The Fourth Gate

The Gate of Ya‘akov and Leah, and it is divided into five chapters

השער הרביעי שער יעקב ולאה ויתחלק לה׳ פרקים

Chapter 1

שער לז פרק א מ״ת

[37:1] And we will now explain the matter of Ya‘akov and Leah in a general way (וְנְבָאֵר עַתָּה עִנְיַן יַעֲקֹב וְלֵאָה דֶּרֶךְ כְּלָלוּת). Behold, above we explained that these are the aspect of the backs of Abba and Imma (הִנֵּה לְעֵיל בֵּאַרְנוּ כִּי אֵלּוּ הֵם בְּחִינַת אֲחוֹרַיִם שֶׁל או״א), which fell at the time of the death of the kings (שֶׁנָּפְלוּ בְּעֵת מִיתַת הַמְּלָכִים), and they did not descend to the world of Beri’ah (וְלֹא יָרְדוּ לְעוֹלָם הַבְּרִיאָה), but rather remained in Atzilut in the place of Rachel, who is the Nukvah of Zeir Anpin (אֶלָּא נִשְׁאֲרוּ בַּאֲצִילוּת בִּמְקוֹם רָחֵל שֶׁהִיא נוּקְבָא דְּז״א). Therefore death is not mentioned with regard to them, but only falling and mere nullification (לָכֵן אֵין מִיתָה נִזְכֶּרֶת בָּהֶם רַק נְפִילָה וּבִטּוּל בְּעָלְמָא). And since this is so (וְכֵיוָן שֶׁכֵּן), therefore at the time of the rectification of Zeir Anpin and Nukvah, which are Yisrael and Rachel (לָכֵן בְּעֵת הַתִּקּוּן שֶׁל הַזו״ן שֶׁהֵם יִשְׂרָאֵל וְרָחֵל), after Zeir Anpin and Nukvah are rectified (אַחַר שֶׁיִּתְקַנּוּ זו״ן), these backs mentioned above will be rectified (יִתְקַנּוּ אֵלּוּ הָאֲחוֹרַיִם הַנ״ל). And they have no ability to be rectified at all until Zeir Anpin and Nukvah are rectified (וְאֵין לָהֶם יְכוֹלֶת לְהִתְקַנּוֹת כְּלָל עַד שֶׁיִּתְקַנּוּ זו״ן). And even though they are the backs of Abba and Imma, which are higher than Zeir Anpin and Nukvah (וְאַף־עַל־פִּי שֶׁהֵם אֲחוֹר דְּאו״א שֶׁהֵם יוֹתֵר גְּבוֹהִים מִזו״ן), and it would have been fitting that they be rectified first (וְהָיָה רָאוּי שֶׁיִּתְקַנּוּ מִקֹּדֶם), nevertheless, since they are complete external backs of Abba and Imma, which are judgments (עִם כָּל זֶה כֵּיוָן שֶׁהֵם אֲחוֹרַיִם גְּמוּרִים חִיצוֹנִים שֶׁבְּאו״א שֶׁהֵם דִּינִין), therefore it is necessary that first Zeir Anpin and Nukvah be rectified in the aspect of greatness (לָכֵן צָרִיךְ שֶׁיִּתְקַנּוּ תְּחִלָּה זו״ן בִּבְחִינַת הַגַּדְלוּת), because they also possess an aspect of face (כִּי יֵשׁ בָּהֶם בְּחִינַת פָּנִים גַּם כֵּן). And afterward the backs of Abba and Imma will be rectified (וְאַחַר כָּךְ יִתְקַנּוּ אֲחוֹרַיִם שֶׁל או״א), for since they descended to the place of the Nukvah (כִּי כֵיוָן שֶׁיָּרְדוּ בִּמְקוֹם הַנּוּקְבָא), therefore through her rectification they too will be rectified, as mentioned above (אִם כֵּן בְּתִקּוּנָהּ יִתְקַנּוּ גַּם הֵם כַּנ״ל). And it has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), that in these backs death is not mentioned (שֶׁבְּאֵלּוּ הָאֲחוֹרַיִם לֹא נִזְכַּר בָּהֶם מִיתָה), because they remained in the world of Atzilut (כִּי נִשְׁאֲרוּ בְּעוֹלָם אֲצִילוּת), unlike Zeir Anpin and Nukvah (מַה שֶּׁאֵין כֵּן הַזו״ן). And this is what our sages said (וְזֶה שֶׁאָמְרוּ רז״ל), “(some say:) withered fruits—these are the withered fruits of the wisdom above, Torah” (נֹבָלוֹת (הֵן) נֹבָלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה). And also in Tractate Demai they said, “withered fruits of the date-palm” (גַּם בְּמַסֶּכֶת דְּמַאי אָמְרוּ נֹבָלוֹת תְּמָרָה).

The explanation of the matter is as follows (פֵּרוּשׁ הָעִנְיָן), for behold Abba is called wisdom in a general sense of Atzilut (כִּי הִנֵּה אַבָּא הוּא נִקְרָא חָכְמָה סְתָם דַּאֲצִילוּת), and from Abba his backs fell downward to the place of the Nukvah of Atzilut, as mentioned above (וּמִן אַבָּא נָפְלוּ אֲחוֹרָיו לְמַטָּה בִּמְקוֹם הַנּוּקְבָא דַּאֲצִילוּת כַּנ״ל). And behold, Ya‘akov is the written Torah (וְהִנֵּה יַעֲקֹב הוּא תּוֹרָה שֶׁבִּכְתָב), which is formed from the backs that withered from the supernal wisdom, which is Abba (הַנַּעֲשֵׂית מִן הָאֲחוֹרַיִם הַנּוֹבְלוֹת מִן הַחָכְמָה הָעֶלְיוֹנָה שֶׁהוּא אַבָּא), as will be explained with the help of Hashem (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And since they are harsh and bitter judgments (וּלְהִיוֹתָם דִּינִין קָשִׁים וּמָרִים), for they are the external backs of all those of Abba and Imma (כִּי הֵם הָאֲחוֹרַיִם הַחִיצוֹנִים שֶׁבְּכֻלָּם בְּאו״א), therefore they are called “withered fruit of the date-palm,” an expression of bitterness and harsh judgments (לָכֵן נִקְרָא נֹבֶלֶת הַתְּמָרָה לְשׁוֹן מְרִירוּת וְדִּינִין קָשִׁין). Or one may desire another explanation (אוֹ יִרְצֶה פֵּרוּשׁ אַחֵר). It will be understood through the verse, “Torah Moshe commanded us, an inheritance” (יֻבַּן בַּפָּסוּק תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה) (Deuteronomy 33:4). For this wisdom is the aspect of the vessel of the Yesod of Abba (כִּי חָכְמָה זוֹ הִיא בְּחִינַת כְּלִי יְסוֹד דְּאַבָּא), which is enclothed within the Tiferet of Zeir Anpin (הַמְּלוּבָּשׁ תּוֹךְ תִּפְאֶרֶת דְּז״א). And from the power of the lights that go out and fall from it to the outside of Zeir Anpin (וּמִכֹּחַ הָאוֹרוֹת שֶׁיּוֹצְאִים וְנוֹפְלִים מִמֶּנּוּ מִחוּץ אֶל ז״א), there it forms the aspect of Ya‘akov, which is called Torah (שָׁם הוּא עוֹשֶׂה בְּחִינַת יַעֲקֹב הַנִּקְרָא תּוֹרָה). And this is the secret of “Torah Moshe commanded us” (וְזֶה סוֹד תּוֹרָה צִוָּה לָנוּ מֹשֶׁה), for Moshe is the aspect of the Yesod of Abba that spreads within Zeir Anpin (הוּא בְּחִינַת יְסוֹד אַבָּא הַמִּתְפַּשֵּׁט תּוֹךְ ז״א), as is explained by us elsewhere (כְּמְבוֹאָר אֶצְלֵנוּ). And he is the one who brought the Torah outwards (וְהוּא אֲשֶׁר הוֹצִיא לַחוּץ אֶת הַתּוֹרָה), which is the aspect of “the congregation of Ya‘akov” (שֶׁהִיא בְּחִינַת קְהִלַּת יַעֲקֹב), in which the lights that go out from the Yesod of Abba to the outside gather and assemble (שֶׁבּוֹ מִתְקַבְּצִין וְנִקְהָלִין הָאוֹרוֹת הַיּוֹצְאִים מִיְסוֹד אַבָּא לַחוּץ), and they become the aspect of the Partzuf of Ya‘akov (וְנַעֲשִׂין בְּחִינַת פַּרְצוּף יַעֲקֹב).

Chapter 2

שער לז פרק ב מ״ת

[37:2] And we will explain the manner of the descent of these backs downward to the place of the Nukvah of Zeir Anpin (וְנְבָאֵר אוֹפֶן יְרִידַת אֵלּוּ הָאֲחוֹרַיִם לְמַטָּה בִּמְקוֹם נוּקְבָא דְּז״א). For behold, Ya‘akov, who is the backs of Abba, descended downward and stood before the Nukvah of Zeir Anpin (כִּי הִנֵּה יַעֲקֹב שֶׁהוּא אֲחוֹרַיִם דְּאַבָּא נָפַל לְמַטָּה וְעָמַד לִפְנֵי הַנּוּקְבָא דְּז״א), while the Nukvah was standing there, for she had not yet descended (בִּהְיוֹת הַנּוּקְבָא עוֹמֶדֶת שָׁם שֶׁעֲדַיִן לֹא יָרְדָה הִיא). And the backs of Ya‘akov were opposite the face of Rachel, as will be explained afterward (וְהָיוּ אֲחוֹרַיִם דְּיַעֲקֹב נֶגֶד פְּנֵי רָחֵל כְּמוֹ שֶׁיְּבֹאַר אַחַר כָּךְ). And the backs of Imma, which is Leah, also descended downward in Atzilut (וַאֲחוֹרַיִם דְּאִמָּא שֶׁהִיא לֵאָה גַּם הֵם יָרְדוּ לְמַטָּה בַּאֲצִילוּת), and they stood behind Rachel, the Nukvah of Zeir Anpin (וְעָמְדוּ בַּאֲחוֹרֵי רָחֵל נוּקְבָא דְּז״א). And the face of Leah was opposite the back of Rachel (וְהָיוּ פְּנֵי לֵאָה נֶגֶד אֲחוֹרֵי רָחֵל), and the face of Rachel was opposite the back of Ya‘akov (וּפְנֵי רָחֵל נֶגֶד אֲחוֹרֵי יַעֲקֹב). Thus Rachel was found in the middle (וְנִמְצֵאת רָחֵל בָּאֶמְצָע), for Zeir Anpin had not yet grown so that his legs would extend downward (כִּי עֲדַיִן לֹא הִגְדִּיל ז״א כְּדֵי שֶׁיִּתְפַּשְּׁטוּ רַגְלָיו לְמַטָּה), in the aspect of Yeshurun, as mentioned above (בִּבְחִינַת יְשֻׁרוּן כַּנ״ל). And when the kings of Zeir Anpin emerged and they too fell and truly died (וּכְאַשֶׁר יָצְאוּ הַמְּלָכִים שֶׁל ז״א וְנָפְלוּ גַּם הֵם וּמֵתוּ מַמָּשׁ), and descended to the world of Beri’ah (וְיָרְדוּ לְעוֹלָם הַבְּרִיאָה), and the Nukvah descended downward into Beri’ah (וְיוֹרֶדֶת הַנּוּקְבָא לְמַטָּה בִּבְּרִיאָה), her place remained empty and vacant in the middle of Ya‘akov and Leah (נִשְׁאַר מְקוֹמָהּ רֵיק וּפָנוּי בָּאֶמְצָע יַעֲקֹב וְלֵאָה). And then, for all the time that Zeir Anpin remained without rectification below in Beri’ah (וְאָז כָּל זְמַן הֱיוֹת ז״א בִּלְתִּי תִּקּוּן לְמַטָּה בִּבְּרִיאָה), Ya‘akov and Leah were there in the aspect of face and back (הָיוּ שָׁם יַעֲקֹב וְלֵאָה בִּבְחִינַת פָּנִים וְאָחוֹר).

That is to say, the face of Leah was in the back of Ya‘akov (רְצִיָּה לְפָרֵשׁ פְּנֵי לֵאָה בַּאֲחוֹרֵי יַעֲקֹב), which is the second level mentioned above (שֶׁהוּא הַמַּדְרֵגָה הַב׳ הַנִּזְכֶּרֶת), until Zeir Anpin and Nukvah would be rectified (עַד שֶׁיִּתְקַנּוּ זו״ן). But Abba and Imma above (אֲבָל או״א לְמַעְלָה), in Gate of the Kings, chapter eight, it is explained there (בְּשַׁעַר הַמְּלָכִים פ״ח נִתְבָּאֵר שָׁם), that there existed in them the aspect of face and back (כִּי הָיְתָה בָּהֶם בְּחִינַת פָּנִים וְאָחוֹר). That is to say, the face of Abba was in the back of Imma (רְצִיָּה לְפָרֵשׁ פְּנֵי דְּאַבָּא בַּאֲחוֹר שֶׁל אִמָּא), and this is the opposite of Ya‘akov and Leah (וְהוּא בְּהֶפֶךְ יַעֲקֹב וְלֵאָה). And the reason for this difference is as follows (וְטַעַם שִׁנּוּי זֶה לְפִי שֶׁהִנֵּה), for it is known (נּוֹדָע), that the face of Abba, and the face of Zeir Anpin, and the face of Imma, when they clothe Arich Anpin, as is known (שֶׁפְּנֵי אַבָּא וּפְנֵי זְעֵיר אַנְפִּין וּפְנֵי אִמָּא בִּהְיוֹתָן מַלְבִּישִׁין אֶת א״א כַּנּוֹדָע), behold all of their faces stand in accordance with the order of the standing of the face of Arich Anpin (הֲרֵי כֻּלָּם פְּנֵיהֶם הֵם עוֹמְדִים כְּסֵדֶר עֲמִידַת פְּנֵי א״א), in order to receive the illumination of the face of Arich Anpin (כְּדֵי לְקַבֵּל הֶאָרַת פְּנֵי א״א), who bends His stature and illuminates their faces (הַכּוֹפֵף קוֹמָתוֹ וּמֵאִיר בִּפְנֵיהֶם), and gazes upon their faces (וּמִסְתַּכֵּל בִּפְנֵיהֶם). And in this same manner (וְעַל דֶּרֶךְ זֶה), it is also necessary that Zeir Anpin gaze and illuminate the face of Ya‘akov (צָרִיךְ גַּם ז״א שֶׁיִּסְתַּכֵּל וְיָאִיר גַּם הוּא בִּפְנֵי יַעֲקֹב), who is lower and shorter than him (הַנָּמוּךְ וְהַקָּצָר מִמֶּנּוּ), whose head begins opposite his chest, as mentioned above (שֶׁרֹאשׁוֹ מַתְחִיל נֶגֶד הֶחָזֶה שֶׁלּוֹ כַּנ״ל). And when the face of Ya‘akov is aligned and inclined toward the side to which the face of Zeir Anpin inclines (וּבִהְיוֹת פְּנֵי יַעֲקֹב מְכֻוָּנִים וְנוֹטִים לַצַּד שֶׁנּוֹטִים פְּנֵי ז״א), it follows that when Zeir Anpin bends his stature (נִמְצָא שֶׁכַּאֲשֶׁר ז״א כּוֹפֵף קוֹמָתוֹ), he is able to gaze upon the face of Ya‘akov and illuminate his face (יָכוֹל לְהִסְתַּכֵּל בִּפְנֵי יַעֲקֹב וּלְהָאִיר פָּנָיו), according to this model (כְּדֻגְמָא זוֹ).

However, if Zeir Anpin and Ya‘akov were face-to-face (אֲבָל אִם יִהְיֶה פב״פ ז״א וְיַעֲקֹב), behold Ya‘akov would be standing very low and exceedingly beneath him (הֲרֵי יַעֲקֹב עוֹמֵד נָמוּךְ וְשָׁפָל לְמַטָּה מְאֹד מְאֹד). And then, when Zeir Anpin bends his stature and lowers his head in order to gaze upon him (וְהִנֵּה כַּאֲשֶׁר יִכְפֹּף ז״א קוֹמָתוֹ וְרֹאשׁוֹ לְמַטָּה לְהִסְתַּכֵּל בּוֹ), he would not gaze except upon the back of Ya‘akov (לֹא יִסְתַּכֵּל אֶלָּא בַּאֲחוֹרֵי דְּיַעֲקֹב). Therefore it was necessary that his back be turned toward the face of Zeir Anpin in order to receive the illumination of the face of Zeir Anpin (לָכֵן הֻכְרַח שֶׁיִּהְיוּ אֲחוֹרָיו לְצַד פְּנֵי ז״א כְּדֵי לְקַבֵּל הֶאָרַת פְּנֵי ז״א), in the manner of Abba, who is the root of Ya‘akov, as mentioned above, who likewise receives the illumination of the face of Arich Anpin (עַל־דֶּרֶךְ אַבָּא שֶׁהוּא שָׁרְשׁוֹ שֶׁל יַעֲקֹב כַּנ״ל שֶׁגַּם הוּא מְקַבֵּל הֶאָרַת פְּנֵי א״א). And behold, since Ya‘akov was compelled to stand in this manner (וְהִנֵּה כֵּיוָן שֶׁהֻכְרַח יַעֲקֹב לַעֲמוֹד כָּךְ), Leah was forced to turn her face opposite the back of Ya‘akov (חָזְרָה לֵאָה לַהֲפוֹךְ פָּנֶיהָ נֶגֶד אֲחוֹר יַעֲקֹב), in order to gaze upon him and receive his illumination from the aspect of back (לְהִסְתַּכֵּל בּוֹ וּלְקַבֵּל הֶאָרָתוֹ מִבְּחִינַת אָחוֹר). And she has the ability to receive them (וְיֵשׁ בָּהּ יְכוֹלֶת לְקַבְּלָם). But above, in Supernal Imma (אֲבָל לְמַעְלָה בְּאִמָּא עִלָּאָה), when Abba turned his face toward her after the head of Atik Yomin was rectified (שֶׁשֶּׁאַבָּא הָפַךְ פָּנָיו אֵלֶיהָ אַחַר שֶׁנִּתְקַן רֵישָׁא דְּעַתִּיק יוֹמִין), Imma was compelled to remain in the aspect of back (אָז הֻכְרְחָה אִמָּא לְהִשָּׁאֵר בִּבְחִינַת אָחוֹר), for she has no ability to turn her face toward the face of Abba (כִּי אֵין בָּהּ יְכוֹלֶת לַהֲפוֹךְ פָּנֶיהָ נֶגֶד פְּנֵי אַבָּא), who turned his face toward the direction of the inclination of the face of Arich Anpin and Atik, as mentioned above (שֶׁהָפַךְ פָּנָיו נֶגֶד צַד נְטִיַּת פְּנֵי א״א וְעַתִּיק כַּנ״ל).

Therefore Leah and Ya‘akov remained with her face against his back (לָכֵן נִשְׁאֲרוּ לֵאָה וְיַעֲקֹב פָּנֶיהָ בְּאָחוֹרוֹ). And behold, when Zeir Anpin and Nukvah were rectified and ascended above to their place in Atzilut (וְהִנֵּה כַּאֲשֶׁר נִתְקַנּוּ זו״ן וְעָלוּ לְמַעְלָה בִּמְקוֹמָם בַּאֲצִילוּת), Zeir Anpin, who is Yisrael, grew during the second impregnation (הִנֵּה ז״א שֶׁהוּא יִשְׂרָאֵל נִגְדַּל בִּזְמַן הָעִיבּוּר הַב׳), and then his legs lengthened and extended downward (וְאָז מִתְאָרְכִין רַגְלָיו וּמִתְפַּשְּׁטִין עַד לְמַטָּה), in the aspect of Yeshurun, as mentioned above (בִּבְחִינַת יְשֻׁרוּן כַּנ״ל). And then also the Nukvah, Rachel, stands with him back-to-back from the chest and downward (וְאָז גַּם הַנּוּקְבָא רָחֵל עוֹמֶדֶת עִמּוֹ אַב״א מֵהֶחָזֶה וּלְמַטָּה). It follows that Zeir Anpin and Nukvah separate between Leah and Ya‘akov (נִמְצָא שֶׁזו״ן מַפְסִיקִין בֵּין לֵאָה לְיַעֲקֹב). And at first, when Zeir Anpin was small before the rectification, and his legs did not yet extend downward (וּבַתְּחִלָּה שֶׁהָיָה ז״א קָטָן קֹדֶם הַתִּקּוּן וְלֹא הָיוּ מִתְפַּשְּׁטִין רַגְלָיו עַד לְמַטָּה), there was space there to contain three Partzufim—Leah, Ya‘akov, and Rachel—side by side, as mentioned above (הָיָה שָׁם מָקוֹם לִסְבּוֹל ג׳ פַּרְצוּפִים לֵאָה יַעֲקֹב רָחֵל זֶה בְּצַד זֶה כַּנ״ל).

But now, when the legs of Zeir Anpin extended downward (וְעַתָּה שֶׁנִּתְפַּשְּׁטוּ רַגְלֵי ז״א לְמַטָּה), there is no place to contain four Partzufim together (אֵין מָקוֹם לִסְבּוֹל ד׳ פַּרְצוּפִים יַחַד). And then Leah ascended upward and stood behind Zeir Anpin, face to back, until the chest (וְאָז עָלְתָה לֵאָה לְמַעְלָה וְעָמְדָה בַּאֲחוֹרֵי ז״א פָּנִים בְּאָחוֹר עַד הֶחָזֶה). And Rachel alone remained back-to-back below with Zeir Anpin (וְרָחֵל לְבַדָּהּ נִשְׁאֲרָה אַב״א לְמַטָּה עִם ז״א). And Ya‘akov turned his back toward the face of Zeir Anpin (וְהָיָה מַחֲזִיר יַעֲקֹב אֲחוֹרָיו נֶגֶד פְּנֵי ז״א), and it is found that only three aspects stood there (וְנִמְצְאוּ ג׳ בְּחִינוֹת לְבַד עוֹמְדוֹת שָׁם). And then Zeir Anpin is called Yeshurun, from the language of a row (וְאָז נִקְרָא ז״א יְשֻׁרוּן מִלְּשׁוֹן שׁוּרָה), in the secret of a row of three people (בְּסוֹד שׁוּרָה שֶׁל ג׳ בְּנֵי אָדָם). And because of the lack of space, Leah ascended upward (וּמִפְּנֵי חֶסְרוֹן הַמָּקוֹם עָלְתָה לֵאָה לְמַעְלָה), and Rachel remained in her true place (וְנִשְׁאֲרָה רָחֵל בִּמְקוֹמָהּ הָאֲמִתִּי), which is opposite the chest of Zeir Anpin (שֶׁהוּא נֶגֶד חֶזֵה דְּז״א). And also because she is female, and the aspect of Nukvah is back (וְגַם מִפְּנֵי שֶׁהִיא נְקֵבָה וּבְחִינַת נוּקְבָא הִיא אָחוֹר). And also because she still has no power to stand with Zeir Anpin face-to-face until after the sawing, as is known (וְגַם מִפְּנֵי שֶׁעֲדַיִן אֵין בָּהּ כֹּחַ לַעֲמוֹד עִם ז״א פב״פ עַד אַחַר הַנְּסִירָה כַּנּוֹדָע).

However, it is necessary to give a reason why Leah ascended and not Ya‘akov (אָֽמְנָם צָרִיךְ לָתֵת טַעַם לָמָּה עָלְתָה לֵאָה וְלֹא יַעֲקֹב). But the matter is from several reasons, which we will explain (אֲבָל הָעִנְיָן מִכַּמָּה טְעָמִים שֶׁנְּבָאֵר). And this is it (וְהוּא), for behold it has already been explained above (כִּי הִנֵּה נִתְבָּאֵר לְעֵיל), that there are two aspects (שֶׁב׳ בְּחִינוֹת הֵם), in which in the first aspect Abba had an advantage over Imma when he was before the rectification (שֶׁבַּבְּחִינָה הָא׳ הָיָה לְאַבָּא יִתְרוֹן עַל אִמָּא בִּהְיוֹתוֹ קֹדֶם הַתִּקּוּן), and in the second aspect Imma had an advantage over Abba (וּבַבְּחִינָה הַב׳ הָיָה לְאִמָּא יִתְרוֹן עַל אַבָּא). And these are they (וְאֵלּוּ הֵן): behold, when the head of Atik was rectified (הִנֵּה כַּאֲשֶׁר נִתְקַן רֵישָׁא דְּעַתִּיק), Abba and Imma returned to the third level (חָזְרוּ או״א בַּמַּדְרֵגָה הַג׳), which is face and back (שֶׁהוּא פָּנִים וְאָחוֹר), namely the face of Abba opposite the back of Imma (שֶׁהוּא פְּנֵי אַבָּא נֶגֶד אֲחוֹרֵי אִמָּא). It is thus found that in the first aspect there is an advantage to Abba (נִמְצָא כִּי בִּבְחִינָה הָא׳ יֵשׁ יִתְרוֹן לְאַבָּא), for he had within him the ability to receive the illumination of the supernal face in his own face itself (שֶׁהָיָה בּוֹ כֹּחַ לְקַבֵּל אוֹר פְּנֵי עֶלְיוֹן בְּפָנָיו מַמָּשׁ). But Imma did not have within her the ability to receive the light except by way of the back (וְאִמָּא לֹא הָיָה בָּהּ כֹּחַ לְקַבֵּל הָאוֹר אֶלָּא דֶּרֶךְ אָחוֹר). And in another aspect one can say that there is an advantage to Imma (וּבְּחִינָה אַחֶרֶת יֵשׁ לוֹמַר יִתְרוֹן), for her backs received a great illumination of face and were sweetened more (כִּי אֲחוֹרֶיהָ קִבְּלוּ אוֹר פָּנִים גָּדוֹל וְנִתְמַתְּקוּ יוֹתֵר), than the backs of Abba, which did not receive supernal illumination (מֵאֲחוֹרַיִם שֶׁל אַבָּא שֶׁלֹּא קִבְּלוּ הֶאָרָה עֶלְיוֹנָה). Therefore, here in Ya‘akov and Leah there were two differences between them (לָכֵן הָיָה כָּאן בְּיַעֲקֹב וְלֵאָה ב׳ שִׁנּוּיִין בֵּינֵיהֶם), and these are what we will explain (וְהֵם אֵלּוּ אֲשֶׁר נְבָאֵר).

For behold, since there is an advantage to Abba over Imma as explained above (כִּי הִנֵּה לִהְיוֹת שֶׁיֵשׁ יִתְרוֹן לְאַבָּא עַל אִמָּא כַּנ״ל), in that he had within him the ability to receive illumination directly through the face (שֶׁהָיָה בּוֹ כֹּחַ לְקַבֵּל הֶאָרָה דֶּרֶךְ פָּנִים מַמָּשׁ). And it is known (וְנוֹדָע הוּא), that Ya‘akov also receives illumination from Abba, who is his root (כִּי גַּם יַעֲקֹב מְקַבֵּל הֶאָרָה מִן אַבָּא שֶׁהוּא שָׁרְשׁוֹ). Therefore there was strength in the backs of Abba (לָכֵן הָיָה כֹּחַ בְּאֲחוֹרֵי אַבָּא), which are included from the ten Sefirot, as explained above (שֶׁהֵם כְּלוּלִים מִי׳ סְפִירוֹת כַּנ״ל). To be rectified completely, all of them, at the time of rectification (לְהִתְקַנּוֹת כֻּלָּם בְּעֵת הַתִּקּוּן), and from them Ya‘akov was made into a complete Partzuf from the ten Sefirot of the backs of Abba (וְנַעֲשָׂה מֵהֶם יַעֲקֹב פַּרְצוּף שָׁלֵם מִי״ס שֶׁל אֲחוֹרַיִם דְּאַבָּא). And also because of his being in the aspect of the male (וְגַם לְסִבַּת הֱיוֹתוֹ בִּבְחִינַת דְּכוּרָא), who are more choice and elevated than the Nukvah (שֶׁהֵם יוֹתֵר מֻבְחָרִים וּמְעֻלִּים מִשֶּׁל הַנּוּקְבָא). But Leah, who is formed from the back of Imma (אֲבָל לֵאָה הַנַּעֲשֵׂית מֵאֲחוֹר שֶׁל אִמָּא), since at that time she did not have the ability to receive illumination through her face (שֶׁלֹּא הָיָה אָז בָּהּ כֹּחַ לְקַבֵּל הֶאָרָה דֶּרֶךְ פָּנֶיהָ), therefore now as well there was no power in the back of Imma for all her ten Sefirot to be rectified (לָכֵן גַּם עַתָּה לֹא הָיָה בָּהּ כֹּחַ בְּאֲחוֹר דְּאִמָּא לְהִתְקַנּוֹת כָּל י״ס שֶׁלָּהּ), but only her Malkhut, the tenth alone (רַק הַמַּלְכוּת שֶׁבָּהּ עֲשִׂירִית לְבַד), and from her alone the Partzuf of Leah was made, as mentioned above (וּמִמֶּנָּהּ לְבַדָּהּ נַעֲשֵׂית פַּרְצוּף לֵאָה כַּנ״ל). And in another aspect in which there is an advantage to Imma over Abba (וּבִהְיוֹת בְּחִינָה אַחֶרֶת שֶׁבָּהּ יֵשׁ יִתְרוֹן לְאִמָּא עַל אַבָּא), namely that the backs of Imma received greater illumination and were sweetened more than the backs of Abba (וְהוּא שֶׁאֲחוֹרַיִם דְּאִמָּא קִבְּלוּ הֶאָרָה יְתֵרָה וְנִתְמַתְּקוּ יוֹתֵר מֵאֲחוֹרַיִם דְּאַבָּא), there is no doubt (אֵין סָפֵק), that the backs of Imma which descended downward (שֶׁהָאֲחוֹרַיִם שֶׁל אִמָּא שֶׁיָּרְדוּ לְמַטָּה), now, when Abba and Imma were face-to-back after the rectification of the head of Atik, as mentioned above (קִבְּלוּ עַתָּה בִּהְיוֹת או״א פָּנִים בְּאָחוֹר כַּאֲשֶׁר נִתְקַן רֵישָׁא דְּעַתִּיק כַּנ״ל), received a great illumination from Imma (קִבְּלוּ הֶאָרָה גְּדוֹלָה מִן אִמָּא), which the backs of Abba that descended did not receive (מַה שֶּׁלֹּא קִבְּלוּ אֲחוֹרַיִם שֶׁל אַבָּא שֶׁיָּרְדוּ). And for this reason there was an advantage to Leah over Ya‘akov (וּלְסִבָּה זוֹ הָיָה יִתְרוֹן לְלֵאָה מִיַּעֲקֹב), and it was that she had the power to ascend upward above the chest of Zeir Anpin (וְהוּא שֶׁהָיָה בָּהּ כֹּחַ לַעֲלוֹת לְמַעְלָה מֵהֶחָזֶה דְּז״א), while Ya‘akov remained below the chest (וְיַעֲקֹב נִשְׁאַר לְמַטָּה מֵהֶחָזֶה).

Except that, since he is male (אֶלָּא שֶׁלְּהִיוֹתוֹ זָכָר), he stood facing Zeir Anpin (עוֹמֵד בִּפְנֵי ז״א), while Leah, who is female, stood at the back (וְלֵאָה שֶׁהִיא נְקֵבָה עָמְדָה בָּאָחוֹר). And there is yet another reason why Leah ascended upward and not so Ya‘akov (וְעוֹד יֵשׁ טַעַם אַחֵר לָמָּה לֵאָה עָלְתָה לְמַעְלָה וְלֹא כֵן יַעֲקֹב). And it is because the essence of her place and her nourishment is from the Malkhut of Tevunah (וְהוּא מִפְּנֵי שֶׁעִקַּר מְקוֹמָהּ וִינִיקָתָהּ הוּא מִמַּלְכוּת דְּתְבוּנָה), which is enclothed within Zeir Anpin, as well, as is known (הַמִּתְלַבֶּשֶׁת תּוֹךְ ז״א גַּם הִיא כַּנּוֹדָע). And behold, she is above at the head of Zeir Anpin (וְהִנֵּה הִיא לְמַעְלָה בְּרֹאשׁ הַז״א), and therefore Leah must ascend there above in order to receive illumination from her (לָכֵן צְרִיכָה לֵאָה לַעֲלוֹת שָׁם לְמַעְלָה לְקַבֵּל הֶאָרָה מִמֶּנָּהּ). However, Ya‘akov, all of his nourishment is below (אֲבָל יַעֲקֹב כָּל יְנִיקָתוֹ הִיא לְמַטָּה), for it is from the Yesod of Abba (שֶׁהוּא מִן הַיְסוֹד דְּאַבָּא), which is revealed from the chest of Zeir Anpin and downward, as mentioned above (הַמִּתְגַּלֶּה מֵהֶחָזֶה דְּז״א וּלְמַטָּה כַּנּוֹדָע). Therefore he remained below (לָכֵן נִשְׁאַר לְמַטָּה). And it has already been explained above as well why Ya‘akov turned his back toward the face of Zeir Anpin (וּכְבָר נִתְבָּאֵר לְעֵיל גַּם כֵּן לָמָּה יַעֲקֹב הָפַךְ אֲחוֹרָיו נֶגֶד פְּנֵי ז״א).

However, Leah—although we explained above the reason why at first, before the rectification of Zeir Anpin, her face was at the back of Ya‘akov (אָֽמְנָם לֵאָה אַף־עַל־פִּי שֶׁבֵּאַרְנוּ לְעֵיל טַעַם הַדָּבָר לָמָּה בִּתְּחִלָּה קֹדֶם תִּקּוּן שֶׁל ז״א הָיוּ פָּנֶיהָ בְּאָחוֹר דְּיַעֲקֹב), nevertheless it is necessary to explain why after the rectification she remained thus (עִם כָּל זֶה צָרִיךְ לְתָרֵץ לָמָּה אַחַר הַתִּקּוּן נִשְׁאֲרָה כָּךְ), and did not stand back-to-back with Zeir Anpin, who separates between her and Ya‘akov (וְלֹא אַב״א עִם ז״א הַמַּפְסִיק בֵּינָהּ וּבֵין יַעֲקֹב), in the manner of Rachel, who also stands back-to-back with Zeir Anpin (עַל דֶּרֶךְ רָחֵל שֶׁגַּם הִיא עוֹמֶדֶת אַב״א עִם ז״א).

And the reason is (וְהַטַּעַם), because it has already been explained above (לְפִי שֶׁכְּבָר נִתְבָּאֵר לְעֵיל), that the entire reason Rachel is back-to-back with Zeir Anpin (כִּי כָּל טַעַם הֱיוֹת רָחֵל אַב״א עִם ז״א), is because she is a female, who is harsh judgments (מִפְּנֵי כִּי הִנֵּה הִיא נְקֵבָה אֲשֶׁר הִיא דִּינִין קָשִׁים). And especially since she is the last in Atzilut and close to the externals (וּבִפְרָט שֶׁהִיא אַחֲרוֹנָה שֶׁבַּאֲצִילוּת וּקְרוֹבָה אֶל הַחִיצוֹנִים), and her legs descend toward death (וְרַגְלֶיהָ יוֹרְדוֹת מָוֶת). And we fear the externals lest they attach to the backs (וְאָנוּ יְרֵאִים מִן הַחִיצוֹנִים שֶׁלֹּא יִתְאַחֲזוּ בָּאֲחוֹרַיִם), therefore she is back-to-back with Zeir Anpin, as explained above (וְעַל־כֵּן הִיא בָּאָחוֹר עִם ז״א כַּנ״ל). But Leah, who stands above, at the back of the three upper ones of Zeir Anpin (אֲבָל לֵאָה שֶׁהִיא עוֹמֶדֶת לְמַעְלָה בַּאֲחוֹרֵי ג״ר דְּז״א), the externals cannot attach to her as they can to Rachel (אֵין הַחִיצוֹנִים יְכוֹלִין לְהִתְאַחֵז בָּהּ כְּמוֹ בְּרָחֵל), who stands in the place of the four lower ones (שֶׁהִיא עוֹמֶדֶת בִּמְקוֹם ד׳ תַּחְתּוֹנִים) (Some say: the seven lower of Zeir Anpin (נ״א ז״ת דְּז״א)). And furthermore, she is not like Rachel, the primary Nukvah of Zeir Anpin (וְעוֹד כִּי אֵינֶנָּה כְּרָחֵל נוּקְבָא דְּז״א הָעִקָּרִית).

And furthermore, she is not included among the ten Sefirot that include all of Atzilut (וְעוֹד כִּי אֵינֶנָּה מִכְּלַל הַי״ס הַכּוֹלְלִים כָּל הָאֲצִילוּת). Rather, she is the backs of the third Sefirah (אֶלָּא הִיא אֲחוֹרַיִם שֶׁל הַסְּפִירָה הַג׳), and there is not such concern if the externals attach to her as there is with Rachel (וְאֵין קְפִידָא כָּל־כָּךְ אִם יִתְאַחֲזוּ בָּהּ הַחִיצוֹנִים כְּמוֹ בְּרָחֵל). And furthermore (וְעוֹד), behold she is the backs of Imma (כִּי הִנֵּה הִיא אֲחוֹרַיִם שֶׁל אִמָּא), and it is known that Imma repels the Klipot and they flee from her (וְנוֹדָע כִּי אִמָּא הִיא הַדּוֹחָה אֶת הַקְּלִיפּוֹת וּבוֹרְחִין מִמֶּנָּהּ). Therefore there is no grasp of the externals in her as there is in Rachel (וְלָכֵן אֵין בָּהּ אֲחִיזַת הַחִיצוֹנִים כְּמוֹ בְּרָחֵל). And if you will say (וְאִם תֹּאמַר), behold, if it does not help it does not harm, and would it not be better that she be back-to-back (וַהֲרֵי אִם לֹא יוֹעִיל לֹא יַזִּיק וַהֲלֹא טוֹב יוֹתֵר הוּא שֶׁתִּהְיֶה אַב״א). And the answer is (וְהַתְּשׁוּבָה הִיא), that it has already been explained above (כִּי נִתְבָּאֵר לְעֵיל), that the Klipah is a supernal necessity (כִּי הַקְּלִיפָּה צֹרֶךְ גָּבוֹהַּ), in order that there be reward and punishment in this world (כְּדֵי שֶׁיִּהְיֶה שָׂכָר וְעֹנֶשׁ בָּעוֹלָם הַזֶּה). And as our Sages said, “very good—this is the Angel of Death” (וּכְמָאֲרַזַ״ל טוֹב מְאֹד זֶה מַלְאַךְ הַמָּוֶת). And it is necessary that the Klipot also take their portion of vitality (וּמֻכְרָח שֶׁגַּם הַקְּלִיפּוֹת יִקְחוּ חֶלְקָן חַיּוּתָן). And the Emanator saw (וְרָאָה הַמַּאֲצִיל), that the most minimal aspect of all of them (כִּי הַבְּחִינָה הַיּוֹתֵר מְעוּטָה שֶׁיֵּשׁ בְּכֻלָּן), is the back of Leah (שֶׁהִיא אֲחוֹרֵי לֵאָה), for there is not such a strong hold there (כִּי אֵין שָׁם כָּל כָּךְ אֲחִיזָה), as there is in the back of the Malkhut, Rachel, as explained above (כְּמוֹ בְּאֲחוֹרֵי הַמַּלְכוּת רָחֵל כַּנ״ל). Therefore He left the back of Leah inclined outward in revealed form (לָכֵן הִנִּיחַ אֲחוֹרֵי לֵאָה נוֹטִין לַחוּץ בְּגִלּוּי), so that the externals would attach there (כְּדֵי שֶׁיִּתְאַחֲזוּ שָׁם הַחִיצוֹנִים), and draw sustenance from there only sufficient for their vitality (וְיִינְקוּ מִשָּׁם כְּדֵי חַיּוּתָן בִּלְבַד). Not so if they were to attach to Rachel, which would be a far greater attachment (מַה שֶּׁאֵין כֵּן אִם הָיוּ נֶאֱחָזִים בְּרָחֵל שֶׁהִיא אֲחִיזָה גְּדוֹלָה).

Chapter 3

שער לז פרק ג מ״ת

[37:3] We will now explain the matter of the Partzuf Ya‘akov in detail (וְנְבָאֵר עַתָּה עִנְיַן פַּרְצוּף יַעֲקֹב בִּפְרָטוּת), it is already known (כְּבָר נוֹדַע), that all the aspect of the lights that are drawn to Ya‘akov (כִּי כָּל בְּחִי׳ אוֹרוֹת הַנִּמְשָׁכִין לְיַעֲקֹב), are the aspect of lights that emerge from within Ze’ir Anpin and outward (הוּא בְּחִינַת אוֹרוֹת הַיּוֹצְאִין מִתּוֹךְ ז״א וְלַחוּץ), those revealed lights (אוֹתָן הָאוֹרוֹת הַמְּגוּלִּים), which are from the vessels of Netzach, Hod, Yesod of Abba (שֶׁהֵם מִן הַכֵּלִים דְּנה״י דְּאַבָּא), and from the Mochin within them (וּמִן הַמּוֹחִין שֶׁבְּתוֹכָם), which are from the side of Abba (שֶׁהֵם מִצַּד אַבָּא), which are not revealed except from the chest of Ze’ir Anpin and below (אֲשֶׁר אֵינָן מִתְגַּלִּין רַק מֵהֶחָזֶה דְּז״א וּלְמַטָּה), for there the Yesod of Imma is completed (שֶׁשָּׁם נִגְמָר יְסוֹד אִמָּא), as stated above (כְּנַ״ל).

And behold, the Keter of Ya‘akov is corresponding to the two lower thirds of Tiferet of Ze’ir Anpin (וְהִנֵּה כֶּתֶר דְּיַעֲקֹב הוּא כְּנֶגֶד ב״ש תַּחְתּוֹנִים שֶׁל תִּפְאֶרֶת דְּז״א), which are from the chest until the completion of the body, which is called Tiferet (שֶׁמִן הֶחָזֶה וְעַד סִיּוּם הַגּוּף הַנִּקְרָא תִּפְאֶרֶת). And the matter is as I wrote in other discourses (וְהָעִנְיָן כְּמוֹ שֶׁכָּתַבְתִּי בִּדְרוּשִׁים אֲחֵרִים), that there is an aspect of surrounding lights to Ze’ir Anpin, which is called Yisra’el (שֶׁיֵּשׁ בְּחִינַת אוֹרוֹת מַקִּיפִין אֶל ז״א הַנִּקְרָא יִשְׂרָאֵל), which are the secret of the tefillin that are upon him (אֲשֶׁר הֵם סוֹד הַתְּפִלִּין שֶׁבּוֹ). So too there exists these aspects in Ya‘akov (כֵּן יֵשׁ בְּחִינָה אֵלּוּ בְּיַעֲקֹב). And this is the matter (וְהוּא כִּי הִנֵּה), that in this place the Yesod of Abba is revealed (בַּמָּקוֹם הַזֶּה מִתְגַּלֶּה יְסוֹד שֶׁל אַבָּא), within which the Da‘at of Ze’ir Anpin is enclothed, from the side of Abba (אֲשֶׁר בּוֹ מִתְלַבֵּשׁ הַדַּעַת דְּז״א דְּמִצַּד אַבָּא).

And it has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), that the Da‘at is comprised of four aspects (כִּי הַדַּעַת הוּא כָּלוּל מִד׳ בְּחִינוֹת), which are Chokhmah and Binah, and Chesed and Gevurah (שֶׁהֵם חָכְמָה וּבִינָה וְחֶסֶד וּגְבוּרָה). And therefore it mediates two mediations (וְלָכֵן הוּא מַכְרִיעַ שְׁתֵּי הַכְרָעוֹת), between Chokhmah and Binah of the Mochin from the side of Abba (בֵּין חָכְמָה וּבִינָה דְּמוֹחִין דְּמִצַּד אַבָּא), and between Chokhmah and Binah of the Mochin from the side of Imma (וּבֵין חָכְמָה וּבִינָה דְּמוֹחִין דְּמִצַּד אִמָּא). And from these, their light emerges outward from Ze’ir Anpin, corresponding to his face (וּמֵאֵלּוּ יוֹצֵא אוֹרָם לַחוּץ מִז״א כְּנֶגֶד פָּנָיו), and then there they become the aspect of four surrounding lights for Ya‘akov (וְאָז שָׁם הֵם נַעֲשִׂים בְּחִינַת ד׳ מַקִּיפִין אֶל יַעֲקֹב), and these are the secret of his tefillin (וְאֵלּוּ הֵם סוֹד הַתְּפִלִּין שֶׁלּוֹ).

And see in our explanation the matter of the prayer of the hand and of the head of Ya‘akov (וְעַיֵּן בְּבֵאוּרֵינוּ עִנְיַן תְּפִלָּה שֶׁל יָד וְשֶׁל רֹאשׁ דְּיַעֲקֹב), and there will be explained to you deep and great discourses concerning Rachel and Ya‘akov (וְשָׁם יִתְבָּאֵר לְךָ דְּרוּשִׁים עֲמֻקִּים וּגְדוֹלִים בְּעִנְיַן רָחֵל וְיַעֲקֹב). And afterward, from the aspect of Chokhmah and Binah of the Mochin that are from the side of Abba (וְאַחַר כָּךְ מִבְּחִינַת חו״ב דְּמוֹחִין שֶׁמִּצַּד אַבָּא), which are enclothed within the Netzach and Hod of Abba (הַמְּלוּבָּשִׁין תּוֹךְ נ״ה דְּאַבָּא), which also are enclothed within the Netzach and Hod of Imma (אֲשֶׁר גַּם הֵם מִתְלַבְּשִׁין תּוֹךְ נ״ה דְּאִמָּא), from there the light emerges from the aforesaid Chokhmah and Binah (מִשָּׁם יוֹצֵא הָאוֹר מֵחו״ב הַנַּ״ל), and goes outward (וְיוֹצֵא לַחוּץ). And from this light is made a vessel of reception which is called Keter (וּמֵהָאוֹר הַזֶּה נַעֲשֶׂה כְּלִי בֵּית קִבּוּל הַנִּקְרָא כֶּתֶר), and within this vessel of reception there are gathered and enter those four aspects of the Da‘at mentioned above (אֲשֶׁר תּוֹךְ כְּלִי בֵּית קִבּוּל זֶה מִתְקַבְּצִין וְנִכְנָסִׂין אוֹתָן ד׳ בְּחִינוֹת הַדַּעַת הַנַּ״ל), and they become there in the secret of Mochin within this Keter (וְנַעֲשִׂין שָׁם בְּסוֹד מוֹחִין תּוֹךְ כֶּתֶר הַזֶּה). And this is the aspect of the Keter of Ya‘akov (וְזֶהוּ בְּחִינַת כֶּתֶר יַעֲקֹב). And do not wonder how it is possible that from the light of Chokhmah and Binah vessels were made, and from the light of Da‘at Mochin were made (וְאַל תִּתְמַה שֶׁאֵיךְ אֶפְשָׁר שֶׁמֵאוֹר חו״ב נַעֲשׂוּ כֵּלִים וּמֵאוֹר הַדַּעַת נַעֲשׂוּ מוֹחִין), for this is not a wonder (כִּי אֵין זֶה תִּימָא).

For behold, the aforesaid light of Chokhmah and Binah goes outward enclothed within several garments (כִּי הִנֵּה אוֹר הַחו״ב הַנַּ״ל יוֹצֵא לַחוּץ מְלוּבָּשׁ מִתּוֹךְ כַּמָּה לְבוּשִׁים), which are the vessels of Netzach and Hod of Abba (שֶׁהֵם כֵּלִים דְּנ״ה דְּאַבָּא), which are enclothed within the Netzach and Hod of Imma (אֲשֶׁר מְלוּבָּשִׁים תּוֹךְ נ״ה דְּאִמָּא), and they also are enclothed within the two arms of Ze’ir Anpin himself (וְגַם הֵם מְלוּבָּשִׁים תּוֹךְ ב׳ זְרוֹעוֹת דְּז״א עַצְמוֹ). And afterward that light goes outward through the breaching of the place of the middle joints of the arms of Ze’ir Anpin (וְאַחַר כָּךְ יוֹצֵא לַחוּץ אוֹתוֹ הָאוֹר דֶּרֶךְ בְּקִיעַת מְקוֹם פְּרָקִים אֶמְצָעִיִּים שֶׁל הַזְּרוֹעוֹת דְּז״א), which is called in foreign language “Kovdo [Elbow]” (הַנִּקְרָא בְּלַעַ״ז קוֹבְדּוֹ), in the place of the laying of the tefillin of the hand of Ze’ir Anpin (בִּמְקוֹם הַנָּחַת תְּפִלִּין שֶׁל יָד דְּז״א). And afterward those lights return to enter and enclothe within the body of Ze’ir Anpin himself (וְאַחַר כָּךְ חוֹזְרִין אוֹתָן הָאוֹרוֹת לִכְנוֹס וּלְהִתְלַבֵּשׁ תּוֹךְ גּוּפָא דְּז״א עַצְמוֹ). And afterward they return to go out from the chest and outward a second time (וְאַחַר כָּךְ חוֹזְרִים לָצֵאת מֵהֶחָזֶה וְלַחוּץ פַּעַם אַחֶרֶת). And afterward, from this illumination is made the vessel of the Keter of Ya‘akov (וְאַחַר כָּךְ מֵהֶאָרָה זוֹ נַעֲשֶׂה כְּלִי שֶׁל כֶּתֶר יַעֲקֹב).

However, the aspect of the Da‘at has only two garments within it (אֲמְנָם בְּחִינַת הַדַּעַת אֵין בּוֹ רַק ב׳ לְבוּשִׁים), which are the Yesod of Abba and the Tiferet of Ze’ir Anpin (וְהֵם יְסוֹד אַבָּא וְתִּפְאֶרֶת דְּז״א). And when it goes outward it is not a light so greatly enclothed (וּבְצֵאתוֹ לַחוּץ אֵינוֹ אוֹר מְלוּבָּשׁ כָּל כָּךְ), and therefore it becomes the aspect of Mochin for the Keter of Ya‘akov (וְלָכֵן נַעֲשֶׂה בְּחִינַת מוֹחַ אֶל כֶּתֶר דְּיַעֲקֹב). And see in the discourse of Leah, and you will see the matter of the breaching of the joints of the arms in another manner, from the Mochin of Imma, for the need of Leah (וְעַיֵּן בִּדְרוּשׁ לֵאָה וְתִרְאֶה עִנְיַן בְּקִיעַת פִּרְקֵי הַזְּרוֹעוֹת בְּאוֹפֶן אַחֵר מִמּוֹחִין דְּאִמָּא לְצֹרֶךְ לֵאָה). Also above you will understand the matter of the expansion of the lights through the lines of the arms and the thighs, how the matter is (גַּם לְמַעְלָה תָּבִין עִנְיַן הִתְפַּשְּׁטוּת הָאוֹרוֹת דֶּרֶךְ קַוֵּי הַזְּרוֹעוֹת וְהַשּׁוֹקַיִּים אֵיךְ הוּא הָעִנְיָן).

And behold, the reason for the matter, why the lights that emerge from Chokhmah and Binah through the joints of the arms return to enclothe within the body of Ze’ir Anpin, is because the Keter of Ya‘akov is made only from the Tiferet of Ze’ir Anpin (וְהִנֵּה טַעַם הַדָּבָר לָמָּה הָאוֹר הַיּוֹצְאִין מֵחו״ב דֶּרֶךְ פִּרְקֵי הַזְּרוֹעוֹת חוֹזְרִין לְהִתְלַבֵּשׁ בְּגוּף דְּז״א הוּא מִפְּנֵי שֶׁכֶּתֶר דְּיַעֲקֹב אֵינוֹ נַעֲשֶׂה אֶלָּא מִתִּפְאֶרֶת דְּז״א), for all of them are the aspect of the middle line (כִּי כֻּלָּם בְּחִינַת קַו הָאֶמְצָעִי), and from there it is made, as mentioned above (וּמִשָּׁם נַעֲשֶׂה כְּנַ״ל). Afterward, from the aspect of the opening of the Tiferet of Netzach of Abba (אַחַר כָּךְ מִבְּחִינַת פ״ת שֶׁל נֵצַח דְּאַבָּא), within which is enclothed the lower third of the Mochin of Chokhmah from the side of Abba (אֲשֶׁר בְּתוֹכוֹ מְלוּבָּשׁ שְׁלִישׁ תַּחְתּוֹן שֶׁל מוֹחַ חָכְמָה דְּמִצַּד אַבָּא), which is enclothed in the Netzach of Imma, in its opening of the Tiferet (הַמְּלוּבָּשׁ בְּנֵצַח דְּאִמָּא בְּפ״ת שֶׁבָּהּ), behold, it is enclothed in the three joints of the Netzach of Ze’ir Anpin (הִנֵּה הוּא מִתְלַבֵּשׁ בְּג״פ שֶׁבְּנֵצַח דְּז״א), and that light emerges from there outward to Ya‘akov (וְיוֹצֵא הָאוֹר הַהוּא מִשָּׁם וְלַחוּץ אֶל יַעֲקֹב). And from it are made three parts also in the right line (וְנַעֲשֶׂה מִמֶּנּוּ ג׳ חֲלָקִים גַּם כֵּן בְּקַו יָמִין), which are Chokhmah–Chesed–Netzach (שֶׁהֵם חח״ן). And in this manner in the left line of Ya‘akov (וְכַעַד״ז בְּקַו שְׂמֹאל דְּיַעֲקֹב), the light that emerges from the lower third of Binah from the side of Abba is divided within it (מִתְחַלֵּק בּוֹ הָאוֹר הַיּוֹצֵא מִן שְׁלִישׁ תַּחְתּוֹן דְּבִינָה דְּמִצַּד אַבָּא), which is enclothed in the Hod of Imma, in its opening of the Tiferet (הַמְּלוּבָּשׁ בְּהוֹד דְּאִמָּא בְּפ״ת שֶׁבָּהּ), which is enclothed in the three joints of the Hod of Ze’ir Anpin (הַמְּלוּבָּשׁ בְּג״פ דְּהוֹד דְּזְעֵיר אַנְפִּין). From it are made in Ya‘akov the aspects of Binah–Gevurah–Hod (נַעֲשֶׂה מִמֶּנָּה בְּג״ה דְּיַעֲקֹב). And let us now proceed to the middle line of Ya‘akov (וְנֵלֵךְ עַתָּה אֶל קַו הָאֶמְצָעִי דְּיַעֲקֹב).

For behold, it has already been explained above that the Yesod of Abba is enclothed within the Tiferet of Ze’ir Anpin, from which the Keter of Ya‘akov is made, as mentioned above (כִּי הִנֵּה נִתְבָּאֵר לְעֵיל כִּי יְסוֹד דְּאַבָּא מִתְלַבֵּשׁ תּוֹךְ תִּפְאֶרֶת דְּז״א אֲשֶׁר מִמֶּנּוּ נַעֲשֶׂה כֶּתֶר דְּיַעֲקֹב כְּנַ״ל). However, the Atarah [Crown] of the Yesod of Abba, which is enclothed within the vessel of the Yesod of Ze’ir Anpin, behold it too is divided into Da‘at and into Tiferet and into Yesod of Ya‘akov, which is his middle line (וְאָכֵן עֲטֶרֶת הַיְסוֹד דְּאַבָּא אֲשֶׁר הִיא מְלוּבֶּשֶׁת תּוֹךְ כְּלִי יְסוֹד דְּז״א הִנֵּה גַּם הוּא מִתְחַלֵּק בְּדַעַת וּבְתִּפְאֶרֶת וּבִיסוֹד דְּיַעֲקֹב שֶׁהוּא קַו אֶמְצָעִי שֶׁלּוֹ).

And behold, after we have explained that from the Chokhmah and Binah from the side of Abba are made the Chokhmah and Binah of Ya‘akov (וְהִנֵּה אַחַר שֶׁבֵּאַרְנוּ כִּי מִן הַחו״ב דְּמִצַּד אַבָּא נַעֲשֶׂה חו״ב דְּיַעֲקֹב), you must also know (צָרִיךְ שֶׁתֵּדַע גַּם כֵּן), that also from the Da‘at from the side of Abba, which is enclothed within the Yesod of Abba (כִּי גַּם מִן הַדַּעַת דְּמִצַּד אַבָּא הַמִּתְלַבֵּשׁ תּוֹךְ יְסוֹד דְּאַבָּא), which we explained has within it four Mochin, which are Chokhmah and Binah and Chesed and Gevurah (אֲשֶׁר בֵּאַרְנוּ שֶׁיֵּשׁ בּוֹ ד׳ מוֹחִין שֶׁהֵם חו״ב וְחו״ג), behold, from these Chokhmah and Binah that are within the Da‘at from the side of Abba (הִנֵּה מִן הַחו״ב הָאֵלּוּ אֲשֶׁר בַּדַּעַת דְּמִצַּד אַבָּא), they also ascended and were enclothed within the Chokhmah and Binah of Ya‘akov (עָלוּ גַּם כֵּן וְנִתְלַבְּשׁוּ תּוֹךְ הַחו״ב שֶׁל יַעֲקֹב), which were made from the Mochin of Chokhmah and Binah themselves from the side of Abba, which are enclothed in the Netzach and Hod of Abba (אֲשֶׁר נַעֲשׂוּ מִמּוֹחַ חו״ב עַצְמָם דְּמִצַּד אַבָּא הַמְּלוּבָּשִׁים בְּנ״ה דְּאַבָּא). And they were joined together (וְנִתְחַבְּרוּ), in the Chokhmah of Ya‘akov there was joined the Chokhmah from the side of Abba itself and the Chokhmah from the aspect of the Da‘at of Abba (בְּחָכְמָה דְּיַעֲקֹב חָבְרָה חָכְמָה דְּמִצַּד אַבָּא מַמָּשׁ וְחָכְמָה דְּבְחִינַת הַדַּעַת דְּאַבָּא), and in the Binah of Ya‘akov there was joined the Binah itself from the side of Abba and the Binah from the side of the Da‘at of Abba (וּבְבִינָה שֶׁל יַעֲקֹב נִתְחַבְּרָה בִּינָה מַמָּשׁ מִצַּד אַבָּא וּבִינָה מִצַּד הַדַּעַת דְּאַבָּא). And the two lower aspects, which are Chesed and Gevurah that are within the Da‘at from the side of Abba (וּב׳ בְּחִינוֹת תַּחְתּוֹנוֹת שֶׁהֵם ח״ג שֶׁבַּדַּעַת דְּמִצַּד אַבָּא), entered into the Da‘at of Ya‘akov (נִכְנְסוּ בְּדַעַת שֶׁל יַעֲקֹב), and it became included of Chesed and Gevurah, as is known (וְנַעֲשֶׂה כָּלוּל מֵחו״ג כַּנּוֹדָע).

And behold, all of this is in that it corresponds to the supernal root of the Yesod of Ze’ir Anpin, which is connected until opposite the heads of the joints of the thighs, which are Netzach and Hod, as mentioned above (וְהִנֵּה כָּל זֶה הוּא בְּמַה שֶׁהוּא כְּנֶגֶד הַשֹּׁרֶשׁ הָעֶלְיוֹן שֶׁל יְסוֹד דְּז״א הַמְחֻבָּר עַד נֶגֶד רָאשֵׁי פִּרְקֵי הַיְרֵכַיִּים שֶׁהֵם נ״ה כְּנַ״ל). And all of this spreads until the chest of Ya‘akov (וְכָל זֶה הוּא מִתְפַּשֵּׁט עַד הֶחָזֶה שֶׁל יַעֲקֹב). And afterward, the rest of the spreading of the length of the Yesod of Ze’ir Anpin, from it is made corresponding to it the remainder of the completion of the Tiferet, which is called the body of Ya‘akov (וְאַחַר כָּךְ שְׁאָר הִתְפַּשְּׁטוּת אֹרֶךְ הַיְסוֹד דְּז״א מִמֶּנּוּ נַעֲשֶׂה כְּנֶגְדּוֹ שְׁאָר סִיּוּם הַתִּפְאֶרֶת הַנִּקְרָא גּוּף דְּיַעֲקֹב). And afterward, the Atarah [Crown] of the Yesod of Ze’ir Anpin is opposite the Yesod itself of Ya‘akov (וְאַחַר כָּךְ עֲטָרָה שֶׁל יְסוֹד דְּז״א הוּא נֶגֶד יְסוֹד עַצְמוֹ דְּיַעֲקֹב).

And know (וְדַע), that just as the Chasadim and the Gevurot are divided in Ze’ir Anpin, as mentioned above (כִּי כְּמוֹ שֶׁנֶּחְלָקִים בְּז״א הַה״ח וְהַה״ג כְּנַ״ל), so too they spread and are divided in Ya‘akov (כָּךְ מִתְפַּשְּׁטִין וּמִתְחַלְּקִים בְּיַעֲקֹב). For the five Chasadim that are in his Da‘at itself of Ya‘akov are divided into five Chasadim (כִּי הַה״ח שֶׁבְּדַעַת שֶׁלּוֹ עַצְמוֹ שֶׁל יַעֲקֹב מִתְחַלֵּק לְה״ח), and they spread in the Chesed, Gevurah, Tiferet and Netzach–Hod of Ya‘akov (וּמִתְפַּשְּׁטִין בְּחג״ת וְנ״ה דְּיַעֲקֹב). And the five Gevurot that are in his Da‘at also are divided afterward into five Gevurot (וְהַה״ג שֶׁבְּדַעַת שֶׁלּוֹ גַּם הֵם מִתְחַלֶּקֶת אַחַר כָּךְ לְה״ג), and they are drawn until the Yesod of Ya‘akov (וְנִמְשָׁכִין עַד יְסוֹד יַעֲקֹב), and they gather and are joined there (וּמִתְקַבְּצִין וּמִתְחַבְּרִין שָׁם).

(Mahadura Kama (First Edition)) In the Torah, Ya‘akov is mentioned twice one after the other (מ״ק בַּתּוֹרָה נִזְכָּר ב״פ יַעֲקֹב זֶה אַחַר זֶה), they correspond to Ya‘akov who emerges in front of Ze’ir Anpin (הֵם נֶגֶד יַעֲקֹב הַיּוֹצֵא בִּפְנֵי ז״א), and correspondingly to Rachel who emerges behind Ze’ir Anpin (וּכְנֶגֶד רָחֵל הַיּוֹצֵאת אֲחוֹרֵי ז״א), therefore in the Zohar it called the Shekhinta “Ya‘akov” (לָכֵן בַּזֹּהַר קָרָא לַשְּׁכִינְתָא יַעֲקֹב).

Chapter 4

שער לז פרק ד מ״ת

[37:4] And we will now explain the matter of the Partzuf Leah, the wife of Ya‘akov, in detail (וְנְבָאֵר עַתָּה עִנְיַן פַּרְצוּף לֵאָה אֵשֶׁת יַעֲקֹב בִּפְרָטוּת), it has already been explained (כְּבָר בֵּאַרְנוּ), that Ya‘akov is from all the ten Sefirot of the back sides of Abba (כִּי יַעֲקֹב הוּא מִן כָּל י״ס דַּאֲחוֹרַיִם דְּאַבָּא), but Leah is only from the Malkhut alone, the final one of all the ten Sefirot of the back sides of Imma (אֲבָל לֵאָה אֵינָהּ אֶלָּא מִן הַמַּלְכוּת לְבַד הָאַחֲרוֹנָה שֶׁבְּכָל י״ס דַּאֲחוֹרַיִם דְּאִמָּא), and all the nine back sides were not able to be clarified and rectified (וְכָל הַט׳ הָאֲחוֹרַיִם לֹא יָכְלוּ לְהִתְבָּרֵר וּלְהִתְתַּקֵּן), and the reason has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל הַטַּעַם).

There is yet another reason (עוֹד יֵשׁ טַ״א), and it is because these are complete judgments (וְהוּא מִפְּנֵי שֶׁאֵלּוּ הֵם דִּינִין גְּמוּרִים), which are the outermost back sides that exist in Imma (שֶׁהֵם אֲחוֹרַיִם הַיּוֹתֵר חִיצוֹנִים שֶׁיֵּשׁ בְּאִמָּא), for even from Imma judgments are aroused, as is known (אֲשֶׁר אֲפִלּוּ מִמֶּנָּה דִּינִין מִתְעָרִין כַּנּוֹדָע). Therefore, only the back sides of the Malkhut of Imma alone were able to be clarified (לָכֵן לֹא הָיָה יָכוֹל לְהִתְבָּרֵר מֵהֶם רַק הָאֲחוֹרַיִם שֶׁל מַלְכוּת דְּאִמָּא בִּלְבַד), and from her the Partzuf of Leah was made (וּמִמֶּנָּה נַעֲשֵׂית פַּרְצוּף לֵאָה). However, the other nine Sefirot of the back sides of Imma that fell (וְאָכֵן הַט׳ סְפִירוֹת אֲחֵרוֹת שֶׁל אֲחוֹרַיִם דְּאִמָּא שֶׁנָּפְלוּ), remained below in the place where they fell (נִשְׁאֲרוּ לְמַטָּה בַּמָּקוֹם שֶׁנָּפְלוּ), and they were not able to be clarified then at the time of the rectification of Atzilut (וְלֹא יָכְלוּ לְהִתְבָּרֵר אָז בְּעֵת תִּקּוּן אֲצִילוּת). But from then onward, from the creation of Adam until the coming of the Messiah (אֲבָל מֵאָז וָהָלְאָה מִבְּרִיאַת הָאָדָם עַד בִּיאַת הַמָּשִׁיחַ), all that is rectified in the aspect of the back sides of Imma each and every day through our prayers (כָּל מַה שֶּׁנִּתְקַן בִּבְחִינַת אֲחוֹרַיִם דְּאִמָּא בְּכָל יוֹם וָיוֹם עַל יְדֵי תְּפִלָּתֵנוּ), is only from those nine that remained (אֵינוֹ אֶלָּא מִן הַט׳ הַנִּשְׁאָרִים), and they are not completed in their clarification entirely until the coming of the Messiah, speedily in our days (וְלֹא נִגְמְרוּ לְהִתְבָּרֵר לְגַמְרֵי עַד בִּיאַת הַמָּשִׁיחַ בְּב״ב). But the Malkhut was rectified at the time of Atzilut (אֲבָל הַמַּלְכוּת נִתְקְּנָה בְּעֵת אֲצִילוּת).

And Rabbi Yitzḥak Kohen said to me (וְהָר״ר יִצְחָק כֹּהֵן אָמַר לִי), as it appears to me (שֶׁנִּלְעַ״ד), that he heard from my teacher, of blessed memory (שֶׁשָּׁמַע מִמּוֹרִי זַ״ל), that behold there were two aspects of back sides (כִּי הִנֵּה ב׳ בְּחִינוֹת שֶׁל אֲחוֹרַיִם הָיוּ), one of them being the back sides of Imma that fell at the time when Abba and Imma were face-to-back (אַחַד הֵם הָאֲחוֹרַיִם שֶׁל אִמָּא שֶׁנָּפְלוּ בִּזְמַן הֱיוֹתָם או״א אַב״א). And afterward there fell a second time other back sides of Imma, at the time when Abba and Imma were face-to-back (וְאַחַר כָּךְ נָפְלוּ פ״ב אֲחוֹרַיִם אֲחֵרוֹת שֶׁל אִמָּא בִּזְמַן שֶׁהָיוּ או״א פָּנִים בְּאָחוֹר), for then there was a blemish a second time in the back sides of Imma (כִּי אָז הָיָה קִלְקוּל פ״ב בָּאֲחוֹרַיִם דְּאִמָּא), because even then she was not able to receive the light of face (כִּי גַּם אָז לֹא יָכְלָה לְקַבֵּל אוֹר פָּנִים), and she remained in back, as mentioned above (וְנִשְׁאֲרָה בְּאָחוֹר כְּנַ״ל). But from Abba there did not fall back sides except one time only (אֲבָל אַבָּא לֹא נָפַל מִמֶּנּוּ אֲחוֹרַיִם רַק פ״א בִּלְבַד), at the time when he too was face-to-back with Imma (בְּעֵת אֲשֶׁר הָיָה גַּם הוּא אַב״א עִם אִמָּא), and was not able to endure the light of face (וְלֹא הָיָה יָכוֹל לִסְבֹּל אוֹר פָּנִים). But after he returned to the aspect of face-to-back of Imma (אֲבָל אַחַר שֶׁחָזַר בִּבְחִינַת פָּנִים בְּאָחוֹר דְּאִמָּא), then Abba was rectified (אָז אַבָּא נִתְקַן), and the back sides of Imma fell a second time (וְאִמָּא נָפְלוּ אֲחוֹרֶיהָ בַּפַּעַם ב׳). And behold, the first back sides were not clarified at all (וְהִנֵּה הָאֲחוֹרַיִם הָרִאשׁוֹנִים לֹא נִתְבָּרְרוּ כְּלָל), and were not able to be clarified until the coming of the Messiah (וְלֹא יָכְלוּ לְהִתְבָּרֵר עַד בִּיאַת מָשִׁיחַ).

And behold, the second back sides—the Malkhut within them—was clarified and became Leah at the time of the rectification of Atzilut (וְהִנֵּה הָאֲחוֹרַיִם הַשְּׁנִיִּים הַמַּלְכוּת שֶׁבָּהֶם נִתְבָּרְרָה וְנַעֲשֵׂית לֵאָה בִּזְמַן שֶׁל תִּקּוּן הָאֲצִילוּת). And the other nine Sefirot are being clarified and continue to be clarified from then onward, as mentioned above (וְהַט״ס אֲחֵרוֹת מִתְבָּרְרוֹת וְהוֹלְכוֹת מֵאָז וָהָלְאָה כְּנַ״ל), until the coming of the Messiah, and then they will be completed in their clarification (עַד בִּיאַת הַמָּשִׁיחַ וְאָז יֻגְמְרוּ לְהִתְבָּרֵר). However, I do not remember that I heard it thus, but only as written (אַךְ אֵינִי זוֹכֵר שֶׁשָּׁמַעְתִּי כָּךְ אֶלָּא כְּמ״ש).

And behold, it is as follows (וְהִנֵּה הוּא כַּאֲשֶׁר): when the Netzach, Hod, Yesod of Imma enter and become enclothed within Ze’ir Anpin in order to make Mochin for him, as mentioned (כַּאֲשֶׁר נִכְנָסִׂין מִתְלַבְּשִׁין נ״ה״י דְּאִמָּא תּוֹךְ ז״א לַעֲשׂוֹת לוֹ מוֹחִין כַּנִּזְכָּר), it is obvious (פְּשִׁיטָא הוּא) that all the more so (שֶׁמִּכָּל שֶׁכֵּן), the Malkhut of Imma—which is below the Netzach, Hod, Yesod within her (שֶׁמַלְכוּת שֶׁל אִמָּא שֶׁהִיא תַּחְתּוֹנָה מִנ״ה״י שֶׁבָּהּ)—entered first of them, being the lowest of all (שֶׁהִיא נִכְנְסָה רִאשׁוֹנָה מֵהֶם תַּחְתּוֹנָה מִכֻּלָּם). And the place of her standing is in the Da‘at of Ze’ir Anpin (וּמְקוֹם עֲמִידָתָהּ הוּא בְּדַעַת דְּז״א). And then this Malkhut of Imma, which is within the interior of Ze’ir Anpin, in his Da‘at (וְאָז זוֹ הַמַּלְכוּת דְּאִמָּא שֶׁהִיא תּוֹךְ פְּנִימִית דְּז״א בְּדַעְתּוֹ), when Leah—who is her back sides—ascends from below up to the place of the Da‘at, as mentioned above (כַּאֲשֶׁר לֵאָה שֶׁהִיא אֲחוֹרַיִם שֶׁלָּהּ עוֹלָה מִלְּמַטָּה עַד מְקוֹם הַדַּעַת כְּנַ״ל), due to the reason that she has no place that can bear four Partzufim together (לְסִבַּת שֶׁאֵין לָהּ מָקוֹם שֶׁיִּסְבֹּּל ד׳ פַּרְצוּפִים בְּיַחַד). Then the Malkhut of Imma, which is enclothed within the Da‘at of Ze’ir Anpin (אָז הַמַּלְכוּת דְּאִמָּא הַמְּלוּבֶּשֶׁת תּוֹךְ דַּעַת דְּז״א), has a desire and yearning to cleave to the aspect of her back sides, which is called Leah (יֵשׁ לָהּ חֵפֶץ וְחֵשֶׁק לְהִדָּבֵק עִם בְּחִינַת אֲחוֹרַיִם שֶׁלָּהּ הַנִּקְרָא לֵאָה). And then she draws her there and sets her opposite her, outward (וְאָז מוֹשֶׁכֶת אוֹתָהּ שָׁם וּמַעֲמִידָהּ כְּנֶגְדָּהּ מִבַּחוּץ): the Da‘at of Ze’ir Anpin is within, and Leah is outside opposite it (דַּעַת דְּז״א הוּא מִבִּפְנִים וְלֵאָה מִבַּחוּץ כְּנֶגְדָּהּ). And still, Leah is in the secret of a single point (וַעֲדַיִן לֵאָה הוּא בְּסוֹד נְקֻדָּה אַחַת), for she has not yet been rectified (כִּי עֲדַיִן לֹא נִתְקְּנָה), and she is only the Malkhut alone of the back sides of Imma, which is one Sefirah (וְאֵינָהּ רַק מַלְכוּת לְבַד דַּאֲחוֹרַיִם דְּאִמָּא שֶׁהִיא סְפִירָה אַחַת). And then she was illuminating and growing and being rectified (וְאָז הָיְתָה מְאִירָה וּמִתְגַּדֶּלֶת וּמִתְקַנֶּנֶת), and she became a complete Partzuf (וְנַעֲשֵׂית פַּרְצוּף שָׁלֵם). And since this is so (וּמֵאַחַר שֶׁהוּא כֵן), it is found that the beginning of the head of Leah is from opposite the Da‘at of Ze’ir Anpin and downward until opposite the chest (נִמְצָא כִּי הַתְחָלַת רֹאשׁ לֵאָה הִיא מִן כְּנֶגֶד דַּעַת דְּז״א וּלְמַטָּה עַד כְּנֶגֶד הֶחָזֶה), for there begins the head of Rachel (שֶׁשָּׁם מַתְחִיל רֹאשׁ רָחֵל), until the completion of the feet of Ze’ir Anpin (עַד סִיּוּם רַגְלֵי דְּז״א). But above the Da‘at of Ze’ir Anpin there is no ascent and no growth for Leah at all (אֲבָל לְמַעְלָה מִדַּעַת דְּז״א אֵין עֲלִיָּה וְהַגְדָּלָה לְלֵאָה כְּלָל), because her root—which was the Malkhut of Imma—is in the Da‘at of Ze’ir Anpin, as mentioned above (לְפִי שֶׁשָּׁרְשָׁהּ שֶׁהָיְתָה מַלְכוּת דְּאִמָּא הוּא בְּדַעַת דְּז״א כְּנַ״ל). And behold, it has been explained by us in many places, and also in the intention of Keri’at Shema [Recitation of the Shema], in “Barukh Shem Kevod Malkhuto Le‘olam Va‘ed” [Blessed is the Name of the glory of His kingdom forever and ever] (וְהִנֵּה נִתְבָּאֵר אֶצְלֵנוּ בְּהַרְבֵּה מְקוֹמוֹת וְגַם בְּכַוָּנַת ק״ש בְּשִׁכְמַל״ו), that Leah is called Medat [Measure] (כִּי לֵאָה נִקְרָא מְד״ת), in the secret of, “And what is the measure of my days?” (Psalms 39:5) (בְּסוֹד וּמְד״ת יְמֵי מָה הִיא), because she takes the four Alephs from the four Names of Ehyeh that are in the Mochin of Ze’ir Anpin (לְפִי שֶׁלוֹקַחַת ד׳ אַלְפִּי״ן שֶׁבְּד׳ שֵׁמוֹת דְּאהי״ה שֶׁבַּמּוֹחִין דְּז״א), and there is within her an illumination of four Mochin (וְיֵשׁ בָּהּ הֶאָרַת ד׳ מוֹחִין).

And behold, Leah in her essence has only the back side of the Malkhut of Imma alone, which is one Sefirah only (וְהִנֵּה לֵאָה בְּעַצְמָהּ אֵין לָהּ רַק הָאָחוֹר שֶׁל הַמַּלְכוּת דְּאִמָּא לְבַד שֶׁהִיא סְפִירָה אַחַת בִּלְבַד). However, when she ascended upward opposite the Da‘at of Ze’ir Anpin (אֲמְנָם כַּאֲשֶׁר עָלְתָה לְמַעְלָה נֶגֶד הַדַּעַת דְּז״א), then the Malkhut of Imma that is internal—which stands in the interior of the Da‘at of Ze’ir Anpin—gives into her the power of its illumination, namely the three lower Sefirot of Imma, which are Netzach, Hod, Yesod (אָז הַמַּלְכוּת שֶׁל אִמָּא הַפְּנִימִית אֲשֶׁר עוֹמֶדֶת בִּפְנִים דַּעַת דְּז״א נוֹתֶנֶת בָּהּ כֹּחַ הֶאָרָתָהּ ג׳ סְפִירוֹת תַּחְתּוֹנוֹת דְּאִמָּא שֶׁהֵם נ״ה״י), even though her back sides did not ascend, as mentioned above (וְאַף עַל פִּי שֶׁהָאֲחוֹרַיִם שֶׁלָּהּ לֹא עָלוּ כְּנַ״ל). And then Leah expands and becomes one complete Partzuf from the aspect of four Sefirot (וְאָז מִתְפַּשֶּׁט לֵאָה וְנַעֲשֵׂית פַּרְצוּף א׳ שָׁלֵם מִבְּחִינַת ד׳ סְפִירוֹת), which are Netzach, Hod, Yesod–Malkhut of Imma alone (שֶׁהֵם נ״הי״ם דְּאִמָּא בִּלְבַד). But Rachel, the Nukvah of Ze’ir Anpin (אֲבָל רָחֵל נוּקְבָּא דְּז״א), even though the measure of her stature is only in the four lower Sefirot of Ze’ir Anpin alone (אַף עַל פִּי שֶׁגַּם הִיא שִׁעוּר קוֹמָתָהּ הוּא בְּד׳ סְפִירוֹת תַּחְתּוֹנוֹת דְּז״א בִּלְבַד), nevertheless she has within her all ten Sefirot (עִם כָּל זֶה יֵשׁ בָּהּ כָּל הַי״ס). But Leah has only these four Sefirot alone (אֲבָל לֵאָה אֵין בָּהּ רַק ד״ס אֵלּוּ בִּלְבַד). And remember this (וּזְכוֹר זֶה).

And behold, when she has these four Sefirot and becomes one complete Partzuf (וְהִנֵּה בִּהְיוֹת בָּהּ ד״ס אֵלּוּ וְנַעֲשֵׂית פַּרְצוּף א׳ שָׁלֵם), she then becomes the aspect of the upper letter Heh, as is known (הִנֵּה נַעֲשֵׂית בְּחִינַת אוֹת ה׳ עֶלְיוֹנָה כַּנּוֹדָע). For Leah and Rachel are the two Hehs, the upper and the lower (כִּי לֵאָה וְרָחֵל הֵם ב׳ הַהֵי״ן עִלָּאָה וְתַתָּאָה). And you already know that the Partzuf of the female is the form of the letter Heh (וּכְבָר יָדַעְתָּ כִּי פַּרְצוּף הַנְּקֵבָה הוּא צוּרַת ה׳), and that there are within it three lines—right, left, and middle—which include her entire Partzuf (וְשֶׁיֵּשׁ בָּהּ ג׳ קַוִּין יָמִין וּשְׂמֹאל וְאֶמְצָע הַכּוֹלְלִים כָּל פַּרְצוּפָהּ). And this is what was said above, that Leah is called Medat [Measure], whose gematria is the four Alephs that she takes from the four Names Ehyeh (וְזֶה שֶׁנֶּאֱמַר לְעֵיל שֶׁלֵאָה נִקְרָא מְד״ת גִּימַטְרִיָּא ד׳ אַלְפִּי״ן שֶׁלוֹקַחַת מִד׳ שֵׁמוֹת אהי״ה).

For behold, it is known that Imma is called Ehyeh (כִּי הִנֵּה נוֹדַע שֶׁאִמָּא נִקְרָא אהי״ה), and each of her Sefirot is called Ehyeh (וְכָל סְפִירָה שֶׁלָּהּ נִקְרָא אהי״ה). And it is found that the four lower Sefirot within her, which are Netzach, Hod, Yesod–Malkhut (וְנִמְצָא כִּי ד״ס תַּחְתּוֹנוֹת שֶׁבָּהּ שֶׁהֵם נ״הי״ם), which enter as Mochin within Ze’ir Anpin (הַנִּכְנָסִׂים בְּסוֹד מוֹחִין תּוֹךְ ז״א), behold they are four times Ehyeh (הִנֵּה הֵם ד״פ אהי״ה). And their essence is in Ze’ir Anpin (וְעִקָּרָם הוּא בְּז״א), and only their illumination is in Leah (וְהֶאָרָתָם בִּלְבַד הִיא בְּלֵאָה), and they are the aspect of the four Alephs mentioned above (וְהֵם בְּחִינַת ד׳ אַלְפִּי״ן הַנַּ״ל). This too is exactly the aspect of the Name of Leah (גַּם זֶהוּ מַמָּשׁ בְּחִינַת שֵׁם שֶׁל לֵאָה), for the Aleph of Leah is the aspect of Malkhut, which is the root of the aspect of Leah, as mentioned above (כִּי א׳ שֶׁל לֵאָה הִיא בְּחִינַת הַמַּלְכוּת שֶׁהִיא שֹׁרֶשׁ בְּחִינַת לֵאָה כְּנַ״ל). And the Lamed of Leah is the aspect of the three last Sefirot—Netzach, Hod, Yesod—of Imma (וְל׳ שֶׁל לֵאָה הֵם בְּחִינַת ג״ס אַחֲרוֹנוֹת נ״ה״י דְּאִמָּא).

Behold, these are the four Sefirot that she takes (הֲרֵי הֵם ד״ס שֶׁלוֹקַחַת), and then she becomes the form of the letter Heh (וְאָז נַעֲשֵׂית צוּרַת ה׳), and this is the Heh of Leah (וְהִיא ה׳ שֶׁל לֵאָה). And then all these aspects together are called Leah (וְאָז כָּל בְּחִינוֹת אֵלּוּ יַחַד נִקְרָא לֵאָה). Also, this is the secret of “I will sing to Hashem, for He has triumphed gloriously” (גַּם ז״ס אָשִׁירָה לַה׳ כִּי גָּאָה גָּאָה), for this verse was said concerning the aspect of Leah, who became exalted and ascended upward in the Da‘at of Ze’ir Anpin, above the head of Rachel (כִּי פָּסוּק זֶה נֶאֱמַר עַל בְּחִינַת לֵאָה שֶׁנִּתְגָּאָה וְעָלְתָה לְמַעְלָה בְּדַעַת דְּז״א לְמַעְלָה מִן רֹאשׁ רָחֵל), as mentioned above, in a lofty place (כְּנַ״ל בְּמָקוֹם גָּבוֹהַּ). And there she became the aspect of three letters Gimel–Aleph–Heh (וְשָׁם נַעֲשֵׂית בְּחִינַת ג׳ אוֹתִיּוֹת גא״ה), for the three are in the place of Netzach, Hod, Yesod of Imma, and the Aleph is the Malkhut of Imma (כִּי הַג׳ הֵם בְּמָקוֹם נ״ה״י דְּאִמָּא וְא׳ הִיא מַלְכוּת דְּאִמָּא). And the four of them were joined together and became a Partzuf in the form of the letter Heh, as mentioned above (וְנִתְחַבְּרוּ אַרְבַּעְתָּן וְנַעֲשׂוּ פַּרְצוּף בְּצוּרַת ה׳ כְּנַ״ל). And the joining of the three letters is "Ga'ah" [Exalted/Proud] (וְחִבּוּר ג׳ אוֹתִיּוֹת הוּא גָּאֶה), and they are the numerical value of Leah (וְהֵם חֶשְׁבּוֹן לֵא״ה), for Gimel and Lamed are one calculation in the number system of AY״Q BCR GLS״W (כִּי ג׳ וְל׳ הֵם חֶשְׁבּוֹן אֶחָד בְּמִסְפָּר אִי״ק בְּכ״ר גַל״שׁ כו׳).

(Mahadura Batra (Final Edition)) And this is because “Ga’ah Ga’ah” (“for He has triumphed gloriously”) — Leah is the tenth aspect of the ten Sefirot of the back sides of Imma that fell (מ״ב וְזֶהוּ כִּי גָּאָה גָּאָה לֵאָה הִיא בְּחִינָה עֲשִׂירִית דְּי״ס דַּאֲחוֹרַיִם דְּאִמָּא שֶׁנָּפְלוּ), and she is the exteriority of the Malkhut of Imma (וְהִיא חִיצוֹנִיּוּת דְּמַלְכוּת דְּאִמָּא), and there is within her only the back side of a single Sefirah alone (וְאֵין בָּהּ רַק אֲחוֹרַיִם שֶׁל סְפִירָה אַחַת בִּלְבַד), and it is opposite from the Mochin of Ze’ir Anpin until opposite the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהוּא נֶגֶד מוֹחַ דְּז״א עַד כְּנֶגֶד חַג״ת דְּז״א). And behold, the portion of “Ki Ga’ah Ga’ah” (“for He has triumphed gloriously”) is as follows (וְהִנֵּה פָּרָשַׁת כִּי גָּאָה גָּאָה הוּא כָּךְ): for there are here two times “Ga’ah” (exalted) (כִּי יֵשׁ כָּאן ב״פ גָּאָה). The first is simple (הָא׳ פָּשׁוּט), for the external point of Leah was below, opposite the chest of Ze’ir Anpin (כִּי נְקֻדָּה חִיצוֹנָה דְּלֵאָה הִיא לְמַטָּה כְּנֶגֶד חָזֶה דְּז״א), and she became exalted, for she ascended upward to a lofty place, opposite the back sides of the Da‘at of the head of Ze’ir Anpin (נִתְגָּאָה שֶׁעָלְתָה לְמַעְלָה בְּמָקוֹם גָּבוֹהַּ כְּנֶגֶד אֲחוֹרֵי הַדַּעַת דְּרֵישָׁא דְּז״א). And the second “Ga’ah” (exalted) (וְגָאָה ב׳), is because afterward it was not enough that she ascended there opposite the Da‘at of Ze’ir Anpin (כִּי אַחַר כָּךְ לֹא דַּי שֶׁעָלְתָה שָׁם נֶגֶד הַדַּעַת דְּז״א), but she became even more exalted, in that she cleaved to her interiority, to the Malkhut of Binah as well (אֶלָּא נִתְגָּאָה יוֹתֵר שֶׁנִּדְבְּקָה בִּפְנִימִיּוּת שֶׁלָּהּ בְּמַלְכוּת דְּבִינָה גַּם כֵּן), which stands within the Da‘at of Ze’ir Anpin (הָעוֹמֶדֶת תּוֹךְ דַּעַת דְּז״א). And then power is given to Leah, the external point (וְאָז נוֹתֵן כֹּחַ לְלֵאָה נְקֻדָּה חִיצוֹנִית), and she receives illumination of the three Sefirot Netzach, Hod, Yesod of Imma (וּמְקַבֶּלֶת הֶאָרָה שֶׁל ג״ס נ״ה״י דְּאִמָּא).

And it is found that through the elevation she becomes a daughter of four Sefirot, Netzach, Hod, Yesod–Malkhut (וְנִמְצָא שֶׁבַּהַגְבָּהָה נַעֲשֵׂית בַּת ד״ס נ״הי״ם), and then she becomes a Partzuf (וְאָז נַעֲשֵׂית פַּרְצוּף), and she is called the upper letter Heh (וְנִקְרֵאת ה׳ עִלָּאָה). And this is the allusion in the letters “Ga’ah” (exalted) and in the letters Leah (וְזֶהוּ רֶמֶז בָּאוֹתִיּוֹת גָּאֶה וּבָאוֹתִיּוֹת לֵאָה). For the Aleph of “Ga’ah” (exalted) is the aspect of that point, which is the essential root of Leah, her external point (כִּי א׳ דְּגָּאֶה הִיא בְּחִינַת אוֹתָהּ נְקֻדָּה שֶׁהוּא עִקַּר שֹׁרֶשׁ לֵאָה נְקֻדָּה חִיצוֹנִית שֶׁלָּהּ), and it is also the Aleph of Leah (וְהוּא גַּם כֵּן א׳ דְּלֵאָה). And afterward she became exalted and ascended upward (וְאַחַר כָּךְ נִתְגָּאָה וְעָלְתָה לְמַעְלָה), and she receives Netzach, Hod, Yesod of Imma, which are three Sefirot (וּמְקַבֶּלֶת נ״ה״י דְּאִמָּא שֶׁהֵם ג״ס), and they are the Gimel of “Ga’ah” (exalted) (וְהֵם ג׳ דְּגָּאֶה), and they are the Lamed of Leah (וְהֵם ל׳ דְּלֵאָה). Afterward she became exalted even more and became the letter Heh (אַחַר כָּךְ נִתְגָּאָה יוֹתֵר וְנַעֲשֵׂית ה׳), for then she is a complete Partzuf (כִּי אָז הוּא פַּרְצוּף שָׁלֵם), and she is called the upper Heh (וְנִקְרֵאת ה׳ עִלָּאָה). And this is the Heh of “Ga’ah” (exalted) (וְהִיא ה׳ דְּגָּאֶה), and it is the Heh of Leah (וְהוּא ה׳ דְּלֵאָה). And this is “for He has triumphed, He has triumphed” (וְזֶהוּ כִּי גָּאָה גָּאָה), meaning that she became exalted and ascended upward to a lofty place (ר״ל שֶׁגָּאָה וְעָלְתָה לְמַעְלָה בְּמָקוֹם גָּבוֹהַּ), and also that she became the aspect of the letters “Ga’ah” (exalted) themselves (וְגַם נַעֲשֵׂית בְּחִינַת אוֹתִיּוֹת גָּאֶה מַמָּשׁ), as mentioned (כַּנִּזְכָּר).

Chapter 5

שער לז פרק ה מ״ת

[37:5] And after the matter of Leah has been explained—how she is rectified through the inner Netzach, Hod, Yesod–Malkhut of Imma that are within Ze’ir Anpin (וְאַחַר שֶׁנִּתְבָּאֵר עִנְיַן לֵאָה אֵיךְ נִתְקָּנִים עַל יְדֵי נהי״ם דְּאִמָּא הַפְּנִימִים שֶׁבְּתוֹךְ זְעֵיר אַנְפִּין), we will now explain the matter of her attachment to Ze’ir Anpin himself (נְבָאֵר עַתָּה עִנְיַן אֲחִיזָתָהּ עִם ז״א עַצְמוֹ), and how her illuminations emerge from within Ze’ir Anpin to her on the outside (וְאֵיךְ יוֹצְאִין הֶאָרוֹתֶיהָ מִתּוֹךְ ז״א אֵלֶיהָ בַּחוּץ).

Behold, just as it was explained above how Rachel is built and rectified through the joints of the Netzach, Hod, Yesod of Ze’ir Anpin, and from them her three lines are made (הִנֵּה עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר לְעֵיל אֵיךְ רָחֵל נִבְנֵית וְנִתְקֶּנֶת עַל יְדֵי הַפְּרָקִים שֶׁל נ״ה״י דְּז״א וּמֵהֶם נַעֲשִׂין ג׳ קַוִּין שֶׁבָּהּ), so too the three lines of Leah are made from the Chesed, Gevurah, Tiferet of Ze’ir Anpin (כָּךְ לֵאָה ג׳ קַוִּין שֶׁלָּהּ נַעֲשִׂין מֵחג״ת דְּז״א). But it is necessary to explain further (אֲבָל צָרִיךְ לְבָאֵר), for behold it has been explained that the head of Rachel begins from the chest of Ze’ir Anpin and downward (כִּי הִנֵּה נִתְבָּאֵר כִּי רֹאשׁ רָחֵל מַתְחִיל מִן הֶחָזֶה דְּז״א וּלְמַטָּה), and there the stature of Leah already ends (וּכְבָר שָׁם נִסְתַּיֵּם קוֹמַת לֵאָה), and the Malkhut of Leah does not touch that of her companion even by the breadth of a hair (וְאֵין מַלְכוּת לֵאָה נוֹגַעַת בַּחֲבֶרְתָּהּ אֲפִלּוּ כִּמְלֹא נִימָא).

And behold, we see perceptibly that when a person stretches out his arms and hands lengthwise along his body (וְהִנֵּה בְּחוּשׁ אָנוּ רוֹאִין שֶׁכַּאֲשֶׁר אָדָם יִפְשֹׁט זְרוֹעוֹתָיו וְיָדָיו לְאֹרֶךְ בְּהֶמְשֵׁךְ גּוּפוֹ), the first joint, which is called Kovdo [Elbow] in the foreign tongue (הַפֶּרֶק הָא׳ הַנִּקְרָא קוֹבְדּוֹ בְּלַע״ז), reaches until the end of the body (יַגִּיעַ עַד סִיּוּם הַגּוּף), and the other two joints—which are the arm itself and the hand—remain hanging and descending downward (וּשְׁאָר הַב״פ שֶׁהֵם הַזְּרוֹעַ עַצְמוֹ וְיָד יִשָּׁאֲרוּ נְתָלִין וּמִשְׁתַּלְשְׁלִין לְמַטָּה), upon the thighs, which are Netzach and Hod (ע״ג הַיְרֵכַיִּים שֶׁהֵם נ״ה). And if so, Leah, who is built from the three joints of the arms, would be found to enter very deeply into the boundary of Rachel (וְאִם כֵּן לֵאָה הַנִּבְנֵית מִג״פ הַזְּרוֹעוֹת נִמְצֵאת נִכְנֶסֶת לֵאָה בִּגְבוּל רָחֵל מְאֹד מְאֹד). But the explanation of the matter is thus (אֲבָל בֵּאוּר הָעִנְיָן כָּךְ), for behold it has been explained above that the arms and the thighs are actual limbs of flesh and bones (כִּי הִנֵּה נִתְבָּאֵר לְעֵיל כִּי הַזְּרוֹעוֹת וְהַשּׁוֹקַיִּים הֵם אֵבָרִים מַמָּשִׁיִּים בְּבָשָׂר וַעֲצָמוֹת), and the light cannot break through and go out except between joint and joint (וְאֵין הָאוֹר יָכוֹל לִבְקֹעַ וְלָצֵאת לַחוּץ זוּלָת בֵּין פֶּרֶק לְפֶרֶק). Through that place alone can the light enter into it or exit from it (דֶּרֶךְ שָׁם אֶפְשָׁר לָאוֹר לִכָּנֵס בְּתוֹכוֹ אוֹ לָצֵאת מִתּוֹכוֹ), for there is a place of hollow there (כִּי שָׁם הוּא מְקוֹם חָלָל). And even though it is sealed, the light breaks through and enters into it and exits (וְאַף עַל פִּי שֶׁהוּא סָתוּם בּוֹקֵעַ הָאוֹר וְנִכְנָס לְתוֹכוֹ וְיוֹצֵא).

And behold, there are three joints in each and every arm, from those by whose back sides Leah is built (וְהִנֵּה ג״פ יֵשׁ בְּכָל זְרוֹעַ וּזְרוֹעַ מֵאֵלּוּ אֲשֶׁר לֵאָה נִבְנֵית בַּאֲחוֹרֵיהֶם). And behold, the light that descends from the Mochin of Chokhmah of Ze’ir Anpin to the right arm, which is the Chesed within it, for the need of Ze’ir Anpin (וְהִנֵּה הָאוֹר הַיּוֹרֵד מִן מוֹחַ הַחָכְמָה דְּז״א אֶל הַזְּרוֹעַ הַיָּמִין שֶׁל חֶסֶד שֶׁבּוֹ לְצֹרֶךְ ז״א), certainly descends from above to below, as the aspect of Direct Light (וַדַּאי שֶׁהוּא יוֹרֵד מִלְּעֵילָא לְתַתָּא בְּחִינַת אוֹר יָשָׁר). And first the light descends from the aforesaid Mochin (וּתְּחִלָּה יוֹרֵד הָאוֹר מִן הַמּוֹחַ הַנַּ״ל), and enters the upper joint of the arm, which is the joint connected to the shoulder itself of Ze’ir Anpin (וְנִכְנָס בַּפֶּרֶק הָעֶלְיוֹן שֶׁל הַזְּרוֹעַ שֶׁהוּא הַפֶּרֶק הַמְּחֻבָּר לַכָּתֵף עַצְמוֹ דְּז״א). And from there the light descends to the second joint (וּמִשָּׁם יוֹרֵד הָאוֹר אֶל הַפֶּרֶק הַבֵּ׳), and from there to the third joint (וּמִשָּׁם אֶל הַפֶּרֶק הַג׳), because the illumination of Ze’ir Anpin is Direct Light from above to below, which is masculine light (לְפִי שֶׁהֶאָרַת הַז״א הוּא אוֹר יָשָׁר מִלְּעֵילָא לְתַתָּא שֶׁהוּא אוֹר זָכָר).

This is not so with Rachel, the Nukvah of Ze’ir Anpin (מַה שֶּׁאֵין כֵּן בְּרָחֵל נוּקְבָּא דְּז״א), for her illumination is in the secret of Returning Light from below to above (שֶׁהֶאָרָתָהּ הוּא בְּסוֹד אוֹר חוֹזֵר מִתַּתָּא לְעֵילָא), which is called feminine light (הַנִּקְרָא אוֹר ה׳ נוּקְבָּא), as has been explained by us (כְּמְבוֹאַר אֶצְלֵנוּ). How, after the Chasadim descended from above to below into the Yesod of Ze’ir Anpin (אֵיךְ אַחַר שֶׁיָּרְדוּ הַחֲסָדִים מִלְּעֵילָא לְתַתָּא בִּיסוֹד דְּז״א), they returned to ascend from below to above (חָזְרוּ לַעֲלוֹת מִתַּתָּא לְעֵילָא), and then from this light Rachel is made (וְאָז מֵחִיּוּת אוֹר זֶה נַעֲשֵׂית רָחֵל). And so is the matter with Leah as well, for she too is female and is built through Returning Light (וְכֵן הָעִנְיָן בְּלֵאָה שֶׁגַּם הִיא נְקֵבָה וְנִבְנֵית עַל יְדֵי אוֹר הַחוֹזֵר).

And this is the matter (וְהוּא כִּי הִנֵּה): when the light descends from the Mochin of Chokhmah of Ze’ir Anpin (כַּאֲשֶׁר יָרַד אוֹר מִמּוֹחַ חָכְמָה דְּז״א), and enters Ze’ir Anpin in the upper joint of the arm (וְנִכְנָס בְּז״א בַּפֶּרֶק הָעֶלְיוֹן שֶׁל הַזְּרוֹעַ), until the end of that joint, by way of straightness (עַד סוֹף הַפֶּרֶק הַהוּא דֶּרֶךְ יוֹשֶׁר), until the place of emanation which is called Kovdo [Elbow] (עַד הָאֲצִיל הַנִּקְרָא קוֹבְדּוֹ). Then, when the Emanator desired that the Partzuf of Leah be built there (וְאָז כַּאֲשֶׁר רָצָה הַמַּאֲצִיל שֶׁיִּבָּנֶה שָׁם פַּרְצוּף לֵאָה), that light returned from below to above (חָזַר הָאוֹר הַהוּא מִתַּתָּא לְעֵילָא), from the place of emanation until the head of the upper joint (מִן הָאֲצִיל עַד רֹאשׁ הַפֶּרֶק הָעֶלְיוֹן), at the place of its connection to the shoulder (בִּמְקוֹם חִבּוּרוֹ בַּכָּתֵף). And from there the light emerges outward in revealed form (וּמִשָּׁם יוֹצֵא הָאוֹר לַחוּץ בְּגִלּוּי), outwardly, until the beginning of the throat (מִבַּחוּץ עַד הַתְחָלַת הַגָּרוֹן). And this illumination becomes the aspect of Chesed, which is the right arm of Leah (וְהֶאָרָה זוֹ נַעֲשֵׂית בְּחִינַת הַחֶסֶד שֶׁהוּא זְרוֹעַ יָמִין שֶׁל לֵאָה), in the secret of Returning Light, feminine (בְּסוֹד אוֹר חוֹזֵר נוּקְבָּא). And in this same manner it is in the left arm of Ze’ir Anpin as well (וְכַעַד״ז הִיא בַּזְּרוֹעַ שְׂמֹאל דְּז״א), for from the upper joint within it (כִּי מִפֶּרֶק עֶלְיוֹן שֶׁבּוֹ) is made the arm of Gevurah of Leah (נַעֲשֶׂה זְרוֹעַ גְּבוּרָה שֶׁל לֵאָה), in the aspect of Returning Light (בִּבְחִינַת אוֹר חוֹזֵר), until the beginning of the throat as well (עַד הַתְחָלַת הַגָּרוֹן גַּם כֵּן). And afterward, from the light that descends in straightness in the second joint of the right arm of Ze’ir Anpin (וְאַחַר כָּךְ מִן הָאוֹר הַיּוֹרֵד בְּיֹשֶׁר בַּפֶּרֶק הַבֵּ׳ שֶׁל הַזְּרוֹעַ יָמִין דְּז״א), from the place of emanation until the joint of the palm of the hand (מִן הָאֲצִיל עַד פֶּרֶק כַּף הַיָּד), it returned and ascended in the secret of Returning Light, feminine, from below to above (חָזַר וְעָלָה בְּסוֹד אוֹר חוֹזֵר נוּקְבָּא מִמַּטָּה לְמַעְלָה), until the place of emanation (עַד הָאֲצִיל). And it emerged there from the place of emanation outward in revealed form (וְיָצָא שָׁם מִמְקוֹם הָאֲצִיל לַחוּץ בְּגִלּוּי), and then Netzach was made, which is the right thigh of Leah (וְאָז נַעֲשָׂה הַנֵּצַח שֶׁהוּא שׁוֹק הַיָּמִין שֶׁל לֵאָה), and it extends until the beginning of the first joint of the arm, at the place of its connection to the shoulder (וְנִמְשָׁךְ עַד הַתְחָלַת פֶּרֶק רִאשׁוֹן שֶׁל הַזְּרוֹעַ בִּמְקוֹם חִבּוּרוֹ אֶל הַכָּתֵף). It is found that the Netzach of Leah is made from the second joint of Ze’ir Anpin (נִמְצָא נֵצַח דְּלֵאָה נַעֲשֶׂה מִן פֶּרֶק ב׳ דְּז״א), but it does not stand except opposite the place of the upper joint of the arm of Ze’ir Anpin (אֲבָל אֵינוֹ עוֹמֵד אֶלָּא נֶגֶד מְקוֹם פ״ע זְרוֹעַ דְּז״א). The Chesed of Leah is made from the upper joint of the arm of Ze’ir Anpin (חֶסֶד לֵאָה נַעֲשֶׂית מִן פ״ע דְּזְרוֹעַ דְּז״א), and it does not stand except opposite the place from the beginning of the throat of Ze’ir Anpin until the beginning of the upper joint of the arm of Ze’ir Anpin (וְאֵינוֹ עוֹמֵד אֶלָּא נֶגֶד מְקוֹם הַתְחָלַת גְּרוֹן דְּז״א עַד הַתְחָלַת פ״ע זְרוֹעַ דְּז״א). And this matter causes that illumination to emerge from below to above, as mentioned above (וְדָבָר זֶה גּוֹרֵם אוֹתוֹ הֱיוֹת הֶאָרָה יוֹצֵאת מִתַּתָּא לְעֵילָא כְּנַ״ל). And in this same manner it is with the Hod and Gevurah of Leah (וְכַעַד״ז בְּהוֹד וּגְבוּרָה דְּלֵאָה), which are made from the upper joint and the second joint of the left arm of Ze’ir Anpin (הַנַּעֲשִׂים מִפ״ע וּב׳ דְּזְרוֹעַ שְׂמָאלִי דְּז״א). Also, the reason that the matter is thus, as stated above (גַּם טַעַם הֱיוֹת כָּךְ הָעִנְיָן הַנַּ״ל), is in order that there be a place capable of bearing the entire Partzuf of Leah (הוּא כְּדֵי שֶׁיִּהְיֶה מָקוֹם לִסְבֹּל בּוֹ כָּל פַּרְצוּף לֵאָה), and that she should not need to descend into the boundary of Rachel, as I questioned above (וְלֹא תִּצְטָרֵךְ לָרֶדֶת בִּגְבוּל רָחֵל כְּמוֹ שֶׁהִקְשֵׁיתִי לְמַעְלָה). In this manner the aforementioned questions are resolved (בְּאוֹפֶן שֶׁנִּתְרַצּוּ הַקֻּשְׁיוֹת הַנַּ״ל), for behold the feet of Leah do not descend except until the end of the joints of the arms of Ze’ir Anpin (שֶׁהֲרֵי אֵין רַגְלֵי לֵאָה יוֹרְדִין רַק עַד סוֹף אֲצִילֵי זְרוֹעוֹת שֶׁל ז״א), and she does not enter the boundary of Rachel (וְאֵינָהּ נִכְנֶסֶת בִּגְבוּל רָחֵל). And in this same manner it was in the middle line (וְעַל דֶּרֶךְ זֶה הָיָה בְּקַו הָאֶמְצָעִי), that the light ascended from below to above (שֶׁעָלָה הָאוֹר מִמַּטָּה לְמַעְלָה), and her middle line was made, which is her Tiferet (וְנַעֲשֵׂית קַו הָאֶמְצָעִי שֶׁבָּהּ שֶׁהִיא תִּפְאֶרֶת שֶׁבָּהּ).

However, the aspect of Yesod is not in her (אֲבָל בְּחִינַת יְסוֹד אֵין בָּהּ), for she has only the Tiferet, which is made opposite the upper third of the Tiferet of Ze’ir Anpin (כִּי אֵין לָהּ רַק הַתִּפְאֶרֶת הַנַּעֲשֶׂה מִנֶּגֶד שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת דְּז״א). But the Yesod is not made in her until Imma gives it to her (אֲבָל הַיְסוֹד אֵינוֹ נַעֲשֶׂה בָּהּ עַד שֶׁיִּתֵּן לָהּ אִמָּא), she who is enclothed within Ze’ir Anpin in the first third of the Tiferet of Ze’ir Anpin (הַנְּתוּנָה תּוֹךְ ז״א בִּשְׁלִישׁ רִאשׁוֹן דְּתִּפְאֶרֶת דְּז״א), as I wrote in the matter of the intention of Vaya‘avor (Exodus 34:6), which are the Thirteen Attributes (כְּמוֹ שֶׁכָּתַבְתִּי בְּעִנְיַן כַּוָּנַת וַיַּעֲבֹר שֶׁהֵם י״ג מִדּוֹת). And there it will be explained how the Yesod of Imma is split and emerges outward and is given to Leah (וְשָׁם יִתְבָּאֵר אֵיךְ נִבְקַע יְסוֹד דְּאִמָּא וְיוֹצֵא לַחוּץ וְנִתָּן לְלֵאָה), and see there well (וְעַיֵּן שָׁם הֵיטֵב). Also, in Birkat Avot [Blessing of the Patriarchs], in the expression Ha-El Ha-Gadol [the great God] (גַּם בִּבְרָכַת אָבוֹת בְּתֵיבַת הָאֵל הַגָּדוֹל), the matter of the making of the Partzuf of Leah and the Partzuf of Rachel is explained (נִתְבָּאֵר עִנְיַן עֲשִׂיַּת פַּרְצוּף לֵאָה וּפַרְצוּף רָחֵל).

And there it is explained that in Leah only her seven lower ones and also the aspect of her Da‘at have been made so far (וְשָׁם נִתְבָּאֵר כִּי עֲדַיִן לֹא נַעֲשָׂה בְּלֵאָה רַק ז״ת שֶׁבָּהּ וְגַם בְּחִינַת הַדַּעַת שֶׁבָּהּ). And in the Priestly Blessing, through the lifting of the hands, Chokhmah and Binah are also made for Leah (וּבִבְרָכַת כֹּהֲנִים עַל יְדֵי נְשִׂיאַת כַּפַּיִם נַעֲשִׂין חו״ב גַּם כֵּן אֶל לֵאָה), and see there (וְעַיֵּן שָׁם). However, the matter in brief we will explain here, the issue of the upper three within her, is in this manner (וְאָמְנָם קִצּוּר הַדָּבָר נְבָאֵר כָּאן עִנְיַן ג״ר שֶׁבָּהּ הוּא בְּאוֹפֶן זֶה), for the Da‘at of Leah is made from the Da‘at of Ze’ir Anpin (כִּי דַּעַת שֶׁל לֵאָה נַעֲשֵׂית מִן הַדַּעַת שֶׁל ז״א), since opposite it precisely Leah stands, as mentioned above (שֶׁהֲרֵי כְּנֶגְדּוֹ מַמָּשׁ עוֹמֶדֶת לֵאָה כְּנַ״ל), but the two Mochin of Chokhmah and Binah of Leah (אֲבָל ב׳ מוֹחִין דְּחו״ב דְּלֵאָה) are precisely the matter of the lifting of the hands of the Kohanim at the time of their blessing (הוּא מַמָּשׁ הָעִנְיָן נְשִׂיאַת כַּפַּיִם שֶׁל כֹּהֲנִים בְּעֵת בִּרְכָּתָם), as explained by us in the intention of Birkat Kohanim, and see there well (כְּמְבוֹאָר אֶצְלֵנוּ בְּכַוָּנַת ב״כ וְעַיֵּן שָׁם הֵיטֵב). And the matter in brief is (וְהָעִנְיָן בְּקִצּוּר), that in order to make in Leah the aspect of Chokhmah and Binah within her (כְּדֵי לַעֲשׂוֹת בְּלֵאָה בְּחִינַת חו״ב שֶׁבָּהּ), then Ze’ir Anpin raises his two hands upward opposite the upper three (אָז מַגְבִּיהַּ ז״א ב׳ יָדָיו לְמַעְלָה כְּנֶגֶד ג״ר), in such a manner that the tips of his fingers are literally elevated opposite his head (בְּאוֹפֶן שֶׁרָאשֵׁי אֶצְבְּעוֹתָיו יִהְיוּ מַמָּשׁ גְּבוֹהִין נֶגֶד רֹאשׁוֹ), and the fingers of his right hand are on the right side of the Da‘at (וְאֶצְבְּעוֹת יַד יְמִינוֹ יִהְיוּ מִצַּד יָמִין שֶׁל הַדַּעַת), and the fingers of his left hand opposite the left side of the Da‘at (וְאֶצְבְּעוֹת שְׂמֹאלוֹ נֶגֶד צַד שְׂמֹאל שֶׁל הַדַּעַת), and then the lights emerge in the secret of Returning Light from below to above (וְאָז יוֹצְאִין הָאוֹרוֹת בְּסוֹד אוֹר חוֹזֵר מִמַּטָּה לְמַעְלָה), through the extremities of the fingers from between the fingernails, as mentioned above (דֶּרֶךְ קַצְווֹת הָאֶצְבְּעוֹת מִבֵּין הַצִּפָּרְנַיִם כְּנַ״ל), and then they are revealed there (וְאָז מִתְגַּלִּין שָׁם), and the aspect of Chokhmah and Binah of Leah is made from the two extremities of the Da‘at (וְנַעֲשֵׂית בְּחִינַת חו״ב דְּלֵאָה מִב׳ קַצְווֹת הַדַּעַת), and they spread from the Da‘at upward in the secret of Returning Light (וְהֵם מִתְפַּשְּׁטִין מִן הַדַּעַת מִלְּמַעְלָה בְּסוֹד אוֹר חוֹזֵר).

It is found that they are higher than the Da‘at (נִמְצָא שֶׁהֵם גְּבוֹהִים מִן הַדַּעַת), for always the aspect of Chokhmah and Binah is higher than the Da‘at (כִּי לְעוֹלָם בְּחִינַת חו״ב הֵם גְּבוֹהִים מִן הַדַּעַת), and the aforesaid illumination begins to ascend and to spread from below to above on the two sides of the Da‘at (וּמַתְחִיל הַהֶאָרָה הַנַּ״ל לַעֲלוֹת וּלְהִתְפַּשֵּׁט מִמַּטָּה לְמַעְלָה בִּב׳ צִדֵּי הַדַּעַת), and then the two Mochin of hers are made, as mentioned above (וְאָז נַעֲשׂוּ ב׳ מוֹחִין דִּילָהּ כְּנַ״ל). And afterward Ze’ir Anpin returns to lower his hands downward as is his manner (וְאַחַר כָּךְ חוֹזֵר ז״א לְהַשְׁפִּיל יָדָיו לְמַטָּה כְּדַרְכּוֹ), for the Partzuf of Leah has already been completed (כִּי כְּבָר נִגְמַר פַּרְצוּף לֵאָה), and there is no need to raise them (וְאֵין צֹרֶךְ לְהַגְבִּיהַּ). And by this you will also understand another reason why the arms of Ze’ir Anpin were made to be moving and swaying and separated from the other limbs (וּבָזֶה תָּבִין גַּם כֵּן טַעַם אַחֵר לָמָּה נִשְׁתַּנּוּ זְרוֹעוֹת ז״א לִהְיוֹת נָעִים וְנָדִים וּמֻפְסָקִים מִשְּׁאָר הָאֵבָרִים), and that the right and left lines are not complete from above to below without interruption like the middle line (וְאֵין קַו יָמִין וּשְׂמֹאל שְׁלֵמִים מִלְּמַעְלָה לְמַטָּה בְּלִי הַפְסָק כְּמוֹ קַו הָאֶמְצָעִי), and this is in order that he be able to raise them when he wishes and lower them (וְהוּא כְּדֵי שֶׁיּוּכַל לְהַעֲלוֹתָן כְּשֶׁיִּרְצֶה וּלְהוֹרִידָן), and all of this is for the sake of the rectification of Leah (וְכָל זֶה לְצֹרֶךְ תִּקּוּן לֵאָה). And there is yet another reason (וְעוֹד יֵשׁ טַ״א), and it has already been explained above (וְנִתְבָּאֵר לְעֵיל), that it is for the sake of Ze’ir Anpin himself, so that the external forces should not draw nurture from him (שֶׁהוּא לְצֹרֶךְ ז״א עַצְמוֹ שֶׁלֹּא יִינְקוּ הַקְּלִיפּוֹת מִמֶּנּוּ).