first explain the matter with respect to Rachel) (וְהִנֵּה גַּם בְּרָחֵל יֵשׁ גַּם אֵת א״ך וְר״ק וְנְבָאֵר קֹדֶם בְּרָחֵל). And Akh [But] and Rak [Only], which are two exclusions, are in Rachel (וְאַךְ וְרַק שֶׁהֵם ב׳ מִעוּטִים הֵם בְּרָחֵל), for behold, she receives a diminished measure of Leah’s lights, as is known from the Kavanah of Keri’at Shema [Recitation of the Shema] (שֶׁהִנֵּה הִיא מְקַבֶּלֶת מִעוּט אוֹרוֹת דְּלֵאָה כַּנּוֹדָע בְּכַוָּנַת ק״ש), and therefore she is Din [Judgment] (וְלָכֵן הִיא דִּין). And because she has no supernal illumination, she remains in her diminished state and is Din [Judgment] (וְגַם שֶׁאֵין לָהּ הֶאָרָה עֶלְיוֹנָה נִשְׁאֶרֶת בְּמִעוּטָהּ וְהִיא דִּין).

For behold, she is the aspect of the Name Adonai (שֶׁהִנֵּה הִיא בְּחִינַת שֵׁם אֲדֹנָי), and the three letters of Din [Judgment] within her, taken five times corresponding to the five Gevurot within her, are the three hundred and twenty sparks of complete judgment (וְג׳ אוֹתִיּוֹת דִּין שֶׁבָּהּ ה״פ כְּנֶגֶד ה״ג שֶׁבָּהּ), (וְהֵם ש״ך נִיצוֹצִין דְּדִּין הַגָּמוּר), for they are the letters of Din [Judgment] (כִּי הֵם אוֹתִיּוֹת דִּין). And this is Akh–Rak [But–Only], which constitutes three hundred and twenty judgments when she is in a state of diminution without supernal illumination (וְזֶהוּ א״ך ר״ק שֶׁהֵם ש״ך דִּינִין כְּשֶׁהוּא בְּמִעוּט בְּלִי הֶאָרָה עֶלְיוֹנָה), for the Alef has already been taken by Leah, as explained above (כִּי א׳ כְּבָר לָקְחָה לֵאָה כַּנ״ל). And when illumination comes to her from Imma [Mother], from the Alefs within the Name Ehyeh [I Shall Be], additional illumination and sweetening are then added to her (וּבְבֹא אֵלֶיהָ הֶאָרָה מֵאִמָּא מֵהָאַלְפִּי״ן שֶׁבְּשֵׁם אהי״ה אָז נִתּוֹסֵף בָּהּ הֶאָרָה וּמִתּוּק), and they are five Alefs (וְהֵם ה׳ אַלְפִּין). Adonai then becomes Dina Rafya [Softened Judgment] (נַעֲשֶׂה אֲדֹנָי דִּינָא רַפְיָא). And together with the fivefold Din [Judgment], it becomes three hundred and twenty-five—namely, Na‘arah [Maiden], as in “a maiden of good appearance” (Genesis 24:16) (וְעִם ה״פ דִּין יִהְיֶה שכ״ה דְּהַיְנוּ נַעֲרָה טוֹבַת מַרְאֶה). But at the time of diminution, she is Akh–Rak [But–Only], whose numerical value is three hundred and twenty (אַךְ בְּעֵת הַמִּעוּט הִיא א״ך ר״ק בְּגִימַטְרִיָּא ש״ך). And this is Akh–Rak [But–Only]—that is, Rak [Only] remaining from Akh [But] (וְזֶהוּ א״ך ר״ק דְּהַיְנוּ ר״ק מֵא״ך). For Akh [But] alludes to the Name Ehyeh [I Shall Be], which lacked the illumination of the Alefs mentioned above; therefore, it is Din [Judgment]—Na‘ar [Youth] (כִּי אַךְ הוּא רוֹמֵז לְשֵׁם אהי״ה שֶׁהָיָה חָסֵר אוֹר דְּאַלְפִּי״ן הַנ״ל לָכֵן הוּא דִּין נַעַר). This is unlike when she receives from the Alefs, for then she is Na‘arah [Maiden], since the judgment has become sweetened (מַה שֶּׁאֵין כֵּן בְּקַבָּלָתָהּ מִן הָאַלְפִּי"ן הִיא נַעֲרָה שֶׁנַּעֲשֶׂה הַדִּין מְמוּתָּק).

(And now we shall explain Gam Et [Also Et] in Rachel (וְנְבָאֵר עַתָּה גַּם אֵת בְּרָחֵל). For behold, she receives the illumination of the twenty-two letters, from Alef to Tav, from Binah [Understanding] through Ze’ir Anpin, as is written concerning Barukh Atah [Blessed Are You] in the Amidah [Standing Prayer] (כִּי הִנֵּה מְקַבֶּלֶת הֶאָרַת כ״ב אַתְוָן מֵא׳ עַד ת׳ מִבִּינָה עַל יְדֵי ז״א כְּמוֹ שֶׁכָּתוּב בְּבָרוּךְ אַתָּה בָּעֲמִידָה). These are the aspects of the lower third of Ze’ir Anpin and Netzach–Hod–Yesod–Malkhut—behold, this is Gam [Also]; and the twenty-two letters are Et [The Inclusive Particle] (וְהוּא אוֹתִיּוֹת שְׁלִישׁ תַּחְתּוֹן דְּז״א וְנהי״ם הֲרֵי גַּם וְכ״ב אַתְוָן הֲרֵי אֵת). And this is Gam Et [Also Et] in Rachel (וְזֶהוּ גַּם אֵת בְּרָחֵל).

And behold, Gam [Also], together with the twenty-two letters, has the numerical value of Adonai [Lordship], which is in Rachel (וְהִנֵּה הַגַּם וְכ״ב אוֹתִיּוֹת גִּימַטְרִיָּא אֲדֹנָי שֶׁהוּא בְּרָחֵל). And Gam [Also] illuminates within Rachel from the side of Leah, while the twenty-two letters are from Leah—the Malkhut of Tevunah—from whence the letters issue; for at times, the Gam Et [Also Et] that are in Leah illuminate within Rachel (וְהִנֵּה הַגַּם מֵאִיר בְּרָחֵל מִצַּד לֵאָה וְהַכ״ב אוֹתִיּוֹת הוּא מִלֵּאָה מַלְכוּת דְּתְבוּנָה אֲשֶׁר מִשָּׁם אוֹתִיּוֹת כִּי לִפְעָמִים מְאִירִין בָּהּ הַגַּם אֵת שֶׁהֵם בְּלֵאָה).

Chapter 5

שער לח פרק ה מ״ת

[38:5] We shall also explain the matter of what our Sages, of blessed memory, said: “The Etin [Occurrences of Et] and the Gammin [Occurrences of Gam] are inclusive expansions,” for this speaks concerning the two aspects, Leah and Rachel (גַּם נְבָאֵר עִנְיַן מַה שֶּׁאָמְרוּ רז״ל אֵתִין וְגַמִּין רִבּוּיִין הֵם כִּי מְדַבֵּר עַל עִנְיַן ב׳ בְּחִינוֹת לֵאָה וְרָחֵל) (Pesachim 22b). And behold, it has already been explained above how Leah takes from the Mochin of Ze’ir Anpin the aspect of the four Alefs of the four Names Ehyeh [I Shall Be] (וְהִנֵּה נִתְבָּאֵר לְעֵיל אֵיךְ לֵאָה לוֹקַחַת מִן הַמּוֹחִין שֶׁל ז״א בְּחִינַת ד׳ אַלְפִּי״ן שֶׁל ד׳ שֵׁמוֹת אהי״ה), which clothe the Netzach–Hod–Yesod of Tevunah, within which the Mochin are clothed (הַמַּלְבִּישִׁים נה״י דְּתְבוּנָה שֶׁבְּתוֹכָם מִתְלַבְּשִׁין הַמּוֹחִין). And they have the numerical value of Middat [Measure] (וְהֵם גִּימַטְרִיָּא מִדַּ״ת), in the secret of “And the measure of my days—what it is” (Psalms 39:5), as explained above (בְּסוֹד וּמִדַּת יָמַי מָה הִיא כַּנ״ל).

And behold, at first Leah takes them, for she is above, close to the Mochin of Ze’ir Anpin, and afterward they descend into Rachel (וְהִנֵּה בַּתְּחִלָּה לוֹקַחַת אוֹתָן לֵאָה שֶׁהִיא לְמַעְלָה קְרוֹבָה אֶל מוֹחִין דְּז״א אַחַר כָּךְ יוֹרְדִין בְּרָחֵל). And this is the matter of the Etin [Occurrences of Et] and the Gammin [Occurrences of Gam], which are Rachel and Leah (וְזֶהוּ עִנְיַן אֵתִין וְגַמִּין שֶׁהֵם רָחֵל וְלֵאָה). For they come from the increased extension of the Shefa [Divine Flow] that is within Ze’ir Anpin, in his Mochin (שֶׁהֵם בָּאִים מֵרִבּוּי הַמְשָׁכַת הַשֶּׁפַע אֲשֶׁר בְּז״א בְּמוֹחִין שֶׁלּוֹ), and they issue from them outward in the aspect of the two aforementioned ones (יוֹצְאִים מֵהֶם לַחוּץ בִּבְחִינַת שְׁתֵּיהֶן הַנ״ל). Therefore, they are called Ribbuyin [Inclusive Expansions], because they increase, become enlarged, and issue from his back through an addition and increase of the illumination of the Mochin within him (לָכֵן נִקְרְאוּ רִבּוּיִין עַל שֵׁם שֶׁנִּתְרַבִּים וְנִגְדָּלִים וְיוֹצְאִים מֵאֲחוֹרָיו בְּתוֹסֶפֶת וְרִבּוּי הֶאָרַת הַמּוֹחִין שֶׁבּוֹ). And the two aforementioned Ribbuyin [Inclusive Expansions] issue forth, which are Rachel and Leah (יוֹצְאִים ב׳ רִבּוּיִים הַנ״ל שֶׁהֵם רָחֵל וְלֵאָה). And Rachel is the one called Et [The Inclusive Particle], as mentioned in the Zohar, that in every place Et is the Nukvah [Female] (וְרָחֵל הִיא הַנִּקְרֵאת אֵת וְכַנִּזְכָּר בַּזֹּהַר דְּכָל אֲתַר אֵת הִיא נוּקְבָא), while Gam [Also] is Leah (וְגַם הִיא לֵאָה). And the matter is that from the four Alefs, which have the numerical value of Middat [Measure], the illumination was divided (וְהָעִנְיָן הוּא כִּי מִן ד׳ אַלְפִּי״ן שֶׁהֵם גִּימַטְרִיָּא מִדַּ״ת נֶחְלְקָה הֶאָרָה): according to the numerical value of Gam [Also] from Middat, Leah takes her portion (וּכְמִסְפַּר גַּם מִמִּדַּת לוֹקַחַת לֵאָה), and Et [The Inclusive Particle] from Middat Rachel takes (וְאֵת מִמִּדַּת לוֹקַחַת רָחֵל). And both of them—Gam Et [Also Et]—have the numerical value of Middat [Measure], as explained above (וּשְׁתֵּיהֶן גַּם אֵת גִּימַטְרִיָּא מִדַּת כַּנ״ל).

And the reason for this I heard from my master, of blessed memory, but I forgot it, and I am uncertain as to what it was that I heard; therefore, I shall write everything that I heard (וְהַטַּעַם לָזֶה שָׁמַעְתִּי מִמּוֹרִי זלה״ה וְשָׁכַחְתִּי וַאֲנִי מְסֻפָּק מַה הוּא שֶׁשָּׁמַעְתִּי לָכֵן אֶכְתֹּב כָּל מַה שֶׁשָּׁמַעְתִּי).

Behold, it appears to me that the reason Leah takes gam lights is as follows (הִנֵּה נִרְאֶה לִי כִּי הַטַּעַם אֲשֶׁר לוֹקַחַת לֵאָה גַּ״ם אוֹרוֹת הוּא כִּי הִנֵּה), for the length of the extension of Leah within Ze’ir Anpin is two sefirot in the right line—namely Chokhmah and Chesed (אֹרֶךְ הִתְפַּשְּׁטוּת לֵאָה בְּז״א הוּא ב׳ סְפִירוֹת בְּקו יָמִין וְהֵם חָכְמָה וְחֶסֶד), and two sefirot—Binah and Gevurah—in the left line (וּב׳ סְפִירוֹת בִּינָה וּגְבוּרָה בְּקו שְׂמֹאל). And the middle line, which is Da‘at, is not counted (כִּי הַקו הָאֶמְצָעִי שֶׁהוּא הַדַּעַת אֵין לְמָנוֹתוֹ), since we are counting the right and left lines (כֵּיוָן שֶׁאָנוּ מוֹנִין קַו יָמִין וּשְׂמֹאל).

And behold, they are four sefirot, each one included of ten, whose numerical value is forty (וְהִנֵּה הֵם ד׳ סְפִירוֹת כָּל אַחַת כְּלוּלָה מִי׳ גִּימַטְרִיָּא מ׳), and in addition the upper third of Tiferet, which is according to the number three—together Gam (וְעוֹד שְׁלִישׁ עֶלְיוֹן מִן הַתִּפְאֶרֶת שֶׁהֵם כְּמִסְפַּר ג׳ הֲרֵי גַּ״ם). It also appears to me that I heard that the beginning of Leah is from the Da‘at, which includes Chokhmah and Binah (גַּם נִרְאֶה לִי שֶׁשָּׁמַעְתִּי כִּי הִנֵּה הַתְחָלַת לֵאָה מִן הַדַּעַת הַכּוֹלֵל חו״ב). And also Chesed and Gevurah themselves, which are the right and left arms of Ze’ir Anpin, are four sefirot whose total is forty (וְגַּם חו״ג מַמָּשׁ שֶׁהֵם זְרוֹעַ יָמִין וּשְׂמֹאל דְּז״א הֵם ד״ס שֶׁהֵם מ׳), and the third of Tiferet is three—together forty-three (וְשְׁלִישׁ הַתִּפְאֶרֶת הֵם מ״ג), and all the remaining lights Rachel takes (וְכָל שְׁאָר הָאוֹרוֹת לוֹקַחַת רָחֵל). And it also appears to me that I heard another reason (וְגַּם נִרְאֶה לִי שֶׁשָּׁמַעְתִּי טַעַם אַחֵר), for behold, Ze’ir Anpin nurses from the fronts of the Netzach, Hod, Yesod of Tevunah that extend within him, as is known (כִּי הִנֵּה הַז״א יוֹנֵק מִן הַפָּנִים דְּנה״י דְּתְבוּנָה הַמִּתְפַּשְּׁטִים בְּתוֹכוֹ כַּנּוֹדָע), but the females—who are Leah and Rachel—nurse from the back aspects of Tevunah (אֲבָל הַנְּקֵבוֹת שֶׁהֵן לֵאָה וְרָחֵל יוֹנְקוֹת מִן הָאֲחוֹרַיִים דְּתְבוּנָה), for this reason the male and the female are called front and back (כִּי לְטַעַם זֶה נִקְרָא הַזָּכָר וְהַנְּקֵבָה קֶדֶם וְאָחוֹר).

And behold, the essence of Tevunah corresponds to Leah (וְהִנֵּה עִקַּר תְּבוּנָה הוּא כְּנֶגֶד לֵאָה), for Rachel begins only after the Yesod of Tevunah has been completed, from where downward the Yesod of Abba is revealed (כִּי רָחֵל הִיא מַתְחֶלֶת אַחַר שֶׁנִּגְמַר יְסוֹד דְּתְבוּנָה אֲשֶׁר מִשָּׁם וּלְמַטָּה מִתְגַּלֶּה יְסוֹד אַבָּא), and it is found that the primary nursing of Leah is from Tevunah, and she nurses from its back aspects, as explained above (נִמְצָא כִּי עִקַּר יְנִיקַת לֵאָה הוּא מִן הַתְּבוּנָה וְיוֹנֶקֶת מִן הָאֲחוֹרַיִים שֶׁלָּהּ כַּנ״ל). And behold, the back aspects of Tevunah are the square of Ehyeh, which is the aspect of back aspects, in this manner: Alef, Alef-Heh, Alef-Heh-Yod, Alef-Heh-Yod-Heh (וְהִנֵּה אֲחוֹרַיִים שֶׁל תְּבוּנָה הוּא רִבּוּעַ שֶׁל אהי״ה שֶׁהִיא בְּחִינַת אֲחוֹרַיִים כָּזֶה א׳ א״ה אה״י אהי״ה), whose numerical value is forty-four (שֶׁהוּא גִּימַטְרִיָּא מ״ד).

[Gloss—It appears to me, Chaim, that this requires investigation here (הֶגָּהָה – נלעד״ח שצ״ע בְּכָאן), for behold it is known everywhere in the discourses that Binah is the aspect of the Name Ehyeh (כִּי הֲרֵי נוֹדָע בְּכָל מָקוֹם בַּדְּרוּשִׁים שֶׁהַבִּינָה הִיא בְּחִינַת אֶהְיֶ״ה), and Tevunah is the Name S"G (וְהַתְּבוּנָה הִיא שֵׁם ס״ג). Therefore Leah, who is the back aspect of Tevunah, is made from the back aspect of the Name S"G (אִם כֵּן לֵאָה שֶׁהִיא אֲחוֹר דְּתְבוּנָה הִיא נַעֲשֵׂית מֵאֲחוֹר דְּשֵׁם ס״ג), in this manner: Yod, Yod–Heh, Yod–Heh–Vav, Yod–Heh–Vav–Heh (כָּזֶה יו״ד יו״ד ה״י יו״ד ה״י וא״ו יו״ד ה״י וא״ו ה״י). And together with the totality of the letters of S"G, they are one hundred and seventy-six, whose numerical value is “le-olam” (וְעִם כְּלָלוּת הָאוֹתִיּוֹת דְּס״ג הֵם קע״ו כְּמִנְיַן לְעוֹלָם), as it is brought in Sha‘ar ha-Kavanot, in the intentions of “Barukh Shem” (וְכַדְּאִיתָא בְּשַׁעַר הַכַּוָּנוֹת בְּכַּוָּנוֹת בָּרוּךְ שֵׁם).]

And also from those lights Leah takes (וְגַּם מֵהָאוֹרוֹת הָהֵם לוֹקַחַת לֵאָה), and one light from them is given to Rachel, which is called tav (וְאוֹר אֶחָד מֵהֶם נִתָּן אֶל רָחֵל הַנִּקְרָא ת׳), for the reason that she is opposite the ten sefirot of Ze’ir Anpin—Tiferet, Netzach, Hod, Yesod—which are each included of ten, and ten of ten—thus four hundred (לְסִבַּת הֱיוֹתָהּ נֶגֶד ד״ס דְּז״א תנה״י שֶׁהֵם כָּל א׳ כְּלוּל מִי׳ וְי׳ מִי׳ הֲרֵי ת׳). And another light that Rachel takes from the forty-four lights of Leah is et in Rachel (וְעוֹד אוֹר אֶחָד שֶׁלוֹקַחַת רָחֵל מִמ״ד אוֹרוֹת שֶׁל לֵאָה הֵם אֵ״ת בְּרָחֵל). However, one light that Rachel takes from Leah is the “heel of humility” mentioned above (אֲמָנָם אוֹר אֶחָד שֶׁלוֹקַחַת רָחֵל מִלֵּאָה הוּא עֵקֶב עֲנָוָה הַנ״ל), for Rachel takes the heels of Leah within her Keter (שֶׁלוֹקַחַת רָחֵל מִלֵּאָה עֲקֵבַיִם שֶׁלָּהּ תּוֹךְ כֶּתֶר שֶׁלָּהּ), and this is a diminished illumination included only as one light (וְהוּא הֶאָרָה מוּעֶטֶת כְּלוּלָה בִּבְחִינַת אוֹר אֶחָד לְבַד). And it also appears to me that I heard (וְגַּם נִרְאֶה לִי שֶׁשָּׁמַעְתִּי), that that which our Sages of blessed memory said, “akh and rak are exclusions,” is understood with respect to these two aspects mentioned above (כִּי גַּם שֶׁאָמְרוּ רז״ל אֲכִין וְרַקִּין מִעוּטִין הֵם יִוָּבֵן בִּבְחִינַת שְׁתַּיִם אֵלּוּ הַנ״ל).

For behold, akh rak has the numerical value of three hundred and twenty (שֶׁהִנֵּה א״ך ר״ק גִּימַטְרִיָּא ש״ך), which are the secret of the three hundred and twenty judgments mentioned above (שֶׁהֵם סוֹד הַש״ך דִּינִין כַּנ״ל). And the intention is that at the time of the domination of the three hundred and twenty judgments (וְהַכַּוָּנָה הוּא בְּעֵת שְׁלִיטַת הַש״ך דִּינִין), then these female aspects are diminished and have no illumination (אָז אֵלּוּ הַנְּקֵבוֹת מִתְמַעֲטוֹת וְאֵין לָהֶן הֶאָרָה), and that which was a Na‘arah [Maiden] becomes a Na‘ar [Youth] lacking the Heh (וּמַה שֶׁהָיְתָה נַעֲרָה נַעֲשֶׂה נַעַר חָסֵר ה׳), which are the aspect of the three hundred and twenty judgments, as is explained there well (שֶׁהֵם בְּחִינַת הַש״ך דִּינִין כְּמְבֹאָר שָׁם הֵיטֵב).

Chapter 6

שער לח פרק ו מ״ת

[38:6] And I have seen fit to explain several verses in Parashat Ekev that deal with the matter of Leah and Rachel, as will be explained, with the help of Hashem (וְרָאִיתִי לְבָאֵר כַּמָּה פְּסוּקִים בְּפָּרָשַׁת עֵקֶב הַמִּתְעַסְּקִים בְּעִנְיַן לֵאָה וְרָחֵל כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳). And these are they: “When I went up the mountain to take the stone tablets, the tablets of the covenant” (וְאֵלּוּ הֵן בְּעָלוֹתִי הָהָרָה לָקַחַת לוּחֹת הָאֲבָנִים לוּחֹת הַבְּרִית). And if you examine them closely you will find many variations (וְאִם תְּדַקְדֵּק בָּהֶם תִּמְצָא שִׁנּוּיִים רַבִּים): at one time it is called by two joint names—“tablets of stone” and “tablets of the covenant” (פַּעַם אַחַת נִקְרָא בִּב׳ שֵׁמוֹת מְשֻׁתָּפוֹת וְהֵם לוּחוֹת אֲבָנִים לוּחוֹת הַבְּרִית), and at another time it is called “tablets of stone” alone or “tablets of the covenant” alone (וּפַּעַם אַחֶרֶת נִקְרָא לוּחוֹת אֲבָנִים לְבַד אוֹ לוּחוֹת הַבְּרִית לְבַד), and at one time “tablets” without any qualifying name (וּפַּעַם אַחַת לוּחוֹת סְתָם בְּלִי שֵׁם לְוַיֵּי), and several other fine distinctions (וְכַמָּה דִּקְדּוּקִים אֲחֵרִים) will be resolved within the totality of our words (יִתְרוּצוּ בִּכְלַל דְּבָרֵינוּ).

It has already been explained by us (כְּבָר נִתְבָּאֵר אֶצְלֵנוּ), that in the generation of the wilderness the Nukvah of Ze’ir Anpin was in the aspect of back-to-back with him (כִּי בְּדוֹר הַמִּדְבָּר הָיְתָה נוּקְבָא דְּז״א בִּבְחִינַת אֲחוֹר בְּאָחוֹר עִמּוֹ), and this state continued until the building of the First Temple (וְנִמְשַׁךְ עַד שֶׁנִּבְנָה בַּיִת רִאשׁוֹן), at which time she returned to face-to-face—even on weekdays (שֶׁאָז חָזְרָה פָּנִים בְּפָנִים וַאֲפִלּוּ בִּימֵי הַחוֹל). And had Israel not sinned with the Calf (וְאִלְמָלֵא לֹא חָטְאוּ יִשְׂרָאֵל בָּעֵגֶל), they would have been worthy that then Ze’ir Anpin and Nukvah would return face-to-face, as in the days of the Holy Temple (הֲרֵי הָיוּ רְאוּיִים שֶׁאָז יַחְזְרוּ זו״ן פָּנִים בְּפָנִים כִּימֵי בֵּית הַמִּקְדָּשׁ), and this would have been through the receiving of the Tablets (וְזֶה עַל יְדֵי קַבָּלַת הַלּוּחוֹת).

And indeed, know that every aspect of the Tablets is the secret of Netzach–Hod (וְאָֽמְנָם דַּע כִּי כָּל בְּחִינַת הַלּוּחוֹת הֵם סוֹד נ״ה), and that which is said in the Zohar and in Sava of Mishpatim regarding “And the Tablets were the work of Elohim” (וּמַה שֶּׁאָמַר בַּזֹּהַר וּבְסָבָא דְּמִשְׁפָּטִים עַל וְהַלּוּחוֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה), that they are the letters Vav–Heh—Tablets—namely Ze’ir Anpin and Nukvah, which are the letters Vav–Heh of the Havayah, that they themselves are the aspect of the Tablets (שֶׁהֵם אוֹתִיּוֹת ו״ה לוּחוֹת הֵי זו״ן שֶׁהֵם אוֹתִיּוֹת ו״ה שֶׁל הוי״ה הֵם עַצְמָן בְּחִינַת הַלּוּחוֹת), this is not a difficulty with this statement (אֵין זֶה קֻשְׁיָא מִמַּאֲמָר זֶה). For it has already been explained in the Zohar and in the Tikkunim that “He is in Netzach and she is in Hod” (כִּי כְּבָר נִתְבָּאֵר בַּזֹּהַר וּבַּתִּקּוּנִים דְּאִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד), behold, the Ze’ir Anpin and Nukvah themselves are Netzach–Hod (הֲרֵי כִּי הַזו״ן עַצְמָן הֵם נ״ה).

And the explanation of the matter is (וּבֵּאוּר הָעִנְיָן), for behold it is known that the stature of the Nukvah of Ze’ir Anpin is within the Netzach–Hod of Ze’ir Anpin (כִּי הִנֵּה נוֹדָע כִּי קוֹמַת נוּקְבָא דְּז״א הִיא בְּנ״ה שֶׁל הַז״א), for the three parts that exist in each of them are divided within her in this manner (כִּי ג״פ שֶׁיֵּשׁ בְּכָל אֶחָד מֵהֶם מִתְחַלְּקִים בָּהּ בְּאוֹפֶן זֶה): the two upper parts are Chokhmah–Binah within her (ב״פ עֶלְיוֹנִים חו״ב שֶׁבָּהּ), the two middle parts are Chesed, Gevurah, Tiferet within her, which are her body (וּב״פ אֶמְצָעִיִּים חַג״ת שֶׁבָּהּ שֶׁהֵם גּוּף שֶׁבָּהּ), and the two lower parts are Netzach–Hod within her (וּב״פ תַּחְתּוֹנִים הֵם נ״ה שֶׁבָּהּ). And now, when Moses went up to receive the Tablets (וְעַתָּה כְּשֶׁעָלָה מֹשֶׁה לְקַבֵּל הַלּוּחוֹת), he took from the side of the body of Rachel, which corresponds to the two middle parts of his Netzach–Hod (לָקַח מִצַּד גּוּף שֶׁל רָחֵל אֲשֶׁר הוּא כְּנֶגֶד ב״פ אֶמְצָעִיִּים דְּנ״ה שֶׁלּוֹ), and this aspect is called “tablets of stone” (אֲשֶׁר בְּחִינָה זוֹ נִקְרֵאת לוּחוֹת אֲבָנִים). And from the Netzach–Hod of Ze’ir Anpin, whose aspect is called “tablets of the covenant” (וּמִצַּד נ״ה דְּז״א אֲשֶׁר בְּחִינָה זוֹ שֶׁלּוֹ נִקְרֵאת לוּחוֹת הַבְּרִית), for the female is called “stone” and the male is called “covenant” (כִּי נְקֵבָה נִקְרֵאת אֶבֶן וְהַזָּכָר נִקְרָא בְּרִית). And since they are from the side of the body of the Nukvah, which is her Tiferet (וּלְהִיוֹתָן מִצַּד גּוּף הַנּוּקְבָא שֶׁהוּא הַתִּפְאֶרֶת שֶׁבָּהּ), therefore, the first occurrence of Luḥot [Tablets] is written in full, with a Vav (לָכֵן נִכְתַּב לוּחוֹת מָלֵא וָאו רִאשׁוֹנָה), for Tiferet is the first Vav and Yesod is the second Vav, as is known in the secret of the double Vav (כִּי תִּפְאֶרֶת וָאו רִאשׁוֹנָה וִיסוֹד וָאו שְׁנִיָּה כַּנּוֹדָע בְּסוֹד ו״ו). And also for this reason it did not say “two tablets,” because Netzach–Hod are one (וְגַּם לְסִבָּה זוֹ לֹא אָמַר שְׁתֵּי לוּחוֹת לְפִי שֶׁנ״ה חֲדָא אִינּוּן), and they are two halves of one body (וְהֵם תְּרֵי פְּלַגֵּי גוּפָא), and they are not two aspects separate from one another (וְאֵינָן ב׳ בְּחִינוֹת נִפְרָדוֹת זוֹ מִזּוֹ).

For behold, they are two that join together and become one body (כִּי הִנֵּה הֵם ב׳ מִתְחַבְּרִין וְנַעֲשִׂין גּוּף אֶחָד), connected in the two upper joints and in the two middle joints, as explained above (מְחֻבָּרִים בִּתְרֵין פְּרָקִין עִלָּאִין וּבִב״פ אֶמְצָעִיִּים כַּנ״ל), and they are not separated except at their end (וְאֵינָן נִפְרָדִין רַק בְּסוֹפָן), in the two lower joints (בִּתְרֵין פְּרָקִין תַּתָּאִין), where they become Netzach–Hod as two separate thighs at the end (שֶׁנַּעֲשִׂין נ״ה תְּרֵין יַרְכִּין נִפְרָדוֹת בְּסוֹפָהּ).

And behold, when Hashem gave them to him at first, it is written, “And Hashem gave to me the two tablets of stone” (וְהִנֵּה כַּאֲשֶׁר נָתַן לוֹ הַשִּׁ״י בַּתְּחִלָּה כְּתִיב וַיִּתֵּן ה׳ אֵלַי אֶת שְׁנֵי לֻחֹת הָאֲבָנִים), from the side of the body of the Nukvah (מִצַּד גּוּף הַנּוּקְבָא), for from there they began from below to above (כִּי מִשָּׁם הִתְחִילוּ מִלְּמַטָּה לְמַעְלָה), because he was still at the beginning of the forty days (כִּי עֲדַיִן הוּא בִּתְחִלַּת מ׳ יוֹם), for he had not yet learned the Torah in the supernal realm (כִּי עֲדַיִן לֹא לָמַד הַתּוֹרָה בַּמָּרוֹם). And even so, it was from the upper place within her, which is from the side of her Tiferet (וְעַכְזֶה הָיָה מִמָּקוֹם עֶלְיוֹן שֶׁבָּהּ שֶׁהוּא מִצַּד הַתִּפְאֶרֶת שֶׁבָּהּ), therefore it is written here “tablets of stone” with a full Vav in the first instance, which is her Tiferet (לָכֵן כְּתִיב כָּאן לֻחֹת הָאֲבָנִים מָלֵא וָאו רִאשׁוֹנָה שֶׁהוּא הַתִּפְאֶרֶת שֶׁבָּהּ). However, “and it was at the end of forty days” (וְאָֽמְנָם וַיְהִי מִקֵּץ מ׳ יוֹם), for then he was fit to receive also the aspect of Netzach–Hod of Ze’ir Anpin (שֶׁאָז הָיָה רָאוּי לְקַבֵּל גַּם בְּחִינַת נ״ה דְּז״א), which is then called “tablets of the covenant” (אֲשֶׁר אָז נִקְרָאִים לוּחוֹת הַבְּרִית), and he was able to ascend up to the place of the covenant (וְהָיָה יָכוֹל לַעֲלוֹת עַד מְקוֹם הַבְּרִית). But since the act of the sin of the Calf occurred (וְכֵיוָן שֶׁאֵירַע מַעֲשֵׂה עֲוֹן הָעֵגֶל), there were given only “two tablets of stone” (לֹא נִתְּנוּ רַק ב׳ לֻחֹת אֲבָנִים), (tablets of the covenant) (לוּחוֹת הַבְּרִית), and there are several changes: one, that they are an aspect of “two” in separation (שֶׁהֵם בְּחִינַת שְׁנַיִם בְּפֵרוּד), which is below in her Netzach–Hod (שֶׁהוּא לְמַטָּה בְּנ״ה שֶׁבָּהּ), which are her two lower parts (שֶׁהֵם ב״פ תַּתָּאִין דִּילָהּ), where there is separation into two, as explained above (אֲשֶׁר שָׁם הוּא פֵרוּד לִבְּתַיִם כַּנ״ל).

Therefore all the two Vavs were lacking from the Tablets (לָכֵן חָסְרוּ הַב׳ וָוִי״ן כֻּלָּם שֶׁבַּלּוּחוֹת), because they are below, in her thighs (כִּי הֵם לְמַטָּה בִּירְכִּין דִּילָהּ), and not above, in her Tiferet, as explained above (וְלֹא לְמַעְלָה בְּתִפְאֶרֶת שֶׁבָּהּ כַּנ״ל). And this blemish is in the aspect of the Nukvah (וּפְגָם זֶה הוּא בִּבְחִינַת הַנּוּקְבָא). Another blemish occurred from the side of Ze’ir Anpin (עוֹד פְּגָם אֶחָד מִצַּד ז״א), in that it was “tablets of the covenant,” and the first Vav was lacking, and the second was placed instead (שֶׁהָיוּ לוּחוֹת הַבְּרִית וְחָסְרָה וָאו רִאשׁוֹנָה וְהוּשְׂמָה הַשְּׁנִיָּה), which is from the aspect of the Yesod that is below, in the place of the Nukvah (שֶׁהוּא מִצַּד הַיְסוֹד שֶׁהוּא לְמַטָּה בִּמְקוֹם הַנּוּקְבָא). And then, “And Hashem said to me: They have turned aside quickly from the way that you commanded them” (וַיֹּאמֶר ה׳ אֵלַי סָרוּ מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוִּיתָם), “you commanded them” is written (צִוִּיתָם כְּתִיב), and this is that same matter of the first commandment that Moses commanded in Parashat Bo, in the section “Sanctify to Me every firstborn” (וְהוּא אוֹתוֹ עִנְיַן הַמִּצְוָה הָרִאשׁוֹנָה שֶׁצִוָּה מֹשֶׁה בְּפָרָשַׁת בֹּא בְּפָרָשָׁה קַדֶּשׁ לִי כָּל בְּכוֹר). As it is said, “And Moses said to the people: Remember this day” (שֶׁנֶּאֱמַר וַיֹּאמֶר מֹשֶׁה אֶל הָעָם זָכוֹר אֶת הַיּוֹם), who are the Erev rav, called “the people” in an unqualified sense (שֶׁהֵם עֵרֶב רַב הַנִּקְרָאִים עָם בְּלָשׁוֹן סְתָם). And there, in that section, it was explained by us the matter of this commandment—what is the meaning of not eating leaven—and see there (וְשָׁם בְּפָרָשָׁה זוֹ נִתְבָּאֵר אֶצְלֵנוּ עִנְיַן מִצְוָה זוֹ שֶׁלֹּא יֵאָכֵל חָמֵץ מַה עִנְיָנָהּ וְעַיֵּן שָׁם). And behold, there we explained in this matter that Moses, of his own accord, wished to command this commandment to the Erev rav, to merit them and to bring them under the wings of the Shekhinah (וְהִנֵּה שָׁם בֵּאַרְנוּ בְּעִנְיַן זֶה שֶׁמֹשֶׁה מֵעַצְמוֹ רָצָה לְצַוּוֹת מִצְוָה זוֹ אֶל הָעֵרֶב רַב לְזַכּוֹתָם וּלְהַכְנִיסָם תַּחַת כַּנְפֵי הַשְּׁכִינָה). But this is not what Hashem commanded—rather, “Sanctify to Me every firstborn,” etc. (וְלֹא כֵן צִוָּה הַשִּׁ״י אֶלָּא קַדֶּשׁ לִי כָּל בְּכוֹר וְגו׳). And this is what is meant by, “which you commanded them”—you, and not I (וְזֶהוּ שֶׁאָמַר אֲשֶׁר צִוִּיתָם אַתָּה וְלֹא אֲנִי). And “they turned aside quickly from the way” refers to the aspect of the way that comes from the Yesod to the Nukvah (וְאוֹמֵר סָרוּ מַהֵר מִן הַדֶּרֶךְ הוּא בְּחִינַת דֶּרֶךְ הַבָּא מִן הַיְסוֹד אֶל הַנּוּקְבָא), in the secret of “Who makes a way in the sea” (בְּסוֹד הַנּוֹתֵן בַּיָּם דֶּרֶךְ). And just as there is a way from the Yesod of Ze’ir Anpin into the lower Malkhut, Rachel (וּכְמוֹ שֶׁיֵּשׁ דֶּרֶךְ אֶל יְסוֹד ז״א בְּמַלְכוּת הַתַּחְתּוֹנָה רָחֵל), so too there is a supernal way in the Da‘at of Ze’ir Anpin into the supernal Malkhut, Leah—the Dalet of Echad (כֵּן יֵשׁ דֶּרֶךְ עֶלְיוֹן בְּדַעַת דְּז״א בְּמַלְכוּת הָעֶלְיוֹנָה לֵאָה ד׳ דְּאֶחָד). And in this manner He said, “they turned aside quickly from the way that you commanded them” (וְעַל דֶּרֶךְ זֶה אָמַר סָרוּ מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוִּיתָם), for the sin of the molten image that they made is above, in Leah, as we have explained its matter (כִּי חֵטְא עֲוֹן הַמַּסֵּכָה אֲשֶׁר עָשׂוּ הוּא לְמַעְלָה בְּלֵאָה כְּמוֹ שֶׁכָּתַבְנוּ עִנְיָנוֹ). And the matter is this (וְהָעִנְיָן הוּא), for behold, the sin of the Calf includes a general blemish of male and female (כִּי הִנֵּה עֲוֹן הָעֵגֶל יֵשׁ בּוֹ כְּלָלוּת פְּגַם זָכָר וּנְקֵבָה). And behold, the secret of the molten image is above, in the Da‘at, which couples with the supernal Malkhut, Leah (וְהִנֵּה סוֹד מַסֵּכָה הוּא לְמַעְלָה בְּדַעַת אֲשֶׁר מִזְדַּוֵּג בְּמַלְכוּת הָעֶלְיוֹנָה לֵאָה), and the calf is below, in the Yesod of Ze’ir Anpin, which couples with the lower Malkhut, Rachel (וְעֵגֶל הוּא לְמַטָּה בְּיְסוֹד ז״א הַמִּזְדַּוֵּג עִם מַלְכוּת תַּחְתּוֹנָה רָחֵל).

And know (וְדַע), that calf has the numerical value one hundred and three (כִּי עֵגֶל גִּימַטְרִיָּא ק״ג), and the Name S”G together with its ten letters has the numerical value seventy-three (וְשֵׁם ס״ג עִם י׳ אוֹתִיּוֹתָיו גִּימַטְרִיָּא ע״ג), and the Havayah itself has the number twenty-six (וְהוי״ה עַצְמָהּ מִסְפָּר כ״ו), and together with its four letters all of them ascend to the number one hundred and three (וְעִם ד׳ אוֹתִיּוֹתָיו יַעֲלֶה הַכֹּל מִנְיַן ק״ג), according to the numerical value of calf (כְּמִנְיַן עֵגֶל). And indeed, Massekhah [Molten Image] is the secret of one hundred and twenty-five Kantarim [Measures of Weight] of gold that it contained, corresponding to the numerical value of Massekhah [Molten Image], as our Sages, of blessed memory, said (וְאָֽמְנָם מַסֵּכָה הוּא סוֹד קכ״ה קַנְטָרִין שֶׁל זָהָב שֶׁהָיָה בּוֹ כְּמִנְיַן מַסֵּכָה כְּמַאֲרַז״ל) (Pirkei De-Rabbi Eliezer 45), and behold, they are the secret of one hundred and twenty-five kinds of impurity that descended to the world from the side of the evil serpent that casts into the Nukvah (וְהִנֵּה הֵם סוֹד קכ״ה זִינֵי דְּמַסָּאֲבוּתָא דְּנָחֲתִי לְעָלְמָא מִסִּטְרָא דְּחִוְיָא בִּישָׁא דְּמָטִיל בְּנוּקְבָּא), and behold, they are male powers, as mentioned in Parashat Acharei Mot, daf 79 (וְהִנֵּה הֵם כֹּחוֹת זְכָרִים כְּנִזְכָּר בְּפָרָשַׁת אַחֲרֵי מוֹת דְּע״ט), and behold, Hashem mentioned only the molten image, which is the aspect of the blemish of the male, as stated above (וְהִנֵּה הַשֵּׁם יִתְבָּרֵךְ לֹא הִזְכִּיר רַק הַמַּסֵּכָה שֶׁהוּא בְּחִינַת פְּגַם הַזָּכָר כַּנַּ״ל), and the reason is because it is a blemish far more severe than the blemish of the Nukvah, exceedingly so (וְהַטַּעַם לְפִי שֶׁהוּא פְּגָם יוֹתֵר חָמוּר מִן הַפְּגָם הַנּוּקְבָּא מְאֹד), therefore it says, “Make for them a molten image,” and it does not say, “Make a circle, a molten image” (לָכֵן אָמַר עֲשׂוּ לָהֶם מַסֵּכָה וְלֹא אָמַר עֲשׂוּ גֶּלֶל מַסֵּכָה). And behold, the sin of the calf is also above, in Leah, in the secret of the Dalet of Echad (וְהִנֵּה הַחֵטְא שֶׁל עֵגֶל הִיא גַּם לְמַעְלָה בְּלֵאָה בְּסוֹד ד׳ דְּאֶחָד), for you already know that the Netzach, Hod, Yesod of Tevunah are garments for the Mochin of Ze’ir Anpin (כִּי כְבָר יָדַעְתָּ כִּי נֵה״י שֶׁל תְּבוּנָה הֵם לְבוּשִׁין אֶל הַמּוֹחִין דְּז״א), and the Malkhut of Tevunah went outwards in the secret of the knot of the tefillin of the nape, behind the head (וְהַמַּלְכוּת שֶׁל תְּבוּנָה יָצְאָה לַחוּץ בְּסוֹד קֶשֶׁר שֶׁל תְּפִלִּין דְּעוֹרֶף אֲחוֹרֵי הָרֹאשׁ), and this is the secret of the great Dalet of Echad (וְהִיא סוֹד ד׳ רַבָּתִי דְּאֶחָד), and behold, there is in her only the aspect of one point as mentioned above (וְהִנֵּה אֵין בָּהּ רַק בְּחִינַת נְקוּדָה אַחַת הַנַּ״ל). And indeed, the lower Rachel, all the reception of her lights is only from the male, Ze’ir Anpin (וְאָֽמְנָם רָחֵל הַתַּחְתּוֹנָה כָּל קַבָּלַת אוֹרוֹתֶיהָ אֵינוֹ אֶלָּא מִן הַזָּכָר ז״א), and from him light comes to her constantly (וּמִמֶּנּוּ בָּא אֵלֶיהָ אוֹר תָּמִיד), and all her nine lower sefirot at the beginning of Atzilut did not emerge (וְכָל הַט׳ סְפִירוֹת תַּחְתּוֹנוֹת שֶׁלָּהּ לְהֱיוֹת שֶׁבִּתְחִלַּת אֲצִילוּת לֹא יָצְאוּ), but they come to her afterward at the time of Tikkun in the secret of additions only, as mentioned above (אֲבָל בָּאִים אֵלֶיהָ אַחַר כָּךְ בְּעֵת הַתִּקּוּן בְּסוֹד תּוֹסָפוֹת בִּלְבַד כַּנַּ״ל), and therefore there is power in the lower sins to remove those additions (וְלָכֵן יֵשׁ כֹּחַ בַּעֲוֹנוֹת הַתַּחְתּוֹנוֹת לְסַלֵּק הַתּוֹסָפוֹת הָהוּא).

And behold, when the sin of the calf occurred, and they blemished the lower Rachel as well (וְהִנֵּה כְּשֶׁאֵירַע עָוֹן הָעֵגֶל וּפָגְמוּ בְּרָחֵל הַתַּחְתּוֹנָה גַּם כֵּן), her lights were removed (נִסְתַּלְּקוּ אוֹרוֹתֶיהָ), and the Supernal Emanator wished to make a new construction in the world (וְרָצָה הַמַּאֲצִיל הָעֶלְיוֹן לַעֲשׂוֹת בִּנְיָן חָדָשׁ בָּעוֹלָם), so that there would not be power in the lower ones, through action, to demolish and destroy in the lower Malkhut, Rachel (כְּדֵי שֶׁלֹּא יִהְיֶה כֹּחַ בַּתַּחְתּוֹנִים עַל יְדֵי מַעֲשֶׂה לִנְתּוֹץ וּלְהָרֹס בַּמַּלְכוּת הַתַּחְתּוֹנָה רָחֵל), and He intended to erase the construction of Rachel (וְחָשַׁב לִמְחוֹת אֶת בִּנְיָן רָחֵל), and that all the construction of the Malkhut would be in Leah, who is supernal (וְכָל בִּנְיָן הַמַּלְכוּת תִּהְיֶה בְּלֵאָה שֶׁהִיא עֶלְיוֹנָה), and her construction would be ten sefirot actually, in the secret of Abba and Imma (וְתִהְיֶה בִּנְיָנָהּ י׳ סְפִירוֹת מַמָּשׁ בְּסוֹד או״א), and He would restore her face-to-face with Ze’ir Anpin (וְיַחֲזִיר בָּהּ פָּנִים בְּפָנִים עִם ז״א), and thus the sins of the lower ones would not rule up to that place (וּבְכֵן לֹא יִשְׁלְטוּ עֲוֹנוֹת הַתַּחְתּוֹנִים עַד מָקוֹם הַהוּא), since she was not built through the male, Ze’ir Anpin, like Rachel (אַחַר שֶׁלֹּא נִבְנֵית עַל יְדֵי הַזָּכָר ז״א כְּמוֹ רָחֵל), but only through Abba and Imma themselves (רַק עַל יְדֵי או״א עַצְמָם), and she would remain complete forever and ever (וְתִשָּׁאֵר שְׁלֵמָה לְעוֹלָם וָעֶד), and she would not be in a state of advance and lack at the time of blemish, like Rachel (וְלֹא תְהֵא הֲלוֹךְ וְחָסֵר בְּעֵת הַפְּגָם כְּמוֹ רָחֵל). And this is the secret of, “I have seen this people, and behold, it is a stiff-necked people” (וְזֶה סוֹד רָאִיתִי אֶת הָעָם הַזֶּה וְהִנֵּה עַם קְשֵׁה עֹרֶף הוּא), meaning to say that their blemish reached also to Leah, who is the knot of the tefillin of the head, at the place of the nape, as mentioned above (ר״ל כִּי הִגִּיעַ הַפְּגָם שֶׁלָּהֶם גַּם אֶל לֵאָה שֶׁהִיא קֶשֶׁר תְּפִלִּין שֶׁל רֹאשׁ בִּמְקוֹם הָעֹרֶף כַּנַּ״ל), and this is what is said, “for it is a stiff-necked people” (וְזֶ״שׁ כִּי עַם קְשֵׁה עֹרֶף הוּא).

And behold, that which caused this was due to Leah being only one point (וְהִנֵּה מַה שֶּׁגָּרַם זֶה הוּא לְסִבַּת הֱיוֹת לֵאָה נְקוּדָה אַחַת בִּלְבַד), which is the posterior of the Malkhut of Tevunah (שֶׁהִיא אֲחוֹרַיִם דְּמַלְכוּת דְּתְּבוּנָה), and she is not a structure of ten sefirot like Rachel (וְאֵינָהּ בַּת י׳ סְפִירוֹת כְּרָחֵל), and also in Rachel, even though she has ten sefirot (וְגַם בְּרָחֵל אַף עַל פִּי שֶׁיֵּשׁ בָּהּ י׳ סְפִירוֹת), since the nine lower ones came to her by way of additions, as mentioned above (כֵּיוָן שֶׁבָּאוּ לָהּ ט׳ תַּחְתּוֹנוֹת עַל יְדֵי תּוֹסָפוֹת כַּנַּ״ל), they are removed at the time of blemish (הֵם מִסְתַּלְּקִים בְּעֵת הַפְּגָם). Therefore, “Leave Me, and I will erase their name,” which is Rachel, their name (לָכֵן הַנִּיחָה לִּי וְאֶמְחֶה אֶת שְׁמָם שֶׁהִיא רָחֵל שְׁמָם), for she is their mother and they are her children, grasping onto the Malkhut of Rachel (כִּי הִיא אִמָּם וְהֵם בָּנֶיהָ נֶאֱחָזִין בְּמַלְכוּת רָחֵל), which is called Shas, as is known (הַנִּקְרָא ש״ס כַּנּוֹדָע).

And behold, this name is not the great supernal Name that is upon the heavens, but rather the lower one that is beneath Ze’ir Anpin, who is called “heavens” (וְהִנֵּה זֶה הַשֵּׁם אֵינֶנּוּ הַשֵּׁם הַגָּדוֹל הָעֶלְיוֹן שֶׁעַל הַשָּׁמַיִם רַק הַתַּחְתּוֹנָה שֶׁהִיא מִתַּחַת ז״א הַנִּקְרָא שָׁמַיִם), and behold, she is Rachel, as is known (וְהִנֵּה הִיא רָחֵל כַּנּוֹדָע), and then I shall repair and build Leah through Abba and Imma, a complete construction of ten complete sefirot (וְאָז אֶתְקֵן וְאֶבְנֶה אֶת לֵאָה עַל יְדֵי או״א בִּנְיָן שָׁלֵם י׳ סְפִירוֹת גְּמוּרוֹת), and it will no longer be possible to destroy her through the sin of the lower ones (וְלֹא תּוּכַל עוֹד לְהֵהָרוֹס בְּעָוֹן הַתַּחְתּוֹנִים), and through this, “and I shall make you into a great nation” (וְעַל יְדֵי כֵן וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל), for the Children of Israel, when they are from the aspect of Netzach–Hod of Ze’ir Anpin, are called the Children of Israel, as is known (כִּי בְּנֵי יִשְׂרָאֵל בִּהְיוֹתָם מִבְּחִינַת נ״ה שֶׁל ז״א הַנִּקְרָא בְּנֵי יִשְׂרָאֵל כַּנּוֹדָע), for Israel is Ze’ir Anpin, Tiferet, and his sons are Netzach–Hod (כִּי יִשְׂרָאֵל הוּא ז״א תִּפְאֶרֶת וּבָנָיו הֵם נ״ה), and therefore the blemish of their deeds blemishes until that place and removes the lights (וְלָכֵן פְּגַם מַעֲשֵׂיהֶם פּוֹגֵם עַד שָׁם וּמְסַלֵּק הָאוֹרוֹת), but now, since it is the aspect of Leah, the great Dalet of Echad, as is known, in the secret of the verse “and you shall see My back” (וְעַתָּה שֶׁהוּא בְּחִינַת לֵאָה ד׳ דְּאֶחָד רַבָּתִי כַּנּוֹדָע בְּסוֹד פָּרָשַׁת וְרָאִיתָ אֶת אֲחוֹרָי), therefore she will always be a great nation without interruption or blemish, when Leah is rectified in the manner stated above (לָכֵן תָּמִיד תִּהְיֶה לְגוֹי גָּדוֹל בְּלִי הֶפְסֵק וּפְגָם כַּאֲשֶׁר יִתֻּקַּן לֵאָה עַל דֶּרֶךְ הַנַּ״ל).

And behold, Moses, who is from Leah, its explanation is as follows (וְהִנֵּה מֹשֶׁה שֶׁהוּא מִלֵּאָה בֵּיאוּרוֹ הוּא כִּי), for behold, the Da‘at of Ze’ir Anpin from the side of Imma comes clothed within the Yesod of Tevunah (כִּי הִנֵּה הַדַּעַת דְּז״א מִצַּד אִמָּא בָּא מְלוּבָּשׁ בִּיסוֹד תְּבוּנָה), and from this Da‘at was Moses (וּמִדַּעַת זֶה הָיָה מֹשֶׁה), and behold, corresponding to him at the nape is Leah, the Malkhut of Tevunah (וְהִנֵּה כְּנֶגְדּוֹ בָּעוֹרֶף הִיא לֵאָה מַלְכוּת דְּתְבוּנָה), and it is found that all the statements of the Zohar are justified (וְנִמְצָא כִּי צָדְקוּ כָּל מַאֲמָרֵי הַזֹּהַר), for Moses is the secret of Da‘at, and from the Yesod of Imma, and from the secret of Malkhut, that is to say, the Malkhut of Imma (כִּי מֹשֶׁה סוֹד הַדַּעַת וּמִיְּסוֹד אִמָּא וּמִסּוֹד הַמַּלְכוּת ר״ל מַלְכוּת שֶׁל אִמָּא), and all is one (וְהַכֹּל אֶחָד). And it is found that the entire intention of the Supernal Emanator was to nullify all existence of the female of Ze’ir Anpin, the lower Rachel (וְנִמְצָא כִּי כָּל כַּוָּנַת הַמַּאֲצִיל הָעֶלְיוֹן הָיְתָה לְבַטֵּל כָּל מְצִיאוּת נוּקְבָּא דְּז״א הַתַּחְתּוֹנָה רָחֵל), and to make a new Nukvah for Ze’ir Anpin from this aspect, the supernal Dalet, Leah, included of ten complete sefirot (וְלַעֲשׂוֹת נוּקְבָּא חֲדָשָׁה אֶל ז״א מִצַּד בְּחִינַת זוֹ הַד׳ הָעֶלְיוֹנָה לֵאָה כְּלוּלָה מִי׳ סְפִירוֹת גְּמוּרוֹת). And our Sages of blessed memory already said that this blessing was already fulfilled in the seed of Moses, as it is said, “And the sons of Rechavyah increased exceedingly above” — above sixty myriads (וּכְבָר אָמְרוּ רַז״ל כִּי כְּבָר נִתְקַיְּמָה בְּרָכָה זוֹ בְּזַרְעוֹ שֶׁל מֹשֶׁה שֶׁנֶּאֱמַר וּבְנֵי רְחַבְיָה רַבּוּ לְמַעְלָה רֹאשׁ לְמַעְלָה מִשִּׁשִּׁים רִבּוֹא).

And the matter is as follows (וְהָעִנְיָן כִּי), behold, Israel caused that the lower Malkhut, Rachel, returned to the aspect of one single point (הִנֵּה יִשְׂרָאֵל גָּרְמוּ שֶׁמַלְכוּת הַתַּחְתּוֹנָה רָחֵל תַּחֲזוֹר בִּבְחִינַת נְקוּדָה אַחַת), and the nine sefirot that came in the secret of additions were removed (וְנִסְתַּלְּקוּ ט״ס שֶׁבָּאוּ בְּסוֹד תּוֹסָפוֹת), and there remained only her Keter alone, one point (וְנִשְׁאַר כֶּתֶר שֶׁלָּהּ לְבַד נְקוּדָה אַחַת). They also caused in Ze’ir Anpin itself that the three heads within it, which came in the secret of additions, were removed (גַּם גָּרְמוּ בְּז״א עַצְמוֹ שֶׁנִסְתַּלְּקוּ ג״ר שֶׁבּוֹ שֶׁבָּאוּ בְּסוֹד תּוֹסָפוֹת), and there remained in it only the six extremities within it alone, which came at the time of Atzilut in the secret of root and essence, as stated above (וְלֹא נִשְׁאַר בּוֹ רַק ו״ק שֶׁבּוֹ לְבַד שֶׁבָּאוּ בְּעֵת הָאֲצִילוּת בְּסוֹד שֹׁרֶשׁ וְעִקָּר כַּנַּ״ל). And behold, these six extremities are the secret of the six hundred thousand, as is known (וְהִנֵּה אֵלּוּ הַו״ק הֵם סוֹד ס״ר כַּנּוֹדָע), and the sons of Moses multiplied above these six hundred thousand, which are the six extremities of Ze’ir Anpin (וּבְנֵי מֹשֶׁה רַבּוּ לְמַעְלָה מֵאֵלּוּ הַס״ר שֶׁהֵם ו״ק דְּז״א).

[Gloss — It appears to me, in my humble opinion - Chaim (הַגָּהָה — נלעד״ח), that this is the intention of the verse (שֶׁזֶּהוּ כַּוָּנַת הַפָּסוּק), “six hundred thousand footmen of the people” (שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הָעָם), “among whom I am” (אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ), meaning to say (ר״ל), that Moses is the Yesod of Abba (כִּי מֹשֶׁה יְסוֹד דְּאַבָּא), clothed within Ze’ir Anpin (הַמְּלוּבָּשׁ תּוֹךְ ז״א), who is the six extremities (שֶׁהוּא ו״ק), which are those six hundred thousand (שֶׁהֵם אוֹתָם הַס׳ רִבּוֹא), and “among whom I am” — precisely (וְאָנֹכִי בְּקִרְבּוֹ דַּיְקָא)].

And they ascended upward (וְעָלוּ לְמַעְלָה), and they were in the supernal Malkhut, Leah (וְהָיוּ בְּמַלְכוּת הָעֶלְיוֹנָה לֵאָה), who stands above, at the back of the Da‘at of Ze’ir Anpin (הָעוֹמֶדֶת לְמַעְלָה בְּאֲחוֹרֵי הַדַּעַת שֶׁל ז״א), above the six extremities (לְמַעְלָה מִו״ק), and then Leah too is built (וְאָז נִבְנֵית גַּם לֵאָה), in the secret of a complete Partzuf (בְּסוֹד פַּרְצוּף שָׁלֵם), in the manner of Rachel (עַל דֶּרֶךְ רָחֵל), as He intended to do (כְּמוֹ שֶׁחָשַׁב לַעֲשׂוֹת), as it is written, “and I shall make you into a great nation” (כְּמוֹ שֶׁכָּתוּב עַל וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל), and as is written by us elsewhere (וּכְמוֹ שֶׁכָּתוּב אֶצְלֵנוּ בְּמָקוֹם אַחֵר), how Leah too is made into a complete and perfect Partzuf (אֵיךְ לֵאָה נַעֲשֵׂית גַּם כֵּן פַּרְצוּף גָּמוּר וְשָׁלֵם), even though her root was only one point (אַף עַל פִּי שֶׁלֹּא הָיָה שָׁרְשָׁהּ רַק נְקוּדָה אַחַת), which is only the Malkhut of Tevunah (שֶׁהִיא מַלְכוּת דְּתְבוּנָה לְבַד). And this is what is said, “and you shall see My back, but My face shall not be seen” (וְזֶהוּ שֶׁנֶּאֱמַר וְרָאִיתָ אֶת אֲחוֹרָי וּפָנַי לֹא יֵרָאוּ), for behold, Hashem intended to nullify every aspect of the lower Rachel for the reason stated above (כִּי הִנֵּה הַשֵּׁם יִתְבָּרֵךְ חָשַׁב לְבַטֵּל כָּל בְּחִינַת רָחֵל הַתַּחְתּוֹנָה לְסִבָּה הַנַּ״ל), for at every time that Israel sin, who are grasped in her, she is blemished and diminished (כִּי בְּכָל עֵת שֶׁחוֹטְאִים יִשְׂרָאֵל הַנֶּאֱחָזִים בָּהּ נִפְגֶּמֶת וְנֶחְסֶרֶת), and she remains only in the secret of a single point (וְנִשְׁאֶרֶת בְּסוֹד נְקוּדָה לְבַד), for the nine lower sefirot are removed (כִּי מִסְתַּלְּקִים ט״ס תַּחְתּוֹנִים). And by the building of Leah through Abba and Imma (וּבְהִבָּנוֹת לֵאָה עַל יְדֵי או״א), for she too is only one point, which is the Malkhut of Tevunah (כִּי גַם הִיא אֵינָהּ רַק נְקוּדָה אַחַת שֶׁהִיא מַלְכוּת דְּתְבוּנָה), and by her being built as ten complete sefirot (וּבְהִבָּנוֹתָהּ בַּת י׳ סְפִירוֹת גְּמוּרוֹת), the lower Rachel would be nullified (יִתְבַּטֵּל רָחֵל הַתַּחְתּוֹנָה), and then the sons of Moses, who come from her, would be a great nation (וְאָז בְּנֵי מֹשֶׁה הַבָּאִים מִמֶּנָּה יִהְיוּ לְגוֹי גָּדוֹל), for then no blemish would reach to diminish her, as stated above (כִּי אָז לֹא יַגִּיעַ שׁוּם פְּגָם לְהַחְסִירָהּ כַּנַּ״ל). And for this reason He intended to rectify and build Leah, who is called the back of Ze’ir Anpin (וְחָשַׁב לְסִבָּה זוֹ לְתַקֵּן וְלִבְנוֹת אֶת לֵאָה הַנִּקְרֵאת אֲחוֹרֵי דְּז״א), in the secret of the Dalet, the knot of the tefillin, as our Sages of blessed memory said (בְּסוֹד ד׳ קֶשֶׁר שֶׁל תְּפִלִּין כְּמַאֲרַז״ל), and afterward to restore her face-to-face with Ze’ir Anpin (וְאַחַר כָּךְ לְהַחֲזִירָהּ פָּנִים בְּפָנִים עִם ז״א). And Moses did not wish for this (וּמֹשֶׁה לֹא רָצָה בְּכָךְ), and the Holy One, blessed be He, listened to him and fulfilled his words (וְהקב"ה שָׁמַע אֵלָיו וְקִיֵּם דְּבָרָיו), and both His words and the words of Moses His servant were fulfilled (וְדִבְרֵי הַשֵּׁם וְדִבְרֵי מֹשֶׁה עַבְדּוֹ נִתְקַיְּמוּ שְׁתֵּיהֶן), for He did not erase the lower Rachel (וְלֹא מָחָה אֶת רָחֵל הַתַּחְתּוֹנָה), and also this supernal Leah, who at that time was only one point, He rectified into ten sefirot in a complete Partzuf (וְגַם אֶת לֵאָה זוֹ הָעֶלְיוֹנָה שֶׁהָיְתָה אָז נְקוּדָה אַחַת בִּלְבַד תִּקֵּן בְּי׳ סְפִירוֹת בְּפַּרְצוּף גָּמוּר), but He did not restore her face-to-face (אֲבָל לֹא הֶחֱזִירָהּ פָּנִים בְּפָנִים), and this is the secret of “and you shall see My back” (וְזֶהוּ סוֹד וְרָאִיתָ אֶת אֲחוֹרָי), this is the knot of the tefillin that was rectified (זֶהוּ קֶשֶׁר שֶׁל תְּפִלִּין שֶׁנִּתְקַן). And indeed, “My face,” which is the restoring face-to-face with Ze’ir Anpin, shall not be seen, and it shall not be so (וְאָֽמְנָם וּפָנַי שֶׁהוּא הַחֲזָרַת פָּנִים בְּפָנִים עִם ז״א לֹא יֵרָאוּ וְלֹא יִהְיֶה כָּךְ).

He said further, “And I turned and descended from the mountain, and the two tablets…” (אָמַר עוֹד וָאֵפֶן וָאֵרֵד מִן הָהָר וּשְׁנֵי לוּחוֹת וְגוֹ׳), for when I descended from the mountain, I saw and contemplated the great blemish that you committed, both in the male and in the female (כִּי כַּאֲשֶׁר יָרַדְתִּי מִן הָהָר רָאִיתִי וְהִסְתַּכַּלְתִּי הַפְּגָם הַגָּדוֹל שֶׁעֲשִׂיתֶם בֵּין בַּזָּכָר בֵּין בַּנְּקֵבָה). And corresponding to the blemish in the male, he said, “And I turned and descended, and the two tablets of the covenant were upon my two hands” (וּכְנֶגֶד פְּגַם שֶׁבַּזָּכָר אָמַר וָאֵפֶן וָאֵרֵד וּשְׁתֵּי לוּחוֹת הַבְּרִית עַל שְׁתֵּי יָדַי), the explanation being that Ze’ir Anpin returned to be in the secret of six extremities alone (פֵּרוּשׁ כִּי חָזַר ז״א לִהְיוֹת בְּסוֹד ו״ק בִּלְבַד). And by this it is found that the two tablets of the covenant, which are the aspect of Netzach–Hod of Ze’ir Anpin, which came to Ze’ir Anpin in the secret of additions, as it is written regarding the verse “He established the heavens with understanding” (וּבָזֶה נִמְצָא כִּי ב׳ לוּחוֹת הַבְּרִית שֶׁהֵם בְּחִינַת נ״ה שֶׁל ז״א אֲשֶׁר בָּאוּ לְז״א בְּסוֹד תּוֹסָפוֹת כְּמוֹ שֶׁכָּתוּב עַל פָּסוּק כּוֹנֵן שָׁמַיִם בִּתְבוּנָה), for Chessed–Gevurah–Tiferet ascended and became Chokhmah, Binah, Da‘at, and Netzach, Hod, Yesod ascended and became Chessed–Gevurah–Tiferet, and new Netzach, Hod, Yesod were made for Ze’ir Anpin from the side of Tevunah, and he was completed into ten sefirot (כִּי נִתְעַלּוּ חַג״ת וְנַעֲשׂוּ חב״ד וְנִתְעַלּוּ נ״ה״י וְנַעֲשׂוּ חַג״ת וְנַעֲשׂוּ לְז״א נ״ה״י חֲדָשִׁים מִצַּד הַתְּבוּנָה וְנִשְׁלַם לְי׳ סְפִירוֹת).

And now the Netzach–Hod that came in the secret of additions from the side of Tevunah returned and ascended upward to their place in the supernal Tevunah (וְעַתָּה חָזְרוּ הַנ״ה שֶׁבָּאוּ בְּסוֹד תּוֹסָפוֹת מִצַּד הַתְּבוּנָה וְנִתְעַלּוּ לְמַעְלָה בִּמְקוֹמָם בִּתְבוּנָה עֶלְיוֹנָה). In such a manner that what were these Netzach–Hod beneath the Chessed–Gevurah–Tiferet, which are the aspect of hands, ascended above the Chessed–Gevurah–Tiferet, and this is above the six extremities of Ze’ir Anpin in Tevunah (בְּאוֹפֶן שֶׁמַּה שֶּׁהָיוּ אֵלּוּ נ״ה תַּחַת הַחַג״ת שֶׁהֵם בְּחִינַת יָדַיִם עָלוּ לְמַעְלָה מֵחַג״ת וְהִיא לְמַעְלָה מִו״ק הַז״א בִּתְבוּנָה), and this is the secret of “and the two tablets of the covenant were removed from upon my two hands,” which are the Chessed–Gevurah–Tiferet of Ze’ir Anpin, the supernal hands (וְזֶ״ס וּשְׁתֵּי לוּחוֹת הַבְּרִית נִסְתַּלְּקוּ עַל שְׁתֵּי יָדַי שֶׁהֵם חַג״ת דְּז״א יָדַיִם הָעֶלְיוֹנִים). And corresponding to the blemish that they did in Rachel, the Nukvah of Ze’ir Anpin, he said, “And I saw, and behold, you have sinned to Hashem your God” (וּכְנֶגֶד הַפְּגָם שֶׁעָשׂוּ בְּרָחֵל נוּקְבָּא דְּז״א אָמַר וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַה׳ אֱלֹהֵיכֶם), and he did not say “our God,” but “your God,” for Moses is supernal in Leah, and the Children of Israel are below in Rachel, who is called “your God,” yours (וְלֹא אָמַר אֱלֹהֵינוּ כִּי מֹשֶׁה הוּא עֶלְיוֹן בְּלֵאָה וּבְנֵי יִשְׂרָאֵל לְמַטָּה בְּרָחֵל הַנִּקְרֵאת אֱלֹהֵיכֶם שֶׁלָּכֶם), as it is written in the Zohar that throughout Mishneh Torah it is written “your God” and not “our God,” corresponding to the Nukvah, Rachel (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר בְּכָל מִשְׁנֵה תּוֹרָה כְּתִיב אֱלֹהֶיךָ וְלֹא אֱלֹהֵינוּ כְּנֶגֶד הַנּוּקְבָּא רָחֵל).

And behold, this sin is that you made for yourselves a molten image (וְהִנֵּה הֶעָוֹן הַזֶּה הוּא שֶׁעֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה), the explanation being that Hashem told me only that which you blemished in the male, which is called that blemish “molten image,” in the secret mentioned above, which are the impure male powers (פֵּרוּשׁ כִּי הַשֵּׁם יִתְבָּרֵךְ לֹא אָמַר לִי רַק מַה שֶּׁפְּגַמְתֶּם בַּזָּכָר שֶׁנִּקְרָא פְּגָם הַהוּא מַסֵּכָה בְּסוֹד הַנַּ״ל שֶׁהֵם כֹּחוֹת טְמֵאִים הַזְּכָרִים), for which reason the Holy One, blessed be He, wished to erase their name, as stated above (אֲשֶׁר עַל כֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה רוֹצֶה לִמְחוֹת אֶת שְׁמָם כַּנַּ״ל).

And indeed, “and I saw” now, that you also sinned in the lower Malkhut, “your God,” who is called Rachel (וְאָֽמְנָם אֲנִי וָאֵרֶא עַתָּה כִּי גַּם חֲטָאתֶם בַּמַּלְכוּת הַתַּחְתּוֹנָה אֱלֹהֵיכֶם הַנִּקְרָא רָחֵל), and I did not wish, Heaven forbid, that her name and her rectification should be erased, as stated above (וְלֹא רָצִיתִי חַס וְשָׁלוֹם שֶׁיִּמָּחֶה אֶת שְׁמָהּ וְתִקּוּנָהּ כַּנַּ״ל). Therefore, “and I fell before Hashem forty days” (לָכֵן וָאֶתְנַפֵּל לִפְנֵי ה׳ מ׳ יוֹם), then at that time Hashem said to me, “Carve for yourself two stone tablets like the first ones” (אָז בָּעֵת הַהִיא אָמַר ה׳ לִי פְּסָל לְךָ שְׁנֵי לוּחוֹת אֲבָנִים כָּרִאשֹׁנִים), which are from the side of the lower Malkhut, Rachel, who is called stone tablets (שֶׁהֵם מִצַּד הַמַּלְכוּת הַתַּחְתּוֹנָה רָחֵל הַנִּקְרָא לוּחוֹת אֲבָנִים).

Chapter 7

שער לח פרק ז מ״ת

[38:7] And we shall explain the section concerning Nega‘im [Leprous Afflictions] (וְנְבָאֵר פָּרָשַׁת נְגָעִים), and there will be clarified somewhat the explanations of Rachel and Leah (וְיִתְבָּאֵר קְצָת בֵּאוּרֵי רָחֵל וְלֵאָה). It is written, “A man, when there shall be in the skin of his flesh a swelling, or a scab, or a bright spot, etc.” (כְּתִיב אָדָם כִּי יִהְיֶה בְּעוֹר בְּשָׂרוֹ שְׂאֵת אוֹ סַפַּחַת אוֹ בַהֶרֶת וְגוֹ׳). Behold, the man is Ze’ir Anpin (הִנֵּה הָאָדָם הוּא ז״א), in whom there is the Name M”H with the filling of Alephs, equal in number to “Adam” (שֶׁיֵּשׁ בּוֹ שֵׁם מ״ה דְּמִילּוּי אַלְפִּין כְּמִנְיַן אָדָם), and this is the order of the division of this Name within him (וְזֶהוּ סֵדֶר הִתְחַלְּקוּת הַשֵּׁם הַזֶּה בּוֹ).

Behold, the thorn of the Yod is the Keter within him (הִנֵּה קוֹצוֹ שֶׁל יו״ד כֶּתֶר שֶׁבּוֹ), the Yod is the Chokhmah within him (י׳ חָכְמָה שֶׁבּוֹ), the Heh is the Binah within him (ה׳ בִּינָה שֶׁבּוֹ), and the Aleph of the filling of the Heh is in his Da‘at (וְאַל״ף שֶׁל מִילּוּי ה״א בְּדַעְתּוֹ), and the three letters of the Vav are in the Tiferet (וְג׳ אוֹתִיּוֹת וָא״ו בְּת״ת), which is within him (שֶׁבּוֹ), in Chesed, Gevurah, and Tiferet (בְּג״ש שֶׁבּוֹ), as is known (כְּנוֹדָע). And the final Heh is in Netzach and Hod, which are the two halves of the body (וְה״א אַחֲרוֹנָה בְּנ״ה שֶׁהֵם ב׳ פְּלָגֵי גוּפָא), and the Aleph of the filling of the Heh is in the Yesod within him (וְא׳ שֶׁל מִילּוּי ה״א הוּא בִּיסוֹד שֶׁבּוֹ). And behold, in this Havayah there are three Alephs in the secret of the filling (וְהִנֵּה בְּהוָיָ״ה זוֹ יֵשׁ בָּהּ ג׳ אַלְפִּי״ן בְּסוֹד הַמִּילּוּי), and all three of them are in the central column within him (וּשְׁלָשְׁתָּן הֵם בַּקַּו הָאֶמְצָעִי שֶׁבּוֹ). The first is in Da‘at (רִאשׁוֹנָה בְּדַעַת), the second in Tiferet in the middle third (שְׁנִיָּה בְּת״ת בִּשְׁלִישׁ אֶמְצָעִי), and the third in Yesod (וְג׳ בִּיסוֹד).

And behold, each one of these three is the aspect of one Ohr [Light] (וְהִנֵּה כָּל א׳ מִג׳ אֵלּוּ הוּא בְּחִינַת אוֹר א׳). It follows that Ze’ir Anpin possesses three complete lights (נִמְצָא שֶׁיֵּשׁ לְז״א ג׳ אוֹרוֹת שְׁלֵימִים). And behold, three times Ohr [Light] has the numerical value of Keter (וְהִנֵּה ג״פ אוֹר גִּימַטְרִיָּא כֶּתֶר), for his Keter is complete through three lights (כִּי הַכֶּתֶר שֶׁלּוֹ שָׁלֵם מִג׳ אוֹרוֹת).

And behold, these three lights are of the aspect of Chasadim (וְהִנֵּה ג׳ אוֹרוֹת אֵלּוּ הֵם בְּחִי׳ חֲסָדִים), for they are the secret of the five occurrences of Ohr [Light] mentioned in the Account of Creation on the first day (כִּי הֵם סוֹד ה׳ פְּעָמִים אוֹר הַנִּזְכָּר בְּמַעֲשֵׂה בְּרֵאשִׁית בַּיּוֹם הָרִאשׁוֹן), and the five occurrences of Mayim [Water] on the second day (וְה׳ פְּעָמִים מַיִם בַּיּוֹם הַשֵּׁנִי). And they are the five Chasadim—the five occurrences of Ohr [Light]—and the five Gevurot—the five occurrences of Mayim—in the secret of “From when do we mention the might of the rains?” (וְהֵם ה״ח ה״פ אוֹר וְה״ג ה״פ מַיִם בְּסוֹד מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים).

And behold, these Chasadim are from the side of Arich Anpin that is enclothed in Ze’ir Anpin (וְהִנֵּה ה״ח אֵלּוּ הֵם מִצַּד אא הַמִּתְלַבֶּשֶׁת בְּז״א), and there are in them three aspects (וְיֵשׁ בָּהֶם ג׳ בְּחִינוֹת). The first is when all of the Chasadim are above, in the Da‘at of Ze’ir Anpin (הָאֶחָד הִיא בִּהְיוֹתָהּ לְמַעְלָה בְּדַעַת דז״א כָּל הֶה״ח). The second is in the central column, in the middle third of the Tiferet of Ze’ir Anpin (הַב׳ הוּא בַּקַּו הָאֶמְצָעִי בִּשְׁלִישׁ הָאֶמְצָעִי דְּת״ת דז״א), for until there they were concealed within the Yesod of Tevunah, and there, in the chest of Ze’ir Anpin, they were revealed (כִּי עַד שָׁם הָיוּ מְכוּסִּים תּוֹךְ יְסוֹד דְּתְבוּנָה וְשָׁם בַּחָזֶה דְּז״א נִתְגַּלּוּ), and thus they have there a second aspect, that they are revealed, which was not so above (וַהֲרֵי יֵשׁ לָהֶם שָׁם בְּחִי׳ ב׳ שֶׁהֵם מְגוּלִּים מַה שֶּׁלֹּא הָיָה כֵן לְמַעְלָה). And the third aspect is the matter of their returning to gather and to join, all the lights together, below in the Yesod itself (וּבְחִי׳ ג׳ הוּא עִנְיַן חֲזָרָתָם לְהִתְקַבֵּץ וּלְהִתְחַבֵּר כָּל הָאוֹרוֹת יַחַד לְמַטָּה בִּיסוֹד עַצְמוֹ).

It is found, therefore, that there were three aspects in the Chasadim of Ze’ir Anpin, which are from the side of Imma (נִמְצָא כִּי ג׳ בְּחִינַת הָיוּ אֶל הַחֲסָדִים דְּז״א שֶׁמִּצַּד אִמָּא), and all three are in the central column, in Da‘at, Tiferet, and Yesod (וּשְׁלָשְׁתָּן בַּקַּו הָאֶמְצָעִי בְּדַת״י). And they are themselves exactly the three Alephs that we said exist in the Name M”H of the totality of Ze’ir Anpin (וְהֵם הֵם עַצְמָן בְּחִי׳ ג׳ אַלְפִּי״ן שֶׁאָמַרְנוּ שֶׁיֵּשׁ בְּשֵׁם מ״ה שֶׁל כְּלָלוּת ז״א), and all three of them also are all in the central column of Da‘at, Tiferet, and Yesod (אֲשֶׁר שְׁלָשְׁתָּן גַּם כֵּן כֻּלָּם בַּקַּו הָאֶמְצָעִי דְּת״י). And the matter of these three aspects is the matter of the three occurrences of Ohr, Ohr, Ohr [Light, Light, Light] mentioned above; understand this well (וְעִנְיַן ג׳ בְּחִי׳ אֵלּוּ הֵם עִנְיַן ג׳ אוֹר אוֹר אוֹר הַנַּ״ל וְהָבֵן זֶה מְאֹד).

However, Ze’ir Anpin has two women behind him, and they are Leah and Rachel (אֲמְנָם ב׳ נָשִׁים יֵשׁ לְז״א מֵאֲחוֹרָיו וְהֵם לֵאָה וְרָחֵל). And it is known that Leah is from the Da‘at of Ze’ir Anpin until the chest, and Rachel is from the chest until the completion of his feet (וְנוֹדָע כִּי לֵאָה הִיא בְּדַעַת דְּז״א עַד הֶחָזֶה וְרָחֵל כְּמִן הֶחָזֶה עַד סִיּוּם רַגְלָיו). And thus it is found that when these three lights mentioned above are divided, which are the three aspects that exist in the Chasadim of Ze’ir Anpin from the side of Tevunah, they are divided between the two of them (וְא״כ נִמְצָא כִּי כְּשֶׁנֶּחְלַק ג׳ אוֹרוֹת אֵלּוּ הַנַּ״ל שֶׁהֵם ג׳ בְּחִי׳ שֶׁיֵּשׁ בַּחֲסָדִים שֶׁל ז״א מִצַּד הַתְּבוּנָה וְנֶחְלֶקֶת לִשְׁתֵּיהֶן).

It is found that Leah takes only one light, the upper one, which is in the Da‘at of Ze’ir Anpin, for there is her head and her beginning (נִמְצָא כִּי לֵאָה לוֹקַחַת אוֹר א׳ לְבַד הָעֶלְיוֹן שֶׁהוּא בְּדַעַת דְּז״א כִּי שָׁם רֹאשָׁהּ וְהַתְחָלָתָהּ). And Rachel takes two lower lights, one in the chest in the middle third, and one light in the Yesod of Ze’ir Anpin, for all this place belongs to Rachel (וְרָחֵל לוֹקַחַת ב׳ אוֹרוֹת הַתַּחְתּוֹנִים שֶׁהֵם א׳ בֶּחָזֶה בִּשְׁלִישׁ הָאֶמְצָעִי וְאוֹר ב׳ בִּיסוֹד דְּז״א כִּי כָּל מָקוֹם זֶה הוּא לְרָחֵל). And this is what was stated above at length regarding the matter of these three lights, in the secret of the verse, “And I will make your battlements of rubies” (וְז״שׁ לְעֵיל בָּאֹרֶךְ בְּעִנְיַן ג׳ אוֹרוֹת אֵלּוּ בְּסוֹד פָּסוּק וְשַׂמְתִּי כַּדְכֹּד שִׁמְשֹׁתַיִךְ).

It is found, therefore, that according to this, the Keter of Ze’ir Anpin is complete from the three lights mentioned above, which have the numerical value of Keter (נִמְצָא כִּי כְּפִי זֶה שֶׁהַכֶּתֶר שֶׁל ז״א הוּא שָׁלֵם מִן הַג׳ אוֹר הַנַּ״ל שֶׁהֵם גִּימַטְרִיָּא כֶּתֶר), and the Keter of Rachel has in it two times “Ohr [Light],” which are two-thirds of the Keter alone (וְכֶתֶר שֶׁל רָחֵל יֵשׁ בּוֹ ב״פ אוֹר שֶׁהֵם ב״ש הַכֶּתֶר לְבַד), and the Keter of Leah is one third, which is one light alone (וְכֶתֶר שֶׁל לֵאָה הוּא שְׁלִישׁ א׳ שֶׁהוּא אוֹר א׳ לְבַד). And in addition to this advantage that Rachel has over Leah, she has yet another advantage (וּמִלְּבַד זֶה הַיְּתֵרוֹן שֶׁיֵּשׁ לְרָחֵל עַל לֵאָה יֵשׁ לָהּ עוֹד יִתְרוֹן א׳), for the two lights of Rachel are revealed Chasadim, as is known (כִּי ב׳ אוֹרוֹת שֶׁל רָחֵל הֵמָּה חֲסָדִים הַמְּגוּלִּין כְּנוֹדָע), whereas the one light of Leah is in the place of the covering of the Chasadim (וְאוֹר א׳ שֶׁל לֵאָה הוּא בִּמְקוֹם כִּסּוּי הַחֲסָדִים). And this is the reason that the judgments of Leah are many in comparison to those of Rachel, double, as stated above (וְזֶהוּ טַעַם הֱיוֹת דִּינֵי לֵאָה רַבִּים עַל שֶׁל רָחֵל כִּפְלַיִם כַּנַּ״ל). And after its matter has been explained to us, we will begin to explain the verses, “A man, when there shall be…” etc (וְאַחַר שֶׁנִּתְבָּאֵר לָנוּ עִנְיָנָהּ נַתְחִיל לְבָאֵר הַפְּסוּקִים אָדָם כִּי יִהְיֶה וְגוֹ׳).

For behold, the three lights mentioned above do not go outwards to build and to rectify the Partzuf of Leah and Rachel unless there is also the aspect of the Mochin of Ze’ir Anpin from the side of Abba enclothed within them, as stated above (כִּי הִנֵּה אֵין הַג׳ אוֹרוֹת הַנַּ״ל יוֹצְאִין לַחוּץ לִבְנוֹת וּלְתַקֵּן פַּרְצוּף לֵאָה וְרָחֵל רַק בִּהְיוֹת גַּם כֵּן בְּחִי׳ הַמּוֹחִין דְּז״א דְּמִצַּד אַבָּא מְלוּבָּשִׁים בְּתוֹכָם כַּנַּ״ל). And the reason is because the Mochin of Abba are those that repel the externals from attaching to the Chasadim of Binah that are revealed from the chest and downward, which there is called the Tree of Knowledge of good and evil, from which the externals draw sustenance, as stated above (וְהַטַּעַם לְפִי שֶׁהַמּוֹחִין דְּאַבָּא הֵם הַדּוֹחִין אֶת הַחִיצוֹנִים מִלְּהִתְאַחֵז בַּחֲסָדִים שֶׁל הַבִּינָה הַמְּגוּלִּין מִן הֶחָזֶה וּלְמַטָּה אֲשֶׁר שָׁם נִקְרָא עֵץ הַדַּעַת טוֹב וָרָע שֶׁמִּשָּׁם יוֹנְקִים הַחִיצוֹנִים כַּנַּ״ל). And when the light of the Mochin of Ze’ir Anpin from the side of Abba is not revealed, then the externals attach (וְכַאֲשֶׁר אֵין אוֹר הַמּוֹחִין דְּז״א מִצַּד אַבָּא נִגְלִין אָז נֶאֱחָזִים הַחִיצוֹנִים), and therefore, in exchange for the three lights, which are the three Alephs in the filling of M”H mentioned above, which go out and rectify Leah and Rachel behind Ze’ir Anpin (וְלָכֵן תְּמוּרַת ג׳ אוֹרוֹת שֶׁהֵם הַג׳ אַלְפִּי״ן בְּמִלּוּי מ״ה כַּנַּ״ל אֲשֶׁר יוֹצְאִין וּמְתַקְּנִין אֶת לֵאָה וְרָחֵל בְּאָחוֹר ז״א).

And behold, as the counterparts of these, three kinds of Nega‘im [Afflictions] issue forth (וְהִנֵּה תְּמוּרַת אֵלּוּ יוֹצְאִין ג׳ מִינֵי נְגָעִים), which are called Se’et [Rising], Sappaḥat [Scab], and Baheret [Bright Spot] (הַנִּקְרָאִים שְׂאֵת סַפַּחַת בַּהֶרֶת), from which is the nourishment of all the externals (אֲשֶׁר מֵהֶם יְנִיקַת כָּל הַחִיצוֹנִים). And there the Partzuf of Leah and Rachel is not formed (וְאֵין שָׁם נַעֲשֶׂה פַּרְצוּף לֵאָה וְרָחֵל). And remember this general principle (וְזָכוֹר כְּלָל זֶה), that these two Partzufim, Leah and Rachel, are not made here (שֶׁאֵין נַעֲשִׂין ב׳ פַּרְצוּפִים אֵלּוּ לֵאָה וְרָחֵל כָּאן), except after the revelation of the Mochin of Abba in Ze’ir Anpin (אֶלָּא אַחַר הִתְגַּלּוּת מוֹחִין דְּאַבָּא בְּז״א). And do not wonder at this (וְאַל תִּתְמַהּ בָּזֶה), for the affliction is not the impurity itself (כִּי הַנֶּגַע אֵינֶנָּה הַטֻּמְאָה עַצְמָהּ), but an aspect of harsh, holy judgments (רַק בְּחִי׳ דִּינִין קָשִׁים קְדוֹשִׁים), from which the impure externals draw nourishment (אֲשֶׁר מִמֶּנּוּ יְנִיקַת הַחִיצוֹנִים הַטְּמֵאִים). And it is not rectified except through Aaron the priest, the Supernal Abba (וְאֵינוֹ נִתְקָן אֶלָּא עַל־יְדֵי אַהֲרֹן הַכֹּהֵן אַבָּא עִלָּאָה).

And this is the language of the Zohar, Parashat Tazria, daf 49 (וְזֶ״ל זֹהַר פ׳ תַזְרִיעַ דְמ״ט): Rabbi Yitzḥak said (אָמַר ר׳ יִצְחָק), “But is it not written: ‘An affliction of leprosy, when it shall be in a man, and he shall be brought to the priest’?” (וְהָא כְּתִיב נֶגַע צָרַעַת כִּי תִהְיֶה בְּאָדָם וְהוּבָא אֶל הַכֹּהֵן). He said to him, “This is the Holy One, blessed be He” (א״ה דָּא קוּדְשָׁא בְּרִיךְ הוּא). He said to him, “No” (א״ל אֵין כו׳). Rabbi Yosi said to him, “Thus we have learned” (א״ל ר״י הָכִי תְּנִינָן): “An affliction of leprosy” — affliction is a harsh judgment that dwells in the world (נֶגַע הוּא דִּינָא תַּקִּיפָא דְּשָׁרֵי בְּעָלְמָא), leprosy is the closing of the supernal light (צָרַעַת סְגִירוּ דִנְהוֹרָא עִלָּאָה), the closing of supernal goodness that does not descend to the world (סְגִירוּ דְטִיבוּ עִלָּאָה דְּלָא נָחֵית מֵעָלְמָא). “When it shall be in a man” — in a man, without specification (כִּי תִהְיֶה בְּאָדָם בְּאָדָם סְתָם). “And he shall be brought to the priest” — this is the lower priest (וְהוּבָא אֶל הַכֹּהֵן דָּא כֹּהֵן דִּלְתַתָּא), for through him it is rectified (דְּעַל יְדֵיהּ אִתְתַּקֵּן), to open that closing (לְמִפְתְּחָא הַהוּא סְגִירוּ), and to kindle the lamp (וּלְאַדְלָקָא בּוּצִינָא), etc. (וְכוּ׳).

Also there it was explained in the Zohar, daf 46a, regarding this matter (גַּם שָׁם נִתְבָּאֵר בַּזֹּהַר דְמ״ו ע״א עַל דָּא הַזֶּה). Also there, daf 51b, they said there (גַּם שָׁם דְנ״א ע״ב אָמְרוּ שָׁם), “And when the affliction of leprosy descended, it purified the place and expelled the impure spirit from its place,” etc. (וְכַד הֲוֵי נָחֵית נֶגַע צָרַעַת הֲוֵי מְדַכֵּי אַתְרָא וְאַפִּיק רוּחָא מְסָאֲבָה מֵאַתְרֵיהּ וְכוּ׳). And there is no need to expand the explanation of all these words of the Zohar (וְאֵין צָרִיךְ לְהַרְחִיב הַבֵּאוּר לְכָל דִּבְרֵי הַזֹּהַר הָאֵלּוּ), for they are understood of themselves from what was written (כִּי מוּבָנִים מֵאֲלֵיהֶם מִמַּה שֶּׁנִּכְתַּב), and also from what has now been written; set your eyes and your heart and you will understand (וְגַם מִמַּה שֶּׁנִּכְתַּב עַתָּה שִׂים עֵינֶיךָ וְלִבְּךָ וְתָבִין).

Behold, the intent of his words is this (הִנֵּה כַּוָּנַת דְּבָרָיו הוּא), that the affliction is holiness, except that it is a harsh judgment (כִּי נֶגַע הוּא קְדוּשָׁה אֶלָּא שֶׁהוּא דִּין קָשֶׁה). And behold, the priest is Abba (וְהִנֵּה הַכֹּהֵן הוּא אַבָּא), who is the one that repels the spirit of impurity that is in the person or in the afflicted house (שֶׁהוּא הַדּוֹחֶה אֶת רוּחַ הַטֻּמְאָה אֲשֶׁר בָּאָדָם אוֹ בַּבַּיִת הַמְּנֻגָּע). And the cause of this affliction is the leprosy (וְהַגּוֹרֵם לַנֶּגַע זוֹ הוּא הַצָּרַעַת), whose Targum is “closing” (אֲשֶׁר תַּרְגּוּמוֹ סְגִירוּ). And the explanation of “closing” is the closing of the supernal light (וּפֵירוּשׁ סְגִירוּ דִּנְהוֹרָא עִלָּאָה), which are the Mochin of Ze’ir Anpin from the side of Abba, Supernal Chokhmah (שֶׁהֵם מוֹחִין דְּז״א דְּמִצַּד אַבָּא חָכְמָה עִלָּאָה), which were not revealed in Ze’ir Anpin (שֶׁלֹּא נִתְגַּלּוּ בְּז״א), and this caused the leprosy (הוּא גָּרַם הַצָּרַעַת), which is the grasp of the externals (שֶׁהוּא אֲחִיזַת הַחִיצוֹנִים).

And behold, when there is a closing of the supernal light (וְהִנֵּה כַּאֲשֶׁר יֵשׁ סְגִירוּ דִנְהוֹרָא עִלָּאָה), which are Mochin from the side of Abba (שֶׁהֵם מוֹחִין מִצַּד אַבָּא), and there are Mochin only from the side of Imma (וְאֵין שָׁם מוֹחִין רַק מִצַּד אִמָּא), then it is called an affliction (אָז נִקְרָא נֶגַע). And this is what is written in the Zohar (וְהוּא מַה שֶּׁכָּתוּב בַּזֹּהַר), that it is the power of harsh judgments of supernal holiness (שֶׁהוּא כֹּחַ הַדִּינִין קָשִׁים דִּקְדוּשָׁה עִלָּאָה), which expels the externals and the husks, as is known (הַגּוֹרֶשֶׁת אֶת הַחִיצוֹנִים וְאֶת הַקְּלִיפּוֹת כְּנוֹדָע). For the aspect of Binah repels the externals (כִּי בְּחִי׳ בִּינָה דּוֹחָה אֶת הַחִיצוֹנִים), in the secret of the tekhelet (בְּסוֹד הַתְּכֵלֶת), but this power is not in Binah (אֶלָּא שֶׁאֵין כֹּחַ זֶה בַּבִּינָה), except through her being together with Chokhmah (רַק עַל־יְדֵי הֱיוֹתָהּ יַחַד עִם הַחָכְמָה). But now, when she is alone without Chokhmah (אֲבָל עַתָּה שֶׁהִיא לְבַד בִּלְתִּי חָכְמָה), it is not so (אֵינוֹ כֵן). And for this reason as well (וּלְסִבָּה זֹאת גַּם כֵּן), she is now harsh judgment (הִיא עַתָּה דִּינָא קַשְׁיָא), due to her being separated from Chokhmah (לִהְיוֹתָהּ נִפְרֶדֶת מִן הַחָכְמָה). Therefore, Nega‘ [Affliction] has the numerical value of 123 (לָכֵן נֶגַע גִּימַטְרִיָּא קכ״ג), corresponding to the numerical value of the filling of Ehyeh with Alefs (כְּמִנְיַן מִלּוּי שֶׁל אֶהְיֶ״ה דְּאַלְפִּי״ן). For its full expansion has the numerical value of 143 (כִּי הוּא קמ״ג), while the filling alone has the numerical value of 123, with the kolel (וְהַמִּלּוּי לְבַד הֵם גִּימַטְרִיָּא קכ״ג ע״ה), after you remove the simple letters (אַחַר שֶׁתָּסִיר אוֹתִיּוֹת פְּשׁוּטוֹת). And since these afflictions are in a man, who is Ze’ir Anpin (וּלְפִי שֶׁאֵלּוּ הַנְּגָעִים הֵם בְּאָדָם שֶׁהוּא ז״א), in whom is the Name M״H with Alephs, as written with God’s help (שֶׁבּוֹ שֵׁם מ״ה דְּאַלְפִּי״ן כְּמוֹ שֶׁכָּתַבְנוּ בְּעֶזְרַת ה׳), therefore also the aspect of Imma within him (לָכֵן גַּם בְּחִי׳ אִמָּא אֲשֶׁר בּוֹ), in the secret of the Mochin called Ehyeh (בְּסוֹד מוֹחִין הַנִּקְרָא אֶהְיֶ״ה), we likewise call it Ehyeh with Alephs (אָנוּ מְכַנִּים אוֹתוֹ בִּבְחִי׳ אֶהְיֶ״ה דְּאַלְפִּי״ן גַּם כֵּן).

And indeed, it is not Binah itself (וְאׇמְנָם אֵינָהּ הַבִּינָה עַצְמָהּ), but only its filling (רַק הַמִּילּוּי שֶׁלָּהּ לְבַד), that enters into the secret of the Mochin of Ze’ir Anpin (הַנִּכְנָס בְּסוֹד מוֹחִין דְּזְעֵיר אַנְפִּין), and fills the cavities of the skull (וּמְמַלֵּא חַלְלֵי דְּגֻלְגַּלְתָּא).

Also, in my humble opinion, I heard (גַּם נִלְעַ״ד שָׁמַעְתִּי), that this is the matter of what it says, “This shall be the law of the leper” (כִּי זֶהוּ עִנְיַן אוֹמְרוֹ זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע), for the entire aspect of his being a leper (כִּי כָּל בְּחִי׳ הֱיוֹתוֹ מְצֹרָע), is due to the withdrawal of the Mochin from the side of Abba (הוּא לְסִבַּת הִסְתַּלְּקוּת מוֹחִין דְּמִצַּד אַבָּא), which is Chokhmah, called Torah, as is known (חָכְמָה הַנִּקְרֵאת תּוֹרָה כַּנּוֹדָע). And if so, his rectification is only through engagement in Torah (וְאִם כֵּן אֵין תִּקּוּנוֹ אֶלָּא עַל־יְדֵי עֵסֶק הַתּוֹרָה), as our sages of blessed memory said (כְּמַאֲרַזַ״ל). Therefore it says, “the law of the leper” (לָכֵן אָמַר תּוֹרַת הַמְּצֹרָע), and it did not say, “this is the purification of the leper,” or the like (וְלֹא אָמַר זֹאת טָהֳרַת הַמְּצֹרָע אוֹ כַּיּוֹצֵא).

And behold, since the cause of leprosy and the affliction (וְהִנֵּה כֵּיוָן שֶׁהַסִּבָּה אֶל הַצָּרַעַת וְהַנֶּגַע), is the withdrawal of the Mochin of Ze’ir Anpin from the side of Abba (הוּא הִסְתַּלְּקוּת מוֹחִין דְּז״א דְּמִצַּד אַבָּא), therefore, “he shall be brought to Aaron the priest” (לָכֵן וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן), for he will draw and reveal that closing of the supernal light (שֶׁהוּא יַמְשִׁיךְ וִיגַלֶּה אוֹתוֹ סְגִירוּ דִנְהוֹרָא עִלָּאָה), and draw it downward into Ze’ir Anpin (וִימְשִׁיכֵם לְעֵילָא בְּז״א), and through this the leprosy will be removed (וְעַל־יְדֵי כֵן תָּסִיר הַצָּרַעַת).

For behold, Aaron the priest is from the side of Abba, as is known (כִּי הִנֵּה אַהֲרֹן הַכֹּהֵן הוּא מִצַּד אַבָּא כַּנּוֹדָע), and as is written in its place (וּכְמוֹ שֶׁכָּתוּב בִּמְקוֹמוֹ), that Aaron has the numerical value of ע״ב קפ״ד (כִּי אַהֲרֹן גִּימַטְרִיָּא ע״ב קפ״ד), which are the simple and filled back-sides of the Havayah with Yods (שֶׁהֵם אֲחוֹרַיִם הַפְּשׁוּטִים וְהַמְּלֵאִים שֶׁל הוָיָ״ה דְּיוּדִי״ן), which are in Abba (שֶׁבְּאַבָּא), in the aspect of the Yesod within him (בִּבְחִי׳ הַיְסוֹד שֶׁבּוֹ), that spreads within Ze’ir Anpin, as is known (הַמִּתְפַּשֵּׁט תּוֹךְ ז״א כַּנּוֹדָע). And likewise his sons, who are Elazar and Itamar (וְכֵן בָּנָיו שֶׁהֵם אֶלְעָזָר וְאִיתָמָר), I have already informed you (כְּבָר הוֹדַעְתִּיךָ), that they too are in the aspect of Netzach and Hod of Abba (שֶׁהֵם גַּם כֵּן בִּבְחִי׳ נ״ה דְּאַבָּא), which spread within Ze’ir Anpin (הַמִּתְפַּשְׁטִין בְּז״א). And through Aaron or his sons (וְעַל־יְדֵי אַהֲרֹן אוֹ בָּנָיו), who are Netzach and Hod, and are called sons, as is known to us (שֶׁהֵם נ״ה הַנִּקְרָאִים בָּנִים כַּנּוֹדָע אֶצְלֵנוּ), and as mentioned in the Zohar, as stated above (וְכַנִּזְכָּר בַּזֹּהַר כַּנַּ״ל), all of this is rectified (יִתְקַן כָּל זֶה).

For behold, when the Mochin from the side of Abba come into Ze’ir Anpin (כִּי הִנֵּה בְּבֹא הַמּוֹחִין מִצַּד אַבָּא בְּז״א), then the Chasadim of the Mochin of Imma will shine (אָז יָאִירוּ הַחֲסָדִים שֶׁל הַמּוֹחִין דְּאִמָּא), and the leprosy will depart (וְיִסְתַּלֵּק הַצָּרַעַת), which is the grasp of the externals in them (שֶׁהוּא אֲחִיזַת הַחִיצוֹנִים בָּהֶם). For there is all of their grasp (כִּי שָׁם הוּא כָּל אֲחִיזָּתָם), since it is the aspect of Binah from which judgments are aroused (לִהְיוֹת בְּחִי׳ בִּינָה דְּדִינִין מִתְעָרִין מִינָהּ), and especially when she is separated from Abba (וּבִפְרָט בִּהְיוֹתָהּ נִפְרֶדֶת מֵאַבָּא). And this is what is said in the Zohar (וְזֶהוּ שֶׁאָמַר בַּזֹּהַר), “And he shall be brought to Aaron the priest — they will remove it upward,” etc. (וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן יִסְלְקוּן לֵיהּ לְעֵילָא וְכוּ׳). And in my humble opinion, I heard another explanation of “and he shall be brought to Aaron” (וְנִלְעַ״ד שֶׁשָׁמַעְתִּי פֵּרוּשׁ זֶה שֶׁל וְהוּבָא אֶל אַהֲרֹן בְּאוֹפֶן אַחֵר), and it is in what is written in the Zohar, Parashat Tazria, daf 49b (וְהוּא בְּמ״שׁ בַּזֹּהַר פָּרָשַׁת תַּזְרִיעַ דְמ״ט ע״ב): “Here as well, that they bring him to the priest to purify him, and they raise the matter before him,” etc. (אוֹף הָכָא דְּיִכְנְסוּן לֵיהּ לְכָהֲנָא לְדַכָּאָה לֵיהּ וְיַעֲלוּן מִלָּה קַמֵּיהּ וְכוּ׳). And this is according to what was written regarding the explanation of the giving of the great terumah to the priest (וְהוּא עַל דֶּרֶךְ מַה שֶּׁכָּתַבְנוּ בְּעִנְיַן בֵּאוּר נְתִינַת תְּרוּמָה גְּדוֹלָה לַכֹּהֵן), which we explained as the return of the light to its place in Ze’ir Anpin (שֶׁבֵּאַרְנוּ שֶׁהוּא חֲזָרַת אוֹר אֶל מְקוֹמוֹ בְּז״א).

And so is the intent here (וְכֵן הַכַּוָּנָה כָּאן), for through showing him to the lower priest (כִּי עַל־יְדֵי הַרְאוֹתוֹ אֶל הַכֹּהֵן הַתַּחְתּוֹן), it causes above (גּוֹרֵם לְמַעְלָה), that those lights of the Chasadim of the Mochin from the side of Imma, which go outwards (שֶׁאוֹתָן הָאוֹרוֹת שֶׁל הַחֲסָדִים שֶׁל מוֹחִין דְּמִצַּד אִמָּא הַיּוֹצְאִין לַחוּץ), and then there are made outside the aspect of afflictions, as written with God’s help (וְאָז שָׁם נַעֲשִׂין בַּחוּץ בְּחִי׳ נְגָעִים כְּמוֹ שֶׁכָּתַבְנוּ בְּעֶזְרַת ה׳). And through showing him to the priest (וְעַל־יְדֵי הַרְאוֹתוֹ אֶל הַכֹּהֵן), it causes above (גּוֹרֵם לְמַעְלָה), that those lights return to their place within Ze’ir Anpin (שֶׁאוֹתָן הָאוֹרוֹת יַחְזְרוּ לִמְקוֹמָם תּוֹךְ הַז״א), and they join with their root (וְיִתְחַבְּרוּ עִם שָׁרְשָׁם), which is the Yesod of Imma within Ze’ir Anpin (שֶׁהִיא הַיְסוֹד דְּאִמָּא שֶׁבְּתוֹךְ ז״א), within which is the root of the Chasadim, which is called “priest,” as is known (אֲשֶׁר בְּתוֹכוֹ שֹׁרֶשׁ הַחֲסָדִים הַנִּקְרָא כֹּהֵן כַּנּוֹדָע). And this is what is meant by, “and they raise him to the priest, and they bring the matter before him” (וְז״שׁ וְיַעֲלוּן לֵיהּ לְכָהֲנָא וְיַכְנְסוּן מִלָּה קַמֵּיהּ), its explanation being that the light should not go outwards (פֵּירוּשׁ שֶׁלֹּא יֵצֵא הָאוֹר לַחוּץ), and be cut off from its place (וְיִפָּסֵק מִמְּקוֹמוֹ), and through this the externals would grasp it (וְעַל־יְדֵי כֵן יִתְאַחֲזוּ בּוֹ הַחִיצוֹנִים).

Rather, it will be Mati ve-La Mati [Reaching and Not Reaching] (אֶלָּא יִהְיֶה מַטֵּי וְלָא מַטֵּי), going outwards and returning and entering (יוֹצֵא לַחוּץ וְחוֹזֵר וְנִכְנָס), and cleaving to its place, as stated above (וּמִדְבַּק בִּמְקוֹמוֹ כַּנַּ״ל). And through this (וְעַל־יְדֵי כֵן), there will be no power in the externals to grasp them (לֹא יִהְיֶה כֹּחַ בַּחִיצוֹנִים לְהִתְאַחֵז בָּהֶם), and to draw sustenance from them (וְלִינֹק מֵהֶם), since they are cleaving to their root (לִהְיוֹתָם דְּבוּקִים עִם שָׁרְשָׁם). And this is the secret of “and he shall be brought to Aaron the priest” (וְז״ס וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן), “this is the lower priest” (דָּא כֹּהֵן דִּלְתַתָּא), its explanation being (פֵּירוּשׁ), that they are the Chasadim within the Yesod of Imma (שֶׁהֵם הַחֲסָדִים שֶׁבְּתוֹךְ יְסוֹד אִמָּא), when they are below, within Ze’ir Anpin (בִּהְיוֹתָם לְתַתָּא תּוֹךְ הַז״א). And now we will explain the matter of this leprosy and the affliction (וְנְבָאֵר עַתָּה עִנְיַן הַצָּרַעַת הַזֶּה וְהַנֶּגַע), what its matter is when the lights go outwards (מַה עִנְיָנוֹ בְּצֵאת הָאוֹרוֹת לַחוּץ).

The matter is (הָעִנְיָן הוּא), that those lights that would go outwards (כִּי אוֹתָן הָאוֹרוֹת שֶׁהָיוּ יוֹצְאִין לַחוּץ), and build the Partzuf of Leah and Rachel outside Ze’ir Anpin (וּבוֹנִים פַּרְצוּף לֵאָה וְרָחֵל לַחוּץ ז״א), are cleaving to his backside in the skin of his flesh, as is known (דְּבוּקִים בַּאֲחוֹרָיו בְּעוֹר בְּשָׂרוֹ כַּנּוֹדָע).

And behold, now, due to the lack of Mochin from the side of Abba, as mentioned above (וְהִנֵּה עַתָּה לְחֶסְרוֹן מוֹחִין מִצַּד אַבָּא כַּנַּ״ל), the externals grasp these lights of Chasadim of the Yesod of Imma that go outwards (נֶאֱחָזִין הַחִיצוֹנִים בְּאֵלּוּ אוֹרוֹת שֶׁל חֲסָדִים הַיְסוֹד דְּאִמָּא הַיּוֹצְאִין לַחוּץ). And through this they build there (וְעַל־יְדֵי זֶה בּוֹנִים שָׁם), and bring forth powers of the externals (וּמוֹצִיאִין כֹּחוֹת הַחִיצוֹנִים), as a likeness and replacement of Leah and Rachel (דְּמוּת תְּמוּרַת לֵאָה וְרָחֵל). And these are what are called afflictions (וְהֵם הַנִּקְרָאִים נְגָעִים), for you already know that Leah and Rachel are cleaving outside Ze’ir Anpin in the skin of his flesh (כִּי כְּבָר יָדַעְתָּ כִּי לֵאָה וְרָחֵל הֵם דְּבוּקִים מִחוּץ ז״א בְּעוֹר בְּשָׂרוֹ).

For behold, Leah, all of her aspect is skin alone (כִּי הִנֵּה לֵאָה כָּל בְּחִינָתָהּ הִיא עוֹר לְבַד), in the secret of the knot of the head-tefillin, which is skin alone, as mentioned above (בְּסוֹד קֶשֶׁר שֶׁל תְּפִלִּין שֶׁל רֹאשׁ שֶׁהִיא עוֹר לְבַד כַּנַּ״ל). And this is what our sages of blessed memory said (וְהוּא מַה שֶּׁאָמְרוּ רַזַ״ל): “This shall be the law of the leper — one who brings forth an evil name” (וְזֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע מוֹצִיא שֵׁם רַע).

That is to say (ר״ל), for it is known that the Nukvah is called “name,” which is Leah and Rachel (כִּי נוֹדָע הוּא שֶׁהַנּוּקְבָּא נִקְרֵאת שֵׁם שֶׁהִיא לֵאָה וְרָחֵל), but Supernal Binah is called “Your great Name” (אֲבָל בִּינָה עִלָּאָה נִקְרֵאת שִׁמְךָ הַגָּדוֹל). And behold, one who speaks evil, the leper (וְהִנֵּה מְּצֹרָע הַמְדַבֵּר רָע), causes that also above (גּוֹרֵם שֶׁגַּם לְמַעְלָה), in the place of Leah or Rachel, which is called a good name (בִּמְקוֹם לֵאָה אוֹ רָחֵל הַנִּקְרָא שֵׁם טוֹב), the Klipot emerge in their stead (יֵצְאוּ הַקְּלִיפּוֹת תְּמוּרָתָן), which are called an evil name (הַנִּקְרָא שֵׁם רַע). And behold, it has been explained above (וְהִנֵּה נִתְבָּאֵר לְעֵיל) that Leah takes one Ohr [Light] for her Keter [Crown] from the Chasadim [Kindnesses] of Binah [Understanding] (כִּי לֵאָה לוֹקַחַת אוֹר א׳ לְכֶתֶר שֶׁלָּהּ מֵהַחֲסָדִים שֶׁל בִּינָה), whereas Rachel takes two lights (אֲבָל רָחֵל לוֹקַחַת ב׳ אוֹרוֹת).

Therefore, from the first light that issues forth to Leah (וְלָכֵן מֵהָאוֹר הָרִאשׁוֹן שֶׁיּוֹצֵא לְלֵאָה), there is formed as her counterpart a Nukvah [Female] called Se’et [Rising] (נַעֲשֶׂה תְּמוּרָתָהּ נוּקְבָּא הַנִּקְרָא שְׂאֵת), which is the permutation of Eshet [Woman], which denotes the Nukvah (שֶׁהוּא תְּמוּרַת אֵשֶׁת שֶׁהִיא נוּקְבָּא). It is also called Se’et, an expression of elevation (וְגַם נִקְרָא שְׂאֵת לְשׁוֹן נְשִׂיאַת), for behold, she is above, in the place of the head, behind the Da‘at [Knowledge] of Ze’ir Anpin [Small Face], as is known (כִּי הֲלֹא הִיא לְמַעְלָה בִּמְקוֹם הָרֹאשׁ אֲחוֹרֵי דַּעַת דְּז״א כַּנּוֹדָע). But Sappaḥat [Scab] and Baheret [Bright Spot] are formed as the counterparts of the two lights that issue forth to the lower Rachel (אֲבָל סַפַּחַת וּבַּהֶרֶת נַעֲשִׂין תְּמוּרוֹת ב׳ אוֹרוֹת הַיּוֹצְאִין אֶל רָחֵל תַּחְתּוֹנָה). And behold, these three aspects pertain to the Name Adonai, which is the Name of the Nukvah [Female], as is known (וְהִנֵּה ג׳ בְּחִי׳ אֵלּוּ בְּשֵׁם אֲדֹנָי שֶׁהוּא שֵׁם הַנּוּקְבָּא כַּנּוֹדָע), whose lights the Ḥitzonim [External Forces] take (אֲשֶׁר אוֹרוֹתֶיהָ לוֹקְחִים הַחִיצוֹנִים). And behold, Baheret [Bright Spot] is the filling of the Name Adonai (וְהִנֵּה בַּהֶרֶת הוּא מִלּוּי שֵׁם אֲדֹנָי). When you remove the simple letters, which constitute Adonai (בְּהָסִירְךָ אוֹתִיּוֹת הַפְּשׁוּטוֹת שֶׁהֵם אֲדֹנָי), the letters of the filling alone remain (נִשְׁאֲרוּ אוֹתִיּוֹת הַמִּלּוּי לְבַד), having the numerical value of Tor [Turtledove], Rut [Ruth] (גִּימַטְרִיָּא תו״ר רו״ת); and then, with the kolel, it becomes Baheret [Bright Spot] (וְאָז עִם הָע״ה נַעֲשֶׂה בַּהֶרֶת). And Sappaḥat [Scab] is the substitution of Adonai through Atbash (וְסַפַּחַת הוּא תְּמוּרַת אֲדֹנָי בְּא״ת ב״ש), which is Tav–Qof–Tet–Mem (שֶׁהוּא תקט״ם), having the numerical value of Sappaḥat with the kolel (גִּימַטְרִיָּא סַפַּחַת ע״ה). And Se’et [Rising] has the numerical value of El in its simple form together with Adonai in its full expansion (וְשְׂאֵת הוּא גִּימַטְרִיָּא א״ל בִּלְתִּי מִלּוּי וַאֲדֹנָי בִּמְלוֹאוֹ). And since Se’et is in the aforementioned supernal Leah (וּלְפִי שֶׁשְׂאֵת הוּא בְּלֵאָה עֶלְיוֹנָה הַנַּ״ל), therefore the Name El was added to Adonai (לָכֵן נִתְוֹסַף שָׁם א״ל עַל אֲדֹנָי).

Chapter 8

שער לח פרק ח מ״ב

[38:8] Know (דַּע), that also “this opposite that” Hashem made (כִּי גַּם זֶה לְעֻמַּת זֶה עָשָׂה ה׳), and behold, the Mochin of Leah are four Ehyeh (וְהִנֵּה הַמּוֹחִין שֶׁל לֵאָה הֵם ד׳ אֶהְיֶ״ה): two with Yods (ב׳ דִּיּוּדִי״ן), and one with Alephs (וְא׳ דְּאַלְפִּי״ן), and one with Hehs (וְא׳ דְּהֶהְי״ן). And Leah is called Medat (measure) (וְלֵאָה נִקְרֵאת מְד״ת), on account of the four Alephs that are in the four Ehyeh mentioned above (עַל שֵׁם ד׳ אַלְפִּי״ן שֶׁהֵם בְּד׳ אֶהְיֶ״ה הַנַּ״ל), and this is “the measure of the days of Mah,” as mentioned above (וְזֶהוּ מִדַּת יְמֵי מָה הִיא כַּנַּ״ל). And opposite this there is a husk that is called Met (death) (וּלְעֻמַּת זֶה יֵשׁ קְלִפָּה הַנִּקְרֵאת מ״ת), for there is the secret of the Klipot, as is known (כִּי שָׁם סוֹד הַקְּלִי׳ כַּנּוֹדָע). And the matter is (וְהָעִנְיָן), that the root of the four Alephs themselves (כִּי שֹׁרֶשׁ ד׳ אַלְפִּי״ן עַצְמוֹ) we remove from the Klipot (אָנוּ מְסִירִין מִן הַקְּלִי׳), which is their vitality (שֶׁהוּא הַחַיּוּת שֶׁלָּהֶם), and when you remove the four from Medat (measure) which the Klipot have grasped (וּכְשֶׁתְּסַלֵּק ד׳ מִן מְדַּת אֲשֶׁר אָחֲזוּ הַקְּלִי׳), Met (death) remains (יִשָּׁאֵר מ״ת).

However (אֲמְנָם), that within holiness itself there are these two aspects (בַּקְּדוּשָׁה עַצְמָהּ יֵשׁ ב׳ בְּחִי׳ אֵלּוּ), which are Medat (measure) and Tam (wholeness) (שֶׁהֵם מְד״ת וְתָ״ם), for in the Klipot it is Met (death) (כִּי בַּקְּלִי׳ מֵ״ת), but in holiness it is Tam (wholeness) (וּבַּקְּדוּשָׁה תָ״ם). And Jacob did not attain in the full measure of the four Alephs (וְיַעֲקֹב לֹא הִשִּׂיג בְּכָל מִדַּת ד׳), but only in the two letters Tam (wholeness) (בְּב׳ אוֹתִיּוֹת תָ״ם), for he did not attain the root of the four Alephs (כִּי בְּשֹׁרֶשׁ ד׳ אַלְפִּי״ן לֹא הִשִּׂיג), and this is [the meaning of] “And Jacob was a wholesome man” (וְזֶהוּ וְיַעֲקֹב אִישׁ תָּם). And if you count the first two Ehyeh, which are of Yods, as one aspect (וְאִם תִּמְנֶה ב׳ אֶהְיֶ״ה הָרִאשׁוֹנִים שֶׁהֵם שֶׁל יוּדִי״ן בִּבְחִי׳ אַחַת), then there are only three Ehyeh (אָז יִהְיוּ ג׳ אֶהְיֶ״ה לְבַד), and the three Alephs within them have the numerical value of Sheleg (snow) (וְג׳ אַלְפִּי״ן שֶׁבָּהֶם גִּימַטְרִיָּא שֶׁלֶ״ג). And this is the secret of “He gives snow like wool” (וְזֶ״ס הַנּוֹתֵן שֶׁלֶג כַּצָּמֶר), for just as when you remove the root of the four Alephs from Medat (measure), Tam (wholeness) remains (כִּי כְּמוֹ שֶׁתָּסִיר שֹׁרֶשׁ ד׳ אַלְפִּי״ן מִן מְדַּת יִשָּׁאֵר תָ״ם), so too when you remove the root of the three Alephs from Sheleg (snow), Tzemer (wool) remains (כֵּן גַּם כְּשֶׁתָּסִיר שֹׁרֶשׁ ג׳ אַלְפִּי״ן מִן שֶׁלֶ״ג נִשְׁאָר צֶמֶ״ר), and this is “He gives snow like wool” (וְזֶהוּ הַנּוֹתֵן שֶׁלֶג כַּצָּמֶר). And this is the secret of “If your sins are like scarlet, they shall become white like snow” (וְזֶ״ס אִם יִהְיוּ חַטֹּאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ), for the sins are whitened through Supernal Imma, where snow and wool are, in the secret of the Names Ehyeh mentioned above (כִּי מִתְלַבְּנִים הָעֲוֹנוֹת עַל־יְדֵי אִמָּא עִלָּאָה שֶׁשָּׁם הַשֶּׁלֶג וְהַצֶּמֶר בְּסוֹד שֵׁמוֹת אֶהְיֶ״ה כַּנַּ״ל). And this is the secret of Yod–Vav–Heh–Kaf (יוה״ך), which whitens the sins of Israel (וְזֶ״ס יוה״ך שֶׁמְּלַבֵּן עֲוֹנוֹת יִשְׂרָאֵל), for Yod–Vav–Heh–Kaf is in the secret of Imma (כִּי יוה״ך הוּא בְּסוֹד אִמָּא).

Therefore they said in the Zohar regarding “and he struck the lion on the day of snow” (לָכֵן אָמְרוּ בַּזֹּהַר עַל וְהוּא הִכָּה אֶת הָאֲרִי בְּיוֹם הַשֶּׁלֶג), that he was judged in the Supernal Court (דְּאִתְדַּן בְּבֵי דִּינָא עִלָּאָה), which is Binah, the Supernal Court (שֶׁהוּא בִּינָה בֵּית דִּין הָעֶלְיוֹן), from which judgments are aroused (דְּמִינָּהּ דִּינִין מִתְעָרִין). And behold, from Sheleg (snow) is made Shagal in holiness (וְהִנֵּה מִשֶּׁלֶג נַעֲשֶׂה שֵׁגַל בַּקְּדוּשָׁה), in the secret of “the consort stands at Your right” (בְּסוֹד עֲצֵבָה שֵׁגַל לִימִינֶךָ), and opposite her in the Klipot (וּכְנֶגְדָּהּ בַּקְּלִי׳) is “and the consort sits beside him” with the king of Persia (וְהַשֵּׁגַל יוֹשֶׁבֶת אֶצְלוֹ אֵצֶל מֶלֶךְ פָּרַס). And this is the secret of “and the crown was set” (וְזֶ״ס וְהוּצַב שְׁגוּלְתָּא), the Targum of “was set” being “was elevated, the dog” (תַּרְגּוּם הוּצַב הוּעֲלַת כַּלְבְּתָא), and this too is the explanation of “and the consort sits beside him” (וְהוּא גַּם כֵּן פֵּרוּשׁ וְהַשֵּׁגַל יוֹשֶׁבֶת אֶצְלוֹ), for in the Klipah it is in the secret of the dog (כִּי בַּקְּלִיפָּה בְּסוֹד כֶּלֶב), and in holiness it is the Name B”N in Malkhut (וּבַּקְּדוּשָׁה שֵׁם ב״ן בְּמַלְכוּת).

Chapter 9

שער לח פרק ט מ״ת

[38:9] We shall now explain from the words of our Sages, of blessed memory, in Tractate Avodah Zarah (וְנְבָאֵר עַתָּה מִדִּבְרֵי רַזָ״ל בְּמַסֶּכֶת עֲבוֹדָה זָרָה), it was taught in the academy of Eliyahu: six thousand years the world exists, and one [thousand] it is destroyed (תָּנָא דְּבֵי אֵלִיָּהוּ שִׁית אַלְפֵּי שְׁנִין הֲוֵי עָלְמָא וְחַד חָרוּב), behold it is known that “world” is called Ze’ir Anpin, from the Chesed within him until the Yesod within him (הִנֵּה נוֹדָע כִּי עוֹלָם נִקְרָא ז״א מֵחֶסֶד שֶׁבּוֹ עַד יְסוֹד שֶׁבּוֹ), for these are the secret of “six thousand years the world exists” (אֲשֶׁר אֵלּוּ הֵם סוֹד שִׁית אַלְפֵּי שְׁנִין הֲוֵי עָלְמָא), and its meaning also is that, behold, Ze’ir Anpin is the aspect of the Name M"H, with the filling of Alephs, as is known (וְגַם עִנְיָנוֹ הוּא כִּי הִנֵּה ז״א בְּחִינַת שֵׁם מ״ה דְּמִלּוּי אַלְפִּי״ן כַּנּוֹדָע).

And behold, he is a complete Partzuf (וְהִנֵּה הוּא פַּרְצוּף שָׁלֵם), and behind him there are two women, Leah and Rachel (וּבְאָחוֹרָיו יֵשׁ ב׳ נָשִׁים לֵאָה וְרָחֵל), this one from the head until the chest, and this one from the chest until his legs (זוֹ מֵהָרֹאשׁ עַד הֶחָזֶה וְזוֹ מֵחָזֶה וְעַד רַגְלָיו), and Ze’ir Anpin couples with both of them, as is known (וְהַז״א מִזְדַּוֵּג עִם שְׁנֵיהֶן כַּנּוֹדָע), and as explained by us, that there is an aspect of Yesod placed above, in the chest of Ze’ir Anpin, through which he couples with Leah (וּכְמְבוֹאָר אֶצְלֵנוּ כִּי יֵשׁ בְּחִינַת יְסוֹד שָׂם לְמַעְלָה בֶּחָזֶה דְּז״א אֲשֶׁר בּוֹ מִזְדַּוֵּג עִם לֵאָה), and if so, it is necessary that there be within him two Names M"H of Alephs corresponding to these two aspects mentioned above (וְאִם כֵּן מֻכְרָח הוּא שֶׁיִּהְיֶה בּוֹ ב׳ שֵׁמוֹת מ״ה דְּאַלְפִּי״ן כְּנֶגֶד ב׳ בְּחִינוֹת אֵלּוּ הַנַּ״ל), and as mentioned above in the verse, “Make known to me, Hashem, my end” (וְכַנַּ״ל בַּפָּסוּק הוֹדִיעֵנִי ה׳ קִצִּי) (Psalm 39). And behold, in the two Names M"H mentioned above there are six Alephs within them (וְהִנֵּה בִּב׳ שֵׁמוֹת שֶׁל מ״ה הַנַּ״ל יֵשׁ בָּהֶן ו׳ אַלְפִּי״ן), and this is the secret of “six thousand years the world exists” (וְזֶה סוֹד שִׁית אַלְפֵּי שְׁנִין הֲוֵי עָלְמָא).

There is further to explain that Ze’ir Anpin is the Name M"H with Alephs, and the back-aspects that are within it, which are Yod Yod Heh, etc., contain six Alephs (עוֹד יֵשׁ לְפָרֵשׁ כִּי הַז״א שֵׁם מ״ה דְּאַלְפִּי״ן וַאֲחוֹרַיִם שֶׁיֵּשׁ בּוֹ שֶׁהוּא יו״ד יו״ד ה״א כו׳ יֵשׁ בּוֹ ו׳ אַלְפִּין). There is further to explain concerning Leah and Rachel, that each one is called “world,” as mentioned in the Zohar on the verse, “from the world to the world,” and each world has six Alephs within it (עוֹד יֵשׁ לְפָרֵשׁ עַל לֵאָה וְרָחֵל אֲשֶׁר כָּל אַחַת נִקְרָא עוֹלָם כַּנִּזְכָּר בַּזֹּהַר וַיֵּצֵא עַל פָּסוּק מִן הָעוֹלָם וְעַד הָעוֹלָם וְכָל עוֹלָם מִמֶּנּוּ ו׳ אַלְפִּי״ן). And the matter is as follows: it is known that the females are the back-aspects of the male—remember this general principle (וְהָעִנְיָן כִּי נוֹדָע כִּי הַנְּקֵבוֹת הֵם אֲחוֹרַיִם שֶׁל הַזָּכָר וּזְכוֹר כְּלָל זֶה). It follows that the Name M"H is simple, without squaring, in Ze’ir Anpin, and in the female there will be the squared back-aspects of M"H, within which are the six thousands as mentioned above (נִמְצָא כִּי שֵׁם מ״ה הוּא פָּשׁוּט בְּלִי רִבּוּעַ בְּז״א וּבַנְּקֵבָה יִהְיֶה רִבּוּעַ אֲחוֹרַיִם שֶׁל מ״ה אֲשֶׁר בּוֹ שִׁיתָא אַלְפִּי כַּנַּ״ל). It follows that Leah is the Name M"H of the back-aspects of Ze’ir Anpin, and within her are six Alephs, and likewise in the back-aspects of M"H of Rachel (נִמְצָא כִּי לֵאָה הוּא שֵׁם מ״ה דְּאֲחוֹרַיִם דְּז״א וּבָהּ ו׳ אַלְפִּי״ן וְכֵן בָּאֲחוֹרַיִם דְּמ״ה דְּרָחֵל).

[Gloss — it appears to me the explanation of the Gemara: the Holy One, blessed be He, traverses eighteen thousand worlds every day] ([הַגָּהָה — נִרְאֶה לִי פֵּרוּשׁ הַגְּמָרָא הקב"ה שָׁט בְּח״י אַלְפִּי״ן עָלְמִין בְּכָל יוֹם]).

However, they said “and one is destroyed,” meaning that the Name of A"B of Yodin has four Yods within it, but in the Name M"H there is only one initial Yod (אֲמְנָם אָמְרוּ וְחַד חָרוּב פֵּירוּשׁ כִּי שֵׁם שֶׁל ע״ב דְּיוּדִי״ן יֵשׁ בּוֹ ד׳ יוּדִי״ן אֲבָל בְּשֵׁם מ״ה אֵין בּוֹ רַק י׳ אֶחָד רִאשׁוֹנָה), and corresponding to the single Yod in the Name M"H of Alephs, which in its filling does not contain the letter Aleph as do the other three letters of the Name Havayah, each of which contains an Aleph, therefore corresponding to this it said “and one is destroyed” (וּכְנֶגֶד אוֹת י׳ אֶחָד שֶׁבְּשֵׁם מ״ה דְּאַלְפִּי״ן שֶׁאֵין בִּמְלוֹאָהּ אוֹת אַל״ף כִּשְׁאָר הַג׳ אוֹתִיּוֹת הוי״ה שֶׁבְּכָל אַחַת יֵשׁ בּוֹ אַלֶף לָכֵן נֶגֶד זֶה אָמַר וְחַד חָרוּב). Therefore the seventh Aleph has no existence, but rather it is destroyed, for it has nothing upon which to rely in this world, which is the back-aspects of M"H as explained above, in which there are only six Alephs (לָכֵן לָאַלֶף שְׁבִיעִי אֵין קִיּוּם אֶלָּא הוּא חָרוּב כִּי אֵין לוֹ עַל מָה שֶׁיִּסְמוֹךְ בָּעוֹלָם הַזֶּה שֶׁהוּא אֲחוֹרַיִם דְּמ״ה כַּנַּ״ל שֶׁאֵין בּוֹ רַק ו׳ אַלְפִּי״ן).

And we shall return to explain the matter of the two aspects of M"H that exist in the two aspects within Ze’ir Anpin, for one M"H is divided as follows: the three letters Yod–Heh–Vav are in the Chokhmah–Binah–Da’at within him, and the final Heh is in the upper third of Tiferet until the chest, for until there is the aspect of concealed lights, as is known (וְנַחֲזוֹר לְבָאֵר עִנְיַן ב׳ פְּעָמִים מ״ה שֶׁיֵּשׁ בִּב׳ בְּחִינוֹת בְּז״א כִּי מ״ה א׳ מִתְחַלֵּק כָּךְ ג׳ אוֹתִיּוֹת י״ה״ו הֵם בְּחב״ד שֶׁבּוֹ וְה׳ תַּחְתּוֹנָה בִּשְׁלִישׁ עֶלְיוֹן דְּת״ת עַד הֶחָזֶה שֶׁעַד שָׁם בְּחִינַת אוֹרוֹת מְכוּסִּים כַּנּוֹדָע). And from the chest and below, where the lights are revealed, they are another aspect; therefore there is within him a second Name M"H according to this order: Yod–Heh–Vav in Netzach, Hod, Yesod, and the final Heh in the crown of the Yesod of Ze’ir Anpin (וּמֵהֶחָזֶה וּלְמַטָּה שֶׁהָאוֹרוֹת מְגוּלִּין הֵם בְּחִינָה אַחֶרֶת לָכֵן יֵשׁ בּוֹ שֵׁם מ״ה ב׳ כְּסֵדֶר הַזֶּה י״ה״ו בְּנֶצַח הוֹד יְסוֹד וְה׳ אַחֲרוֹנָה בְּעֲטֶרֶת יְסוֹד ז״א). And behold, when you combine the two aspects of M"H that are in Ze’ir Anpin, their gematria will be ninety (וְהִנֵּה כַּאֲשֶׁר תְּחַבֵּר ב׳ פְּעָמִים מ״ה אֲשֶׁר בְּז״א יִהְיֶה גִּימַטְרִיָּא צ׳), and this is the aspect of the ninety of the Tzelem [Image] of Ze’ir Anpin (וְהוּא בְּחִינַת צ׳ דְּצֶלֶם דְּז״א), which spreads throughout the entirety of the Partzuf of Ze’ir Anpin in its inner dimension (הַמִּתְפַּשֵּׁט בְּכָל כְּלָלוּת פַּרְצוּף ז״א בִּפְנִימִיּוּתוֹ), as written in the discourse of the Tzelem [Image] (כְּמוֹ שֶׁכָּתוּב בִּדְרוּשׁ הַצֶּלֶם). And with this will be explained the matter of the verse stated regarding Jacob, “and I am a smooth man” (וּבָזֶה יִתְבָּאֵר עִנְיַן פָּסוּק הַנֶּאֱמָר בְּיַעֲקֹב וְאָנֹכִי אִישׁ חָלָק), meaning that he is divided into two parts of M"H (רָצָה לוֹמַר שֶׁנֶּחְלַק לְב׳ חֲלָקִים שֶׁל מ״ה), one until the chest of Ze’ir Anpin (אֶחָד עַד הֶחָזֶה דְּז״א), and one from the chest and below (וְאֶחָד מֵהֶחָזֶה וּלְמַטָּה), corresponding to which there emerge behind him two females, Leah and Rachel (אֲשֶׁר בָּהֶם מֵאֲחוֹרָיו ב׳ נוּקְבָּא לֵאָה וְרָחֵל). Also this is what is stated regarding Moses, “and this is the blessing with which Moses, the man of God, blessed” (גַּם זֶה שֶׁנֶּאֱמַר בְּמֹשֶׁה וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים), and our Sages said: from his midpoint and below, man; from his midpoint and above, God (וְאָמְרוּ רַזָ״ל מֶחֱצִיו וּלְמַטָּה אִישׁ מֶחֱצִיו וּלְמַעְלָה אֱלֹהִים). For this name Elokim is in the secret of Binah, as is known (כִּי אֱלֹהִים זֶה הוּא בְּסוֹד הַבִּינָה כַּנּוֹדָע), for she also is called Elohim (שֶׁגַּם הִיא נִקְרֵאת אֱלֹהִים), and the Netzach, Hod, Yesod within her spread and were enclothed within Ze’ir Anpin (וְהַנֶּה״י שֶׁבָּהּ נִתְפַּשְּׁטוּ וְנִתְלַבְּשׁוּ תּוֹךְ ז״א), and her Yesod is completed until the chest, as is known (וְהַיְסוֹד שֶׁבָּהּ נִגְמַר עַד הֶחָזֶה כַּנּוֹדָע). Therefore, the upper half of Ze’ir Anpin, corresponding to which Leah emerges from the aspect of Imma, is also called Elokim (לָכֵן מֶחֱצִיו שֶׁל מַעְלָה שֶׁל ז״א אֲשֶׁר כְּנֶגְדּוֹ יוֹצֵאת לֵאָה מִבְּחִינַת דְּאִמָּא נִקְרָא ז״א אֱלֹהִים גַּם כֵּן), and his lower half, from which Rachel emerges, who is called “woman,” he is called “man” (וּמֶחֱצִיו וּלְמַטָּה שֶׁיּוֹצֵאת רָחֵל הַנִּקְרֵאת אִשָּׁה נִקְרָא הוּא אִישׁ), in the secret of “she shall be called woman, for from man was she taken,” which is expounded regarding Rachel (בְּסוֹד לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹאת הַנִּדְרָשׁ בְּרָחֵל). And behold, Moses is the aspect of Ze’ir Anpin, as is known (וְהִנֵּה מֹשֶׁה הוּא בְּחִינַת ז״א כַּנּוֹדָע), and the combination of the two aspects is called “the man of God” (וְשִׁתּוּף ב׳ בְּחִינוֹת נִקְרָא אִישׁ הָאֱלֹהִים).