The Second Gate

The Gate of the Moon, and it is divided into five chapters

השער השני שער הירח ויתחלק לה׳ פרקים

Chapter 1

שער לה פרק א

[35:1] The matter of the creation of Malkhut and the order of her rectification, as it is written regarding Ze’ir Anpin (עִנְיָן בְּרִיאַת הַמַּלְכוּת וְסֵדֶר תִּקּוּנָהּ כְּמ״ש בְּז״א), behold we find that she is called nekevah (הִנֵּה מָצִינוּ שֶׁנִּקְרֵאת נְקֵבָה). And the secret of the matter has already been explained by us in another place (וְסוֹד הָעִנְיָן כְּבָר בֵּאַרְנוּ בְּמָקוֹם אַחֵר), because her light does not come to her except by way of a perforation (לְפִי שֶׁאֵין הָאוֹר שֶׁלָּהּ בָּא אֵלֶיהָ אֶלָּא עַל יְדֵי נֶקֶב), as it is written in the Idra, “and he pierced and passed from his back, from between his sides” (כְּמ״ש בָּאַדְרָא וְנָקִיב וְעָבִיר מֵאָחוֹרָיו מִבֵּין חֲדָוֵי), and therefore she is called nekevah (וְלָכֵן נִקְרֵאת נְקֵבָה). And indeed, nekevah (female) is an acronym (וְאָמְנָם ר״ת נְקֵבָה), for the times of the woman (עַל שֵׁם זְמַנֵּי הָאִשָּׁה): at one time she is called Na‘arah [Maiden] (פַּעַם נִקְרֵאת נַעֲרָה), at one time she is called Ketanah [Minor] (פַּעַם נִקְרֵאת קְטַנָּה), at one time bogeret (mature woman) (פַּעַם בּוֹגֶרֶת), and at one time the lower Heh of Havayah (פַּעַם ה׳ תַּתָּאָה שֶׁל הוי״ה).

And now I shall explain the secret of these four times (וְעַתָּה אֲבָאֵר סוֹד ד׳ זְמַנִּים אֵלּוּ). And behold, in the time of smallness there are within her three other times (וְהִנֵּה בִּזְמַן הַקַּטְנוּת יֵשׁ בָּהּ ג׳ זְמַנִּים אֲחֵרִים), just as there are for Ze’ir Anpin—first impregnation, nursing, and Mochin of greatness—so too there are for Malkhut, certainly (כְּמוֹ שֶׁיֵּשׁ לְז״א תְּחִלָּה עִיבּוּר יְנִיקָה וּמוֹחִין דְּגַדְלוּת כֵּן יֵשׁ לַמַּלְכוּת בְּוַדַּאי). And the explanation of the matter is as follows (וּבֵיאוּר הָעִנְיָן הוּא).

For before the first impregnation of Ze’ir Anpin (כִּי קֹדֶם עִיבּוּר א׳ שֶׁל ז״א), behold then he was six points, as is known (הִנֵּה אָז הָיָה ו׳ נְקוּדוֹת כַּנּוֹדָע), and this was the first time of Ze’ir Anpin (וְזֶה הָיָה בַּזְּמַן רִאשׁוֹן שֶׁל הַז״א). And then, at that time, Malkhut corresponding to him was also one point, a seventh (וְאָז בַּזְּמַן הַהוּא הָיְתָה הַמַּלְכוּת כְּנֶגְדּוֹ גַּם כֵּן נְקוּדָה אַחַת שְׁבִיעִית). And then her measure was according to the measure of the crown in the Yesod (וְאָז הָיְתָה מִדָּתָהּ כְּשִׁעוּר הָעֲטָרָה שֶׁבַּיְסוֹד), and then she was called Atarah [Crown] (וְאָז הָיְתָה נִקְרֵאת עֲטָרָה), and her measure is one third of the measure of the Yesod (וְשִׁעוּרָהּ הוּא שְׁלִישׁ מִדַּת הַיְסוֹד). Afterward, in the second time of Ze’ir Anpin, which is the first impregnation, when Ze’ir Anpin was in the womb of Imma, Binah (אַחַ״כ בַּזְּמַן הַב׳ שֶׁל ז״א שֶׁהוּא עִיבּוּר א׳ שֶׁהָיָה ז״א בְּמֵעֵי אִמָּא בִּינָה), for initially he was outside in the secret of six extremities (כִּי תְּחִלָּה הָיָה בַּחוּץ בְּסוֹד ו״ק), and afterward he entered the womb of Imma in order to be rectified (וְאַחַ״כ נִכְנַס בְּמֵעֵי אִמָּא כְּדֵי לְהִתְקַן), and this is the second time of Ze’ir Anpin (וְזֶה הוּא זְמַן ב׳ דְּז״א). And then he was in the secret of three included in three (וְאָז הָיָה בְּסוֹד ג׳ כָּלִיל בְּג׳), for his six points were included there, three within three (כִּי ו׳ נְקוּדוֹת שֶׁלּוֹ נִכְלְלוּ שָׁם ג׳ בְּג׳), and this matter has already been explained by us (וְזֶה כְּבָר נִתְבָּאֵר עִנְיָנוֹ אֶצְלֵנוּ). And then the Malkhut was also rectified somewhat (וְאָז גַּם הַמַּלְכוּת נִתְקַנָּה מְעַט), for the impregnation is also a rectification for the Nukvah, just as for the male (כִּי הָעִיבּוּר גַּם הוּא תִּקּוּן לַנּוּקְבָּא כְּמוֹ לַדְּכוּרָא). And then the Malkhut grew to the measure of the entire Yesod of the male (וְאָז הַמַּלְכוּת נִגְדְּלָה כְּשִׁעוּר הַיְסוֹד שֶׁל הַדְּכוּרָא כֻּלּוֹ). And in order to understand these matters well (וּכְדֵי לְהָבִין עִנְיָנִים אֵלּוּ הֵיטֵב), we need to explain what our Sages of blessed memory said: “the woman ascends with him and does not descend with him” (אָנוּ צְרִיכִין לְבָאֵר מַה שֶּׁאָמְרוּ רַז״ל הָאִשָּׁה עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת עִמּוֹ).

And the matter is (וְהָעִנְיָן), that behold, the Malkhut is beneath the Yesod on the middle line (כִּי הֲרֵי הַמַּלְכוּת תַּחַת הַיְסוֹד בְּקו הָאֶמְצָעִי). And the reason is already known (וְהַטַּעַם כְּבָר נוֹדָע), for the Netzach and Hod of Imma that are within Ze’ir Anpin are closed (כִּי הַנֵּ״ה דְּאִמָּא שֶׁבְּתוֹךְ ז״א הֵם סְתוּמִים), and the Malkhut could not be rectified there (וְלֹא הָיְתָה הַמַּלְכוּת יְכוֹלָה לְהִתְקַן שָׁם). However, in the middle line, where the Yesod of Imma is open (אָכֵן בְּקו הָאֶמְצָעִי שֶׁשָּׁם פָּתוּחַ יְסוֹד דְּאִמָּא), there the light can emerge and rectify the Malkhut (שָׁם יָכוֹל הָאוֹר לָצֵאת וּלְתַקֵּן אֶת הַמַּלְכוּת). Therefore, you will never find the Malkhut except behind Ze’ir Anpin, opposite the middle line (לָכֵן לְעוֹלָם לֹא תִמְצָא לַמַּלְכוּת אֶלָּא בַּאֲחוֹרֵי ז״א כְּנֶגֶד קו אֶמְצָעִי). And behold, when Ze’ir Anpin was in the secret of six points alone, each one separated from the other, as is known, for this reason it was called a public domain (וְהִנֵּה בִּהְיוֹת ז״א בְּסוֹד ו׳ נְקוּדוֹת לְבַד נִפְרָדוֹת כָּל א׳ מֵחֲבֶרְתָּהּ כַּנּוֹדָע כִּי לָכֵן הָיְתָה נִקְרֵאת רְה״ר), so too the Malkhut was beneath the Yesod of Ze’ir Anpin in the aspect of the crown (גַּם הַמַּלְכוּת הָיְתָה לְמַטָּה מֵהַיְסוֹד דְּז״א בִּבְחִי׳ הָעֲטָרָה). And by this you will understand the many names by which the Malkhut is called, and all of them are true (וּבָזֶה תָּבִין כַּמָּה שֵׁמוֹת שֶׁנִּקְרֵאת הַמַּלְכוּת וְכֻלָּם אֱמֶת), for she has many roots pertaining to Malkhut according to the changes of time (כִּי יֵשׁ לָהּ כַּמָּה שָׁרָשִׁים אֶל הַמַּלְכוּת כְּפִי הִשְׁתַּנּוּת הַזְּמַן).

Therefore, do not wonder if the Malkhut is the crown of the Yesod in the man, and how she is the Nukvah of the man (וְלָכֵן אַל תִּתְמַהּ אִם הַמַּלְכוּת הִיא עֲטֶרֶת הַיְסוֹד שֶׁבָּאָדָם וְאֵיךְ הִיא הַנּוּקְבָּא שֶׁל הָאָדָם). But the matter is a great secret (אַךְ הָעִנְיָן הוּא סוֹד גָּדוֹל), for in all holiness the first root is never uprooted from its place (כִּי כָּל הַקְּדֻשָּׁה אֵין הַשֹּׁרֶשׁ הָרִאשׁוֹן נֶעֱקָר מִשָּׁם). Therefore, the place of the Malkhut was at first her root—the crown in the Yesod (לָכֵן מְקוֹם הַמַּלְכוּת הָיָה תְּחִלָּה שָׁרְשָׁהּ הָעֲטָרָה שֶׁבַּיְסוֹד). And afterward, when she grew, she was uprooted from there and grew little by little until she became a complete Partzuf and returned face to face with Ze’ir Anpin (וְאַחַ״כ כְּשֶׁנִּגְדְּלָה נֶעֶקְרָה מִשָּׁם וְגָדְלָה מְעַט מְעַט עַד שֶׁנַּעֲשֵׂית פַּרְצוּף גָּמוּר וְחָזְרָה פָּנִים בְּפָנִים עִם ז״א). And not because of this was her first existence uprooted (וְלֹא מִפְּנֵי זֶה נֶעֶקְרָה מְצִיאוּתָהּ הָרִאשׁוֹנָה), but rather a root remained for her, cleaving to Ze’ir Anpin in the aspect of the crown, and it never departs from there (אֶלָּא שֶׁנִּשְׁאַר לָהּ שֹׁרֶשׁ דָּבוּק עִם ז״א בִּבְחִינַת עֲטָרָה וְלֹא זָז מִשָּׁם לְעוֹלָם). And likewise you will find that in every middle line of Ze’ir Anpin she always has roots there (וְכֵן תִּמְצָא שֶׁבְּכָל קו הָאֶמְצָעִי דְּז״א יֵשׁ לָהּ שָׁרָשִׁים תָּמִיד שָׁם), for she always has a root in the Yesod of Ze’ir Anpin in the secret of the crown (כִּי הִיא תָּמִיד יֵשׁ לָהּ שֹׁרֶשׁ בִּיסוֹד ז״א בְּסוֹד עֲטָרָה). And this is the secret of “Forever, Hashem, Your word stands in the heavens” (וְזֶ״ס לְעוֹלָם ה׳ דְּבָרְךָ נִצָּב בַּשָּׁמָיִם), and understand this (וְהָבֵן זֶה). And afterward, at the Tiferet behind him, she does not move from there forever (וְאַחַ״כ בַּת״ת מֵאֲחוֹרָיו וְאֵינָהּ זָזָה מִשָּׁם לְעוֹלָם), as it is written in the secret of “and Hashem passed” (כְּמ״ש בְּסוֹד וַיַּעֲבֹר ה׳), for this Name is the secret of the illumination of that aspect which the Malkhut left behind the Tiferet of Ze’ir Anpin (כִּי שֵׁם זֶה הוּא סוֹד הֶאָרָה שֶׁל אוֹתָהּ הַבְּחִינָה שֶׁהִנִּיחָה הַמַּלְכוּת שֶׁאֲחוֹרֵי ת״ת דְּז״א). And even though she is now face to face with him (וְאַף עַל פִּי שֶׁהִיא עַתָּה פָּנִים בְּפָנִים עִמּוֹ), and she also has one root above in the Da‘at of Ze’ir Anpin (וְיֵשׁ לָהּ גַּם כֵּן שֹׁרֶשׁ א׳ לְמַעְלָה בְּדַעַת דְּז״א), and from there Leah emerged (וּמִשָּׁם יָצְאָה לֵאָה), and this is the root of the emergence of Leah (וְזֶה שֹׁרֶשׁ יְצִיאַת לֵאָה), understand and guard this principle (וְהָבֵן וּשְׁמוֹר עִקָּר זֶה).

Behold, in every middle line of Ze’ir Anpin she has an enduring root forever (הֲרֵי שֶׁבְּכָל קו אֶמְצָעִי שֶׁל ז״א יֵשׁ לָהּ שֹׁרֶשׁ קַיָּם לְעוֹלָם), and by this do not wonder at the many aspects that pertain to Malkhut (וּבָזֶה אַל תִּתְמַהּ מִכַּמָּה בְּחִיּוֹת שֶׁיֵּשׁ אֶל הַמַּלְכוּת). And not only this (וְלֹא דַּי זֶה), but even with each and every Sefirah of Ze’ir Anpin she has one root (אֶלָּא אֲפִי׳ עִם כָּל סְפִירָה וּסְפִירָה דְּז״א יֵשׁ לָהּ שֹׁרֶשׁ א׳), for at the time of the impregnation of Ze’ir Anpin she became intermingled with each and every Sefirah of Ze’ir Anpin and left her root in all of them (כִּי בְּעֵת עִיבּוּר דְּז״א נִתְעָרְבָה הִיא עִם כָּל סְפִירָה וּסְפִירָה דְּז״א וְהִשְׁאִירָה שָׁרְשָׁהּ בְּכֻלָּם). And this is the secret in the Tikkunim, that she is the completion of every Sefirah and Sefirah (וְזֶהוּ סוֹד בַּתִּקּוּנִים דְּאִיהִי שְׁלִימוּ דְּכָל סְפִירָה וּסְפִירָה), and there is no need to lengthen here (וְאֵין לְהַאֲרִיךְ בָּכָאן). And since when Ze’ir Anpin was six points she was in the secret of the crown (וּלְפִי שֶׁבִּהְיוֹת ז״א ו׳ נְקוּדוֹת הָיְתָה הִיא בְּסוֹד הָעֲטָרָה), therefore at that time there was not yet found a Nukvah for the male (לָכֵן אָז לֹא נִמְצָא עֲדַיִן נוּקְבָּא אֶל הַזָּכָר). Afterward, in the second time of Ze’ir Anpin, which is the impregnation of three included in three (אַחַ״כ בַּזְּמַן הַב׳ שֶׁל הַז״א שֶׁהוּא עִיבּוּר ג׳ כְּלִילִין בְּג׳), she grew according to the measure of the Yesod (אָז גָּדְלָה כְּמִדַּת שִׁעוּר הַיְסוֹד). And the matter is (וְהָעִנְיָן הוּא), that the Yesod is not according to the measure of the other Sefirot (כִּי הַיְסוֹד אֵינוֹ כְּשִׁעוּר שְׁאָר סְפִירוֹת), for regarding it Scripture said, “and He counts the quarter of Israel” (כִּי עָלָיו אָמַר הַכָּתוּב וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל). For the length of the body is four covenants (כִּי אָרְכָּהּ דְּגוּפָא הוּא ד׳ בְּרִיתוֹת), thus the Yesod is a quarter of the Tiferet (הֲרֵי כִּי הַיְסוֹד הוּא רֹבַע הַת״ת). And the crown is a third of the Yesod (וְהָעֲטָרָה הִיא שְׁלִישׁ הַיְסוֹד), and this is the secret of “and all in a third is the dust of the earth” (וְזֶ״ס וְכֹל בְּשָׁלִישׁ עֲפַר הָאָרֶץ), for the measure of the earth is the measure of a third, which is the crown (כִּי מִדַּת הָאָרֶץ הוּא מִדַּת שְׁלִישׁ שֶׁהוּא עֲטָרָה). And when three were included within three (וּכְשֶׁנִּכְלְלוּ ג׳ גּוֹ ג׳), we already explained that the order is (כְּבָר בֵּאַרְנוּ כִּי הַסֵּדֶר הוּא), that Netzach, Hod, Yesod clothed Chesed, Gevurah, Tiferet (שֶׁהַנֵּה״י הִלְבִּישׁוּ לַחַג״ת), and it was found that Chesed was within Netzach (וְנִמְצָא חֶסֶד תּוֹךְ נֵצַח), and Gevurah within Hod (וּגְבוּרָה תּוֹךְ הוֹד), and Tiferet within Yesod (וְתִּפְאֶרֶת תּוֹךְ יְסוֹד). And behold, Malkhut is beneath the Yesod on the middle line (וְהִנֵּה הַמַּלְכוּת הִיא תַּחַת הַיְסוֹד בְּקו הָאֶמְצָעִי), and if so, when the Yesod ascended and included the Tiferet within it and clothed it (וְאִם כֵּן כְּשֶׁעָלָה הַיְסוֹד וְכָלַל אֶת הַת״ת בְּתוֹכוֹ וְהִלְבִּישׁוֹ), behold there was no place for the Malkhut to be included within it and she had no counterpart (הִנֵּה לֹא הָיָה מָקוֹם אֶל הַמַּלְכוּת לְכָלֵל בּוֹ וְלֹא הָיָה בֶּן זוּג לָהּ). And just as this impregnation was a rectification for Ze’ir Anpin, so it was a rectification for the Nukvah (וּכְמוֹ שֶׁעִיבּוּר זֶה הָיָה תִּקּוּן אֶל ז״א כֵּן הָיָה תִּקּוּן אֶל הַנּוּקְבָּא), and therefore it was necessary that the point of Malkhut ascend upward upon the Yesod and clothe it (וְלָכֵן הֻצְרַךְ שֶׁנְּקוּדַּת הַמַּלְכוּת תַּעֲלֶה לְמַעְלָה עַל הַיְסוֹד וְתַלְבִּישׁ אוֹתוֹ). It follows that the Yesod clothes the Tiferet and the Malkhut clothes the Yesod (נִמְצָא כִּי הַיְסוֹד מַלְבִּישׁ לַת״ת וְהַמַּלְכוּת מַלְבִּישָׁה אֶת הַיְסוֹד). And indeed, you will understand this from what is written in Parashat Balak, “I see him, but not near,” for “he extended a step outward” (וְאָכֵן תָּבִין זֶה בְּמַה שֶּׁכָּתוּב פָּרָשַׁת בָּלָק אָשׁוּרֶנּוּ וְלֹא קָרוֹב דְּאוֹשִׁיט פְּסִיעָה לְבָר).

The explanation of this verse speaks of the impregnation of Ze’ir Anpin and Nukvah (פֵּרוּשׁ פָּסוּק זֶה בְּעִיבּוּר זו״ן אִיתְמַר), as is apparent from the language of the Zohar there (כְּנִרְאֶה מִלְּשׁוֹן הַזֹּהַר שָׁם). And the matter is (וְהָעִנְיָן), in what I informed you there (בְּמַה שֶּׁהוֹדַעְתִּיךָ שָׁם), that in the first impregnation Ze’ir Anpin and Nukvah were in the secret of the small Vav within the Heh (כִּי בְּעִיבּוּר א׳ הָיוּ זו״ן בְּסוֹד ו׳ זְעֵירָא שֶׁבְּתוֹךְ הַה׳), for they are six points (כִּי הֵם ו׳ נְקוּדוֹת), and they were included three within three (וְנִכְלְלִין ג׳ גּוֹ ג׳). It follows that they are six (נִמְצָא שֶׁהֵם ו׳), but they are small (אֲבָל שֶׁהֵם קְטַנִּים), for they are not revealed except three alone, which is half of a Vav (כִּי אֵינָם מִתְגַּלִּים רַק ג׳ לְבַד חֲצִי ו׳), and therefore it is called a small Vav (וְנִקְרָא ו׳ זְעֵירָא). And there, at the end of that Vav, he extended a step outward (וְשָׁם בְּסוֹף אוֹתוֹ ו׳ אוֹשִׁיט פְּסִיעָה לְבָר).

And the matter is (וְהָעִנְיָן), that when the Tiferet clothed the Yesod (כִּי כַּאֲשֶׁר הִתְלַבֵּשׁ הַת״ת בַּיְסוֹד), it was equal in thickness to the other Sefirot (הוּא שָׁוֶה לְעוֹבִי שְׁאָר הַסְּפִירוֹת), for Netzach also clothes Chesed (כִּי גַּם נֵצַח מַלְבִּישׁ לַחֶסֶד), and Hod clothes Gevurah (וְהוֹד לָבוּשׁ לַגְּבוּרָה). But when Malkhut also clothes the Yesod (אַךְ כְּשֶׁתַּלְבִּישׁ גַּם הַמַּלְכוּת לַיְסוֹד), it is found that there are there three thicknesses—Tiferet, Yesod, and Malkhut (נִמְצָא שֶׁיֵּשׁ שָׁם ג׳ עוֹבְיָן שֶׁהֵם ת״ת יְסוֹד וּמַלְכוּת). And since there is the place of Malkhut (שֶׁשָּׁם הוּא מְקוֹם הַמַּלְכוּת), there is an added thickness somewhat like a step that protrudes outward (הִיא עוֹבִי קְצָת כִּדְמוּת הַפְּסִיעָה הַיּוֹצֵאת לַחוּץ). And through this the Malkhut is included in all the six extremities (וְעַל יְדֵי זֶה נִכְלֶלֶת הַמַּלְכוּת בְּכָל הַו״ק), for since she includes the entire middle line (כִּי מֵאַחַר שֶׁהִיא כּוֹלֶלֶת כָּל קו אֶמְצָעִי), she also includes the two other lines (כּוֹלֶלֶת גַּם ב׳ הַקָּוִין הָאֲחֵרִים). For just as the middle line, through the impregnation, is included in the two other lines and becomes a private domain, as is known (כִּי כְּמוֹ שֶׁקו אֶמְצָעִי עַל יְדֵי הָעִיבּוּר נִכְלָל בְּב׳ קַוִּין אֲחֵרִים וְנַעֲשֶׂה רְה״י כַּנּוֹדָע), so too Malkhut, by being in the middle line, is included in the two lines (כֵּן הַמַּלְכוּת בִּהְיוֹתָהּ בְּקו הָאֶמְצָעִי נִכְלֶלֶת בְּב׳ הַקָּוִין).

However, by her ascent to clothe the Yesod (אָכֵן בַּעֲלִיָּתָהּ לְהַלְבִּישׁ אֶת הַיְסוֹד), through this ascent additional light is added within her (עַל יְדֵי עֲלִיָּה זוֹ נִתּוֹסֵף בָּהּ אוֹר), and she grows according to the measure of his Yesod (וְנִגְדֶּלֶת כְּשִׁעוּר הַיְסוֹד שֶׁלּוֹ). And this is the second time of Ze’ir Anpin and Nukvah (וְזֶהוּ זְמַן ב׳ שֶׁל זו״ן). Afterward, in the third time of Ze’ir Anpin, which is the secret of nursing, which is after Ze’ir Anpin went out to the outside from the womb of Imma (אַחַ״כ בַּזְּמַן הַג׳ דְּז״א שֶׁהוּא סוֹד הַיְנִיקָה שֶׁהוּא אַחַר צֵאת ז״א לַחוּץ מִמֵּעֵי אִמָּא), then Ze’ir Anpin returns and spreads and becomes six great extremities (אָז הַז״א חוֹזֵר וּמִתְפַּשֵּׁט וְנַעֲשֶׂה ו״ק גְּדוֹלִים), and then the Nukvah does not descend with him (אָז הַנּוּקְבָּא אֵינָהּ יוֹרֶדֶת עִמּוֹ). The explanation is (פֵּרוּשׁ), that initially she ascends with him (כִּי תְּחִלָּה עוֹלָה עִמּוֹ): when the Yesod ascended to clothe the Tiferet, she also ascended with him and clothed the Yesod (כְּשֶׁעָלָה הַיְסוֹד לְהַלְבִּישׁ אֶת הַת״ת גַּם הִיא עָלְתָה עִמּוֹ וְהִלְבִּישָׁה אֶת הַיְסוֹד), and she was found behind the Tiferet and surrounding it (וְנִמְצֵאת מֵאֲחוֹרֵי הַת״ת וּמַקֶּפֶת אוֹתוֹ). And therefore, when the Yesod descends from upon the Tiferet and spreads downward (וְלָכֵן כְּשֶׁיוֹרֵד הַיְסוֹד מֵעַל הַת״ת וּמִתְפַּשֵּׁט לְמַטָּה), the Malkhut does not descend with him (אֵין הַמַּלְכוּת יוֹרֶדֶת עִמּוֹ), but rather she remains there above, opposite the Tiferet (אֶלָּא נִשְׁאֶרֶת שָׁם לְמַעְלָה נֶגֶד הַת״ת). It follows that the Yesod descended from upon the Tiferet (נִמְצָא שֶׁהַיְסוֹד יָרַד מֵעַל הַת״ת), and the Malkhut remained upon the Tiferet, cleaving to it truly (וְנִשְׁאֲרָה הַמַּלְכוּת עַל הַת״ת דְּבוּקָה בּוֹ מַמָּשׁ). And this is the secret of “the woman ascends with him and does not descend with him” (וְזֶ״ס הָאִשָּׁה עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת עִמּוֹ). However, certainly her first root, which is the crown, remains below, as explained above (אַךְ וַדַּאי שֶׁשָּׁרְשָׁהּ הָרִאשׁוֹן שֶׁל הָעֲטָרָה נִשְׁאֶרֶת לְמַטָּה כַּנַּ״ל).

It follows that at the time of nursing the Nukvah remained cleaving behind the Tiferet itself (נִמְצָא כִּי בִּזְמַן הַיְנִיקָה נִשְׁאֲרָה הַנּוּקְבָּא דְּבוּקָה מֵאֲחוֹרֵי הַת״ת מַמָּשׁ), and through the nursing it is known that Ze’ir Anpin was enlarged by the milk (וְעַל יְדֵי הַיְנִיקָה נוֹדָע שֶׁהַז״א נִתְגַּדֵּל עַל יְדֵי הֶחָלָב), and then that Malkhut also grows with another growth, according to the measure of the Tiferet (וְאָז גַּם אוֹתָהּ הַמַּלְכוּת נִגְדֶּלֶת גִּדּוּל אַחֵר כְּשִׁעוּר הַת״ת). And now the Malkhut is one complete measure, like the other measures of Ze’ir Anpin (וְעַתָּה הַמַּלְכוּת הִיא מִדָּה אַחַת שְׁלֵמָה כִּשְׁאָר הַמִּדּוֹת שֶׁל ז״א), but she is not yet a Partzuf, only one complete measure (אַךְ אֵינָהּ פַּרְצוּף רַק מִדָּה אַחַת שְׁלֵמָה). And in these times she is called Malkhut Ketanah [Small Malkhut] (וּבְאֵלּוּ הַזְּמַנִּים נִקְרֵאת מַלְכוּת קְטַנָּה), but she is not truly a complete smallness until she becomes a complete measure, and then she is called the lower Heh of the Name (אַךְ אֵינָהּ מַמָּשׁ קְטַנָּה גְּמוּרָה עַד שֶׁתִּהְיֶה מִדָּה שְׁלֵמָה וְאָז נִקְרֵאת ה׳ תַּתָּאָה שֶׁל הַשֵּׁם), for she already has one complete measure (כִּי כְּבָר יֵשׁ לָהּ מִדָּה אַחַת גְּמוּרָה).

And we have already explained that Ze’ir Anpin in his smallness also has Mochin of smallness, and the Nukvah in her smallness also has Mochin of smallness (וּכְבָר בֵּאַרְנוּ כִּי ז״א בְּקַטְנוּתוֹ יֵשׁ לוֹ גַּם כֵּן מוֹחִין דְּקַטְנוּת וְגַם הַנּוּקְבָּא בְּקַטְנוּתָהּ יֵשׁ לָהּ מוֹחִין דְּקַטְנוּת). However, these Mochin are alluded to in the secret of the Name that she now has, which is the final Heh of the Name (אָכֵן מוֹחִין אֵלּוּ הֵם רְמוּזִין בְּסוֹד הַשֵּׁם שֶׁיֵּשׁ לָהּ עַתָּה שֶׁהִיא ה׳ אַחֲרוֹנָה שֶׁבַּשֵּׁם), for the Vav is the middle line, the Tiferet of Ze’ir Anpin, but it includes the six extremities according to the number of the Vav (כִּי ו׳ הוּא קו אֶמְצָעִי ת״ת שֶׁבְּז״א רַק שֶׁהוּא כּוֹלֵל הַו״ק כְּמִנְיַן הַו׳). Yet the essence of the Vav is in the Tiferet, the middle line (אַךְ עִקַּר הַו׳ הוּא בַּת״ת קו הָאֶמְצָעִי), and there, behind the Tiferet, is the lower Heh, which is the Nukvah (וְשָׁם בַּאֲחוֹר הַת״ת הִיא ה׳ תַּתָּאָה שֶׁהִיא הַנּוּקְבָּא). And the two letters Yod–Heh are the Mochin of Ze’ir Anpin (וּב׳ אוֹתִיּוֹת י״ה הֵם מוֹחִין לְז״א), and there is no need to elaborate further here (וְאֵין לְהַאֲרִיךְ). And it is known (וְנוֹדָע), that the Malkhut has only three Mochin (כִּי הַמַּלְכוּת אֵין לָהּ רַק ג׳ מוֹחִין), for she has only one crown of Gevurah (כִּי אֵין לָהּ אֶלָּא עֲטָרָא חֲדָא דְּגְבוּרָה). And the first Mochin of Chokhmah is Elokim with filling of Alefins (וּמוֹחַ רִאשׁוֹן שֶׁל חָכְמָה הוּא אֱלֹהִים בְּאַלְפִּי״ן), and the Mochin of Binah is Elokim with filling of Heh’s (וּמוֹחַ בִּינָה הוּא אֱלֹהִים בְּהַהִי״ן), for every Heh is Binah (כִּי כָּל ה׳ בְּבִינָה). And the third Mochin is Elokim simple (וּמוֹחַ ג׳ אֱלֹהִים פָּשׁוּט), for her Da‘at is not complete, and all the more so in smallness, therefore it has no filling (כִּי הַדַּעַת שֶׁלָּהּ אֵינוֹ שָׁלֵם וּמִכָּל שֶׁכֵּן בְּקַטְנוּת לָכֵן אֵין בּוֹ מִלּוּי).

And indeed, Elohim with filling of Yodin is not revealed in her (וְאָכֵן אֱלֹהִים דְּיוֹדִי״ן לֹא נִתְגַּלָּה בָּהּ), for she has no power for it (כִּי אֵין בָּהּ כֹּחַ). And in place of Yodin she takes Alefins (וּבִמְקוֹם יוֹדִי״ן לוֹקַחַת אַלְפִּי״ן). It follows that her Mochin of Chokhmah and Binah are fillings of Alefins and Heh’s (נִמְצָא כִּי מוֹחִין שֶׁלָּהּ חו״ב הֵם מִלּוּי אַלְפִּי״ן וְהַהִי״ן), and they are the two letters Heh–Alef (וְהֵם ב׳ אוֹתִיּוֹת ה״א): the Heh’s and the Alefins (הַהִי״ן אַלְפִּי״ן). And since she is Nukvah, the Heh is over the Alef (וּלְפִי שֶׁהִיא נוּקְבָּא ה׳ עַל א׳). And since the entire essence of Malkhut is the lower Heh (וּלְפִי שֶׁכָּל עִקָּר הַמַּלְכוּת הוּא ה׳ תַּתָּאָה), therefore her Mochin are also in the secret of the filling of the two letters Heh–Alef, as mentioned above (לָכֵן גַּם הַמּוֹחִין שֶׁלָּהּ הֵם בְּסוֹד מִלּוּי ב׳ אוֹתִיּוֹת ה״א כַּנַּ״ל), therefore she is now called Heh (לָכֵן נִקְרֵאת עַתָּה ה׳). And corresponding to this simple Heh is the Mochin of Da‘at, which is Elokim simple, of five letters alone (וּכְנֶגֶד ה׳ זוֹ פְּשׁוּטָה הוּא מוֹחַ הַדַּעַת שֶׁהוּא אֱלֹהִים פָּשׁוּט ה׳ אוֹתִיּוֹת לְבַד). It follows that these three Mochin are alluded to in the lower Heh of the Name (הֲרֵי כִּי ג׳ מוֹחִין אֵלּוּ רְמוּזִין בְּה׳ תַּתָּאָה שֶׁל הַשֵּׁם). Thus the Malkhut is now included of three lines—right, left, and middle—corresponding to the three lines of the Heh (נִמְצֵאת עַתָּה הַמַּלְכוּת כְּלוּלָה מִג׳ קַוִּין יָמִין וּשְׂמֹאל וְאֶמְצָע נֶגֶד ג׳ קַוִּין ה׳).

It follows that the Malkhut in her smallness is called the lower Heh and is subordinate to the Name Havayah (נִמְצָא כִּי הַמַּלְכוּת בְּקַטְנוּתָהּ נִקְרֵאת ה׳ תַּתָּאָה וְהִיא טְפֵלָה אֶל הַשֵּׁם הוי״ה). And when she is completed face to face, she has another name for herself, such as Adonai or Elokim, according to the times or the state, and she is not subordinate to Him (וּכְשֶׁנִּשְׁלֶמֶת פָּנִים בְּפָנִים יֵשׁ לָהּ שֵׁם אַחֵר בִּפְנֵי עַצְמָהּ אֲדֹנָי אוֹ אֱלֹקִים כְּפִי הַזְּמַנִּים אוֹ הַמְּצִיאוּת וְאֵינָהּ טְפֵלָה אֵלָיו), as mentioned in the Zohar (כְּנִזְכָּר בַּזֹּהַר). And we already said that the Malkhut is also called Adonai even now, in her smallness—she takes this Name and it is alluded to within her (וּכְבָר אָמַרְנוּ כִּי הַמַּלְכוּת נִקְרֵאת אֲדֹנָי גַּם עַתָּה בְּקַטְנוּתָהּ לוֹקַחַת הַשֵּׁם הַזֶּה וְנִרְמֶזֶת בּוֹ), but it is only in the secret of number and calculation, and not truly by the Name Adonai itself, but only by way of reckoning (אָכֵן הוּא בְּסוֹד מִנְיָן וְחֶשְׁבּוֹן וְלֹא מַמָּשׁ בְּשֵׁם אֲדֹנָי אֶלָּא דֶּרֶךְ חֶשְׁבּוֹן). How so (כֵּיצַד): when you count these two Mochin—Elokim of Alefins and Elokim of Heh’s—they are gematria Tokef [Force] (כְּשֶׁתִּמְנֶה ב׳ מוֹחִין אֵלּוּ שֵׁם אֱלֹקִים דְּאַלְפִּי״ן וְדְּהַהִי״ן הֵם גִּימַטְרִיָּא תּוֹקֶ״ף), for these Mochin of smallness are judgments and complete force (כִּי אֵלּוּ מוֹחִין דְּקַטְנוּת הֵם דִּינִין וְתּוֹקֶף גָּמוּר). And when you join with them the middle Name Elokim, which is simple, the total is gematria Tera [671], according to the full spelling of Adonai (וּכְשֶׁתְּחַבֵּר עִמָּהֶם שֵׁם אֱלֹקִים הָאֶמְצָעִי שֶׁהוּא פָּשׁוּט הֲרֵי גִּימַטְרִיָּא תַּרְע״א כְּחֶשְׁבּוֹן אֲדֹנָי בִּמְלוֹאוֹ).

Indeed, in the second impregnation of Mochin (אָכֵן בְּעִיבּוּר ב׳ דְּמוֹחִין), you already know how the Tiferet of Ze’ir Anpin becomes a vessel to receive the Mochin of Da‘at (כְּבָר יָדַעְתָּ אֵיךְ הַת״ת דְּז״א נַעֲשֶׂה כְּלִי בֵּית קִבּוּל לְמוֹחַ הַדַּעַת), and the two upper thirds of the Tiferet ascend to be in the secret of Da‘at (וְעוֹלִין ב׳ שְׁלִישֵׁי הַת״ת לִהְיוֹתָן בְּסוֹד הַדַּעַת). And then the Malkhut, which is there behind the Tiferet, also ascends with it and does not descend (וְאָז גַּם הַמַּלְכוּת שֶׁהִיא שָׁם בַּאֲחוֹרֵי הַת״ת עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת), and her aspect remains there in the place of Da‘at (וְנִשְׁאֲרָה שָׁם בְּחִינָתָהּ בִּמְקוֹם הַדַּעַת).

It follows that all three of these aspects belong to the Nukvah in the middle line, which is Da‘at–Tiferet–Yesod (הֲרֵי שֶׁכָּל ג׳ בְּחִיּוֹת אֵלּוּ יֵשׁ לַנּוּקְבָּא בְּקו הָאֶמְצָעִי שֶׁהוּא דת״י). And by this the matter of “the woman ascends with him and does not descend with him” has been explained (וּבְזֶה נִתְבָּאֵר עִנְיַן הָאִשָּׁה עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת עִמּוֹ). Behold, until now we have explained the letter Heh of nekevah, which is from her emergence from her mother’s womb in the first impregnation (הֲרֵי עַד עַתָּה בֵּאַרְנוּ אוֹת ה׳ מִנְּקֵבָה שֶׁהוּא בְּצֵאתָהּ מִבֶּטֶן אִמָּהּ בְּעִיבּוּר א׳), and she is still not called Ketanah [Minor] in the full sense (וַעֲדַיִן אֵינָהּ נִקְרֵאת קְטַנָּה מַמָּשׁ), but rather the lower Heh (אֶלָּא ה׳ תַּתָּאָה), for she has only one measure (כִּי אֵין לָהּ רַק מִדָּה אַחַת).

Chapter 2

שער לה פרק ב

[35:2] Afterward, she is called Ketanah [Minor], and she corresponds to the letter Qof of Nekevah [Female] (אַחַ״כ נִקְרֵאת קְטַנָּה וְהִיא אוֹת ק׳ שֶׁל נְקֵבָה). And this is its meaning (וְזֶהוּ): for behold, a woman, until twelve years and one day, is called a Ketanah [Minor] (כִּי הֲלֹא הָאִשָּׁה עַד י״ב שָׁנִים וְיוֹם א׳ נִקְרֵאת קְטַנָּה). And the matter of these twelve years is (וְעִנְיַן י״ב שָׁנִים אֵלּוּ הוּא) that the woman is not rectified until the completion of the rectification of the man (כִּי אֵין הָאִשָּׁה נִתְקֶנֶת עַד גְּמַר תִּקּוּן הָאָדָם). And this is the meaning of what Scripture said (Genesis 2:18) (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “It is not good for the man to be alone” (לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ).

For initially the Nukvah was in the secret of one rib (כִּי תְּחִלָּה הָיְתָה הַנּוּקְבָּא בְּסוֹד צֵלָע אַחַת), and she was behind the Tiferet of Ze’ir Anpin (וְהִיא הָיְתָה אֲחוֹרֵי הַת״ת דְּז״א), in the secret of the lower Heh (בְּסוֹד ה׳ תַּתָּאָה). And then the man—who is Ze’ir Anpin—was rectified and grew completely (וְאָז נִתְקַן הָאָדָם שֶׁהוּא ז״א וְהִגְדִּיל לְגַמְרֵי). And afterward the Nukvah was rectified (וְאַחַ״כ נִתְקְּנָה הַנּוּקְבָּא), for after the growth of the male the female is still small (כִּי אַחַר גִּדּוּל הַזָּכָר עֲדַיִן הַנְּקֵבָה קְטַנָּה). And the Nukvah is not rectified until the completion of the rectification of the male (וְאֵין הַנּוּקְבָּא נִתְקֶנֶת עַד גְּמַר תִּקּוּן הַזָּכָר). Therefore we see with clear perception and natural order (לָכֵן אָנוּ רוֹאִים בְּחוּשׁ הָרְאוֹת וְהַטֶּבַע), that the man is greater in years than his wife (כִּי הָאִישׁ גָּדוֹל בְּשָׁנִים מֵאִשְׁתּוֹ). And after the Mochin came to Ze’ir Anpin and he grew (וְאַחַר שֶׁבָּאוּ הַמּוֹחִין לְז״א וְהִגְדִּיל), then these Mochin illuminate in the Nukvah (אָז מְאִירִין הַמּוֹחִין הָאֵלּוּ בַּנּוּקְבָּא), and she is rectified (וְנִתְקֶנֶת). And just as Ze’ir Anpin is not called Gadol [Great] until all the Mochin have finished entering into him (וּכְמוֹ שֶׁאֵין ז״א נִקְרָא גָּדוֹל עַד שֶׁנִּגְמְרוּ כָּל הַמּוֹחִין לְכָנֵס בּוֹ), so too the Nukvah—who has no aspect of greatness at all—is not called Gedolah [Great] until all the Mochin have finished entering into her (כָּךְ הַנּוּקְבָּא שֶׁאֵין בָּהּ שׁוּם גַּדְלוּת אֵינָהּ נִקְרֵאת גְּדוֹלָה עַד שֶׁיִּגְמְרוּ כָּל הַמּוֹחִין לְכָנֵס בָּהּ). And then she is called 'Na’arah' [Maiden] and 'Bogeret' [Mature Woman], as mentioned above (וְאָז נִקְרֵאת נַעֲרָה וּבוֹגֶרֶת כְּמ״ש), for these two names belong to the days of greatness (כִּי ב׳ שֵׁמוֹת אֵלּוּ הֵם בִּימֵי הַגַּדְלוּת). But at first she is called Ketanah (young girl) (אֲבָל בַּתְּחִלָּה נִקְרֵאת קְטַנָּה).

And you already know (וְיָדַעְתָּ), that the male is not considered grown until the completion of thirteen years and one day (כִּי הַזָּכָר אֵינוֹ גָּדוֹל עַד תַּשְׁלוּם י״ג שָׁנִים וְיוֹם א׳), and the Nukvah until twelve years and one day (וְהַנּוּקְבָּא עַד י״ב שָׁנִים וְיוֹם א׳). Therefore we shall now explain how these twelve years and one day took place in actuality (לָכֵן נְבָאֵר עַתָּה אֵיךְ הָיוּ מְצִיאוּתָן שֶׁל אֵלּוּ י״ב שָׁנִים וְיוֹם א׳).

You already know (כְּבָר יָדַעְתָּ), that the Nukvah is not built except from the conclusion of the upper third of the Tiferet, which is called the chest (כִּי הַנּוּקְבָּא אֵינָהּ נִבְרֵאת אֶלָּא מִסִּיּוּם שְׁלִישׁ הָעֶלְיוֹן דְּת״ת הַנִּקְרָא חָזֶה), and from there and below (וּמִשָּׁם וּלְמַטָּה). It follows that the structure of Malkhut is from the two lower thirds of the Tiferet and from Netzach, Hod, Yesod–Malkhut, which are four measures and two thirds (נִמְצָא כִּי בִּנְיַן הַמַּלְכוּת הוּא מִב׳ שְׁלִישֵׁי הַת״ת וְנֵהי״ם שֶׁהֵם ד׳ מִדּוֹת וּב׳ שְׁלִישִׁים). And we have already explained (וּכְבָר בֵּאַרְנוּ), that her Keter is made from the two thirds that she takes from the Tiferet of Ze’ir Anpin (שֶׁהַכֶּתֶר שֶׁלָּהּ נַעֲשֶׂה מִב׳ שְׁלִישִׁים שֶׁלוֹקַחַת מִת״ת דְּז״א), and her two Mochin are from the first joints of Netzach and Hod (וְהַב׳ מוֹחִין שֶׁלָּהּ מִב״פ קַדְמָאִין דְּנ״ה), and her Chesed and Gevurah are from the middle joints of Netzach and Hod of the male (וְחו״ג דִּידָהּ מִב״פ אֶמְצָעִיִּים דְּנ״ה דִּידֵיהּ), and her Netzach and Hod are from the lower joints of Netzach and Hod of the male (וְנ״ה דִּידָהּ מִב״פ תַּתָּאִין דְּנ״ה דְּדְּכוּרָא). However, for her middle line, which is Da‘at–Tiferet–Yesod–Malkhut (אָכֵן לְקו הָאֶמְצָעִי שֶׁבָּהּ שֶׁהוּא דת״י״ם), she has only the aspect of the Yesod alone (אֵין לָהּ רַק בְּחִי׳ הַיְסוֹד לְבַד), as we have already explained elsewhere (וּכְבָר בֵּאַרְנוּ בְּמָקוֹם אַחֵר), and we will further explain in the discourse of Atbach (וְעוֹד נְבָאֵר בְּדְרוּשׁ א״ט ב״ח).

And we shall now explain the aspect of her Keter (וְנְבָאֵר עַתָּה בְּחִי׳ הַכֶּתֶר שֶׁלָּהּ), for it is already known what is written regarding the five Chasadim that spread in the body of Ze’ir Anpin (כִּי כְּבָר נוֹדָע מַה שֶּׁכָּתוּב בְּעִנְיַן הַה״ח הַמִּתְפַּשְּׁטִים בְּגוּפָא דְּז״א). And there is no Sefirah from Chesed until Hod that does not contain one Chesed from the five Chasadim (וְאֵין לְךָ סְפִירָה אַחַת מִן הַחֶסֶד עַד הוֹד שֶׁאֵין בָּהּ חֶסֶד א׳ מִן הַה״ח). And behold, in the Tiferet of Ze’ir Anpin there is one Chesed (וְהִנֵּה בַּת״ת דְּז״א שָׁם הוּא חֶסֶד א׳), and it is divided into three thirds (וְנֶחְלָק לְג׳ שְׁלִישִׁים), for there is no measure that does not have three joints (כִּי אֵין לְךָ שׁוּם מִדָּה שֶׁאֵין לָהּ ג׳ פְּרָקִים). And indeed, until the chest is one third (וְאָכֵן עַד הֶחָזֶה הוּא שְׁלִישׁ א׳), and until the navel is a second third (וְעַד הַטַּבּוּר הוּא שְׁלִישׁ ב׳), and until the conclusion of the body is a third third (וְעַד סִיּוּם הַגּוּף הוּא שְׁלִישׁ ג׳).

And behold, this Chesed that pertains to the Tiferet spreads through the three thirds of the Tiferet (וְהִנֵּה הַחֶסֶד הַזֶּה הַנּוֹגֵעַ אֶל הַת״ת מִתְפַּשֵּׁט בְּג׳ שְׁלִישֵׁי הַת״ת), and we have already explained (וּכְבָר בֵּאַרְנוּ), that the Chasadim, at the time of their ascent, enlarge Ze’ir Anpin (כִּי הַחֲסָדִים בְּעֵת עֲלִיָּתָן מַגְדִּילִין הֵם אֶת ז״א), for they descend and fall into the Yesod (כִּי יוֹרְדִין וְנוֹפְלִין בַּיְסוֹד), and from there they ascend up to the Keter and enlarge Ze’ir Anpin (וּמִשָּׁם עוֹלִין עַד הַכֶּתֶר וּמַגְדִּילִין אֶת ז״א). However, in the male there is ascent and descent (וְאָכֵן בַּזָּכָר יֵשׁ עֲלִיָּה וִירִידָה), but the Nukvah does not have the illumination of these Chasadim except in the manner of ascent alone (אַךְ הַנּוּקְבָּא אֵין בָּהּ הֶאָרַת הַחֲסָדִים הָאֵלּוּ אֶלָּא בְּדֶרֶךְ עֲלִיָּה), in the secret of Returning Light from below to above, which is called Ohr Nukvah (בְּסוֹד אוֹר חוֹזֵר מִלְּמַטָּה לְמַעְלָה הַנִּקְרָא אוֹר נוּקְבָּא). And this is the secret of “Ascend, O well; respond to it” (וְזֶ״ס עֲלִי בְאֵר עֱנוּ לָהּ). And we have already explained (וּכְבָר בֵּאַרְנוּ), that the Malkhut does not take from this Chesed of the Tiferet except half of one third (שֶׁאֵין הַמַּלְכוּת לוֹקַחַת מִזֶּה הַחֶסֶד שֶׁבַּת״ת רַק חֲצִי שְׁלִישׁ), for the lower third—the third third—of the three thirds is divided such that half of it ascends to the Keter of Ze’ir Anpin, and half of it illuminates to the back and is given to the Keter of Rachel (כִּי שְׁלִישׁ ג׳ הַתַּחְתּוֹן מִן הַג׳ שְׁלִישִׁים מִמֶּנּוּ נִתְחַלֵּק חֲצִיוֹ עוֹלֶה לְכֶתֶר ז״א וַחֲצִיוֹ הֵאִיר אֶל הָאָחוֹר וְנִתַּן אֶל כֶּתֶר דְּרָחֵל). And there we explained (וְשָׁם בֵּאַרְנוּ), that this is the secret of “two kings who use one crown” (כִּי זֶהוּ סוֹד ב׳ מְלָכִים מִשְׁתַּמְּשִׁין בְּכֶתֶר א׳), for from this third it is divided into two crowns for Ze’ir Anpin and Nukvah (כִּי מִן שְׁלִישׁ זֶה נֶחְלַק לִב׳ כְּתָרִים לְזו״ן). And just as the inner aspect of the Keter of Rachel is built from the Chesed of the Tiferet, which is the inner light and is the Da‘at that spreads within it (וְכְּמוֹ שֶׁפְּנִימִית כֶּתֶר רָחֵל נִבְנֵית מֵחֶסֶד שֶׁבַּת״ת שֶׁהוּא פְּנִימִי וְהוּא הַדַּעַת הַמִּתְפַּשֵּׁט בּוֹ), so too the body, garment, and vessel of the Keter of Rachel are made from the vessel of the body of the Tiferet of Ze’ir Anpin itself (כֵּן גּוּף וּמַלְבּוּשׁ וְכְּלִי שֶׁל כֶּתֶר דְּרָחֵל נַעֲשֶׂה מִן הַכְּלִי שֶׁל גּוּף דְּת״ת דְּז״א עַצְמוֹ). It follows that the Malkhut takes both the externality and the internality of the Tiferet of Ze’ir Anpin for the sake of the internal and external aspects of her Keter (נִמְצָא שֶׁהַמַּלְכוּת לוֹקַחַת חִיצוֹנִיּוּת וּפְנִימִיּוּת ת״ת דְּז״א לְצוֹרֶךְ פְּנִימִיּוּת וְחִיצוֹנִיּוּת כֶּתֶר שֶׁלָּהּ). And indeed, the inner aspect—which is the light that she takes from there—is half of one third of the Tiferet (וְאָכֵן הַפְּנִימִית שֶׁהוּא הָאוֹר אֲשֶׁר לוֹקַחַת מִשָּׁם הוּא חֲצִי שְׁלִישׁ ת״ת). But from the externality she takes all the two revealed thirds (וּמִן הַחִיצוֹנִיּוּת לוֹקַחַת כָּל הַב׳ שְׁלִישִׁים מְגֻלִּים), for the length of her Keter is the length of all the two thirds of the Tiferet of Ze’ir Anpin (כִּי אֹרֶךְ הַכֶּתֶר שֶׁלָּהּ הוּא אֹרֶךְ כָּל הַב׳ שְׁלִישִׁים שֶׁל הַת״ת דְּז״א).

And if so, it is necessary that she take all the externality of those two thirds (וְאִם כֵּן מֻכְרָח הוּא שֶׁתִּקַּח כָּל הַחִיצוֹנִיּוּת שֶׁל אוֹתָן הַב׳ שְׁלִישִׁים). However, the light that is within them, in their inner aspect, she does not take except half of one third, as explained above (אַךְ הָאוֹר שֶׁבָּהֶם בִּפְנִימִיּוּתָם אֵינָהּ לוֹקַחַת רַק חֲצִי שְׁלִישׁ כַּנַּ״ל). And nevertheless, certainly she does not take all the two thirds (וְעִכָּל זֶה וַדַּאי שֶׁאֵינָהּ לוֹקַחַת כָּל הַב׳ שְׁלִישִׁים), for Ze’ir Anpin must leave some of them for himself (כִּי הַז״א צָרִיךְ לְהַשְׁאִיר מֵהֶם לְעַצְמוֹ). Rather, Ze’ir Anpin takes half of one third for the aspect of the external body of his Tiferet (אָכֵן הַז״א לוֹקֵחַ חֲצִי שְׁלִישׁ לִבְחִי׳ גּוּף חִיצוֹנִי דְּת״ת שֶׁלּוֹ), and one and a half thirds he gives for the body of the Keter of the Nukvah (וּשְׁלִישׁ וָחֵצִי נוֹתֵן לְגוּף הַכֶּתֶר שֶׁל הַנּוּקְבָּא). And the reason is (וְהַטַּעַם), that since initially all three thirds were within Ze’ir Anpin (כִּי הַז״א כֵּיוָן שֶׁמִּתְּחִלָּה כָּל הַג׳ שְׁלִישִׁים הָיוּ בּוֹ), and moreover there are there many illuminations (וְעוֹד שֶׁיֵּשׁ שָׁם הֶאָרוֹת רַבּוֹת), for there the Yesod of Imma is opened and many lights are present there (שֶׁשָּׁם נִפְתָּחַ יְסוֹד דְּאִמָּא וְיֵשׁ שָׁם אוֹרוֹת רַבִּים), therefore the half-third suffices to complete the Tiferet within him (לָכֵן יֵשׁ דֵּי סִפּוּק בַּחֲצִי שְׁלִישׁ לְהַשְׁלִים הַת״ת שֶׁבּוֹ), and one and a half thirds he gives to the Malkhut to be for her as Keter in the aspect of body (וּשְׁלִישׁ וָחֵצִי נוֹתֵן אֶל הַמַּלְכוּת לִהְיוֹת לָהּ כֶּתֶר בִּבְחִי׳ גּוּף).

And know (וְדַע), that these lights which are drawn from Ze’ir Anpin to the Nukvah do not actually go out and illuminate and pass through all the partitions of the walls of Ze’ir Anpin to the Nukvah (כִּי אוֹרוֹת אֵלּוּ הַנִּמְשָׁכִים מִז״א לַנּוּקְבָּא אֵינָם יוֹצְאִים מַמָּשׁ וּמְאִירִים וְעוֹבְרִים דֶּרֶךְ דּוֹפְנֵי הַמְּחִיצוֹת דְּז״א כֻּלָּם אֶל הַנּוּקְבָּא), for if so, in a single instant all the Mochin would be given into her (דְּאִם כֵּן בְּרֶגַע אַחַת הָיוּ נִתָּנִין בָּהּ כָּל הַמּוֹחִין). Rather, they are precisely analogous to the Mochin of Ze’ir Anpin (אֶלָּא הֵם מַמָּשׁ דֻּגְמַת מוֹחִין דְּז״א): just as Ze’ir Anpin receives, year by year, each joint and joint of the Netzach, Hod, Yesod of Imma into himself (שֶׁכְּמוֹ שֶׁז״א נִכְנָס בּוֹ כָּל פֶּרֶק וּפֶרֶק דְּנֵה״י דְּאִמָּא בְּכָל שָׁנָה וְשָׁנָה), so too it is with the Nukvah (כֵּן בַּנּוּקְבָּא). And in order that this be so (וּכְדֵי שֶׁיִּהְיֶה הַדָּבָר כֵּן), it is found that these measures which go out to the Nukvah do not go out from any place they wish (נִמְצָא כִּי אֵלּוּ הַמִּדּוֹת הַיּוֹצְאוֹת אֶל הַנּוּקְבָּא אֵינָן יוֹצְאוֹת מִכָּל מָקוֹם שֶׁיִּרְצוּ), but rather they all ascend to the chest (אֶלָּא עוֹלִין כֻּלָּן עַד הֶחָזֶה), for there is the opening that the hard spark made in the chest of Ze’ir Anpin (שֶׁשָּׁם הוּא הַנֶּקֶב שֶׁעָשָׂה בּוּצִינָא דְּקַרְדִּינוּתָא בֶּחָזֶה דְּז״א), in order to pass from there to the back (לַעֲיבוֹר מִשָּׁם אֶל הָאָחוֹרַיִם). And through there all the lights go out (וְדֶרֶךְ שָׁם יוֹצְאִים כָּל הָאוֹרוֹת), and one Tzelem [Image] is formed for the Nukvah, just as there is one Tzelem [Image] for the male (וְנַעֲשִׂין צֶלֶם א׳ אֶל הַנּוּקְבָּא כְּמוֹ שֶׁיֵּשׁ צֶלֶם אֶחָד אֶל הַדְּכוּרָא). And from there each aspect and aspect enters little by little, year by year (וּמִשָּׁם נִכְנָס מְעַט מְעַט כָּל בְּחִיָּה וּבְחִיָּה בְּכָל שָׁנָה), until the completion of all the twelve years of smallness (עַד תַּשְׁלוּם כָּל הַי״ב שָׁנִים שֶׁל הַקַּטְנוּת). It follows that these lights first ascend from below to above, from the Yesod up to the chest, as explained above (נִמְצָא כִּי אוֹרוֹת אֵלּוּ הֵם עוֹלִין תְּחִלָּה מִלְּמַטָּה לְמַעְלָה מִן הַיְסוֹד אֶל הֶחָזֶה כַּנַּ״ל), and afterward they go out from there to the back (וְאַחַ״כ יוֹצֵא מִשָּׁם אֶל הָאָחוֹר), and return and descend into the Nukvah from above—from the Keter downward—until the conclusion of the body (וְחוֹזֵר וְיוֹרֵד לַנּוּקְבָּא מִלְּמַעְלָה מִן הַכֶּתֶר עַד סִיּוּם דְּגוּפָא). And after having ascended, it returns to bend and descend (וְאַחַר שֶׁעָלָה חוֹזֵר לְהִכָּפֵף וְלֵירֵד). And this is the secret of that question in tractate Bava Kamma, in the chapter HaKones, where they ask regarding a bending fire that caused damage—what is the law (וְזֶ״ס אוֹתָהּ הַבְּעָיָא דְּבָא בַּקָּמָא בְּפֶרֶק הַכּוֹנֵס דְּבָעֵי עַל אֵשׁ נִכְפֶּפֶת שֶׁהִזִּיקָה מַהוּ). And this which we have explained is the secret of the reality that is called “bending fire” (וְזֶהוּ שֶׁבֵּאַרְנוּ הוּא סוֹד מְצִיאוּת הַנִּקְרָא אֵשׁ נִכְפֶּפֶת). And you already know that the Malkhut is entirely from the Gevurot, which are fire (וְכְבָר יָדַעְתָּ כִּי הַמַּלְכוּת כּוּלָּהּ מִן הַגְּבוּרוֹת שֶׁהֵם אֵשׁ), and therefore she is called “bending fire” (וְלָזֶה נִקְרֵאת אֵשׁ נִכְפֶּפֶת).

And know (וְדַע), that the Nukvah takes two kinds of lights (כִּי הֲלֹא ב׳ מִינֵי אוֹרוֹת לוֹקַחַת הַנּוּקְבָּא): one is the Chasadim, which are the two complete Chasadim in Netzach and Hod and also the half of one third in the Tiferet (א׳ הוּא חֲסָדִים שֶׁהֵם ב׳ חֲסָדִים שְׁלֵמִים שֶׁיֵּשׁ בְּנֵ״ה וְעוֹד חֲצִי שְׁלִישׁ א׳ שֶׁבַּת״ת), and the second is the lights of the five Gevurot (וְהַב׳ הוּא אוֹרוֹת הַה״ג). And indeed, the Chasadim never intermingle (וְאָמְנָם לְעוֹלָם אֵין הַחֲסָדִים מִתְעָרְבִין), rather first the Chasadim are drawn until they are completely finished (רַק תְּחִלָּה נִמְשָׁכִין הַחֲסָדִים עַד שֶׁיִּגָּמְרוּ לְגַמְרֵי), and afterward the Gevurot go out (וְאַחַר כָּךְ יוֹצְאִין הַגְּבוּרוֹת). And behold, the primary Gevurot that the Malkhut takes are only in her middle line (וְהִנֵּה הַמַּלְכוּת עִקָּר הַגְּבוּרוֹת שֶׁלּוֹקַחַת אֵינָם רַק בְּקו הָאֶמְצָעִי שֶׁבָּהּ), for she takes them from the Tiferet of Ze’ir Anpin, which is in the middle line (כִּי הֲלֹא לוֹקַחַתָּן מִן הַת״ת דְּז״א שֶׁהוּא בְּקו אֶמְצָעִי). But in her two lines she takes the aforementioned Chasadim (וְאָמְנָם בִּשְׁנֵי הַקָּוִין שֶׁלָּהּ לוֹקַחַת הַחֲסָדִים הַנַּ״ל). And the matter is as follows (וְהָעִנְיָן), that the Chesed in the Netzach of Ze’ir Anpin is divided into three parts (כִּי חֶסֶד שֶׁבְּנֵצַח דְּז״א נֶחְלַק לְג׳ חֲלָקִים): one third is given to the Nukvah in her Chokhmah (שְׁלִישׁ א׳ נִתָּן לַנּוּקְבָּא בְּחָכְמָה שֶׁלָּהּ), and the second third in her Chesed (וְשְׁלִישׁ ב׳ בְּחֶסֶד שֶׁלָּהּ), and the third third in her Netzach (וְשְׁלִישׁ ג׳ בְּנֵצַח שֶׁלָּהּ). And in this same manner are divided the three thirds of the Chesed that is in the Hod of Ze’ir Anpin (וְכַעֲדֵ״ז נֶחְלָקִים ג׳ שְׁלִישֵׁי הַחֶסֶד שֶׁבְּהוֹד דְּז״א), into the three Sefirot of the left line of the Nukvah, which are Gevurah and Hod (בְּג׳ סְפִירוֹת קו שְׂמֹאל דְּנוּקְבָּא שֶׁהֵם בִּגְבוּרָה וְהוֹד). And from half of one third of the Chesed of the Tiferet of Ze’ir Anpin, it is given into her Keter (וּמֵחֲצִי שְׁלִישׁ שֶׁל חֶסֶד דְּת״ת דְּז״א נִתָּן בְּכֶתֶר שֶׁלָּהּ).

Gloss: And if you ask, why were the Mochin of the Nukvah not made from the Chesed, Gevurah, Tiferet of Ze’ir Anpin, but rather from his Netzach, Hod, Yesod (הַגָּהָה – וְאִם תֹּאמַר לָמָּה הַמּוֹחִין דְּנוּקְבָּא לֹא נַעֲשׂוּ מֵחַג״ת דְּז״א רַק מִנֵּה״י שֶׁבּוֹ), the answer is (הַתְּשׁוּבָה): because the Netzach, Hod, Yesod are revealed, as is known (כִּי הֲנֵה״י מְגֻלִּים כַּנּוֹדָע), whereas the Chesed, Gevurah, Tiferet are concealed lights (אֲבָל הַחַג״ת הֵם אוֹרוֹת סְתוּמִים), and they do not have the power to become Mochin (וְאֵין בָּהֶם כֹּחַ לֵהֵעָשׂוֹת מוֹחִין).

It follows that from the Chasadim which the Nukvah takes from Ze’ir Anpin, they spread through her entire right line and through her entire left line (נִמְצָא כִּי מִן הַחֲסָדִים שֶׁלוֹקַחַת הַנּוּקְבָּא מִז״א נִתְפַּשְּׁטוּ בְּכָל קו יָמִין וּבְכָל קו שְׂמֹאל). But in the middle line, the Chesed does not spread except in the Keter alone (אַךְ בְּקו הָאֶמְצָעִי אֵין הַחֶסֶד מִתְפַּשֵּׁט רַק בַּכֶּתֶר לְבַד), and the Da‘at–Tiferet–Yesod–Malkhut within her remain without Chasadim (וְנִשְׁאָרִין דת״י״ם שֶׁבָּהּ בִּלְתִּי חֲסָדִים). And behold, we have already explained (וְהִנֵּה כְּבָר בֵּאַרְנוּ), that first all the Chasadim enter (כִּי תְּחִלָּה נִכְנָסִים כָּל הַחֲסָדִים), and after there are no more Chasadim left to enter, then the Gevurot enter (וְאַחֲרֵי שֶׁאֵין עוֹד חֲסָדִים לְכָנֵס אָז נִכְנָסִים הַגְּבוּרוֹת). It follows that first the two lines of the Nukvah are formed (נִמְצָא כִּי תְּחִלָּה נַעֲשִׂים ב׳ קַוִּין דְּנוּקְבָּא), and afterward the single middle line is formed (וְאַחַ״כ קו א׳ הָאֶמְצָעִי). And we shall now explain the number of twelve years and one day, which are the days of smallness (וְנְבָאֵר עַתָּה מִסְפַּר י״ב שָׁנִים וְיוֹם א׳ שֶׁהֵם דְּקַטְנוּת). At the beginning, the lower joint of Netzach enters—behold, one year (בַּתְּחִלָּה נִכְנָס פֶּרֶק תַּחְתּוֹן דְּנֵצַח הֲרֵי שָׁנָה א׳). And afterward, the lower joint of Hod—behold, two years (וְאַחַ״כ פ״ת דְּהוֹד הֲרֵי ב׳ שָׁנִים). Afterward, two other years with the two middle joints (אַחַ״כ ב׳ שָׁנִים אֲחֵרִים בְּב״פ אֶמְצָעִיִּים). Afterward, two other years with the two upper joints—behold, six years (אַחַ״כ ב׳ שָׁנִים אֲחֵרִים בְּב״פ עֶלְיוֹנִים הֲרֵי ו׳ שָׁנִים). And in these six years, the two lines of the Nukvah—right and left—were completed (וּבְאֵלּוּ הַו׳ שָׁנִים נִגְמְרוּ הַב׳ קַוִּין דְּנוּקְבָּא יָמִין וּשְׂמֹאל). And one other year in the descent of half of one third into the Keter—behold, seven years, until the entry of all the Chasadim (וְשָׁנָה אַחֶרֶת בִּירִידַת חֲצִי שְׁלִישׁ שֶׁבַּכֶּתֶר הֲרֵי ז׳ שָׁנִים עַד כְּנִיסַת כָּל הַחֲסָדִים). And afterward we will explain, with the help of Hashem, whether the Keter enters first or last (וְאַחַ״כ נְבָאֵר בְּעֶזְרַת ה׳ אִם הַכֶּתֶר נִכְנָס בָּרִאשׁוֹנָה אוֹ בָּאַחֲרוֹנָה). And after all the Chasadim have completed entering in these seven years (וְאַחַר שֶׁכְּבָר נִגְמְרוּ לְכָנֵס כָּל הַחֲסָדִים בְּז׳ שָׁנִים אֵלּוּ), then the Gevurot begin to enter (אָז מַתְחִילִין לְכָנֵס הַגְּבוּרוֹת).

For when the five Chasadim went out in Ze’ir Anpin and spread within him (כִּי כְּשֶׁיָּצְאוּ הַה״ח שֶׁבְּז״א וְנִתְפַּשְּׁטוּ בּוֹ), afterward the five Gevurot went out (אַחַ״כ יָצְאוּ הַה״ג), and they had no place to spread (וְלֹא הָיָה לָהֶם מָקוֹם לְהִתְפַּשֵּׁט), and therefore they descended to the Yesod of Ze’ir Anpin (וְיָרְדוּ אֶל הַיְסוֹד דְּז״א), and were delayed there until now (וְנִתְעַכְּבוּ שָׁם עַד עַתָּה). And then they went out from the Yesod into the Da‘at of the Nukvah (וְאָז יָצְאוּ מִן הַיְסוֹד אֶל הַדַּעַת שֶׁבַּנּוּקְבָּא), for you already know that from the Yesod of Ze’ir Anpin is made, behind him, the Da‘at of the Nukvah (כִּי כְּבָר יָדַעְתָּ שֶׁמִּיְסוֹד דְּזְעֵיר אַנְפִּין נַעֲשֶׂה מֵאֲחוֹרָיו דַּעַת הַנּוּקְבָּא). And then the five Gevurot went out at once into the Da‘at of the Nukvah—behold, eight years (וְאָז יָצְאוּ הַה״ג בְּפַעַם אַחַת בְּדַעַת דְּנוּקְבָּא הֲרֵי ח׳ שָׁנִים). Afterward, the Gevurot descended (אַחַ״כ יָרְדוּ הַגְּבוּרוֹת), even though their root remained in the Da‘at, just as the Chasadim in Ze’ir Anpin (אַף עַל פִּי שֶׁשָּׁרְשָׁם נִשְׁאַר בְּדַעַת כְּמוֹ הַחֲסָדִים בְּז״א), so too the Gevurot descended from the Da‘at of the Nukvah (יָרְדוּ גַּם כֵּן הַגְּבוּרוֹת מִדַּעַת דְּנוּקְבָּא), and they descended through the middle line (דֶּרֶךְ קו הָאֶמְצָעִי), and descended until her Tiferet (וְיָרְדוּ עַד הַת״ת שֶׁבָּהּ), and they rectified within her the aspect of Tiferet (וְתִקְּנוּ בָּהּ בְּחִי׳ הַת״ת), behold, nine years (הֲרֵי ט׳ שָׁנִים). Afterward, they descended until the Yesod through the middle line (אַחַ״כ יָרְדוּ עַד הַיְסוֹד דֶּרֶךְ קו הָאֶמְצָעִי).

And we have already explained regarding Ze’ir Anpin (וּכְבָר בֵּאַרְנוּ בְּעִנְיַן ז״א), that the descent of the Chasadim from the Tiferet to the Yesod does not require time (כִּי יְרִידַת הַחֲסָדִים מִת״ת אֶל יְסוֹד אֵין צָרִיךְ זְמַן), because the partitions have already concluded and they descend in an instant (כִּי הַמְּחִיצוֹת נִסְתַּיְּמוּ וְהֵם יוֹרְדִין בְּרֶגַע). And here as well (וְגַם בָּכָאן), the Gevurot went out from the Tiferet and descended to the Yesod in an instant (יָצְאוּ הַגְּבוּרוֹת מִן הַת״ת וְיָרְדוּ לַיְסוֹד בְּרֶגַע), for no time is required (כִּי אֵין צָרִיךְ זְמַן). For just as in Ze’ir Anpin there is concealed and revealed with regard to the Yesod of Imma within him (כִּי כְּמוֹ שֶׁיֵּשׁ בְּז״א סָתוּם וְנִגְלֶה בְּעִנְיַן יְסוֹד דְּאִמָּא שֶׁבְּתוֹכוֹ), so too in the Tiferet of the Nukvah there is concealed and revealed from the Yesod of Ze’ir Anpin that corresponds to it (כֵּן יֵשׁ בְּת״ת דְּנוּקְבָּא מְכֻסֶּה וְנִגְלֶה מִן הַיְסוֹד דְּז״א שֶׁכְּנֶגְדּוֹ), except that in Ze’ir Anpin it is within him itself (רַק שֶׁבְּז״א הוּא בְּתוֹכוֹ מַמָּשׁ), whereas in the Nukvah it is opposite the back (אֲבָל בַּנּוּקְבָּא הִיא כְּנֶגֶד אָחוֹר). That is to say (פֵּרוּשׁ), that whatever is opposite the Yesod of Ze’ir Anpin (כִּי מַה שֶּׁהוּא כְּנֶגֶד הַיְסוֹד דְּז״א), also in the Tiferet of the Nukvah is called concealed light (גַּם בְּת״ת דְּנוּקְבָּא נִקְרָא אוֹר מְכֻסֶּה). And this is so (וְהוּא), for we have already explained (שֶׁכְּבָר בֵּאַרְנוּ), that when the light goes out, its garment and sheath also go out with it (כִּי כְּשֶׁיּוֹצֵא הָאוֹר יוֹצֵא גַּם כֵּן עִמָּהֶם מַלְבּוּשׁוֹ וְנַרְתֵּקוֹ עִמּוֹ).

It follows that the light of the Yesod that passes and enters the Tiferet of the Nukvah (נִמְצָא כִּי אוֹר הַיְסוֹד הָעוֹבֵר וְנִכְנָס בְּת״ת דְּנוּקְבָּא), its garment also goes out from it to the Tiferet of the Nukvah (גַּם הַלְּבוּשׁ שֶׁלּוֹ יוֹצֵא חוּץ מִמֶּנּוּ אֶל הַת״ת דְּנוּקְבָּא), and there it clothes that light (וְשָׁם מַלְבִּישׁ אֶת הָאוֹר הַהוּא), until the place where the length of the Yesod of Ze’ir Anpin reaches (עַד מָקוֹם שֶׁמַּגִּיעַ אֹרֶךְ הַיְסוֹד דְּז״א). And when the Yesod of Ze’ir Anpin is revealed (וּכְשֶׁנִּגְלֶה הַיְסוֹד דְּז״א), then opposite it in the Nukvah is a place of revealed light (גַּם כְּנֶגְדּוֹ בַּנּוּקְבָּא הוּא שָׁם אוֹר מְגֻלֶּה).

It follows that in a place of revealed light no time is required for descent (וְנִמְצָא שֶׁבִּמְקוֹם אוֹר מְגֻלֶּה אֵין צָרִיךְ זְמַן לָרֶדֶת). It follows that up to now only nine years have passed (נִמְצָא כִּי עֲדַיִן לֹא עָבְרוּ רַק ט׳ שָׁנִים לְבַד). Afterward (אַחַ״כ), just as the Chasadim of Ze’ir Anpin ascend from his Yesod up to his Keter to enlarge him (כְּדֶרֶךְ שֶׁעוֹלִין הַחֲסָדִים דְּז״א מִן הַיְסוֹד שֶׁלּוֹ עַד הַכֶּתֶר שֶׁבּוֹ לְהַגְדִּילוֹ), so too the Gevurot ascend in the Nukvah from below to above up to her Keter (כֵּן הַגְּבוּרוֹת עוֹלִין בַּנּוּקְבָּא מִתַּתָּא לְעֵילָא עַד הַכֶּתֶר שֶׁלָּהּ). And when they ascend they journey three journeys (וּכְשֶׁעוֹלִין נוֹסְעִין ג׳ נְסִיעוֹת): one from the Yesod to the Tiferet (א׳ מִן הַיְסוֹד לַת״ת), the second from the Tiferet to the Da‘at (ב׳ מִן הַת״ת לַדַּעַת), the third from the Da‘at to the Keter (ג׳ מִן הַדַּעַת לַכֶּתֶר). Behold, they are three years (הֲרֵי ג׳ שָׁנִים), and together with the first nine they are twelve (וְעִם ט׳ הָרִאשׁוֹנִים הֲרֵי י״ב). And we shall explain the matter of that half-third of light that is in the Keter of the Nukvah—when it enters (וְנְבָאֵר עִנְיָן אוֹתוֹ חֲצִי שְׁלִישׁ שֶׁל אוֹר שֶׁבְּכֶתֶר דְּנוּקְבָּא מָתַי נִכְנָס).

Know (דַּע), that that half-third of light is divided into four parts (כִּי אוֹתוֹ חֲצִי שְׁלִישׁ שֶׁל אוֹר נֶחְלַק לְד׳ חֲלָקִים). And when the two lower joints of Netzach–Hod enter, one quarter enters (וּכְשֶׁנִּכְנָסִין ב״פ תַּתָּאִין דְּנֵ״ה נִכְנָס רְבִיעַ א׳). And with the two middle joints, the second quarter enters (וּבְב״פ אֶמְצָעִיִּים רְבִיעַ ב׳). And with the two upper joints, the third quarter enters (וּבְב״פ עִלָּאִין רְבִיעַ ג׳). In such a manner (בְּאוֹפֶן), that when she is twelve years old, her Keter has received only three parts (כִּי בִּהְיוֹתָהּ בַּת י״ב שָׁנִים לֹא נִגְמַר כֶּתֶר שֶׁלָּהּ רַק ג׳ חֲלָקִים), and the fourth part has still not been completed (וְהַחֵלֶק הַד׳ עֲדַיִן לֹא נִשְׁלַם). And this is as I have already informed you (וְהוּא כְּמוֹ שֶׁכְּבָר הוֹדַעְתִּיךָ), that the Keter can never be completed and rectified until the entire Nukvah is rectified (כִּי לְעוֹלָם אֵי הַכֶּתֶר יָכוֹל לִיגָּמֵר וּלְהִתְקַן עַד שֶׁיִּתְקַן כָּל הַנּוּקְבָּא).

Therefore this quarter remained to enter (לָכֵן נִשְׁאַר רְבִיעַ זֶה לְכָנֵס), and it enters last of all that enter (וְנִכְנָס בָּאַחֲרוֹנָה מִכָּל מַה שֶׁנִּכְנָס). And that which the first three quarters began to enter at the outset (וּמַה שֶּׁהִתְחִילוּ תְּחִלָּה לְכָנֵס הַג׳ רְבִיעִיּוֹת), was because the Gevurot do not go out until the completion of the descent of the Chasadim (הָיָה מִפְּנֵי שֶׁאֵין הַגְּבוּרוֹת יוֹצְאוֹת עַד גְּמַר יְרִידַת הַחֲסָדִים), and therefore it was necessary that they descend first (לָכֵן הֻצְרְכוּ לָרֶדֶת תְּחִלָּה). But because the Keter is not completed until the end (אַךְ מִפְּנֵי שֶׁאֵין הַכֶּתֶר נִגְמָר עַד לַסּוֹף), therefore this fourth part remained to enter until the end (לָכֵן נִשְׁאַר זֶה הָרְבִיעַ לְכָנֵס עַד בָּאַחֲרוֹנָה). And nevertheless we shall explain this further (וְעִכָּל זֶה נְבָאֵר יוֹתֵר בָּזֶה), for after this fourth part remained above (כִּי אַחַר שֶׁזֶּה הָרְבִיעַ נִשְׁאַר לְמַעְלָה), how did the Gevurot spread first (אֵיךְ נִתְפַּשְּׁטוּ הַגְּבוּרוֹת תְּחִלָּה). But the matter is (אַךְ הָעִנְיָן הוּא), that if it had still remained within Ze’ir Anpin itself (כִּי אִם הָיָה נִשְׁאַר בְּז״א עַצְמוֹ עֲדַיִן), then there would have been an impediment in the matter (אָז הָיְתָה קְפִידָא בַּדָּבָר). But here (אַךְ בָּכָאן), it was already upon her head (כְּבָר הוּא בְּרֹאשָׁהּ), only that it had not yet completed its entry into her (רַק שֶׁלֹּא נִגְמַר לְהִכָּנֵס בָּהּ), and it was in the secret of Surrounding Light upon her head (וְהָיָה בְּסוֹד אוֹר מַקִּיף בְּרֹאשָׁהּ). Therefore there is no impediment (לָכֵן אֵין קְפִידָא), and the Gevurot were already able to spread within her (וּכְבָר יָכְלוּ הַגְּבוּרוֹת לְהִתְפַּשֵּׁט בָּהּ).

And behold, also from the reason stated above you will understand (וְהִנֵּה גַּם מֵהַטַּעַם הַנַּ״ל תָּבִין), that since there remains to enter only the fourth part alone (כֵּיוָן שֶׁאֵין חָסֵר לְכָנֵס רַק חֵלֶק ד׳ לְבַד), and also since it already stands there and nothing is lacking except a small descent (וְגַם שֶׁכְּבָר עוֹמֵד שָׁם וְאֵין חָסֵר כְּלוּם רַק יְרִידָה מוּעָטָה), therefore a long time is not required for it to descend (לָכֵן אֵין צָרִיךְ זְמַן מְרוּבֶּה שֶׁיֵּרֵד). Rather, it is the secret of one extra day beyond the twelve years (אָכֵן הוּא סוֹד יוֹם אֶחָד יָתֵר עַל י״ב שָׁנִים). And she already had twelve years (וּכְבָר הָיוּ לָהּ י״ב שָׁנִים), and afterward, on the one day of the thirteenth year (וְאַחַ״כ בְּיוֹם א׳ שֶׁל שְׁנַת י״ג), then the aspect of her Keter was completed (אָז נִשְׁלְמָה בְּחִי׳ הַכֶּתֶר שֶׁבָּהּ), and then she is grown after twelve years and one day (וְאָז הִיא גְּדוֹלָה אַחַר י״ב שָׁנִים וְיוֹם א׳). And in truth (וְעַל הָאֱמֶת), even one day is not required for this (כִּי אֲפִלּוּ יוֹם אֶחָד אֵין צָרִיךְ לָזֶה), but there is another matter (אַךְ יֵשׁ עִנְיָן אַחֵר). And this is so (וְהוּא), that the descent and striking of the Gevurot into her Yesod together with this quarter of the Keter—these two divisions together—are all the secret of one day (כִּי יְרִידַת וְהַכָּאַת הַגְּבוּרוֹת בִּיסוֹד שֶׁבָּהּ עִם זֶה הָרְבִיעַ שֶׁל הַכֶּתֶר ב׳ חֲלוּקוֹת אֵלּוּ הֵם כֻּלָּם סוֹד יוֹם א׳).

Behold, we have explained the twelve years and one day of the Nukvah in smallness (הֲרֵי בֵּאַרְנוּ י״ב שָׁנִים וְיוֹם אֶחָד שֶׁל הַנּוּקְבָּא קְטַנָּה). Afterward she is called Na‘arah, as will be explained with the help of Hashem (אַחַ״כ נִקְרֵאת נַעֲרָה כְּמ״ש בְּעֶזְרַת ה׳). And we shall now explain this matter that we said (וְנְבָאֵר עַתָּה עִנְיָן זֶה שֶׁאָמַרְנוּ), that the Gevurot ascend in three ascents from the Yesod up to the Keter, which are Keter–Da‘at–Tiferet (כִּי הַגְּבוּרוֹת עוֹלִין ג׳ עֲלִיּוֹת מִן הַיְסוֹד עַד הַכֶּתֶר שֶׁהֵם כ״ד״ת). And the reason for the matter we explained in the discourse of Parashat Beha‘alotekha (וְטַעַם הָעִנְיָן בֵּאַרְנוּ בִּדְרוּשׁ פָּרָשַׁת בְּהַעֲלֹתְךָ), for the ascent of the Gevurot in the Nukvah is not like the ascent of the Chasadim in the male (כִּי אֵינוֹ דּוֹמֶה עֲלִיּוֹת הַגְּבוּרוֹת בַּנּוּקְבָּא כְּמוֹ עֲלִיַּת הַחֲסָדִים בַּדְּכוּרָא).

For in the male, the Chasadim spread in all three lines and ascend up to Chokhmah–Binah–Keter within him (כִּי בַּדְּכוּרָא מִתְפַּשְּׁטִין הַחֲסָדִים בְּכָל הַג׳ קַוִּין וְעוֹלִין עַד חו״ב״כ שֶׁבּוֹ). But in the Nukvah, they do not ascend except through her middle line alone (אָכֵן בַּנּוּקְבָּא אֵינָן עוֹלִין רַק דֶּרֶךְ קו הָאֶמְצָעִי שֶׁבָּהּ), which is the secret of “toward the face of the Menorah,” which is the middle line, as explained in its place (שֶׁהוּא סוֹד אֶל מוּל פְּנֵי הַמְּנוֹרָה שֶׁהוּא קו הָאֶמְצָעִי כְּמ״ש בִּמְקוֹמוֹ). And the reason for the matter is known (וְטַעַם הַדָּבָר נוֹדָע), that the Yesod of the male is not like that of the Nukvah (שֶׁיְסוֹד דְּכוּרָא אֵינוֹ כְּמוֹ הַנּוּקְבָּא), for it is longer (כִּי הוּא יוֹתֵר אָרוֹךְ).

Therefore the Yesod of Imma, which is Nukvah, concludes at the chest of Ze’ir Anpin (לָכֵן יְסוֹד אִמָּא שֶׁהִיא נוּקְבָּא מִסְתַּיֵּם בֶּחָזֶה דְּז״א), and it is found that Ze’ir Anpin has two Chasadim and two thirds revealed (וְנִמְצָא שֶׁיֵּשׁ לְזְעֵיר אַנְפִּין ב׳ חֲסָדִים וּב׳ שְׁלִישִׁים מְגֻלִּים). And therefore, when they ascend from the Yesod after their striking (וְלָכֵן כְּשֶׁעוֹלִין מִן הַיְסוֹד אַחַר הַכָּאַתָן), they have the power and sufficiency to ascend up to his Keter (יֵשׁ לָהֶם כֹּחַ וְהִסְתַּפְּקוּת לַעֲלוֹת עַד הַכֶּתֶר שֶׁבּוֹ). But the Nukvah (אָכֵן הַנּוּקְבָּא), her entire Tiferet is covered by the Yesod of Ze’ir Anpin (כָּל הַת״ת שֶׁבָּהּ הוּא מְכֻסֶּה מִן הַיְסוֹד שֶׁבְּז״א), for it is long and reaches opposite the entirety of the Tiferet of the Nukvah (כִּי הוּא אָרוֹךְ וּמַגִּיעַ עַד כְּנֶגֶד כָּל הַת״ת דְּנוּקְבָּא). And there is nothing revealed there except two Gevurot and Netzach–Hod alone (וְאֵין שָׁם מְגֻלֶּה רַק ב׳ גְּבוּרוֹת וְנֵצַח–הוֹד לְבַד).

For this is the reason that we explained above (כִּי זֶהוּ הַטַּעַם שֶׁבֵּאַרְנוּ לְמַעְלָה), that the descent of the Gevurot into her Yesod is not even one full day (שֶׁיְרִידַת הַגְּבוּרוֹת בִּיסוֹד שֶׁבָּהּ אֵינָהּ אֲפִלּוּ יוֹם אֶחָד). For the Gevurot descended in the ninth year from the Da‘at until the conclusion of the Tiferet, for all of it is concealed (כִּי הַגְּבוּרוֹת יָרְדוּ בְּשָׁנָה ט׳ מִן הַדַּעַת עַד סִיּוּם הַת״ת כִּי כֻּלּוֹ סָתוּם). And afterward, when they went out from the conclusion of the Tiferet to enter the revealed Yesod, they required only a single moment (אַחַ״כ בְּצֵאתָם מִסִּיּוּם הַת״ת לְכָנֵס בַּיְסוֹד הַמְּגֻלֶּה אֵין צָרִיךְ רַק רֶגַע אֶחָד). But there, in Ze’ir Anpin, it is not so (אַךְ שָׁם בְּז״א אֵינוֹ כֵן), for there is a place of descent—two revealed thirds—from the conclusion of the Yesod of Imma until the conclusion of the Yesod of Ze’ir Anpin (כִּי יֵשׁ שָׁם מָקוֹם מוֹרָד ב׳ שְׁלִישִׁים מְגֻלִּים מִסִּיּוּם יְסוֹד אִמָּא עַד סִיּוּם יְסוֹד דְּז״א).

Therefore a complete day is required there (לָכֵן צָרִיךְ שָׁם יוֹם אֶחָד גָּמוּר), unlike the Nukvah (מַה שֶּׁאֵין כֵּן בַּנּוּקְבָּא). And we return to the matter (וְנַחֲזוֹר לָעִנְיָן), for since in the Nukvah there are only two revealed Gevurot alone (לְפִי שֶׁאֵין בַּנּוּקְבָּא רַק ב׳ גְּבוּרוֹת מְגֻלּוֹת לְבַד), behold, if they were to spread and ascend in all three lines (הִנֵּה אִם הָיוּ מִתְפַּשְּׁטוֹת וְעוֹלוֹת בְּכָל הַג׳ קַוִּין), there would not be sufficient strength and capacity to ascend up to her Keter (לֹא הָיָה בְּכֹחַ כֹּחַ וְהִסְתַּפְּקוּת לַעֲלוֹת עַד הַכֶּתֶר שֶׁבָּהּ). And it is necessary that they ascend there (וְהוּא מֻכְרָח שֶׁיַּעֲלוּ עַד שָׁם), because in her Keter there is only half of one third of light alone, as explained above (לְפִי שֶׁבְּכֶתֶר שֶׁלָּהּ לֹא יֵשׁ רַק חֲצִי שְׁלִישׁ אוֹר לְבַד כַּנַּ״ל), and the illumination of the Gevurot is therefore absolutely required (וְצָרִיךְ הֶאָרַת הַגְּבוּרוֹת בְּהֶכְרֵחַ). Therefore it was necessary that they not ascend except through the middle line alone (לָכֵן הֻצְרַךְ שֶׁלֹּא יַעֲלוּ רַק דֶּרֶךְ הַקו הָאֶמְצָעִי לְבַד), so that they would suffice and have the strength to ascend up to her Keter (כְּדֵי שֶׁיַּסְפִּיקוּ וְיִהְיֶה בָּהֶם כֹּחַ לַעֲלוֹת עַד הַכֶּתֶר שֶׁבָּהּ). Therefore they do not ascend except by way of the middle line alone (לָכֵן אֵינָן עוֹלוֹת רַק בְּדֶרֶךְ הַקו הָאֶמְצָעִי לְבַד).

And now we shall explain what was said above (וְעַתָּה נְבָאֵר מַה שֶּׁאָמַרְנוּ לְמַעְלָה), that from the light of the Tiferet of Ze’ir Anpin she took half of one third (שֶׁמִן הָאוֹר שֶׁבַּת״ת דְּז״א נָטְלָה חֲצִי שְׁלִישׁ), and from the body and the garment of the Tiferet she took one and a half thirds (וּמִן הַגּוּף וְהַלְּבוּשׁ שֶׁל הַת״ת נָטְלָה שְׁלִישׁ וָחֵצִי). And the explanation of the words is (וּבֵיאוּר הַדְּבָרִים), for behold they were the two thirds of the body (כִּי הֲלֹא הֵם ב׳ שְׁלִישֵׁי הַגּוּף), and they were divided into four halves (וְנֶחְלְקוּ לְד׳ חֲצָאִים). One half for the Tiferet itself of Ze’ir Anpin (חֲצִיוֹ א׳ לַת״ת עַצְמוֹ דְּז״א), and there remained three halves, which are one and a half thirds, for the Nukvah (וְנִשְׁאֲרוּ הַג׳ חֲצָאִים שֶׁהֵם שְׁלִישׁ וָחֵצִי לַנּוּקְבָּא): half of one third for her Keter (חֲצִי שְׁלִישׁ לְכֶתֶר שֶׁלָּהּ), and half of one third for her Da‘at (וַחֲצִי שְׁלִישׁ לְדַעַת שֶׁלָּהּ), and half of one third for her Tiferet (וַחֲצִי שְׁלִישׁ לְת״ת שֶׁלָּהּ). And by this you will understand what our Sages of blessed memory said (וּבָזֶה תָּבִין מַה שֶּׁאָמְרוּ רַז״ל), and you will understand how from the light of the Tiferet of Ze’ir Anpin itself two crowns were made—one for Ze’ir Anpin and one for the Nukvah (וְתָבִין אֵיךְ מִן הָאוֹר שֶׁל הַת״ת דְּז״א עַצְמוֹ נַעֲשׂוּ מִמֶּנּוּ ב׳ כְּתָרִים אֶחָד לְז״א וְאֶחָד לַנּוּקְבָּא), and this is the secret of “two kings who use one crown” (וְהֵם סוֹד ב׳ מְלָכִים מִשְׁתַּמְּשִׁין בְּכֶתֶר אֶחָד). And from the body of the Tiferet of Ze’ir Anpin was made the body of the Tiferet of Ze’ir Anpin and also the body of the Tiferet of the Nukvah (וּמִן הַגּוּף דְּת״ת דְּז״א נַעֲשֶׂה מִמֶּנּוּ גּוּף דְּת״ת דְּז״א וְגוּפָא דְּת״ת דְּנוּקְבָּא גַּם כֵּן). It follows that from the light two crowns were made, and from the body two Tiferets—one his and one hers (הֲרֵי שֶׁמִן הָאוֹר נַעֲשׂוּ ב׳ כְּתָרִים וּמִן הַגּוּף ב׳ ת״ת חַד דִּידֵיהּ וְחַד דִּידָהּ). And all of this is in order to equalize them with one equalization (וְכָל זֶה כְּדֵי לְהִשְׁתַּוּוֹת בְּהַשְׁוָאָה אַחַת), and especially in the middle line, which is the essence of the body (וּבִפְרָט בְּקו הָאֶמְצָעִי שֶׁהוּא עִקַּר הַגּוּף), so that the two kings will be equal in all their existence (שֶׁיִּהְיוּ ב׳ מְלָכִים שָׁוִים בְּכָל מְצִיאוּתָן), and the Tiferet of Ze’ir Anpin extends until the Tiferet of the Nukvah (וְנִתְפַּשֵּׁט ת״ת דִּידֵיהּ עַד ת״ת דִּידָהּ).

Also you will understand what our Sages of blessed memory said, “body and covenant are reckoned as one” (גַּם תָּבִין מַה שֶּׁאָמְרוּ רַז״ל גּוּף וּבְרִית חֲשִׁיבִינָן חַד). And the matter is as explained in the discourse of Atbach (וְהָעִנְיָן כְּמ״ש בְּדְרוּשׁ אַטְבַּ״ח), for until now the Malkhut was the secret of one measure, as explained above (כִּי עַד עַתָּה הָיְתָה הַמַּלְכוּת סוֹד מִדָּה אַחַת כַּנַּ״ל). And when the Supreme Emanator wished to make her a Partzuf (וְכְשֶׁרָצָה הַמַּאֲצִיל הָעֶלְיוֹן לַעֲשׂוֹתָהּ פַּרְצוּף), it was necessary to divide that one measure into ten parts and points (הֻצְרַךְ לְחַלֵּק אוֹתָהּ מִדָּה לְי׳ חֲלָקִים וּנְקוּדוֹת). And afterward, through these Mochin that enter her, the points grow (וְאַחַ״כ עַל יְדֵי אֵלּוּ הַמּוֹחִין הַנִּכְנָסִים בָּהּ יִגְדְּלוּ הַנְּקוּדוֹת), and each and every point within her becomes one complete measure (וְכָל נְקוּדָה וּנְקוּדָה שֶׁבָּהּ נַעֲשֵׂית מִדָּה אַחַת גְּמוּרָה), until there are formed within her ten complete measures (עַד שֶׁנַּעֲשִׂין בָּהּ י׳ מִדּוֹת גְּמוּרוֹת), which are the aspect of one complete Partzuf (שֶׁהֵם בְּחִינַת פַּרְצוּף אֶחָד שָׁלֵם).

And it follows (וְנִמְצָא), that when this Nukvah is built, ten points are formed (כִּי כְּשֶׁנִּבְנֵית זֹאת הַנּוּקְבָּא נַעֲשִׂין י׳ נְקוּדוֹת). And from the point of the Tiferet within her, nothing was effected for her at all, nor was it needed for her (וּמִנְּקוּדַת הַת״ת שֶׁבָּהּ לֹא הוֹעִילָה בָּהּ כְּלָל וְלֹא הֻצְרְכָה בָּהּ), because she was already built through the Tiferet that she took from Ze’ir Anpin, as explained above (לְפִי שֶׁכְּבָר נִבְנֵית עַל יְדֵי הַת״ת שֶׁלָּקְחָה מִז״א כַּנַּ״ל). And then that point of the Tiferet descended down to the Yesod within her (וְאָז אוֹתָהּ הַנְּקוּדָה שֶׁל הַת״ת יָרְדָה עַד הַיְסוֹד בָּהּ), and joined together with the points of the Yesod within her (וְנִצְטָרְפָה עִם נְקוּדוֹת הַיְסוֹד שֶׁבָּהּ). And from these two points, the Yesod of the Nukvah was made (וּמִב׳ נְקוּדוֹת אֵלּוּ נַעֲשָׂה יְסוֹד דְּנוּקְבָּא). And this is the secret of “body and covenant are reckoned as one” (וְזֶ״ס גּוּף וּבְרִית חֲשִׁיבִינָן חַד), for the covenant—which is the point of Tziyon within her—is made from the point of the body and from the point of the Yesod together (כִּי הַבְּרִית שֶׁהוּא נְקוּדַת צִיּוֹן שֶׁבָּהּ נַעֲשֶׂה מִנְּקוּדַת הַגּוּף וּמִנְּקוּדַת הַיְסוֹד יַחַד).

And behold, it was not necessary for any point to descend and join with the point beneath it except the Tiferet alone (וְהִנֵּה לֹא הֻצְרְכָה לָרֶדֶת שׁוּם נְקוּדָה וּלְהִתְחַבֵּר עִם נְקוּדָה שֶׁתַּחְתֶּיהָ רַק הַת״ת לְבַד), which descended down to the Yesod (שֶׁיָּרַד עַד הַיְסוֹד). And the reason is as explained elsewhere (וְהַטַּעַם כְּמ״ש בְּמָקוֹם אַחֵר), that the Yesod within her “floats in the air” and has nothing upon which to rest (כִּי הַיְסוֹד שֶׁבָּהּ פּוֹרֵחַ בָּאֲוִיר וְאֵין לוֹ עַל מָה לִסְמוֹךְ). And the matter is (וְהָעִנְיָן), that the Yesod of Ze’ir Anpin reaches until the conclusion of the Tiferet of the Nukvah (כִּי הַיְסוֹד שֶׁל ז״א הוּא מַגִּיעַ עַד סִיּוּם הַת״ת שֶׁבָּהּ). Therefore, the Yesod and the Malkhut within her have nothing upon which to rest in Ze’ir Anpin (אִם כֵּן הַיְסוֹד וְהַמַּלְכוּת שֶׁבָּהּ אֵין לָהֶם עַל מָה שֶׁיִּסְמְכוּ בְּז״א), whereas the other Sefirot have something upon which to rest in Ze’ir Anpin (אֲבָל שְׁאָר הַסְּפִירוֹת יֵשׁ לָהֶם עַל מָה שֶׁיִּסְמְכוּ בְּז״א), except for these two—the Yesod and the Malkhut within her (חוּץ מִשְּׁנֵיהֶם הַיְסוֹד וְהַמַּלְכוּת שֶׁבָּהּ).

And it is already known that the Nukvah is called “an dim mirror, which has nothing of its own” (וּכְבָר נוֹדָע שֶׁהַנּוּקְבָּא נִקְרֵאת אַסְפַּקְלַרְיָא דְּלָא נָהֲרָא דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם), and all the other Sefirot she takes from Ze’ir Anpin (וְשְׁאָר הַסְּפִירוֹת לוֹקַחַתָּן מִז״א), except for these two (חוּץ מִשְּׁנֵיהֶם). Therefore it was necessary for the point of her Tiferet—which already has something upon which to rest in Ze’ir Anpin—to descend down to the point of the Yesod (לָכֵן הֻצְרַךְ נְקוּדַת הַת״ת שֶׁבָּהּ שֶׁכְּבָר יֵשׁ לָהּ עַל מָה לִסְמוֹךְ בְּז״א לָרֶדֶת עַד נְקוּדַת הַיְסוֹד), and they joined together (וְנִתְחַבְּרוּ יַחַד). And between the two of them there was sufficient capacity and strength to form the aspect of the Yesod (וּבֵין שְׁנֵיהֶם הָיָה דַּי הִסְתַּפְּקוּת וְכֹחַ לַעֲשׂוֹת בְּחִינַת יְסוֹד). And indeed, the Malkhut within her—since all her essence is only one seal, a seal within a seal (וְאָמְנָם הַמַּלְכוּת שֶׁבָּהּ לְפִי שֶׁכָּל עַצְמוּתָהּ אֵינָהּ רַק חוֹתָם א׳ חוֹתָם בְּתוֹךְ חוֹתָם)—therefore a small amount suffices for her (לָכֵן בְּמוּעָט תִּסְתַּפֵּק), as explained in the discourse of Atbach (וּכְמ״ש בְּדְרוּשׁ אַטְבַּ״ח).

For behold, her entire essence is called Malkhut (שֶׁהֲרֵי כָּל עַצְמוּתָהּ נִקְרֵאת מַלְכוּת), and what need is there for Malkhut within Malkhut except for the sake of a seal within a seal (וּמַה צֹּרֶךְ לְמַלְכוּת שֶׁבְּמַלְכוּת רַק לְצוֹרֶךְ חוֹתָם בְּתוֹךְ חוֹתָם). And behold, at the time of smallness the female is called Chavah, the wife of Adam HaRishon, before she unites with him (וְהִנֵּה בִּזְמַן הַקַּטְנוּת נִקְרֵאת הַנְּקֵבָה חַוָּה אֵשֶׁת אָדָם הָרִאשׁוֹן קֹדֶם שֶׁתִּזְדַּוֵּג עִמּוֹ), and also after she unites with him she is always called Chavah (וְגַם אַחַר שֶׁתִּזְדַּוֵּג עִמּוֹ לְעוֹלָם נִקְרֵאת חַוָּה), for this aspect upon which she is called Chavah always remains within her (כִּי לְעוֹלָם נִשְׁאֶרֶת בָּהּ בְּחִי׳ זוֹ שֶׁעָלֶיהָ נִקְרֵאת חַוָּה). And the matter has already been explained (וְהָעִנְיָן כְּבָר בֵּאַרְנוּ), that she takes half of one third of light from the Tiferet of Ze’ir Anpin (שֶׁלוֹקַחַת חֲצִי שְׁלִישׁ אוֹר מִת״ת דְּז״א), and it does not enter her except in four stages, as explained above (וְאֵינוֹ נִכְנָס בָּהּ אֶלָּא בְּד׳ פְּעָמִים כַּנַּ״ל). And even though I do not remember clearly (וְאַף עַל פִּי שֶׁאֵינִי זוֹכֵר הֵיטֵב), nevertheless I will write what appears to me now (מִכָּל מָקוֹם אֶכְתֹּב מַה שֶׁנִּרְאֶה לִי עַתָּה). And that is (וְהוּא), that if we divide this Chesed of the Tiferet of Ze’ir Anpin into three thirds (שֶׁאִם נַחְלֹק זֶה הַחֶסֶד שֶׁבַּת״ת דְּז״א לְג׳ חֲלָקִים שְׁלִישִׁיִּים), it follows that she takes only half of one third alone (נִמְצָא שֶׁאֵינָהּ לוֹקַחַת רַק חֲצִי שְׁלִישׁ לְבַד), and this is one part out of six parts of this Chesed (וְהוּא חֵלֶק א׳ מִו׳ חֲלָקִים שֶׁל הַחֶסֶד הַזֶּה). And this is the secret of the letter Vav of Chavah—that she takes one part out of six parts (וְזֶ״ס ו׳ שֶׁל חַוָּה שֶׁהִיא נוֹטֶלֶת חֵלֶק א׳ מִו׳ חֲלָקִים). And the letter Chet—I have forgotten what I heard regarding it (וְאוֹת ח׳ שָׁכַחְתִּי מַה שֶּׁשָּׁמַעְתִּי).

And it is possible that it is so (וְאֶפְשָׁר שֶׁהוּא כֵן), for if we do not evaluate the entire Chesed (כִּי אִם לֹא נַעֲרִיךְ הַחֶסֶד כֻּלּוֹ), since her place is only in the two revealed thirds (לְפִי שֶׁמְקוֹמָהּ אֵינָהּ רַק בִּשְׁנֵי שְׁלִישִׁים הַמְּגֻלִּים), therefore we evaluate only the two revealed thirds of the Chesed alone (לָכֵן לֹא נַעֲרִיךְ רַק ב׳ שְׁלִישֵׁי הַחֶסֶד הַמְּגֻלִּים לְבַד). For she takes half of one third (כִּי הִיא לוֹקַחַת חֲצִי שְׁלִישׁ), which is one part out of four parts (שֶׁהוּא חֵלֶק א׳ מִד׳ חֲלָקִים). And even this half that she takes, only one quarter of it enters each time (וְגַם זֶה הַחֲצִי שֶׁלוֹקַחַת נִכְנָס מִמֶּנּוּ רְבִיעַ לְבַד בְּכָל פַּעַם).

It follows that in each time only one eighth enters (הֲרֵי שֶׁבְּכָל פַּעַם אֵינוֹ נִכְנָס רַק שְׁמִינִית א׳), for the whole is one quarter (כִּי הַכֹּל הוּא רְבִיעַ). And afterward this quarter is divided into four parts (וְאַחַ״כ זֶה הָרְבִיעַ נֶחְלַק לְד׳ חֲלָקִים), behold, two times four, which is eight (הֲרֵי ב״פ ד׳ שֶׁהֵם ח׳). And in each time only one part out of eight enters (וּבְכָל פַּעַם אֵינוֹ נִכְנָס רַק חֵלֶק א׳ מֵח׳).

Behold, this is the Chet of Chavah (הֲרֵי ח׳ דְּחַוָּה). It is also possible to say (גַּם אֶפְשָׁר לוֹמַר), that we have already explained that these Chasadim, when they ascend from below to above—from the Yesod and upward—grow and are doubled twofold (כִּי כְּבָר בֵּאַרְנוּ כִּי אֵלּוּ הַחֲסָדִים כְּשֶׁעוֹלִין מִלְּמַטָּה לְמַעְלָה מִן הַיְסוֹד וּלְמַעְלָה הֵם נִגְדָּלִים וְנִכְפְּלִים לִכְפָּלַיִם).

It follows that the Malkhut, which takes half of one third, afterward is doubled and becomes one complete third (נִמְצָא כִּי הַמַּלְכוּת שֶׁנוֹטֶלֶת חֲצִי שְׁלִישׁ וְנִכְפָּל אַחַ״כ וְנַעֲשֶׂה שְׁלִישׁ א׳ שָׁלֵם). And likewise the one and a half thirds that remain in Ze’ir Anpin are doubled and become three thirds (וְכֵן הַשְּׁלִישׁ וָחֵצִי הַנִּשְׁאָר בְּז״א נִכְפָּל וְנַעֲשֶׂה ג׳ שְׁלִישִׁים). It follows that those two revealed thirds are doubled and become four thirds (נִמְצָא כִּי אוֹתָן ב׳ שְׁלִישֵׁי הַמְּגֻלִּים נִכְפְּלִים וְנַעֲשִׂין ד׳ שְׁלִישִׁים). And the truth is (וְהָאֱמֶת הוּא), that when the Malkhut takes that portion, it is only half of one third (כִּי כְּשֶׁלוֹקַחַת אוֹתוֹ הַמַּלְכוּת אֵינוֹ רַק חֲצִי שְׁלִישׁ), but afterward it becomes one complete third (אֶלָּא שֶׁאַחַ״כ נַעֲשֶׂה שְׁלִישׁ גָּמוּר).

And if you evaluate half of one third relative to four thirds, it is one part out of eight parts (וְאִם תַּעֲרִיךְ חֲצִי שְׁלִישׁ בְּד׳ שְׁלִישִׁים הוּא חֵלֶק א׳ מֵח׳ חֲלָקִים). And this is the Chet of Chavah (וְזֶהוּ ח׳ דְּחַוָּה). And the Malkhut itself is called the lower Heh of the Name (וְהַמַּלְכוּת עַצְמָהּ נִקְרֵאת ה׳ תַּתָּאָה שֶׁל הַשֵּׁם). Behold, the name Chavah is complete in its entirety (הֲרֵי שֵׁם חַוָּה בִּשְׁלֵמוּתוֹ). Behold, until now we have explained the matter of Ketanah [Minor], which is until twelve years and one day (הֲרֵי עַד עַתָּה בֵּאַרְנוּ עִנְיַן קְטַנָּה שֶׁהוּא עַד י״ב שָׁנִים וְיוֹם אֶחָד).

Chapter 3

שער לה פרק ג

[35:3] However, the matter of Na‘arah [Maiden] (אָמְנָם עִנְיַן נַעֲרָה), I received from my master, may his memory be a blessing, in this wording (מ״כ אֶצֶל מוֹרִי זלה״ה בְּלָשׁוֹן זֶה): from the time she was sawn apart (מִשֶּׁנִּנְסְרָה), and she takes the Mochin for herself alone (וְהִיא לוֹקַחַת הַמּוֹחִין לְבַדָּהּ), except for the three upper ones (חוּץ מִג״ר), there was added to her the Heh of Na‘arah [Maiden] (נִתּוֹסְפָה בָּהּ ה׳ דְּנַעֲרָה). And the explanation of his statement “except for the three upper ones” I was not able to understand (וּבֵיאוּר אוֹמְרוֹ חוּץ מִג״ר לֹא יָכֹלְתִּי לְהָבִין), but the explanation of the rest of the wording is as follows (אַךְ בֵּיאוּר שְׁאָר הַלָּשׁוֹן הוּא זֶה).

And I must explain (וְצָרִיךְ אֲנִי לְבָאֵר) the matter of the two points found in the Nukvah, which are Tziyon and Yerushalayim (עַל ב׳ הַנְּקוּדוֹת הַנִּמְצָאוֹת בַּנּוּקְבָּא שֶׁהֵם צִיּוֹן וִירוּשָׁלַיִם), what their matter is (מַה עִנְיָנָם). And we find that Tziyon is in the Yesod (וּמָצִינוּ שֶׁצִיּוֹן הוּא בִּיסוֹד), and Yerushalayim is in the Malkhut (וִירוּשָׁלַיִם הוּא בְּמַלְכוּת), and so indeed is the matter (וְכֵן הוּא הַדָּבָר). For the point of the Yesod in the Nukvah is a point called Tziyon (כִּי נְקוּדַת הַיְסוֹד בַּנּוּקְבָּא הוּא נְקוּדָה הַנִּקְרֵאת צִיּוֹן), and the point of Yerushalayim is the point of the Malkhut in the Nukvah (וּנְקוּדַת יְרוּשָׁלַיִם הִיא נְקוּדַת מַלְכוּת שֶׁבַּנּוּקְבָּא). And thus they said in the Idra Zuta (וְכֵן אָמְרוּ בָּאַדְרָ״ז), that Tziyon is the covering of the Nukvah, like the womb-covering of a woman (כִּי צִיּוֹן כְּסוּתָא דְּנוּקְבָּא כְּבֵית רֶחֶם לְאִתְּתָא).

And indeed, in the place of her nakedness there is protruding flesh (וְאָמְנָם בִּמְקוֹם עֶרְוָתָהּ יֵשׁ בָּשָׂר תָּפוּחַ), and it is called Atarah [Crown] (וְהִיא נִקְרֵאת עֲטָרָה). And this protruding flesh, which projects between the thighs, is the secret of the Malkhut in the Nukvah (וְהַבָּשָׂר הַזֶּה הוּא סוֹד הַמַּלְכוּת שֶׁבַּנּוּקְבָּא). And inward from this flesh (וּלְפָנִים מִזֶּה הַבָּשָׂר), there is the secret of the womb-house (שָׁם סוֹד בֵּית הָרֶחֶם), which is one chamber inward from this Malkhut (שֶׁהוּא חֶדֶר אֶחָד לִפְנִים מִזֹּאת הַמַּלְכוּת), and this is called the Yesod in the Nukvah (וְזֶה נִקְרָא יְסוֹד שֶׁבַּנּוּקְבָּא). And the secret of the matter is as our Sages of blessed memory said (וְסוֹד הָעִנְיָן כְּמַאֲרַז״ל), that the Nukvah is called Malkhut (כִּי הַנּוּקְבָּא נִקְרֵאת מַלְכוּת), and if so, it is not necessary that there be within her herself an independent aspect of Malkhut (וְאִם כֵּן אֵין צָרִיךְ לִהְיוֹת בָּהּ בְּעַצְמָהּ בְּחִי׳ מַלְכוּת), for her entire essence is Malkhut (כִּי כָּל עַצְמוּתָהּ הִיא מַלְכוּת). Therefore, there is not found in the Nukvah except nine Sefirot (לָכֵן לֹא נִמְצָא מִן הַנּוּקְבָּא רַק ט׳ סְפִירוֹת), from her Keter until her Yesod itself (שֶׁהֵם מִכֶּתֶר שֶׁלָּהּ עַד הַיְסוֹד שֶׁבָּהּ מַמָּשׁ), similar to the male in complete aspects (כִּדְמִיוֹן הַזָּכָר בְּחִיּוֹת גְּמוּרוֹת). But the Malkhut within her is only by way of slight allusion (אַךְ הַמַּלְכוּת שֶׁבָּהּ אֵינָהּ אֶלָּא דֶּרֶךְ רֶמֶז קְצָת), in that protruding thickness that extends outward from the Yesod (בְּאוֹתוֹ עוֹבִי הַבּוֹלֵט מִן הַיְסוֹד לַחוּץ). And even though this would not have been necessary (וְאַף עַל פִּי שֶׁלֹּא הָיָה צָרִיךְ), nevertheless it is so (עַכְזָ״ז).

And this is the secret of what our Sages, of blessed memory, said (וְזֶהוּ סוֹד שֶׁאָמְרוּ רַז״ל): that in order to safeguard a barrel of wine, a seal within a seal is required (כִּי כְּדֵי לִשְׁמוֹר הֶחָבִית שֶׁל יַיִן צָרִיךְ חוֹתָם בְּתוֹךְ חוֹתָם). And this is the acronym Chavit [A Piece of Meat, Wine, Tekhelet] (וְזֶהוּ ר״ת חבי״ת), which are the identifying signs of those things that require Chotam Betokh Chotam [A Seal Within a Seal] (שֶׁהֵם הַסִּימָנִים שֶׁצְּרִיכִין חב״ח); namely: a piece of meat, wine, and Tekhelet [Blue Dye] (וְהֵם חֲתִיכַת בָּשָׂר יַיִן תְּכֵלֶת).

And the matter is (וְהָעִנְיָן), that the Yesod is one seal and the Malkhut is the second seal, as mentioned above (כִּי הַיְסוֹד חוֹתָם א׳ וְהַמַּלְכוּת חוֹתָם ב׳ כַּנַּ״ל). And the explanation of the words is as follows (וּבֵיאוּר הַדְּבָרִים): guarded wine is the secret of the Gevurot that are given to the Malkhut (כִּי יַיִן מְשֻׁמָּר הוּא סוֹד הַגְּבוּרוֹת הַנִּתָּנִין אֶל הַמַּלְכוּת), and it is necessary that they be guarded from the externals so that they not take hold of them (וְצָרִיךְ לִהְיוֹתָן שְׁמוּרִים מִן הַחִיצוֹנִים שֶׁלֹּא יִתְאַחֲזוּ בָּהֶם), for their suckling is from Gevurot (כִּי יְנִיקָתָן מִגְּבוּרוֹת). Therefore the wine must be guarded, for they are the Gevurot (לָכֵן הַיַּיִן צָרִיךְ לְשָׁמְרוֹ שֶׁהֵם הַגְּבוּרוֹת), unlike the Chasadim which are waters (לֹא כֵן הַחֲסָדִים שֶׁהֵם הַמַּיִם). And indeed, the externals sit beneath the Malkhut and are close to her (וְאָמְנָם הַחִיצוֹנִים הֵם יוֹשְׁבִים תַּחַת הַמַּלְכוּת וּקְרוֹבִים אֵלֶיהָ), in the secret of “her feet descend to death” (בְּסוֹד רַגְלֶיהָ יוֹרְדוֹת מָוֶת), and they do not take hold of her except at her end, at her lower extremity, as is known (וְאֵינָם נֶאֱחָזִין בָּהּ אֶלָּא בְּסוֹפָהּ בְּתַחְתִּיתָהּ כַּנּוֹדָע). And from what goes out from her Yesod, from there they suckle (וּבְמַה שֶּׁיוֹצֵא מִן הַיְסוֹד שֶׁלָּהּ מִשָּׁם יוֹנְקִים). And sometimes those Gevurot become blood, which are complete judgments (וְלִפְעָמִים אוֹתָן גְּבוּרוֹת נַעֲשִׂין דָּם שֶׁהֵם דִּינִין גְּמוּרִים), and then it is blood of niddah from which the externals suckle (וְאָז הוּא דַּם נִדָּה שֶׁיוֹנְקִים הַחִיצוֹנִים). But when they are guarded, they are wine (אַךְ בִּהְיוֹתָן שְׁמוּרִים הֵם יַיִן), for wine indicates Gevurah sweetened (כִּי יַיִן מוֹרֶה עַל גְּבוּרָה הַמְּמֻתֶּקֶת), in the secret of “and wine gladdens” (בְּסוֹד וְיַיִן יְשַׂמַּח).

And behold, these five Gevurot are guarded by these two seals (וְהִנֵּה אֵלּוּ הַה״ג הֵם נִשְׁמָרוֹת עַל יְדֵי אֵלּוּ הַב׳ חוֹתָמוֹת): one is the Yesod, within which the Gevurot are placed (א׳ הוּא הַיְסוֹד שֶׁבּוֹ נִתָּנִים הַה״ג), and the second is the Malkhut, which is that flesh that surrounds from the outside (וְהַב׳ הוּא הַמַּלְכוּת וְהוּא אוֹתוֹ הַבָּשָׂר הַמַּקִּיף מִבַּחוּץ). And this is the secret of the word “seal” (וְזֶה סוֹד מִלַּת חוֹתָם), because the Yesod of the Nukvah, all of it, is only made from the radiance of the Gevurot (לְפִי שֶׁהַיְסוֹד דְּנוּקְבָא כָּל עַצְמוֹ לֹא נַעֲשָׂה אֶלָּא מֵהֶאָרַת הַגְּבוּרוֹת), which is sealed and engraved within it through descent and striking, as mentioned above (שֶׁנֶּחְתָּם וְנִגְלַף בּוֹ דֶּרֶךְ יְרִידָה וְהַכָּאָה כַּנַּ״ל), for Yesod by itself has no place to be supported in the male, as mentioned above, see there (כִּי הַיְסוֹד בְּעַצְמוֹ אֵין לוֹ מָקוֹם לְהִסָּמֵךְ בַּזָּכָר כַּנַּ״ל וְעַיֵּן שָׁם), and therefore it is called “seal” (וְלָכֵן נִקְרָא חוֹתָם), and likewise Malkhut, all the more so (וְכֵן הַמַּלְכוּת בְּמִכְּלָל שֶׁכֵּן), for even the radiance of Malkhut itself is only from the radiance of Yesod (שֶׁאֲפִלּוּ הֶאָרַת הַמַּלְכוּת אֵינָהּ אֶלָּא מֵהֶאָרַת הַיְסוֹד), behold that it is a seal drawn from another seal (הֲרֵי כִּי הוּא חוֹתָם נִמְשָׁךְ מֵחוֹתָם אַחֵר), therefore “seal” is letters “wall” (לָכֵן חוֹתָם הוּא אוֹתִיּוֹת חוֹמ״ת), and these are the secret mentioned in the verse “the wall of the daughter of Zion, the wall of Jerusalem” (וְאֵלּוּ הֵם סוֹד הַנִּזְכָּר בַּפָּסוּק חוֹמַת בַּת צִיּוֹן חוֹמַת יְרוּשָׁלַ‍ִם), meaning: for Zion one wall, and for Jerusalem another wall, which are the secret of the walls (פֵּרוּשׁ לְצִיּוֹן חוֹמָה אַחַת וְלִירוּשָׁלַ‍ִם חוֹמָה אַחֶרֶת שֶׁהֵם סוֹד הַחוֹמוֹת), which guard the wine from the external forces (הַשּׁוֹמְרוֹת אֶת הַיַּיִן מִן הַחִיצוֹנִים). Also, the letters of Chotam [Seal] are the letters of Techum [Boundary] (גַּם אוֹתִיּוֹת חוֹתָם הוּא תְּחוּם), meaning: up to here extends the boundary of holiness (לוֹמַר עַד כָּאן תְּחוּם שֶׁל הַקְּדֻשָּׁה), and from there onward are the Klipot (וּמִשָּׁם וָהָלְאָה הַקְּלִיפּוֹת). And therefore, it is forbidden to go beyond the Techum [Boundary] on Shabbat (וְלָכֵן אָסוּר לָצֵאת חוּץ לַתְּחוּם בְּשַׁבָּת), for the Techum [Boundary] is the final Malkhut (כִּי הַתְּחוּם הוּא מַלְכוּת אַחֲרוֹנָה).

Also, Chotam [Seal] consists of the letters of Chamot [Mother-in-Law] (גַּם חוֹתָם אוֹתִיּוֹת חַמוּ״ת). And the explanation of the matter is that the entire root of these seals derives from the supernal Chamot [Mother-in-Law], which is Binah (וּפֵירוּשׁ הָעִנְיָן שֶׁכָּל עִיקַּר חוֹתָמוֹת אֵלּוּ נִמְצְאוּ מִן חַמּוֹת הָעֶלְיוֹנָה שֶׁהִיא בִּינָה), because Malkhut is the daughter of Binah [Understanding], and Ze’ir Anpin is the Chatan [Son-in-Law] of Binah, while Binah is his Chamot [Mother-in-Law] (שֶׁכִּי מַלְכוּת הִיא בַּת הַבִּינָה וְזְעֵיר אַנְפִּין חֲתַן בִּינָה וּבִּינָה הִיא חֲמוֹתוֹ). And indeed, below we shall explain how this Chotam [Seal] is drawn from Binah, which is called Chamot [Mother-in-Law] (וְאָמְנָם לְמַטָּה נְבָאֵר אֵיךְ חוֹתָם זֶה נִמְשָׁךְ מִבִּינָה שֶׁנִּקְרֵאת חַמּוֹת).

(Mahadura Batra (Final Edition)): Chotam [Seal] is in the breasts (חוֹתָם הוּא בַּדַּדִּים), whereas the permutations Techum [Boundary] and Chomat [Wall] are in the Yesod (וַאֲשֶׁר הַצֵּרוּפִים תְּחוּ״ם חוֹמ״ת הוּא בַּיְסוֹד). And Chotam [Seal] is in his breasts, which are in his Tiferet, which is called Emet [Truth] (וְחוֹתָם הוּא בַּדַּדִּים שֶׁלּוֹ שֶׁהוּא בְּתִּפְאֶרֶת שֶׁלּוֹ הַנִּקְרָא אֱמֶת).

And the Chotam [Seal] of the Holy One, blessed be He, is Emet [Truth] (וְחוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֶת), because it mediates between Chokhmah and Binah, between Chesed and Gevurah, and between Netzach and Hod (מִפְּנֵי שֶׁהוּא מַכְרִיעַ בֵּין חָכְמָה וּבִינָה וּבֵין חֶסֶד וּגְבוּרָה וּבֵין נֵצַח וְהוֹד). Therefore, it is called Chotam [Seal], for through it all the other Middot [Attributes] are sealed (לָכֵן נִקְרָא חוֹתָם שֶׁבּוֹ נֶחְתָּמִין כָּל שְׁאָר הַמִּדּוֹת). And this is Emet [Truth], which extends from one extremity to the other (וְזֶהוּ אֱמֶת שֶׁמַּבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה): Alef is the first of the letters, Tav is the last, and Mem is the middle (א׳ רִאשׁוֹנָה לְאוֹתִיּוֹת ת׳ אַחֲרוֹנָה מ׳ אֶמְצָעִי), for all of them constitute a Chotam [Seal] (כִּי הֵם חוֹתָם כֻּלָּם). Thus, the Chotam [Seal] is in his breasts—that is, in the third of Tiferet (הֲרֵי חוֹתָם בַּדַּדִּים שֶׁלּוֹ דְּהַיְנוּ שְׁלִישׁ תִּפְאֶרֶת). And Imma is called Chamot [Mother-in-Law], as mentioned in the Zohar (וְאִמָּא נִקְרֵאת חַמּוֹת כַּנִּזְכָּר בַּזֹּהַר), from whom issue the five Gevurot, which are adorned with engravings of a signet (שֶׁמִּמֶּנָּה יוֹצְאִים הַה״ג שֶׁהֵם מְנוּקָּדִים פְּתוּחֵי חוֹתָם), and it is always called Chotam [Seal] (וּלְעוֹלָם נִקְרָא חוֹתָם). And the Talmidei Chakhamim [Torah Scholars] who engage in Torah are the guardians of the city through the twenty-two letters (וְתַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה הֵם שׁוֹמְרֵי הָעִיר בְּכ״ב אַתְוָן).

And now we will explain the finding of these seals, and the matter is as follows (וְעַתָּה נְבָאֵר מְצִיאַת אֵלּוּ הַחוֹתָמוֹת וְהָעִנְיָן), for behold they said in the Gemara that there are doors in the womb of a woman, as it is written, “for He did not shut the doors of my belly” (כִּי הֲלֹא אָמְרוּ בַּגְּמָרָא שֶׁיֵּשׁ דְּלָתוֹת בְּרֶחֶם הָאִשָּׁה כְּמוֹ שֶׁכָּתוּב כִּי לֹא סָגַר דַּלְתֵי בִטְנִי), and there are hinges for a woman, as it is written, “for her pains were turned upon her” (וְיֵשׁ צִירִים לָאִשָּׁה כְּמוֹ שֶׁכָּתוּב כִּי נֶהֶפְכוּ עָלֶיהָ צִירֶיהָ). And the matter is that just as in the wall of a city there are doors and hinges (וְהָעִנְיָן כִּי כְּמוֹ שֶׁבְּחוֹמַת הָעִיר יֵשׁ דְּלָתוֹת וְצִירִים), so too in the wall of Malkhut, which is called “seal,” there are hinges and doors (כֵּן בְּחוֹמַת הַמַּלְכוּת הַנִּקְרֵאת חוֹתָם יֵשׁ שָׁם צִירִין וּדְלָתוֹת), and the matter is as it is written concerning the unification of Hashem, see there (וְהָעִנְיָן הוּא כְּמוֹ שֶׁכָּתוּב בְּיִחוּד ה׳ עַיֵּן שָׁם). And the matter is that the man emits a drop of whiteness into the Nukvah (וְהָעִנְיָן כִּי הָאָדָם מַזְרִיעַ טִפַּת לֹבֶן בַּנּוּקְבָא), and the Nukvah receives it in the chamber of her womb, and there the form of the fetus is made (וְהַנּוּקְבָא מְקַבֶּלֶת בְּבֵית רַחְמָהּ וְשָׁם נַעֲשֵׂית צוּרַת הַוָּלָד).

And indeed, from where does the woman have the power to receive that drop in her womb and that it should remain there and not fall and go out (וְאָמוּנָם מִנַּיִן יֵשׁ כֹּחַ בָּאִשָּׁה לְקַבֵּל אוֹתָהּ טִפָּה בְּרֶחֶם שֶׁלָּהּ וְשֶׁתִּתְעַכֵּב שָׁם וְלֹא תִּפֹּל וְתֵצֵא לַחוּץ), and how can she form the fetus there (וְהֵיאַךְ תּוּכַל לְצַיֵּר שָׁם הַוָּלָד). But the matter is that behold all the limbs, all of them, the leaven within their dough, are the twenty-two letters, which are the secret of the stones from which the house is built (אַךְ הָעִנְיָן הוּא כִּי הֲלֹא כָּל הָאֵבָרִים כֻּלָּם הַשְּׂאוֹר שֶׁבְּעִיסָתָן הֵם כ״ב אַתְוָן שֶׁהֵם סוֹד הָאֲבָנִים שֶׁמֵּהֶם נִבְנֵית הַבַּיִת), and you already know that there are in the Torah twenty-seven letters, which are the twenty-two letters and five doubles (וְכְבָר יָדַעְתָּ שֶׁיֵּשׁ בַּתּוֹרָה כ״ז אוֹתִיּוֹת שֶׁהֵם כ״ב אוֹתִיּוֹת וַחֲמֵשׁ כְּפוּלוֹת).

And indeed, when Malkhut was formed, and the twenty-two letters were placed within her, behold, the twenty-two letters shone and became sealed in her Yesod [Foundation], and there their imprint remained (וְאָמוּנָם כְּשֶׁנִּצְטַיְּירָה הַמַּלְכוּת וְנִתְּנוּ בָּהּ הַכ״ב אוֹתִיּוֹת הִנֵּה הֵאִירוּ וְנֶחְתְּמוּ הַכ״ב אוֹתִיּוֹת בִּיסוֹד שֶׁלָּהּ וְשָׁם נִשְׁאַר רִשְׁמָן). And in this manner, the twenty-two letters of the male are imprinted in his Yesod, as it is written, “And he lay down in that place” (Genesis 28:11); and within Vayishkav [And He Lay Down] are alluded ve-yesh Kaf-Bet [and there are twenty-two] letters, as mentioned in the Zohar (וְעַל דֶּרֶךְ זֶה כ״ב אַתְוָן דְּדוּכְרָא נִרְשָׁמִים בִּיסוֹד שֶׁלּוֹ כְּמוֹ שֶׁכָּתַב וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא וְיֵשׁ כ״ב אוֹתִיּוֹת כַּנִּזְכָּר בַּזֹּהַר). And from there, the drop emerges, comprising the twenty-two letters (וּמִשָּׁם הַטִּפָּה יוֹצֵאת כְּלוּלָה מִכ״ב אַתְוָן). Likewise, in the Yesod of the Nukvah [Female], her own twenty-two letters are imprinted (גַּם בִּיסוֹד דְּנוּקְבָא נִרְשָׁמִין כ״ב אַתְוָן דִּידָהּ), and therefore, her Yesod possesses the power to receive the drop there and to form it there (וְעַל כֵּן יֵשׁ כֹּחַ בִּיסוֹד שֶׁלָּהּ לְקַבֵּל שָׁם הַטִּפָּה וּלְצַיְּרָהּ שָׁם).

And indeed, from the twenty-two letters are made the doors that are in the woman, of the chamber of the womb (וְאָמוּנָם מִן הַכ״ב אַתְוָן נַעֲשִׂין דְּלָתוֹת שֶׁבָּאִשָּׁה שֶׁל בֵּית הָרֶחֶם), and this is because the form of the letter Dalet—its form is a Yod and two Vavs, like this, for the Yod is in the middle of the two Vavs and connects them, and the letter Yod is the thorn at the back of the Dalet (וְהוּא כִּי צוּרַת ד׳ צוּרָתָהּ י׳ וּב׳ וָוִין כָּזֶה כִּי הַי׳ הוּא בָּאֶמְצַע הַב׳ וָוִין וּמְחַבְּרָם וְאוֹת י׳ הוּא עוֹקֵץ שֶׁאֲחוֹרֵי הַד׳). And indeed, the doors that are in the womb of the woman are the secret of this Dalet that we have explained (וְאָמוּנָם הַדְּלָתוֹת שֶׁבְּרֶחֶם הָאִשָּׁה הוּא סוֹד זֹאת הַדָּלֶת שֶׁבֵּאַרְנוּ), and the letter Yod that is between the two Vavs is the secret of the hinge of the Dalet, upon which the entire Dalet turns (וְאוֹת י׳ שֶׁבֵּין ב׳ וָוִין הוּא סוֹד צִיר הַדָּלֶת שֶׁכָּל הַדָּלֶת סוֹבֶבֶת עָלָיו), for there is no existence for the two Vavs except through the letter Yod, which is the hinge upon which the two Vavs turn (כִּי אֵין קִיּוּם לְב׳ וָוִין אֶלָּא בְּאוֹת י׳ שֶׁהוּא הַצִּיר שֶׁעָלָיו סוֹבְבִין ב׳ וָוִין). And “hinge” is numerically equivalent to Shin, which is three hundred, for there are three lines in that Shin (וְצִיר גִּימַטְרִיָּא ש׳ שֶׁהוּא ג׳ מֵאוֹת כִּי יֵשׁ ג׳ קַוִּין שֶׁיֵּשׁ בְּאוֹת ש׳), for in the womb of the Nukvah all three lines were imprinted, which are Chesed, Gevurah, Tiferet, as is known (כִּי בְּרֶחֶם הַנּוּקְבָא נִרְשְׁמוּ כָּל הַג׳ קַוִּין שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת כַּנּוֹדָע). And this is drawn to her from the supernal fathers, who are Chesed, Gevurah, Tiferet, the form of the Shin (וְזֶה נִמְשָׁךְ אֵלֶיהָ מֵהָאָבוֹת הָעֶלְיוֹנִים שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת צוּרַת ש׳), and this is the secret of “a well which princes dug” (וְזֶהוּ סוֹד בְּאֵר חֲפָרוּהָ שָׂרִים), as explained there (וּכְמְבוֹאָר שָׁם). And this is the secret of the Yesod within her, which raises feminine waters, and is called a “well” and not a “pit” (וְהוּא סוֹד הַיְסוֹד שֶׁבָּהּ הַמַּעֲלֶה מַ״ן הַנִּקְרָא בְּאֵר וְלֹא בּוֹר), and it is made as a digging and not protruding like the Yesod of the male, but rather as a dug-out indentation, sunken, in order to receive the drop of seed within it (וְהוּא עָשׂוּי כַּחֲפִירָה וְלֹא בּוֹלֶטֶת כְּעֵין יְסוֹד הַזָּכָר רַק כַּחֲפִירָה שָׁקוּעַ כְּדֵי שֶׁיְּקַבֵּל טִפַּת הַזֶּרַע בְּתוֹכוֹ).

And indeed, the feminine waters are made through the princes and the nobles, who are the fathers, who engraved within her their seal, which is the form of the letter Shin (וְאָמוּנָם הַמַּ״ן נַעֲשֶׂה עַל־יְדֵי שָׂרִים וְהַנְּדִיבִים שֶׁהֵם הָאָבוֹת שֶׁחָקְקוּ בָּהּ חוֹתָמָם שֶׁהוּא צוּרַת ש׳). And this is “and the Almighty shall be your treasure”—do not read 'Betzurecha' (your treasure), but as 'Betzirecha' (your hinges) (וְזֶהוּ וְהָיָה שַׁדַּי בְּצֻרֶיךָ אַל תִּקְרָא בְּצֻרֶיךָ אֶלָּא בְּצִירֶיךָ), for Yesod is called Shaddai, which is Shin–Dalet–Yod, and it is made through the hinges (צִירִים) that are within it, and for this reason it is called Shaddai (כִּי הַיְסוֹד נִקְרָא שַׁדַּי שֶׁהוּא שַׁד״י וְנַעֲשֶׂה עַל־יְדֵי הַצִּירִים שֶׁבּוֹ וְעַל שְׁמוֹ נִקְרָא שַׁדַּי). For “hinge” is called Shin, of Shaddai (כִּי צִיר נִקְרָא ש׳ דְּשַׁדַּי), and Dalet–Yod are letters of fourteen, meaning from the supernal “hands,” which are the strong hand, the great hand, the uplifted hand, which are Chesed, Gevurah, Tiferet, from which the name Shaddai is made, which is Shin–fourteen (וְד״י אוֹתִיּוֹת י״ד פֵּרוּשׁ מִן הַיָּדַיִם הָעֶלְיוֹנוֹת שֶׁהֵם יָד חֲזָקָה יָד הַגְּדוֹלָה יָד הָרָמָה שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת מֵהֶם נַעֲשֶׂה שֵׁם שַׁדַּי שֶׁהוּא ש׳ י״ד). And this is the secret of “the Sanctuary of Adonai, which Your hands established” (וְזֶהוּ סוֹד מִקְדַּשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ), for the establishment of Adonai, which is Malkhut, behold the building of her Yesod, which is the essence of her establishment, is made through the supernal hands (כִּי הַכּוֹנָנוּת שֶׁל אֲדֹנָי שֶׁהִיא הַמַּלְכוּת הִנֵּה בִּנְיַן יְסוֹד שֶׁלָּהּ שֶׁהוּא עִקַּר כּוֹנָנוּתָהּ נַעֲשֶׂה עַל־יְדֵי הַיָּדַיִם הָעֶלְיוֹנוֹת), and this is the secret of “Isaac crushed with the finger,” and there is no need to lengthen in this (וְהוּא סוֹד יִצְחָק מִיעֵךְ בָּאֶצְבַּע וְאֵין לְהַאֲרִיךְ בָּזֶה).

[Gloss — and it appears to my humble opinion that it is possible that this is the intention of the verse (הֶגָּהָה – ונלעד"ח שֶׁאֶפְשָׁר שֶׁזֶּהוּ כַּוָּנַת הַפָּסוּק), “Even My hands founded the earth,” meaning: My hands, which are the three supernal hands mentioned above (אַף יָדַי יָסְדָה אֶרֶץ ר״ל יָדַי שֶׁהֵם ג׳ יָדַיִם הָעֶלְיוֹנוֹת כַּנַּ״ל), and they are the three fathers (וְהֵם ג׳ אָבוֹת), they made for the Nukvah, which is called “earth,” in the secret of “a well which princes dug,” they are the fathers (הֵם עָשׂוּ לַנּוּקְבָא הַנִּקְרֵאת אֶרֶץ בְּסוֹד בְּאֵר חֲפָרוּהָ שָׂרִים אִינּוּן אָבוֹת)].

And this is the secret of “Guard me from the hand of the snare they have laid for me” (וְזֶהוּ סוֹד שָׁמְרֵנִי מִיְּדֵי פַח יָקְשׁוּ לִי), for I have already informed you that Mayin Dukhrin [Masculine Waters] are forty-two and one of the Name of Havayah, and Mayin Nukvin [Feminine Waters] are two Names of forty-two (שֶׁכְּבָר הוֹדַעְתִּיךָ שֶׁמ״ד הֵם מ״ב א׳ דְּהֲוָיָ״ה וּמ״ן הֵם ב׳ שֵׁמוֹת מ״ב), for there is no drop that descends from above unless two drops ascend opposite it (כִּי אֵין טִפָּה יוֹרֶדֶת מִלְּמַעְלָה שֶׁאֵין טִפַּיִם עוֹלוֹת כְּנֶגְדָּן), and the two drops are two forty-twos, whose gematria is eighty-four, which is the secret of the Mayin Nukvin [Feminine Waters] (וּב׳ טִפִּין הֵם ב׳ מ״ב שֶׁהֵם גִּימַטְרִיָּא פ״ד שֶׁהֵם סוֹד הַמ״ן), and together with the four that are in the womb, behold, they total eighty-eight (וְעִם ד׳ שֶׁבָּרֶחֶם הֲרֵי פ״ח). And this is the secret of, “Guard me from the hands of the snare” (Psalms 141:9)—mi-yedei pach [from the hands of the snare], eighty-eight (וְזֶהוּ סוֹד שָׁמְרֵנִי מִיְּדִ״י פ״ח), for these supernal hands are those that drew the Mayin Nukvin [Feminine Waters] downward (כִּי אֵלּוּ הַיָּדַיִם הָעֶלְיוֹנוֹת הֵם שֶׁהִמְשִׁיכוּ הַמ״ן לְמַטָּה). And when the Chitzonim [External Forces] take hold of them, they are called yadai pach [hands of eighty-eight] (וּכְשֶׁאוֹחֲזִין בָּהֶם הַחִיצוֹנִים נִקְרָא יָדִ״י פ״ח).

And we return to the matter, for there are two hinges and two doors in the woman, as it is written, “for He did not shut the doors of my belly,” and also, “for her hinges were turned upon her” (וְנַחֲזוֹר לָעִנְיָן כִּי ב׳ צִירִין וּב׳ דְּלָתוֹת יֵשׁ בָּאִשָּׁה כְּמוֹ שֶׁכָּתוּב כִּי לֹא סָגַר דַּלְתֵי בִטְנִי וְכֵן כִּי נֶהֶפְכוּ עָלֶיהָ צִירֶיהָ), and the secret of the matter is that these twenty-two letters mentioned above are made into one Dalet and one hinge (וְסוֹד הָעִנְיָן הוּא שֶׁאֵלּוּ כ״ב אַתְוָן הַנַּ״ל הֵם נַעֲשִׂין דָּלֶ״ת וְצִיר א׳). And this is the secret of “Guard me from the hand of the snare they have laid for me” (וְזֶהוּ סוֹד שָׁמְרֵנִי מִיְּדֵי פַח יָקְשׁוּ לִי), for I have already informed you that the masculine waters are forty-two and one of the Name of Havayah (שֶׁכְּבָר הוֹדַעְתִּיךָ שֶׁמ״ד הֵם מ״ב א׳ דְּהֲוָיָ״ה), and the feminine waters are two Names of forty-two (וּמ״ן הֵם ב׳ שֵׁמוֹת מ״ב), for there is no drop that descends from above without two drops ascending opposite it (כִּי אֵין טִפָּה יוֹרֶדֶת מִלְּמַעְלָה שֶׁאֵין טִפַּיִם עוֹלוֹת כְּנֶגְדָּן), and the two drops are two forty-twos (וּב׳ טִפִּין הֵם ב׳ מ״ב), whose gematria is eighty-four (שֶׁהֵם גִּימַטְרִיָּא פ״ד), which are the secret of the feminine waters (שֶׁהֵם סוֹד הַמ״ן), and together with the four that are in the womb behold they are eighty-eight (וְעִם ד׳ שֶׁבָּרֶחֶם הֲרֵי פ״ח). And this is the secret of “Guard me from my hands—eighty-eight” (וְזֶהוּ סוֹד שָׁמְרֵנִי מִיְּדִ״י פ״ח), for these supernal hands are the ones that drew the feminine waters downward (כִּי אֵלּוּ הַיָּדַיִם הָעֶלְיוֹנוֹת הֵם שֶׁהִמְשִׁיכוּ הַמ״ן לְמַטָּה), and when the external forces grasp them it is called “my hands—eighty-eight” (וּכְשֶׁאוֹחֲזִין בָּהֶם הַחִיצוֹנִים נִקְרָא יָדִ״י פ״ח).

And we return to the matter (וְנַחֲזוֹר לָעִנְיָן), for there are two hinges and two doors in the woman (כִּי ב׳ צִירִין וּב׳ דְּלָתוֹת יֵשׁ בָּאִשָּׁה), as it is written, “for He did not shut the doors of my belly” (כְּמוֹ שֶׁכָּתוּב כִּי לֹא סָגַר דַּלְתֵי בִטְנִי), and likewise, “for her hinges were turned upon her” (וְכֵן כִּי נֶהֶפְכוּ עָלֶיהָ צִירֶיהָ), and the secret of the matter is that these twenty-two letters mentioned above are made into one Dalet and one hinge (וְסוֹד הָעִנְיָן הוּא שֶׁאֵלּוּ כ״ב אַתְוָן הַנַּ״ל הֵם נַעֲשִׂין דָּלֶ״ת וְצִיר א׳).

And behold, these letters are doubled, as is written with the help of Hashem, and therefore there are two hinges and two doors (וְהִנֵּה אֵלּוּ הָאוֹתִיּוֹת הֵם כְּפוּלוֹת כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳ וְלָכֵן יֵשׁ ב׳ צִירִין וּב׳ דְּלָתוֹת), and when you join them together their form will be that of a closed Samekh, like the final Mem of “for the increase of the dominion” (וּכְשֶׁתְּחַבְּרֵם יַחַד תִּהְיֶה צוּרָתָם ס׳ סְתוּמָה כָּזֶה ם׳ שֶׁל לְמַרְבֵּה הַמִּשְׂרָה). And these are the secret of the forty days of the formation of the fetus (וְאֵלּוּ הֵם סוֹד מ׳ יוֹם שֶׁל יְצִירַת הַוָּלָד). And when the point of her Yesod is sealed and the fetus is within her, then it is the form of a closed Mem (וּכְאֲשֶׁר נְקֻדַּת הַיְסוֹד שֶׁלָּהּ הִיא סְתוּמָה וְהַוָּלָד הוּא בְּתוֹכָהּ אָז הוּא צוּרַת מ׳ סְתוּמָה), and when she gives birth her womb opens, and those two doors that were attached to one another and became the form of a closed Mem open, and then the fetus emerges from there (וּכְשֶׁהִיא יוֹלֶדֶת נִפְתָּח רַחְמָהּ וְאוֹתָן הַב׳ דְּלָתוֹת שֶׁהָיוּ דְּבוּקוֹת זוֹ בָזוֹ וְנַעֲשׂוּ צוּרַת ם׳ סְתוּמָה נִפְתָּחִין וְאָז הַוָּלָד יוֹצֵא מִשָּׁם). And while it is a closed Mem, then it is called “a locked garden, a sealed spring,” and the Mayin Nukvin [Feminine Waters] of the spring are sealed there and closed (וּבִּהְיוֹתָהּ ם׳ סְתוּמָה אָז נִקְרָא גַּן נָעוּל מַעְיָן חָתוּם וְהַמַּ״ן שֶׁל הַמַּעְיָן חֲתוּמִים שָׁם וּסְתוּמִים).

Behold, we have explained the secret of the doors of the womb, which are the secret of the vessel that receives the fetus within it (הֲרֵי בֵּאַרְנוּ סוֹד הַדְּלָתוֹת שֶׁבָּרֶחֶם שֶׁהֵם סוֹד הַכְּלִי הַמְּקַבֵּל בְּתוֹכוֹ אֶת הַוָּלָד), and within this vessel are placed the Mayin Nukvin [Feminine Waters], for the Mayin Nukvin [Feminine Waters] are not the vessel itself, but they are the secret of the five doubled letters MNTZPKH (וּבְתוֹךְ כְּלִי זֶה נְתוּנִים הַמַּ״ן כִּי הַמַּ״ן אֵינוֹ הַכְּלִי עַצְמוֹ אֶלָּא הֵם סוֹד ה׳ אוֹתִיּוֹת מַנְצַפַּ״ךְ הַכְּפוּלוֹת).

In such a manner that the twenty-two letters are doors (בְּאוֹפֶן כִּי הַכ״ב אוֹתִיּוֹת הֵם דְּלָתוֹת), and the five letters MNTZPKH are the Mayin Nukvin [Feminine Waters] (וְה׳ אוֹתִיּוֹת מַנְצְפָּ״ךְ הֵם הַמ״נ), and therefore there is a distinction between the twenty-two letters and these five doubled MNTZPKH (וְלָכֵן יֵשׁ הֶפְרֵשׁ בֵּין כ״ב אוֹתִיּוֹת לְאֵלּוּ ה׳ מַנְצְפָּ״ךְ הַכְּפוּלִים), and when Mayin Nukvin [Feminine Waters] ascend they are these five of MNTZPKH (וּכְשֶׁמַּעֲלֶה מ״נ הֵם אֵלּוּ ה׳ דְּמַנְצְפָּ״ךְ), and afterward, in the formation of the fetus, it is formed through all the twenty-two letters (וְאַחַ״כ בְּצִיּוּר הַוָּלָד נִצְטַיֵּר עַל־יְדֵי כָּל הַכ״ב אֲתָוָן), therefore there is no formation of the fetus until forty days, corresponding to the closed Mem mentioned above (לָכֵן אֵין צִיּוּר הַוָּלָד עַד מ׳ יוֹם כְּנֶגֶד מ׳ סְתוּמָה הַנַּ״ל), and these five letters MNTZPKH are the secret of the five Gevurot within her, which descend into her Yesod and are inscribed there (וְאֵלּוּ ה׳ אוֹתִיּוֹת מַנְצְפָּ״ךְ הֵם סוֹד ה״ג שֶׁבָּהּ שֶׁיוֹרְדִין בִּיסוֹד שֶׁלָּהּ וְנִרְשָׁמוֹת שָׁם), and it is known that the Gevurot are drawn to her from Binah, which is called the mother-in-law of Ze’ir Anpin (וְיָדוּעַ שֶׁהַגְּבוּרוֹת נִמְשָׁכִין לָהּ מִבִּינָה הַנִּקְרֵאת חָמוֹת דְּז״א), and this is the seal mentioned above (וְזֶהוּ חוֹתָם כַּנַּ״ל). And now we shall explain how they are two doors (וְעַתָּה נְבָאֵר אֵיךְ הֵם ב׳ דְּלָתוֹת), and the matter is that at first the Mochin were drawn into her and the five Gevurot were given within her (וְהָעִנְיָן כִּי מִתְּחִלָּה נִמְשְׁכוּ הַמּוֹחִין בָּהּ וְנִתְּנוּ בָּהּ ה״ג), and all of this was through Ze’ir Anpin (וְכָל זֶה עַל־יְדֵי ז״א), for they would pass from behind Ze’ir Anpin and outward to her (כִּי הָיוּ עוֹבְרִים מֵאֲחוֹרֵי ז״א וְלַחוּץ אֵלֶיהָ), and then there were inscribed in her Yesod one Dalet and one Tzir (hinge) and the Mayin Nukvin [Feminine Waters], which are the MNTZPKH (וְאָז נִרְשְׁמוּ בִּיסוֹד שֶׁלָּהּ דל״ת א׳ וְצִיר א׳ וְהַמ״נ שֶׁהֵם הַמַּנְצְפָּ״ךְ), for all these—the Dalet and the Tzir and the Mayin Nukvin [Feminine Waters]—are the secret of the twenty-two letters and the five of MNTZPKH that Malkhut received through Ze’ir Anpin (כִּי כָּל אֵלּוּ הַדל״ת וְהַצִּיר וְהַמ״נ הֵם סוֹד הַכ״ב אֲתָוָן וְה׳ שֶׁל מַנְצְפָּ״ךְ שֶׁקִּבְּלָה הַמַּלְכוּת עַל־יְדֵי ז״א).

There is yet another aspect to her (עוֹד יֵשׁ לָהּ בְּחִינָה אַחֶרֶת), and that is when the Malkhut is sawn apart from behind Ze’ir Anpin (וְהִיא כְּשֶׁנִּנְסְרָה הַמַּלְכוּת מֵאֲחוֹרֵי ז״א), and I have already written in the prayer of Rosh Hashanah the matter of the Nesirah [Severing] (וּכְבָר כָּתַבְתִּי בִּתְפִלַּת ר״ה עִנְיַן הַנְּסִירָה), and there we explained that it is the secret of the withdrawal of the Mochin from Ze’ir Anpin (וְשָׁם בֵּאַרְנוּ שֶׁהוּא סוֹד הִסְתַּלְּקוּת הַמּוֹחִין מִז״א), and they go out to the outside above his head (וְיוֹצְאִין לַחוּץ עַל רֹאשׁוֹ), and the Netzach, Hod, Yesod of Imma with the Mochin enter the head of the Nukvah from behind him (וְנִכְנָסִין נֵ״ה״י שֶׁל אִמָּא עִם מוֹחִין בְּרֹאשׁ הַנּוּקְבָּא מֵאֲחוֹרָיו), and then the Nukvah of Ze’ir Anpin is sawn apart from behind him (וְאָז נִנְסֶרֶת הַנּוּקְבָּא דְּז״א מֵאֲחוֹרָיו).

For at first, when she was receiving through him, she was attached to him back to back (כִּי מִתְּחִלָּה כְּשֶׁהָיְתָה מְקַבֶּלֶת עַל יָדוֹ הָיְתָה דְּבוּקָה עִמּוֹ אֲחוֹר בַּאֲחוֹר), but now, when she takes the Mochin from Imma herself, she is sawn apart and separated from Ze’ir Anpin (אֲבָל עַתָּה כְּשֶׁלּוֹקַחַת הַמּוֹחִין מֵאִמָּא עַצְמָהּ הִיא נִנְסֶרֶת וְנִפְרֶדֶת מִן הַז״א). And indeed, then at the time of the sawing apart she takes the Mochin a second time with a much greater illumination than at the beginning, without limit (וְאָמְנָם אָז בְּעֵת הַנְּסִירָה לוֹקַחַת הַמּוֹחִין פַּעַם ב׳ בְּהֶאָרָה יוֹתֵר גְּדוֹלָה מִבְּתְּחִלָּה עַד אֵין קֵץ), for at first it was only the essence of the light through partitions (כִּי מִתְּחִלָּה הָיָה תַּמְצִית הָאוֹר עַל יְדֵי מְחִיצוֹת), but now she takes the Mochin themselves (וְעַתָּה לוֹקַחַת הַמּוֹחִין עַצְמָם), and then she is completed to be rectified (וְאָז נִגְמֶרֶת לְהִתְקַן), and she returns to take a second time those twenty-seven letters of the Torah (וְחוֹזֶרֶת לָקַחַת פַּעַם ב׳ אוֹתָן כ״ז אוֹתִיּוֹת הַתּוֹרָה). And then she has two doors and two pivots and two MNTZPKH (וְאָז יֵשׁ לָהּ ב׳ דְּלָתוֹת וּב׳ צִירִין וּב׳ מַנְצְפָּ״ךְ). And the matter of the two pivots and the two doors we have already explained above, that they are the forms of the closed Mem (וְעִנְיַן ב׳ צִירִין וּשְׁתֵּי דְּלָתוֹת כְּבָר בֵּאַרְנוּ לְמַעְלָה שֶׁהֵם צוּרוֹת ם׳ סְתוּמָה), but the matter of the two MNTZPKH is the secret of the ten bloods in the woman, five impure and five pure (אֲבָל עִנְיַן ב׳ מַנְצְפָּ״ךְ הֵם סוֹד י׳ דָּמִים שֶׁבָּאִשָּׁה ה׳ טְמֵאִים וְה׳ טְהוֹרִים), and these MNTZPKH that she now takes through Imma, Binah, are the five pure ones, which are sweetened Gevurot (וְאֵלּוּ הַמַּנְצְפָּ״ךְ שֶׁלוֹקַחַת עַתָּה עַל־יְדֵי אִמָּא הַבִּינָה הֵם ה׳ טְהוֹרִים שֶׁהֵם הַגְּבוּרוֹת מְמוּתָּקוֹת), but those that she took at first through Ze’ir Anpin are complete judgments (אֲבָל אוֹתָן שֶׁלָּקְחָה מִתְּחִלָּה עַל־יְדֵי ז״א הֵם דִּינִין גְּמוּרִים). And these two aspects are Tziyon and Yerushalayim (וְאֵלּוּ הַב׳ בְּחִינוֹת הֵם צִיּוֹן וִירוּשָׁלַיִם), for Tziyon are the second ones that she takes through Binah, and therefore Tziyon is mercy (כִּי צִיּוֹן הֵם הַשֵּׁנִיִּים שֶׁלוֹקַחַת עַל־יְדֵי בִּינָה וְלָכֵן צִיּוֹן הוּא רַחֲמִים), and Yerushalayim is judgment, and they are the first ones that she received through Ze’ir Anpin (וִירוּשָׁלַיִם הוּא דִּין וְהֵם הָרִאשׁוֹנִים שֶׁקִּבְּלָה עַל־יְדֵי ז״א).

Already you know (וּכְבָר יָדַעְתָּ), that Binah (כִּי הַבִּינָה), its Netzach, Hod, Yesod (נֶה״י שֶׁלָּהּ), in which the Mochin of Ze’ir Anpin are placed (שֶׁבָּהֶם נִתְּנִין הַמּוֹחִין שֶׁל זְעֵיר אַנְפִּין), are three Ehyeh (הֵם ג׳ אֶהְיֶה), one after Yodin, one hundred and sixty-one (אַחַר דִּיּוּדִי״ן קְס״א), and it is in Netzach (וְהוּא בְּנֵצַח), and one of Alfin, one hundred and forty-three (וְאֶחָד דְּאַלְפִּי״ן קְמ״ג), and it is in Hod (וְהוּא בְּהוֹד), and one of Hehin, one hundred and fifty-one, in Yesod (וְאֶחָד דְּהֵהִי״ן קְנ״א בִּיסוֹד), and the three of them are Tav–Nun–Heh (וּשְׁלָשְׁתָּן הֵם תַּנ״ה), and this is the gematria of “seal,” with the kolel (וְהוּא גִּימַטְרִיָּא חוֹתָם ע״ה), and sometimes it becomes Nun–Dalet–Tav, and its reason, and there is no need to lengthen (וְלִפְעָמִים נַעֲשֶׂה נַד״ת דּוֹתָהּ וְאֵין לְהַאֲרִיךְ).

However, now that it has received the Mochin of Partzuf Bet through Binah (אָמְנָם עַתָּה שֶׁקִּבְּלָה פ״ב הַמּוֹחִין עַל־יְדֵי בִּינָה), it has also received illumination from its Levushim [Garments] (אָז קִבְּלָה הֶאָרָה גַּם כֵּן מִן לְבוּשֶׁיהָ), which are the three Ehyeh mentioned above (שֶׁהֵם ג׳ אֶהְיֶה הַנַּ״ל), which are the gematria of “seal” (שֶׁהֵם גִּימַטְרִיָּא חוֹתָם). And this is the secret of Malkhut within the Nukvah (וְזֶהוּ סוֹד מַלְכוּת שֶׁבַּנּוּקְבָּא), which is the secret of the outer seal (שֶׁהוּא סוֹד הַחוֹתָם הַחִיצוֹן), for all of its essence is from the Levushim [Garments] of the Netzach, Hod, Yesod of Imma (כִּי כָּל עִקָּרָהּ מִן הַלְּבוּשִׁים שֶׁל נֶה״י דְּאִמָּא), and when a man unites with his wife (וּכְשֶׁאָדָם מִזְדַּוֵּג עִם אִשְׁתּוֹ), he is called groom and bride (אָז נִקְרָא חָתָן וְכַלָּה), for the three Ehyeh in their full spellings together with the three Names themselves are the gematria of “groom” (כִּי ג׳ אֶהְיֶה בְּמִלּוּאָן עִם ג׳ שֵׁמוֹת עַצְמָן הֵם גִּימַטְרִיָּא חָתָ״ן), for now they enter into them (כִּי עַתָּה נִכְנָס בָּהֶם), and she is called bride (וְהִיא נִקְרֵאת כַלָּה), which are the five letters Mem–Nun–Tzadi–Pe–Kaf (שֶׁהֵם ה׳ אוֹתִיּוֹת מַנְצַפָּ״ךְ), which is the letter Heh from Kallah [Bride] (שֶׁהוּא אוֹת ה׳ מִכַּלָּה), and each one is comprised of ten (וְכָל אֶחָד כָּלוּל מִי׳), thus totaling fifty (הֲרֵי נ׳). And this is Kol [Fifty] from Kallah [Bride] (וְזֶהוּ כָּ״ל מִכַּלָּה).

And let us return to the matter (וְנַחְזוֹר לָעִנְיָן), for we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that at first she receives from MNTZPKH Alef and Dalet Alef (כִּי תְּחִלָּה מְקַבֶּלֶת מִמַּנְצַפָּ״ךְ א׳ וְדַלֶ״ת א׳), through Ze’ir Anpin (עַל־יְדֵי זְעֵיר אַנְפִּין), and afterwards, when she is sawn apart (וְאַחַר כָּךְ כְּשֶׁנִּנְסְרָה), she takes MNTZPKH Bet and Dalet Bet (לוֹקַחַת מִמַּנְצַפָּ״ךְ ב׳ וְדַלֶ״ת ב׳), and this is the secret of the woman when she is a maiden (וְזֶהוּ סוֹד הָאִשָּׁה בְּהִיוֹתָהּ נַעֲרָה). However, sometimes she is called Na‘ar [Youth], lacking the letter Heh (אָמְנָם לִפְעָמִים נִקְרָא נַעַר חָסֵר ה׳). And the matter is as follows (וְהָעִנְיָן): at first, when she receives one set of MNTZPKH—the secret of the judgments of the Nukvah [Female] (כִּי תְּחִלָּה כְּשֶׁלוֹקַחַת מִמַּנְצַפָּ״ךְ א׳ סוֹד דִּינִין נו״ל)—then she is called Na‘ar [Youth] (אָז נִקְרָא נַעַר), as it is written, for Na‘ar [Youth] has the numerical value of the three hundred and twenty judgments (כְּמוֹ שֶׁכָּתוּב כִּי נַעַר שֶׁהוּא גִּימַטְרִיָּא שַׁ״ךְ דִּינִין). And when she receives the second MNTZPKH (וּכְשֶׁלוֹקַחַת הַמַּנְצַפָּ״ךְ הַב׳), the letter Heh is added to her (נִתּוֹסְפוּ בָּהּ ה׳), and she is called Na‘arah [Maiden] (וְנִקְרָא נַעֲרָה), for these are the five letters of the second MNTZPKH (שֶׁהֵם ה׳ אוֹתִיּוֹת מַנְצַפָּ״ךְ הַב׳). And this is the distinction between Na‘ar [Youth] and Na‘arah [Maiden] (וְזֶהוּ הַהֶפְרֵשׁ שֶׁבֵּין נַעַר לְנַעֲרָה).

And you already know (וְכְבָר יָדַעְתָּ), that the time of the maiden is six months (כִּי זְמַן הַנַּעֲרָה ו׳ חֳדָשִׁים), which are between maidenhood and maturity (שֶׁיֵּשׁ בֵּין נַעֲרוּת לְבַגְרוּת), and they are the secret of these five letters MNTZPKH (וְהֵם סוֹד אֵלּוּ הַה׳ אוֹתִיּוֹת מַנְצַפָּ״ךְ), and additionally the Dalet which she takes with her anew (וְעוֹד הַדָּלֶ״ת שֶׁלוֹקַחַת עִמָּהּ מֵחָדָשׁ), behold they are six months of the time of maidenhood (הֲרֵי הֵם ו׳ חֳדָשִׁים שֶׁל זְמַן הַנַּעֲרוּת). However, that which I wrote above, that thus is with me this wording: when she is sawn apart and she takes the Mochin alone, excluding the three upper (אָמְנָם מַה שֶּׁכָּתַבְתִּי לְמַעְלָה שֶׁמָּ״כ אֶצְלִי זֶה הַלָּשׁוֹן כְּשֶׁנִּנְסְרָה וְהִיא לוֹקַחַת הַמּוֹחִין לְבַדָּם חוּץ מִג״ר), the Heh of “Na‘arah [Maiden]” is added, and they are the six months of maidenhood, etc. (נִתּוֹסֵף ה׳ דְּנַעֲרָה וְהֵם ו׳ חֳדָשִׁים דְּנַעֲרוּת כו׳), it is possible to explain (אֶפְשָׁר לְפָרֵשׁ), that the intention is (כִּי הַכַּוָּנָה הִיא), that Malkhut, when she is sawn apart and takes the Mochin, she alone (כִּי הַמַּלְכוּת כְּשֶׁנִּנְסֶרֶת וְלוֹקַחַת הַמּוֹחִין הִיא לְבַדָּהּ), then certainly when she grows in the back of Ze’ir Anpin, in the likeness of Ze’ir Anpin (אָז וַדַּאי כְּשֶׁהִיא גְּדֵלָה בַּאֲחוֹרֵי זְעֵיר אַנְפִּין דֻּגְמַת הַזְּעֵיר אַנְפִּין), for she touches Binah (כִּי הִיא נוֹגַעַת בְּבִינָה). However, she does not ascend up to its head entirely (וְאָֽמְנָם אֵינָהּ עוֹלָה עַד רֹאשָׁהּ מַמָּשׁ), but only opposite the Malkhut (some say: the Heh Alef) of Binah (רַק נֶגֶד הַמַּלְכוּת [נ״א ה״א] דְּבִינָה), which is opposite the Da‘at of Ze’ir Anpin (שֶׁהוּא נֶגֶד הַדַּעַת דְּזְעֵיר אַנְפִּין).

It follows that the Nukvah [Female] grows (נִמְצָא כִּי נִגְדֶּלֶת הַנּוּקְבָּא), and she now possesses Gadlut [Maturity] comprising six Middot [Attributes] (וְיֵשׁ לָהּ עַתָּה גַּדְלוּת ו׳ מִדּוֹת). For Ze’ir Anpin possesses nine Sefirot, excluding Malkhut, which is the Nukvah [Female] (כִּי זְעֵיר אַנְפִּין ט׳ סְפִירוֹת חוּץ מִן הַמַּלְכוּת שֶׁהִיא הַנּוּקְבָּא), and she grows until she reaches the six lower Sefirot, excluding the three upper Sefirot (וְהִיא נִגְדֶּלֶת עַד ו׳ סְפִירוֹת הַתַּחְתּוֹנוֹת חוּץ מִג״ר). And these are the secret of the six months of Na‘arut [Maidenhood] (וְאֵלּוּ הֵם סוֹד ו׳ חֳדָשִׁים נַעֲרוּת). Thus, it is possible to explain the wording mentioned above (כָּךְ אֶפְשָׁר לְפָרֵשׁ לָשׁוֹן הַנַּ״ל).

However, when she returns Panim be-Fanim [Face to Face], she is then called a Bogeret [Mature Maiden] (אָמְנָם כְּשֶׁחוֹזֶרֶת פָּנִים בְּפָנִים נִקְרֵאת אָז בּוֹגֶרֶת). And the matter is as follows (וְהָעִנְיָן): Bogeret [Mature Maiden] has the numerical value of Torah (כִּי בּוֹגֶרֶת גִּימַטְרִיָּא תּוֹרָה), for Malkhut is then Panim be-Fanim [Face to Face] with Ze’ir Anpin (כִּי אָז מַלְכוּת פָּנִים בְּפָנִים עִם זְעֵיר אַנְפִּין). She is then called the Torah she-be‘al Peh [Oral Torah] (וְאָז נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה), which joins with the Torah she-Bikhtav [Written Torah] (הַמִּתְחַבֶּרֶת עִם תּוֹרָה שֶׁבִּכְתָב).

It appears to me (נ״ל) that the letters of Bogeret [Mature Maiden] may be divided as Bo—GaR—Tav [Within Her Are the Three Upper Sefirot, and Tav] (כִּי אוֹתִיּוֹת בּוֹגֶרֶת בּוֹ׳ גֶּרֶ״ת): she now grows until she reaches even the three upper Sefirot—Chokhmah, Binah, and Da‘at (עַתָּה נִגְדֶּלֶת גַּם עַד ג״ר חָכְמָה בִּינָה דַּעַת)—and this Tav indicates the Nukvah [Female] (וְת׳ זוֹ מוֹרָה עַל הַנּוּקְבָּא).

Alternatively, we may say that its letters are divided into the words Bat [Daughter], GaR [the Three Upper Sefirot], and Vav—the lower Vav (אוֹ אֶפְשָׁר נוֹמַר הֵם חִלּוּק תֵּבוֹת בַּת גָּר ו׳ ו׳ תַּחְתּוֹנָה)—and she is then fit for a complete Zivug [Union] (וְאָז רָאוּי לְזִוּוּג גָּמוּר).

Chapter 4

שער לה פרק ד

[35:4] A discourse on Atbach (דְּרוּשׁ אַטְבָּ״ח), and it is to explain the existence of the alphabet of Atbach concerning the rectification of the Nukvah, Malkhut (וְהוּא לְבָאֵר מְצִיאוּת אַלְפָּא בֵּיתָא דְּאַטְבָּ״ח עַל תִּקּוּן הַנּוּקְבָּא מַלְכוּת).

Know (דַּע), that the Nukvah, whose measure is one measure from the measures of Ze’ir Anpin (כִּי הַנּוּקְבָּא שֶׁהִיא שִׁעוּר שֶׁלָּהּ מִדָּה א׳ מִן הַמִּדּוֹת שֶׁל ז״א), is thus found to be a tenth (וְנִמְצָא שֶׁהִיא עֲשִׂירִית), for there is in her only one measure out of the ten measures of Ze’ir Anpin (כִּי אֵין בָּהּ רַק מִדָּה א׳ מִי׳ מִדּוֹת דְּז״א). However, when she grows and becomes a complete Partzuf of ten Sefirot (אָמְנָם כְּשֶׁנִּגְדֶּלֶת וְנַעֲשֵׂית פַּרְצוּף גָּמוּר מִי״ס), that one measure is divided into ten parts corresponding to the ten Sefirot (אָז נֶחְלְקָה אוֹתָהּ מִדָּה לְי׳ חֲלָקִים נֶגֶד י״ס), and each point of them grows and becomes one complete measure (וְכָל נְקֻדָּה מֵהֶם גָּדְלָה וְנַעֲשֵׂית מִדָּה אַחַת שְׁלֵמָה). And this is its order (וְזֶה סִדְרָהּ): Alef–Tet is Keter of Malkhut (א״ט הוּא כֶּתֶר דְּמַלְכוּת), Bet–Ḥet is Chokhmah (ב״ח הוּא חָכְמָה), Gimel–Zayin is Binah (ג״ז בִּינָה), Dalet–Vav is Da‘at (ד״ו דַּעַת), Yod–Lamed is Chesed (י״ל חֶסֶד), Kaf–Pe is Gevurah (כַּ״ף גְּבוּרָה), Lamed–Ayin is Tiferet (ל״ע תִּפְאֶרֶת), Mem–Samekh is Netzach (מ״ס נֵצַח), Kuf–Tzadi is Hod (ק״ץ הוֹד), Resh–Pe final is Yesod (ר״ף יְסוֹד), Shin–Nun final is Malkhut (ש״ן מַלְכוּת). And the explanation of the matter is as follows (וּפֵּירוּשׁ הָעִנְיָן), when the Nukvah is built and her Partzuf is rectified from two Chasadim and from two thirds that are in Tiferet, Netzach, Hod of Ze’ir Anpin (כְּשֶׁהַנּוּקְבָּא נִבְנֵית וְנִתְקַנֵּית פַּרְצוּפָהּ מִב׳ חֲסָדִים וּמִב׳ שְׁלִישִׁים שֶׁיֵּשׁ בְּתנ״ה דְּז״א), and from the five Gevurot that are in the Yesod of Ze’ir Anpin (וּמֵה״ג שֶׁיֵּשׁ בִּיסוֹד דְּז״א), as is explained in the discourse preceding this, see there (כְּמְבוֹאָר בִּדְרוּשׁ הַקּוֹדֵם לָזֶה ע״ש).

And let us now begin from the Keter (וְנַתְחִיל עַתָּה מִן הַכֶּתֶר), for Keter is one point out of the ten points into which the measure of Malkhut was divided (כִּי כֶּתֶר נְקֻדָּה אַחַת מִי׳ נְקֻדּוֹת שֶׁנֶּחְלְקָה מִדַּת מַלְכוּת). However, this point of Keter must still receive nine other points like it (אָמְנָם זֹאת הַנְּקֻדָּה שֶׁל כֶּתֶר צְרִיכָה לְקַבֵּל עוֹד ט׳ נְקֻדּוֹת אֲחֵרוֹת כָּמוֹתָהּ), and then her Keter will be completed (וְאָז יוּשְׁלַם הַכֶּתֶר שֶׁלָּהּ), and there will be within it a complete measure of ten points (וְיִהְיֶה בָּהּ מִדָּה שְׁלֵמָה בְּי׳ נְקֻדּוֹת).

For that which Malkhut was until now—the aspect of one measure composed of ten points (כִּי מַה שֶׁהָיְתָה הַמַּלְכוּת עַד עַתָּה בְּחִינַת מִדָּה אַחַת בַּת י׳ נְקֻדּוֹת)—behold now, after the enlargement, it requires that each one of those points become one measure composed of ten points (הִנֵּה עַתָּה אַחַר הַהַגְדָּלָה צְרִיכָה שֶׁכָּל נְקֻדָּה מֵהֶם תֵּעָשֶׂה מִדָּה אַחַת בַּת י׳ נְקֻדּוֹת). And since at first there was in her Keter only one point from the measure (וּלְהִיוֹת שֶׁמִּתְּחִלָּה לֹא הָיְתָה בְּכֶתֶר שֶׁלָּהּ רַק נְקֻדָּה אַחַת מִן הַמִּדָּה), and now nine points like it have been added to her (וְעַתָּה נִתּוֹסְפוּ בָּהּ עוֹד ט׳ נְקֻדּוֹת כָּמוֹתָהּ), she becomes a complete measure just as all of Malkhut was initially in its totality (וְנַעֲשֵׂית מִדָּה גְּמוּרָה כְּמוֹ שֶׁהָיְתָה מִתְּחִלָּה כָּל הַמַּלְכוּת בִּכְלָלוּתָהּ).

It follows that at first there was in her portion one point (נִמְצָא כִּי תְּחִלָּה הָיְתָה בְּחֶלְקָהּ נְקֻדָּה אַחַת), and now, in the enlargement, nine points have been added to her (וְעַתָּה בְּהַגְדָּלָה נִתּוֹסְפוּ בָּהּ ט׳ נְקֻדּוֹת), and this is Alef–Tet (וְזֶהוּ א״ט), that her portion is Alef (שֶׁחֶלְקָהּ הוּא א׳), and nine others were given to her in order to complete her (וְנִתְּנוּ לָהּ ט׳ אֲחֵרוֹת כְּדֵי לְהַשְׁלִימָהּ).

And indeed, in order to explain this further, it is necessary to say (וְאָמְנָם לְבָאֵר זֶה יוֹתֵר צָרִיךְ לוֹמַר), for behold, the one who enlarges the Keter of the Nukvah is none other than that Chesed which is in the Tiferet of Ze’ir Anpin (כִּי הֲלֹא מִי שֶׁמְּגַדֵּל אֶת הַכֶּתֶר שֶׁבַּנּוּקְבָּא אֵינוֹ אֶלָּא אוֹתוֹ הַחֶסֶד שֶׁבַּת״ת דְּז״א), for in the middle line there are no Mochin there at all, only the Chasadim alone (כִּי בְּקו הָאֶמְצָעִי אֵין שָׁם שׁוּם מוֹחִין רַק הַחֲסָדִים לְבַד). But in the two lines of Ze’ir Anpin, right and left, there Imma spreads her two thighs together with the two Mochin within her, Chokhmah and Binah, as is known (אַךְ בִּב׳ קַוִּין דְּז״א יָמִין וּשְׂמֹאל שָׁם מִתְפַּשֶּׁטֶת אִמָּא ב׳ יְרֵכוֹתֶיהָ עִם ב׳ הַמּוֹחִין שֶׁבָּהּ חו״ב כַּנּוֹדָע). However, in the middle line there is no Mochin (אֲבָל בְּקו הָאֶמְצָעִי לֹא יֵשׁ מוֹחִין), for the Yesod of Imma has already been completed at the chest (כִּי כְּבָר נִשְׁלַם יְסוֹד דְּאִמָּא בֶּחָזֶה).

It follows that in the right and left lines there are complete Mochin until the end of the legs of Ze’ir Anpin (נִמְצָא כִּי בְּקו יָמִין וּשְׂמֹאל יֵשׁ מוֹחִין גְּמוּרִים עַד סִיּוּם רַגְלָיו דְּז״א), but in the middle line there is no aspect of Mochin except until the chest (אַךְ בְּקו הָאֶמְצָעִי אֵין בּוֹ בְּחִינַת מוֹחִין רַק עַד הֶחָזֶה), and from there and below there are only revealed Chasadim (וּמִשָּׁם וּלְמַטָּה לֹא יֵשׁ רַק חֲסָדִים מְגוּלִּים). And according to what exists in Ze’ir Anpin, so is the nourishment of the Malkhut from there (וּכְפִי מַה שֶּׁיֵּשׁ בְּז״א כָּךְ יְנִיקַת הַמַּלְכוּת מִשָּׁם), for when she nurses from the middle line she will nurse only from the Chasadim (כִּי כְּשֶׁתִּינַק מִן הַקּו הָאֶמְצָעִי לֹא תִּינַק אֶלָּא מִן הַחֲסָדִים), since there is nothing else from which to nurse there (כִּי לֹא יֵשׁ דָּבָר אַחֵר לִינֹק מִשָּׁם). But when she nurses from the line of Netzach (אֲבָל כְּשֶׁתִּינַק מִקּו הַנֵּצַח), she nurses from the Mochin of Chokhmah that extend within it (אָז יוֹנֶקֶת מִמּוֹחַ חָכְמָה הַמִּתְפַּשֵּׁט בּוֹ), and also from the one Chesed of the five Chasadim that extend there (וְגַם מִן הַחֶסֶד הָאֶחָד מִן הַה״ח הַמִּתְפַּשֵּׁט שָׁם), and in this same manner in Hod (וְכַעֲדַ״ז בְּהוֹד).

And now we will explain the matter further, and know also (וְעַתָּה נְבָאֵר הָעִנְיָן יוֹתֵר וְדַע גַּם כֵּן), that always the ones who enlarge the Malkhut are the Chasadim (that spread there) (כִּי לְעוֹלָם הַמַּגְדִּילִין הַמַּלְכוּת הֵם הַחֲסָדִים (הַמִּתְפַּשְּׁטִים שָׁם)), which are the secret of the waters that enlarge the tree and the saplings (שֶׁהֵם סוֹד הַמַּיִם הַמַּגְדִּילִין הָאִילָן וְאֶת הַנְּטִיעוֹת), and this is the secret of “and the throne is established through Chesed” (וְהוּא סוֹד וְהֻכַן בְּחֶסֶד כִּסֵּא).

And behold, when the waters go within the roots of the tree and enlarge it (וְהִנֵּה כְּשֶׁהַמַּיִם הוֹלְכִים בְּשָׁרְשֵׁי הָאִילָן וּמַגְדִּילִין אוֹתוֹ), the waters do not return to become the body of the tree itself (אֵין הַמַּיִם חוֹזְרִים לִהְיוֹת גּוּף הָאִילָן עַצְמוֹ), for the waters cause the enlargement, but the waters themselves are not the body of the enlargement (כִּי הַמַּיִם גּוֹרְמִים הַהַגְדָּלָה אֲבָל הַמַּיִם עַצְמָם אֵינָם גּוּף הַהַגְדָּלָה), and this is clear to one who understands (וְזֶה מְבֹאָר לַמֵּבִין). And so is the matter with these Chasadim (וְכֵן הָעִנְיָן בַּחֲסָדִים אֵלּוּ), they do not become the body of the enlargement, but only cause it to enlarge (אֵינָם נַעֲשִׂים גּוּף הַהַגְדָּלָה רַק שֶׁגּוֹרְמִים לְהַגְדִּיל). Therefore, in all the alphabet of Atbacḥ, the Chesed itself is not mentioned, but only the enlargement alone (לָכֵן בְּכָל הָא״ב לֹא הִזְכִּיר אֶת הַחֶסֶד עַצְמוֹ רַק הַהַגְדָּלָה לְבַדָּהּ).

And behold, the Chesed that is in the Tiferet of Ze’ir Anpin causes enlargement of nine points in the Keter of the Nukvah of Ze’ir Anpin, which previously had only one point, and it becomes ten (וְהִנֵּה הַחֶסֶד שֶׁבַּת״ת דְּז״א גּוֹרֵם הַגְדָּלָה בְּט׳ נְקֻדּוֹת בְּכֶתֶר דְּנוּקְבָּא דְּז״א שֶׁלֹּא הָיָה בָּהּ רַק נְקֻדָּה אַחַת וְנַעֲשֵׂית י׳), and this is Alef–Tet (וְזֶהוּ א״ט). Bet–Ḥet in Chokhmah means (ב״ח בְּחָכְמָה פֵּירוּשׁ), that which we see and find explicitly, that what the Malkhut has in the Chokhmah within her are two points, and eight others were enlarged, and they became ten (מַה שֶּׁאָנוּ רוֹאִים וּמוֹצְאִים בְּפֵירוּשׁ מַה שֶּׁיֵּשׁ אֶל הַמַּלְכוּת בְּחָכְמָה שֶׁבָּהּ הֵם ב׳ נְקֻדּוֹת וְהִגְדִּילוּ ח׳ אֲחֵרוֹת וְנַעֲשׂוּ י׳), and this is Bet–Ḥet (וְזֶהוּ ב״ח).

And the matter is as follows (וְהָעִנְיָן), for you already know (שֶׁכְּבָר יָדַעְתָּ), that there is already within her one point from that which she took from her own Malkhut, as explained above (שֶׁכְּבָר יֵשׁ בָּהּ נְקֻדָּה אַחַת מִמַּה שֶׁלָּקְחָה מִמַּלְכוּת עַצְמָהּ כַּנַּ״ל), behold one point (הֲרֵי נְקֻדָּה אַחַת), and another point she takes from the Mochin of Chokhmah that extend into the Netzach of Ze’ir Anpin, as is known (וְעוֹד נְקֻדָּה אַחֶרֶת לוֹקַחַת מִמּוֹחַ חָכְמָה הַמִּתְפַּשֵּׁט בְּנֵצַח דְּז״א כַּנּוֹדָע). And behold, it is known (וְהִנֵּה נוֹדַע), that the Chokhmah in the Nukvah corresponds to the first joint of the Netzach of Ze’ir Anpin (כִּי חָכְמָה שֶׁבַּנּוּקְבָּא נֶגֶד פ״ק דְּנֵצַח ז״א), and she nurses from the Mochin of Chokhmah that is within it (וְיוֹנֶקֶת מִמּוֹחַ חָכְמָה שֶׁבּוֹ), unlike her Keter (מַה שֶּׁאֵין כֵּן בְּכֶתֶר שֶׁלָּהּ), for she does not take Mochin from the middle line, but only from the Chesed (שֶׁאֵינָהּ לוֹקַחַת מוֹחַ בְּקו הָאֶמְצָעִי רַק מִן הַחֶסֶד). And we have already explained (וּכְבָר בֵּאַרְנוּ), that the Chesed does not enter into the enlargement itself, but only causes the enlargement (שֶׁהַחֶסֶד אֵינוֹ נִכְנָס בַּגַּדְלוּת רַק שֶׁהוּא גּוֹרֵם הַגְדָּלָה).

For so here now, in Netzach (כִּי כֵן עַתָּה בְּנֵצַח), even though there is one Chesed within it (אַף עַל פִּי שֶׁיֵּשׁ בּוֹ חֶסֶד אֶחָד), we do not count it, but only the Mochin of Chokhmah within it (אֵין אָנוּ חוֹשְׁבִין רַק לַמּוֹחַ חָכְמָה שֶׁבּוֹ), for the Chesed is the one that enlarges (כִּי הַחֶסֶד הוּא הַמַּגְדִּיל). And keep this principle in your hand (וּשְׁמוֹר כְּלָל זֶה בְּיָדֶךָ), so that I will not need to explain it always (שֶׁלֹּא אֶצְטָרֵךְ לְבָאֵרוֹ תָּמִיד), that the Chesed is never counted and does not enter into the number (שֶׁלְעוֹלָם הַחֶסֶד אֵינוֹ נִחְשָׁב וְאֵינוֹ נִכְנָס בַּמִּסְפָּר). And it is found that here there are two points (וְנִמְצָא שֶׁיֵּשׁ כָּאן שְׁתֵּי נְקֻדּוֹת): one from the point of Chokhmah itself of the Malkhut itself (אַחַת מִנְּקֻדַּת הַחָכְמָה עַצְמָהּ שֶׁל הַמַּלְכוּת עַצְמָהּ), and one from the Mochin of Chokhmah that is in the Netzach of Ze’ir Anpin (וְאַחַת מִמּוֹחַ הַחָכְמָה שֶׁבְּנֵצַח דְּז״א). And afterwards, the Chesed in the Netzach caused the enlargement of eight other points (וְאַחַר כָּךְ הַחֶסֶד שֶׁבַּנֵּצַח גָּרַם גַּדְלוּת ח׳ נְקֻדּוֹת אֲחֵרוֹת), and they were completed to ten (וְנִשְׁלְמוּ לְי׳), for the two points mentioned above are not included in the enlargement, but only the eight that came anew (כִּי ב׳ הַנְּקֻדּוֹת הַנַּ״ל אֵינָן בִּכְלַל הַהַגְדָּלָה רַק ח׳ הַבָּאִים מֵחָדָשׁ), and this is Bet–Ḥet (וְזֶהוּ ב״ח). Gimel–Zayin in Binah means (ג״ז בְּבִינָה פֵּירוּשׁ), that in the Binah within the Malkhut there are three points (כִּי בְּבִינָה שֶׁבַּמַּלְכוּת יֵשׁ בָּהּ ג׳ נְקֻדּוֹת): one from her portion that she took from the Malkhut itself, as explained above (א׳ מֵחֶלְקָהּ שֶׁלָּקְחָה מִן הַמַּלְכוּת עַצְמָהּ כַּנַּ״ל); furthermore, there is another point from the Mochin of Binah that is within the Hod of Ze’ir Anpin, as explained above with respect to Netzach (עוֹד יֵשׁ נְקֻדָּה אַחֶרֶת מִמּוֹחַ בִּינָה שֶׁבְּתוֹךְ הוֹד ז״א כַּנַּ״ל בְּנֵצַח); and additionally, she takes one point from the Hod of Imma itself, within which the Mochin is placed, as explained above (עוֹד לוֹקַחַת נְקֻדָּה אַחַת מִן הוֹד אִמָּא עַצְמָהּ שֶׁבְּתוֹכָהּ נִתַּן הַמּוֹחַ כַּנַּ״ל).

Behold, there are three points (הֲרֵי ג׳ נְקֻדּוֹת), and then the Chesed that spreads in the Hod of Ze’ir Anpin enlarges seven others (וְאָז הַחֶסֶד שֶׁמִּתְפַּשֵּׁט בְּהוֹד ז״א הוּא מַגְדִּיל ז׳ אֲחֵרִים), and this is Gimel–Zayin (וְזֶהוּ ג״ז). And if you say (וְאִם תֹּאמַר), that also in the Chokhmah of Malkhut it should be said that they are Gimel–Zayin, for the Malkhut also takes from the Netzach of Imma in which the Mochin is placed (כִּי גַּם בְּחָכְמָה דְּמַלְכוּת נֹאמַר שֶׁהֵם ג״ז כִּי גַּם לוֹקַחַת הַמַּלְכוּת מִנֵּצַח אִמָּא שֶׁבּוֹ נָתוּן הַמּוֹחַ), the answer is as follows (וְהַתְּשׁוּבָה), that these Netzach, Hod, Yesod of Imma that spread into Ze’ir Anpin, their entire essence in their own place is only in the aspect of the legs, Netzach–Hod, and not in the aspect of the head (כִּי אֵלּוּ נֶה״י דְּאִמָּא שֶׁהֵם מִתְפַּשְּׁטִים בְּז״א כָּל עַצְמָם בִּמְקוֹמָם אֵינָם רַק בִּבְחִינַת הָרַגְלַיִם נ״ה וְלֹא בִּבְחִינַת רֹאשׁ).

The explanation is (פֵּירוּשׁ), that the Netzach, Hod, Yesod of Imma are each made into three parts (כִּי נֶה״י דְּאִמָּא נַעֲשִׂים כָּל אֶחָד מֵהֶם ג׳ פְּרָקִים), and even though their entire essence is only Netzach–Hod (וְאַף עַל פִּי שֶׁכָּל עִקָּרָם אֵינָם אֶלָּא נ״ה), nevertheless, when they come into Ze’ir Anpin they are transformed (עַכְזָ״ו בְּבוֹאָם לְז״א מִשְׁתַּנִּים): the two upper parts become in Ze’ir Anpin Chokhmah–Binah (כִּי ב׳ פְּרָקִים עֶלְיוֹנִים נַעֲשִׂים בְּז״א חו״ב), the two middle parts become Chesed–Gevurah (וּב׳ פְּרָקִים אֶמְצָעִיִּים ח״ג), and the two lower parts become in Ze’ir Anpin Netzach–Hod literally (וּב׳ פְּרָקִים תַּחְתּוֹנִים נַעֲשִׂים בְּז״א נ״ה מַמָּשׁ).

However, when the Nukvah now takes illumination from them (אָמְנָם כְּשֶׁהַנּוּקְבָּא לוֹקַחַת עַתָּה הֶאָרָה מֵהֶם), this illumination does not benefit her at all (אֵין הֶאָרָה זוֹ מוֹעֶלֶת לָהּ כְּלוּם), for the Malkhut does not have the measure of her stature except the measure of the two lower parts mentioned above (כִּי אֵין לַמַּלְכוּת שִׁעוּר קוֹמָתָהּ רַק שִׁעוּר ב׳ פְּרָקִים תַּחְתּוֹנִים אֵלּוּ הַנַּ״ל). And when she takes illumination from them, that illumination is also called Netzach–Hod (וּכְשֶׁלוֹקַחַת הֶאָרָה מֵהֶם נִקְרֵאת הַהֶאָרָה (גַּם כֵּן) נ״ה), and therefore, for her Chokhmah–Binah this illumination does not help (וְאִם כֵּן לְחו״ב שֶׁלָּהּ לֹא תּוֹעִיל הֶאָרָה זוֹ), for this illumination is for the use of the legs, which are Netzach–Hod (כִּי הֶאָרָה זוֹ לְשִׁמּוּשׁ רַגְלַיִם שֶׁהֵם נ״ה), whereas she requires illumination in proportion to her Chokhmah–Binah (וְהִיא צְרִיכָה הֶאָרָה לְעֵרֶךְ חו״ב שֶׁלָּהּ), therefore this illumination does not benefit her at all (אִם כֵּן אֵין הֶאָרָה זוֹ מוֹעִילָה לָהּ כְּלוּם). And so is the matter with her Chesed–Gevurah (וְכֵן הָעִנְיָן בְּח״ג שֶׁלָּהּ): she cannot receive illumination from the Netzach–Hod of Imma (אֵינָהּ יְכוֹלָה לְקַבֵּל הֶאָרָה מִנ״ה דְּאִמָּא), for the illumination of Netzach–Hod is not equal to her Chesed–Gevurah (כִּי הֶאָרַת נ״ה אֵינָהּ שָׁוָה לְחו״ג שֶׁלָּהּ). And even though she takes it (וְאַף עַל פִּי שֶׁלוֹקַחַת אוֹתָהּ), nevertheless it does not ascend in name and is not reckoned at all (עַכְזָ״ו אֵינָהּ עוֹלָה בְּשֵׁם וְאֵינָהּ נֶחְשֶׁבֶת כְּלָל).

However, the illumination of the Netzach–Hod of Imma into the Netzach–Hod of the Nukvah (אָמְנָם הֶאָרַת נ״ה דְּאִמָּא בְּנ״ה דְּנוּקְבָּא), this will ascend in name and enter into the reckoning (זֹאת תַּעֲלֶה בְּשֵׁם וְתִּכָּנֵס בַּחֶשְׁבּוֹן), and this will be explained, with the help of Hashem (וְדָא כְּמ״ש בְּעֶזְרַת ה׳). And indeed, this same reason that we stated regarding the Netzach–Hod of Imma applies also to the Netzach–Hod of Ze’ir Anpin (וְאָמְנָם טַעַם זֶה עַצְמוֹ שֶׁאָמַרְנוּ בְּנ״ה דְּאִמָּא שַׁיָּךְ גַּם כֵּן בְּנ״ה דְּז״א), for even though it is certainly so (שֶׁאַף עַל פִּי שֶׁוַדַּאי הוּא), that when the Nukvah takes illumination from the Mochin that are in the Netzach–Hod of Ze’ir Anpin (כִּי כְּשֶׁלוֹקַחַת הַנּוּקְבָּא הֶאָרָה מִן הַמּוֹחִין שֶׁבְּנ״ה דְּז״א), surely that light does not emerge except by way of a garment (בְּוַדַּאי שֶׁאֵין הָאוֹר הַהוּא יוֹצֵא אֶלָּא דֶּרֶךְ מַלְבּוּשׁ), which is by way of the screen of the garments of the Netzach, Hod, Yesod of Imma (שֶׁהוּא דֶּרֶךְ מָסָךְ לְבוּשֵׁי נֶה״י דְּאִמָּא), and afterwards by way of the screen of the Netzach, Hod, Yesod of Ze’ir Anpin (וְאַחַר כָּךְ דֶּרֶךְ מָסָךְ נֶה״י דְּז״א).

And therefore, when the lights emerge and pass there (וְאִם כֵּן כְּשֶׁהָאוֹרוֹת יוֹצְאִים וְעוֹבְרִים שָׁם), certainly they take from them (בְּוַדַּאי שֶׁהֵם לוֹקְחִים מֵהֶם), and the lights of the Mochin emerge clothed in those garments as well (וְיוֹצְאִים הָאוֹרוֹת שֶׁל הַמּוֹחִין מְלוּבָּשִׁים בְּאוֹתָם הַלְּבוּשִׁים גַּם כֵּן), and this is obvious and there is no need to elaborate upon it (וְזֶה פָּשׁוּט וְאֵין לְהַאֲרִיךְ בּוֹ). However, just as those lights that she takes from the Netzach–Hod of Imma do not enter into the count (אָמְנָם כְּמוֹ שֶׁאוֹתָם הָאוֹרוֹת שֶׁלוֹקַחַת מִנ״ה שֶׁל אִמָּא אֵינָם נִכְנָסִים בַּמִּנְיָן), so too the Netzach–Hod of Ze’ir Anpin do not enter into the count (כֵּן גַּם נ״ה דְּז״א אֵינָם נִכְנָסִים בַּמִּנְיָן), for in their own place they are considered as legs and not as Mochin (כִּי בִּמְקוֹמָם הֵם נֶחְשָׁבִים לְרַגְלַיִם וְלֹא לְמוֹחִין). Therefore, they do not ascend in the reckoning (לָכֵן אֵינָם עוֹלִים בַּחֶשְׁבּוֹן), except in the Netzach–Hod of the Nukvah (רַק בְּנ״ה דְּנוּקְבָּא), for there the illuminations of Netzach–Hod correspond to Netzach–Hod (כִּי שָׁם הֵם שָׁוִים הֶאָרוֹת נ״ה בְּנ״ה), in such a manner that one should count and reckon only the Mochin and not the garments (בְּאוֹפֶן שֶׁאֵין לִמְנוֹת וְלַחְשֹׁב רַק הַמּוֹחִין וְלֹא הַלְּבוּשִׁין).

And if you will say (וְאִם תֹּאמַר), just as in Netzach you counted only the Mochin, so too in Hod you should count only the Mochin, and how then are they Gimel–Zayin, and you counted the Hod of Binah (כְּמוֹ שֶׁבְּנֵצַח לֹא מָנִיתָ רַק הַמּוֹחַ גַּם בְּהוֹד לֹא תִמְנֶה רַק הַמּוֹחַ וְאֵיךְ הֵם ג״ז וּמָנִיתָ הוֹד דְּבִינָה). The answer is (הַתְּשׁוּבָה הוּא), that it is true that the reason we stated is sufficient for the Netzach–Hod of Ze’ir Anpin in both of them, for they are not fit to be counted except until the end of the Netzach–Hod of the Nukvah (כִּי אֱמֶת הוּא שֶׁהַטַּעַם שֶׁאָמַרְנוּ הוּא מַסְפִּיק לְנ״ה דְּז״א גַּם בִּשְׁנֵיהֶם כִּי אֵינָם רְאוּיִים לְהִמָּנוֹת רַק עַד הַסּוֹף דְּנ״ה דְּנוּקְבָּא).

However, in truth, this reason is sufficient only for the right line, her Netzach, and not for Hod (אָמְנָם בֶּאֱמֶת אֵין טַעַם זֶה מַסְפִּיק רַק לְקו יָמִין נֵצַח שֶׁלָּהּ וְלֹא בְּהוֹד). And the matter is (וְהָעִנְיָן), that the Nukvah is always grasped on the left (כִּי הַנּוּקְבָּא נֶאֱחֶזֶת בִּשְׂמֹאל תָּמִיד), and from Imma judgments are aroused (וְאִמָּא דִּינִין מִתְעָרִין מִינָּהּ), and in particular in the left line, which is judgments (וּבִפְרָט בְּקו שְׂמֹאל שֶׁהֵם דִּינִין). Therefore, when the illumination of Hod comes into the Malkhut, it is fitting to count it (לָכֵן בְּבֹא הֶאָרַת הוֹד בַּמַּלְכוּת רָאוּי לְחַשְּׁבָהּ), for all of her existence is Gevurot, which are the structure of the Malkhut (כִּי כָּל מְצִיאוּתָהּ הֵם גְּבוּרוֹת שֶׁהֵם בִּנְיַן שֶׁל הַמַּלְכוּת), and also Binah extends until Hod (וְגַם הַבִּינָה עַד הוֹד אִתְפַּשְּׁטָה), and this indicates her being Gevurot (וְזֶה נִרְאֶה הֱיוֹתָהּ גְּבוּרוֹת).

Therefore, her entire Hod, which is all left line, enters into the count (וְלָכֵן הַהוֹד שֶׁלָּהּ כֻּלּוֹ קו שְׂמֹאל נִכְנָס בַּמִּנְיָן). And the general principle of the matter is as follows (וּכְלַל הַדְּבָרִים): the Chasadim are never counted (כִּי הַחֲסָדִים אֵינָם נִמְנִים לְעוֹלָם), and the Mochin are counted in the two Mochin of Chokhmah–Binah (וְהַמּוֹחִין נִמְנִים בִּשְׁנֵי מוֹחִין דְּחו״ב), and the garments of the Netzach, Hod, Yesod of Ze’ir Anpin are never counted (וְלְבוּשֵׁי נ״ה דְּזְעֵיר אַנְפִּין אֵינָם נִמְנִים לְעוֹלָם), except below in the Netzach–Hod of the Nukvah (עַד לְמַטָּה בְּנ״ה דְּנוּקְבָּא), for there they are equal in their illumination (כִּי שָׁם הֵם שָׁוִים בְּהֶאָרָתָם). And the garments of the Netzach of Imma are equal to the Netzach–Hod of Ze’ir Anpin and are also not counted until the Netzach of the Nukvah (וּלְבוּשֵׁי דְּנֵצַח אִמָּא הוּא שָׁוֶה לְנ״ה דְּזְעֵיר אַנְפִּין וְאֵינוֹ נִמְנֶה גַּם כֵּן עַד נֵצַח דְּנוּקְבָּא), but the garments of the Hod of Imma are counted together with all of them, for that is her entire line (וּלְבוּשֵׁי דְּהוֹד אִמָּא נִמְנִים עִם כֻּלָּם שֶׁכָּל הַקו שֶׁלָּהּ).

Chapter 5

שער לה פרק ה

[35:5] Dalet–Vav (Two) in Da‘at, and know (ד״ו בְּדַעַת וְדַע), that here it is the opposite of the other letters (כִּי בְּכָאן הוּא הֶפֶךְ מֵאוֹתִיּוֹת אֲחֵרוֹת), for the earlier letters were primary and the later ones secondary, such as Alef–Tet, where Alef is primary and Tet is that which was newly added (כִּי הָאוֹתִיּוֹת הָרִאשׁוֹנוֹת הָיוּ הָרִאשׁוֹנוֹת עִקָּרִיּוֹת וְהָאַחֲרוֹנוֹת טְפֵלוֹת כְּמוֹ א״ט א׳ עִקָּר וְט׳ הוּא מַה שֶּׁנִּתְחַדֵּשׁ), and so in the other letters as well (וְכֵן בִּשְׁאָר הָאוֹתִיּוֹת). But here it is the opposite (אַךְ כָּאן הוּא לְהֶפֶךְ), for the latter letter is the primary one and the former is that which is newly added (כִּי הָאוֹת הָאַחֲרוֹנָה הִיא עִקָּר וְהָרִאשׁוֹנָה הִיא הַמְּחוּדָשׁ). How so? Dalet–Vav means (כֵּיצַד ד״ו פֵּירוּשׁ), that there are six points within her, and four come anew (כִּי ו׳ נְקֻדּוֹת יֵשׁ בָּהּ וְד׳ בָּאִין מֵחָדָשׁ).

And the matter is (וְהָעִנְיָן), that even though we say that in the Netzach of Ze’ir Anpin there is one Chesed (שֶׁאַף עַל פִּי שֶׁאָנוּ אוֹמְרִים שֶׁבְּנֵצַח דְּז״א שָׁם חֶסֶד אֶחָד), nevertheless this is for itself and for its own need (עִכָּ״ז זוֹ לְעַצְמוֹ וְגַם לְצָרְכוֹ). But for the need of the Nukvah it does not have the power to illuminate except in the first joint, which is in the Chokhmah of the Nukvah (אֲבָל לְצֹרֶךְ הַנּוּקְבָּא אֵין בּוֹ כֹּחַ לְהָאִיר רַק בְּפֶרֶק רִאשׁוֹן שֶׁהוּא בְּחָכְמָה דְּנוּקְבָּא), and likewise in Hod it illuminates only in the Binah of the Nukvah (וְכֵן בְּהוֹד אֵינוֹ מֵאִיר רַק בְּבִינָה דְּנוּקְבָּא).

However, in the rest of the extension of the line it does not have the power to extend so much (אַךְ בְּשְׁאָר הֶמְשֵׁךְ הַקו אֵין בּוֹ כֹּחַ לְהַמְשִׁיךְ כָּךְ), and even though in the previous discourse we explained that the Chasadim of Netzach illuminate throughout the entire right line of the Malkhut, certainly this is so (וְאַף עַל פִּי שֶׁבְּדְרוּשׁ הָעָבָר בֵּאַרְנוּ שֶׁהַחֲסָדִים דְּנֵצַח מֵאִירִים בְּכָל קַו יָמִין דְּמַלְכוּת וַדַּאי כֵּן הוּא), nevertheless their illumination is not sufficient to enlarge except in the first joint alone (אֶלָּא שֶׁאֵין הֶאָרָתוֹ מַסְפֶּקֶת לְהַגְדִּיל רַק בְּפֶרֶק רִאשׁוֹן לְחוּדֵיהּ). It follows that the Chasadim enlarge the Nukvah only in her Chokhmah–Binah alone (נִמְצָא כִּי הַחֲסָדִים אֵינָם מַגְדִּילִים בַּנּוּקְבָּא רַק בְּחכ״ב שֶׁלָּהּ לְבַד). And if you will ask (וְאִם תֹּאמַר), who caused the rest of the enlargement of the Nukvah (שְׁאָר הַהַגְדָּלָה דְּנוּקְבָּא מִי גְּרָם לָהּ), the answer is (הַתְּשׁוּבָה), that from the Da‘at and below they are enlarged by the Gevurot (כִּי מִן הַדַּעַת וּלְמַטָּה הֵם נִגְדָּלִים עַל־יְדֵי הַגְּבוּרוֹת), for the Gevurot do not spread except from the Da‘at and below (כִּי אֵין מִתְפַּשְּׁטִין הַגְּבוּרוֹת רַק מִן הַדַּעַת וּלְמַטָּה). And just as the Chasadim serve and enlarge Ze’ir Anpin, so too the Gevurot serve and enlarge the Nukvah (וְכָךְ הֵם מְשַׁמְּשִׁים וּמַגְדִּילִים הַגְּבוּרוֹת אֶת הַנּוּקְבָּא כְּמוֹ הַחֲסָדִים אֶת הַז״א), for the Gevurot are also literally waters that enlarge the tree (כִּי גַּם הַגְּבוּרוֹת הֵם מַיִם מַמָּשׁ הַמַּגְדִּילִים אֶת הָאִילָן), except that they are feminine waters (רַק שֶׁהֵם מַ״נ), and therefore they are called Gevurot, rains (לָכֵן נִקְרְאוּ גְּבוּרוֹת גְּשָׁמִים), behold they are literally waters (הֲרֵי שֶׁהֵם מַיִם מַמָּשׁ). It is thus found that from the Da‘at and below all the enlargement is through the Gevurot (נִמְצָא שֶׁמִן הַדַּעַת וּלְמַטָּה כָּל הַהַגְדָּלָה הוּא עַל־יְדֵי הַגְּבוּרוֹת), and the order is as follows (וְהַסֵּדֶר הוּא כָּךְ).

For behold, the Da‘at of the Nukvah corresponds to the Yesod of Ze’ir Anpin, as explained above in the previous discourse (כִּי הִנֵּה דַּעַת הַנּוּקְבָּא נֶגֶד יְסוֹד ז״א כַּנַּ״ל בִּדְרוּשׁ הָעָבָר), for after the Chasadim finished spreading until the Hod, then the Gevurot descended to the Yesod (שֶׁאַחַר שֶׁכָּלוּ הַחֲסָדִים לְהִתְפַּשֵּׁט עַד הַהוֹד אָז יָרְדוּ הַגְּבוּרוֹת עַד הַיְסוֹד), and from there the Malkhut takes them in her Da‘at, which corresponds to it (וּמִשָּׁם לוֹקַחַת אוֹתָם הַמַּלְכוּת בְּדַעַת שֶׁלָּהּ הַמְּכוּוָּן נֶגְדּוֹ), for the Tiferet of Ze’ir Anpin is her Keter, and his Yesod is her Da‘at (כִּי ת״ת דְּז״א כֶּתֶר שֶׁלָּהּ וִיסוֹד שֶׁלּוֹ דַּעַת שֶׁלָּהּ).

And behold, there she takes the five Gevurot together, and they remain rooted there (וְהִנֵּה שָׁם לוֹקַחַת ה׳ גְּבוּרוֹת בְּיַחַד וְנִשְׁאָרִין שָׁם מֻשְׁרָשִׁים). Afterwards, the five Gevurot descend and spread from Chesed until Hod within her (אַחַר כָּךְ יוֹרְדִים וּמִתְפַּשְּׁטִים הַה׳ גְּבוּרוֹת מֵחֶסֶד עַד הוֹד שֶׁבָּהּ), and afterwards, from the illumination of these Gevurot that spread, all five Gevurot together illuminate in her Yesod (וְאַחַר כָּךְ מֵהֶאָרַת אֵלּוּ הַגְּבוּרוֹת הַמִּתְפַּשְּׁטִים מְאִירִים בִּיסוֹד שֶׁלָּהּ כָּל ה׳ גְּבוּרוֹת בְּיַחַד), and likewise afterwards in her Malkhut (וְכֵן אַחַר כָּךְ בְּמַלְכוּת שֶׁלָּהּ). And all of this is exactly as explained regarding the Chasadim that spread in Ze’ir Anpin (וְכָל זֶה הוּא מַמָּשׁ כְּמוֹ שֶׁמְּבוֹאָר בַּחֲסָדִים הַמִּתְפַּשְּׁטִים בְּז״א), for I have already informed you that all of them are imprinted in the Da‘at (שֶׁכְּבָר הוֹדַעְתִּיךָ שֶׁכֻּלָּן נִרְשָׁמִים בַּדַּעַת), and only their illumination spreads from Chesed until Hod (וְהֶאָרָתָם לְבַד הוּא הַמִּתְפַּשֵּׁט מֵחֶסֶד עַד הוֹד), and afterwards a second illumination that is added from those that spread is gathered in the Yesod (וְאַחַר כָּךְ הֶאָרָה ב׳ שֶׁנִּתּוֹסְפוּ מֵאֵלּוּ הַמִּתְפַּשְּׁטִים הֵם מִתְקַבְּצִים בַּיְסוֹד), and there is no need to elaborate on this (וְאֵין צָרִיךְ לְהַאֲרִיךְ בָּזֶה).

And behold, those five Gevurot that spread within her from Chesed until Hod enlarge her (וְהִנֵּה אוֹתָן ה׳ גְּבוּרוֹת הַמִּתְפַּשְּׁטִין בָּהּ מֵחֶסֶד עַד הוֹד הֵם מַגְדִּילִין אוֹתָהּ), and therefore, just as the Chasadim did not enter into the count, so too the Gevurot do not enter into the count (וְלָכֵן כְּמוֹ שֶׁלֹּא נִכְנְסוּ הַחֲסָדִים בַּמִּסְפָּר כֵּן גַּם הַגְּבוּרוֹת אֵינָן נִכְנָסִין בַּמִּסְפָּר), for they enlarge and are not the enlargement itself, as was said regarding the Chasadim (כִּי הֵם מַגְדִּילִים וְאֵינָם הַהַגְדָּלָה עַצְמָהּ כְּמוֹ שֶׁנֶּאֱמַר בַּחֲסָדִים), and therefore there is no need to elaborate (לָכֵן אֵין לְהַאֲרִיךְ). However, in the Da‘at we count the five Gevurot together with the point of her portion that she had initially, as explained above (אָמְנָם בַּדַּעַת אָנוּ מוֹנִין הַה׳ גְּבוּרוֹת עִם הַנְּקֻדָּה שֶׁל חֶלְקָהּ שֶׁהָיְתָה לָהּ מִתְּחִלָּה כַּנַּ״ל), behold six (הֲרֵי ו׳), and they enlarged four others (וְהִגְדִּילוּ ד׳ אֲחֵרִים), behold Dalet–Vav (הֲרֵי ד״ו).

And if you will say (וְאִם תֹּאמַר), why in Da‘at are the five Gevurot counted—since to enlarge one Sefirah one Gevurah is sufficient, yet here there are five (לָמָּה בַּדַּעַת נִמְנִין הַה׳ גְּבוּרוֹת הַטַּעַם כִּי לְהַגְדִּיל סְפִירָה אַחַת מַסְפִּיק גְּבוּרָה אַחַת אַךְ כָּאן הֵם ה׳ גְּבוּרוֹת), and if so, why not count only four Gevurot, since one is required to enlarge (וְאִם תֹּאמַר אִם כֵּן לֹא נִמְנֶה אֶלָּא ד׳ גְּבוּרוֹת כִּי א׳ צָרִיךְ לְהַגְדִּיל), this will be answered by that which our Sages of blessed memory said, “The blessing of the house is in its abundance,” and this is also the matter of “Five of you shall pursue a hundred, and a hundred of you shall pursue ten thousand” (זֶה יְתֹרֵץ עִם מַה שֶּׁאָמְרוּ רַז״ל בִּרְכַּת הַבַּיִת בְּרוּבָּהּ וְזֶהוּ הָעִנְיָן גַּם כֵּן וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ), and likewise they said, “Many who perform the commandment are not comparable…” (וְכֵן אָמְרוּ רַז״ל אֵינָם דּוֹמִין מְרֻבִּים הָעוֹשִׂין הַמִּצְוָה כו׳). For when the five Gevurot are gathered and assembled together, they suffice to enlarge and to ascend into the count (כִּי בְּהִתְקַבֵּץ וּבְהִתְאַסֵּף ה׳ גְּבוּרוֹת יַחַד מַסְפִּיק לְהַגְדִּיל וּלְהַעֲלוֹת בַּחֶשְׁבּוֹן), and this is clear (וְזֶה מְבֹאָר).

Behold, Dalet–Vav (הֲרֵי ד״ו). Yod–Tzadi in Chesed means (י״ץ בְּחֶסֶד פֵּירוּשׁ), that she has only one point, and nine others are renewed and enlarged within her (שֶׁאֵין לָהּ רַק נְקֻדָּה אַחַת וּמִתְחַדְּשִׁין וְנִגְדָּלִין בָּהּ ט׳ אֲחֵרִים), and this is Yod–Tzadi (וְזֶהוּ י״ץ). And if you will say (וְאִם תֹּאמַר), behold in Chokhmah, which is in this line, we explained that it is Bet–Ḥet, for the Chokhmah and the Mochin within it are counted (הֲרֵי בְּחָכְמָה שֶׁהִיא בְּקו זֶה בֵּאַרְנוּ שֶׁהוּא ב״ח כִּי הַחָכְמָה וְהַמּוֹחַ שֶׁבְּתוֹכָהּ נִמְנֶה). The answer is (הַתְּשׁוּבָה הוּא), it is close to that which we explained above regarding the Chasadim (קָרוֹב אֶל זֶה שֶׁבֵּאַרְנוּ לְעֵיל בְּעִנְיַן הַחֲסָדִים), and so is the matter regarding the Mochin as well (וְכֵן הוּא עִנְיַן הַמּוֹחִין).

For these Mochin that spread in the Netzach–Hod of Ze’ir Anpin are not Mochin (כִּי אֵלּוּ הַמּוֹחִין הַמִּתְפַּשְּׁטִין בְּנ״ה דְּז״א אֵינָם מוֹחִין), for Mochin exist only in the three upper of Ze’ir Anpin (כִּי אֵין מוֹחִין אֶלָּא בְּג״ר דְּז״א), but from there and below they are only illumination alone and are not actual Mochin (אֲבָל מִשָּׁם וּלְמַטָּה הֵם הֶאָרָה בְּעָלְמָא וְאֵינָם מוֹחִין מַמָּשׁ). And if so (וְאִם כֵּן), it would be sufficient if all that Mochin which spreads throughout the entire Netzach of Ze’ir Anpin would suffice to make one Chokhmah-Mochin of the Nukvah (הֲלֹא יְהֵא דַּי שֶׁיִּסְפֹּק כָּל אוֹתוֹ הַמּוֹחַ הַמִּתְפַּשֵּׁט בְּכָל נֵצַח דְּז״א לַעֲשׂוֹת מוֹחַ חָכְמָה דְּנוּקְבָּא), and even that would already be a great novelty (וְהַלְוַאי שֶׁיְהֵא בְּכָאן כֻּלּוֹ מוֹחַ אֶחָד). But that it should spread throughout the entire right line of the Nukvah—this is impossible (אַךְ שֶׁיִּתְפַּשֵּׁט בְּכָל קַו יָמִין דְּנוּקְבָּא זֶה אִי אֶפְשָׁר). And similarly in the left line (וְכַיּוֹצֵא בָּזֶה בְּקו שְׂמֹאלִי), for the Mochin are counted and reckoned only in the Binah of the Nukvah (כִּי אֵין הַמּוֹחַ נִמְנֶה וְנֶחְשָׁב רַק בְּבִינָה דְּנוּקְבָּא), but from there and below they are not counted (אַךְ מִשָּׁם וּלְמַטָּה לֹא). And since it has come to our hand, we will now explain (וְהוֹאִיל וְאֵתָא לְיָדָן נְבָאֵר עַתָּה), that since this is so (שֶׁכֵּיוָן שֶׁכֵּן הוּא), how is an actual Mochin formed in the Chokhmah of the Nukvah or in her Binah (אֵיךְ נַעֲשֶׂה הַמּוֹחַ מַמָּשׁ בְּחָכְמַת הַנּוּקְבָּא אוֹ בְּבִינָתָהּ), since it itself is not Mochin (כֵּיוָן שֶׁהוּא עַצְמוֹ אֵינוֹ מוֹחַ). And the matter is (וְהָעִנְיָן), that through the illumination of the revealed Chasadim that are there (כִּי עַל־יְדֵי הֶאָרַת הַחֲסָדִים הַמְּגוּלִּים אֲשֶׁר שָׁם), therefore they illuminate there greatly (לְפִיכָךְ הֵם מְאִירִים שָׁם הַרְבֵּה), and their illumination, which is clothed there, can be revealed there (וִיכוֹלִים לְהִתְגַּלוֹת שָׁם הֶאָרָתָם הַמְּלוּבֶּשֶׁת שָׁם), and it is able to make an actual Mochin here in the Nukvah (וִיכוֹלָה לַעֲשׂוֹת מוֹחַ מַמָּשׁ כָּאן בַּנּוּקְבָּא).

This is also an explanation of that which is said in the Zohar: “The judgments of the male are strong at the beginning and calm at the end” (גַּם זֶה פֵּירוּשׁ עַל מַה שֶּׁאָמַר בַּזֹּהַר דִּינִין דְּדְּכוּרָא תַּקִּיפִין בְּרֵישָׁא וְנִיחִין בְּסוֹפָא), for here they illuminate more than above, doubly so (כִּי בְּכָאן מְאִירִין יוֹתֵר מִלְּמַעְלָה בְּכִפְלַיִם), until they are able to make Mochin for the Nukvah (עַד שֶׁיְּכוֹלִים לַעֲשׂוֹת מוֹחִין לַנּוּקְבָּא). And another reason as well (וְעוֹד אַחֶרֶת), that the illumination of these Chasadim illuminates (כִּי הֶאָרַת הַחֲסָדִים הָאֵלּוּ מְאִירִין), from the Netzach, Hod, Yesod of Abba to make Mochin in the head of the Nukvah (מִנֶּה״י דְּאַבָּא לַעֲשׂוֹת מוֹחִין בְּרֹאשׁ הַנּוּקְבָּא), and even though they are only (וְאַף עַל פִּי שֶׁאֵינָם אֶלָּא) in the Netzach, Hod, Yesod of Abba that are placed within the Netzach, Hod, Yesod of Imma, as is known (בְּנֶה״י דְּאַבָּא הַנְּתוּנִים תּוֹךְ נֶה״י דְּאִמָּא כַּנּוֹדָע), then the Netzach, Hod, Yesod of Abba and the Netzach, Hod, Yesod of Imma illuminate (וְאָז מְאִירִין נֶה״י דְּאַבָּא וְנֶה״י דְּאִמָּא), and from them a great light emerges (וְיָצָא מֵהֶם אוֹר רַב). And another reason as well (וְעוֹד אַחֶרֶת), for here, from the chest and below, the Yesod of Abba is revealed, as is known (כִּי בְּכָאן מֵחָזֶה וּלְמַטָּה מִתְגַּלֶּה יְסוֹד דְּאַבָּא כַּנּוֹדָע), and it illuminates to the sides into the Netzach–Hod of Imma (וְהוּא מֵאִיר לַצְּדָדִין בְּנ״ה דְּאִמָּא). And through all these illuminations that we have mentioned (וְעַל־יְדֵי כָּל אֵלּוּ הָאוֹרוֹת שֶׁאָמַרְנוּ), there is power in the Netzach–Hod of Imma to make Mochin in the head of the Nukvah (יֵשׁ כֹּחַ בְּנ״ה דְּאִמָּא לַעֲשׂוֹת מוֹחִין בְּרֹאשׁ הַנּוּקְבָּא), even though they are only the aspect of legs (אַף עַל פִּי שֶׁאֵינָם אֶלָּא בְּחִינַת רַגְלַיִם).

And you already know (וּכְבָר יָדַעְתָּ), that the Nukvah is made only from the Netzach, Hod, Yesod of Imma and not from the Netzach, Hod, Yesod of Abba (כִּי הַנּוּקְבָּא אֵינָהּ נַעֲשֵׂית אֶלָּא מִנֶּה״י דְּאִמָּא וְלֹא מִנֶּה״י דְּאַבָּא), and there is no need to elaborate (וְאֵין לְהַאֲרִיךְ). However, even if all these lights would suffice to make for her three Mochin (אַךְ הַלְוַאי שֶׁכָּל הָאוֹרוֹת הָאֵלּוּ יַסְפִּיקוּ לַעֲשׂוֹת לָהּ ג׳ מוֹחִין), they would not suffice for her entire length (וְלֹא שֶׁיַּסְפִּיקוּ לְכָל אָרְכָּהּ). It is therefore found (נִמְצָא), that from here and below we no longer count Mochin, as explained above (שֶׁמִּכָּאן וּלְמַטָּה אֵין אָנוּ מוֹנִין עוֹד מוֹחִין כַּנַּ״ל).

And behold, it is fitting to explain (וְהִנֵּה רָאוּי לְבָאֵר), that Alef–Tet and Yod–Tzadi are entirely one matter (כִּי א״ט וְי״ץ הַכֹּל אֶחָד), except that this is ones and that is tens (רַק שֶׁזֶּה אֲחָדִים וְזֶּה עֲשִׂירִיּוֹת), for Alef–Tet are ten ones (כִּי א״ט הֵם יו״ד אֲחָדִים), and Yod–Tzadi are ten tens (וְי״ץ הֵם יו״ד עֲשִׂירִיּוֹת). And it is fitting to know how this matter is the opposite of logic (וְרָאוּי לָדַעַת אֵיךְ הוּא הָעִנְיָן הֶפֶךְ הַשֵּׂכֶל), for it would have been proper that above, at the head, there should be the tens, which are greater (שֶׁרָאוּי הָיָה שֶׁלְמַעְלָה בְּרֹאשׁוֹ יִהְיֶה הָעֲשִׂירִיּוֹת שֶׁהוּא יוֹתֵר גָּדוֹל), and below, at the extremities, from Chesed and below, there should be ones (וּלְמַטָּה בַּקְּצָווֹת מֵחֶסֶד וּלְמַטָּה יִהְיוּ אֲחָדִים). And the answer is clarified (וְהַתְּשׁוּבָה מְבוֹאָרֶת), for above, in the head, the one that enlarges is the aspect of Chasadim (כִּי לְמַעְלָה בָּרֹאשׁ הָיָה הַמַּגְדִּיל בְּחִינַת חֲסָדִים), and behold, the essence of the Chasadim is in Ze’ir Anpin (וְהִנֵּה הַחֲסָדִים עִקָּרָם הֵם בְּז״א), except that their illumination emerges from behind him and enlarges her (רַק שֶׁהֶאָרָתָם יוֹצֵאת מֵאֲחוֹרָיו וּמַגְדִּילָה אוֹתָהּ). But here, the Gevurot—their essence is specifically in the Nukvah (אֲבָל כָּאן הַגְּבוּרוֹת עִקָּרָם בַּנּוּקְבָּא בְּדַוְקָא), and therefore they enlarge very, very greatly in the aspect of the tens (וְלָכֵן הֵם מַגְדִּילִין מְאֹד מְאֹד בִּבְחִינַת הָעֲשִׂירִיּוֹת). And also the Chasadim, since their essence is in Ze’ir Anpin (וְגַם הַחֲסָדִים כֵּיוָן שֶׁעִקָּרָם הֵם בְּז״א), it would already be a great novelty if all the illumination of the Chesed would emerge to illuminate in the Chokhmah of the Nukvah or in her Binah (הֲלֹא וַדַּאי שֶׁהַלְוַאי שֶׁכָּל הֶאָרַת הַחֶסֶד תֵּצֵא לְהָאִיר בְּחָכְמַת הַנּוּקְבָּא אוֹ בְּבִינָתָהּ). And even that is not present except for one third alone, as is known (וְאֵינָהּ בָּהּ רַק שְׁלִישׁ אֶחָד כַּנּוֹדָע), for the Chesed in Netzach is divided into three thirds (שֶׁחֶסֶד שֶׁבְּנֵצַח נֶחְלָק לְג׳ שְׁלִישִׁים), and one third of it is that which emerges and illuminates the Chokhmah of the Nukvah and makes it into Mochin (וְשְׁלִישׁ אֶחָד שֶׁלּוֹ הוּא הַיּוֹצֵא וּמֵאִיר לְחָכְמַת הַנּוּקְבָּא וְעוֹשֶׂה אוֹתוֹ מוֹחַ). Accordingly, when we evaluate these measures (בְּאוֹפֶן כְּשֶׁנַּעֲרִיךְ עֲרָכִים אֵלּוּ), it is found that the illuminations of the Gevurot are more than ten times greater in the Nukvah than the light of the Chasadim (נִמְצָא כִּי הֶאָרוֹת הַגְּבוּרוֹת הֵם יוֹתֵר מִי׳ פְּעָמִים בַּנּוּקְבָּא מֵאוֹר הַחֲסָדִים), and therefore here they are tens (לָכֵן הֵם כָּאן עֲשִׂירִיּוֹת).

[Gloss — one may say (הַגָּהָה – יֵשׁ לוֹמַר), this works well for the additional ninety (הֲנִיחָא צ׳ הַנּוֹסָפִים), but as for the principal portion (אַךְ חֵלֶק הָעִקָּרִי), therefore it must be said that it is not greater than the portion of the three upper of Imma (עַל כֵּן צָרִיךְ לוֹמַר שֶׁאֵינוֹ גָּדוֹל מֵחֵלֶק הַג״ר דְּאִמָּא), for if so, it would still be difficult: why in the three upper they are counted as ones, whereas here they are counted as tens (דְּאִם כֵּן אֲכָתִי קָשְׁיָא לָמָּה בַּג״ר נִמְנִין לַאֲחָדִים וְכָאן נִמְנִים לַעֲשִׂירִיּוֹת). And one may say, as above (וְיֵשׁ לוֹמַר כַּדְּלְעֵיל), it is not comparable — the many who perform, etc. (אֵינוֹ דּוֹמֶה הַמְּרֻבִּים כו׳), for since there are many lights here, they also enlarge that very portion of the Malkhut itself by nine other parts (כֵּיוָן שֶׁיֵּשׁ כָּאן אוֹרוֹת רַבִּים מַגְדִּילִין גַּם כֵּן אוֹתוֹ חֵלֶק שֶׁל הַמַּלְכוּת עַצְמָהּ ט׳ חֲלָקִים אֲחֵרִים), and nevertheless we count only their root (וְאַף עַל פִּי כֵן אָנוּ מוֹנִין שָׁרְשָׁם לְבַד), for they are nullified relative to their root (כִּי הֵם בְּטֵלִים אֵצֶל שָׁרְשָׁהּ). And if I have erred, let it be upon me (וְאִם שָׁגִיתִי אִתִּי תָּלִין), and may Hashem atone for me (וְה׳ יְכַפֵּר בַּעֲדִי)].

The explanation of Kaf in Gevurah (כַּ״ף בִּגְבוּרָה פֵּירוּשׁ) is clear (זֶה מְבוֹאָר): for she possesses one point of her own and one point that she receives from the Hod of Imma, which illuminates within her, as explained above (כִּי יֵשׁ לָהּ נְקֻדָּה אַחַת מֵעַצְמָהּ וּנְקֻדָּה אַחַת שֶׁלוֹקַחַת מֵהוֹד דְּאִמָּא שֶׁמֵּאִיר בָּהּ כַּנַּ״ל). For concerning every left line, we count the aspect of the Hod of Imma, since it is the left line of the Gevurot (כִּי בְּכָל קַו שְׂמֹאל אָנוּ מוֹנִין לִבְחִינַת הוֹד דְּאִמָּא לְפִי שֶׁהוּא קו שְׂמֹאל גְּבוּרוֹת).

Behold, there are two Gevurot (הֲרֵי הֵם ב׳ גְּבוּרוֹת), and eight lights are enlarged and renewed within her (וּמִתְגַּדְּלִין וּמִתְחַדְּשִׁין בָּהּ ח׳ אוֹרוֹת), behold Kaf (הֲרֵי כַּ״ף). Lamed–Ayin in Tiferet means (ל״ע בְּתִּפְאֶרֶת פֵּירוּשׁ), in this you must know what we said in the previous discourse regarding body and covenant being considered as one (בְּזֶה צָרִיךְ שֶׁתֵּדַע מַה שֶּׁאָמַרְנוּ בִּדְרוּשׁ הָעָבָר בְּעִנְיַן גּוּף וּבְרִית חָשַׁבְנָן חַד), for the point that was divided and reached the portion of Tiferet of the Malkhut did not serve itself (כִּי הַנְּקֻדָּה שֶׁנֶּחְלְקָה וְהִגִּיעָה בְּחֵלֶק תִּפְאֶרֶת שֶׁל הַמַּלְכוּת לֹא שִׁמְּשָׁה הִיא לְעַצְמָהּ), but descended to the Yesod and joined with the point of Yesod (אֶלָּא יָרְדָה בִּיסוֹד וְנִתְחַבְּרָה עִם נְקֻדַּת הַיְסוֹד), for the Yesod has nothing upon which to rely in Ze’ir Anpin corresponding to it, therefore it needed to join there with the point of Tiferet (לְפִי שֶׁיְסוֹד אֵין לוֹ עַל מָה לִסְמֹךְ בְּז״א כְּנֶגְדּוֹ לָכֵן הֻצְרַךְ לְהִתְחַבֵּר שָׁם עִם נְקֻדַּת הַת״ת), and it would already be a great novelty if that suffices (וְהַלְוַאי שֶׁיְסַפֵּק). Accordingly, in Tiferet there is no point at all (בְּאוֹפֶן שֶׁבְּתִּפְאֶרֶת לֹא יֵשׁ שׁוּם נְקֻדָּה כְּלָל).

However, the Lamed of Lamed–Ayin is the secret of the three Gevurot that are in Tiferet (אָמְנָם הַלָּמֶ״ד שֶׁל ל״ע הֵם סוֹד ג׳ גְּבוּרוֹת שֶׁיֵּשׁ בַּת״ת). And the matter is as follows—know (וְהָעִנְיָן דַּע), for behold we see a difference that exists in Tiferet from the other extremities (כִּי הֲלֹא אָנוּ רוֹאִין הֶפְרֵשׁ שֶׁיֵּשׁ בְּתִּפְאֶרֶת מִשְּׁאָר הַקְּצָווֹת), and that is (וְהוּא), that the Gevurot which reach the portions of Netzach and Hod are compelled to pass through Tiferet (כִּי הַגְּבוּרוֹת הַמַּגִּיעוֹת לְחֵלֶק נֵצַח הוֹד מֻכְרָחוֹת לַעֲיבוֹר דֶּרֶךְ הַת״ת), which is not so with the others (מַה שֶּׁאֵין כֵּן בִּשְׁאָר).

For the Gevurot of Chesed–Gevurah of the Nukvah (כִּי הַגְּבוּרוֹת דְּחו״ג דְּנוּקְבָּא) are able to receive their Gevurah from the Da‘at itself, which is in between Chesed and Gevurah (תוּכַל לְקַבֵּל הַגְּבוּרָה שֶׁלָּהּ מִן הַדַּעַת עַצְמוֹ שֶׁהוּא בֵּינֵיהֶם בֵּין חו״ג), and two Gevurot emerge together—one to the right line and one to the left line (וְיוֹצְאוֹת שְׁתֵּי גְּבוּרוֹת בְּיַחַד אַחַת לְקו יָמִין וְאַחַת לְקו שְׂמֹאל). And therefore the Chesed does not need the Gevurah, nor does the Gevurah need the Chesed (וְלָכֵן אֵין הַחֶסֶד צָרִיךְ לַגְּבוּרָה וְלֹא הַגְּבוּרָה צְרִיכָה לַחֶסֶד). Also the Tiferet does not need either the Chesed or the Gevurah (גַּם הַת״ת אֵינוֹ צָרִיךְ לֹא לַחֶסֶד וְלֹא לַגְּבוּרָה), for it descends to it through the middle line itself (כִּי יוֹרֵד אֵלָיו דֶּרֶךְ הַקּו הָאֶמְצָעִי מַמָּשׁ). Likewise, the Netzach does not need the Chesed above it, nor does the Hod need the Gevurah above it (גַּם הַנֵּצַח אֵינוֹ צָרִיךְ לַחֶסֶד שֶׁעָלָיו וְלֹא הַהוֹד לַגְּבוּרָה שֶׁעָלָיו), for the light comes to them only by way of the middle line through Tiferet, and from there it is divided to them (כִּי אֵין הָאוֹר בָּא לָהֶם רַק דֶּרֶךְ קו אֶמְצָעִי בַּת״ת וּמִשָּׁם מִתְחַלֵּק לָהֶם).

Thus it turns out (בְּאוֹפֶן), that there is no one who is compelled to have the lights pass through him except these two (שֶׁלֹּא יֵשׁ מִי שֶׁהוּא מֻכְרָח שֶׁיַּעַבְרוּ בְּתוֹכוֹ רַק אֵלּוּ ב׳), which are the Gevurot of Netzach and Hod that are required to pass through Tiferet by necessity (שֶׁהֵם גְּבוּרוֹת נ״ה שֶׁצְּרִיכִין לַעֲיבוֹר דֶּרֶךְ הַת״ת בְּהֶכְרֵחַ), and there they leave an illumination of themselves (וְשָׁם מַנִּיחִין הֶאָרָה שֶׁלָּהֶן). And together with the Gevurah of Tiferet itself they are three Gevurot (וְעִם הַגְּבוּרָה שֶׁל הַת״ת עַצְמָהּ הֵם ג׳ גְּבוּרוֹת), and these are the Lamed of Lamed–Ayin (וְהֵם ל׳ שֶׁל ל״ע). And others are enlarged from them (וְנִגְדָּלִין מֵאֵלּוּ אֲחֵרִים), behold thirty-nine (הֲרֵי ל״ט). And if you will say (וְאִם תֹּאמַר), behold they are the ones that enlarge—so how were they counted within this reckoning (הֲרֵי הֵם הַמַּגְדִּילִין וְאֵיךְ נִמְנוּ בִּכְלַל חֶשְׁבּוֹן זֶה). The answer to this is explained as we said in the secret of Da‘at (הַתְּשׁוּבָה זוֹ מְבוֹאָרֶת כְּמוֹ שֶׁאָמַרְנוּ בְּסוֹד הַדַּעַת), that when many Gevurot are together they are able to enlarge it and to leave their root there (כִּי בִּהְיוֹת גְּבוּרוֹת רַבּוֹת בְּיַחַד הֵם יְכוֹלִין לְהַגְדִּילוֹ וּלְהַשְׁאִיר שָׁם שָׁרְשָׁם), in such a manner that these three Gevurot which are there are themselves enlarged and become ten (בְּאוֹפֶן כִּי אֵלּוּ הַג׳ גְּבוּרוֹת אֲשֶׁר שָׁם הֵם בְּעַצְמָן נִגְדָּלוֹת וְנַעֲשׂוּ י׳), and this is Lamed–Ayin (וְזֶהוּ ל״ע).

And furthermore (וְגַם), it is understandable that in the other Sefirot they had the point itself of their portion, which is the root of everything from which the Sefirot are built and enlarged (כִּי בִּשְׁאָר הַסְּפִירוֹת הָיָה לָהֶם הַנְּקֻדָּה עַצְמָהּ שֶׁל חֶלְקָהּ שֶׁהוּא שֹׁרֶשׁ הַכֹּל שֶׁמִּמֶּנּוּ נִבְנִין וְנִגְדָּלִין הַסְּפִירוֹת), but here in Tiferet the point of her portion descended to the Yesod (אֲבָל כָּאן בְּתִּפְאֶרֶת הִנֵּה הַנְּקֻדָּה שֶׁלָּהּ יָרְדָה בִּיסוֹד). Therefore, if the Gevurot that are there were not themselves enlarged, it would not be possible to make the Tiferet (לָכֵן אִם אֵין הַגְּבוּרוֹת שֶׁל שָׁם נִגְדָּלוֹת בְּעַצְמָן לֹא יִהְיֶה אֶפְשָׁר לַעֲשׂוֹת הַת״ת). And it is possible that with this, that which we said above will also be resolved (וְאֶפְשָׁר שֶׁעִם זֶה שֶׁאָמַרְנוּ יִתְיָרֵץ גַּם כֵּן מַה שֶּׁלְּעֵיל), that even though the truth is that the five Gevurot, when they spread in the body, descend level after level (שֶׁאַף עַל פִּי שֶׁהָאֱמֶת הוּא שֶׁהַה׳ גְּבוּרוֹת כְּשֶׁמִּתְפַּשְּׁטִין בַּגּוּף הֵם יוֹרְדִין מַדְרֵגָה אַחַר מַדְרֵגָה), for all of them first descend into Chesed (כִּי כֻּלָּן יוֹרְדִין תְּחִלָּה בְּחֶסֶד), and afterward the Gevurah of Chesed remains there (וְאַחַר כָּךְ נִשְׁאֶרֶת שָׁם גְּבוּרַת הַחֶסֶד), and the other four descend below into Gevurah (וְיוֹרְדוֹת ד׳ אֲחֵרוֹת לְמַטָּה בִּגְבוּרָה), and similarly in this manner until below, in the same way as the Chasadim (וְכַעֲדַ״ז עַד לְמַטָּה כְּדֶרֶךְ הַחֲסָדִים).

However, the reason is understood with what was said above (אַךְ הַטַּעַם מוּבָן עִם הַנַּ״ל), for the other Sefirot do not require that the roots of those that pass through them remain there (כִּי שְׁאָר הַסְּפִירוֹת אֵינָן צְרִיכוֹת שֶׁיֵּשָּׁאֵר שָׁם שֹׁרֶשׁ אוֹתָן הָעוֹבְרוֹת בָּהֶן), but Tiferet, which does not have its own point, needs to take those three Gevurot in order to root them within it (אַךְ הַת״ת שֶׁאֵין לוֹ נְקֻדָּה שֶׁלָּהּ צָרִיךְ לִקַּח אוֹתָן הַג׳ גְּבוּרוֹת לְהַשְׁרִישָׁן בּוֹ). And this, in my humble opinion, is more true than the first reason (וְזֶה נִרְאֶה לְדַעְתִּי יוֹתֵר אֲמִתִּי מִן הַטַּעַם הָרִאשׁוֹן), for it is a principle in our hands that the Chasadim or the Gevurot descend level after level from Chesed until Hod (כִּי כְּלָל הוּא בְּיָדֵינוּ כִּי הַחֲסָדִים אוֹ הַגְּבוּרוֹת יוֹרְדִין מַדְרֵגָה אַחַר מַדְרֵגָה מֵחֶסֶד עַד הוֹד). Mem in Netzach means (מ״ם בְּנֵצַח פֵּירוּשׁ), that she has one point of her own and takes additionally the Netzach of Ze’ir Anpin and the Netzach of Imma (שֶׁיֵּשׁ לָהּ נְקֻדָּה אַחַת שֶׁל עַצְמָהּ וְלוֹקַחַת עוֹד נֵצַח דְּז״א וְנֵצַח דְּאִמָּא), for here everything is the aspect of Netzach and its light is evident, therefore they enter into the reckoning, as explained above (כִּי כָּאן הַכֹּל הוּא בְּחִינַת נֵצַח וְנִכָּר הָאוֹר שֶׁלּוֹ לָכֵן הֵם נִכְנָסִין בַּחֶשְׁבּוֹן כַּנַּ״ל). And furthermore, she takes the Gevurah of Hod that passes through it, similar to what was explained in Tiferet above (וְעוֹד לוֹקַחַת גְּבוּרָה שֶׁל הוֹד שֶׁעוֹבֶרֶת בָּהּ דֻּגְמַת מַה שֶּׁאָמַרְנוּ בַּת״ת כַּנַּ״ל). However, the reason here is (אַךְ הַטַּעַם בְּכָאן הוּא), for you already know that Netzach and Hod are two halves of the body, brothers that do not separate (כִּי כְּבָר יָדַעְתָּ שֶׁנ״ה הֵם ב׳ פַלְגֵי דְגוּפָא אַחִים וְלֹא יִתְפָּרְדוּ). Therefore, when the Gevurot of Hod pass through it, they leave their root within it (לָכֵן כְּשֶׁעוֹבְרוֹת גְּבוּרוֹת הוֹד בָּהּ מַנִּיחוֹת בָּהּ שָׁרְשָׁן).

Behold, there are four points (הֲרֵי הֵם ד׳ נְקֻדָּוֹת), and six are enlarged (וְנִגְדָּלִים ו׳), behold Mem (הֲרֵי הוּא מ״ם). And also, as you already know, Netzach and Hod are in the likeness of male and female (וְגַם שֶׁכְּבָר יָדַעְתָּ כִּי נ״ה הֵם דִּמְיוֹן זָכָר וּנְקֵבָה), therefore he is in Netzach and she is in Hod (לָכֵן אִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד). And you already know (וּכְבָר יָדַעְתָּ), that the crown of the Gevurot belongs to the Nukvah and the crown of the Chasadim belongs to the male (כִּי עַטְרָא דְּגְבוּרוֹת הִיא שֶׁל נוּקְבָּא וְעַטְרָא דְּחֲסָדִים הוּא שֶׁל דּוּכְרָא), yet nevertheless the male takes two crowns and the Nukvah only one (עַכְזָ״ו לוֹקֵחַ הַזָּכָר תְּרֵין עַטְרִין וְנוּקְבָּא א׳ לְבַד). And so here as well, Netzach takes also the impression of the Gevurah of Hod within it (וְכֵן כָּאן נֵצַח נוֹטֵל גַּם רוֹשֶׁם גְּבוּרַת הַהוֹד בּוֹ). Kuf–Tzadi in Hod means (ק״ץ בְּהוֹד פֵּירוּשׁ), you already know the secret of the alphabet of Adam Kadmon in Bet, Kaf, Resh, which are the secret of ones, tens, and hundreds (כְּבָר יָדַעְתָּ סוֹד א״ב דְּאָדָם קַדְמוֹן בְּכ״ר שֶׁהֵם סוֹד אֲחָדִים עֲשִׂירִיּוֹת מֵאוֹת). And Alef–Tet, Bet–Ḥet, Gimel–Zayin, Dalet–Vav are ones in the first four (וְא״ט ב״ח ג״ז ד״ו הֵם אֲחָדִים בְּד׳ רִאשׁוֹנוֹת). Yod–Tzadi, Kaf, Lamed–Ayin, Mem–Samekh are tens, and they are from Chesed until Netzach (י״צ כַּ״ף ל״ע מ״ס הֵם עֲשִׂירִיּוֹת וְהֵם מֵחֶסֶד עַד נֵצַח). Kuf–Tzadi, Resh–Peh, Shin–Nun, Tav–Mem are hundreds, and they are from Hod and below (ק״ץ ר״ף ש״ן ת״ם הֵם מֵאוֹת וְהֵם מֵהוֹד וּלְמַטָּה).

It is thus found (נִמְצָא), that the simple Kaf in the alphabet after the letter Tav is five hundred (כִּי ה׳ כַּ״ף פְּשׁוּטָה בָּא״ב אַחַר אוֹת ת׳ וְהוּא ת״ק), and the closed Mem is six hundred (ו׳ מ״ם סְתוּמָה הוּא ת״ר), and the simple Nun is seven hundred (ו׳ נו״ן פְּשׁוּטָה הוּא ת״ש), and the simple Peh is eight hundred (ו׳ פ״ף פְּשׁוּטָה הוּא ת״ת), and the simple Tzadi is nine hundred (ו׳ ץ״ץ פְּשׁוּטָה הוּא ת״ת״ק). Behold, there are nine ones, nine tens, and nine hundreds within it (הֲרֵי יֵשׁ בּוֹ ט׳ אֲחָדִים וְט׳ עֲשִׂירִיּוֹת וְט׳ מֵאוֹת). And when you wish to complete the thousand, which are ten hundreds (וּכְשֶׁתִּרְצֶה לְהַשְׁלִים הָאֶלֶף שֶׁהֵם י׳ מֵאוֹת), you return to the letter Alef, which is the head of the letters, and in its full spelling it is Alef–Lamed–Peh, which is one thousand (אָז תַּחְזוֹר לָאוֹת א׳ שֶׁהוּא רֹאשׁ הָאוֹתִיּוֹת וְהוּא בְּמִלּוּאוֹ אֶל״ף שֶׁהוּא אֶלֶף), and there is no need to elaborate (וְאֵין לְהַאֲרִיךְ).

And let us return to the matter (וְנַחְזוֹר לָעִנְיָן), for from Hod and below is the secret of the hundreds (כִּי מֵהוֹד וּלְמַטָּה סוֹד מֵאוֹת). And we have already explained the reason for the ones, which are in the head, and the tens, which are in the body (וּכְבָר בֵּאַרְנוּ טַעַם לָאֲחָדִים שֶׁהֵם בָּרֹאשׁ וְהָעֲשִׂירִיּוֹת שֶׁהֵם בַּגּוּף), and now we need to explain why the hundreds are from Hod and below (וְעַתָּה אֲנַחְנוּ צְרִיכִין לְבָאֵר לָמָּה הַמֵּאוֹת הֵם מֵהוֹד וּלְמַטָּה). And we will first explain the matter of Kuf–Tzadi, what its meaning is (וּנְבָאֵר תְּחִלָּה עִנְיַן ק״ץ מַה עִנְיָנוֹ), and from it the reason will be clarified (וּמִמֶּנּוּ יִתְבָּאֵר הַטַּעַם). And the matter is (וְהָעִנְיָן), that here as well the order of these two letters is similar to the two letters in Da‘at, which are Dalet–Vav (כִּי גַּם בְּכָאן הַסֵּדֶר שֶׁל ב׳ אוֹתִיּוֹת אֵלּוּ הֵם דֻּגְמַת ב׳ אוֹתִיּוֹת שֶׁבְּדַעַת שֶׁהֵם ד״ו), which we explained that the second letter, which is Vav, is the primary one, and the first letter, Dalet, is the newly added one (שֶׁבֵּאַרְנוּ שֶׁהָאוֹת הַב׳ שֶׁהוּא ו׳ הוּא הָעִקָּרִי וְהָאוֹת ד׳ הָרִאשׁוֹנָה הִיא הַמְּחוּדָשׁ). And so here as well (וְכֵן גַּם בְּכָאן), for the first letter, which is Kuf, is the newly added one, and the Tzadi is the primary one (כִּי הָאוֹת הָרִאשׁוֹן שֶׁהוּא ק׳ הוּא מְחוּדָשׁ וְהָאוֹת צ׳ הִיא הָעִקָּרִית). And afterward we will explain the reason, with the help of Hashem (וְאַחַר כָּךְ נְבָאֵר הַטַּעַם בְּעֶזְרַת ה׳).

However, the explanation of the matter is as follows (אָמְנָם בֵּיאוּר הָעִנְיָן), that Hod has only one Gevurah (כִּי הוֹד אֵין לָהּ רַק גְּבוּרָה אַחַת), and it is not like Tiferet and Netzach, as explained above (וְאֵינוֹ כְּמוֹ תִּפְאֶרֶת וְנֵצַח כַּנַּ״ל). Therefore, it does not enter into the count (לָכֵן אֵינָהּ נִכְנֶסֶת בַּחֶשְׁבּוֹן), for it is the “waters that enlarge,” as explained above (כִּי הוּא הַמַּיִם הַמַּגְדִּילִין כַּנַּ״ל). However, there are three points within it alone (אָמְנָם ג׳ נְקֻדּוֹת יֵשׁ בָּהּ לְבַד), and these are as follows (וְאֵלּוּ הֵן): one is the point itself that is within her (א׳ הוּא הַנְּקֻדָּה עַצְמָהּ שֶׁיֵּשׁ בָּהּ), and the Hod of Imma (וְהוֹד דְּאִמָּא), and the Hod of Ze’ir Anpin (וְהוֹד דְּז״א) — behold, three points (הֲרֵי ג׳ נְקֻדּוֹת). And behold, in all the upper Sefirot there did not combine such a quality of harsh Gevurot as here (וְהִנֵּה בְּכָל הַסְּפִירוֹת הָעֶלְיוֹנוֹת לֹא נִצְטָרְפוּ בְּחִינַת גְּבוּרוֹת קָשׁוֹת כָּל כָּךְ כְּמוֹ בְּכָאן).

And the matter is (וְהָעִנְיָן), for it is known that Netzach and Hod are outside the body (כִּי נוֹדָע שֶׁנ״ה הֵם לְבַר מִגּוּפָא), and therefore they are harsh judgments (וְלָכֵן הֵם דִּינִין קָשִׁים). However, despite this (אָמְנָם עִכָּ״ז), the Hod is an exceedingly, exceedingly harsh judgment (הַהוֹד הוּא דִּין קָשֶׁה מְאֹד מְאֹד), for it is the secret of the left line at its end (כִּי הוּא סוֹד קַו שְׂמֹאל בְּסוֹפוֹ). And behold, the left line itself is Gevurah (וַהֲלֹא קַו שְׂמֹאלִי הוּא גְּבוּרָה עַצְמָהּ), all the more so at its lower end (כָּל שֶׁכֵּן בְּסוֹפוֹ הַתַּחְתּוֹן), which is called in the Zohar “the gold dross” (הַנִּקְרָא בַּזֹּהַר הַתּוֹכָא דְּדַהֲבָא). And these are the three lower extremities of the three left lines (וְהֵם ג׳ קְצָווֹת הַתַּחְתּוֹנִים שֶׁל ג׳ הַקַּוִּין הַשְּׂמָאלִיִּים): one is the extremity of the Hod of Imma (כִּי אֶחָד הוּא קְצֵה דְּהוֹד דְּאִמָּא), and one is the extremity of the Hod of Ze’ir Anpin (וְאֶחָד קְצֵה דְּהוֹד דְּזְעֵיר אַנְפִּין), and one is the extremity of the Hod of the Nukvah (וְאֶחָד הוּא קְצֵה דְּהוֹד נוּקְבָּא).

Behold, there are three Hodot together (הֲרֵי ג׳ הוֹדוֹת בְּיַחַד), each one by itself being a judgment harsh beyond measure (שֶׁכָּל אֶחָד לְבַד הוּא דִּין קָשֶׁה לְאֵין קֵץ), and all the more so in their joining together, the three of them (וּמִכָּל שֶׁכֵּן בְּהִצְטָרְפוּתָן יַחַד שְׁלָשְׁתָּן), which are judgments harsh without limit (שֶׁהֵם דִּינִין קָשִׁים לְאֵין תַּכְלִית). And therefore, when they join together, they strike one another and grow and expand without limit (וְלָכֵן בְּהִתְחַבְּרָם יַחַד מַכִּים זֶה בָּזֶה וְנִגְדָּלִים וְנִרְחָבִים עַד אֵין קֵץ), and they are inter-included with one another (וְנִכְלָלִים זֶה בָּזֶה), until from three they become nine (עַד שֶׁמִג׳ נַעֲשִׂים ט׳), each one included of three (כָּל אֶחָד כָּלוּל מִג׳). And not only this (וְלֹא דַּי בְּזֶה), but they prevailed until they were in the secret of hundreds and not in the secret of tens (אֶלָּא שֶׁגָּבְרוּ עַד שֶׁהָיוּ בְּסוֹד מֵאוֹת וְלֹא בְּסוֹד עֲשִׂירִיּוֹת). And this is the reason that here it is the secret of hundreds (וְזֶהוּ הַטַּעַם שֶׁבְּכָאן הוּא סוֹד מֵאוֹת).

And you already know (וּכְבָר יָדַעְתָּ), that the five Gevurot of MNTZPKH are in the order of the letters Kaf, Mem, Nun, Peh, Tzadi (כִּי ה׳ גְּבוּרוֹת מַנְצַפָּ״ךְ הֵם כְּסֵדֶר אוֹתִיּוֹת ך׳ ם׳ ן׳ ף׳ ץ׳), and they are divided from Chesed until Hod (וְהֵם מִתְחַלְּקוֹת מֵחֶסֶד עַד הוֹד).

It follows that the Gevurah [Might-Power] that reaches Hod [Splendor] is the final Tzadi in its simple form (נִמְצָא שֶׁהַגְּבוּרָה הַמַּגַּעַת לְהוֹד הוּא ץ׳ פְּשׁוּטָה), which is the letter final Tzadi of Ketz [End] (וְהוּא אוֹת ץ׳ מִן קֵץ). Thus, they themselves constitute the final Tzadi—ninety (בְּאוֹפֶן כִּי הֵם ץ׳ בְּעַצְמָן)—and they were not enlarged by means of the waters that enlarge them; only one portion was enlarged, namely, the Kuf—one hundred (וְלֹא גָּדְלוּ עַל־יְדֵי הַמַּיִם הַמַּגְדִּילִין אוֹתָם רַק חֵלֶק אֶחָד וְהוּא ק׳). This, then, is the matter of Ketz [End]—Kuf–final Tzadi (הֲרֵי עִנְיַן ק״ץ).

And behold, all the Chitzonim [External Forces] take hold here, in the Sefirah of Hod , for the reason mentioned above (וְהִנֵּה כָּל הַחִיצוֹנִים נֶאֱחָזִין בְּכָאן בַּסְּפִירָה הוֹד לַטַּעַם הַנַּ״ל). Its name itself testifies concerning it: Ketz [End], in the secret of, “The end of all flesh has come before Me” (Genesis 6:13), as is known, for they are the Chitzonim [External Forces] (וּשְׁמוֹ מוֹכִיחַ עָלָיו ק״ץ סוֹד קֵץ כָּל בָּשָׂר בָּא לְפָנַי כַּנּוֹדָע שֶׁהֵם הַחִיצוֹנִים). And therefore, Samael was unable to prevail against Ya‘akov except at the hollow of his left thigh, which corresponds to Hod (וְלָכֵן גַּם סַמָּא״ל לֹא הָיָה יָכוֹל לְיַעֲקֹב רַק בְּכַף יְרֵכוֹ הַשְּׂמָאלִית שֶׁהוּא הוֹד). Through this, you will understand a wondrous secret (וּבְזֶה תָּבִין סוֹד נִפְלָא): when the Chitzonim [External Forces] take hold of it, Hod is reversed and becomes Davah [Afflicted] (כִּי בְּהִתְאַחֵז בּוֹ הַחִיצוֹנִים נֶהְפַּךְ וְנַעֲשֶׂה דָּוֶה). And this is the secret of, “And my splendor was turned upon me into corruption” (Daniel 10:8) (וְהוּא סוֹד וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית).

For we have already explained that the five impure bloods are from the secret of the five Gevurot of MNTZPKH (כִּי כְּבָר בֵּאַרְנוּ שֶׁה׳ דָּמִים טְמֵאִים הֵם מִסּוֹד ה׳ גְּבוּרוֹת מַנְצַפָּ״ךְ אֵלּוּ). However, the cutting-off of the filth is only at the end, which is the Gevurot of Hod, which is the final Heh (אָמְנָם הִתּוּךְ הַזּוֹהֲמָא אֵינוֹ אֶלָּא לַסּוֹף שֶׁהוּא גְּבוּרוֹת הַהוֹד שֶׁהוּא הַה׳). And when the externals take hold there, it is overturned and becomes menstrual blood, and she becomes “Davah [Afflicted],” which is the niddah spoken of in the Torah (וּבְהֶאֱחֵז שָׁם הַחִיצוֹנִים נֶהְפַּךְ וְנַעֲשֶׂה דַּם נִדָּה וְנַעֲשֵׂית דָּוֶה שֶׁהִיא נִדָּה הָאֲמוּרָה בַּתּוֹרָה). And this is the meaning of, “He has made me desolate, Davah [Faint] all the day” (Lamentations 1:13) (וְזֶהוּ נְתָנַנִי שׁוֹמֵמָה כָּל הַיּוֹם דָּוֶה). And through this you will understand a wondrous secret in the statement of our Sages, of blessed memory (וּבְזֶה תָּבִין סוֹד נִפְלָא בְּמַאֲמַר רַז״ל): that the days of the exile are one thousand years (כִּי יְמֵי הַגָּלוּת הֵם אֶלֶף שָׁנִים). And this is the meaning of, “All the day Davah [Faint]” (Lamentations 1:13) (וְזֶהוּ כָּל הַיּוֹם דָּוֶה), as it is written, “For a thousand years in Your eyes…” (Psalms 90:4) (כְּמַ״ש כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ וְגו׳).

And the matter is as follows (וְהָעִנְיָן): “The world exists for six thousand years,” and they correspond to the Sefirot from Chesed through Yesod (כִּי שִׁית אַלְפֵי שְׁנִין הֲוֵי עָלְמָא וְהֵם מֵחֶסֶד עַד יְסוֹד). And the seventh millennium is Malkhut, which is Shabbat [Sabbath], ascending unto the Heh, as it is said, “A Sabbath unto Hashem” (Exodus 20:10) (וְהָאֶלֶף הַז׳ הוּא מַלְכוּת שֶׁהִיא שַׁבָּת הָעוֹלָה עַד ה׳ שֶׁנֶּאֱמַר שַׁבָּת לַה׳).

And behold, the destruction of the Beit HaMikdash [Holy Temple] occurred near the fifth millennium, which corresponds to Hod (וְהִנֵּה חֻרְבַּן בֵּית הַמִּקְדָּשׁ הָיָה סָמוּךְ לָאֶלֶף הַחֲמִישִׁי שֶׁהוּא הוֹד), for within it the Chitzonim [External Forces] take hold, because it consists of harsh Gevurot (כִּי בּוֹ נֶאֱחָזִין הַחִיצוֹנִים לִהְיוֹתוֹ גְּבוּרוֹת קָשׁוֹת). And this is as the verse says, “He has made me desolate all the day daveh” (וְזֶהוּ כְּמוֹ שֶׁאָמַר הַכָּתוּב נְתָנַנִי שׁוֹמֵמָה כָּל הַיּוֹם דָּוֶה), for from Hod it is overturned to daveh, which is the fifth thousand (כִּי מֵהוֹד נֶהְפַּךְ לְדו״ה שֶׁהוּא הָאֶלֶף הַחֲמִישִׁי). Therefore, the exile does not extend except for these years (לָכֵן אֵין הַגָּלוּת נִמְשָׁךְ רַק שָׁנִים אֵלּוּ), as it is said in the Zohar, “and the nations will not rule over Israel more than a thousand years” (כְּמַ״ש בַּזֹּהַר וְלָא יִשְׁלְטוּ עַמְמִין בְּיִשְׂרָאֵל יוֹתֵר מֵאֶלֶף שְׁנִין), for they have no grasp except in Hod alone (כִּי אֵין לָהֶם אֲחִיזָה רַק בְּהוֹד לְבַד). And we have already explained above how they are a thousand (וּכְבָר בֵּאַרְנוּ לְעֵיל אֵיךְ הֵם אֶלֶף), for Ketz [End] has the gematria of one thousand (כִּי ק״ץ גִּימַטְרִיָּא אֶלֶף), since Tzadi is nine hundred and together with Kuf they are one thousand (כִּי ץ׳ הוּא ת״ת״ק וְעִם ק׳ הֲרֵי אֶלֶף). And these are what are called in the Zohar “a thousand weekdays” (וְאֵלּוּ הֵם הַנִּקְרָאִים בַּזֹּהַר אֶלֶף יוֹמִין דְּחוֹל). And this is the secret of “the thousand are yours, O Solomon,” which are weekdays (וְזֶהוּ סוֹד הָאֶלֶף לְךָ שְׁלֹמֹה שֶׁהוּא חוֹל), and there is no need to elaborate (וְאֵין לְהַאֲרִיךְ). And through this you will also understand (וּבְזֶה תָּבִין גַּם כֵּן), that the Da‘at and the Hod are different in their letters, as explained above in the Atbaḥ alphabet, Alef–Tet, Bet–Ḥet (כִּי הַדַּעַת וְהַהוֹד הֵם מְשֻׁנִּים בְּאוֹתִיּוֹתֵיהֶם כַּנַּ״ל בְּאַלְפָּא בֵּיתָא דְּא״ט ב״ח), for the first letter is secondary and the second letter is primary (כִּי הָאוֹת הָרִאשׁוֹנָה הִיא הַטְּפֵלָה וְהָאוֹת הַשְּׁנִיָּה הִיא הָעִקָּרִית). And the reason for this is (וְטַעַם הַדָּבָר), that since these powers of Gevurah are greater than the other Sefirot of the Nukvah (שֶׁלִּהְיוֹת אֵלּוּ כֹּחוֹת הַגְּבוּרָה יוֹתֵר מִשְּׁאָר הַסְּפִירוֹת שֶׁבַּנּוּקְבָּא), therefore their Gevurot are greater than the newly added ones (לָכֵן הַגְּבוּרוֹת שֶׁלָּהֶם יְתֵרוֹת עַל הַמְּחוּדָּשׁוֹת).

For behold, in Da‘at we explained that the four are newly added and the six are the primary ones, and they are Gevurot (כִּי הֲלֹא בַּדַּעַת בֵּאַרְנוּ שֶׁהַד׳ הֵם מְחוּדָּשִׁים וְהַו׳ הֵם הָעִקָּרִיּוֹת וְהֵם גְּבוּרוֹת). And likewise here in Hod (וְכֵן כָּאן בְּהוֹד), the Tzadi, which are nine hundred, are the primary ones (הַץ׳ שֶׁהֵם ת״ת״ק הֵם הָעִקָּרִיּוֹת), and the Kuf, which is the lesser amount, is the newly added one (וְהַק׳ שֶׁהוּא הַמְּעוּט הוּא הַמְּחוּדָּשׁ). For when the judgments are joined together, they multiply without end (לְפִי שֶׁכְּשֶׁהַדִּינִין מִתְחַבְּרִים הֵם מִתְרַבִּים עַד אֵין קֵץ). Therefore, one must not arouse and join the powers of judgment together, but rather separate them (לָכֵן צָרִיךְ שֶׁלֹּא לְעוֹרֵר וּלְחַבֵּר כֹּחוֹת הַדִּינִין יַחַד אֶלָּא לְהַפְרִידָן), for waters are calm and settled (לְפִי שֶׁהַמַּיִם הֵם נָחִים וּמְיֻשָּׁבִים), but Gevurah is fire and flame and sparks without end (אֲבָל הַגְּבוּרָה הֵם אֵשׁ וְשַׁלְהֶבֶת וְנִיצוֹצוֹת עַד אֵין קֵץ). And this is simple (וְזֶה פָּשׁוּט).

However, Hod has already been explained as to how it consists of many Gevurot (אָמְנָם הַהוֹד כְּבָר נִתְבָּאֵר אֵיךְ הֵם גְּבוּרוֹת רַבּוֹת), and Da‘at is also simple to understand (וְהַדַּעַת פָּשׁוּט הוּא), that within all of the Nukvah there are no five Gevurot gathered together as in her Da‘at (שֶׁאֵין בְּכָל הַנּוּקְבָּא ה׳ גְּבוּרוֹת מְקוּבָּצוֹת יַחַד כְּמוֹ בַּדַּעַת שֶׁלָּהּ), and especially since there they are not sweetened at all (וּבִפְרָט שֶׁאֵין מְתוּק כְּלָל בָּהֶם שָׁם). On the contrary, below they are more sweetened, since they are revealed (וְאַדְּרַבָּא לְמַטָּה הֵם יוֹתֵר מְמוּתָּקִים שֶׁהֵם מְגוּלִּים). Nevertheless (אָמְנָם עִכָּ״ז), the Da‘at consists of perfumed judgments (הַדַּעַת הֵם דִּינִין מְבוּסָּמִים), and in particular since they are above, in the secret of Da‘at and Mochin (וּבִפְרָט שֶׁהֵם לְמַעְלָה בְּסוֹד הַדַּעַת וְהַמּוֹחִין). But the Hod consists of harsh judgments, close to the Klipot (אֲבָל הַהוֹד הֵם דִּינִין קָשִׁים קְרוֹבִים אֶל הַקְּלִיפּוֹת). Therefore, the Da‘at is in the secret of ones, and the Hod is in the secret of hundreds, as explained above (לָכֵן הַדַּעַת הוּא בְּסוֹד אֲחָדִים וְהַהוֹד הוּא בְּסוֹד מֵאוֹת כַּנַּ״ל). And this is the secret of the verse, “The judgments of Hashem are truth; they are righteous together” (וְזֶהוּ סוֹד הַכָּתוּב מִשְׁפְּטֵי ה׳ אֱמֶת צָדְקוּ יַחְדָּו). For behold, the letters belonging to Da‘at and Hod differ from those of the other Sefirot, and they are Dalet–Vav and Kuf–final Tzadi (כִּי הִנֵּה הָאוֹתִיּוֹת שֶׁל הַדַּעַת וְהַהוֹד הֵם מְשֻׁנִּים מִשְּׁאָר הַסְּפִירוֹת וְהֵם ד״ו ק״ץ). And when you combine them, they form the letters of Tzadku [They Are Righteous] (וְאִם תְּצָרְפֵם הֵם אוֹתִיּוֹת צִדְקוּ). For these four letters belonging to Da‘at and Hod “are righteous together” (Psalms 19:10) (כִּי אֵלּוּ הַד׳ אוֹתִיּוֹת בְּדַעַת וְהוֹד צָדְקוּ יַחְדָּו), and they differ more markedly from those of the other Sefirot (וְהֵם מְשֻׁנִּים יוֹתֵר מִשְּׁאָר סְּפִירוֹת).

And we have already explained that the reason is that they are Gevurot (וּכְבָר בֵּאַרְנוּ כִּי הַטַּעַם הוּא לִהְיוֹתָן גְּבוּרוֹת), and this is the secret of “the judgments of Hashem are truth” (וְזֶהוּ סוֹד מִשְׁפְּטֵי ה׳ אֱמֶת), for since these two, which are Da‘at and Hod, are Gevurot in actuality more than the rest (שֶׁלִּהְיוֹת שֶׁאֵלּוּ הַשְּׁנַיִם שֶׁהֵם דַּעַת וְהוֹד וְהֵם גְּבוּרוֹת מַמָּשׁ יוֹתֵר מִשְּׁאָר), they are called “the judgments of Hashem,” which are the Gevurot (נִקְרָאִים מִשְׁפְּטֵי ה׳ שֶׁהֵם הַגְּבוּרוֹת), therefore “they are righteous together” (לָכֵן צָדְקוּ יַחְדָּו), and they are equal, one like the other (וְהֵם שָׁוִים זֶה כָּזֶה). And their letters themselves are literally “Tzadku [They Are Righteous]” (וְגַם אוֹתִיּוֹתֵיהֶם הֵם צָדְקוּ מַמָּשׁ), and this suffices (וְדַי בָּזֶה). Resh–Peh in Yesod means (ר״ף בִּיסוֹד פֵּירוּשׁ), we have already explained that the point of Tiferet descended and joined with his point, and they are two points (כְּבָר בֵּאַרְנוּ שֶׁיָּרְדָה הַנְּקֻדָּה שֶׁל תִּפְאֶרֶת וְנִתְחַבְּרָה עִם הַנְּקֻדָּה שֶׁלּוֹ וְהֵם ב׳ נְקֻדּוֹת), behold they are Resh (הֲרֵי הֵם ר׳), and eight others are renewed (וּמִתְחַדְּשִׁין ח׳ אֲחֵרִים), behold Peh (הֲרֵי ף׳). And it appears to me (וְנִרְאֶה לִי), that since the gathering of all the five Gevurot is in Yesod, as is known (לְפִי שֶׁקִּבּוּץ כָּל ה׳ גְּבוּרוֹת הוּא בִּיסוֹד כַּנּוֹדָע), therefore they are in the secret of hundreds (לָכֵן הֵם בְּסוֹד מֵאוֹת).

And it also appears to me (וְגַם נִרְאֶה לִי), that for this reason the letters Resh–Peh are in Yesod corresponding to the five Gevurot of MNTZPKH that are gathered within it (כִּי לָכֵן אוֹתִיּוֹת ר״ף בִּיסוֹד כְּנֶגֶד ה׳ גְּבוּרוֹת מַנְצַפָּ״ךְ שֶׁמִּתְקַבְּצִים בּוֹ), and their gematria is Resh–Peh, as is known (וְחֶשְׁבּוֹנָם ר״ף כַּנּוֹדָע), for MNTZPKH has the gematria of Resh–Peh (שֶׁמַנְצַפָּ״ךְ גִּימַטְרִיָּא ר״ף). Shin–Nun in Malkhut—this you will understand as we said in the previous discourse (ש״ן בְּמַלְכוּת זֶה תָּבִין כְּמַ״ש בִּדְרוּשׁ הָעָבָר), that the Malkhut of the Nukvah has no support at all in Ze’ir Anpin (שֶׁהַמַּלְכוּת שֶׁבַּנּוּקְבָּא אֵין לָהּ שׁוּם סֶמֶךְ בְּז״א), and she does not even have an actual point (וַאֲפִלּוּ נְקֻדָּה מַמָּשׁ אֵין לָהּ), but is only a striking impression alone (וְאֵינָהּ רַק הַכָּאָה בְּעָלְמָא). And this is the secret of the seal (וְהוּא סוֹד הַחוֹתָם), for there we explained that they are the three Names Ehyeh of Yodin, of Alfin, and of Hehin (שֶׁשָּׁם בֵּאַרְנוּ שֶׁהֵם ג׳ שֵׁמוֹת אֶהְיֶה דְּיוּדִי״ן דְּאַלְפִּי״ן דְּהֵהִי״ן), which are drawn to her there from the Netzach, Hod, Yesod of Imma (הַנִּמְשָׁכִים אֵלֶיהָ שָׁם מִנֶּה״י דְּאִמָּא), which have the gematria of “seal” (שֶׁהֵם גִּימַטְרִיָּא חוֹתָם), and they are only illumination and a seal alone (וְאֵינָם רַק הֶאָרָה וְחוֹתָם בְּעָלְמָא). And these three Names, which are Shin (וְאֵלּוּ הַג׳ שֵׁמוֹת שֶׁהֵם ש׳), and Nun is added to them, which are seven other middot (וְנִתּוֹסַף בָּהֶם ן׳ שֶׁהֵם ז׳ מִדּוֹת אֲחֵרוֹת), behold Shin–Nun (הֲרֵי ש״ן).

Thus, all the alphabet of Atbach, Bet–Ḥet, except for two other letters, Tav–Mem (הֲרֵי כָּל הָאַלְפָּא בֵּיתָא דְּא״ט ב״ח חוּץ מִב׳ אוֹתִיּוֹת אֲחֵרוֹת ת״ם), concerning which I did not hear an explanation from my teacher, of blessed memory (שֶׁלֹּא שָׁמַעְתִּי פֵּירוּשׁ מִמּוֹרִי זצ״ל), and he said (וְהוּא אוֹמֵר), that they are Tav–Mem (כִּי הֵם ת״ם), that they are below, in the secret of Malkhut (שֶׁהֵם לְמַטָּה בְּסוֹד הַמַּלְכוּת), and he did not explain them (וְלֹא בֵּאַר אוֹתָם). And indeed, all these letters that we have explained are pairs (וְאָמְנָם כָּל אֵלּוּ הָאוֹתִיּוֹת שֶׁבֵּאַרְנוּ הֵם זוּגוֹת), and there still remain three letters that have no pair (וְעוֹד נִשְׁאֲרוּ ג׳ אוֹתִיּוֹת שֶׁאֵין לָהֶם זוּג), and they are Nun–Kaf–Heh (וְהֵם הַנ״ך), Heh of ones, Nun of tens, Kaf of hundreds (ה׳ אֲחָדִים נ׳ עֲשִׂירִיּוֹת ך׳ מֵאוֹת), and they are the secret of “kohen” (וְהֵם סוֹד כֹּהֵן). Therefore, one who marries the daughter of a kohen—their union does not prosper (לָכֵן הַנּוֹשֵׂא בַּת כֹּהֵן אֵין זוּוּגָן עוֹלֶה יָפֶה), for they have no counterpart (כִּי אֵין לָהֶם זוּג). And I did not hear more than this (וְלֹא שָׁמַעְתִּי יוֹתֵר). And all these rectifications were effected while she was in a state of smallness (וְכָל אֵלּוּ הַתִּקּוּנִים נַעֲשׂוּ בִּהְיוֹתָהּ קְטַנָּה).