The Seventh Gate

The Gate of Internality and Externality, and within it are fifteen discourses

שער ז שער פנימיות וחיצוניות ובו ט״ו דרושים

Discourse 1

שער מ דרוש א

[40:1] The matter is a first principle that is correct and true which we have regarding the ten Sefirot, that there are within them two aspects (עִנְיַן הַקְדָּמָה אַחַת נְכוֹנָה וַאֲמִתִּית שֶׁיֵּשׁ לָנוּ בְּעִנְיַן הַי״ס כִּי יֵשׁ בָּהֶם ב׳ בְּחִינוֹת). First is the aspect of the worlds themselves (א׳ הוּא בְּחִינַת הָעוֹלָמוֹת עַצְמָן), and this aspect is called the externality of the Sefirot (וּבְחִינָה זוֹ נִקְרָא חִיצוֹנִיּוּת הַסְּפִירוֹת). The second is the aspect of the souls themselves (הַב׳ הוּא בְּחִינַת הַנְּשָׁמוֹת עַצְמָן), and this aspect is called the internality of the Sefirot (וּבְחִינָה זוֹ נִקְרָא פְּנִימִיּוּת הַסְּפִירוֹת). And you must know that there are three explanations in clarifying this principle (וְצָרִיךְ שֶׁתֵּדַע כִּי ג׳ פֵּרוּשִׁין יֵשׁ בְּבֵיאוּר הַקְדָּמָה זוֹ).

The first explanation is this (פֵּרוּשׁ א׳ הוּא זֶה): that every aspect of the ten Sefirot of Katnut is divided into three (כִּי כָּל בְּחִינַת י״ס דְּקַטְנוּת נֶחְלָקוֹת לְג׳), namely Ibbur, Yenikah, and Mochin (וְהֵם עִיבּוּר יְנִיקָה וּמוֹחִין), which are the three lower of Elohim (שֶׁהֵם ג״ת דְּאֱלֹהִים), and the three middle (וְג׳ אֶמְצָעִים), and the three upper (וְג״ר), and all of these are called externality (וְכָל זֶה נִקְרָאוּ חִיצוֹנִיּוּת). And afterward every aspect of Gadlut also has Ibbur, Yenikah, and Mochin (וְאַחַר כָּךְ כָּל בְּחִינַת הַגַּדְלוּת יֵשׁ בָּהֶם עִיבּוּר וִינִיקָה וּמוֹחִין), which are the three lower of Havayot (שֶׁהֵם ג״ת דְּהֲוָיוֹת), and the three middle (וְג׳ אֶמְצָעִית), and the three upper (וְג״ר), and all of these are called internality (וְכָל זֶה נִקְרָא פְּנִימִיּוּת).

The second explanation is this (פֵּרוּשׁ ב׳ הוּא): that the ten Sefirot of Katnut of Elohim are entirely divided into two aspects (כִּי הַי״ס דְּקַטְנוּת דֶּאֱלֹהִים כּוּלּוֹ נֶחְלָק לִב׳ בְּחִינוֹת), namely Ibbur and Yenikah (שֶׁהֵם עִיבּוּר וִינִיקָה), for the three lower of Elohim are Ibbur (וְהוּא כִּי ג׳ תַּחְתּוֹנוֹת דֶּאֱלֹהִים הֵם עִיבּוּר), and the six upper together are called Yenikah (וְו״ק עֶלְיוֹנִים יַחַד נִקְרָא יְנִיקָה). And afterward all the ten Sefirot of Gadlut of Havayot are called a second Ibbur (וְאַחַר כָּךְ כָּל הַי״ס דְּגַדְלוּת דְּהֲוָיוֹת נִקְרָא עִיבּוּר ב׳), and all three of these aspects are called externality (וְכָל ג׳ בְּחִינוֹת אֵלּוּ נִקְרָאִים חִיצוֹנִיּוּת). And after these three aspects, which are the aspect of back-to-back (וְאַחַר כָּל ג׳ בְּחִינוֹת אֵלּוּ שֶׁהוּא בְּחִינַת אֲחוֹר בְּאָחוֹר), which are called externality (וְהֵם נִקְרָא חִיצוֹנִיּוּת), there are three corresponding aspects (יֵשׁ ג׳ בְּחִינוֹת דֻּגְמָתָן), which are the aspect of face-to-face (שֶׁהוּא בְּחִינַת פָּנִים בְּפָּנִים), and they are called internality (וְנִקְרָאִים פְּנִימִיּוּת). And indeed, all these two aspects (וְאָמְנָם כָּל אֵלּוּ ב׳ בְּחִינוֹת), the externality called back-to-back (שֶׁהֵם חִיצוֹנִיּוּת הַנִּקְרָא אֲחוֹר בְּאָחוֹר), and the internality called face-to-face (וְהַפְּנִימִיּוּת הַנִּקְרָא פָּנִים בְּפָּנִים), are all from the Netzach-Hod-Yesod of Tevunah and Yisrael Saba (כֻּלָּם הֵם מִנְּה״י דְּתְבוּנָה וְיִשְׂרָאֵל סָבָא). And corresponding to them are two other aspects (וְיֵשׁ כְּנֶגְדָּן ב׳ בְּחִינוֹת אֲחֵרוֹת), namely back and face from the supernal Abba and Imma (וְהוּא אָחוֹר וּפָנִים מֵאו״א עִלָּאִין), and they too are called externality and internality (וְהֵם נִקְרָאִים חִיצוֹנִיּוּת וּפְנִימִיּוּת).

The third explanation is that the ten Sefirot of Katnut of Elohim are entirely divided into two aspects (פֵּרוּשׁ הַג׳ כִּי י״ס דְּקַטְנוּת דֶּאֱלֹהִים כּוּלּוֹ נֶחְלָק לִב׳ בְּחִינוֹת), which are Ibbur and Yenikah (שֶׁהֵם עִיבּוּר וִינִיקָה), and this is because the three lower are Ibbur (וְהוּא כִּי ג״ת הֵם עִיבּוּר), and the six upper together are called Yenikah (וְו׳ עֶלְיוֹנוֹת יַחַד נִקְרָא יְנִיקָה). And afterward, all the ten Sefirot of Gadlut of Havayot are called a second Ibbur (וְאַחַר כָּךְ כָּל י״ס דְּגַדְלוּת דְּהֲוָיוֹת נִקְרָא עִיבּוּר ב׳ (ג׳)). And behold, the three aforementioned aspects—namely Ibbur and Yenikah of Katnut and Ibbur of Gadlut—all of this is called externality (וַהֲרֵי ג׳ בְּחִינוֹת הַנַּ״ל שֶׁהֵם עִיבּוּר וִינִיקָה דְּקַטְנוּת וְעִיבּוּר דְּגַדְלוּת כָּל זֶה נִקְרָא חִיצוֹנִיּוּת), since they are from the Netzach, Hod, Yesod of Tevunah and Yisrael Saba (יַעַן כִּי הֵם מִנְּה״י דְּתְבוּנָה וְיש"ס). And afterward, the three aforementioned aspects themselves—two of Katnut and one of Gadlut—since they are from the Netzach, Hod, Yesod of the supernal Abba and Imma, are called internality (וְאַחַר כָּךְ ג׳ בְּחִינוֹת הַנִּזְכָּר עַצְמָן ב׳ דְּקַטְנוּת וְאֶחָד דְּגַדְלוּת יַעַן כִּי הֵם מִנְּה״י או״א עִלָּאִין הֵם נִקְרָאִים פְּנִימִיּוּת). And indeed, these three explanations are the most true, and there are none besides them at all (וְאָמְנָם ג׳ פֵּרוּשִׁים אֵלּוּ הֵם יוֹתֵר הָאֲמִתִּיִּים וְאֵין זוּלָתָם כְּלָל).

[Gloss — Tzemach explained: that there are none like them that are true, and of these three explanations, the first explanation is the most correct] (הֲגָהָה — צֶמַח פֵּירֵשׁ שֶׁאֵין כְּמוֹתָן אֲמִתִּיִּים וּמֵאֵלּוּ ג׳ פֵּרוּשִׁים הַפֵּרוּשׁ רִאשׁוֹן הוּא יוֹתֵר נָכוֹן).

However, the explanation that is most true and correct in my view, without any doubt, is the first explanation of them all (הָאֲמְנָם הַפֵּרוּשׁ הַיּוֹתֵר אֲמִתִּי וְנָכוֹן אֶצְלִי בְּלִי סָפֵק הוּא הַפֵּרוּשׁ הָרִאשׁוֹן מִכֻּלָּם), for the other two explanations have many difficulties, and we will now state some of them (כִּי ב׳ פֵּרוּשִׁים הָאַחֲרִים יֵשׁ קֻשְׁיוֹת רַבּוֹת וְנֹאמַר עַתָּה מִקְצָתָן). And this is that according to the second explanation there is a difficulty (וְהוּא כִּי לְפֵרוּשׁ הַב׳ קָשֶׁה), for behold, in the explanation of Keri’at Shema we explicitly say (שֶׁהֲרֵי בְּפֵרוּשׁ הַק״ש אָמְרִינַן בְּפֵרוּשׁ), that these Mochin which come through Keri’at Shema are only Mochin of the six extremities (כִּי אֵלּוּ הַמּוֹחִין הַבָּאִים עַל יְדֵי ק״ש שֶׁאֵינָם רַק מוֹחִין דְּו״ק), and they are called complete internality (וְהֵם נִקְרְאוּ פְּנִימִיּוּת גָּמוּר).

And behold, all of this is only the aspect of back-to-back (וְהֲרֵי כָּל זֶה אֵינוֹ רַק בְּחִינַת אֲחוֹר בְּאָחוֹר), for the aspect of face-to-face is effected in the blessing of the Patriarchs itself, as mentioned there and in other places (כִּי בְּחִינַת פָּנִים בְּפָּנִים נַעֲשֶׂה בְּבִרְכַּת אָבוֹת עַצְמָהּ כַּנִּזְכָּר שָׁם וּבִמְקוֹמוֹת אֲחֵרִים). There is also a difficulty with the third explanation from all the sources (גַּם לְפֵרוּשׁ הַג׳ קָשֶׁה מִכָּל הַמְּקוֹמוֹת), for on weekdays all the Mochin are only in the Netzach, Hod, Yesod of Yisrael Saba and Tevunah (כִּי בְּחוֹל כָּל הַמּוֹחִין אֵינָם אֶלָּא בְּנֵה״י דְּיִש״ס וּתְבוּנָה), and even on festivals they are in Tevunah, in its Chesed, Gevurah, Tiferet (וַאֲפִלּוּ בְּיוֹם טוֹב הוּא בִּתְבוּנָה בְּחַג״ת שֶׁלָּהּ), but in Abba and Imma they are only on Shabbat and on the night of Pesach, as mentioned there in its place (אַךְ בְּאו״א אֵינָם רַק בְּשַׁבָּת וּבְלֵיל פֶּסַח כַּנִּזְכָּר שָׁם בִּמְקוֹמוֹ). And from there it is explicitly understood that all these Mochin of internality are from Yisrael Saba and Tevunah themselves, as mentioned elsewhere (וּמִשָּׁם מוּבָן בְּפֵרוּשׁ שֶׁכָּל אֵלּוּ הַמּוֹחִין דְּפְנִימִיּוּת הֵם מִיִש״ס וּתְבוּנָה עַצְמָן כַּנִּזְכָּר בְּמָקוֹם אַחֵר). The conclusion that emerges from all of this is that the first explanation is true (הָעוֹלֶה מִכָּל זֶה שֶׁהַפֵּרוּשׁ רִאשׁוֹן הוּא אֲמִתִּי), therefore we will expand in explaining it well, in a concise manner, with Hashem’s help (לָכֵן נַרְחִיב בְּבֵאוּרוֹ הֵיטֵב עַל דֶּרֶךְ קְצָרָה בְּעֶזְרַת ה׳).

Behold, you have no Partzuf among the five Partzufim in all four worlds of A״B״Y״A (הִנֵּה אֵין לְךָ פַּרְצוּף מִכָּל הַה׳ פַּרְצוּפִים שֶׁבְּכָל ד׳ עוֹלָמוֹת אבי״ע), that each one of them does not have three vessels for each and every Sefirah of his (שֶׁכָּל אֶחָד מֵהֶם יֵשׁ לוֹ ג׳ כֵּלִים לְכָל סְפִירָה וּסְפִירָה שֶׁלּוֹ), and they are three vessels for the three aspects of Nefesh, Ruach, Neshamah (וְהֵם ג׳ כֵּלִים לְג׳ בְּחִינוֹת נר״ן). For until Neshamah, which is from Binah, from which is the aspect of letters, there are vessels (כִּי עַד הַנְּשָׁמָה שֶׁהִיא מִבִּינָה שֶׁמִּמֶּנָּה בְּחִינַת אוֹתִיּוֹת יֵשׁ כֵּלִים), but from there and above, which corresponds to Chayah and Yechidah, in each and every Sefirah there are no more vessels (אַךְ מִשָּׁם וָלְמַעְלָה שֶׁהוּא כְּנֶגֶד חַיָּה וִיחִידָה בְּכָל סְפִירָה וּסְפִירָה אֵין עוֹד כֵּלִים), for there they are the Ta‘amim and Nekudot, and not letters (כִּי שָׁם הֵם הַטְּעָמִים וְהַנְּקֻדּוֹת וְלֹא אוֹתִיּוֹת). And it is known that all the vessels were made from the letters (וְנוֹדָע כִּי כָּל הַכֵּלִים מִן הָאוֹתִיּוֹת נַעֲשׂוּ).

And behold, in these three vessels there are within them the Nefesh, Ruach, Neshamah of externality, as mentioned (וְהִנֵּה בִּג׳ כֵּלִים אֵלּוּ יֵשׁ בְּתוֹכָם נר״ן דְּחִיצוֹנִיּוּת כַּנִּזְכָּר). There is also within them, in the Nefesh, Ruach, Neshamah, the aspect of Inner Light and Surrounding Light, in the secret of the Tzelem [Image], as is known (גַּם יֵשׁ בָּהֶם בַּנר״ן בְּחִינַת או״פ וְאו״מ בְּסוֹד הַצֶּלֶם כַּנּוֹדָע). There are also doubled lights within them, which are the Tzelem [Image] of Abba and Imma (גַּם יֵשׁ בָּהֶם אוֹרוֹת כְּפוּלִים שֶׁהֵם צֶלֶם דְּאו״א), and all of this is called the externality of the worlds (וְכָל זֶה נִקְרָא חִיצוֹנִיּוּת הָעוֹלָמוֹת). Corresponding to them, there are also three internal vessels of the souls (וְכְּנֶגְדָּם יֵשׁ גַּם כֵּן שְׁלֹשָׁה כֵּלִים פְּנִימִיּוֹת דְּנְשָׁמוֹת), and within them are the Nefesh, Ruach, Neshamah of the internality of the souls (וּבְתוֹכָם נר״ן דְּפְנִימִיּוּת הַנְּשָׁמוֹת). And they too have Inner Light and Surrounding Light, and doubled lights in the aspect of the Tzelem [Image] of Abba and Imma, exactly in the manner explained above (וְיֵשׁ בָּהֶם או״פ וּמַקִּיף וּכְפוּלִים בִּבְחִינַת צֶלֶם דְּאו״א עַל דֶּרֶךְ הַנַּ״ל מַמָּשׁ), and all of them are internal (וְכֻלָּם פְּנִימִיִּים). However, there is an inquiry regarding what is written in the matter of Keri’at Shema, that the third vessel is called the internality of Ze’ir Anpin (אָמוּם יֵשׁ עִיּוּן בְּמַה שֶּׁכָּתוּב בְּק״ש שֶׁהַכְּלִי הַג׳ הוּא נִקְרָא פְּנִימִיּוּת ז״א), and likewise there, in the matter of Kavanah, it appears that the third Ibbur of the Mochin is called internality (וְכֵן שָׁם בְּעִנְיַן קַוָּנָה נִרְאֶה כִּי הָעִיבּוּר הַג׳ דְּמוֹחִין הוּא נִקְרָא פְּנִימִיּוּת).

And behold, we have explained that the second Ibbur is in the externality, apart from the internality (וְהִנֵּה אֲנַחְנוּ פֵּרַשְׁנוּ כִּי הָעִיבּוּר הַב׳ הוּא בְּחִיצוֹנִיּוּת זוּלַת הַפְּנִימִיּוּת). And the matter is as follows (וְהָעִנְיָן הוּא): that at first the first Ibbur of Katnut enters (כִּי תְּחִלָּה נִכְנַס הָעִיבּוּר רִאשׁוֹן דְּקַטְנוּת), and they are Netzach, Hod, Yesod included within Chesed, Gevurah, Tiferet (וְהֵם נֵה״י כְּלוּלִין בְּחַג״ת). And afterward the Yenikah of Katnut enters (וְאַחַר כָּךְ נִכְנְסָה הַיְנִיקָה דְּקַטְנוּת), and it is the expansion of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, each one by itself (וְהוּא הִתְפַּשְּׁטוּת נֵה״י וְחַג״ת כָּל אֶחָד לְעַצְמוֹ). And these aspects will never depart from him (וּבְחִינַת אֵלּוּ לֹא יֶחְסְרוּ מִמֶּנּוּ לְעוֹלָם). However, while he is in the first Ibbur, when the Netzach, Hod, Yesod of Tevunah entered into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (אָמוּם בְּהֱיוֹתוֹ בְּעִיבּוּר א׳ אֲשֶׁר נִכְנְסוּ נֵה״י דְּתְבוּנָה בְּחַב״ד דְּז״א), then he has no Da‘at, as mentioned elsewhere (אָז אֵין בּוֹ דַּעַת כַּנִּזְכָּר בְּמָקוֹם אַחֵר), because there is no external vessel for the Yesod of Tevunah (כִּי אֵין כְּלִי חִיצוֹן לִיסוֹד דְּתְבוּנָה). And afterward, in Yenikah, the Chesed, Gevurah, Tiferet entered into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְאַחַר כָּךְ בַּיְנִיקָה נִכְנְסוּ חַג״ת בְּחַב״ד דְּז״א), and the Netzach, Hod, Yesod descended into the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְיָרְדוּ נֵה״י בְּחַג״ת דְּז״א). Then he has three Mochin of Yenikah (אָז יֵשׁ לוֹ ג׳ מוֹחִין דְּיְנִיקָה), and this is always the case in Ze’ir Anpin (וְזֶהוּ תָּמִיד בְּז״א). And afterward, at the time of Keri’at Shema, in “Shema Yisrael,” there is a second Ibbur of Katnut in Tevunah (וְאַחַר כָּךְ בְּעֵת הַק״ש בְּשְׁמַע יִשְׂרָאֵל יֵשׁ עִיבּוּר ב׳ דְּקַטְנוּת בִּתְבוּנָה). Then complete Mochin of Katnut enter into the Chokhmah, Binah, Da‘at of Ze’ir Anpin (אָז נִכְנָסִין מוֹחִין גְּמוּרִים דְּקַטְנוּת בְּחַב״ד דְּז״א), and the Chesed, Gevurah, Tiferet descend into the Chesed, Gevurah, Tiferet (וְיוֹרְדִין חַג״ת בְּחַג״ת), and the Netzach, Hod, Yesod into the Netzach, Hod, Yesod (וְנֵה״י בְּנֵה״י). And then Ze’ir Anpin is completed in its externality entirely (וְאָז נִשְׁלָם ז״א בְּחִיצוֹנִיּוֹתָיו לְגַמְרֵי), with three aspects of vessels (בְּג׳ בְּחִינוֹת דְּכֵלִים), and with all the Mochin of Katnut—Ibbur, Yenikah, and Ibbur (וּבְכָל מוֹחִין דְּקַטְנוּת עִיבּוּר וְיְנִיקָה וְעִיבּוּר), and with inner and surrounding lights of the Tzelem [Image] of Abba and Imma (וְאוֹרוֹת פְּנִימִיִּים וּמַקִּיפִים דְּצֶלֶם דְּאו״א). And afterward he ascends in the secret of Mayin Nukvin [Feminine Waters] in one ascent (וְאַחַר כָּךְ עוֹלֶה בְּסוֹד מ״ן בַּעֲלִיָּה אַחַת), and then there come to him the internalities of Ze’ir Anpin (וְאָז בָּאִים לוֹ פְּנִימִיּוּת ז״א): whether the first Ibbur, the aspect of three included within three (הֵן דְּעִיבּוּר א׳ בְּחִינַת ג׳ כְּלִילִין בְּג׳), or the aspect of the six extremities of Yenikah (וְהֵן בְּחִינַת ו״ק דְּיְנִיקָה), or the Mochin of the six extremities of Gadlut (וְהֵן הַמּוֹחִין דְּו״ק דְּגַדְלוּת), which are explained by us in the intention of Keri’at Shema—see there (הַמְּפֹרָשִׁים אֶצְלֵנוּ בְּכַוָּנַת ק״ש עַיֵּן שָׁם). Afterward, in the blessing of the Patriarchs, at “Our God and God of our fathers” (אַחַר כָּךְ בִּבְרָכַת אָבוֹת בֶּאֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ), there comes the third Ibbur of Gadlut (אָז בָּא עִיבּוּר ג׳ דְּגַדְלוּת), and the Mochin of Ze’ir Anpin of internality are completed (וְנִשְׁלָמִים מוֹחִין דְּז״א דְּפְנִימִיּוּת): Chokhmah, Binah, Da‘at in his Chokhmah, Binah, Da‘at (חב״ד בְּחב״ד דִּילֵיהּ), and Chesed, Gevurah, Tiferet in his Chesed, Gevurah, Tiferet (וְחַג״ת בְּחַג״ת דִּילֵיהּ), and Netzach, Hod, Yesod in his Netzach, Hod, Yesod (וְנֵה״י בְּנֵה״י דִּילֵיהּ). And behold, since the main aspect of Keri’at Shema is for the Yenikah of internality (וְהִנֵּה כֵּיוָן שֶׁעִיקָּר ק״ש הוּא לִינִיקָה דְּפְנִימִיּוּת), therefore included within it are the third Ibbur of the Mochin of Katnut (עַל כֵּן נִכְלָל בּוֹ עִיבּוּר הַג׳ דְּמוֹחִין דְּקַטְנוּת), and the first Ibbur of three included within three of internality (וְעִיבּוּר א׳ דְּג׳ כְּלִילִין בְּג׳ דְּפְנִימִיּוּת). And only the Yenikah of internality was mentioned (וְלֹא נִזְכְּרוּ רַק הַיְנִיקָה דְּפְנִימִיּוּת), which are the Mochin of the six extremities alluded to in the word “Echad,” as is known (שֶׁהוּא מוֹחִין שֶׁל ו״ק הַנִּרְמָזִים בְּמִלַּת אֶחָד כַּנּוֹדָע). But there is no doubt that there are three unions (some say: times) as stated above (אֲבָל אֵין הַנָּכוֹן שֶׁג׳ זִוּוּגִים (נ״א זְמַנִּים) הֵם כַּנַּ״ל), and all of them are called either the aspect of the third Ibbur of externality (וְכֻלָּן נִקְרָא אוֹ בְּחִינַת עִיבּוּר ג׳ דְּחִיצוֹנִיּוּת), since it precedes in the intention of Keri’at Shema, as mentioned (יַעַן כִּי הוּא הַקּוֹדֵם בְּכַוָּנַת ק״ש כַּנִּזְכָּר), or it is called the aspect of the Gadlut Ibbur—first—of internality (אוֹ נִקְרָא בְּחִינַת גַּדְלוּת עִיבּוּר (רִאשׁוֹן) דְּפְנִימִיּוּת). But the truth is that there are three unions in Keri’at Shema (אֲבָל הָאֱמֶת הוּא כִּי ג׳ זִוּוּגִים הֵם בְּק״ש): they are the third Ibbur of externality (שֶׁהֵם עִיבּוּר ג׳ דְּחִיצוֹנִיּוּת), and they are the Names of Elohim (וְהֵם שֵׁמוֹת דְּאֱלֹהִים), and they are actual Mochin of Elohim of Katnut (וְהֵם מוֹחִין מַמָּשׁ דְּאֱלֹהִים דְּקַטְנוּת), and they are the Gadlut of Katnut (וְהֵם גַּדְלוּת דְּקַטְנוּת). And there is one Ibbur of Katnut of internality (וְיֵשׁ עִיבּוּר א׳ דְּקַטְנוּת דְּפְנִימִיּוּת), and there is Yenikah of internality (וְיֵשׁ יְנִיקָה דְּפְנִימִיּוּת). And it is possible that the Ibbur of three included within three, of the externality and of the internality, never departs from Ze’ir Anpin (וְאֶפְשָׁר שֶׁעִיבּוּר שֶׁל ג׳ כְּלִיל בְּג׳ שֶׁל חִיצוֹנִיּוּת וְשֶׁל פְּנִימִיּוּת לְעוֹלָם לֹא יֶחְסַר מִז״א), and therefore there are only two unions in Shema (וְעַל כֵּן לֹא יֵשׁ בְּשְׁמַע רַק ב׳ זִוּוּגִים): one, the second Ibbur of the Mochin of externality (א׳ עִיבּוּר ב׳ דְּמוֹחִין דְּחִיצוֹנִיּוּת), and the second, the Yenikah of the Mochin of internality (וְהַב׳ יְנִיקָה דְּמוֹחִין דְּפְנִימִיּוּת). And in the Amidah, then the three heads of the Gadlut of internality enter (וּבָעֲמִידָה אָז נִכְנָסִין ג״ר דְּגַדְלוּת דְּפְנִימִיּוּת), and afterward the Surrounding Lights enter, as is known in the prayer of Rosh HaShanah (וְאַחַר כָּךְ נִכְנָסִין הָאוֹרוֹת הַמַּקִּיפִין כַּנּוֹדָע בִּתְפִלַּת ר״ה). And indeed, also the Surrounding Lights of the externality, which are the aspect of Elohim, also enter in the word “Shema Yisrael,” as mentioned in its place—see there carefully (וְאָמְנָם גַּם הַמַּקִּיפִין דְּחִיצוֹנִיּוּת שֶׁהֵם בְּחִינַת אֱלֹהִים גַּם הֵם נִכְנָסִין בְּמִלַּת שְׁמַע יִשְׂרָאֵל כַּנִּזְכָּר בִּמְקוֹמוֹ וְעַיֵּן שָׁם הֵיטֵב). However, my master of blessed memory did not take care to explain all of this (אֶלָּא שֶׁמוֹרִי זלֶ״ה לֹא חָשׁ לְפָרֵשׁ כָּל זֶה), but this is the truth of the matter without any doubt, in my humble opinion (אָכֵן זֶהוּ אֲמִתּוּת הָעִנְיָן בְּלִי שׁוּם סָפֵק כנלע״ד).

Discourse 2

שער מ דרוש ב

[40:2] And behold, it is found that all three aspects of the vessels of externality are Names of Elohim of sparks, as mentioned elsewhere (וְהִנֵּה נִמְצָא כִּי כָּל ג׳ בְּחִינוֹת כֵּלִים דְּחִיצוֹנִיּוּת הֵם שֵׁמוֹת אֱלֹהִים דְּנִיצוֹצִין כַּנִּזְכָּר בְּמָקוֹם אַחֵר), but the Nefesh, Ruach, Neshamah within them are Havayot and lights (אַךְ נר״ן שֶׁבָּהֶם הֵם הֲוָיוֹת וְאוֹרוֹת). And when the internality enters (וּבְהִכָּנֵס הַפְּנִימִיּוּת), then the first vessels become vessels (אָז הַכֵּלִים הָרִאשׁוֹנִים נַעֲשִׂים כֵּלִים), and the internal vessel is called souls relative to the vessels of externality (וְהַכְּלִי הַפְּנִימִי נִקְרָא נְשָׁמוֹת בְּעֵרֶךְ הַכֵּלִים דְּחִיצוֹנִיּוּת).

[Gloss — Tzemach: meaning, relative to the first vessels] (הֲגָהָה — צֶמַח ר״ל בְּעֵרֶךְ הַכֵּלִים הָרִאשׁוֹנִים).

And not relative to the Nefesh, Ruach, Neshamah within the externality (וְלֹא בְּעֵרֶךְ הַנר״ן שֶׁבְּתוֹךְ הַחִיצוֹנִיּוּת). And then the first vessels are the membranes (וְאָז הַכֵּלִים הָרִאשׁוֹנִים הֵם הַקְּרוּמִים), and the internal vessels are the Mochin themselves (וְהַכֵּלִים הַפְּנִימִיִּים הֵם מוֹחִין מַמָּשׁ). And behold, the three aspects of vessels that we mentioned regarding each and every Sefirah, which are Havayot, all of them are vessels of internality and not of externality (וְהִנֵּה ג׳ בְּחִינוֹת כֵּלִים הַנִּזְכָּר אֶצְלֵנוּ בְּכָל סְפִירָה וּסְפִירָה שֶׁהֵם הֲוָיוֹת כֻּלָּם הֵם כֵּלִים דְּפְנִימִיּוּת וְלֹא חִיצוֹנִיּוּת), and remember this principle very well (וּזְכוֹר גַּם כְּלָל זֶה מְאֹד). Also know that the three vessels of externality correspond to Beri’ah, Yetzirah, Asiyah within Ze’ir Anpin (גַּם דַּע כִּי ג׳ כֵּלִים דְּחִיצוֹנִיּוּת הֵם כְּנֶגֶד בי״ע שֶׁבְּז״א), and therefore corresponding to them are three vessels, and within them Nefesh, Ruach, Neshamah, which are Malkhut, Tiferet, and Binah (וְלָכֵן כְּנֶגְדָּן ג׳ כֵּלִים וּבְתוֹכָם נר״ן שֶׁהֵם מַלְכוּת וְתִּפְאֶרֶת וּבִּינָה), which are Beri’ah, Yetzirah, Asiyah, corresponding to the spirituality of the three worlds Beri’ah, Yetzirah, Asiyah (שֶׁהֵם בי״ע שֶׁהֵם כְּנֶגֶד רוּחָנִיּוּת ג׳ עוֹלָמוֹת בי״ע). And the three vessels of internality correspond to Atzilut of Ze’ir Anpin (וְג׳ כֵּלִים שֶׁל פְּנִימִיּוּת הֵם כְּנֶגֶד אֲצִילוּת דְּז״א), for it too has within it three aspects—its Binah, its Tiferet, and its Malkhut (שֶׁגַּם הוּא יֵשׁ בּוֹ ג׳ בְּחִינוֹת בִּינָה תִּפְאֶרֶת וּמַלְכוּת שֶׁבּוֹ), and within them the Nefesh, Ruach, Neshamah of the aspect of Atzilut itself (וּבְתוֹכָם נר״ן דְּבְחִינַת הָאֲצִילוּת עַצְמוֹ). And they are the ten Havayot vocalized with kamatz and pataḥ, etc., as mentioned in the Tikkunim (וְהֵם י׳ הֲוָיוֹת הַמְּנֻקָּדוֹת בְּקָמֶץ וּפַתַח כּוּ׳ כַּנִּזְכָּר בַּתִּקּוּנִים).

And it is found that even in Ze’ir Anpin of Atzilut itself there is within it Beri’ah, Yetzirah, Asiyah corresponding to the lower Beri’ah, Yetzirah, Asiyah (וְנִמְצָא כִּי גַּם בְּז״א דַּאֲצִילוּת עַצְמוֹ יֵשׁ בּוֹ בי״ע כְּנֶגֶד בי״ע הַתַּחְתּוֹנִים), and there is within it an internality of Beri’ah, Yetzirah, Asiyah corresponding to the Beri’ah, Yetzirah, Asiyah of Atzilut itself (וְיֵשׁ בּוֹ פְּנִימִיּוּת בי״ע כְּנֶגֶד בי״ע דַּאֲצִילוּת עַצְמוֹ). And even though these six vessels are Atzilut (וְעִם הֱיוֹת שֵׁשׁ כֵּלִים אֵלּוּ אֲצִילוּת), nevertheless they are three external ones in the secret of the external Beri’ah, Yetzirah, Asiyah of Atzilut (אֶלָּא שֶׁהֵם ג׳ חִיצוֹנִיּוֹת בְּסוֹד בי״ע חִיצוֹנִיּוּת דַּאֲצִילוּת), and the three internal ones in the secret of the internal Beri’ah, Yetzirah, Asiyah of Atzilut (וְהַג׳ פְּנִימִיּוֹת בְּסוֹד בי״ע דְּפְנִימִיּוּת דַּאֲצִילוּת). And therefore you will see what is written in Sha‘ar haShemot—see there (וְעַל כֵּן תִּרְאֶה מַה שֶּׁכָּתוּב בְּשַׁעַר הַשֵּׁמוֹת עַיֵּן שָׁם), that the three vessels of complete lower Beri’ah, and of Yetzirah, and of Asiyah are all Names of Elohim (כִּי ג׳ כֵּלִים שֶׁל בְּרִיאָה גְּמוּרָה תַּחְתּוֹנָה וְשֶׁל יְצִירָה וְשֶׁל עֲשִׂיָּה הֵם שֵׁמוֹת אֱלֹהִים כֻּלָּם). And this is in the manner that there are Beri’ah, Yetzirah, Asiyah of externality within Ze’ir Anpin of Atzilut, as mentioned (וְהוּא עַל דֶּרֶךְ שֶׁיֵּשׁ בְּבי״ע דְּחִיצוֹנִיּוּת דְּז״א דַּאֲצִילוּת כַּנִּזְכָּר). And within them are enclothed the three internal vessels of Ze’ir Anpin of Atzilut, which are Havayot (וּבְתוֹכָם מִתְלַבְּשִׁין הַג׳ כֵּלִים פְּנִימִיִּים דְּז״א דַּאֲצִילוּת שֶׁל הֲוָיוֹת), and they become an actual soul for them, as is known (וְנַעֲשִׂים נְשָׁמָה מַמָּשׁ לָהֶם כַּנּוֹדָע), in the manner of what exists here in Atzilut itself (עַל דֶּרֶךְ מַה שֶּׁהוּא פֹּה בַּאֲצִילוּת עַצְמוֹ).

However, when these three internal vessels are in Atzilut (אָכֵן בִּהְיוֹת ג׳ כֵּלִים פְּנִימִיִּים אֵלּוּ בַּאֲצִילוּת), there are within them the true Nefesh, Ruach, Neshamah, as mentioned (יֵשׁ בְּתוֹכָם נר״ן הָאֲמִתִּיִּים כַּנִּזְכָּר). Also let it not be difficult in your eyes if you sometimes see that there is a union in the externality of Abba and Imma or of Arich Anpin, and through it Mochin of the interior enter into Ze’ir Anpin (גַּם אַל יִקְשֶׁה בְּעֵינֶיךָ אִם תִּרְאֶה לִפְעָמִים שֶׁיֵּשׁ זִוּוּג בְּחִיצוֹנִיּוּת או״א אוֹ א״א וְעַל יָדוֹ נִכְנָסִים מוֹחִין (דְּפָנִים) דְּז״א), for know that everything which is above as external vessels, when they descend below from their place, become there complete internal vessels (כִּי דַּע כִּי כָּל מַה שֶּׁהוּא לְמַעְלָה כֵּלִים חִיצוֹנִיּוּת כְּשֶׁיּוֹרְדִין לְמַטָּה מִמְּקוֹמָם נַעֲשִׂים שָׁם כֵּלִים פְּנִימִיִּים גְּמוּרִים). And likewise the opposite: when internal vessels from below ascend upward, they then become there the aspect of external vessels (וְכֵן לְהֵפֶךְ כְּשֶׁעוֹלִין כֵּלִים פְּנִימִיִּים דְּלְמַטָּה לְמַעְלָה אָז נִתְהַוֶּה שָׁם לִבְחִינַת הַכֵּלִים דְּחִיצוֹנִיּוּת), as mentioned elsewhere and in many places regarding the ascent of the prayers and the ascent of Shabbat (כַּנִּזְכָּר בְּמָקוֹם אַחֵר וּבְכַמָּה מְקוֹמוֹת דְּעַלִּיַּת הַתְּפִלּוֹת וְעַלִּיַּת שַׁבָּת). And you will also find this in the matter of the six sides of the externality of Binah, which are called the body of Binah (גַּם תִּמְצָא זֶה בְּעִנְיַן שִׁית סִטְרִין דְּחִיצוֹנִיּוּת הַבִּינָה וְנִקְרָא גּוּפָא דְּבִינָה), that when they enter Ze’ir Anpin they themselves become souls and internality for Ze’ir Anpin (שֶׁבְּהִכָּנְסָן בְּז״א נַעֲשִׂין הֵם עַצְמָן נְשָׁמוֹת וּפְנִימִיּוּת לְז״א). And not only that, but the externality of Netzach, Hod, Yesod of Binah becomes internality for the Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְלֹא עוֹד אֶלָּא שֶׁחִיצוֹנִיּוּת נֵה״י דְּבִינָה נַעֲשֶׂה פְּנִימִיּוּת לְחַב״ד דְּז״א). And in a similar manner from Ze’ir Anpin to the Nukvah (וְכַעֲדֵ״ז מִז״א לְנוּקְבָּא), for the external vessels of Netzach, Hod, Yesod of Ze’ir Anpin are the internal vessels within the Chokhmah, Binah, Da‘at of the Nukvah (כִּי חִיצוֹנִיּוּת כֵּלִים דְּנֵה״י דְּז״א הֵם כֵּלִים פְּנִימִיִּים שֶׁבְּחַב״ד דְּנוּקְבָּא).

Understand this very well, and many statements and many difficulties in this matter will be resolved for you (וְהָבֵן זֶה הֵיטֵב וְיִתּוֹרְצוּ לְךָ מַאֲמָרִים רַבִּים וְקֻשְׁיוֹת רַבּוֹת בְּעִנְיָן זֶה). And the general principle of the matter—know that all aspects of practical commandments and their blessings, etc. (וּכְלָלוּת הָעִנְיָן דַּע כִּי כָּל בְּחִינַת מִצְווֹת מַעֲשִׂיּוֹת וּבִרְכוֹתֵיהֶן כּוּ׳), such as tzitzit and tefillin, and the eating of matzah, and sukkah, and lulav, and the like (צִיצִית וּתְפִלִּין וַאֲכִילַת מַצָּה וְסֻכָּה וְלוּלָב וְכַיּוֹצֵא בָּזֶה), all of them are in the externality of the worlds (כֻּלָּן הֵם בְּחִיצוֹנִיּוּת הָעוֹלָמוֹת). Even though there are within them aspects of Mochin (אַף עַל פִּי שֶׁיֵּשׁ בָּהֶם בְּחִינַת מוֹחִין), they are in externality (הֵם בְּחִיצוֹנִיּוּת). And every commandment performed through speech alone, such as prayer (וְכָל מִצְוָה שֶׁהוּא בְּדִיבּוּר לְבַד כְּמוֹ תְּפִלָּה), is entirely within the internality (הַכֹּל הוּא בִּפְנִימִיּוּת). And you will find this in the explanation of Barukh She’amar [Blessed Is He Who Spoke], in its proper place (וְזֶה תִּמְצָא בְּפֵרוּשׁ בָּרוּךְ שֶׁאָמַר בִּמְקוֹמוֹ), and in the explanation of the kavanah [intention] of the tefillin [phylacteries] (וּבְפֵרוּשׁ כַּוָּנַת הַתְּפִלִּין), and in the kavanah [intention] of netilat yadayim [washing of the hands] (וּבְכַּוָּנַת נְטִילַת יָדַיִם).

And it is found that the four worlds A״B״Y״A, and likewise in all the five Partzufim in each of the four worlds (וְנִמְצָא כִּי אַרְבַּע עוֹלָמוֹת אבי״ע וְכֵן בְּכָל ה׳ פַּרְצוּפִים שֶׁבְּכָל עוֹלָם מֵהַד׳), each and every one of them has externality and internality (יֵשׁ בְּכָל אֶחָד מֵהֶם חִיצוֹנִיּוּת וּפְנִימִיּוּת). And all action and its blessings are all in the externality (וְכָל הַמַּעֲשֶׂה הוּא וּבִרְכוֹתָיו הַכֹּל הוּא בְּחִיצוֹנִיּוּת): inner light corresponding to the action, and surrounding light corresponding to the blessing (או״פ כְּנֶגֶד הַמַּעֲשֶׂה וְאו״מ כְּנֶגֶד הַבְּרָכָה), such as the three meals of Shabbat, and the eating of matzah of Pesach, and the sanctification of Shabbat over wine, and tzitzit, and sukkah, and lulav, and tefillin (כְּמוֹ ג׳ סְעוּדוֹת דְּשַׁבָּת וַאֲכִילַת מַצָּה דְּפֶסַח וְקִדּוּשׁ שַׁבָּת עַל הַיַּיִן וְצִיצִית וְסֻכָּה וְלוּלָב וּתְפִלִּין). However, every matter that depends on the mouth alone, such as prayer and engagement in Torah (אָכֵן כָּל דָּבָר הַתָּלוּי בַּפֶּה לְבַד כְּגוֹן הַתְּפִלָּה וְעֵסֶק הַתּוֹרָה), all of it depends on internality (הַכֹּל תָּלוּי בִּפְנִימִיּוּת).

And indeed, the intention in thought is the soul within the externality (וְאָמְנָם הַכַּוָּנָה בְּמַחֲשָׁבָה הוּא הַנְּשָׁמָה בֵּין בַּחִיצוֹנִיּוּת), such as the intention of performing the commandments, which is in the externality (כְּמוֹ כַּוָּנַת עֲשִׂיַּת הַמִּצְווֹת שֶׁהוּא בַּחִיצוֹנִיּוּת), and likewise it is a soul for the internality, such as the intention of the prayers, etc. (וְכֵן הוּא נְשָׁמָה לַפְּנִימִיּוּת כְּגוֹן כַּוָּנַת הַתְּפִלּוֹת כּוּ׳). For the externality and the internality are all in the aspect of vessels (כִּי הַחִיצוֹנִיּוּת וְהַפְּנִימִיּוּת הַכֹּל הוּא בִּבְחִינַת הַכֵּלִים), and likewise in the souls there is externality and internality (וְכַיּוֹצֵא בָּזֶה בַּנְּשָׁמוֹת יֵשׁ חִיצוֹנִיּוּת וּפְנִימִיּוּת), which is an external soul for the external vessel and an internal soul for the internal vessel (שֶׁהוּא נְשָׁמָה חִיצוֹנִיּוּת לַכְּלִי חִיצוֹנִי וְנְשָׁמָה פְּנִימִיּוּת לַכְּלִי פְּנִימִי). And all of this is in the aspect of Inner Light (וְכָל זֶה בִּבְחִינַת או״פ), and corresponding to them there is the aspect of Surrounding Light, as mentioned elsewhere (וּכְנֶגְדָּן יֵשׁ בִּבְחִינַת או״מ כַּנִּזְכָּר בְּמָקוֹם אַחֵר). And likewise, every aspect that exists in the externality—whether back-to-back and back-to-face and face-to-face and face-to-back, and inner and surrounding, and Mochin, and the Tzelem [Image] of Abba and the Tzelem [Image] of Imma, and vessels and essence, and the like in all the particulars (וְכֵן כָּל בְּחִינָה שֶׁיֵּשׁ בַּחִיצוֹנִיּוּת שֶׁהוּא אֲחוֹר בְּאָחוֹר וְאָחוֹר בְּפָנִים וּפָנִים בְּפָנִים וּפָנִים בְּאָחוֹר וּפְנִימִי וּמַקִּיף וּמוֹחִין וְצֶלֶם דְּאַבָּא וְצֶלֶם דְּאִמָּא וְכֵלִים וְעַצְמוּת וְכַיּוֹצֵא בָּזֶה בְּכָל הַפְּרָטִים), all of them exist in the externality alone, and likewise in the internality alone (כֻּלָּם יֵשְׁנָם בַּחִיצוֹנִיּוּת לְבַד וְכֵן בַּפְּנִימִיּוּת לְבַד). For the externality of each and every world is the aspect of the portion of Asiyah that exists in each world (כִּי הַחִיצוֹנִיּוּת שֶׁל כָּל עוֹלָם וְעוֹלָם הוּא בְּחִינַת חֵלֶק הָעֲשִׂיָּה שֶׁיֵּשׁ בְּכָל עוֹלָם), as is known, that each one of the four worlds A"B"Y"A includes within it all the parts of A"B"Y"A (כַּנּוֹדָע כִּי כָּל אֶחָד מִד׳ עוֹלָמוֹת אבי״ע כָּלוּל מִכָּל חֶלְקֵי אבי״ע). And not only this, but there is no Sefirah that does not contain within it four parts of A"B"Y"A (וְלֹא זוֹ בִּלְבַד אֶלָּא אֵין לְךָ כָּל סְפִירָה וּסְפִירָה שֶׁאֵין בָּהּ ד׳ חֲלָקֵי אבי״ע), and in particular, the aspect of the externality of that Sefirah is the aspect of the Asiyah that is within it (וּבִפְרָטוּת בְּחִינַת חִיצוֹנִיּוּת הַסְפִירָה הַהִיא הוּא בְּחִינַת עֲשִׂיָּה אֲשֶׁר בָּהּ).

Discourse 3

שער מ דרוש ג

[40:3] The matter of internality and externality—it is possible that the three aspects of vessels, and lights, and sparks that exist in each vessel, all come into being together (עִנְיַן פְּנִימִיּוּת וְחִיצוֹנִיּוּת אֶפְשָׁר כִּי הַג׳ בְּחִינוֹת כֵּלִים וְאוֹרוֹת וְנִיצוֹצִין שֶׁיֵּשׁ בְּכָל כְּלִי מֵהֶם הַכֹּל נַעֲשִׂים יַחַד). How so (כֵּיצַד): for there is above a union of externality to bring forth the externality of the first Ibbur (כִּי יֵשׁ לְמַעְלָה זִוּוּג דְּחִיצוֹנִיּוּת לְהוֹצִיא חִיצוֹנִיּוּת עִיבּוּר א׳), and likewise there is a supernal union from it in internality to bring forth the internality of the first Ibbur (וְכֵן יֵשׁ זִוּוּג עֶלְיוֹן מִמֶּנּוּ בְּפְנִימִיּוּת לְהוֹצִיא פְּנִימִיּוּת דְּעִיבּוּר א׳). And in this same manner there are two aspects in Yenikah (וְכַעֲדֵ״ז ב׳ בְּחִינוֹת בִּינִיקָה), and two others in the Ibbur of the Mochin of Gadlut (וּב׳ אֲחֵרוֹת בְּעִיבּוּר מוֹחִין דְּגַדְלוּת).

However, the matter of externality and internality can be understood in two ways (הָאֲמְנָם עִנְיַן חִיצוֹנִיּוּת וּפְנִימִיּוּת אֶפְשָׁר שֶׁיֵּשׁ ב׳ פֵּרוּשִׁים). The first is that we say, for it is known that there are Mochin in Ibbur, and Yenikah, and Gadlut (א׳ הוּא שֶׁנֹּאמַר כִּי נוֹדָע שֶׁיֵּשׁ מוֹחִין בְּעִיבּוּר וִינִיקָה וְגַדְלוּת). And now we will speak of the first Ibbur (וְאָמְנָם נְדַבֵּר בְּעִיבּוּר רִאשׁוֹן), for then, from the vessels are made the three cavities of the skull themselves, which are the essence of the head (כִּי אָז מִן הַכֵּלִים נַעֲשִׂים ג׳ חַלָּלֵי דְּגֻלְגַּלְתָּא עַצְמָן שֶׁהֵם עַצְמוּת הָרֹאשׁ). And from the sparks are made the membranes, which are called Elohim of Katnut (וּמִן הַנִּיצוֹצוֹת נַעֲשִׂים קְרוּמִין הַנִּקְרָא אֱלֹהִים דְּקַטְנוּת), and understand this very well (וְהָבֵן זֶה מְאֹד). And from the lights are made the Mochin themselves that are within the membranes (וּמִן הָאוֹרוֹת נַעֲשׂוּ הַמּוֹחִין עַצְמָן שֶׁבְּתוֹךְ הַקְּרוּמוֹת), and they are exceedingly refined flesh (וְהֵם בָּשָׂר זַךְ מְאֹד). And these are Havayot themselves, and not Elohim (וְאֵלּוּ הֵן הֲוָיוֹת מַמָּשׁ וְלֹא אֱלֹהִים).

And behold, these Mochin are enclothed within the Netzach, Hod, Yesod of the externality of Imma (וְהִנֵּה מוֹחִין אֵלּוּ מִתְלַבְּשִׁין תּוֹךְ נֵה״י דְּחִיצוֹנִיּוּת אִמָּא), and within them is enclothed his Nefesh, which is the aspect of actual light of the ten Sefirot of the first vessels of externality (וּבְתוֹכָם מִתְלַבֵּשׁ הַנֶּפֶשׁ שֶׁלּוֹ דְּבְחִינַת אוֹר מַמָּשׁ שֶׁל י״ס דְּכֵלִים רִאשׁוֹנִים דְּחִיצוֹנִיּוּת). And afterward, in Yenikah, all three aspects grow (וְאַחַר כָּךְ בִּינִיקָה נִגְדָּלִים כָּל ג׳ בְּחִינוֹת): namely, the essence of the three cavities of the skull together with them, which are the vessels (שֶׁהֵם עַצְמוּת שֶׁל ג׳ חַלָּלֵי דְּגֻלְגַּלְתָּא עִמָּהֶם שֶׁהֵם הַכֵּלִים), and likewise the membranes grow, which are Elohim of Yenikah (וְגַם נִגְדָּלִים הַקְּרוּמִין שֶׁהֵם אֱלֹהִים דְּיְנִיקָה).

[Gloss — Tzemach: meaning, except for those of Ibbur] (הֲגָהָה — צֶמַח ר״ל חוּץ מֵאוֹתָן דְּעִיבּוּר).

And also the Mochin themselves grow, which are of refined flesh, which are Havayot and lights (וְגַם נִגְדָּלִים הַמּוֹחִין עַצְמָן שֶׁהֵם מִבְּשַׂר הַזַּךְ שֶׁהֵם הֲוָיוֹת וְאוֹרוֹת), and there, within them, are enclothed the middle Netzach, Hod, Yesod of Imma (וְשָׁם בְּתוֹכָם מִתְלַבְּשִׁים נֵה״י אֶמְצָעִית דְּאִמָּא), and within them is enclothed the Ruach, in the aspect of complete light, to the ten Sefirot of the middle vessels of Ze’ir Anpin (וּבְתוֹכָם מִתְלַבֵּשׁ הָרוּחַ בִּבְחִינַת אוֹר גָּמוּר אֶל י״ס כֵּלִים אֶמְצָעִית שֶׁל ז״א). And behold, until now the aspects of Nefesh and Ruach are the aspect of Ze’ir Anpin itself (וְהִנֵּה עַד עַתָּה בְּחִינַת הַנֶּפֶשׁ וְהָרוּחַ הֵם בְּחִינַת ז״א עַצְמוֹ).

However, in the third Ibbur of Gadlut, then all three aspects themselves also grow (אָמוּם בְּעִיבּוּר ג׳ דְּגַדְלוּת אָז נִגְדָּלִים גַּם כָּל הַג׳ בְּחִינוֹת עַצְמָן): namely, the essence in the three cavities of the skull, which are the vessels (שֶׁהֵם הָעֶצֶם בְּג׳ חַלָּלֵי דְּגֻלְגַּלְתָּא שֶׁהֵם הַכֵּלִים), and likewise the membranes of the aspect of Elohim grow (וְגַם נִגְדָּלִים הַקְּרוּמוֹת דְּבְחִינַת אֱלֹהִים), and likewise the Mochin themselves of refined flesh grow, which are Havayot from the lights (וְגַם נִגְדָּלִים הַמּוֹחִין עַצְמָן שֶׁל בָּשָׂר זַךְ שֶׁהֵם הֲוָיוֹת מִן הָאוֹרוֹת). And they are enclothed within the inner Netzach, Hod, Yesod of Imma (וְהֵם מִתְלַבְּשִׁים תּוֹךְ נֵה״י פְּנִימִיּוּת דְּאִמָּא), and within them is enclothed the Neshamah of Ze’ir Anpin, which is the light of Neshamah, to the ten Sefirot of the internal vessels of Ze’ir Anpin (וּבְתוֹכָם מִתְלַבֵּשׁ נִשְׁמַת ז״א שֶׁל אוֹר נְשָׁמָה אֶל י״ס כֵּלִים פְּנִימִיּוּת דְּז״א). And since the Neshamah is Imma, therefore these Mochin of Gadlut, which are called Neshamah, are drawn from the lights of Abba and Imma themselves, which are called Neshamah (וְיַעַן כִּי הַנְּשָׁמָה הִיא אִמָּא עַל כֵּן אֵלּוּ הַמּוֹחִין דְּגַדְלוּת הַנִּקְרָאִים נְשָׁמָה הֵם נִמְשָׁכִים מֵאוֹרוֹת או״א עַצְמָן הַנִּקְרָאִים נְשָׁמָה), but the Nefesh and Ruach are from Ze’ir Anpin itself (אֲבָל הַנֶּפֶשׁ וְהָרוּחַ הֵם דְּז״א עַצְמוֹ). And it is found that the three aspects of Havayot—the Mochin themselves of refined flesh—of Ibbur and Yenikah and Mochin, within which are enclothed the lights of Nefesh, Ruach, Neshamah of Ze’ir Anpin (וְנִמְצָא כִּי ג׳ בְּחִינוֹת דְּהֲוָיוֹת הַמּוֹחִין עַצְמָן שֶׁל בָּשָׂר זַךְ דְּעִיבּוּר וִינִיקָה וּמוֹחִין אֲשֶׁר בְּתוֹכָם מִתְלַבְּשִׁין אוֹרוֹת דְּנר״ן דְּז״א), these three aspects of the Mochin are the internality of Ze’ir Anpin, which are Havayot (אֵלּוּ ג׳ בְּחִינוֹת הַמּוֹחִין הֵם פְּנִימִיּוּת דְּז״א שֶׁהֵם הֲוָיוֹת).

But the other two aspects, which are the skull and the membranes, are Elohim of externality (אַךְ שְׁאָר ב׳ בְּחִינוֹת שֶׁהֵם גֻּלְגָּלְתָּא וּקְרוּמוֹת הֵם אֱלֹהִים חִיצוֹנִיּוּת). Or it is possible that these three aspects—the vessels of Ze’ir Anpin—are its externality (אוֹ אֶפְשָׁר כִּי ג׳ בְּחִינוֹת אֵלּוּ הַכֵּלִים דְּז״א הֵם חִיצוֹנִיּוּתוֹ), and the three kinds of garments of Netzach, Hod, Yesod of Imma are the internality of Ze’ir Anpin (וְג׳ מִינֵי לְבוּשֵׁי נֵה״י דְּאִמָּא הֵם פְּנִימִיּוּת דְּז״א), for they become the actual body of Ze’ir Anpin, except that it is internality (כִּי נַעֲשֶׂה גּוּף דְּז״א מַמָּשׁ אֶלָּא שֶׁהוּא פְּנִימִיּוּת). And within these internalities are the Nefesh, Ruach, Neshamah (וּבְתוֹךְ אֵלּוּ הַפְּנִימִיּוּת יֵשׁ נר״ן).

And see elsewhere what we wrote, how all the back sides of Tevunah are Elohim from the midpoint and below, which enclothe Ze’ir Anpin (וְעַיֵּן בְּמָקוֹם אַחֵר שֶׁכָּתַבְנוּ אֵיךְ הַתְּבוּנָה כָּל אֲחוֹרַיִּים הֵם אֱלֹהִים מֵחֲצִי וּלְמַטָּה הַמִּתְלַבֵּשׁ בְּז״א). And if so, it is possible that the Elohim themselves of the membranes of Ze’ir Anpin are the Netzach, Hod, Yesod of Imma (וְאִם כֵּן אֶפְשָׁר כִּי אֱלֹהִים עַצְמָן דְּקְרוּמוֹת דְּז״א הֵם נֵה״י דְּאִמָּא). The matter of internality and externality has been explained elsewhere (עִנְיַן פְּנִימִיּוּת וְחִיצוֹנִיּוּת נִתְבָּאֵר בְּמָקוֹם אַחֵר), that every aspect of them includes Inner Light and Surrounding Light, aside from the vessels (כִּי כָּל בְּחִינָה מֵהֶם כּוֹלֶלֶת או״פ וְאו״מ מִלְּבַד הַכֵּלִים). And in another place—look carefully—and you will see how the seven Havayot vocalized with segol and sheva and ḥolam, etc., are the Nefesh, Ruach, Neshamah of the seven lower ones of Ze’ir Anpin, as mentioned there (וּבְמָקוֹם אַחֵר עַיֵּן הֵיטֵב וְתִרְאֶה אֵיךְ הַז׳ הֲוָיוֹת הַמְּנֻקָּדוֹת בְּסֶגוֹל וְשְׁבָא וְחוֹלָם כּוּ׳ שֶׁהֵם נר״ן שֶׁל ז״ת דְּז״א כַּנִּזְכָּר שָׁם).

And behold, they too are in the seven lower ones of Yetzirah, within their vessels, which are the seven Names of “Ana BeKoach,” which is the Name B״N of forty-two (וְהִנֵּה גַּם הֵם בְּז״ת דִּיצִירָה תּוֹךְ הַכֵּלִים שֶׁלָּהֶם שֶׁהֵם ז׳ שֵׁמוֹת דְּאָנָּא בְּכֹחַ הוּא שֵׁם ב״ן מ״ב). And they draw it down until the seven lower ones of Asiyah, to illuminate them so that they may be able to ascend upward from their place, through the addition of the reception of Shabbat of the aspect of the externality of the worlds (וּמַמְשִׁיכִין אוֹתוֹ עַד ז״ת דַּעֲשִׂיָּה לְהָאִיר לָהֶם שֶׁיּוּכְלוּ לַעֲלוֹת לְמַעְלָה מִמְּקוֹמָם בְּתוֹסֶפֶת קַבָּלַת שַׁבָּת שֶׁל בְּחִינַת חִיצוֹנִיּוּת הָעוֹלָמוֹת). And if only the supernal externality would illuminate the lower internality (וְהַלְוַאי שֶׁהַחִיצוֹנִיּוּת עֶלְיוֹן יָאִיר לַפְּנִימִי תַּחְתּוֹן), how much more so should we say that they are equal (וּמִכָּל שֶׁכֵּן נֹאמַר שֶׁיִּהְיוּ שָׁוִים). And how much more so—a kal va-ḥomer [inference from minor to major], the grandson of a kal va-ḥomer—if we say that the supernal internality illuminates the lower externality (וּמִכָּל שֶׁכֵּן קַל וָחוֹמֶר בֶּן בְּנוֹ שֶׁל קַל וָחוֹמֶר אִם נֹאמַר שֶׁהַפְּנִימִיּוּת עֶלְיוֹן יָאִיר לַחִיצוֹנִיּוּת תַּחְתּוֹן).

Therefore it is necessary that all these Havayot with segol and sheva, etc., are also Nefesh, Ruach, Neshamah in the externality of the worlds, without any doubt (אִם כֵּן בְּהֶכְרֵחַ הוּא כִּי כָּל אֵלּוּ הֲוָיוֹת בְּסֶגוֹל וְשְׁבָא כּוּ׳ הֵם גַּם כֵּן נר״ן בְּחִיצוֹנִיּוּת הָעוֹלָמוֹת בְּלִי סָפֵק). It was also explained there that three times the lower thirds of the thirty of the Tzelem [Image] of the Mochin enter into Ze’ir Anpin, which are the aspect of the Surrounding Lights (גַּם נִתְבָּאֵר שָׁם כִּי נִכְנָסִין בְּז״א ג׳ פְּעָמִים תַּתָּאִין דְּל׳ דְּצֶלֶם דְּמוֹחִין שֶׁהֵם בְּחִינַת הַמַּקִּיפִין).

It is thus found that the aspect of the externality of the worlds of all A״B״Y״A has within it Inner Lights and Surrounding Lights of the Tzelem [Image], and vessels, and souls of Nefesh, Ruach, Neshamah of Havayot with Segol, Sheva, Cholam, and Kamatz, etc., the nine known Havayot (נִמְצָא כִּי בְּחִינַת חִיצוֹנִיּוּת הָעוֹלָמוֹת דְּכָל אבי״ע יֵשׁ בָּהֶם או״פ וּמַקִּיפִין דְּצֶלֶם וְכֵלִים וּנְשָׁמוֹת דְּנר״ן דְּהֲוָיוֹת סֶגוֹל שְׁבָא חוֹלָם וְקָמֶץ כּוּ׳ ט׳ הֲוָיוֹת הַנּוֹדָעוֹת). And in this same manner it is in the internality of the worlds (וְכַעֲדֵ״ז הוּא בִּפְנִימִיּוּת הָעוֹלָמוֹת).

It is thus found that all the teachings that exist in the externality exist equally in the internality as well (נִמְצָא כִּי כָּל הַדְּרוּשִׁים שֶׁיֵּשׁ בַּחִיצוֹנִיּוּת יֵשְׁנָם גַּם כֵּן שָׁוֶה בְּשָׁוֶה בַּפְּנִימִיּוּת). And likewise the aspects of back and face, and the aspects of Elohim and Havayah—all of them exist both in the externality and in the internality in all matters (וְגַם בְּחִינַת אָחוֹר וּפָנִים וּבְחִינַת אֱלֹהִים וַהֲוָיָ״ה הַכֹּל הֵם בֵּין בַּחִיצוֹנִיּוּת בֵּין בַּפְּנִימִיּוּת בְּכָל הַדְּבָרִים כֻּלָּם). And there is no distinction except this alone, in order to understand where we are speaking—whether in internality or in externality (וְאֵין הֶפְרֵשׁ רַק זֶה לְבַד לְהָבִין הֵיכָן אָנוּ מְדַבְּרִים אִם בִּפְנִימִיּוּת אִם בַּחִיצוֹנִיּוּת). And that is: every aspect of action is in externality, and every aspect of speech and prayer is in internality (וְהוּא שֶׁכָּל בְּחִינַת מַעֲשֶׂה הוּא בַּחִיצוֹנִיּוּת וְכָל בְּחִינַת דִּבּוּר וּתְפִלָּה הוּא בִּפְנִימִיּוּת). And there is no other distinction beyond this at all; therefore do not trouble yourself any further (וְאֵין הֶפְרֵשׁ אַחֵר עוֹד לָכֵן אַל תַּטְרִיחַ עַצְמְךָ יוֹתֵר כְּלָל).

And know that even though you will see written in our books the aspects of externality and internality (וְדַע כִּי אַף עַל פִּי שֶׁתִּרְאֶה כָּתוּב בְּסְפָרֵינוּ בְּחִינַת חִיצוֹנִיּוּת וּפְנִימִיּוּת), do not err in them (אַל תִּטְעֶה בָּהֶם), for sometimes in most places they are speaking only of externality alone or of internality alone (כִּי לִפְעָמִים רֻבָּן שֶׁל מְקוֹמוֹת אֵינָם מְדַבְּרִים רַק בְּחִיצוֹנִיּוּת לְבַד אוֹ בִּפְנִימִיּוּת לְבַד), for everything is equal as explained above (כִּי הַכֹּל שָׁוֶה כַּנַּ״ל). Rather, sometimes he calls “internality” the third, innermost vessel of all (אֶלָּא שֶׁלִּפְעָמִים קוֹרֵא פְּנִימִיּוּת אֶל כְּלִי ג׳ הַפְּנִימִי מִכֻּלָּם), and sometimes he calls this “internality” the Nefesh, Ruach, Neshamah within the vessels, which are the aspect of Inner Light, as is known (וְלִפְעָמִים קוֹרֵא פְּנִימִיּוּת זֶה אֶל נר״ן שֶׁבְּתוֹךְ הַכֵּלִים שֶׁהֵם בְּחִינַת או״פ כַּנּוֹדָע). However, all of this—externality and internality—speaks only of the externality of the worlds alone or of the internality alone (אָמוּם כָּל זֶה חִיצוֹנִיּוּת וּפְנִימִיּוּת מְדַבֵּר בְּחִיצוֹנִיּוּת הָעוֹלָמוֹת לְבַד אוֹ בִּפְנִימִיּוּת לְבַד), except for the places where it is explicitly explained as the externality of the worlds and the internality of the souls of the worlds (זוּלַת הַמְּקוֹמוֹת שֶׁנִּתְבָּאֵר בְּפֵרוּשׁ חִיצוֹנִיּוּת הָעוֹלָמוֹת וּפְנִימִיּוּת נִשְׁמוֹת הָעוֹלָמוֹת). And remember this principle (וּזְכוֹר כְּלָל זֶה).

And behold, you will understand from several teachings that the externality of the upper is exceedingly greater than the internality of the lower (וְהִנֵּה תָּבִין מִכַּמָּה דְּרוּשִׁים כִּי חִיצוֹנִיּוּת הָעֶלְיוֹן גָּדוֹל מְאֹד מִפְּנִימִיּוּת הַתַּחְתּוֹן). And when the lower ascends into the upper (וּכְשֶׁעוֹלֶה הַתַּחְתּוֹן בָּעֶלְיוֹן), behold, the internality of the lower becomes externality relative to the externality of the upper (הִנֵּה הַפְּנִימִיּוּת שֶׁל הַתַּחְתּוֹן נַעֲשֶׂה חִיצוֹנִיּוּת אֶל חִיצוֹן הָעֶלְיוֹן). And the externality of the upper remains an aspect of internality relative to that externality, which is the aspect of the internality of the lower (וְחִיצוֹנִיּוּת הָעֶלְיוֹן נִשְׁאָר בְּחִינַת פְּנִימִי אֶל הַחִיצוֹנִיּוּת שֶׁהוּא בְּחִינַת פְּנִימִיּוּת הַתַּחְתּוֹן). And with this teaching we can explain the reason for the ascents of the worlds in the weekday prayer and on Shabbat (וְאִם כֵּן עִם זֶה הַדְּרוּשׁ נוּכַל לְבָאֵר טַעַם עֲלִיּוֹת הָעוֹלָמוֹת בִּתְפִלַּת הַחוֹל וּבְשַׁבָּת), for externality becomes intermingled with internality in the manner explained above (מִתְעָרְבִין חִיצוֹנִיּוּת עִם הַפְּנִימִיּוּת עַל דֶּרֶךְ הַנַּ״ל), and everything becomes one single union (וְנַעֲשֶׂה הַכֹּל חִיבּוּר אֶחָד).

However, it does not appear so in other places in our books (אָכֵן אֵין נִרְאֶה כֵּן בִּשְׁאָר מְקוֹמוֹת בְּסְפָרֵינוּ), such as in Kabbalat Shabbat and in the prayer of Rosh HaShanah, and the like (כְּמוֹ בְּקַבָּלַת שַׁבָּת וּבִתְפִלַּת ר״ה וְכַיּוֹצֵא), but rather each externality stands by itself and each internality by itself (אֶלָּא שֶׁכָּל חִיצוֹנִיּוּת בִּפְנֵי עַצְמוֹ וְהַפְּנִימִיּוּת בִּפְנֵי עַצְמוֹ). It is also stated elsewhere that every aspect of action is for the rectification of the externality, and the internality remains each in its own place (גַּם אָמַר בְּמָקוֹם אַחֵר כִּי כָּל בְּחִינַת הַמַּעֲשֶׂה הֵם לְתִקּוּן הַחִיצוֹנִיּוּת וְהַפְּנִימִיּוּת הַכֹּל בִּמְקוֹמָן עַצְמָן). But speech is to elevate them from world to world (אַךְ הַדִּבּוּר הוּא לְהַעֲלוֹתָן מֵעוֹלָם אֶל עוֹלָם), and the supernal externality causes the internality to return to the lower internality that ascends to clothe it, in the secret of being externality to it (וְחִיצוֹנִיּוּת עֶלְיוֹן יַחֲזִיר פְּנִימִיּוּת אֶל פְּנִימִיּוּת תַּחְתּוֹן שֶׁעוֹלֶה לְהַלְבִּישׁוֹ בְּסוֹד חִיצוֹנִיּוּת אֵלָיו). And all of this is in the secret of the weekday prayer (וְכָל זֶה בְּסוֹד הַתְּפִלָּה בַּחוֹל).

However, regarding Kabbalat Shabbat, even though it was said that it is only in the externality of the worlds alone (אָמוּם בְּקַבָּלַת שַׁבָּת אַף עַל פִּי שֶׁאָמְרוּ כִּי אֵינוֹ רַק בְּחִיצוֹנִיּוּת הָעוֹלָמוֹת לְבַד), behold, elsewhere it is written the opposite—that it includes both aspects, internality and externality, in the manner of the ascent of the worlds in the weekday prayer, as explained above (הִנֵּה בְּמָקוֹם אַחֵר כָּתוּב בְּהֶפֶךְ כִּי הוּא כּוֹלֵל בִּשְׁתֵּי הַבְּחִינוֹת שֶׁל פְּנִימִיּוּת וְחִיצוֹנִיּוּת עַל דֶּרֶךְ עֲלִיַּת הָעוֹלָמוֹת בִּתְפִלַּת הַחוֹל כַּנַּ״ל). Except that in the prayer of Shabbat it is more supernal, to draw light into the worlds themselves (אֶלָּא שֶׁבִּתְפִלַּת שַׁבָּת הוּא יוֹתֵר עֶלְיוֹן לְהַמְשִׁיךְ אוֹר בָּעוֹלָמוֹת עַצְמָן).

See below and explain these matters well, for they require investigation as to what is the matter of the additional holiness in the prayer of Shabbat (עַיֵּן לְקַמָּן פֵּרוּשׁ הַדְּבָרִים הָאֵלּוּ הֵיטֵב כִּי הֵם צְרִיכִין עִיּוּן מַה עִנְיַן קְדֻשָּׁה יְתֵירָה בִּתְפִלַּת שַׁבָּת). And it is possible to resolve it by reversing the above (וְאֶפְשָׁר לְתָרֵץ בְּהֶפֶךְ הַנַּ״ל): that it is true that it is in the manner of the weekday prayer (כִּי אֱמֶת הוּא שֶׁהוּא כְּדֶרֶךְ תְּפִלַּת הַחוֹל), however, since all the rectification is only for the externality, that the internality should return (אָמוּם כֵּיוָן שֶׁכָּל הַתִּקּוּן אֵינוֹ רַק אֶל הַחִיצוֹנִיּוּת שֶׁיַּחֲזֹר פְּנִימִיּוּת), but the internality did not gain by becoming an internality relative to one greater than it (וְהַפְּנִימִיּוּת לֹא הִרְוִיחַ לִהְיוֹת פְּנִימִיּוּת אַחֵר גָּדוֹל מִמֶּנּוּ), rather it returned to be externality to a greater internality than it (אֶלָּא שֶׁחָזַר לִהְיוֹת חִיצוֹנִיּוּת אֶל הַפְּנִימִיּוּת אַחֵר גָּדוֹל מִמֶּנּוּ). And even though it had a higher level than at first (וְעִם הֱיוֹתוֹ שֶׁהָיָה לוֹ מַעֲלָה יוֹתֵר מִבָּרִאשׁוֹנָה), nevertheless it did not gain to return to being internality as well (עִם כָּל זֶה לֹא הִרְוִיחַ לַחֲזוֹר פְּנִימִיּוּת גַּם כֵּן), as the externality did, which returned to become actual internality (כְּמוֹ הַחִיצוֹנִיּוּת שֶׁחָזַר לִהְיוֹת פְּנִימִיּוּת מַמָּשׁ).

And therefore all the rectification is attributed only to the externality and not to the internality (וְעַל כֵּן כָּל הַתִּקּוּן יְכֻנֶּה לַחִיצוֹנִיּוּת לְבַד וְלֹא לַפְּנִימִיּוּת). And there is another resolution, as appears from elsewhere (וְיֵשׁ תֵּרוּץ אַחֵר כְּפִי הַנִּרְאֶה מִמָּקוֹם אַחֵר), and that is that all of this applies only to Malkhut alone (וְהוּא כִּי כָּל זֶה לֹא קָאֵי רַק לְמַלְכוּת לְבַד), for she is the one called the Field of Apples (כִּי הִיא הַנִּקְרֵאת שְׂדֵה תַפּוּחִין). And therefore, in the secret of Kabbalat Shabbat, which is in the Field, she receives Mochin themselves from the Netzach, Hod, Yesod of Ze’ir Anpin in the aspect of externality (וְעַל כֵּן בְּסוֹד קַבָּלַת שַׁבָּת שֶׁהוּא בַּשָּׂדֶה אָז הִיא מְקַבֶּלֶת מוֹחִין מַמָּשׁ מִנֵּה״י דְּז״א בִּבְחִינַת חִיצוֹנִיּוּת). And afterward, in the Amidah of “Vayekhulu,” then Malkhut receives Mochin from the Netzach–Hod of Ze’ir Anpin of the aspect of internality (וְאַחַר כָּךְ בָּעֲמִידָה דְּוַיְכֻלּוּ אָז הַמַּלְכוּת מְקַבֶּלֶת מוֹחִין מִנֵּה״י דְּז״א דִּבְחִינַת פְּנִימִיּוּת). And it is possible to understand that the order of the ascent of the prayers on weekdays is that the internality of Malkhut ascended first and clothed the externality of the Netzach, Hod, Yesod of Ze’ir Anpin, for such is the order on weekdays (וְאֶפְשָׁר שֶׁיוּבַן כִּי סֵדֶר עֲלִיּוֹת הַתְּפִלּוֹת בַּחוֹל הוּא כִּי פְּנִימִיּוּת הַמַּלְכוּת עָלְתָה תְּחִלָּה וְהִלְבִּישָׁה לְחִיצוֹנִיּוּת נֵה״י דְּז״א כִּי כֵן הוּא הַסֵּדֶר בַּחוֹל).

But in Kabbalat Shabbat, the externality of Malkhut ascends and clothes the externality of the Netzach, Hod, Yesod of Ze’ir Anpin (אֲבָל בְּקַבָּלַת שַׁבָּת עוֹלָה הַחִיצוֹנִיּוּת דְּמַלְכוּת וּמַלְבִּישָׁה לְחִיצוֹנִיּוּת נֵה״י דְּז״א). And in the Amidah of “Vayekhulu,” the internality of Malkhut clothes the internality itself of the Netzach, Hod, Yesod of Ze’ir Anpin (וּבָעֲמִידָה דְּוַיְכֻלּוּ פְּנִימִיּוּת הַמַּלְכוּת הִלְבִּישָׁה אֶל הַפְּנִימִיּוּת עַצְמוֹ נֵה״י דְּז״א). And the Netzach, Hod, Yesod of Ze’ir Anpin become Mochin for her (וְנַעֲשֶׂה נֵה״י דְּז״א מוֹחִין אֵלֶיהָ). It is thus found that her externality received Mochin from the externality of the Netzach, Hod, Yesod of Ze’ir Anpin and clothed them (וְנִמְצָא אִם כֵּן כִּי חִיצוֹנִיּוּתָהּ קִבְּלָה מוֹחִין מֵחִיצוֹנִיּוּת נֵה״י דְּז״א וּמַלְבִּישָׁתָם). And in this manner there is an additional advantage (וְעַל דֶּרֶךְ זֶה יֵשׁ רִוַּח יְתֵירָה), for at first there was an interinclusion of the worlds—lower internality within upper externality (כִּי תְּחִלָּה הָיוּ הִתְכַּלְלוּת הָעוֹלָמוֹת פְּנִימִיּוּת תַּחְתּוֹן בְּחִיצוֹנִיּוּת עֶלְיוֹן), and now on Shabbat they are included equally: lower externality with upper externality, and lower internality with upper internality (וְעַתָּה בְּשַׁבָּת נִכְלְלוּ שָׁוֶה בְּשָׁוֶה חִיצוֹנִיּוּת תַּחְתּוֹן לְחִיצוֹנִיּוּת עֶלְיוֹן וּפְנִימִיּוּת תַּחְתּוֹן לִפְנִימִיּוּת עֶלְיוֹן).

And this is the explanation of what was written above, that it requires investigation what is the matter of the additional holiness that is effected on the night of Shabbat beyond what existed at Kabbalat Shabbat (וְזֶהוּ פֵּרוּשׁ מַה שֶּׁכָּתוּב לְעֵיל שֶׁצָּרִיךְ עִיּוּן מַה עִנְיַן קְדֻשָּׁה יְתֵירָה שֶׁנַּעֲשֵׂית בְּלֵיל שַׁבָּת מִמַּה שֶׁהָיָה בְּקַבָּלַת שַׁבָּת). And the matter is that when she received Mochin of the internal Netzach, Hod, Yesod of Ze’ir Anpin, and the face of the aforementioned internality (וְהָעִנְיָן כְּשֶׁקִּבְּלָה מוֹחִין דְּפְנִימִיּוּת נֵה״י דְּז״א וְהַפָּנִים שֶׁל הַפְּנִימִיּוּת הַנַּ״ל), then she stands with Jacob face-to-face in the Netzach, Hod, Yesod of the internality of Ze’ir Anpin (אָז עוֹמֶדֶת עִם יַעֲקֹב פָּנִים בְּפָנִים בְּנֵה״י דְּפְנִימִיּוּת דְּז״א), and they unite on the night of Shabbat, analogous to the weekday Shacharit prayer, as is known (וּמִזְדַּוֵּג בְּלֵיל שַׁבָּת דֻּגְמַת תְּפִלַּת שַׁחֲרִית דְּחוֹל כַּנּוֹדָע). And this is a great difficulty (וְצָרִיךְ עִיּוּן גָּדוֹל), for elsewhere it is written the opposite of all the above, stating that all the ascent of prayer—even on Shabbat—has no ascent or interinclusion except in the internality of the worlds and not in the externality, until the days of Mashiach specifically (כִּי בְּמָקוֹם אַחֵר כָּתַב הֶפֶךְ מִכָּל הַנַּ״ל שֶׁאוֹמֵר שֶׁכָּל עֲלִיַּת הַתְּפִלָּה אֲפִלּוּ בְּשַׁבָּתוֹת אֵין עֲלִיָּה וְהִתְכַּלְלוּתָם רַק בִּפְנִימִיּוּת הָעוֹלָמוֹת וְלֹא בְּחִיצוֹנִיּוּת עַד יְמוֹת הַמָּשִׁיחַ דַּוְקָא).

And it is possible that the matter is as follows (וְאֶפְשָׁר כִּי הִנֵּה): that the entire secret of the weekday prayer is only the ascent of the lower internality to clothe the upper externality (כִּי כָּל סוֹד תְּפִלַּת הַחוֹל אֵינוֹ רַק עֲלִיַּת הַפְּנִימִיּוּת הַתַּחְתּוֹן לְהַלְבִּישׁ הַחִיצוֹנִיּוּת הָעֶלְיוֹן), but the externality always remains in its place entirely (אַךְ הַחִיצוֹנִיּוּת נִשְׁאָר לְעוֹלָם בִּמְקוֹמוֹ מַמָּשׁ). Rather, at first it would nurse from the Essence through the intermediary, which is the first internality (אֶלָּא שֶׁתְּחִלָּה הָיָה יוֹנֵק מִן הָעַצְמוּת עַל יְדֵי אֶמְצָעִית שֶׁהוּא הַפְּנִימִי הָרִאשׁוֹן), and now the entire first externality returned to become internality and nurses from the Essence by itself (וְעַתָּה כָּל הַחִיצוֹנִיּוּת הָרִאשׁוֹן חָזַר לִהְיוֹת פְּנִימִיּוּת וְיוֹנֵק מִן הָעַצְמוּת עַל יְדֵי עַצְמוֹ). And indeed it does not ascend at all above its place (וְאָמְנָם אֵינוֹ עוֹלֶה כְּלָל לְמַעְלָה מִמְּקוֹמוֹ), and likewise in Kabbalat Shabbat there is no ascent except to the internality alone (וְכֵן בְּקַבָּלַת שַׁבָּת אֵין עֲלִיָּה רַק אֶל הַפְּנִימִיּוּת לְבַד), but the entire externality remains in its place and gains no aspect of ascent at all (אַךְ הַחִיצוֹנִיּוּת כֻּלָּהּ נִשְׁאָר בִּמְקוֹמוֹ וְאֵינוֹ מַרְוִיחַ בְּחִינַת עֲלִיָּה כְּלָל), but only clothes the Essence, as mentioned elsewhere (רַק שֶׁמַּלְבִּישׁ אֶת הָעַצְמוּת כַּנִּזְכָּר בְּמָקוֹם אַחֵר), for the vessels alone are those that ascend, while the Essence remains in its place (כִּי הַכֵּלִים לְבַד הֵם הָעוֹלִין וְהָעַצְמוּת נִשְׁאָר בִּמְקוֹמוֹ). And with this you will understand that there is no contradiction at all (וּבָזֶה תָּבִין שֶׁאֵין הֶפֶךְ כְּלָל), for the truth is that all the gain in Kabbalat Shabbat is for the externality of the worlds (כִּי הָאֱמֶת הוּא שֶׁכָּל הָרֶוַח בְּקַבָּלַת שַׁבָּת הוּא אֶל חִיצוֹנִיּוּת הָעוֹלָמוֹת). And this is what is mentioned there, that it is in the manner of the weekday prayer (וְהוּא הַנִּזְכָּר שָׁם שֶׁהוּא בְּדֶרֶךְ תְּפִלַּת חוֹל), for then we rectify the externality and remove the Klipot from upon it, in the secret of “he shall turn aside and wash his hands,” and the like (כִּי אָז אָנוּ מְתַקְּנִים אֶת הַחִיצוֹנִיּוּת וּמְסִירִים אֶת הַקְּלִיפּוֹת מֵעָלָיו בְּסוֹד יִפְנֶה וְיִטּוֹל יָדָיו כַּיּוֹצֵא). And its analogue is the washing of one’s face, hands, and feet with warm water on the eve of Shabbat (וְדוּגְמָתוֹ הוּא רְחִיצַת פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין בְּעֶרֶב שַׁבָּת). And afterward, through the offerings, we rectify the externality itself so that it will be able to receive the light of the Essence, not through an intermediary, but that it itself will be internality (וְאַחַר כָּךְ עַל יְדֵי קָרְבָּנוֹת מְתַקְּנִים חִיצוֹנִיּוּת עַצְמָן שֶׁיּוּכְלוּ לְקַבֵּל אוֹר הָעַצְמוּת שֶׁלֹּא עַל יְדֵי הָאֶמְצָעִי אֶלָּא הוּא עַצְמוֹ יִהְיֶה פְּנִימִיּוּת). And this matter is analogous to Kabbalat Shabbat through the psalms (וְכֵן הָעִנְיָן דּוּגְמָתוֹ קַבָּלַת שַׁבָּת עַל יְדֵי הַמִּזְמוֹרִים). And always all the gain is for the externality, that it be rectified and refined and become internal, and that it itself receive the light of the Essence (וּלְעוֹלָם כָּל הָרֶוַח הוּא לַחִיצוֹנִיּוּת שֶׁיִּתְקַן וְיִזְדַּכֵּךְ וְיִהְיֶה פְּנִימִי וִיקַבֵּל הוּא עַצְמוֹ אוֹר הָעַצְמוּת).

However, the gain of the actual Shabbat evening prayer is an additional gain, as mentioned there (אָכֵן הָרֶוַח דִּתְפִלַּת עַרְבִית דְּשַׁבָּת מַמָּשׁ הוּא רֶוַח יְתֵירָה כַּנִּזְכָּר שָׁם). And the matter is that first, in Kabbalat Shabbat, the externality receives that light of the Essence alone which it had in its place on weekdays, except that it is not through an intermediary (וְהָעִנְיָן כִּי תְּחִלָּה בְּקַבָּלַת שַׁבָּת מְקַבֵּל הַחִיצוֹנִיּוּת אוֹר הָעַצְמוּת הַהוּא לְבַד שֶׁהָיָה בִּמְקוֹמָם בַּחוֹל אֶלָּא שֶׁאֵינוֹ עַל יְדֵי אֶמְצָעִי). However, on the night of Shabbat, a great light descends from the supernal worlds to the lower ones, and the light of the Essence is greatly magnified, much more than before (אָכֵן בְּלֵיל שַׁבָּת יוֹרֵד אוֹר גָּדוֹל מֵעוֹלָמוֹת עֶלְיוֹנִים אֶל תַּחְתּוֹנִים וּמִתְגַּדֵּל אוֹר הָעַצְמוּת מְאֹד יוֹתֵר מִבָּרִאשׁוֹנָה).

But it still requires investigation (אָכֵן עֲדַיִן צָרִיךְ עִיּוּן), for on Shabbat morning, when the worlds ascend further until the beard of Arich Anpin, as is known (כִּי בַּבֹּקֶר בְּשַׁבָּת שֶׁעוֹלִין יוֹתֵר הָעוֹלָמוֹת עַד דִּיקְנָא דְּא״א כַּנּוֹדָע), then necessarily the externality of the worlds must also ascend from their place (אָז בְּהֶכְרֵחַ כִּי גַּם חִיצוֹנִיּוּת הָעוֹלָמוֹת יַעֲלוּ מִמְּקוֹמָם). And see there (וְעַיֵּן שָׁם). And likewise regarding the stature of Adam haRishon before he sinned, how the worlds were then—for so it is now on Shabbat, as mentioned in its place (וְגַם בְּמַעֲלַת אָדָם הָרִאשׁוֹן קֹדֶם שֶׁחָטָא אֵיךְ הָיוּ הָעוֹלָמוֹת כִּי כֵן הוּא עַתָּה בְּשַׁבָּת כַּנִּזְכָּר בִּמְקוֹמוֹ). See there (עַיֵּן שָׁם).

Discourse 4

שער מ דרוש ד

[40:4] And we return to the matter of the three vessels mentioned above (וְנַחְזוֹר לְעִנְיַן הַג׳ כֵּלִים הַנַּ״ל). First is the body, and they are the actual vessels (תְּחִלָּה הוּא הַגּוּף וְהֵם הַכֵּלִים הַמַּמָּשִׁיִּים), and they are three aspects—flesh, sinews, and bones (וְהֵם ג׳ בְּחִינוֹת בָּשָׂר גִּידִין וַעֲצָמוֹת), and they are three vessels (וְהֵם ג׳ כֵּלִים). And the outermost of them is the flesh (וְהַחִיצוֹן שֶׁבָּהֶם הוּא הַבָּשָׂר), and it is the aspect of Netzach, Hod, Yesod alone (וְהוּא בְּחִינַת נֵה״י לְבַד). And within them are concealed Chesed, Gevurah, Tiferet (וּבְתוֹכָם נֶעְלָמִים חַג״ת). And this is the meaning of “three included within three,” and it is called Ibbur (וְזֶה עִנְיַן תְּלָת כְּלִילָן בִּתְלָת (וְנִקְרָא עִיבּוּר)). And this is because all the six extremities are called the aspect of Vav and are not separated (וְזֶה לְפִי שֶׁכָּל הַו״ק נִקְרָא בְּחִינַת ו׳ וְאֵינָהּ נִפְרֶדֶת). But the three heads—Chokhmah, Binah, Da‘at—which are the letters Yod–heh (אֲבָל ג״ר חב״ד שֶׁהֵם אוֹתִיּוֹת י״ה), and are not included in the letter Vav (וְאֵינָם מִכְּלַל אוֹת ו׳), are not required to be there (אֵינָם מֻכְרָחִים לִהְיוֹת שָׁם).

And the reason that they did not come is what we explained (וְהַטַּעַם שֶׁלֹּא בָּאוּ הוּא מַה שֶּׁבֵּאַרְנוּ), in order that they be removed at the time of destruction and exile (כְּדֵי שֶׁיִּסְתַּלְּקוּ בְּעֵת הַחֻרְבָּן וְהַגָּלוּת). But even so, their imprint is there, in the Chesed, Gevurah, Tiferet that are within Netzach, Hod, Yesod (אַךְ עַל כֵּן רֹשֶׁם שֶׁלָּהֶם שָׁם בְּחַג״ת שֶׁבְּתוֹךְ נֵה״י). And this imprint is called the Mochin of Ibbur (וְזֶה הָרֹשֶׁם נִקְרָא מוֹחִין דְּעִיבּוּר). And afterward, in birth and Yenikah, they spread and emerge and become discernible—the Chesed, Gevurah, Tiferet also above the Netzach, Hod, Yesod (וְאַחַר כָּךְ בְּלֵידָה וִינִיקָה מִתְפַּשְּׁטִין וְיוֹצְאִין וְנִכָּרִין גַּם הַחַג״ת לְמַעְלָה מִן הַנֵּה״י), and a complete Vav is formed without a head (וְנַעֲשֵׂית ו׳ שְׁלֵמָה בְּלִי רֹאשׁ). And the imprint of the three heads is still concealed within the Chesed, Gevurah, Tiferet (וְהָרֹשֶׁם שֶׁל ג״ר עֲדַיִן הֵם נֶעְלָמִים תּוֹךְ חַג״ת), and this imprint is called the Mochin of Yenikah (וְזֶה הָרֹשֶׁם נִקְרָא מוֹחִין דְּיְנִיקָה). And these Mochin of Ibbur and Yenikah are all Names of Elohim (וְאֵלּוּ הַמּוֹחִין דְּעִיבּוּר וִינִיקָה הֵם שֵׁמוֹת אֱלֹהִים כֻּלָּם).

However, these Mochin, which are the imprint of the three heads, are not actually within the Chesed, Gevurah, Tiferet themselves (וְאָמְנָם אֵלּוּ הַמּוֹחִין שֶׁהֵם רֹשֶׁם ג״ר אֵינָם מַמָּשׁ תּוֹךְ חַג״ת), for if so they would already be fully connected together (דְּאִם כֵּן כְּבָר הֵם מְחֻבָּרִים יַחַד). Rather, they come enclothed within the Netzach, Hod, Yesod of Imma (אֶלָּא בָּאִים מְלוּבָּשִׁים תּוֹךְ נֵה״י דְּאִמָּא). And in Ibbur they are within the external layer of the outer vessel of the Netzach, Hod, Yesod of Imma (וּבְעִיבּוּר הֵם תּוֹךְ חִיצוֹנִיּוּת הַכְּלִי הַחִיצוֹן דְּנֵה״י דְּאִמָּא), and in Yenikah within the middle layer of the Netzach, Hod, Yesod of Imma (וּבְיְנִיקָה תּוֹךְ אֶמְצָעִית נֵה״י דְּאִמָּא). And it is found that this garment of the Netzach, Hod, Yesod of Imma serves as an intervening barrier between the imprint of the three heads of Ze’ir Anpin and the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְנִמְצָא אוֹתוֹ הַמַּלְבּוּשׁ שֶׁל נֵה״י דְּאִמָּא הוּא הַמַּפְסִיק בֵּין רֹשֶׁם ג״ר דְּז״א אֶל חַג״ת דְּז״א). And through this, they are not completely connected (וְעַל יְדֵי זֶה אֵינָם מְחֻבָּרִים לְגַמְרֵי), and they are able to separate and withdraw upward or descend downward, as will be explained with Hashem’s help (וִיכוֹלִין לְהִפָּרֵד וּלְהִסְתַּלֵּק לְמַעְלָה אוֹ לֵירֵד לְמַטָּה כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

Afterward, in Gadlut, the three heads of Ze’ir Anpin come (אַחַר כָּךְ בְּגַדְלוּת אָז בָּאִין ג״ר דְּז״א), and they are the aspect of Havayot and not the aspect of Elohim (וְהֵם בְּחִינַת הֲוָיוֹת לֹא בְּחִינַת אֱלֹהִים). And these too are enclothed within the internal vessels, in the Netzach, Hod, Yesod of Imma (וְגַם אֵלּוּ מִתְלַבְּשִׁים תּוֹךְ הַכֵּלִים הַפְּנִימִיִּים בְּנֵה״י אִמָּא), and this also is so that they may withdraw whenever they desire (וְגַם זֶה כְּדֵי שֶׁיִּסְתַּלְּקוּ כְּשֶׁיִּרְצוּ). And it is found that the six extremities are never enclothed one within another (וְנִמְצָא כִּי הַו״ק לְעוֹלָם אֵינָם מִתְלַבְּשִׁים אֵלּוּ בְּאֵלּוּ), for all of them are one aspect in the letter Vav (כִּי כֻּלָּם בְּחִינָה אַחַת בְּאוֹת ו׳). And this one is greater than its fellow, and this one has no advantage over that one (וְזֶה גָּדוֹל מֵחֲבֵרוֹ וְאֵין לָזֶה יִתְרוֹן עַל זֶה). But the three heads, which are other letters—Yod and Heh—are superior to the six extremities (אַךְ הַג״ר שֶׁהֵם אוֹתִיּוֹת אֲחֵרוֹת י״ה מְעוּלוֹת מִן הַו״ק), and they are not all enclothed (וְאֵינָם מִתְלַבְּשִׁים כֻּלָּם). Rather, only the seven lower ones are enclothed within the six extremities (רַק הַז״ת הֵם הַמִּתְלַבְּשִׁים תּוֹךְ הַו״ק), while their three heads are revealed above the six extremities (וְג״ר שֶׁלָּהֶם הֵם מְגֻלִּים לְמַעְלָה עַל הַו״ק).

For you already know that each one of the three heads is included of ten (כִּי כְּבָר יָדַעְתָּ שֶׁכָּל אֶחָד מֵהַג״ר כָּלוּל מֵי׳): the letter Yod by itself and the letter heh by itself (אוֹת י׳ בִּפְנֵי עַצְמָהּ וְאוֹת ה׳ בִּפְנֵי עַצְמָהּ). And the three heads within each of the three heads remain revealed (וְהַג״ר שֶׁבְּכָל אֶחָד מֵהַג״ר נִשְׁאָרִים מְגֻלִּים), while the seven lower ones within each one are those that become enclothed within the six extremities (וְהַז״ת שֶׁבְּכָל אֶחָד הִיא הַמִּתְלַבֶּשֶׁת תּוֹךְ הַו״ק).

And now Ze’ir Anpin is great and completed in all ten Sefirot (וְהֲרֵי עַתָּה ז״א גָּדוֹל וְנִשְׁלָם בְּכָל י״ס), and in a complete Havayah that includes his entire Partzuf (וּבְּהֲוָיָ״ה גְּמוּרָה הַכּוֹלֶלֶת כָּל הַפַּרְצוּף שֶׁלּוֹ), which is divided into five aspects—Keter–Chokhmah–Binah, the six extremities, and Malkhut (הַנֶּחְלָק לְה׳ בְּחִינוֹת שֶׁהֵם כח״ב ו״ק וּמַלְכוּת). And it is found that there are several aspects (וְנִמְצָא כִּי הֵם כַּמָּה בְּחִינוֹת): in Ibbur they are the six extremities enclothed three within three (וְהֵם בְּעִיבּוּר הֵם ו״ק מְלוּבָּשִׁים תְּלָת בִּתְלָת), and within them the outer externality of the Netzach, Hod, Yesod of Imma (וְתוֹכָם חִיצוֹנִיּוּת הַחִיצוֹן דְּנֵה״י אִמָּא), and within them the Mochin of Ibbur (וּבְתוֹכָם מוֹחִין דְּעִיבּוּר). And afterward, in Yenikah, the six extremities spread out (וְאַחַר כָּךְ בִּינִיקָה נִתְפַּשְּׁטוּ ו״ק), and within them the middle externality of the Netzach, Hod, Yesod of Imma (וּבְתוֹכָם חִיצוֹנִיּוּת אֶמְצָעִי דְּנֵה״י אִמָּא), and within them the Mochin of Yenikah (וּבְתוֹכָם מוֹחִין דְּיְנִיקָה).

However, the outer externality of the Netzach, Hod, Yesod of Imma together with the Mochin of Ibbur descend downward in the order of the levels, little by little (אָמוּם חִיצוֹנִיּוּת הַחִיצוֹן דְּנֵה״י אִמָּא עִם הַמּוֹחִין דְּעִיבּוּר יוֹרְדִין לְמַטָּה בְּסֵדֶר הַמַּדְרֵגוֹת מְעַט מְעַט), until they descend into Beri’ah (עַד שֶׁיוֹרְדִין בִּבְּרִיאָה). And afterward, in Gadlut, it is likewise (וְאַחַר כָּךְ בְּגַדְלוּת הוּא עַל דֶּרֶךְ זֶה): for the Mochin of Yenikah together with their middle externality of the Netzach, Hod, Yesod of Imma descend in the orders of the levels downwards into Beri’ah (כִּי מוֹחִין דְּיְנִיקָה עִם חִיצוֹנִיּוּתָם אֶמְצָעִית נֵה״י דְּאִמָּא יוֹרְדִין בְּסִדְרֵי הַמַּדְרֵגוֹת עַד לְמַטָּה בִּבְּרִיאָה). And the Mochin of Gadlut together with the internality of the Netzach, Hod, Yesod of Imma enter into Ze’ir Anpin (וְהַמּוֹחִין דְּגַדְלוּת עִם פְּנִימִיּוּת דְּנֵה״י אִמָּא נִכְנָסִין תּוֹךְ ז״א), and these alone are Havayot (וְאֵלּוּ לְבַד הֵם הֲוָיוֹת). And know that they do not enter together (וְדַע כִּי אֵינָם נִכְנָסִין יַחַד), for first the six extremities of the ten Sefirot of Gadlut enter (כִּי תְּחִלָּה נִכְנָסִין הַו״ק שֶׁל י״ס דְּגַדְלוּת), and afterward their three heads (וְאַחַר כָּךְ הַג״ר שֶׁלָּהֶם). And in this same manner is the descent of the Mochin of Elohim in Yenikah (וְעַל דֶּרֶךְ זֶה הוּא יְרִידַת מוֹחִין דְּאֱלֹהִים בִּינִיקָה), for according to the measure of what enters, so is the measure of what exits and descends below (כִּי כְּפִי שִׁעוּר הַנִּכְנָסִין כָּךְ שִׁעוּר הַיּוֹצְאִין וְהַיּוֹרְדִין לְמַטָּה).

And understand this well (וְהָבֵן זֶה). And in this same manner there is a second body, more refined and subtle (וְעַל דֶּרֶךְ זֶה יֵשׁ גּוּף ב׳ יוֹתֵר דַּק וָזַךְ), and this is the secret of what is called in man the Chaluka de-Rabbanan (The robe of the Sages), which is a garment and body of the Essence, which are the lights (וְהוּא סוֹד הַנִּקְרָא בָּאָדָם חֲלוּקָא דְּרַבָּנָן שֶׁהוּא לְבוּשׁ וְגוּף שֶׁל הָעַצְמוּת שֶׁהֵם הָאוֹרוֹת). And this too has three aspects in exactly this manner (וְגַם יֵשׁ בּוֹ ג׳ בְּחִינוֹת עַל דֶּרֶךְ זֶה מַמָּשׁ), and they are Ibbur, Yenikah, and Mochin (וְהֵם עִיבּוּר וִינִיקָה וּמוֹחִין). And this body is exceedingly refined (וְגוּף זֶה הוּא זַךְ מְאֹד), and it is close to the level of the Nefesh (וְהוּא קָרוֹב אֶל מַדְרֵגַת הַנֶּפֶשׁ). And this is effected through the commandments (וְזֶה נַעֲשֶׂה עַל יְדֵי הַמִּצְווֹת). And within this body are enclothed the Nefesh, Ruach, Neshamah, which are the lights (וּבְתוֹךְ גּוּף זֶה מִתְלַבְּשִׁים נר״ן שֶׁהֵם הָאוֹרוֹת): Nefesh in Ibbur (נֶפֶשׁ בְּעִיבּוּר), Ruach in Yenikah (רוּחַ בִּינִיקָה), and Neshamah in Gadlut (נְשָׁמָה בְּגַדְלוּת). It appears to me that the internality, which is this second body, is entirely Havayot as well (נִרְאֶה לִי דַּעְתִּי כִּי הַפְּנִימִיּוּת שֶׁהוּא זֶה הַגּוּף הַב׳ כּוּלּוֹ הֲוָיוֹת גַּם כֵּן), except that the Havayot of the externality of Gadlut are in the secret of the square and the back sides (אֶלָּא שֶׁהֲוָיוֹת גַּדְלוּת הַחִיצוֹנִיּוּת הֵם בְּסוֹד רִבּוּעַ וַאֲחוֹרַיִּים), whereas the Havayot of the internality are the upright form without squaring (וְהֲוָיוֹת הַפְּנִימִיּוּת הֵם הַיֹּשֶׁר בְּלִי רִבּוּעַ). It is also possible that these are with vowel-points and those without vowel-points, and this requires investigation (גַּם אֶפְשָׁר שֶׁאֵלּוּ בְּנִקּוּד וְאֵלּוּ בְּלֹא נִקּוּד וְצָרִיךְ עִיּוּן). And the first explanation is fitting (וְהָא׳ נָאוֶה), for the distinction of the vowel-points is in Chokhmah, Binah, Da‘at and the six extremities, whereas Malkhut is without vowel-points, as mentioned elsewhere (כִּי הֶפְרֵשׁ שֶׁל הַנִּקּוּד הוּא בְּחב״ד ו״ק כִּי מַלְכוּת בְּלִי נִקּוּד כַּנִּזְכָּר בְּמָקוֹם אַחֵר).

But the upright form and the square form pertain to internality and externality, as mentioned in the order of the gradations of the Names (אַךְ הַיֹּשֶׁר וְהָרִבּוּעַ הוּא בִּפְנִימִיּוּת וְחִיצוֹנִיּוּת כַּנִּזְכָּר בְּסֵדֶר מַדְרֵגוֹת הַשֵּׁמוֹת). And behold, these two bodies are as follows (וְהִנֵּה אֵלּוּ הַב׳ גּוּפִים הֵם): the first is called the externality of the Sefirot, for from it come the souls of the angels (הָא׳ נִקְרָא חִיצוֹנִיּוּת הַסְּפִירוֹת כִּי מִמֶּנּוּ נְשָׁמוֹת הַמַּלְאָכִים), and the second is that from which come the souls of the righteous, and it is called the internality of the Sefirot (הַב׳ הוּא שֶׁמִּמֶּנּוּ נְשָׁמוֹת הַצַּדִּיקִים וְנִקְרָא פְּנִימִיּוּת הַסְּפִירוֹת). However, I remain uncertain as to when they enter (אָמוּם נִסְתַּפַּקְתִּי אֵימָתַי נִכְנָסִין), and according to what was explained above regarding the matter of the two days of Rosh HaShanah, it appears that after the completion of all the externality the internality is effected (וּכְפִי הַנַּ״ל בְּעִנְיַן ב׳ יָמִים דְּר״ה נִרְאֶה כִּי אַחַר גְּמַר כָּל הַחִיצוֹנִיּוּת נַעֲשֶׂה הַפְּנִימִיּוּת).

And it is possible that they are effected together on the first day and the second day (וְאֶפְשָׁר כִּי נַעֲשִׂים יוֹם א׳ וְיוֹם ב׳ יַחַד), and this requires investigation (וְצָרִיךְ עִיּוּן). And the matter of the Nefesh being from the side of Binah is because there are the letters there, and there also is the Name B״N (וְעִנְיַן הֱיוֹת הַנֶּפֶשׁ מִצַּד הַבִּינָה כִּי שָׁם הָאוֹתִיּוֹת וְגַם שָׁם הוּא ב״ן), for S״G becomes B״N, as is known (כִּי ס״ג נַעֲשֶׂה ב״ן כַּנּוֹדָע). And Binah has no vowel-points within it (וּבִינָה אֵין בָּהּ נְקוּדוֹת), therefore all the externality is without vowel-points (לָכֵן כָּל הַחִיצוֹנִיּוּת הוּא בְּלִי נְקוּדָה), for it was drawn from Binah (כִּי מִבִּינָה נִמְשְׁכוּ). But the internality, which is drawn from the Name M״H, which is from Chokhmah (אַךְ הַפְּנִימִיּוּת הַנִּמְשָׁךְ מִשֵּׁם מ״ה שֶׁהוּא מֵחָכְמָה), therefore it is letters of Havayot with vowel-points (לָכֵן הוּא אוֹתִיּוֹת הֲוָיוֹת בִּנְקוּדוֹת). And with this the difficulty mentioned above is resolved (וּבָזֶה נִתְיַשֵּׁב הַצ״ע דְּלְעֵיל). And behold, it appears that the externality is the Name B״N and the internality is the Name M״H (וְהִנֵּה נִרְאֶה כִּי הַחִיצוֹנִיּוּת שֵׁם ב״ן וְהַפְּנִימִיּוּת שֵׁם מ״ה).

And you already know that, relative to a certain level, the externality is greater than the internality (וְכְבָר יָדַעְתָּ כִּי בְּעֵרֶךְ אֶחָד הַחִיצוֹנִיּוּת גָּדוֹל מִן הַפְּנִימִיּוּת), therefore the Name B״N in the future will be greater than the Name M״H (לָכֵן שֵׁם ב״ן לֶעָתִיד יִהְיֶה גָּדוֹל מִשֵּׁם מ״ה). It is thus found that the totality of all the externality, which is B״N, is called Nefesh, even though it also has all the particulars of Nefesh, Ruach, Neshamah (נִמְצָא כִּי כְּלָלוּת כָּל הַחִיצוֹנִיּוּת שֶׁהוּא ב״ן נִקְרָא נֶפֶשׁ אַף עַל פִּי שֶׁיֵּשׁ לוֹ גַּם כָּל פְּרָטֵי נר״ן). And all the internality is called the Name M״H, even though it likewise has all the particulars (וְכָל הַפְּנִימִיּוּת נִקְרָא שֵׁם מ״ה אַף עַל פִּי שֶׁיֵּשׁ לוֹ גַּם כֵּן כָּל הַפְּרָטִים). It is thus found that there are back-sides and vessels and essence of B״N, and vessels and essence of the internality of M״H (נִמְצָא כִּי יֵשׁ אֲחוֹרַיִּים וְכֵלִים וְעַצְמוּת דְּב״ן וְכֵלִים וְעַצְמוּת דְּפְנִימִיּוּת דְּמ״ה). And since it is Ruach, and all of them are Havayot with vowel-points as explained above (וּלְהָיוֹת כִּי הוּא רוּחַ וְכֻּלָּם הֲוָיוֹת מְנֻקָּדוֹת כַּנַּ״ל), therefore it is said in the Tikkunim “letters are Nefesh,” for it is the Name B״N (לָכֵן אָמְרוּ בַּתִּקּוּנִים אוֹתִיּוֹת נֶפֶשׁ כִּי הוּא שֵׁם ב״ן), and “vowel-points are Ruach,” which is the Name M״H (וּנְקוּדוֹת רוּחַ שֶׁהוּא שֵׁם מ״ה).

Also know that the externality is called back-to-back (וְגַם דַּע כִּי הַחִיצוֹנִיּוּת נִקְרָא אֲחוֹר בְּאָחוֹר), and since it is entirely the Name B״N, which is female (וּלְהָיוֹת כּוּלּוֹ שֵׁם ב״ן שֶׁהִיא נְקֵבָה), therefore Ze’ir Anpin and Nukvah are then joined back-to-back (לָכֵן מְדוּבָּקִים אָז יַחַד זו״ן אֲחוֹר בְּאָחוֹר). And it is found that the two explanations are true (וְנִמְצָא כִּי הַב׳ פֵּרוּשִׁים הֵם אֱמֶת), for they are back-to-back and joined together (כִּי הֵם אֲחוֹר בְּאָחוֹר דְּבוּקִים יַחַד). And also the fact that the externality is called back-to-back causes this as well (וְגַם הֱיוֹת הַחִיצוֹנִיּוּת נִקְרָא אֲחוֹר בְּאָחוֹר זֶה גּוֹרֵם לָזֶה), for being externality and judgment causes them to be joined back-to-back (שֶׁלְּהָיוֹת חִיצוֹנִיּוּת וְדִּין גּוֹרֵם לִהְיוֹתָם אֲחוֹר בְּאָחוֹר דְּבוּקִים), so that the Klipot will not take hold of them, as is known (שֶׁלֹּא יִתְאַחֲזוּ בָהֶם הַקְּלִיפּוֹת כַּנּוֹדָע). And when the internal vessels of M״H enter into them (וּכְשֶׁנִּכְנְסוּ בָהֶם כֵּלִים פְּנִימִיִּים דְּמ״ה), then they return face-to-face (אָז חוֹזְרִים פָּנִים בְּפָנִים). And it is found that sometimes, when they have only back-sides alone, which is the externality, there is a back-to-back union (וְנִמְצָא שֶׁלְּפָעָמִים בְּהֱיוֹת שֶׁאֵין לָהֶם רַק אֲחוֹרַיִּים לְבַד שֶׁהוּא הַחִיצוֹנִיּוּת יֵשׁ זִוּוּג אֲחוֹר בְּאָחוֹר).

And if you ask, how is this possible, since they are joined back-to-back out of fear of the Klipot (וְאִם תֹּאמַר אֵיךְ אֶפְשָׁר הֲלֹא הֵם דְּבוּקִים אֲחוֹר בְּאָחוֹר מִפַּחַד הַקְּלִיפּוֹת), the matter is as follows (אָבָל הָעִנְיָן הוּא): for then they ascend to Abba and Imma and clothe them (כִּי אָז עוֹלִין עַד או״א וּמַלְבִּישִׁין אוֹתָם), and they become for them Abba and Imma in the aspect of their internality (וְנַעֲשִׂים לָהֶם או״א בִּבְחִינַת פְּנִימִיּוּת שֶׁלָּהֶם). And then they are completed and return face-to-face and unite (וְאָז נִשְׁלָמִים וְחוֹזְרִים פָּנִים בְּפָנִים וּמִזְדַּוְּגִים). But relative to the fact that their own internality is not present, it is called a back-to-back union (אַךְ בְּעֵרֶךְ שֶׁאֵין הַפְּנִימִיּוּת שֶׁלָּהֶם נִקְרָאִים זִוּוּג אֲחוֹר בְּאָחוֹר). And understand this very well (וְהָבֵן זֶה מְאֹד).

Discourse 5

שער מ דרוש ה

[40:5] And know that all the Partzufim and the Sefirot—each and every one of them—have two bodies as stated above, which are internality and externality (וְדַע כִּי כָּל הַפַּרְצוּפִים וְהַסְּפִירוֹת כֻּלָּם כָּל אֶחָד יֵשׁ לָהֶם ב׳ גּוּפִים כַּנַּ״ל שֶׁהֵם פְּנִימִיּוּת וְחִיצוֹנִיּוּת). But sometimes, the externality of the uppermost among them becomes internality for the one beneath it that ascended upward and clothed it (אַךְ לִפְעָמִים הָעֶלְיוֹן שֶׁבְּכֻלָּם הַחִיצוֹנִיּוּת שֶׁבּוֹ נַעֲשֶׂה פְּנִימִיּוּת לַתַּחְתּוֹן מִמֶּנּוּ אֲשֶׁר עָלָה לְמַעְלָה וּמַלְבִּישׁוֹ). And then it cannot remain internality alone (וְאָז אֵינוֹ יָכוֹל לִהְיוֹת פְּנִימִיּוּת לְבַד), and it too ascends upward from its place and clothes the one above it with its externality (וְגַם הוּא עוֹלֶה לְמַעְלָה מִמְּקוֹמוֹ וּמַלְבִּישׁ לָעֶלְיוֹן שֶׁעָלָיו אֶת חִיצוֹנִיּוּתוֹ). And then the externality of the upper becomes internality within it (וְאָז חִיצוֹנִיּוּת עֶלְיוֹן נַעֲשֶׂה פְּנִימִיּוּת בּוֹ), and from its own internality there is made externality (וּמִפְּנִימִיּוּתוֹ נַעֲשֶׂה חִיצוֹנִיּוּת), for relative to now being in a higher place, the internality appears as a kind of externality (כִּי בְּעֵרֶךְ הֱיוֹתוֹ עַתָּה בְּמָקוֹם גָּבוֹהַ הַפְּנִימִיּוּת נִרְאֶה כְּעֵין חִיצוֹנִיּוּת).

And it is found that when the lowest of all the Partzufim begins to ascend, it is necessary that all those above it change from their level (וְנִמְצָא כִּי בְּהַתְחִיל הַתַּחְתּוֹן שֶׁבְּכָל הַפַּרְצוּפִים לַעֲלוֹת מֻכְרָח שֶׁכֻּלָּם אֲשֶׁר עָלָיו יִשְׁתַּנּוּ מִמַּדְרֵגָתָן). And sometimes the lower ascends in two aspects as well (וְלִפְעָמִים הַתַּחְתּוֹן עוֹלֶה גַּם ב׳ בְּחִינוֹת), for it takes also the internality of the upper (כִּי לוֹקֵחַ גַּם פְּנִימִיּוּת שֶׁל הָעֶלְיוֹן). And then it is truly like it, for it takes its externality and its internality (וְאָז הוּא מַמָּשׁ כְּמוֹהוּ שֶׁלוֹקֵחַ חִיצוֹנִיּוּתוֹ וּפְנִימִיּוּתוֹ). And the lower beneath it ascends and takes its place and its externality and its internality (וְהַתַּחְתּוֹן שֶׁתַּחְתָּיו עוֹלֶה וְלוֹקֵחַ מְקוֹמוֹ וְחִיצוֹנִיּוּתוֹ וּפְנִימִיּוּתוֹ). And so it is in this manner in all the levels (וְכֵן עַל דֶּרֶךְ זֶה כָּל הַמַּדְרֵגוֹת), and in this manner levels ascend after levels (וְעַל דֶּרֶךְ זֶה עוֹלִין מַדְרֵגוֹת אַחַר מַדְרֵגוֹת), until it is found that it is possible that the world of Asiyah ascends to the place of Malkhut of Atzilut (עַד שֶׁנִּמְצָא שֶׁאֶפְשָׁר שֶׁעוֹלָם עֲשִׂיָּה תַּעֲלֶה עַד מְקוֹם מַלְכוּת דַּאֲצִילוּת), and there the world of Asiyah takes the externality and the internality of the Malkhut of Atzilut (וְשָׁם תִּקַּח עוֹלָם עֲשִׂיָּה חִיצוֹנִיּוּת וּפְנִימִיּוּת הַמַלְכוּת דַּאֲצִילוּת). And the Malkhut of Atzilut will take the externality and the internality of Chokhmah of Atzilut (וְהַמַלְכוּת דַּאֲצִילוּת תִּקַּח חִיצוֹנִיּוּת וּפְנִימִיּוּת דְּחָכְמָה דַּאֲצִילוּת).

And the discerning one will understand and infer one matter from another (וְהַמַּשְׂכִּיל יָבִין וְיִקִּישׁ מִלְּתָא לְמִלְּתָא). And sometimes the Essence ascends and the vessels remain (וּלְפָעָמִים עוֹלֶה הָעַצְמוּת וְנִשְׁאָרִים הַכֵּלִים), and this is at the time of blemish, and then it is a descent for all the Partzufim (וְזֶהוּ בְּעֵת הַפְּגָם וְאָז הוּא יְרִידָה לְכָל הַפַּרְצוּפִים). It is thus found that the externality and internality of the Essence of Keter will now be the externality and internality of the Essence of Ze’ir Anpin (נִמְצָא כִּי חִיצוֹנִיּוּת וּפְנִימִיּוּת עַצְמוּת הַכֶּתֶר יִהְיֶה עַתָּה חִיצוֹנִיּוּת וּפְנִימִיּוּת עַצְמוּת הַז״א). But on Shabbat it is the opposite, with an addition of holiness, for the Essence remains below and the vessels ascend above, in the manner explained above (אַךְ בְּשַׁבָּת הוּא לְהֵפֶךְ בְּתוֹסֶפֶת קְדֻשָּׁה כִּי הָעַצְמוּת נִשְׁאָרִין לְמַטָּה וְהַכֵּלִים עוֹלִין לְמַעְלָה עַל דֶּרֶךְ הַנַּ״ל). And understand this very well (וְהָבֵן זֶה הֵיטֵב). It is thus found that when Ze’ir Anpin ascends into Binah, according to the order of what he takes there, so does she take from what is above her (נִמְצָא כִּי כְּשֶׁעוֹלֶה ז״א בְּבִינָה כְּפִי סֵדֶר לְקִיחָתוֹ בָּהּ כָּךְ הִיא לוֹקַחַת מִמַּה שֶּׁלְּמַעְלָה מִמֶּנָּה).

For when he takes her externality, she cannot stand without externality (כִּי כְּשֶׁלָּקַח הוּא חִיצוֹנִיּוּת שֶׁלָּהּ אָז הִיא אֵינָהּ יְכוֹלָה לַעֲמוֹד בְּלִי חִיצוֹנִיּוּת). And then the internality of her Netzach, Hod, Yesod becomes the externality of Chesed, Gevurah, Tiferet, and the externality of her Chesed, Gevurah, Tiferet becomes internality for the Netzach, Hod, Yesod (וְאָז פְּנִימִיּוּת נֵה״י שֶׁלָּהּ נַעֲשִׂים חִיצוֹנִיּוּת חַג״ת וְחִיצוֹנִיּוּת חַג״ת שֶׁלָּהּ נַעֲשִׂים פְּנִימִיּוּת לְנֵה״י). And in this manner, until it is found that the externality of the Netzach, Hod, Yesod of Arich Anpin becomes the internality of the Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְכַעֲדֵ״ז עַד שֶׁנִּמְצָא שֶׁחִיצוֹנִיּוּת נֵה״י דְּא״א נַעֲשֶׂה פְּנִימִיּוּת חב״ד לְז״א).

Discourse 6

שער מ דרוש ו

[40:6] And behold, at the time of the emergence of the kings, the three heads emerged, namely Arich Anpin and Abba and Imma—complete in ten Sefirot (וְהִנֵּה בְּעֵת צֵאת הַמְּלָכִים יָצְאוּ הַג״ר שֶׁהֵם א״א וְאו״א שְׁלֵמִים בְּי״ס), but they were from the aspect of the Name B״N alone, which is the aspect of Nefesh (אַךְ הָיָה מִבְּחִינַת שֵׁם ב״ן לְבַד שֶׁהוּא בְּחִינַת נֶפֶשׁ), together with the three vessels of each one (עִם הַג׳ כֵּלִים שֶׁלָּהֶם לְכָל אֶחָד). And they were not yet rectified in the aspect of a Partzuf (וְלֹא הָיוּ מְתֻקָּנִים בִּבְחִינַת פַּרְצוּף), since the Name M״H, which is the Ruach, had not yet come (כֵּיוָן שֶׁלֹּא בָּא עֲדַיִן שֵׁם מ״ה שֶׁהוּא הָרוּחַ). And Ze’ir Anpin emerged only in the aspect of six extremities of B״N (וְהַז״א יָצָא בִּבְחִינַת ו״ק לְבַד דְּב״ן), with essences and vessels, but without rectification as a Partzuf (עֲצָמוֹת וְכֵלִים בְּלִי תִקּוּן פַּרְצוּף). And the Nukvah emerged only in the aspect of a single Sefirah (וְהַנּוּקְבָּא יָצְאָה בִּבְחִינַת סְפִירָה אַחַת לְבַד), with essence and vessels from the Name B״N (עֲצָמוֹת וְכֵלִים מִשֵּׁם ב״ן). And at the time of the Tikkun, Atik and Arich Anpin and Abba ve-Imma had added to them the Name M״H—essence and vessels (וּבְעֵת הַתִּקּוּן עַתִּיק וְא״א וְאו״א נִתְוַסֵּף בָּהֶם שֵׁם מ״ה עֲצָמוֹת וְכֵלִים), and through this there was added rectification to their Name B״N, such that it became a Partzuf (וְעַל יְדֵי כֵן נִתְוַסֵּף תִּקּוּן בְּשֵׁם ב״ן שֶׁלָּהֶם שֶׁנַּעֲשָׂה פַּרְצוּף). And to Ze’ir Anpin there was added, from the Name B״N, the three heads—essence and vessels (וְלְז״א נִתְוַסֵּף בּוֹ מִשֵּׁם ב״ן ג״ר עֲצָמוֹת וְכֵלִים), and from the Name M״H all ten Sefirot—essence and vessels (וּמִשֵּׁם מ״ה כָּל הַי״ס עֲצָמוֹת וְכֵלִים). And to the Nukvah there were added nine Sefirot from the Name B״N—essence and vessels (וְלַנּוּקְבָּא נִתְוַסֵּף בָּהּ ט׳ סְפִירוֹת מִשֵּׁם ב״ן עֲצָמוֹת וְכֵלִים), and from the Name M״H ten Sefirot—essence and vessels (וּמִשֵּׁם מ״ה י״ס עֲצָמוֹת וְכֵלִים). And with this you will understand how in each Partzuf of the five Partzufim there is the aspect of M״H and B״N, both in the males and in the females (וּבְזֶה תָּבִין אֵיךְ בְּכָל פַּרְצוּף מֵה׳ פַּרְצוּפִים יֵשׁ בְּחִינַת מ״ה וּב״ן בֵּין בַּזְּכָרִים בֵּין בַּנְּקֵבוֹת), and they are the aspects of Nefesh and Ruach of that Partzuf (וְהֵם בְּחִינוֹת נֶפֶשׁ וְרוּחַ שֶׁל אוֹתוֹ הַפַּרְצוּף).

It is also found that at the time of blemish, the three heads of B״N—called Gadlut—depart from Ze’ir Anpin, as well as all ten Sefirot of his M״H (וְגַם נִמְצָא כִּי בְּעֵת הַפְּגָם מִסְתַּלְּקִין מִז״א ג״ר דְּב״ן הַנִּקְרָא גַּדְלוּת וְגַם כָּל הַי״ס דְּמ״ה שֶׁלּוֹ). And from the Nukvah there depart the nine upper of B״N and the ten Sefirot of M״H (וּמִן הַנּוּקְבָּא מִסְתַּלְּקִין ט״ר דְּב״ן וְי״ס דְּמ״ה). And it is found that what remains is the body of the Nefesh (וְנִמְצָא הוּא הַגּוּף שֶׁל הַנֶּפֶשׁ). And after he completes the body and the Nefesh of B״N (וְאַחַר שֶׁהִשְׁלִים הַגּוּף וְהַנֶּפֶשׁ דְּב״ן), afterward he returns to acquire a second body that belongs to the Ruach, from the Name M״H, together with its Ruach (אַחַר כָּךְ חוֹזֵר לִקְנוֹת גּוּף ב׳ שֶׁיֵּשׁ אֶל הָרוּחַ מִשֵּׁם מ״ה עִם הָרוּחַ שֶׁלּוֹ). And these are the secret of letters and vowel-points (וְהֵם סוֹד אוֹתִיּוֹת וּנְקוּדוֹת). And it is found that the letters are the body, and they are the Nefesh (וְנִמְצָא כִּי הָאוֹתִיּוֹת הֵם הַגּוּף וְהֵם נֶּפֶשׁ). And with this, the statements of the Zohar and the Tikkunim do not disagree, that letters and vowel-points are body and spirit (וּבְזֶה לֹא יַחְלְקוּ מַאֲמָרֵי הַזֹּהַר וְתִקּוּנִים דְּאוֹתִיּוֹת וְהַנְּקוּדוֹת הֵם גּוּף וְרוּחַ), and the letters come from Binah (וְהָאוֹתִיּוֹת הֵם בָּאִים מִבִּינָה), and the vowel-points from Chokhmah (וְהַנְּקוּדוֹת מֵחָכְמָה). Afterwards, a third body is made for the Neshamah, which are the Ta‘amim (אַחַר כָּךְ נַעֲשֶׂה גּוּף ג׳ אֶל הַנְּשָׁמָה שֶׁהֵם הַטְּעָמִים). And it is possible to say that the Ta‘amim, since they are exceedingly above, do not require a body for them (וְאֶפְשָׁר לוֹמַר כִּי הַטְּעָמִים אַחַר שֶׁהֵם לְמַעְלָה מְאֹד אֵינָם צְרִיכִין גּוּף לָהֶם).

It is thus found that in every Partzuf there is externality, which is the vessel of the Nefesh together with the Nefesh (נִמְצָא שֶׁבְּכָל פַּרְצוּף יֵשׁ חִיצוֹנִיּוּת וְהוּא כְּלִי הַנֶּפֶשׁ עִם הַנֶּפֶשׁ), and internality, which is the vessel of the Ruach together with the Ruach (וּפְנִימִיּוּת וְהוּא כְּלִי הָרוּחַ עִם הָרוּחַ). And with this it is possible to understand that the three vessels in each Sefirah correspond to the three bodies of Nefesh, Ruach, Neshamah (וּבְזֶה אֶפְשָׁר לְהָבִין כִּי הַג׳ כֵּלִים שֶׁבְּכָל סְפִירָה הֵם כְּנֶגֶד ג׳ גּוּפִים שֶׁל נר״ן). But from another place it appears that all three vessels are in the externality, and corresponding to them are [three] in the internality—see there (אַךְ מִמָּקוֹם אַחֵר נִרְאֶה כִּי כָּל ג׳ כֵּלִים הֵם בַּחִיצוֹנִיּוּת וּכְנֶגְדָּן בַּפְּנִימִיּוּת וְעַיֵּן שָׁם). And it is possible as stated in the Tikkunim, that there are ten Sefirot of back-sides, and ten Sefirot of faces, and ten Sefirot of face-within-face (וְאֶפְשָׁר שֶׁיֵּשׁ כַּנִּזְכָּר בַּתִּקּוּנִים שֶׁהֵם י״ס דְּאֲחוֹרַיִּים וְי״ס פָּנִים וְי״ס פְּנֵי וְלִפְנִים). It is thus found that there are three bodies, each one included of three vessels of M״H and B״N (וְנִמְצָא כִּי הֵם ג׳ גּוּפִים כָּל אֶחָד כָּלוּל מִג׳ כֵּלִים דְּמ״ה וּב״ן), and they are three vessels corresponding to Nefesh, Ruach, Neshamah (וְהֵם ג׳ כֵּלִים כְּנֶגֶד נר״ן).

And behold, the Name B״N is the totality, for it is the ten Sefirot of Nefesh and bodies (וְהִנֵּה שֵׁם ב״ן כְּלָלוּת כִּי י״ס דְּנֶפֶשׁ וְגוּפִים). And the Name M״H is the totality of all ten Sefirot of Ruach and bodies (וְשֵׁם מ״ה כְּלָלוּת כָּל י״ס דְּרוּחַ וְגוּפִים). And behold, the ten Sefirot of Ruach are what was said in the second introduction in the Tikkunim, that it is the Name M״H from within, and it is the all-inclusive (וְהִנֵּה י״ס דְּרוּחַ הֵם מַה שֶּׁנֶּאֱמַר בַּהַקְדָּמָה שֵׁנִית בַּתִּקּוּנִים שֶׁהוּא שֵׁם מ״ה מִלְּגָאו וְהוּא הַכּוֹלֵל), and there are in it ten letters, ten Havayot, with nine vowel-points as mentioned in the Tikkunim, in Tikkun Seventy, and they are divided into Nefesh, Ruach, Neshamah, and all of them are the aspect of Ruach (וְיֵשׁ בּוֹ י׳ אוֹתִיּוֹת י׳ הֲוָיוֹת בְּט׳ נְקוּדוֹת הַנִּזְכָּרוֹת בַּתִּקּוּנִים בְּתִקּוּן ע׳ וְהֵם מִתְחַלְּקִין לְנר״ן וְהַכֹּל בְּחִינַת רוּחַ). And corresponding to it is S״G, the Neshamah (וּכְנֶגְדּוֹ ס״ג הַנְּשָׁמָה). And A״B is Neshamah of the Neshamah (וְע״ב נְשָׁמָה לַנְּשָׁמָה). And this is the secret of Da‘at and Tiferet—outside and within (וְזֶה סוֹד דַּעַת וְתִפְאֶרֶת מִלְּבַד וּמִלְּגָאו), Jacob and Moses—this from its externality and that from its internality (יַעֲקֹב וּמֹשֶׁה זֶה מֵחִיצוֹנִיּוֹ וְזֶה מִפְּנִימִיּוּת). And know that the outer body of Ze’ir Anpin is called Tiferet, included of six sides, and Jacob (וְדַע כִּי הַגּוּף הַחִיצוֹן דְּז״א נִקְרָא תִּפְאֶרֶת כָּלוּל מִשִּׁית סִטְרִין וְיַעֲקֹב), and the inner body of Ze’ir Anpin is called Da‘at—Tiferet from within—which comes in the six sides, and this is the secret of Moses and Israel (וְהַגּוּף הַפְּנִימִי שֶׁל ז״א נִקְרָא דַּעַת תִּפְאֶרֶת מִלְּגָאו דְּאָתֵי בְּשִׁית סִטְרִין וְהוּא סוֹד מֹשֶׁה וְיִשְׂרָאֵל).

And therefore Da‘at is not counted among the ten Sefirot, for it is Tiferet itself, except that it is the internality (וְלָכֵן אֵין הַדַּעַת בִּכְלַל י״ס כִּי הוּא הַתִּפְאֶרֶת אֶלָּא שֶׁהוּא הַפְּנִימִיּוּת), and guard this principle well in your hand (וּשְׁמוֹר כְּלָל זֶה בְּיָדְךָ הֵיטֵב). And Knesset Yisrael is the inner body, and Malkhut is the outer body (וּכְנֶסֶת יִשְׂרָאֵל הוּא הַגּוּף הַפְּנִימִי וּמַלְכוּת גּוּף חִיצוֹן). And the union of the two inner bodies is called “kisses,” spirit with spirit (וְזִוּוּג ב׳ הַגּוּפוֹת הַפְּנִימִיִּים נִקְרָא נְשִׁיקִין רוּחָא בְּרוּחָא), and understand this (וְהָבֵן זֶה). And so it is in Abba and Imma: the union of the internality is called kisses (וְכֵן הוּא בְּאו״א בְּזִוּוּג הַפְּנִימִיּוּת נִקְרָא נְשִׁיקִין). And the internality of Abba is called Mazla, the Name A״B (וְהַפְּנִימִי דְּאַבָּא נִקְרָא מַזָּלָא שֵׁם ע״ב), and the internality of Ze’ir Anpin is the Name M״H, the watering of the tree (וְהַפְּנִימִי דְּז״א הוּא שֵׁם מ״ה שַׁקְיָא דְּאִילָנָא). And relative to the externality, the internality is called “kisses,” spirit with spirit (וּבְעֵרֶךְ הַחִיצוֹן יִקָּרֵא הַפְּנִימִי נְשִׁיקִין רוּחָא בְּרוּחָא), for the Name M״H is Ruach, as explained above (כִּי שֵׁם מ״ה הוּא רוּחַ כַּנַּ״ל).

And behold, you already know (וְהִנֵּה כְּבָר יָדַעְתָּ), that the body of M"H is internal (כִּי גּוּפָא דְמ״ה פְּנִימִי), and the body of B"N is external (וְגּוּפָא דְב״ן חִיצוֹן), and similarly with the lights (וּכְעַד זֶה בָּאוֹרוֹת), that the lights of M"H are internal (כִּי אוֹרוֹת דְמ״ה פְּנִימִיּוֹת), and the lights of B"N are surrounding (וְאוֹרוֹת דְב״ן מַקִּיפִים), it follows that the Nefesh, Ruach, Neshamah that are the internal aspects of M"H are lights for the three internal vessels (נִמְצָא כִּי נר״ן פְּנִימִיּוֹת דְמ״ה הֵם אוֹרוֹת לְג׳ כֵּלִים הַפְּנִימִיּוֹת), and the surrounding ones are lights for the three external vessels from the Name B"N (וְהַמַּקִּיפִים הֵם אוֹרוֹת לְג׳ כֵּלִים חִיצוֹנִיּוֹת מִשֵּׁם ב״ן).

And behold, you know the matter of the three vessels and the matter of the lights from M"H and from B"N (וְהִנֵּה יָדַעְתָּ עִנְיַן ג׳ כֵּלִים וְעִנְיַן הָאוֹרוֹת מִמ״ה וּמִב״ן), and behold Ze’ir Anpin and Nukvah, each one, consists of ten complete Sefirot (וְהִנֵּה זו״ן כָּל אֶחָד מִי״ס גְּמוּרוֹת), and when they are sawn apart (וּכְשֶׁנִּנְסָרִים), the internal body of the Name M"H enters into them (נִכְנָס בָּהֶם גּוּף הַפְּנִימִי דְשֵׁם מ״ה), and they return face to face (וְחוֹזְרִים פב״פ), and it is found that only two aspects alone, which are M"H and B"N, are Mochin (וְנִמְצָא כִּי ב׳ בְּחִינוֹת לְבַד שֶׁהֵם מ״ה וּב״ן הֵם מוֹחִין), and understand this exceedingly (וְהָבֵן זֶה מְאֹד). And behold, the Ibbur and the Yenikah and the Mochin that are effected after the sawing, in the return to face-to-face, in the blessing of the Patriarchs, in the blessing of “Shield of Abraham,” are the Chesed of the Name M"H that enters now into Ze’ir Anpin (וְהִנֵּה הָעִיבּוּר וְהַיְּנִיקָה וּמוֹחִין דְּנַעֲשֶׂה אַחַר הַנְּסִירָה בַּחֲזָרַת פב״פ בְּבִרְכַּת אָבוֹת בְּבִרְכַּת מָגֵן אַבְרָהָם הוּא הַחֶסֶד שֵׁם מ״ה שֶׁנִּכְנָס עַתָּה לְז״א), and understand this, for they are new Mochin of the aspect of face-to-face (וְהָבֵן זֶה כִּי הֵם מוֹחִין חֲדָשִׁים דִּבְחִינַת פב״פ). However, from another source it appears (אַךְ מִמָּ״א נִרְאֶה), that the externality contains internal lights and surrounding lights (כִּי חִיצוֹנִיּוּת יֵשׁ בָּהּ אוֹרוֹת פְּנִימִיִּים וּמַקִּיפִים), and likewise the internality has inner light and surrounding light (וְכֵן הַפְּנִימִיּוּת או״פ וְאוֹר מַקִּיף), and the Name M"H is the Chesedim (וְשֵׁם מ״ה הוּא הַחֲסָדִים), and this is the secret of “Chesed comes and spreads abundance” (וְזֶ״ס אֵתִי חֶסֶד וּפָרִישׁ גְּרָעוֹן).

And behold, it is known that the Name B"N is Gevurah and the back aspects (וְהִנֵּה נוֹדַע כִּי שֵׁם ב״ן הוּא הַגְּבוּרָה וְאָחוֹרַיִם), and through this you will understand (וּבָזֶה תָּבִין), that the externality which is divided into three vessels is the primary aspect called “body” (כִּי הַחִיצוֹנִיּוּת הַנֶּחְלָק לְג׳ כֵּלִים הוּא עִיקָּר הַנִּקְרָא גּוּף), and in each one of these aspects there are Mochin, as mentioned above (וּבְכָל בְּחִינָה מֵהֶם יֵשׁ מוֹחִין כַּנַּ״ל), and they are enclothed within three aspects of Netzach, Hod, Yesod of Imma of her externality as well (וְהֵם מְלוּבָּשִׁים תּוֹךְ ג׳ בְּחִינוֹת נה״י דְּאִמָּא שֶׁל חִיצוֹנִיּוּתָהּ גַּם כֵּן), that is, within Tevunah (דְּהַיְנוּ בְּתְבוּנָה). And similarly, three aspects for the internality (וְכֵן עַד זֶ״ה ג׳ בְּחִינוֹת לַפְּנִימִיּוּת), and their Mochin afterwards enter enclothed within three aspects of the internal Netzach, Hod, Yesod of Imma as well (וְהַמּוֹחִין שֶׁלָּהֶם נִכְנָסִׁים אַחַ״כ מְלוּבָּשִׁים תּוֹךְ ג׳ בְּחִינוֹת דִּפְנִימִיּוּת נה״י דְּאִמָּא גַּם כֵּן). The three internal aspects are within the three external aspects (ג׳ בְּחִינוֹת פְּנִימִיּוֹת הֵם תּוֹךְ ג׳ בְּחִינוֹת הַחִיצוֹנִיּוֹת), and the externality is called “body” (וְהַחִיצוֹנִיּוּת נִקְרָא גּוּף), and the internality is called “voice” (וְהַפְּנִימִיּוּת נִקְרָא קוֹל).

And you already know that the kings were created from the voices that emerge from the mouth of Ze’ir Anpin (וּכְבָר יָדַעְתָּ כִּי הַמְּלָכִים נִבְרְאוּ מִקּוֹלוֹת הַיּוֹצְאִין מִפֶּה ז״א), and they are from the Zivug [Union] of kisses, spirit with spirit (וְהֵם מִזִּוּוּג נְשִׁיקִין רוּחָא בְּרוּחָא), which is the internality of Ze’ir Anpin, which is called “voices” (שֶׁהוּא פְּנִימִיּוּת ז״א הַנִּקְרָא קוֹלוֹת), and the internality of Nukvah is what is called “His speech” (וּפְנִימִיּוּת נוּקְבָא הוּא הַנִּקְרָא דִּבּוּרוֹ), and understand this (וְהָבֵן זֶה). And when she has only externality, for she stands back to back (וּכְשֶׁאֵין בָּהּ רַק חִיצוֹנִיּוּת שֶׁהִיא עוֹמֶדֶת אֲב״א), she is called “a mute dove” (נִקְרָא יוֹנַת אֵלֶם). And behold, you know from where voice and speech come to a person (וְהִנֵּה יָדַעְתָּ מֵהֵיכָן קוֹל וְדִבּוּר לָאָדָם), that it is from the internal body within him in which Nefesh, Ruach, Neshamah are enclothed (שֶׁהוּא הַגּוּף הַפְּנִימִי שֶׁבּוֹ מִתְלַבֵּשׁ נר״ן), and at the death of a person the internal body departs together with Nefesh, Ruach, Neshamah (וּבְמוֹת הָאָדָם מִסְתַּלֵּק הַגּוּף הַפְּנִימִי עִם נר״ן), and the external body remains mute (וְנִשְׁאָר גּוּף הַחִיצוֹן אִלֵּם).

And know (וְדַע), that in the ascent of Ze’ir Anpin in the secret of Mayin Nukvin [Feminine Waters] (כִּי בַּעֲלִיַּת ז״א בְּסוֹד מ״ן), his internality ascends together with the Mochin of the externality (עוֹלִים פְּנִימִיּוּתוֹ עִם הַמּוֹחִין שֶׁל הַחִיצוֹנִיּוּת), for all of this is an addition and the cause (כִּי כָּל זֶה הוּא תּוֹסֶפֶת וְהַסִּבָּה), because for the aspect of Mayin Nukvin [Feminine Waters] it is necessary that actual three heads ascend as well (כִּי צָרִיךְ לִבְחִינַת מ״ן שֶׁיַּעֲלוּ גַּם כֵּן ג״ר מַמָּשׁ), and not only the six extremities (וְלֹא ו״ק), as is written in another place (כְּמ״שׁ בְּמ״א). And likewise, the three heads of the externality are called Mochin (וְגַּם כֵּן ג״ר שֶׁל הַחִיצוֹנִיּוּת נִקְרָא מוֹחִין), and everything ascends in the secret of Mayin Nukvin [Feminine Waters] (וְהַכֹּל עוֹלֶה בְּסוֹד מ״ן), namely, the three heads of the externality and all the internality (ג״ר דְּחִיצוֹנִיּוּת וְכָל הַפְּנִימִיּוּת). And when he returns to descend (וּכְשֶׁחוֹזֵר לֵירֵד), first enter the three heads of the externality (נִכְנָסִׁים תְּחִלָּה הַג״ר דְּחִיצוֹנִיּוּת), enclothed in the aspect of the internality of the external Netzach, Hod, Yesod of Imma (מְלוּבָּשִׁים בִּבְחִינַת פְּנִימִיּוּת דְּחִיצוֹנִיּוּת נה״י דְּאִמָּא), and afterwards descend all three aspects of the internality of Ze’ir Anpin (וְאַחַר כָּךְ יוֹרֵד כָּל ג׳ בְּחִינוֹת פְּנִימִיּוּת דְּז״א), enclothed within the three internal aspects of the Netzach, Hod, Yesod of Imma (מְלוּבָּשִׁים תּוֹךְ הַג׳ בְּחִינוֹת פְּנִימִיּוֹת נה״י דְּאִמָּא).

And know (וְדַע), that when we say that Ze’ir Anpin ascended into the external Netzach, Hod, Yesod of Imma (כִּי כְּשֶׁאָנוּ אוֹמְרִים שֶׁעָלָה ז״א בְּחִיצוֹנִיּוּת נה״י דְּאִמָּא), it is not in a single time (אֵינוֹ בְּפַעַם אֶחָת), but rather first in the secret of Ibbur in the aspect of externality (רַק תְּחִלָּה בְּסוֹד עִיבּוּר בִּבְחִינַת חִיצוֹנִיּוּת), and afterwards in Yenikah in the intermediate aspect (וְאַחַר כָּךְ בִּינִיקָה בִּבְחִינַת אֶמְצָעִיּוּת), and afterwards in Gadlut in the internal aspect (וְאַחַר כָּךְ בְּגַדְלוּת בִּבְחִינַת פְּנִימִיּוּת). It is found that the three aspects of internality, the three heads of Ze’ir Anpin, clothed the three aspects of externality of the three lower ones of the Netzach, Hod, Yesod of Imma (וְנִמְצָא כִּי ג׳ בְּחִינוֹת פְּנִימִיּוּת ג״ר דְּז״א הִלְבִּישׁוּ ג׳ בְּחִינוֹת דְּחִיצוֹנִיּוּת לְג׳ תַּחְתּוֹנוֹת דְּנה״י דְּאִמָּא). And afterwards he returned to ascend (וְאַחַר כָּךְ חָזַר לַעֲלוֹת), and clothed the three internal aspects, the three heads of Ze’ir Anpin, to the three internal aspects of the Netzach, Hod, Yesod of Imma (וּמַלְבִּישׁ ג׳ בְּחִינוֹת פְּנִימִיּוּת ג״ר דְּז״א לְג׳ בְּחִינוֹת פְּנִימִיּוּת נה״י דְּאִמָּא), by means of the three aspects of Ibbur–Yenikah–Mochin (עַל יְדֵי ג׳ בְּחִינוֹת עי״מ). And the three external aspects of the Netzach, Hod, Yesod of Imma descended to be clothed within the three external aspects of the three intermediate ones of Ze’ir Anpin (וְהַג׳ בְּחִינוֹת חִיצוֹנִיּוֹת נה״י דְּאִמָּא יָרְדוּ לִהְיוֹתָן מִתְלַבְּשִׁים לְג׳ בְּחִינוֹת חִיצוֹנִיּוֹת דְּג׳ אֶמְצָעִיּוֹת דְּז״א). And similarly in all ascents (וּכְעַד זֶה בְּכָל עֲלִיּוֹת), it is found that there is no ascent of the three heads of Ze’ir Anpin into the three lower ones of Imma that is done in a single time (נִמְצָא כִּי אֵין עֲלִיָּה דְּג״ר דְּז״א בְּג״ת דְּאִמָּא נַעֲשֵׂית בְּפַעַם אֶחָת), for it requires Ibbur, Yenikah, and Mochin for the externality (כִּי צָרִיךְ עִיבּוּר יְנִיקָה וּמוֹחִין לַחִיצוֹנִיּוּת), and Ibbur, Yenikah, and Mochin for the internality (וְעִיבּוּר יְנִיקָה וּמוֹחִין לַפְּנִימִיּוּת). And likewise, in all ascents that occur in all the Partzufim, they are in this manner (וְכֵן בְּכָל עֲלִיּוֹת שֶׁיֵּשׁ בְּכָל הַפַּרְצוּפִים הֵם עַל דֶּרֶךְ זֶה). And from now on, do not wonder if the prayers were instituted at great length (וּמֵעַתָּה אַל תִּתְמַה אִם נִתְקְנוּ הַתְּפִלּוֹת בְּאֹרֶךְ גָּדוֹל), for how many aspects are required until the three heads ascend into the three lower ones of the one above it (כִּי כַּמָּה בְּחִינוֹת צָרִיךְ עַד שֶׁיַּעֲלוּ ג״ר בְּג׳ אַחֲרוֹנוֹת שֶׁל הָעֶלְיוֹן מִמֶּנּוּ), and so it is in every aspect (וְכֵן בְּכָל בחי).

Discourse 7

שער מ דרוש ז

Discourses of the particulars of all the worlds, and they are called the Gate of Externality and Internality, the latter

דרושי פרטי עולמות כולם ונקראים שער חיצוניות ופנימיות בתראה

[40:7] The matter of back-to-back and face-to-face is as follows (עִנְיַן אָחוֹר בְּאָחוֹר וּפב״פ הוּא זֶה). Know (דַּע), that at first, in Ibbur, Ze’ir Anpin possessed only the aspect of Nefesh alone within him (כִּי תְּחִלָּה בְּעִיבּוּר לֹא הָיָה ז״א רַק בְּחִינַת נֶפֶשׁ לְבַד שֶׁבּוֹ), and this is the Malkhut within him and his six extremities (וְהוּא הַמַּלְכוּת שֶׁבּוֹ וְשֵׁשֶׁת קְצָווֹתָיו). And when he is born, the Ruach comes to him (וּכְשֶׁנּוֹלַד בָּא לוֹ הָרוּחַ), and the six extremities are completed for him during the days of Yenikah (וְנִשְׁלַם לוֹ ו״ק בִּימֵי הַיְּנִיקָה).

However, the Nukvah, before the time of Ibbur, possessed only a point of Nefesh within Nefesh, Malkhut within Malkhut, within her (וְאָמְנָם הַנּוּקְבָּא קֹדֶם זְמַן הָעִיבּוּר לֹא הָיָה בָּהּ רַק נְקוּדַת נֶפֶשׁ שֶׁבְּנֶפֶשׁ מַלְכוּת שֶׁבְּמַלְכוּת שֶׁבָּהּ), and her measure was the crown in the Yesod of Ze’ir Anpin (וְשִׁעוּרָהּ עֲטָרָה שֶׁבִּיסוֹד ז״א), which is from the Nefesh within him (שֶׁהוּא מִנֶּפֶשׁ שֶׁבּוֹ). And afterwards, in Ibbur, six extremities of Nefesh were added to her (וְאַחַ״כ בְּעִיבּוּר נִתְוַסְּפוּ בָּהּ ו״ק הַנֶּפֶשׁ), and she is called Ruach within Nefesh (וְנִקְרָא רוּחַ שֶׁבְּנֶפֶשׁ), and then she grew to the measure of the Yesod itself of Ze’ir Anpin (וְאָז גָּדְלָה כְּמִדַּת הַיְּסוֹד עַצְמוֹ דְּז״א), which is the Ruach within him (שֶׁהוּא רוּחַ שֶׁבּוֹ), but they are not complete six extremities like his (אַךְ אֵינָן ו״ק שְׁלֵמִים כְּמוֹהוּ). Afterwards, in Yenikah, she grew to the level of Neshamah within Nefesh (אַחַ״כ בִּינִיקָה גָּדְלָה הִיא הַנְּשָׁמָה שֶׁבְּנֶפֶשׁ), and the three vessels within her became discernible—namely, the vessel of Nefesh, the vessel of Ruach, and the vessel of Neshamah (וְנִכָּר ג׳ כֵּלִים שֶׁבָּהּ שֶׁהֵם כְּלִי נֶפֶשׁ כְּלִי רוּחַ כְּלִי נְשָׁמָה), as is known that there are no additional vessels other than these three vessels (כַּנּוֹדָע שֶׁאֵין עוֹד כֵּלִים רַק ג׳ כֵּלִים אֵלּוּ), but they are only of the aspect of Nefesh (אַךְ הֵם בְּחִינַת נֶפֶשׁ לְבַד).

Thus it comes about that within her the aspect of ten Malkhuyot was completed, which is called complete Nefesh (בְּאוֹפֶן שֶׁנִּשְׁלַם בָּהּ בְּחִינַת י׳ מַלְכֻיּוֹת שֶׁבָּהּ הַנִּקְרָא נֶפֶשׁ גְּמוּרָה), and all of them are but one measure, according to the measure of Tiferet of Ze’ir Anpin (וְכֻלָּם אֵינָם רַק מִדָּה אַחַת כְּמִדַּת תִּפְאֶרֶת דְּז״א). And at that time Ze’ir Anpin was complete in six extremities, and she was one complete extremity (וְאָז הָיָה הַז״א ו״ק גְּמוּרִים וְהִיא קָצֶה אֶחָד גְּמוּרָה). Afterwards, Ze’ir Anpin grew to ten complete Sefirot and Neshamah came to him (אַחַ״כ גָּדַל ז״א י״ס גְּמוּרִים וּבָא לוֹ נְשָׁמָה), and then she grew in the aspect of Ruach for the first time (וְאָז הִיא נִגְדֶּלֶת בִּבְחִינַת רוּחַ בְּפַעַם אֶחָת), for that same measure of the ten Malkhuyot mentioned above became ten Sefirot, as is known from A״B of A״T B״H (כִּי אוֹתָהּ הַמִּדָּה שֶׁל י׳ מַלְכֻיּוֹת הַנַּ״ל נַעֲשׂוּ י״ס כַּנּוֹדָע מֵא״ב דְּאַטב״ח).

And behold, now they are back-to-back (וְהֲרֵי עַתָּה הֵם אֲב״א), but still she possesses only Nefesh and Ruach (אַךְ עֲדַיִן אֵין בָּהּ רַק נֶפֶשׁ וְרוּחַ), for she is still from the chest and below (כִּי הֲרֵי הִיא עֲדַיִן מִן הֶחָזֶה וּלְמַטָּה), where there is the aspect of Ruach (שֶׁשָּׁם הוּא בְּחִינַת הָרוּחַ), for up to the chest stands the Yesod of Binah, which is called Neshamah, as is known (כִּי עַד הֶחָזֶה עוֹמֶדֶת הַיְּסוֹד דְּבִינָה הַנִּקְרָא נְשָׁמָה כַּנּוֹדָע). Also, since she does not take from Binah itself, but from Ze’ir Anpin itself, which is called Ruach (גַּם כִּי הֲרֵי אֵינָהּ לוֹקַחַת מִן הַבִּינָה עַצְמָהּ אֶלָּא מִן הַז״א עַצְמוֹ הַנִּקְרָא רוּחַ), and also since she is below the chest as stated above, where within Ze’ir Anpin himself there is only Ruach (וְגַם שֶׁהִיא לְמַטָּה מֵהֶחָזֶה כַּנַּ״ל שֶׁאֵין שָׁם בְּז״א עַצְמוֹ רַק רוּחַ), therefore only her Ruach reached her (לָכֵן לֹא הִגִּיעַ אֵלֶיהָ רַק רוּחַ שֶׁלָּהּ), for her Neshamah was given to the Malkhut of Ze’ir Anpin itself (צַד הַב״ן שֶׁבּוֹ) as mentioned above (כִּי הַנְּשָׁמָה שֶׁלָּהּ נִתְּנָה לְמַלְכוּת שֶׁל ז״א עַצְמוֹ כַּנַּ״ל). And afterwards the Mochin emerged and were given to her herself (וְאַחַ״כ יָצְאוּ הַמּוֹחִין וְנִתְּנוּ אֵלֶיהָ עַצְמָהּ), and then she grew in the entirety of the back aspect (וְאָז נִגְדְּלָה הִיא כָּל הָאָחוֹר), for she already possesses Neshamah like him (כִּי כְּבָר יֵשׁ בָּהּ נְשָׁמָה כְּמוֹהוּ). And know and understand this exceedingly (וְדַע וְהָבֵן מְאֹד), for then the entire aspect of the Malkhut of Ze’ir Anpin himself, which is his B"N, as mentioned elsewhere (כִּי אָז כָּל בְּחִינַת מַלְכוּת דְּז״א עַצְמוֹ שֶׁהוּא ב״ן שֶׁלּוֹ כַּנִּזְכָּר בְּמ״א), is analogous to the supernal Binah (הוּא דֻּגְמַת בִּינָה עֶלְיוֹנָה), and she is analogous to Tevunah (וְהִיא דֻּגְמַת תְּבוּנָה). And all of his back aspects are sawn apart and given to her (וְכָל אֲחוֹרַיִם שֶׁלּוֹ נִנְסָרִים וְנִתְּנִים אֵלֶיהָ), and through this she is completed (וְעַל יְדֵי זֶה נִשְׁלְמָה), for she is analogous to the Tevunah that becomes a complete Partzuf through her joining with Binah (כִּי הִיא דֻּגְמַת הַתְּבוּנָה הַנַּעֲשֵׂית פַּרְצוּף גָּמוּר בְּהִתְחַבְּרָהּ עִם הַבִּינָה).

And behold, the vessels are sawn apart and attach to her (וְהִנֵּה הַכֵּלִים הֵם נִנְסָרִים וְנִדְבָּקִים בָּהּ), since the Neshamah enters into her, which is the Neshamah of the sawn vessels (כֵּיוָן שֶׁהַנְּשָׁמָה נִכְנֶסֶת בָּהּ שֶׁהִיא נִשְׁמַת הַכֵּלִים הַנִּנְסָרִים), which is the B"N of Ze’ir Anpin—lights and vessels (שֶׁהוּא ב״ן דְּז״א אוֹרוֹת וְכֵלִים), and understand this exceedingly (וְהָבֵן זֶה מְאֹד). And behold, until now there are in Ze’ir Anpin and in the Nukvah Mochin of Neshamah (וְהִנֵּה עַד עַתָּה יֵשׁ בְּז״א וּבַנּוּקְבָּא מוֹחִין דְּנְשָׁמָה), and then he is already called “great” (וְאָז נִקְרָא כְּבָר גָּדוֹל), for while there is Ruach within him he is called “small” (כִּי בְּעוֹד שֶׁיֵּשׁ בּוֹ רוּחַ נִקְרָא זָעִיר), and when he takes Neshamah within him he is called “great,” which is from thirteen years and above (וּבְלָקְחוֹ נְשָׁמָה שֶׁבּוֹ נִקְרָא גָּדוֹל שֶׁהוּא בֶּן י״ג שָׁנִים וָמַעְלָה). However, he is still not called “a man” or fit for the wedding canopy until eighteen years (אַךְ עֲדַיִן אֵינוֹ אָדָם אוֹי לַחֻפָּה עַד י״ח שָׁנָה), and then there enters into him Neshamah of Neshamah, which are the Mochin of Abba (וְאָז נִכְנֶסֶת בּוֹ נְשָׁמָה לִנְשָׁמָה שֶׁהֵם מוֹחִין דְּאַבָּא), for there is no proper Zivug [Union] for begetting except from the Mochin, which is Chokhmah, called Chayah, as mentioned above (כִּי אֵין זִוּוּג רָאוּי לְהוֹלִיד אֶלָּא מִן הַמּוֹחַ שֶׁהוּא חָכְמָה הַנִּקְרָא חַיָּה כַּנַּ״ל).

And know (וְדַע), that when they were back-to-back they engaged in Zivug [Union] and ascended upward into the bosom of Abba and Imma (כִּי בִּהְיוֹתָן אֲב״א נִזְדַּוְּגוּ וְעָלוּ לְמַעְלָה בְּחֵיק או״א), and there they returned face-to-face (וְחָזְרוּ שָׁם פב״פ), and then he gave to her the Ruacha that he had deposited in her in the first union (וְאָז נָתַן בָּהּ רוּחָא דְּשָׁבִיק בָּהּ בְּבִיאָה קַדְמָאָה), and this is the aspect of a drop of a complete Zivug [Union] (וְהוּא בְּחִינַת טִפַּת זִוּוּג גָּמוּר), in the Chesedim of Nefesh, Ruach, Neshamah from B"N and M"H and S"G A"B A"B A"B (בַּחֲסָדִים שֶׁל נר״ן מִב״ן וּמ״ה וְס״ג ע״ב ע״ב ע״ב), behold, the gematria is Gevurah (הֲרֵי גִּימַטְרִיָּא גְּבוּרָה), for each one of these is not truly A"B as is known (כִּי כָּל אֶחָד מֵאֵלּוּ אֵינָם ע״ב מַמָּשׁ כַּנּוֹדָע), but only through the joining of S"G with the ten letters and M"H and twenty-six, and the square of the Name Havayah of B"N, which is A"B of B"N (אֶלָּא בְּהִתְחַבְּרָם ס״ג עִם י׳ אוֹתִיּוֹת וּמ״ה וְכ״ו וְרִבּוּעַ הוי״ה דְּב״ן שֶׁהוּא ע״ב דְּב״ן). And when the Mochin of Chayah enter, which is Binah of Abba, which are fit to beget (וּכְשֶׁנִּכְנָסִׁים הַמּוֹחִין דְּחַיָּה שֶׁהוּא בִּינָה דְּאַבָּא שֶׁהֵם רְאוּיִם לְהוֹלִיד), they are able—even when they unite below in their place—to return face-to-face, as is known (יְכוֹלִין אֲפִלּוּ בְּהִזְדַּוְּגָם לְמַטָּה בִּמְקוֹמָם לַחֲזוֹר פב״פ כַּנּוֹדָע). And then he gives to her, in a complete Zivug [Union], a drop of Chesedim of A"B of Yodin, which is a true A"B (וְאָז נוֹתֵן בָּהּ בְּזִוּוּג גָּמוּר טִפַּת חֲסָדִים דְּע״ב דִּיּוּדִין שֶׁהוּא ע״ב אֲמִתִּי), for she already took the Gevurot of A"B through Ze’ir Anpin and Imma face-to-face, but not through a complete Zivug [Union] (כִּי הִיא לָקְחָה כְּבָר הַגְּבוּרוֹת דְּע״ב עַל יְדֵי ז״א וְאִמָּא פב״פ אֲבָל לֹא בְּזִוּוּג גָּמוּר), but now he gives her, through a complete Zivug [Union], the Chesedim of A"B (אַךְ עַתָּה נוֹתֵן לָהּ בְּזִוּוּג גָּמוּר הַחֲסָדִים דְּע״ב). And these are the true Neshamah (וְאֵלּוּ הֵן נְשָׁמָה אֲמִתִּית), and this is called a complete Zivug [Union] (וְזֶה נִקְרָא זִוּוּג גָּמוּר). But the 216 back-to-back is called a Zivug [Union] that is not complete (אַךְ רי״ו אֲב״א נִקְרָא זִוּוּג שֶׁאֵינוֹ גָּמוּר), for it is only to make her into a vessel (כִּי אֵינָהּ רַק לַעֲשׂוֹתָהּ כְּלִי). And it is found that this 216 is that same Ruach that he cast within her, which are the masculine Chesedim from the aspect of Nefesh, Ruach, Neshamah (וְנִמְצָא כִּי אוֹתוֹ הָרֵי״ו הוּא אוֹתוֹ רוּחָא דְּשָׁדִי בְּגַוָּהּ שֶׁהֵם הַחֲסָדִים זְכָרִים מִבְּחִינַת נר״ן). But the drop of Chayah does not remain within her (אַךְ טִפַּת הַחַיָּה אֵינָהּ נִשְׁאֶרֶת בָּהּ), for it is complete masculine power (כִּי הוּא כֹּחַ זָכָר גָּמוּר), therefore the 216 is Benjamin, son of the right (לָכֵן הָרֵי״ו הוּא בִּנְיָמִין בֶּן יָמִין), masculine power (כֹּחַ זָכָר), and he is called Ben Oni, feminine power (וְנִקְרָא בֶּן אוֹנִי כֹּחַ נוּקְבָּא), for she is from the Neshamah, Binah, the feminine (כִּי הִיא מִן הַנְּשָׁמָה בִּינָה נְקֵבָה). Afterwards, he returns to take Nefesh, Ruach, Neshamah and Chayah more supernal from Abba and Imma Ila’in themselves, and not from Yisrael Saba and Tevunah (אַחַ״כ חוֹזֵר לָקַחַת נר״ן וְחַיָּה יוֹתֵר עֶלְיוֹנִים מֵאו״א עִלָּאִין עַצְמָן וְלֹא מִיש״ס וּתְבוּנָה), and it is necessary to return to Katnut and Gadlut, two levels more supernal (וְצְרִיכִין לַחֲזוֹר אֶל קַטְנוּת וְגַדְלוּת ב׳ יוֹתֵר עֶלְיוֹנִים), and understand this (וְהָבֵן זֶה). And afterwards he takes from Arich itself (וְאַחַר כָּךְ לוֹקֵחַ מֵאֲרִיךְ עַצְמוֹ), and then the aspect of Yechidah is completed for him (וְאָז נִשְׁלַם לוֹ בְּחִינַת יְחִידָה), and understand this exceedingly (וְהָבֵן זֶה מְאֹד).

Discourse 8

שער מ דרוש ח

[40:8] We have already written that the three vessels are called externality (כְּבָר כָּתַבְנוּ כִּי ג׳ כֵּלִים הֵם נִקְרָאִים חִיצוֹנִיּוּת), and they have three surrounding lights (וְלָהֶם ג׳ מַקִּיפִים), and all of this is called externality (וְכָל זֶה נִקְרָא חִיצוֹנִיּוּת). And the three internal souls are Nefesh, Ruach, Neshamah (וְג׳ נְשָׁמוֹת פְּנִימִיּוֹת הֵם נר״ן), and corresponding to them are three surrounding lights (וּכְנֶגְדָּן ג׳ מַקִּיפִים). And from another source you will understand that even the Mochin, which are called the internality of the vessels (וּמִמָּ״א תָּבִין כִּי גַּם הַמּוֹחִין שֶׁהֵם נִקְרָא פְּנִימִיּוּת הַכֵּלִים), have within them—according to the manner stated above—internalities and surrounding lights (יֵשׁ בָּהֶם עַל דֶּרֶךְ הַנַּ״ל פְּנִימִיִּים וּמַקִּיפִים), and corresponding to them are Yotzer [Former of Light] and the blessing Asher Yatzar [Who Formed] (וּכְנֶגְדָּם יוֹצֵר וּבִרְכַּת אֲשֶׁר יָצַר). And behold, these are eighteen aspects (וַהֲרֵי הֵם ח״י בְּחִינוֹת): nine internal (ט׳ פְּנִימִיּוֹת)—namely, three vessels, three Mochin, and three souls (וְהֵם ג׳ כֵּלִים ג׳ מוֹחִין ג׳ נְשָׁמוֹת)—and nine surrounding lights corresponding to them, in the same manner (וְט׳ מַקִּיפִים לָהֶם עַל דֶּרֶךְ זֶה). Also understand from another source (גַּם תָּבִין מִמָּ״א), that the eleven spices of the incense, which are called the Klipat Nogah, are purified through their ascent (כִּי הַי״א סַמָּנֵי קְטֹרֶת הַנִּקְרָא קְלִפַּת נוֹגַהּ הַנִּטְהֶרֶת בַּעֲלִיָּתָהּ), for they are the externality of the externality of the Malkhut of Asiyah (כִּי הֵם חִיצוֹנִיּוּת לְחִיצוֹנִיּוּת מַלְכוּת דַּעֲשִׂיָּה). Also understand from there (גַּם תָּבִין מִשָּׁם), that the primary hold of the Klipot is in the three lower ones of each world (כִּי עִיקָּר אֲחִיזַת הַקְּלִיפּוֹת הוּא בְּג״ת שֶׁבְּכָל עוֹלָם). However, in the other seven first ones there is also Klipah (אָכֵן בִּשְׁאָר הַז׳ רִאשׁוֹנִים יֵשׁ גַּם כֵּן קְלִיפָּה), and just as there is an ascent of holiness, whereby the internality of the lower becomes the externality of the higher and through this it receives illumination and is sweetened (וּכְמוֹ שֶׁיֵּשׁ עֲלִיַּת הַקְּדוּשָּׁה פְּנִימִיּוּת הַתַּחְתּוֹן נַעֲשֶׂה חִיצוֹנִיּוּת בָּעֶלְיוֹן וְעַל יְדֵי זֶה מְקַבֵּל הֶאָרָה וְנִמְתָּק), so too with the Klipot they also ascend in this manner (כֵּן בַּקְּלִיפּוֹת הֵם עוֹלִין גַּם כֵּן עַד זֶה), the internality of the lower becomes the externality of the higher and through this they are sweetened and do not cling (פְּנִימִיּוּת הַתַּחְתּוֹן נַעֲשֶׂה חִיצוֹנִיּוּת הָעֶלְיוֹן וְעַל יְדֵי זֶה נִמְתָּקִין וְאֵינָם נֶאֱחָזִין). Also understand the reason for the existence of ten Sefirot of Klipah in Asiyah corresponding to Arich Anpin and Abba, etc. (גַּם תָּבִין טַעַם הֱיוֹת י״ס דְּקְלִיפָּה בַּעֲשִׂיָּה כְּנֶגֶד א״א וְאַבָּא וְכוּ׳), see there (עַיֵּן שָׁם). Also understand the matter of the Klipot of the four worlds A"B"Y"A (גַּם תָּבִין עִנְיַן הַקְּלִיפּוֹת שֶׁל ד׳ עוֹלָמוֹת אבי״ע), and through this you will understand the existence of seven kings beneath each aspect—in Binah, and in Ze’ir Anpin, and in Malkhut (וּבָזֶה תָּבִין הֱיוֹת ז׳ מְלָכִים תַּחַת כָּל בְּחִינָה בְּבִינָה וּבְז״א וּבְמַלְכוּת), and at the conclusion of each of them, in their three lower ones, in the back aspects (וּבְסִיּוּם כָּל אֶחָד מֵהֶם בְּג״ת שֶׁבָּהֶם בָּאֲחוֹרַיִם), for this is what is called “beneath,” as mentioned elsewhere (כִּי זֶהוּ נִקְרָא תַּחַת כַּנִּזְכָּר בְּמ״א). And in the Malkhut of Asiyah there are Nefashot, and in Yetzirah Ruachot, etc. (וּבְמַלְכוּת דַּעֲשִׂיָּה נְפָשׁוֹת וּבִיצִירָה רוּחוֹת וְכוּ׳). And from another source you will understand what we have written above (וּמִמָּ״א תָּבִין מַה שֶּׁלָּמַעְלָה), that the uppermost Klipah of Atzilut is called the purity of Beri’ah (כִּי הַקְּלִיפָּה הָעֶלְיוֹנָה דַּאֲצִילוּת הִיא נִקְרֵאת טָהֳרָה דִּבְרִיאָה), for the purity of Beri’ah is called the impurity of Atzilut (כִּי טָהֳרָה דִּבְרִיאָה הִיא נִקְרֵאת טֻמְאָה דַּאֲצִילוּת).

Also understand well (גַּם תָּבִין הֵיטֵב), that behold we have said that on weekdays there is no ascent except for the internality, which are the Neshamah and the Mochin (כִּי הֲרֵי אָמַרְנוּ שֶׁבַּחוֹל אֵין עֲלִיָּה רַק לַפְּנִימִיּוֹת שֶׁהֵם הַנְּשָׁמָה וְהַמּוֹחִין), yet we see that even on weekdays both externality and internality ascend (וַהֲרֵי אָנוּ רוֹאִים כִּי גַּם בַּחוֹל עוֹלִין חִיצוֹנִיּוֹת וּפְּנִימִיּוֹת). And the matter is as written in another place (וְהָעִנְיָן הוּא כְּמ״שׁ בְּמ״א), namely, that never does Yetzirah ascend into Beri’ah except for the internality, the three heads of Yetzirah, and not the externality (וְהוּא כִּי לְעוֹלָם אֵין עוֹלָה הַיְּצִירָה אֶל הַבְּרִיאָה רַק פְּנִימִיּוּת ג״ר דְּיְצִירָה וְלֹא חִיצוֹנִיּוּת). And even though the externality ascends (וְאַף עַל פִּי שֶׁעוֹלִים הַחִיצוֹנִיּוּת), it is from itself and within itself in the world of Yetzirah itself (הוּא מִנֵּיהּ וּבֵיהּ בְּעוֹלַם הַיְּצִירָה עַצְמוֹ), but the externality of Yetzirah does not change to become Beri’ah (אַךְ אֵינוֹ מִשְׁתַּנֶּה חִיצוֹנִיּוּת יְצִירָה לְהֵעָשׂוֹת בְּרִיאָה). Rather, the internality of Yetzirah returns to become Beri’ah (אֶלָּא פְּנִימִיּוּת יְצִירָה חוֹזֵר לְהֵעָשׂוֹת בְּרִיאָה), and this is what is called ascent (וְזֶה נִקְרָא עֲלִיָּה), as opposed to the externality (מַשֶּׁאֵין כֵּן בַּחִיצוֹנִיּוּת). And similarly from Beri’ah to Atzilut, and from Asiyah to Yetzirah (וּכְעַד זֶה מִבְּרִיאָה לַאֲצִילוּת וּמֵעֲשִׂיָּה לִיצִירָה). However, there is a change in Asiyah (אָכֵן יֵשׁ שִׁנּוּי בַּעֲשִׂיָּה), for even the externality of the three heads of Asiyah enclothes the internality of the Malkhut of Yetzirah (כִּי גַּם שֶׁחִיצוֹנִיּוּת דְּג״ר דַּעֲשִׂיָּה מַלְבִּישִׁין לִפְּנִימִיּוּת מַלְכוּת דְּיְצִירָה). And nevertheless, this is not an ascent (וְאַף עַל פִּי כֵן אֵי זֶה עֲלִיָּה), for the Malkhut of Yetzirah has already descended into Asiyah, as mentioned there (כִּי כְּבָר יָרְדָה מַלְכוּת דְּיְצִירָה בַּעֲשִׂיָּה כַּנִּזְכָּר שָׁם).

Therefore, the externality of the three heads of Asiyah still remain in Asiyah itself (לָכֵן עֲדַיִן חִיצוֹנִיּוּת ג״ר דַּעֲשִׂיָּה הֵם בַּעֲשִׂיָּה עַצְמָהּ), and understand this well (וְהָבֵן זֶה הֵיטֵב). However, on Shabbat, when many levels ascend (וְאָכֵן בַּשַּׁבָּת שֶׁעוֹלִין מַעֲלוֹת רַבּוֹת), it is then found that all of Asiyah—even the externality—returns to become Yetzirah or Beri’ah, as mentioned (אָז נִמְצָאוּ כִּי כָּל עֲשִׂיָּה אַף חִיצוֹנִיּוּת חוֹזְרִין לִהְיוֹת יְצִירָה אוֹ בְּרִיאָה כַּנִּזְכָּר), and guard this well (וּשְׁמוֹר זֶה הֵיטֵב). And also understand (וְגַּם תָּבִין), that since all the upper externalities descended to become Mochin within the lower ones, which are internality (כֵּיוָן שֶׁכָּל חִיצוֹנִיּוֹת עֶלְיוֹנוֹת יָרְדוּ לִהְיוֹת מוֹחִין בַּתַּחְתּוֹנִים שֶׁהֵם פְּנִימִיּוּת), therefore when they return to ascend on weekdays they return to their original state as they were (אִם כֵּן כְּשֶׁחוֹזְרִין לַעֲלוֹת בִּימֵי הַחוֹל חוֹזְרִין לְקַדְמוּתָן כְּשֶׁהָיוּ).

And it is found that there is no ascent at all in the externality of the worlds (וְנִמְצָא כִּי אֵין עֲלִיָּה כְּלָל בַּחִיצוֹנִיּוּת הָעוֹלָם), for their portion does not ascend at all—only that which belongs to the upper ones (כִּי לֹא עָלָה חֶלְקָם דָּבָר רַק מֵהָעֶלְיוֹנִים), unlike the days of Shabbat (מַשֶּׁאֵין כֵּן בִּימֵי הַשַּׁבָּת). However, you must know what is said regarding the secret of Kaddish, that all of Asiyah ascends into Yetzirah, and likewise all of Yetzirah into Beri’ah (אָכֵן צָרִיךְ שֶׁתֵּדַע מַה שֶּׁאָמַר בְּסוֹד הַקַּדִּישׁ עוֹלָה כָּל הָעֲשִׂיָּה בִּיצִירָה וְכֵן כָּל הַיְּצִירָה בִּבְרִיאָה). But it appears to me that they do not ascend except for the internality of the Neshamah alone, as stated above (אַךְ מַלְכוּת הַנַּ״ל נִרְאֶה לִי כִּי אֵינָם עוֹלִין רַק פְּנִימִיּוּת הַנְּשָׁמָה לְבַד כַּנַּ״ל), while the externality does not ascend except for that which had already ascended prior to the Kaddish (אַךְ הַחִיצוֹנִיּוּת לֹא עָלָה רַק מַה שֶּׁהָיָה קֹדֶם הַקַּדִּישׁ לְבַד).

And proof of this is that behold, the column between one world and another is like a point within the world (וְרְאָיָה לָזֶה שֶׁהֲרֵי הָעַמּוּד שֶׁבֵּין עוֹלָם לְעוֹלָם הוּא כִּנְקוּדָה בָּעוֹלָם), and how could an entire world ascend through that column (וְאֵיךְ כָּל הָעוֹלָם יַעֲלֶה דֶּרֶךְ אוֹתוֹ הָעַמּוּד). And this is resolved by what is written—that only the souls ascend through the column, as mentioned in Parashat Vayakhel and Parashat Vayechi (וְיִתָּרֵץ בְּמַה שֶּׁכָּתוּב שֶׁאֵינָם עוֹלִין רַק הַנְּשָׁמוֹת דֶּרֶךְ הָעַמּוּד כַּנִּזְכָּר פָּרָשַׁת וַיַּקְהֵל וּפָּרָשַׁת וַיְחִי). And it is necessary to say, to resolve what is written elsewhere (וְצָרִיךְ לוֹמַר וּלְתָרֵץ מַה שֶּׁאָמַר בְּמ״א), that the externality of the worlds does not ascend (כִּי אֵין חִיצוֹנִיּוּת הָעוֹלָמוֹת עוֹלִין), for if it were so, we would see their ascent with our own eyes (דְּאִם כֵּן הָיִינוּ רוֹאִים בְּעֵינֵינוּ עֲלִיָּתָן). Rather, only the internality of Klipat Nogah ascends, to become externality to the externality of the Malkhut of Asiyah (אֶלָּא כֵּיוָן שֶׁאֵינָם עוֹלִין רַק הַפְּנִימִיּוּת שֶׁל קְלִפַּת נוֹגַהּ לִהְיוֹת חִיצוֹנִיּוּת לְחִיצוֹנִיּוּת מַלְכוּת דַּעֲשִׂיָּה), but all the other Klipot and the material substance remain in their place (אַךְ כָּל שְׁאָר הַקְּלִיפּוֹת וְהַחוֹמֶר נִשְׁאָר בִּמְקוֹמָם). And proof of this is that behold, there remains a space on the day of Shabbat between holiness and the Klipah and this world, fourteen levels, as is known (וְרְאָיָה לָזֶה שֶׁהֲרֵי נִשְׁאָר חָלָל בְּיוֹם הַשַּׁבָּת בֵּין הַקְּדוּשָּׁה לַקְּלִיפָּה וּלְעוֹלָם הַזֶּה י״ד מַדְרֵגוֹת כַּנּוֹדָע). And it is found that the souls ascend—Asiyah into Yetzirah, and Yetzirah into Beri’ah, and Beri’ah into Atzilut—and all is included in Atzilut (וְנִמְצָא כִּי הַנְּשָׁמוֹת עוֹלִין עֲשִׂיָּה בִּיצִירָה וִיצִירָה בִּבְרִיאָה וּבְרִיאָה בַּאֲצִילוּת וְהַכֹּל נִכְלָל בַּאֲצִילוּת). Also, the matter of back-to-back mentioned elsewhere—that they ascend upward to engage in Zivug [Union] (גַּם עִנְיַן אֲב״א הַנִּזְכָּר בְּמ״א שֶׁעוֹלִין לְמַעְלָה לְהִזְדַּוֵּג). And likewise mentioned elsewhere is the matter of the ascent of M"N (וְכֵן נִזְכָּר בְּמ״א עִנְיַן עֲלִיַּת מ״ן), for behold, below they are in the time of Yenikah and are not fit for Zivug [Union] (כִּי הִנֵּה לְמַטָּה הֵם בִּזְמַן הַיְּנִיקָה וְאֵינָם רְאוּיִם לְזִוּוּג), because the internal vessel of him and of her is lacking (כִּי חָסֵר כְּלִי הַפְּנִימִי שֶׁלּוֹ וְשֶׁלָּהּ), and then they are called back-to-back (וְאָז נִקְרָא אֲב״א).

And behold, their internal vessel is still above, in Abba and Imma (וְהִנֵּה הַכְּלִי הַפְּנִימִי שֶׁלָּהֶם עֲדַיִן הוּא לְעֵילָא בְּאו״א), and when the Mochin depart, the internal vessel also ascends (וּכְשֶׁנִּסְתַּלְּקוּ הַמּוֹחִין גַּם עָלָה הַכְּלִי הַפְּנִימִי), and therefore they ascend there (וְלָכֵן עוֹלִין שָׁם). And the Netzach, Hod, Yesod of Imma, which are internal vessels, are effective for them (וְהַנְּה״י דְּאִמָּא כֵּלִים הַפְּנִימִיִּים מוֹעִילִין לָהֶם), and they engage in Zivug [Union] in the secret of “a mother lends her adornments to her daughter” (וּמִזְדַּוְּגִים בְּסוֹד אִמָּא אוֹזִיפַת מָנֵהָא לְבַרְתָּא). And still they are not fit for the Mochin to descend below (וַעֲדַיִן אֵינָם רְאוּיִם שֶׁיֵּרְדוּ הַמּוֹחִין לְמַטָּה), and therefore they ascend (וְלָכֵן עוֹלִין). And it is found that at the time of their ascent to engage in Zivug [Union], they possess only back aspects alone (וְנִמְצָא כִּי בְּעֵת עֲלִיָּתָן לְהִזְדַּוֵּג אֵין לָהֶם רַק אֲחוֹרַיִם לְבַד), and understand this (וְהָבֵן זֶה). And from another source you will see that only the outermost aspect is called “back” (וּמִמָּ״א תִּרְאֶה שֶׁאֵין נִקְרָא אָחוֹר רַק הַחִיצוֹן מִכֻּלָּן), and there are never more than two aspects in them—either external and intermediate, or intermediate and internal (וּלְעוֹלָם אֵין בָּהֶם רַק ב׳ בְּחִינוֹת לְבַד אוֹ חִיצוֹן וְאֶמְצָעִי אוֹ אֶמְצָעִי וּפְנִימִי). And you will find that through this you will understand the secret (וְתִמְצָא כִּי בְּזֶה תָּבִין סוֹד) of the sawing, in which the judgments—the back aspects—are given to her (הַנְּסִירָה שֶׁנּוֹתֵן בָּהּ הַדִּינִין שֶׁהֵם הָאֲחוֹרַיִם).

For at first, the externality that is called “back” was in him, and this is Katnut (כִּי תְּחִלָּה הָיָה בּוֹ הַחִיצוֹנִיּוּת הַנִּקְרָא אָחוֹר הוּא קַטְנוּת), and understand this (וְהָבֵן זֶה), for the intermediate is not called back aspects (כִּי הָאֶמְצָעִי אֵינוֹ נִקְרָא אֲחוֹרַיִם). And there were in him back and intermediate (וְהָיָה בּוֹ אָחוֹר וְאֶמְצָעִי). And when the face came, which is Gadlut (וּבְבֹא הַפָּנִים שֶׁהוּא גַּדְלוּת), then that which had been the Malkhut in the secret of Ibbur alone was one vessel in the back (אָז מַה שֶּׁהָיְתָה הַמַּלְכוּת בְּסוֹד עִיבּוּר לְבַד כְּלִי אֶחָד בָּאָחוֹר).

For at the time that he has Ibbur, she has no measure at all (כִּי בִּזְמַן שֶׁיֵּשׁ לוֹ עִיבּוּר אֵין לָהּ מִדָּה כְּלָל), except for the crown of the Yesod, which is half a measure within him (רַק עֲטֶרֶת הַיְּסוֹד שֶׁהוּא חֲצִי מִדָּה שֶׁבּוֹ). And now she grew to the size of his Yesod (וְעַתָּה נִגְדְּלָה כִּיסוֹד שֶׁלּוֹ). And this is a great principle by which you will understand everything (וְזֶה כְּלָל גָּדוֹל שֶׁתָּבִין בּוֹ הַכֹּל), for the second Partzuf is always half of the upper one, as mentioned elsewhere (כִּי לְעוֹלָם הַפַּרְצוּף הַב׳ הוּא חֲצִי הָעֶלְיוֹן כַּנִּזְכָּר בְּמ״א). And since Ze’ir Anpin, in the secret of Ibbur, was half a measure (וְכֵיוָן שֶׁז״א בְּסוֹד הָעִיבּוּר הָיָה חֲצִי מִדָּה), she too was half a measure (וְגַם הִיא הָיְתָה חֲצִי מִדָּה), for he is six extremities—and in general three (כִּי הוּא ו״ק וּבִכְלָלוּת ג׳)—and three remained, and she was half, the end of seven (וְנִשְׁאֲרוּ ג׳ וְהִיא חֲצִי קָצֶה ז׳). And when half of him emerged—namely Chesed, Gevurah, Tiferet—when Ze’ir Anpin was in the secret of Yenikah, and he was fully revealed, she too was fully revealed (וּבְצֵאת חֶצְיוֹ שֶׁהוּא חַג״ת כְּשֶׁהַז״א בְּסוֹד יְנִיקָה וְנִתְגַּלָּה כֻּלּוֹ גַּם הִיא נִתְגַּלְּתָה כֻּלָּהּ), and this is one complete measure—Tiferet—at one complete extremity (שֶׁהוּא מִדָּה אַחַת תִּפְאֶרֶת בְּקָצֶה אֶחָד שָׁלֵם), which is according to the measure of his Yesod (שֶׁהוּא כְּשִׁעוּר יְסוֹד שֶׁלּוֹ), which is the smallest of all, for it has only two joints (שֶׁהוּא הַקָּטָן שֶׁבְּכֻלָּם שֶׁאֵין בּוֹ רַק ב׳ פְּרָקִין).

And understand this well (וְהָבֵן זֶה הֵיטֵב), for in the time of Yenikah everything returned to be rectified just as it had been before the death of the kings (כִּי בִּזְמַן הַיְּנִיקָה חָזְרוּ לְהִתְתַּקֵּן כָּל מַה שֶּׁהָיָה טֶרֶם מִיתַת הַמְּלָכִים), for he is six extremities joined, and she is the seventh extremity rectified (שֶׁהֲרֵי הוּא ו״ק מְחֻבָּרוֹת וְהִיא קָצֶה הַז׳ מְתוּקָן). And necessarily, in the points of the kings there were two aspects—face and back at least (וּבְהֶכְרֵחַ כִּי בַּנְּקֻדּוֹת שֶׁל הַמְּלָכִים הָיוּ בָּהֶם ב׳ בְּחִינוֹת שֶׁהֵם פָּנִים וְאָחוֹר עַל כָּל פָּנִים), and therefore these two aspects are not lacking from any Partzuf in the world (וְלָכֵן אֵלּוּ הַב׳ בְּחִינוֹת אֵינָם נֶחְסָרִים מִשּׁוּם פַּרְצוּף שֶׁבָּעוֹלָם). And now it is necessary to rectify the three heads of Ze’ir Anpin and the nine lower ones of Malkhut, which never came—even in the time of the kings (וְעַתָּה צְרִיכִין לְהִתְתַּקֵּן ג״ר דְּז״א וְט׳ אַחֲרוֹנוֹת דְּמַלְכוּת שֶׁמֵּעוֹלָם לֹא בָּאוּ אֲפִלּוּ בִּזְמַן הַמְּלָכִים). And these come in the secret of addition (וְאֵלּוּ בָּאִים בְּסוֹד תּוֹסֶפֶת).

And now they come intermixed and rectified with M"H and B"N in Gadlut (וְעַתָּה בָּאִים מְעֹרָבִים וּמְתוּקָּנִים עִם מ״ה וּב״ן בְּגַדְלוּת), for in Katnut they are all of B"N, as is known (כִּי בְּקַטְנוּת כֻּלָּם דְּב״ן כַּנּוֹדָע), for the seven kings were all from B"N (כִּי ז׳ מְלָכִים כֻּלָּם מִב״ן הָיוּ). And also after the rectification, each one of them took M"H and B"N, as is known (גַּם אַחַר הַתִּקּוּן לָקְחוּ כָּל אֶחָד מֵהֶם מ״ה וּב״ן כַּנּוֹדָע), and then they were completed (וְאָז נִשְׁלְמוּ). And understand this well (וְהָבֵן זֶה הֵיטֵב), for there is no M"H at all in Katnut, only in Gadlut (כִּי אֵין מ״ה בְּקַטְנוּת כְּלָל רַק בְּגַדְלוּת), and it is M"H—all ten of his and of hers (וְהוּא מ״ה כָּל י׳ דִּילֵיהּ וְדִילָהּ), and B"N—three of his and nine of hers (וּב״ן ג׳ דִּילֵיהּ וְט׳ דִּילָהּ).

And behold, Arich Anpin and Atik, the male, took all the M"H (וְהִנֵּה א״א וְעַתִּיק הַזָּכָר לָקַח כָּל הַמ״ה), and the Nukvah took all the B"N, for she is sweetened and does not require it (וְהַנּוּקְבָּא לָקְחָה כָּל הַב״ן לִהְיוֹתָהּ נִמְתֶּקֶת וְאֵינָהּ צְרִיכָה אֵלָיו). But from Abba and Imma and onward (אַךְ מֵאו״א וָאֵילָךְ), the males needed to take first the B"N of the Nukvah—even her Katnut—in order to sweeten it (הֻצְרְכוּ הַזְּכָרִים לִקַּחַת תְּחִלָּה הַב״ן שֶׁל הַנּוּקְבָּא אֲפִלּוּ הַקַּטְנוּת שֶׁבָּהּ כְּדֵי לְמַתְּקוֹ). And afterwards they were given to her completely, and their root from Katnut remained within them (וְאַחַ״כ נִתְּנוּ אֵלֶיהָ לְגַמְרֵי וְנִשְׁאַר בָּהֶם שָׁרְשׁוֹ מִן הַקַּטְנוּת). And in Gadlut he also takes what is his and what is hers (וּבְגַדְלוּת לוֹקֵחַ גַּם כֵּן שֶׁלּוֹ וְשֶׁלָּהּ). And afterwards he gives her the B"N alone for her Partzuf (וְאַחַ״כ נוֹתֵן לָהּ הַב״ן לְבַד לְפַרְצוּפָהּ), and the M"H only as its illumination (וְהַמ״ה הֶאָרָתוֹ לְבַד), which is only the illumination of the Chesedim and not their essence (שֶׁהֵם הֶאָרַת הַחֲסָדִים לְבַד וְלֹא עִיקָּרָם), for their essence remains in him (כִּי עִיקָּרָם נִשְׁאָר בּוֹ). And the opposite applies to B"N (וְהַהֵפֶךְ בְּב״ן), for its essence is in her and in him there is only illumination (כִּי עִיקָּרוֹ בָּהּ וּבּוֹ הֶאָרָה לְבַד). Yet despite this (אַךְ עִם כָּל זֶה), since he first took them, behold he has a great root from it (כֵּיוָן שֶׁתְּחִלָּה לָקַח הֲרֵי יֵשׁ לוֹ שֹׁרֶשׁ גָּדוֹל מִמֶּנּוּ), therefore his Da’at is complete (לָכֵן דַּעְתּוֹ שָׁלֵם). But the Nukvah does not take M"H except for its illumination alone (וְהַנּוּקְבָּא אֵינָהּ לוֹקַחַת מ״ה רַק הֶאָרָתוֹ לְבַד), and her essence is from B"N (וְעִיקָּרָהּ מִב״ן), and therefore her Da’at is light—even in Gadlut (וְלָכֵן דַּעְתָּהּ קַלָּה אֲפִלּוּ בְּגַדְלוּת). And all of this—M"H and B"N of Gadlut—is called “addition,” which departs and does not remain (וְכָל זֶה הַמ״ה וּב״ן דְּגַדְלוּת נִקְרָא תּוֹסֶפֶת הַמִּסְתַּלֶּקֶת וְלֹא נִשְׁאַר), except for the B"N of Katnut in both of them (רַק ב״ן דְּקַטְנוּת בִּשְׁנֵיהֶם). And this is in Ze’ir Anpin and Nukvah (וְזֶה בְּזו״ן).

For in Abba and Imma it always remains within them (כִּי בְּאו״א לְעוֹלָם נִשְׁאַר בָּהֶם), since they already had complete B"N there at the outset, at the time of the kings—all ten Sefirot (כִּי כְּבָר שָׁם ב״ן שָׁלֵם הָיָה לָהֶם תְּחִלָּה בִּזְמַן הַמְּלָכִים כָּל י״ס). Nevertheless, they too required M"H and B"N in the same manner described above with Ze’ir Anpin and Nukvah (אָכֵן גַּם הֵם הֻצְרְכוּ לְמ״ה וּב״ן עַל דֶּרֶךְ זֶה הַנַּ״ל בְּזו״ן), with the essence of M"H in the male and its illumination in the Nukvah, and the opposite with B"N (וְעִיקָּר מ״ה בַּזָּכָר וְהֶאָרָתוֹ בַּנּוּקְבָּא וְלְהֵפֶךְ בְּב״ן). And since Chokhmah–Binah are from Binah of M"H alone (וְיַעַן הֱיוֹת חו״ב מִבִּינָה דְּמ״ה לְבַד), therefore their root is judgments (לָכֵן שָׁרְשָׁם דִּינִין), and they are not fit, even though they are M"H (וְאֵינָם רְאוּיִים אַף עַל פִּי שֶׁהֵם מ״ה). And it is possible that M"H is in the Chokhmah of Abba and in the Chokhmah of Imma, and B"N in the Binah of Abba and in the Binah of Imma, and so it will be in Ze’ir Anpin and Nukvah (וְאֶפְשָׁר כִּי מ״ה בְּחָכְמַת אַבָּא וּבְּחָכְמַת אִמָּא וּב״ן בְּבִינַת אַבָּא וּבְּבִינַת אִמָּא וְכֵן יִהְיֶה בְּזו״ן).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for Binah was completed as at the beginning (כִּי בִּינָה נִשְׁלְמוּ כְּבָרִאשׁוֹנָה), and then each one of them had only two vessels, which are back and intermediate (וְאָז לֹא הָיָה לְכָל אֶחָד מֵהֶם רַק ב׳ כֵּלִים שֶׁהֵם אָחוֹר וְאֶמְצָעִי). And when Gadlut came, Ze’ir Anpin took the third, internal vessel (וּבְבֹא הַגַּדְלוּת לָקַח ז״א כְּלִי הַפְּנִימִי הַג׳), and then he enlarged the Nukvah from behind him into a complete Partzuf up to opposite the chest, which is half his measure, as stated above (וְאָז הִגְדִּיל אֶת הַנּוּקְבָּא מֵאֲחוֹרָיו פַּרְצוּף גָּמוּר עַד כְּנֶגֶד הֶחָזֶה שֶׁהוּא חֲצִי שִׁעוּרוֹ כַּנַּ״ל). And behold, she was completed like him, though she is half his measure (וַהֲרֵי נִשְׁלְמָה כְּמוֹהוּ עִם הֱיוֹתָהּ חֲצִי שִׁעוּרוֹ), and yet she is still lacking the point of Yesod and Malkhut within her, as is known (וַעֲדַיִן חָסֵר מִמֶּנָּה נְקוּדַת יְסוֹד וּמַלְכוּת שֶׁבָּהּ כַּנּוֹדָע). And all of this we have explained elsewhere—see there well (וְכָל זֶה בֵּאַרְנוּ בְּמ״א וְעַיֵּן שָׁם הֵיטֵב). And this is because she is still not complete like him, but only half of him, corresponding to the time of his Yenikah (וְזֶה לְפִי שֶׁעֲדַיִן אֵינָהּ שְׁלֵמָה כְּמוֹהוּ רַק חֶצְיוֹ דֻּגְמַת זְמַן יְנִיקָתוֹ), and she lacks the third, internal vessel of those two aspects (וְחָסֵר מִמֶּנָּה כְּלִי הַג׳ הַפְּנִימִי שֶׁל אוֹתָן ב׳ בְּחִינוֹת). And also from her Da’at there was no addition of Gadlut, but only as in the time of Katnut (וְגַם מִן הַדַּעַת שֶׁלָּהּ לֹא הָיְתָה תּוֹסֶפֶת גַּדְלוּת רַק כְּבִזְמַן הַקַּטְנוּת), when she was sawn, which is that she took only half of the Mochin—namely, Binah and Gevurah—as mentioned elsewhere (כְּשֶׁנִּנְסְרָה שֶׁלָּקְחָה הִיא הַמּוֹחִין חֲצָאִים לְבַד שֶׁהֵם בִּינָה וּגְבוּרָה כַּנִּזְכָּר בְּמ״א). In the matter of the Shofar, then her Name B"N was drawn to her, as is known (בְּעִנְיַן שׁוֹפָר אָז נִמְשָׁךְ לָהּ שֵׁם ב״ן שֶׁלָּהּ כַּנּוֹדָע), for the Binah and Gevurah of Ze’ir Anpin are B"N, as stated above (כִּי בִּינָה וּגְבוּרָה שֶׁל ז״א הֵם ב״ן כַּנַּ״ל). And then the Yesod and Malkhut within her were completed (וְאָז נִשְׁלַם יְסוֹד וּמַלְכוּת שֶׁבָּהּ), and yet she was still lacking the illumination of the Name M"H (וַעֲדַיִן חֲסֵרָה הֶאָרַת שֵׁם מ״ה). And then the back aspects of the externalities of Ibbur were given into her and became internalized within her (וְאָז נִתְּנוּ בָּהּ הָאֲחוֹרַיִם שֶׁל הַחִיצוֹנִים דְּעִיבּוּר וְנַעֲשָׂה פְּנִימִיּוּת בָּהּ), and behold, within her the three divisions were completed—Yesod and Malkhut and Da’at within her (וַהֲרֵי נִשְׁלְמוּ בָּהּ ג׳ חֲלוּקוֹת יְסוֹד וּמַלְכוּת וְדַּעַת שֶׁבָּהּ), which are the organs of procreation, which are not formed except from M"H (שֶׁהֵם אֵיבְרֵי הַהוֹלָדָה שֶׁאֵינָם נַעֲשִׂים אֶלָּא מִמ״ה). And upon their return face-to-face, he gave into her, in one Zivug [Union], the Name B"N in the aspect of Gadlut (וּבַחֲזָרָתָן פב״פ נָתַן בָּהּ בְּזִוּוּג אֶחָד שֵׁם ב״ן בִּבְחִינַת הַגַּדְלוּת), and she was completed (וְנִשְׁלְמָה). And afterwards, in the second Zivug [Union], he gave her the M"H, which are the Chesedim, for the need of the souls (וְאַחַ״כ בַּזִּוּוּג הַב׳ נָתַן לָהּ הַמ״ה שֶׁהֵם הַחֲסָדִים לְצֹרֶךְ נְשָׁמוֹת).

But know (אַךְ דַּע), that Da’at is not like the other Sefirot (כִּי הַדַּעַת אֵינוֹ כִּשְׁאָר סְפִירָה), for in Ibbur there is no Da’at, neither in him nor in her (כִּי בְּעִיבּוּר אֵין דַּעַת לֹא בּוֹ וְלֹא בָּהּ), therefore there are in him only two Da’at (לָכֵן אֵין בּוֹ רַק ב׳ דֵּעוֹת). But in Gadlut there is one from Yenikah and one from Gadlut (אַךְ בְּגַדְלוּת אֶחָד דְּיְנִיקָה וְאֶחָד דְּגַדְלוּת), and likewise in her there are only two Da’at (וְכֵן בָּהּ ב׳ דֵּעוֹת לְבַד). And since he is called “face” and she is called “back” relative to him (וְכֵיוָן שֶׁהוּא נִקְרָא פָּנִים וְהִיא נִקְרֵאת אָחוֹר בְּעֶרְכּוֹ), it is found that the Da’at of Yenikah of him is like the Da’at of Gadlut in her (אִם כֵּן נִמְצָא כִּי דַּעַת דְּיְנִיקָה שֶׁלּוֹ יִהְיֶה כְּמוֹ דַּעַת דְּגַדְלוּת שֶׁבָּהּ). And afterwards, on Shabbat, he again ascends more than on weekdays (וְאַחַ״כ בַּשַּׁבָּת חוֹזֵר הוּא לַעֲלוֹת יוֹתֵר מִבַּחוֹל), and therefore he takes internal and external Da’at—truly—just like that of Abba (וְלָכֵן לוֹקֵחַ הוּא דַּעַת פְּנִימִי וְחִיצוֹנִי מַמָּשׁ כְּמוֹ שֶׁל אַבָּא), and he gives his internal Da’at of the weekday to the Nukvah on Shabbat (וְנוֹתֵן הַפְּנִימִי שֶׁלּוֹ דְּחוֹל לַנּוּקְבָּא בַּשַּׁבָּת). And then the external of the Nukvah of the weekday was placed in Beri’ah (וְאָז הַחִיצוֹן שֶׁל הַנּוּקְבָּא דְּחוֹל נִתַּן בִּבְרִיאָה), and the face of the weekday remained in her as external (וְהַפָּנִים דְּחוֹל נִשְׁאַר בָּהּ חִיצוֹן), and the internal of the weekday of Ze’ir Anpin she took within her as internal (וְהַפְּנִימִי דְּחוֹל דְּז״א לָקְחָה בָּהּ לִפְּנִים), in such a manner that she never had more than two aspects of Da’at—Da’at of Yenikah and Da’at of Gadlut (בְּאוֹפֶן כִּי לְעוֹלָם לֹא הָיָה בָּהּ רַק ב׳ בְּחִינוֹת דַּעַת דְּיְנִיקָה וְגַדְלוּת).

For the fetus does not engage in Zivug [Union], and the minor does engage in Zivug [Union] but does not beget (כִּי הָעוּבָּר אֵינוֹ מִזְדַּוֵּג וְהַקָּטָן מִזְדַּוֵּג אֶלָּא שֶׁאֵינוֹ מוֹלִיד). And even though we said that even in her there are three vessels (וְאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁאַף בָּהּ יֵשׁ ג׳ כֵּלִים), they are not at one time (אֵינָם בִּזְמַן אֶחָד), but rather the Da’at of weekday and Shabbat together constitute three vessels (רַק הַדַּעַת דְּחוֹל וְשַׁבָּת בְּיַחַד הֵם ג׳ כֵּלִים). And it is found that at the time of the sawing she takes the Gevurot from Ze’ir Anpin (וְנִמְצָא כִּי בִּזְמַן הַנְּסִירָה הִיא לוֹקַחַת הַגְּבוּרוֹת מִז״א), and he remains only with the Chesedim (וְהוּא נִשְׁאָר רַק מִן הַחֲסָדִים), and he takes the internality (וְלוֹקֵחַ הוּא הַפְּנִימִיּוּת).

And it appears to me that Nefesh, Ruach, Neshamah are called the internality of the worlds (וְנִרְאֶה לִי כִּי נר״ן נִקְרָא פְּנִימִיּוּת הָעוֹלָמוֹת). And also in another place—see there (וְגַם בְּמ״א עַיֵּן שָׁם), that small Tzitzit is Katnut, which is Asiyah within Yetzirah, and large Tzitzit is Gadlut within Yetzirah (כִּי צִיצִית קָטָן קַטְנוּת שֶׁהוּא עֲשִׂיָּה שֶׁבִּיצִירָה וְצִיצִית גָּדוֹל גַּדְלוּת שֶׁבִּיצִירָה). And in another place it is explained that both of them are called the externality of Yetzirah (וּבְמ״א נִתְבָּאֵר כִּי שְׁנֵיהֶם נִקְרָאִים חִיצוֹנִיּוּת שֶׁבִּיצִירָה). And in another place—see there (וּבְמ״א עַיֵּן שָׁם), that everything which the male gives to the Nukvah at the time of the sawing, and also what is given to her from Imma, are only the Gevurot, and they are called back aspects (כִּי כָּל מַה שֶּׁנוֹתֵן הַזָּכָר לַנּוּקְבָּא בְּעֵת הַנְּסִירָה גַּם מַה שֶּׁנִּתַּן לָהּ מֵאִמָּא אֵינָם רַק הַגְּבוּרוֹת וְהֵם נִקְרָאִים אֲחוֹרַיִם). And there are Gevurot in the back aspects of the male, and there are also Gevurot in the Mochin (וְיֵשׁ גְּבוּרוֹת בָּאֲחוֹרַיִם דְּזָכָר וְיֵשׁ גְּבוּרוֹת בַּמּוֹחִין גַּם כֵּן), and both of them are sawn and given to her (וּשְׁנֵיהֶם נִנְסָרִים וְנִתְּנִים אֵלֶיהָ).

It appears from this that the internality is the Mochin (נִרְאֶה מִזֶּה כִּי הַפְּנִימִיּוּת הֵם הַמּוֹחִין), and within them as well there is the aspect of Gevurot of B"N that are given to her (וּבָהֶם גַּם כֵּן בְּחִינַת גְּבוּרוֹת ב״ן הַנִּתְּנִים אֵלֶיהָ). And similarly with the vessels on the outside (וְכֵן עַד זֶה בַּכֵּלִים מִבַּחוּץ), and he remains with M"H (וְהוּא נִשְׁאָר בְּמ״ה). And see in another place carefully the matter of the Gevurot and the embrace on the right and on the left, and the Zivug [Union], and how many kinds of Chesedim and how many kinds of Gevurot there are (וְעַיֵּן בְּמ״א הֵיטֵב עִנְיַן הַגְּבוּרוֹת וְהַחִיבּוּק בְּיָמִין וּבִשְׂמֹאל וְהַזִּוּוּג וְכַמָּה מִינֵי חֲסָדִים וְכַמָּה מִינֵי גְּבוּרוֹת הֵם). And the matter is as follows (וְהָעִנְיָן כִּי), that the external and intermediate aspects of Netzach–Hod are two halves of one body (בְּחִינַת הַחִיצוֹנִית וְהָאֶמְצָעִית שֶׁבְּנ״ה הֵם תְּרֵי פַלְגֵי גוּפָא), for they are but a single body (שֶׁהֵם גּוּף אֶחָד לְבַד), since there the head of the Nukvah is one alone (כִּי שָׁם רֹאשׁ הַנּוּקְבָּא אֶחָד לְבַד), and Ze’ir Anpin and Nukvah make use of them (וְזו״ן מִשְׁתַּמְּשִׁין בָּהֶם), and there is one wall for the two of them (וְכוֹתֶל אֶחָד לִשְׁנֵיהֶן). But when the Chesedim come (אַךְ בְּבוֹאָם הַחֲסָדִים), then Netzach–Hod separate from one another (אָז הַנ״ה נִפְרָדִים זֶה מִזֶּה), for in the male the third, internal aspect is made (כִּי נַעֲשָׂה בַּזָּכָר בְּחִינַת הַשְּׁלִישִׁי הַפְּנִימִי), for then that wall belongs to him alone from the Chesedim (כִּי אָז הַכּוֹתֶל הַהוּא לוֹ לְבַד מִן הַחֲסָדִים). And therefore Netzach–Hod are divided (וְלָכֵן נֶחְלָקִים נ״ה), and she has one wall alone from the Gevurah (וְלָהּ כּוֹתֶל אֶחָד לְבַד מִן הַגְּבוּרָה), and Netzach–Hod are not connected to the aspect of her head (וְאֵינָם מְחֻבָּרִים נ״ה לִבְחִינַת רֹאשָׁהּ). And the Nukvah is always the secret of the back aspects of the male (וְהַנּוּקְבָּא לְעוֹלָם הוּא סוֹד אֲחוֹרַיִם שֶׁל הַזָּכָר), and the male is the aspect of the face—even when they are back-to-back (וְהַזָּכָר הוּא בְּחִינַת הַפָּנִים אַף בִּהְיוֹתָם אֲב״א), and understand this (וְהָבֵן זֶה). Also, the matter of the Yesod of Abba that is within the head of Ze’ir Anpin is the internal Da’at of Ze’ir Anpin (גַּם עִנְיַן יְסוֹד אַבָּא שֶׁבְּתוֹךְ רֵישָׁא דְּז״א הוּא דַּעַת פְּנִימִי דְּז״א). And in another place I wrote that the one higher than its fellow becomes a surrounding light for it (וּבְמ״א כָּתַבְתִּי כִּי הָעֶלְיוֹן מֵחֲבֵרוֹ נַעֲשֶׂה מַקִּיף אֵלָיו), for the Mochin of the six extremities of Gadlut are surrounding lights for the internal Mochin of Katnut and Yenikah (כִּי הַמּוֹחִין דְּו״ק דְּגַדְלוּת הֵם מַקִּיפִים לַמּוֹחִין הַפְּנִימִיִּים דְּקַטְנוּת וִינִיקָה), and see there (וְעַיֵּן בְּמ״א). In Ibbur and Yenikah, the six first ones of Ze’ir Anpin were rectified from the seven kings who died (בְּעִיבּוּר וִינִיקָה נִתְקַנּוּ ו׳ רִאשׁוֹנוֹת דְּז״א מִז׳ מְלָכִים דְּמֵיתוּ), and in the Mochin of Gadlut the three heads were rectified in the secret of addition (וּבְמוֹחִין דְּגַדְלוּת נִתְקַנּוּ ג״ר בְּסוֹד תּוֹסֶפֶת). Therefore, the Mochin depart and come each time in the secret of addition (לָכֵן הַמּוֹחִין מִסְתַּלְּקִין וּבָאִין בְּכָל פַּעַם בְּסוֹד תּוֹסֶפֶת), for the three heads are the Mochin of Gadlut (כִּי הַג״ר הֵם הַמּוֹחִין דְּגַדְלוּת), and understand this well (וְהָבֵן זֶה הֵיטֵב).

However, to the Nukvah there did not first come except the point of her Keter alone (אַךְ נוּקְבָּא לֹא בָּא לָהּ תְּחִלָּה רַק נְקוּדַת הַכֶּתֶר שֶׁבָּהּ), and all the rectifications come into her, and afterwards all the remaining nine come as an addition in a single time (וְכָל הַתִּקּוּנִים הֵם בָּאִים בָּהּ וְאַחַ״כ שְׁאָר הַט׳ כֻּלָּם בָּאִים בְּתוֹסֶפֶת בְּפַעַם אֶחָת), without need of Ibbur and Yenikah and Mochin as in Ze’ir Anpin (בְּלִי צֹרֶךְ עִיבּוּר וִינִיקָה וּמוֹחִין כְּז״א), but rather everything is done in a single time (אֶלָּא נַעֲשֶׂה הַכֹּל בְּפַעַם אֶחָת). And also understand (וְגַּם תָּבִין), that the Name B"N, from which is the root of Kayin, when it is in the Da’at of Ze’ir Anpin, gives a drop in the secret of an actual Zivug [Union] (כִּי שֵׁם ב״ן שֶׁמִּשָּׁם שֹׁרֶשׁ קַיִן בִּהְיוֹתוֹ שָׁם בְּדַּעַת ז״א נוֹתֵן טִפָּה בְּסוֹד זִוּוּג מַמָּשׁ), and these are masculine Gevurot (וְהֵם גְּבוּרוֹת זְכָרִים), and those that go forth for the rectification of the Partzuf of the Nukvah are feminine, as stated above (וְהַיּוֹצְאִין לְתִקּוּן פַּרְצוּף הַנּוּקְבָּא הֵם נְקֵבוֹת כַּנַּ״ל).

And it appears to me (וְנִרְאֶה לִי), that what was mentioned above—that the three heads of B"N came in the secret of addition, and they are the Mochin of Gadlut (כִּי מַה שֶּׁנִּזְכָּר לְעֵיל שֶׁג״ר דְּב״ן בָּאוּ בְּסוֹד תּוֹסֶפֶת וְהֵם הַמּוֹחִין דְּגַדְלוּת)—and from another source it appears that the new lights are called “a gift,” because they come in the secret of addition (וּמִמָּ״א נִרְאֶה כִּי הָאוֹרוֹת חֲדָשִׁים הֵם נִקְרָאִים מַתָּנָה כִּי בָּאִין בְּסוֹד תּוֹסֶפֶת), and it appears from there that it is speaking of the Name M"H (וְנִרְאֶה מִשָּׁם כִּי עַל שֵׁם מ״ה קָאֵי). And thus it is found (וְאִם כֵּן נִמְצָא), that from the Name B"N, its six extremities were rectified first in the secret of Ibbur and Yenikah through the six extremities of the new M"H (כִּי מִשֵּׁם ב״ן הַו״ק שֶׁלּוֹ נִתְקַנּוּ תְּחִלָּה בְּסוֹד עִיבּוּר וִינִיקָה עַל יְדֵי ו״ק דְּמ״ה הֶחָדָשׁ). And afterwards, when the three heads of B"N came, they too were rectified through the three heads of M"H (וְאַחַ״כ בְּבֹא הַג״ר דְּב״ן גַּם הֵם נִתְקַנּוּ עַל יְדֵי ג״ר דְּמ״ה). And these two aspects come in the secret of addition and are called Mochin of Gadlut (וּב׳ בְּחִינוֹת אֵלּוּ בָּאִים בְּסוֹד תּוֹסֶפֶת וְנִקְרָאִים מוֹחִין דְּגַדְלוּת). However, the six extremities of M"H—although they came at the time of rectification—are not called “addition,” since counterparts of them, the six extremities of B"N, had already come (אַךְ ו״ק דְּמ״ה אַף עַל פִּי שֶׁבָּאוּ בְּעֵת הַתִּקּוּן אֵינָם נִקְרָאִים תּוֹסֶפֶת אַחַר שֶׁבָּאוּ דֻּגְמָתָם ו״ק דְּב״ן).

In B"N there are Chesed and Gevurah, and likewise in M"H (בְּב״ן יֵשׁ חו״ג וְכֵן בְּמ״ה). And it is possible that the Chesed and Gevurah of M"H are the Mochin from the side of Abba, and the Chesed and Gevurah of B"N are the Mochin from the side of Imma (וְאֶפְשָׁר כִּי חו״ג דְּמ״ה הֵם הַמּוֹחִין מִצַּד אַבָּא וְחו״ג דְּב״ן הֵם מוֹחִין דְּמִצַּד אִמָּא). Or it is possible (אוֹ אֶפְשָׁר), that the Gevurot of M"H and B"N become the Chesed–Gevurah of B"N, and they are the Mochin from the side of Imma, as mentioned in the secret of Tzitzit (כִּי הַגְּבוּרוֹת דְּמ״ה וּב״ן נַעֲשִׂין חו״ג דְּב״ן וְהֵם הַמּוֹחִין מִצַּד אִמָּא כַּנִּזְכָּר בְּסוֹד צִיצִית). And the Chesedim of M"H together with the Chesedim of B"N become the Chesed–Gevurah in the Mochin from the side of Abba (וְחֲסָדִים דְּמ״ה עִם חֲסָדִים דְּב״ן נַעֲשׂוּ חו״ג בַּמּוֹחִין מִצַּד אַבָּא). And this will be more correct (וְזֶה יִהְיֶה יוֹתֵר נָכוֹן). Or it is possible (אוֹ אֶפְשָׁר), that all of Katnut is of B"N alone, and the Gadlut is from the ten Sefirot of M"H together with the three heads of B"N (כָּל הַקַּטְנוּת דְּב״ן לְבַד וְהַגַּדְלוּת מִי״ס דְּמ״ה וּמִג״ר דְּב״ן).

And in this manner there will be these three doubts also in the Nukvah (וְעַד זֶה יִהְיֶה ג׳ סְפֵקוֹת אֵלּוּ בַּנּוּקְבָּא), for at first there was in her the Keter that is in the Malkhut of B"N (כִּי תְּחִלָּה הָיָה בָּהּ כֶּתֶר שֶׁבְּמַלְכוּת דְּב״ן), and afterwards there were added to her the nine lower ones of the Malkhut of B"N and all ten Sefirot of the Malkhut of M"H (וְאַחַ״כ נִתּוֹסְפוּ בָּהּ ט׳ אַחֲרוֹנוֹת דְּמַלְכוּת דְּב״ן וְכָל י״ס דְּמַלְכוּת דְּמ״ה), and from both of them she is made (וּמִשְּׁנֵיהֶן נַעֲשֵׂית). And in this there are three doubts, in the manner stated above regarding Ze’ir Anpin (וּבָזֶה ג׳ סְפֵקוֹת עַל דֶּרֶךְ הַנַּ״ל בְּז״א). And behold, the Name B"N, which are the five Gevurot (וְהִנֵּה שֵׁם ב״ן שֶׁהֵם ה״ג), from their illumination the Nukvah of Ze’ir Anpin is built (מֵהֶאָרָתָם נִבְנֵית נוּקְבָּא דְּז״א), and from their own power is made that Ruacha which he cast within her (וּמִכֹּחַ עַצְמָם נַעֲשֶׂה הַהוּא רוּחָא דְּשָׁדִי בְּגַוָּהּ), which is her Nefesh (נֶפֶשׁ שֶׁבָּהּ), in her Yesod (בִּיסוֹד שֶׁבָּהּ), the vessel of the M"N (כְּלִי הַמ״ן). It appears (נִרְאֶה), that the kings who died, which are the M"N that ascend, were given in their root of B"N in the Yesod of the Nukvah (שֶׁהַמְּלָכִים שֶׁמֵּתוּ שֶׁהֵם הַמ״ן שֶׁעוֹלִין וְנִתְּנוּ בְּשָׁרְשָׁם דְּב״ן בִּיסוֹד דְּנוּקְבָּא), and also the root of M"H of the Chesedim in the Yesod of Ze’ir Anpin of the male (וְגַם שֹׁרֶשׁ מ״ה דְּחֲסָדִים בִּיסוֹד ז״א שֶׁל הַזָּכָר). And this is the Ruach that is within him (וְהוּא הָרוּחָא דְּבֵיהּ), and it is the vessel for the drop of the male that comes from new Chesedim in every Zivug [Union] (וְהוּא הַכְּלִי אֶל טִפָּה שֶׁל הַזָּכָר הַבָּא מֵחֲסָדִים חֲדָשִׁים שֶׁבְּכָל זִוּוּג). And from the Chesedim of his Yesod is made a garment for the new Chesedim from the secret of Elohim (וּמֵחֲסָדִים דִּיסוֹד דִּילֵיהּ נַעֲשֶׂה לְבוּשׁ אֶל הַחֲסָדִים הַחֲדָשִׁים מִסּוֹד אֱלֹהִים), the intermediate vessel of Chesed of Ze’ir Anpin, as is known (כְּלִי אֶמְצָעִי דְּחֶסֶד דְּז״א כַּנּוֹדָע).

For the drop begins from Chesed, the head of the six extremities (כִּי הַטִּפָּה מַתְחִילָה מֵחֶסֶד רֹאשׁ הַו״ק), and it is not drawn from the supernal Da’at in the Mochin except for select individuals, as is known (וְאֵינָהּ נִמְשֶׁכֶת מִדַּעַת הָעֶלְיוֹן שֶׁבַּמּוֹחַ זוּלָת לִיחִידִים כַּנּוֹדָע). And from the Gevurot of her Yesod is made a garment for the new Gevurot (וּמִגְּבוּרוֹת יְסוֹד דִּילָהּ נַעֲשֶׂה לְבוּשׁ אֶל הַגְּבוּרוֹת הַחֲדָשִׁים), and this is the secret of their being called “vessels” (וְזֶ״ס שֶׁנִּקְרְאוּ כֵּלִים), for they are garments, even though they are greater and more rooted than the new ones (כִּי הֵם לְבוּשִׁים אַף עַל פִּי שֶׁהֵם יוֹתֵר גְּדוֹלִים וְשָׁרְשִׁיִּים אֶל הַחֲדָשִׁים), in the secret of “like an eagle that stirs up its nest,” in the secret of a mother over her children (בְּסוֹד כְּנֶשֶׁר יָעִיר קִנּוֹ בְּסוֹד אִמָּא עַל בָּנֶיהָ). And this vessel of hers—from it is drawn the internal B"N, the Da’at of hers, as is known (וְזֶה כְּלִי דִּילָהּ מִשָּׁם נִמְשָׁךְ ב״ן הַפְּנִימִי דַּעַת דִּילָהּ כַּנּוֹדָע), for her internal voice is entirely equal to his intermediate (כִּי כָּךְ קוֹל פְּנִימִי דִּילָהּ שָׁקוּל כְּמוֹ אֶמְצָעִי דִּילֵיהּ). And these two garments were made into one complete garment for the soul that includes Chesed and Gevurah (וּב׳ מַלְבּוּשִׁים אֵלּוּ נַעֲשׂוּ מַלְבּוּשׁ אֶחָד שָׁלֵם אֶל הַנְּשָׁמָה הַכּוֹלֶלֶת חו״ג). And this requires investigation (וְצָרִיךְ עִיּוּן), for all souls come from Chesed and Gevurah in the Da’at, and they are the aspect of Mochin (כִּי כָּל הַנְּשָׁמוֹת מֵחו״ג שֶׁבַּדַּעַת בָּאִים וְהֵם בְּחִינַת מוֹחִין), and yet in the externality there are Ibbur, Yenikah, and Mochin (וַהֲרֵי בַּחִיצוֹנִיּוּת עִיבּוּר וִינִיקָה וּמוֹחִין), and corresponding to them are in the internality—from which the souls come (וּכְנֶגְדָּם בַּפְּנִימִיּוּת שֶׁמִּשָּׁם בָּאִים הַנְּשָׁמוֹת). And it is possible, as written in the teaching of our colleagues (וְאֶפְשָׁר כְּמ״שׁ בִּדְרוּשׁ חֲבֵרִים שֶׁלָּנוּ), that the Chesed–Gevurah of the drop of emission are garments for the souls (כִּי הַחו״ג דְּטִפַּת קֶרִי הֵם לְבוּשִׁים אֶל הַנְּשָׁמוֹת).

Also understand (גַּם תָּבִין), that the internality is the aspect of the lights and the Essence, which are the Havayot with vowelization in the male, as is known (כִּי הַפְּנִימִי הוּא בְּחִינַת הָאוֹרוֹת וְהָעַצְמוּת שֶׁהֵם הֲוָיוֹת מְנֻקָּדוֹת בַּזָּכָר כַּנּוֹדָע), and the externality are the vessels, which are the Havayot without vowelization, as stated above (וְחִיצוֹנִיּוּת הֵם הַכֵּלִים שֶׁהֵם הֲוָיוֹת בְּלִי נִקּוּד כַּנַּ״ל). And from the said internality is drawn the Zivug [Union] of souls (וּמֵהַפְּנִימִיּוּת הַנַּ״ל נִמְשָׁךְ זִוּוּג נְשָׁמוֹת), and from the said externality is drawn the Zivug [Union] of the vitality of the worlds (וּמֵהַחִיצוֹנִיּוּת הַנַּ״ל נִמְשָׁךְ זִוּוּג חַיּוּת הָעוֹלָמוֹת). And what appears correct to me to resolve what is written elsewhere with what is written here (וְהַנִּרְאֶה לִי לְתָרֵץ מַה שֶּׁכָּתוּב בְּמ״א עִם מַה שֶּׁכָּתוּב פֹּה), is that the vessels have two aspects—externality and internality—which are the body and the brain (כִּי הַכֵּלִים הֵם ב׳ בְּחִינוֹת חִיצוֹנִיּוּת וּפְנִימִיּוּת שֶׁהֵם הַגּוּף וְהַמּוֹחַ). And the body has Ibbur, Yenikah, and Mochin—namely, first Netzach, Hod, Yesod, and afterwards the six extremities, and afterwards the head, the three heads (וְהַגּוּף יֵשׁ לוֹ עִיבּוּר יְנִיקָה וּמוֹחִין שֶׁהֵם תְּחִלָּה נה״י וְאַחַ״כ ו״ק וְאַחַ״כ הָרֹאשׁ ג״ר). And that head is called the Mochin of externality, and these are the three aspects of the vessels (וְאוֹתוֹ הָרֹאשׁ נִקְרָא מוֹחִין דְּחִיצוֹנִיּוּת וְהֵם ג׳ בְּחִינוֹת הַכֵּלִים). And in the Netzach, Hod, Yesod of Ibbur, which are vessels, there are Mochin of Katnut of Ibbur, and they are the internality of the vessels (וּבְנה״י דְּעִיבּוּר שֶׁהֵם כֵּלִים יֵשׁ מוֹחִין דְּקַטְנוּת דְּעִיבּוּר וְהֵם פְּנִימִיּוּת הַכֵּלִים). And in the six extremities of Yenikah there are Mochin of Yenikah, and they are the internality of the vessels (וּבו״ק דְּיְנִיקָה יֵשׁ מוֹחִין שֶׁל יְנִיקָה וְהֵם פְּנִימִיּוּת הַכֵּלִים). And in the Mochin of Gadlut of the externality, which are the three heads—the three cavities of the skull—there are Mochin of Gadlut, and they are internality (וּבְמוֹחִין דְּגַדְלוּת דְּחִיצוֹנִיּוּת שֶׁהֵם ג״ר ג׳ חַלָּלֵי דְּגוּלְגָּלְתָּא יֵשׁ בָּהֶם מוֹחִין דְּגַדְלוּת וְהֵם פְּנִימִיּוּת).

And behold, there is externality and internality in the vessels (וַהֲרֵי יֵשׁ חִיצוֹנִיּוּת וּפְנִימִיּוּת בַּכֵּלִים). And the Essence likewise has internality and externality, which are back and face, as mentioned elsewhere (וְהָעַצְמוּת גַּם כֵּן יֵשׁ בּוֹ פְּנִימִיּוּת וְחִיצוֹנִיּוּת שֶׁהוּא אָחוֹר וּפָנִים כַּנִּזְכָּר בְּמ״א), which are Havayot with vowelization and without vowelization (שֶׁהֵם הֲוָיוֹת בְּנִקּוּד וּבְלִי נִקּוּד).

And behold, the souls come from the Essence, from its inner aspect (וְהִנֵּה הַנְּשָׁמוֹת בָּאִים מֵהָעַצְמוּת פְּנִימִיּוּת), and from the inner aspect of the vessel (וּמִפְּנִימִיּוּת הַכְּלִי), this is the soul (זֶה הַנְּשָׁמָה), and this is its garment (וְזֶה לְבוּשָׁהּ). And it is found that the Mochin, which are the inner aspect of the vessels, are the garments of the souls (וְנִמְצָא כִּי הַמּוֹחִין שֶׁהֵם פְּנִימִיּוּת הַכֵּלִים הֵם לְבוּשֵׁי הַנְּשָׁמוֹת), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). And through this the two distinctions are validated (וּבְזֶה יִצְדְּקוּ ב׳ הַחֲלוּקִים): that the Mochin are inner (כִּי הַמּוֹחִין הֵם פְּנִימִיּוּת), and they are vessels (וְהֵם כֵּלִים), and that the souls come from the Essence (וְגַם כִּי הַנְּשָׁמוֹת בָּאִים מִן הָעַצְמוּת), and also from the inner aspect of the vessels (וְגַם מִפְּנִימִיּוּת הַכֵּלִים).

And also understand how there are souls from Katnut (גַּם תָּבִין אֵיךְ יֵשׁ נְשָׁמוֹת מִקַּטְנוּת), and from Yenikah (וּמִינִיקָה), and from Gadlut (וּמִגַּדְלוּת), which are the Tannaim and the Amoraim (שֶׁהֵם תַּנָּאִים וַאֲמוֹרָאִים), and all of them are from the expansion of the Mochin themselves (וְכֻלָּם מֵהִתְפַּשְּׁטוּת הַמּוֹחִין עַצְמָם), which are the Chesed and Gevurah (שֶׁהֵם הַחו״ג), in revealed form and concealed form (בְּגִלּוּי וּבְמִכְסֶה), in descent and in ascent (וּבִירִידָה וּבַעֲלִיָּה), as is known to us (כַּנּוֹדָע אֶצְלֵנוּ). And also understand (וְגַם תָּבִין), that the soul of a human ascends in the secret of a second Ibbur (כִּי נִשְׁמַת בְּנֵי אָדָם עוֹלָה בְּסוֹד עִיבּוּר ב׳), from the age of thirteen years (מִבֶּן י״ג שָׁנָה), and then the Mochin are rectified for him (וְאָז מִתְקַנִּים לוֹ הַמּוֹחִין), which is his soul (שֶׁהוּא הַנְּשָׁמָה שֶׁלּוֹ), which dwells in the brain (הַיּוֹשֶׁבֶת בַּמּוֹחַ). Behold, the Mochin are the souls within the brain (הֲרֵי כִּי הַמּוֹחִין הֵם הַנְּשָׁמוֹת שֶׁבְּתוֹךְ הַמּוֹחַ), and not the brain itself (וְלֹא הַמּוֹחַ עַצְמוֹ), even though he is greater than thirteen years (אַף עַל פִּי שֶׁהוּא גָּדוֹל מִבֶּן י״ג שָׁנָה). And that which ascends is the Nefesh or the Ruach (וּמַה שֶּׁעוֹלֶה הוּא הַנֶּפֶשׁ אוֹ הָרוּחַ), in order to draw the Neshamah (כְּדֵי לְהַמְשִׁיךְ הַנְּשָׁמָה).

Discourse 9

שער מ דרוש ט

[40:9] It appears to me what is written elsewhere (נלע״ד מ״ש במ״א), that there are three kinds of Mochin (כִּי ג׳ מִינֵי מוֹחִין הֵם), know (דַּע), that in their essence they are only two (כִּי עִיקָּרָם הֵם ב׳ לְבַד), and they are the Mochin of Ibbur and the Mochin of Yenikah (וְהֵם מוֹחִין דְּעִיבּוּר וּמוֹחִין דְּיְנִיקָה). And these two aspects are called one aspect (וּב׳ בְּחִינוֹת אֵלּוּ נִקְרָאִים בְּחִינָה אַחַת), because all of them are Names of Elohim (לְפִי שֶׁכֻּלָּם שֵׁמוֹת אֱלֹהִים), and also because in Ibbur there was no Da’at for the embryo (וְגַם לְפִי שֶׁבְּעִיבּוּר לֹא הָיָה דַּעַת אֶל הָעוּבָּר), but only in Yenikah (כִּי אִם בִּינִיקָה). But the essence of complete Mochin of Elohim is from Yenikah (אַךְ עִיקָּר מוֹחִין שְׁלֵמִים דֶּאֱלֹהִים הֵם מִיְּנִיקָה), and within them there are ten complete Sefirot of Mochin of Elohim (וְיֵשׁ בָּהֶם י״ס שְׁלֵמוֹת דְּמוֹחִין דֶּאֱלֹהִים), but their vessel is only from the aspect of the six extremities alone (אַךְ הַכְּלִי שֶׁלָּהֶם אֵינוֹ רַק מִבְּחִינַת ו״ק לְבַד).

Behold, they are vessels and Essence and Mochin of Elohim of ten Sefirot (הֲרֵי הֵם כֵּלִים וְעַצְמוּת וּמוֹחִין דֶּאֱלֹהִים ע״ס), and all of this is called externality (וְכָל זֶה נִקְרָא חִיצוֹנִיּוּת), even though they are vessels and Mochin (אַף עַל פִּי שֶׁהֵם כֵּלִים וּמוֹחִין). And furthermore there are complete Mochin of ten Sefirot of Havayot (וְעוֹד יֵשׁ מוֹחִין שְׁלֵמִים דְּי״ס דְּהֲוָיוֹת), and when these enter (וּכְשֶׁאֵלּוּ נִכְנָסִׁים), their vessels also grow (גַּם הַכֵּלִים שֶׁלָּהֶם נִגְדָּלִים), and they become ten complete Sefirot (וְנַעֲשִׂים י״ס שְׁלֵמוֹת). And the Mochin and the Chesed–Gevurah are those that enlarge the body (וְהַמּוֹחִין וְהַחו״ג הֵם הַמַּגְדִּילִים אֶת הַגּוּף), and it is found that these three first ones of Ze’ir Anpin (וְנִמְצָא כִּי אֵלּוּ הַג׳ רִאשׁוֹנוֹת דְּזְעֵיר אַנְפִּין), which are called his Mochin (הַנִּקְרָא מוֹחִין דִּילֵיהּ), when they come (בְּבוֹאָם), the vessels themselves also grow (נִגְדָּלִים גַּם הַכֵּלִים עַצְמָם), and they become ten vessels themselves (וְנַעֲשִׂין י׳ כֵּלִים עַצְמָם), which enlarge the body together (הַמַּגְדִּילִים אֶת הַגּוּף יַחַד). And these three Mochin are three lines (וְאֵלּוּ הַג׳ מוֹחִין הֵם ג׳ קַוִּין), and they are included from ten Sefirot (וְנִכְלָלִים מִי״ס), and they spread through all his body (וּמִתְפַּשְּׁטִין בְּכָל הַגּוּף שֶׁלּוֹ), and he grows (וְנִגְדָּל). And these are the Mochin that come in the secret of addition (וְאֵלּוּ הֵם הַמּוֹחִין הַבָּאִים בְּסוֹד תּוֹסֶפֶת), which are the vessels and the Mochin of Gadlut (שֶׁהֵם הַכֵּלִים וְהַמּוֹחִין דְּגַדְלוּת), whose length is ten Sefirot (שֶׁאׇרְכָּם י״ס), and they spread within the internality of Ze’ir Anpin (וּמִתְפַּשְּׁטִין בִּפְּנִימִיּוּת ז״א), and they are his internal aspect (וְהֵם בְּחִינַת פְּנִימִיּוּת שֶׁלּוֹ).

It is found that in Ibbur and Yenikah there are vessels of three general divisions, or only of six extremities (נִמְצָא כִּי בְּעִיבּוּר וִינִיקָה יֵשׁ כֵּלִים דְּג׳ כְּלָלִים אוֹ בְּו״ק לְבַד), and within them are Mochin of Elohim as internality (וּבְתוֹכָם מוֹחִין דֶּאֱלֹהִים פְּנִימִיּוּת). And in Gadlut there are vessels and Mochin of Havayot, internal beyond all of them (וּבְגַדְלוּת כֵּלִים וּמוֹחִין דְּהֲוָיוֹת פְּנִימִיּוּת מִכֻּלָּם), and they are three vessels and three Mochin (וְהֵם ג׳ כֵּלִים וְג׳ מוֹחִין). And all of this is called vessels—external and internal (וְכָל זֶה נִקְרָא כֵּלִים חִיצוֹן וּפְנִימִי), for the vessels and Mochin of Ibbur and Yenikah are called external (כִּי הַכֵּלִים וְהַמּוֹחִין דְּעִיבּוּר וִינִיקָה נִקְרָאִים חִיצוֹן), and the vessels and Mochin of Gadlut are called internal (וְכֵלִים וּמוֹחִין דְּגַדְלוּת נִקְרָאִים פְּנִימִי). And within them the Essence enclothes itself (וּבְתוֹכָם הָעַצְמוּת מִתְלַבֵּשׁ). Afterwards, Nefesh and Ruach are within the vessels and Mochin of Ibbur and Yenikah (אַחַ״כ נֶפֶשׁ וְרוּחַ בְּכֵלִים וּמוֹחִין דְּעִיבּוּר וִינִיקָה), and Neshamah is within the vessels and Mochin of Gadlut (וּנְשָׁמָה בְּכֵלִים וּמוֹחִין דְּגַדְלוּת). See well in another place (וְעַיֵּן הֵיטֵב בְּמ״א), how every aspect of Elohim—Mochin of Yenikah—are the externality of the generality of the worlds (אֵיךְ כָּל בְּחִינָה דֶּאֱלֹהִים מוֹחִין דְּיְנִיקָה הֵם חִיצוֹנִיּוּת כְּלָלוּת הָעוֹלָמוֹת), and all the Mochin of Gadlut are Havayot and they are the internality (וְכָל הַמּוֹחִין דְּגַדְלוּת הֵם הֲוָיוֹת וְהֵם הַפְּנִימִיּוּת).

It was also explained that the external Zivug [Union] is from the aspect of Elohim (גַּם נִתְבָּאֵר כִּי הַזִּוּוּג הַחִיצוֹן הוּא מִבְּחִינַת אֱלֹהִים), and the internal Zivug [Union] is for the need of Mochin of Gadlut, which is internal (וְזִוּוּג הַפְּנִימִי הוּא לְצֹרֶךְ מוֹחִין דְּגַדְלוּת שֶׁהוּא פְּנִימִי). What emerges from all this (הָעוֹלֶה מִכָּל זֶה), is that in every ten Sefirot there are two aspects (כִּי בְּכָל י״ס יֵשׁ בּוֹ ב׳ בְּחִינוֹת): either the three heads, which are the secret of Abba and Imma of that Partzuf (אִם ג״ר שֶׁהֵם סוֹד או״א שֶׁבְּאוֹתוֹ פַּרְצוּף), and necessarily they contain ten complete Sefirot (וּבְהֶכְרֵחַ יֵשׁ בָּהֶם י״ס גְּמוּרוֹת), or the seven lower ones, which are Ze’ir Anpin of that Partzuf (וְאִם בְּחִינַת ז״ת שֶׁהוּא ז״א שֶׁל אוֹתוֹ פַּרְצוּף). And just as Abba and Imma of Atzilut enclothe themselves within Ze’ir Anpin of Atzilut (וּכְמוֹ שֶׁאו״א שֶׁל הָאֲצִילוּת מִתְלַבְּשִׁין בְּז״א דַּאֲצִילוּת), so too in every Partzuf itself, from itself and within itself (כֵּן בְּכָל פַּרְצוּף בְּעַצְמוֹ מִנֵּיהּ וּבֵיהּ). The three heads within it have ten complete Sefirot (ג״ר שֶׁבּוֹ יֵשׁ בּוֹ י״ס גְּמוּרוֹת), and they enclothe themselves within its seven lower ones (וּמִתְלַבְּשִׁין תּוֹךְ ז״ת שֶׁלּוֹ). And at times the seven lower ones of the three heads—which include ten Sefirot, as mentioned (וּלְפָעָמִים ז״ת שֶׁל הַג״ר הַכּוֹלְלִים י״ס כַּנִּזְכָּר)—enclothe themselves within the actual seven lower ones of that Partzuf (הֵם מִתְלַבְּשִׁין תּוֹךְ ז״ת עַצְמָן מַמָּשׁ שֶׁל הַפַּרְצוּף הַהוּא). And this is the secret of Keri’at Shema—Mochin of six extremities of Katnut (וְזֶ״ס ק״ש מוֹחִין דְּו״ק דְּקַטְנוּת), meaning the seven lower ones of Chokhmah–Binah of that Partzuf (ר״ל ז״ת דְּחו״ב שֶׁל הַפַּרְצוּף הַהוּא). And at times even the three heads of the Mochin themselves enter (וּפְעָמִים נִכְנָסִים אַף הַג״ר שֶׁל הַמּוֹחִין עַצְמָן), and then the Partzuf is completed to grow (וְאָז נִשְׁלַם הַפַּרְצוּף לְהִתְגַּדֵּל), and it has complete Mochin (וְיֵשׁ לוֹ מוֹחִין שְׁלֵמִים).

For always the aspect of the seven lower ones is called Katnut (כִּי לְעוֹלָם בְּחִינַת ז״ת נִקְרָא קַטְנוּת), and it is found that until the three heads enter—which are the Mochin of Chokhmah–Binah themselves of that Partzuf (וְנִמְצָא כִּי עַד שֶׁיִּכָּנְסוּ ג״ר שֶׁהֵם הַמּוֹחִין חו״ב עַצְמָן שֶׁל הַפַּרְצוּף הַהוּא עַצְמוֹ)—it is called Katnut (נִקְרָא קַטְנוּת). And when they enter, it is called great (וְאָז נִקְרָא גָּדוֹל), in the likeness of Abba and Imma of the entire Atzilut, who are always great (דֻּגְמַת או״א כְּלָלִית דַּאֲצִילוּת שֶׁהֵם גְּדוֹלִים תָּמִיד), and only Ze’ir Anpin of the generality of Atzilut is called small (וְאֵינוֹ נִקְרָא קָטָן אֶלָּא ז״א דְּכְלָלוּת דַּאֲצִילוּת). And likewise, in the Partzuf itself of Ze’ir Anpin (וְכֵן בְּפַרְצוּף עַצְמוֹ דְּז״א), as long as in Ze’ir Anpin of the generality of Atzilut there are only the seven lower ones within it (כָּל זְמַן שֶׁאֵין בְּז״א דְּכְלָלוּת דַּאֲצִילוּת רַק ז״ת שֶׁבּוֹ), which are Ze’ir Anpin within Ze’ir Anpin (שֶׁהֵם ז״א שֶׁבְּז״א), he is called small (נִקְרָא קָטָן). And when there are within him the three heads (וּכְאֲשֶׁר יֵשׁ בּוֹ ג״ר שֶׁבּוֹ), which are the aspect of Abba and Imma of Ze’ir Anpin itself (שֶׁהֵם בְּחִינַת או״א דְּז״א עַצְמוֹ), then he is called great (אָז נִקְרָא גָּדוֹל). For this principle shall always be in your hand (כִּי לְעוֹלָם יִהְיֶה כְּלָל זֶה בְּיָדְךָ), that the three heads have no deficiency to be called small (שֶׁהַג״ר אֵין בָּהֶם חֶסְרוֹן לְהִקָּרֵא קְטַנִּים), and they are always complete in their ten Sefirot (וְלְעוֹלָם הֵם שְׁלֵמִים בְּי״ס שֶׁבָּהֶם), from the side of Chokhmah of Ze’ir Anpin (מִצַּד חָכְמָה דְּז״א), within ten complete Sefirot from the side of Binah of Ze’ir Anpin (תּוֹךְ י״ס שְׁלֵמוֹת מִצַּד בִּינָה דְּז״א). And when these enter into Ze’ir Anpin within Ze’ir Anpin itself (וּכְאֲשֶׁר אֵלּוּ נִכְנָסִים תּוֹךְ ז״א שֶׁבְּז״א עַצְמוֹ), which are its seven lower ones (שֶׁהֵם ז״ת שֶׁבּוֹ), then the generality of the Partzuf is completed (אָז נִשְׁלַם כְּלָלוּת הַפַּרְצוּף), and he is called great (וְנִקְרָא גָּדוֹל).

And you already know that the inner chambers are Abba and Imma (וּכְבָר יָדַעְתָּ כִּי בָּתֵּי גַוָּאי הֵם או״א), it is found that every aspect of Chokhmah–Binah is called internal (נִמְצָא כִּי כָּל בְּחִינַת חו״ב נִקְרָא פְּנִימִי). What emerges מכל זה (הָעוֹלֶה מִכָּל זֶה), is that Ze’ir Anpin within Ze’ir Anpin, which are its seven lower ones (כִּי ז״א שֶׁבְּז״א שֶׁהוּא ז״ת שֶׁבּוֹ), are included from ten Sefirot (הֵם כְּלוּלִים מִי״ס), and these seven vessels together with their Mochin are called Katnut (וְהַכֵּלִים הַז׳ הָאֵלּוּ עִם הַמּוֹחִין שֶׁלָּהֶם נִקְרָא קַטְנוּת), and they are called externality (וְנִקְרָא חִיצוֹנִיּוּת). And Chokhmah–Binah of Ze’ir Anpin, which are its three heads (וְחו״ב שֶׁבְּז״א שֶׁהֵם ג״ר שֶׁבּוֹ), are called Mochin of Gadlut (הַנִּקְרָא מוֹחִין דְּגַדְלוּת), and their seven lower ones enclothe themselves within the seven lower ones that are called Ze’ir Anpin within Ze’ir Anpin (וּמִתְלַבְּשִׁין ז״ת שֶׁלָּהֶם בְּז״ת הָרִאשׁוֹנִים הַנִּקְרָא ז״א שֶׁבְּז״א), and their three heads remain revealed (וְג״ר שֶׁבָּהֶם נִשְׁאָרִים מְגוּלִּים), in the likeness of Atik within Arich Anpin (דֻּגְמַת עַתִּיק תּוֹךְ א״א). And this is called internality (וְזֶה נִקְרָא פְּנִימִיּוּת). And from Chokhmah–Binah of Ze’ir Anpin, from all ten of their Sefirot, the souls are drawn (וּמֵחו״ב דְּז״א מִכָּל י״ס שֶׁלָּהֶם נִמְשָׁכִין הַנְּשָׁמוֹת). And from the seven lower ones of Ze’ir Anpin itself, which are called Katnut (וּמִז״ת דְּז״א עַצְמוֹ הַנִּקְרָא קַטְנוּת), the externalities of the worlds are drawn (נִמְשָׁכִין חִיצוֹנִיּוֹת הָעוֹלָמוֹת). And there are Essence-lights in the inner aspect of all this (וְיֵשׁ עַצְמוּת אוֹרוֹת בַּפְּנִים שֶׁל כָּל זֶה).

And it is found (וְנִמְצָא), that the Nefesh and the Ruach of Ze’ir Anpin are in the seven lower ones (כִּי הַנֶּפֶשׁ וְהָרוּחַ דְּז״א הוּא בְּז״ת), and Neshamah and Neshamah of Neshamah are in its three heads (וְנְשָׁמָה וְנְשָׁמָה לִנְשָׁמָה הֵם בְּג״ר שֶׁבּוֹ), which spread within its seven lower ones (הַמִּתְפַּשְּׁטִים תּוֹךְ ז״ת שֶׁבּוֹ), in the aspect of vessels and Mochin, as stated above (בִּבְחִינַת כֵּלִים וּמוֹחִין כַּנַּ״ל). And likewise, the Essence of the Neshamah and the Chayah, etc., spread within the Nefesh, Ruach, Neshamah of the Essence (וְכֵן עַצְמוּת הַנְּשָׁמָה וְהַחַיָּה וְכוּ׳ מִתְפַּשְּׁטִין תּוֹךְ נר״ן דְּעַצְמוּת). And it is found that there is Ibbur–Yenikah–Mochin in the seven lower ones of Ze’ir Anpin, which are called externality (וְנִמְצָא כִּי יֵשׁ עי״מ בְּז״ת דְּז״א הַנִּקְרָא חִיצוֹנִיּוּת), and corresponding to them there is Ibbur–Yenikah–Mochin in the three heads within him, which are called internality (וּכְנֶגְדָּן עי״מ בְּג״ר שֶׁבּוֹ הַנִּקְרָא פְּנִימִיּוּת). And perhaps we may say (וּבְאוּלַי נוּכַל לוֹמַר), that Chokhmah–Binah of Ze’ir Anpin are the Ibbur and Yenikah of them (כִּי חו״ב דְּז״א הֵם עִיבּוּר וִינִיקָה דִּילְהוֹן), and from the Keter of Ze’ir Anpin are drawn other Mochin that spread within them (וּמִכֶּתֶר דְּז״א נִמְשָׁכִין לָהֶם מוֹחִין אֲחֵרִים הַמִּתְפַּשְּׁטִים בָּהֶם), as is known (כַּנּוֹדָע). For just as it is in the generality of the worlds, so it is in particular in every single Partzuf, from itself and within itself (כִּי כְּפִי שֶׁהוּא בִּכְלָלוּת הָעוֹלָמוֹת כֵּן הוּא בִּפְרָטוּת בְּכָל פַּרְצוּף וּפַרְצוּף מִנֵּיהּ וּבֵיהּ). It is found that the ten Sefirot of Keter, and the ten Sefirot from Chokhmah, and the ten Sefirot from Binah, which are the three heads of Ze’ir Anpin (נִמְצָא כִּי הַי״ס דְּכֶתֶר וְי״ס מֵחָכְמָה וְי״ס מִבִּינָה שֶׁהֵם ג״ר דְּז״א), never had within them any blemish of the death of the kings (מֵעוֹלָם לֹא הָיָה בָּהֶם פְּגַם מִיתַת הַמְּלָכִים). And therefore they now come always in the secret of addition (וְלָכֵן בָּאִים עַתָּה בְּסוֹד תּוֹסֶפֶת תָּמִיד), and they depart and return (וּמִסְתַּלְּקִים וְחוֹזְרִים). And the ten Sefirot of Chokhmah and the ten Sefirot of Binah of Ze’ir Anpin (וְהַי״ס דְּחָכְמָה וְהַי״ס דְּבִּינָה דְּז״א), are always enclothed within the seven lower ones of Ze’ir Anpin (הֵם לְעוֹלָם מִתְלַבְּשִׁים בְּז״ת דְּז״א), in the secret of the Tzadi of Tzelem [Image], internal Mochin (בְּסוֹד צ׳ דְּצֶלֶם מוֹחִין פְּנִימִיִּים). And the three heads within them remain as surrounding lights (וְהַג״ר שֶׁבָּהֶם נִשְׁאָרִין מַקִּיפִים), in the secret of Mochin (בְּסוֹד מוֹחִין), in the secret of the Lamed of the Tzelem [Image] (בְּסוֹד ל׳ דְּצֶלֶם). And the ten Sefirot of the Keter within him are a surrounding to the surrounding (וְי״ס דְּכֶתֶר שֶׁבּוֹ מַקִּיף לְמַקִּיף), and they are the Mem of the Tzelem [Image] (וְהֵם מ׳ דְּצֶלֶם). And all of this is called Mochin of Gadlut (וְכָל זֶה נִקְרָא מוֹחִין דְּגַדְלוּת), meaning the three heads within Ze’ir Anpin (ר״ל ג״ר שֶׁבְּז״א). And since they enclothe themselves within the seven lower ones (וּלְפִי שֶׁהֵם מִתְלַבְּשִׁין תּוֹךְ ז״ת), they are called the internality of Ze’ir Anpin (נִקְרָאִים פְּנִימִיּוּת דְּז״א). But the seven lower ones themselves are separate (אַךְ הַז״ת עַצְמָם נִפְרָדִים), and all of them are equal in their level (וְכֻלָּם שָׁוִים בְּמַעֲלָתָן), and this one is not made a Mochin for another (וְאֵין זוֹ נַעֲשֵׂית מוֹחַ לַאֲחֶרֶת), and all of them are the secret of Yenikah (וְכֻלָּם סוֹד יְנִיקָה). And the Malkhut within Ze’ir Anpin is also ten other Sefirot (וְהַמַּלְכוּת שֶׁבְּז״א הִיא גַּם כֵּן י״ס אֲחֵרוֹת), and they are the back aspects of the six extremities of Ze’ir Anpin (וְהֵם הָאֲחוֹרַיִם שֶׁל ו״ק דְּז״א), which are called Yenikah and Katnut (הַנִּקְרָא יְנִיקָה וְקַטְנוּת). And understand this well (וְהָבֵן הֵיטֵב), that the aspect of Malkhut within Ze’ir Anpin is called back aspects (כִּי לִהְיוֹת בְּחִינַת מַלְכוּת שֶׁבְּז״א נִקְרֵאת אֲחוֹרַיִם), and they are given to the Nukvah as internality (וְנִתְּנִין אֶל הַנּוּקְבָּא בִּבְחִינַת פְּנִימִיּוּת), for the Malkhut of Ze’ir Anpin—its crown—is the internality of the Nukvah (כִּי מַלְכוּת דְּז״א עֲטָרָה שֶׁבּוֹ הִיא פְּנִימִיּוּת דְּנוּקְבָּא). And behold, they are three aspects of ten Sefirot of external vessels of the Malkhut within Ze’ir Anpin (וַהֲרֵי הֵם ג׳ בְּחִינוֹת י״ס חִיצוֹנִיּוֹת כֵּלִים דְּמַלְכוּת שֶׁבּוֹ דְּז״א), these are called actual back aspects (אֵלּוּ נִקְרָא אֲחוֹרַיִם מַמָּשׁ), which are given to the Nukvah at the time of the sawing (הַנִּתְּנִין אֶל הַנּוּקְבָּא בְּעֵת הַנְּסִירָה), and by their power she grows (וּבְכֹחָן נִגְדֶּלֶת), for there are made for her Mochin (כִּי נַעֲשֶׂה לָהּ הַמּוֹחִין), which are the aspect of the three heads within her (שֶׁהֵם בְּחִינַת הַג״ר שֶׁבָּהּ), which are the aspect of back aspects relative to Ze’ir Anpin (שֶׁהֵם בְּחִינַת אֲחוֹרַיִם אֶל ז״א). And another aspect is the intermediate of Ze’ir Anpin itself (וְעוֹד בְּחִינָה אֶמְצָעִי דְּז״א עַצְמוֹ), ten Sefirot of the six extremities of Yenikah (י״ס דְּו״ק דְּיְנִיקָה). And another aspect is the internality of the vessels of the ten Sefirot of Chokhmah–Binah within him (וְעוֹד בְּחִינַת פְּנִימִיּוּת הַכֵּלִים שֶׁל י״ס דְּחו״ב שֶׁבּוֹ), which spread within him, as stated above (הַמִּתְפַּשְּׁטִין בְּתוֹכוֹ כַּנַּ״ל). And behold, these are three aspects—external, intermediate, and internal—of the vessel of Ze’ir Anpin (וַהֲרֵי ג׳ בְּחִינוֹת חִיצוֹן אֶמְצָעִי וּפְנִימִי דְּכְלִי דְּז״א), which are the Malkhut of Ze’ir Anpin, and Ze’ir Anpin of Ze’ir Anpin, and Abba and Imma of Ze’ir Anpin (שֶׁהֵם מַלְכוּת דְּז״א וְז״א דְּז״א וְאו״א דְּז״א). And all of this is the aspect of the vessels (וְכָל זֶה בְּחִינַת הַכֵּלִים). And corresponding to them in the Essence are Nefesh, Ruach, Neshamah (וּכְנֶגְדָּן בָּעַצְמוּת נר״ן). And the Malkhut of Ze’ir Anpin becomes external back aspects for him (וּמַלְכוּת דְּז״א נַעֲשֵׂית חִיצוֹנִיּוּת אֲחוֹרַיִם לוֹ). And Ze’ir Anpin of Ze’ir Anpin is the principal within him (וְז״א דְּז״א הוּא הָעִיקָּרִי שֶׁבּוֹ), which is called Elohim (הַנִּקְרָא אֱלֹהִים), which is Ze’ir Anpin itself (שֶׁהוּא הַז״א עַצְמוֹ), and it is the intermediate (וְהוּא אֶמְצָעִי). And Abba and Imma within him are the internality within him (וְאו״א שֶׁבּוֹ הֵם הַפְּנִימִיּוּת בְּתוֹכוֹ), in order to give him life (כְּדֵי לְהַחֲיוֹתוֹ). And therefore the souls are not drawn except when Ze’ir Anpin is included in his ten Sefirot completely (וְלָכֵן הַנְּשָׁמוֹת אֵינָן נִמְשָׁכוֹת אֶלָּא בִּהְיוֹת ז״א כָּלוּל בְּי״ס שֶׁלּוֹ לְגַמְרֵי), that he has three Mochin from Ibbur–Yenikah–Mochin, as stated above (שֶׁיֵּשׁ לוֹ ג׳ מוֹחִין מֵעי״מ כַּנַּ״ל). And through this you will understand (וּבָזֶה תָּבִין), that Elohim of Ibbur is the Nefesh of the Malkhut of Ze’ir Anpin (כִּי אֱלֹהִים דְּעִיבּוּר הוּא נֶפֶשׁ מַלְכוּת דְּז״א), and Elohim of Yenikah is the Ruach of the six extremities of Ze’ir Anpin itself (וֶאֱלֹהִים דְּיְנִיקָה הוּא רוּחַ דְּו״ק דְּז״א עַצְמוֹ).

And for this reason Ze’ir Anpin is called Elohim (וְעַל שֵׁם זֶה נִקְרָא הַז״א אֱלֹהִים), as is known (כַּנּוֹדָע), for Elohim of Ibbur is the Malkhut within him (כִּי אֱלֹהִים דְּעִיבּוּר הוּא מַלְכוּת שֶׁבּוֹ), and therefore the essence of Ze’ir Anpin is Elohim, the aspect of the six extremities within him (וְלָכֵן עִיקָּר הַז״א הוּא אֱלֹהִים בְּחִינַת ו״ק שֶׁבּוֹ). And the Mochin—the three heads—are called Havayah (וְהַמּוֹחִין ג״ר נִקְרָאִים הֲוָיָ״ה), and these are the aspect of the Tzelem [Image] within Ze’ir Anpin (וְאֵלּוּ הֵם בְּחִינַת צֶלֶם שֶׁיֵּשׁ בְּז״א): one Tzelem [Image] of Elohim and one Tzelem [Image] of Havayah (אֶחָד צֶלֶם אֱלֹהִים וְאֶחָד צֶלֶם הֲוָיָ״ה). For Elohim of Ibbur is the Malkhut within him (כִּי אֱלֹהִים דְּעִיבּוּר הוּא מַלְכוּת שֶׁבּוֹ), and this is the aspect of the Keter of the Nukvah (וְהוּא בְּחִינַת כֶּתֶר דְּנוּקְבָּא), as is known (כַּנּוֹדָע), for they are one aspect—Atarah [Crown] and Keter (כִּי הֵם בְּחִינָה אַחַת עֲטָרָה וְכֶתֶר): Atarah [Crown] for him and Keter for her (עֲטָרָה לוֹ וְכֶתֶר לָהּ). And in the end, all the aspects are drawn to her (וְסוֹף סוֹף נִמְשָׁךְ לָהּ כָּל הַבְּחִינוֹת). And understand this well (וְהָבֵן זֶה הֵיטֵב), for after the sawing, the ten Sefirot of her Keter are given into her with all the Gevurot of the male (כִּי אַחַר הַנְּסִירָה דְּי״ס דְּכֶתֶר שֶׁלָּהּ נִתְּנִים בָּהּ כָּל גְּבוּרוֹת הַזָּכָר), as is known (כַּנּוֹדָע), and as mentioned in the intention of the two days of Rosh HaShanah (וְכַנִּזְכָּר בְּכַוָּנַת ב׳ יָמִים דְּרֹאשׁ הַשָּׁנָה).

Discourse 10

שער מ דרוש י

[40:10] Know (דַּע), that in every world of A"B"Y"A there is Essence and vessels (כִּי בְּכָל עוֹלָם מֵאבי״ע יֵשׁ בּוֹ עַצְמוּת וְכֵלִים), and the Essence is divided into five aspects—Nefesh, Ruach, Neshamah, Chayah, Yechidah—internal (וְהָעַצְמוּת נֶחְלָק לְה׳ בְּחִינוֹת נרנח״י פְּנִימִיִּים), and two surrounding ones—Chayah and Yechidah (וּב׳ מַקִּיפִים חַיָּה וִיחִידָה). And this is called the Essence of the lights (וְזֶה נִקְרָא עַצְמוּת הָאוֹרוֹת). And this Essence enclothes itself within the vessels (וְזֶה הָעַצְמוּת מִתְלַבֵּשׁ תּוֹךְ הַכֵּלִים). And just as the Essence is divided into internal and surrounding—where the surrounding is greater than the internal (וּכְמוֹ שֶׁהָעַצְמוּת נֶחְלָק לִפְּנִימִי וּמַקִּיף עָלָיו וּמַקִּיף גָּדוֹל מִן הַפְּנִימִי), so too the vessels are divided into two—external and internal (כֵּן הַכֵּלִים נֶחְלָקִים לִב׳ חִיצוֹן וּפְנִימִי). And the external is greater than the internal (וְהַחִיצוֹן גָּדוֹל מִן הַפְּנִימִי), except that afterwards, through the cleaving of the inner light with the internal vessel, it becomes more refined than the external vessel (אֶלָּא שֶׁאַחַ״כ עַל יְדֵי דְּבֵקוּת אוֹה״פ בַּכְּלִי הַפְּנִימִי מִזְדַּכֵּךְ יוֹתֵר מִן הַכְּלִי הַחִיצוֹן).

And behold, from the external vessel of that world (וְהִנֵּה מִכְּלִי הַחִיצוֹן שֶׁל הָעוֹלָם הַהוּא), from the secret of the Zivug [Union] of the external male vessels with the external female vessels (מִסּוֹד זִוּוּג כֵּלִים הַחִיצוֹנִים הַזְּכָרִים עִם כֵּלִים הַחִיצוֹנִים הַנְּקֵבוֹת), drops and sparks emerge (יוֹצְאִים טִפִּין וְנִיצוֹצִין), and from them are made the souls of the angels of that world (וְנַעֲשִׂים מֵהֶם נְשָׁמוֹת הַמַּלְאָכִים שֶׁבְּאוֹתוֹ עוֹלָם). For that which is the aspect of the external vessels of the ten Sefirot of that world (כִּי מַה שֶּׁהוּא בְּחִינַת כֵּלִים חִיצוֹנִים דְּי״ס שֶׁבְּאוֹתוֹ עוֹלָם), suffices to make the aspect of a soul of light and Essence for the angels of that world (יַסְפִּיק לַעֲשׂוֹת בְּחִינַת נְשָׁמָה שֶׁל אוֹר וְעַצְמוּת לַמַּלְאָכִים שֶׁבְּאוֹתוֹ עוֹלָם). And this soul of the angels enclothes itself within the Ruach and the Nefesh and the vessels of the angels themselves (וְנְשָׁמָה זוֹ שֶׁל הַמַּלְאָכִים מִתְלַבֶּשֶׁת תּוֹךְ רוּחַ וָנֶפֶשׁ וְכֵלִים שֶׁל הַמַּלְאָכִים עַצְמָם), and understand this (וְהָבֵן זֶה).

And from the aspect of the internal vessels of that world (וּמִבְּחִינַת הַכֵּלִים הַפְּנִימִיִּים שֶׁל הָעוֹלָם הַהוּא), from the secret of the Zivug [Union] of the internal male vessels with the Zivug [Union] of the internal female vessels (בְּסוֹד זִוּוּג כֵּלִים הַפְּנִימִיִּים הַזְּכָרִים עִם זִוּוּג כֵּלִים הַפְּנִימִיִּים הַנְּקֵבוֹת), drops and sparks emerge (יוֹצְאִים טִפִּין וְנִיצוֹצִין), and from them are made the souls of righteous human beings themselves (וְנַעֲשִׂים מֵהֶם נִשְׁמַת בְּנֵי אָדָם הַצַּדִּיקִים עַצְמָם). However, the angels are not like human beings (אָכֵן הַמַּלְאָכִים אֵינָם כְּמוֹ בְּנֵי אָדָם), for the matter of angels exists in every world and world (כִּי עִנְיַן הַמַּלְאָכִים יֵשְׁנָם בְּכָל עוֹלָם וָעוֹלָם). And therefore those sparks are the aspect of a soul for the angels of that world forever (וְעַל כֵּן אוֹתָן הַנִּיצוֹצִין הֵם בְּחִינַת נְשָׁמָה לְעוֹלָם לְאוֹתָם הַמַּלְאָכִים שֶׁבְּעוֹלָם הַהוּא), while their Ruach and their Nefesh and their body are other aspects (וְרוּחָם וְנַפְשָׁם וְגוּפָם הֵם בְּחִינוֹת אֲחֵרוֹת).

However, the souls of the righteous include all four worlds (אָכֵן נְשָׁמוֹת הַצַּדִּיקִים כּוֹלְלִים כָּל הַד׳ עוֹלָמוֹת), and therefore those sparks are not equal (וְעַל כֵּן אוֹתָן הַנִּיצוֹצִין אֵינָם שָׁוִים). The sparks that come from the world of Beri’ah are called the souls of the righteous (כִּי הַנִּיצוֹצִין הַבָּאִים מֵעוֹלָם הַבְּרִיאָה נִקְרָאִים נְשָׁמוֹת הַצַּדִּיקִים), and the sparks of Yetzirah are called Ruachot (וְנִיצוֹצִין שֶׁבִּיצִירָה נִקְרְאוּ רוּחוֹת), and the sparks of Asiyah are called Nefashot (וְנִיצוֹצִין שֶׁל הָעֲשִׂיָּה נִקְרְאוּ נְפָשׁוֹת). And do not err (וְאַל תִּטְעֶה), that the internal vessels unite by themselves (שֶׁהַכֵּלִים הַפְּנִימִיִּים מִזְדַּוְּגִים לְבַדָּם), for this is not possible (כִּי זֶה לֹא יִתָּכֵן). Rather, the intent is (אֶלָּא הַכַּוָּנָה), that for the Zivug [Union] of the angels the drop is drawn only from the externality of the vessel (כִּי לְזִוּוּג הַמַּלְאָכִים אֵין הַטִּפָּה נִמְשֶׁכֶת אֶלָּא מֵחִיצוֹנִיּוּת הַכְּלִי), and not from the internality (וְלֹא מִן הַפְּנִימִיִּים). But for the Zivug [Union] of the souls of the righteous (אַךְ לְזִוּוּג נְשָׁמוֹת הַצַּדִּיקִים), the drop is drawn from the internal vessels themselves (נִמְשְׁכָה הַטִּפָּה מִן הַכֵּלִים הַפְּנִימִיִּים עַצְמָם). But forever it is impossible that the internal vessels unite without the external ones and draw drops (אֲבָל לְעוֹלָם אִי אֶפְשָׁר שֶׁיִּזְדַּוְּגוּ הַכֵּלִים הַפְּנִימִיִּים בִּלְתִּי הַחִיצוֹנִים וְיִמְשִׁיכוּ טִפִּין), for this is impossible (כִּי זֶה אִי אֶפְשָׁר). But the opposite is possible (אֲבָל לְהֵפֶךְ אֶפְשָׁר), that the external vessels unite and draw a drop from this to that (כִּי יִזְדַּוְּגוּ כֵּלִים הַחִיצוֹנִים וְיִמְשִׁיכוּ טִפָּה מִזֶּה לָזֶה), and when the internal does not draw drops (וְהַפְּנִימִי כַּאֲשֶׁר לֹא יַמְשִׁיךְ טִפִּין), it is not called a complete Zivug [Union] (לֹא יִקָּרֵא זִוּוּג שָׁלֵם).

See this in another place (עַיֵּן בְּמ״א), that the angels are made from kisses (כִּי הַמַּלְאָכִים נַעֲשִׂים מִן הַנְּשִׁיקִין), and human beings from a complete Zivug [Union] (וּבְנֵי אָדָם מִזִּוּוּג גָּמוּר). For kisses are the cleaving of the external vessels (כִּי הַנְּשִׁיקִין הוּא הִתְדַּבְּקוּת כֵּלִים הַחִיצוֹנִים), even though an inner light emerges, which is the breath (אַף עַל פִּי שֶׁיּוֹצֵא או״פ שֶׁהוּא הַהֶבֶל), yet nevertheless there is no drop of Mochin of the internal vessels drawn there (אַף עַל פִּי כֵן אֵין שָׁם טִפַּת מוֹחִין דְּכֵלִים פְּנִימִיִּים נִמְשָׁכִין). But for human beings, drops of the internal vessels themselves are drawn (אַךְ לִבְנֵי אָדָם נִמְשָׁכִין טִפֵּי כֵּלִים פְּנִימִיִּים מַמָּשׁ).

And behold, the analogy that we stated (וְהִנֵּה דֻּגְמָא שֶׁאָמַרְנוּ), that from the sparks that emerge from the external vessels of that world (כִּי מִן הַנִּיצוֹצִין שֶׁיּוֹצְאִין מֵהַכֵּלִים הַחִיצוֹנִים שֶׁל הָעוֹלָם הַהוּא), from them are made the souls of the angels themselves (נַעֲשִׂין מִמֶּנּוּ נְשָׁמוֹת הַמַּלְאָכִים עַצְמָן). So too in this manner (כְּעַד זֶה), the external vessels themselves of Atzilut (הַכֵּלִים הַחִיצוֹנִים עַצְמָם שֶׁל הָאֲצִילוּת), when they descend into the three lower worlds of Beri’ah, Yetzirah, Asiyah (כַּאֲשֶׁר יוֹרְדִין אֶל ג׳ עוֹלָמוֹת תַּחְתּוֹנִים דְּבי״ע), they become literally the aspect of the soul of the Essence of the lights of those worlds themselves (נַעֲשִׂין מַמָּשׁ בְּחִינַת נְשָׁמָה שֶׁל עַצְמוּת אוֹרוֹת הָהֵם שֶׁל הָעוֹלָמוֹת עַצְמָם). And their Ruach and their Nefesh of those worlds are garments for the above-mentioned soul (וְרוּחָם וְנַפְשָׁם שֶׁל הָעוֹלָמוֹת הָהֵם הֵם לְבוּשִׁים אֶל הַנְּשָׁמָה הַנַּ״ל).

(Except that it requires investigation (אֶלָּא שֶׁצָּרִיךְ עִיּוּן): whether two aspects of vessels descend—external and internal—such that the external become the soul for the external vessel of the three worlds, and the internal become the soul for the internal vessel of the three worlds (אִם יוֹרְדִין ב׳ בְּחִינוֹת הַכֵּלִים הַחִיצוֹנִים וְהַפְּנִימִיִּים נִמְצָא כִּי הַחִיצוֹנִים נַעֲשֶׂה נְשָׁמָה אֶל הַכְּלִי הַחִיצוֹן שֶׁל ג׳ עוֹלָמוֹת וְהַפְּנִימִי נַעֲשֶׂה נְשָׁמָה לַכְּלִי הַפְּנִימִי שֶׁל הַג׳ עוֹלָמוֹת). Or if we say that only the external vessels descend alone (אוֹ אִם נֹאמַר שֶׁאֵינָם יוֹרְדִין רַק הַכֵּלִים הַחִיצוֹנִים לְבַד), and toward this the second explanation inclines (וְלָזֶה הַפֵּרוּשׁ הַב׳ הַדַּעַת נוֹטָה), for the Essence is only one (כִּי הָעַצְמוּת אֵינוֹ אֶלָּא אֶחָד). But if the internal vessels also descend (אֲבָל אִם גַּם הַכֵּלִים הַפְּנִימִיִּים יוֹרְדִין), then there would be below two kinds of Essence (אִם כֵּן יִהְיֶה לְמַטָּה ב׳ מִינֵי עַצְמוּת), and the matter requires investigation (וְהַדָּבָר צָרִיךְ עִיּוּן)).

It is found therefore (נִמְצָא אֵפוֹא), that the angels themselves are not the externality of the worlds (כִּי הַמַּלְאָכִים עַצְמָם אֵינָם חִיצוֹנִיּוּת הָעוֹלָמוֹת), and likewise the souls are not themselves the internality of the worlds (וְכֵן הַנְּשָׁמוֹת אֵינָן הֵן עַצְמָן פְּנִימִיּוּת הָעוֹלָמוֹת), but the intent is to say (רַק הַכַּוָּנָה לוֹמַר), that from the external ten Sefirot of each world are drawn and made the souls of the angels (כִּי מֵהַחִיצוֹנִיּוּת י״ס שֶׁבְּכָל עוֹלָם נִמְשָׁכִים וְנַעֲשִׂים נְשָׁמוֹת הַמַּלְאָכִים), and from the internality are made the souls of human beings (וּמִן הַפְּנִימִיּוּת נַעֲשִׂים נְשָׁמוֹת בְּנֵי אָדָם), and understand this exceedingly (וְהָבֵן זֶה מְאֹד).

It is found therefore (נִמְצָא אֵפוֹא), that the Essence, even though it is divided into two (כִּי הָעַצְמוּת אַף עַל פִּי שֶׁנֶּחְלָק לִב׳), nevertheless is not within the internality as two (עִכָּ״ז אֵינוֹ בִּפְנִימִיּוּת אֶלָּא חֵלֶק אֶחָד), one part internal within the two aspects of the vessels (פְּנִימִי תּוֹךְ ב׳ בְּחִינוֹת הַכֵּלִים), and the second part surrounding upon the two aspects of the vessels from outside all of them (וְהַחֵלֶק הַב׳ מַקִּיף עַל גַּבֵּי ב׳ בְּחִינוֹת הַכֵּלִים מִבַּחוּץ לְכֻלָּם). However, within the vessels there is only one light alone (אָכֵן תּוֹךְ הַכֵּלִים לֹא יֵשׁ רַק אוֹר אֶחָד לְבַד), and it is within the internal vessel (וְהוּא תּוֹךְ הַכְּלִי הַפְּנִימִי), and not one light within the external and one within the internal (וְלֹא תּוֹךְ הַחִיצוֹן אוֹר אֶחָד וְתוֹךְ הַפְּנִימִי אוֹר אֶחָד), but rather one inner light alone within the internal vessels (אֶלָּא אוֹר אֶחָד אוֹ״פ לְבַד תּוֹךְ כֵּלִים פְּנִימִיִּים). And the internal vessels are within the external vessels (וְהַכֵּלִים הַפְּנִימִיִּים תּוֹךְ הַכֵּלִים הַחִיצוֹנִים).

Also know (גַּם דַּע), that just as the Essence is divided into two, and each part of it is divided into many parts (כְּמוֹ שֶׁהָעַצְמוּת נֶחְלָק לִב׳ וְכָל חֵלֶק מֵהֶם נֶחְלָק לַחֲלָקִים רַבִּים), so it is with the vessels (כֵּן הוּא בַּכֵּלִים). And the matter is (וְהָעִנְיָן), that the Inner Light is divided into five aspects—Nefesh, Ruach, Neshamah, Chayah, Yechidah (כִּי אוֹ״פ נֶחְלָק לְה׳ בְּחִינוֹת נרנח״י), and the surrounding light is divided into two—Yechidah and Chayah (וְאוֹר הַחִיצוֹן נֶחְלָק לִב׳ שֶׁהֵם יְחִידָה חַיָּה). So it is with the vessels (כֵּן הָיָה בַּכֵּלִים). And the matter is (וְהָעִנְיָן), that behold the internal vessels have three parts (כִּי הִנֵּה הַכֵּלִים הַפְּנִימִיִּים יֵשׁ בָּהֶם ג׳ חֲלָקִים): one part in which the Nefesh of the Inner Light enclothes itself (חֵלֶק א׳ שֶׁבּוֹ מִתְלַבֵּשׁ נֶפֶשׁ הָאוֹ״פ), and a second part in which the Ruach of the Inner Light enclothes itself (וְחֵלֶק ב׳ שֶׁבּוֹ מִתְלַבֵּשׁ רוּחַ אוֹ״פ), and a third part in which the Neshamah of the Inner Light enclothes itself (וְחֵלֶק ג׳ שֶׁבּוֹ מִתְלַבֵּשׁ נְשָׁמָה אוֹ״פ). However, corresponding to the internal Chayah and Yechidah there are no additional vessels (אָכֵן נֶגֶד חַיָּה יְחִידָה פְּנִימִיִּים אֵין עוֹד כֵּלִים).

And the reason is (וְהַטַּעַם), that there are three vessels corresponding to the three worlds of Beri’ah, Yetzirah, Asiyah (כִּי ג׳ כֵּלִים יֵשׁ נֶגֶד ג׳ עוֹלָמוֹת בי״ע), which are themselves the Nefesh, Ruach, Neshamah within them (שֶׁהֵם עַצְמָן נר״ן שֶׁבָּהֶם). But corresponding to Chayah and Yechidah, which correspond to Atzilut, there are no further vessels (אַךְ נֶגֶד חַיָּה וִיחִידָה שֶׁהֵם כְּנֶגֶד אֲצִילוּת אֵין עוֹד כֵּלִים), for there is no Klipah there (כִּי אֵין שָׁם קְלִיפָּה). And it is known that Klipot are only upon the vessels (וְנוֹדָע כִּי אֵין הַקְּלִיפּוֹת אֶלָּא עַל גַּבֵּי הַכֵּלִים).

And also the external aspect of the vessels is divided into three other parts (וְגַם חֵלֶק חִיצוֹנִיּוּת הַכֵּלִים נֶחְלָק לְג׳ חֲלָקִים אֲחֵרִים), and they are the aspects of Ibbur, Yenikah, and Mochin (וְהֵם בְּחִינוֹת עִיבּוּר יְנִיקָה וּמוֹחִין), as we will explain with God’s help (כְּמוֹ שֶׁכָּתַבְנוּ בְּעֶזְרַת ה׳). And the truth is (וְהָאֱמֶת הוּא), that it would have been fitting that the externality be only two parts corresponding to the two surrounding lights (שֶׁמִן הָרָאוּי הָיָה שֶׁהַחִיצוֹנִיּוּת יִהְיֶה ב׳ חֲלָקִים לְבַד כְּנֶגֶד ב׳ אוֹרוֹת מַקִּיפִים). However, in another place it is written explicitly that three aspects of Ibbur–Yenikah–Mochin exist in the externality alone, just as they exist in the internality (אֶלָּא שֶׁבְּמ״א כָּתַב בְּפֵרוּשׁ שֶׁג׳ בְּחִינוֹת עי״מ יֵשׁ בַּחִיצוֹנִיּוּת לְבַד כְּמוֹ שֶׁיֵּשׁ בַּפְּנִימִיּוּת). And indeed (וְאָמְנָם), what remains for us in doubt is what is written from here onward (מַה שֶּׁנִּשְׁאָר לָנוּ בְּסָפֵק הוּא מַה שֶּׁכָּתוּב מִכָּאן וָאֵילָךְ), for there are two explanations (וְהוּא כִּי יֵשׁ ב׳ פֵּרוּשִׁים).

The first is that we say (א׳ שֶׁנֹּאמַר), that the six aspects of the vessels (כִּי ו׳ בְּחִינוֹת הַכֵּלִים), which are three internal vessels and three external vessels (שֶׁהֵם ג׳ כֵּלִים פְּנִימִיִּים וְג׳ כֵּלִים הַחִיצוֹנִים), it is possible that they correspond one to one (אֶפְשָׁר שֶׁהֵם א׳ לְא׳). That is to say (ר״ל), that on the outside there is one external vessel and one internal vessel within it (כִּי מִבַּחוּץ יֵשׁ כְּלִי א׳ חִיצוֹן וְכְלִי א׳ פְּנִימִי בְּתוֹכוֹ), and both of them are the aspect of Ibbur (וּשְׁנֵיהֶן בְּחִינַת עִיבּוּר). And within this there is one vessel (וּבְתוֹךְ זֶה יֵשׁ כְּלִי א׳), and it has externality and internality (וְיֵשׁ בּוֹ חִיצוֹנִיּוּת וּפְנִימִיּוּת), and these are the aspect of Yenikah (וְהֵם בְּחִינַת יְנִיקָה). And within this there is a third vessel (וּבְתוֹךְ זֶה יֵשׁ כְּלִי ג׳), and it has externality and internality (וְיֵשׁ בּוֹ חִיצוֹנִיּוּת וּפְנִימִיּוּת). And behold (וְהִנֵּה), within the internality of the external vessel there is the Nefesh of the light of the Essence (תּוֹךְ פְּנִימִיּוּת הַכְּלִי הַחִיצוֹן יֵשׁ נֶפֶשׁ דְּאוֹר עַצְמוּת). And within the internality of the second vessel there is the Ruach of the Essence (וּבְתוֹךְ בְּחִינַת פְּנִימִיּוּת הַכְּלִי הַב׳ יֵשׁ רוּחַ דְּעַצְמוּת). And within the internality of the third vessel, which is the innermost of all of them, there is the Neshamah of the Essence (וּבְתוֹךְ בְּחִינַת פְּנִימִיּוּת הַכְּלִי הַג׳ הַפְּנִימִי מִכֻּלָּם יֵשׁ נְשָׁמָה דְּעַצְמוּת).

And the second explanation is that we say (וְהַפֵּרוּשׁ הַב׳ הוּא שֶׁנֹּאמַר), that there are three external vessels, one within another (כִּי יֵשׁ ג׳ כֵּלִים חִיצוֹנִיּוֹת זֶה לִפְנִים מִזֶּה). And within the inner vessel of these three external ones (וּבְתוֹךְ הַכְּלִי הַפְּנִימִי שֶׁל ג׳ חִיצוֹנִיּוֹת), the other three vessels of internality are enclothed (מִתְלַבְּשִׁים הַג׳ כֵּלִים אֲחֵרִים דְּפְנִימִיּוּת). And there, within those three internal vessels (וְשָׁם בְּאוֹתָן ג׳ כֵּלִים פְּנִימִיִּים), the Nefesh, Ruach, Neshamah of the Essence enclothe themselves (מִתְלַבְּשִׁים נר״ן דְּעַצְמוּת). These are the two explanations (אֵלּוּ הֵם ב׳ הַפֵּרוּשִׁים).

And let us return to the first explanation (וְנַחֲזוֹר לְעִנְיָן א׳), for behold, in the externality—which are three vessels (כִּי הִנֵּה בַּחִיצוֹנִיּוּת שֶׁהֵם ג׳ כֵּלִים), they are Ibbur–Yenikah–Mochin (הֵם עי״מ), and they are Katnut and Katnut and Gadlut (וְהֵם קַטְנוּת וְקַטְנוּת וְגַדְלוּת), and they are Illam [Mute] and Elohim and Havayot (וְהֵם אֵלָם וֶאֱלֹהִים וַהֲוָיוֹת). And exactly in this manner (וְכְעַד זֶה מַמָּשׁ), in the three internal vessels (בְּג׳ כֵּלִים פְּנִימִיִּים), they are Ibbur–Yenikah–Mochin (הֵם עי״מ), and they are Katnut of Elohim (וְהֵם קַטְנוּת אֱלֹהִים), and Katnut of Illam [Mute] (וְקַטְנוּת דְּאֵלָם), and Gadlut of Havayah (וְגַדְלוּת דְּהֲוָיָ״ה). And the proof of this is (וְהָרְאָיָה לָזֶה), for behold, the souls of the righteous that come from the internality of the vessels have Katnut and Gadlut, as stated above (כִּי הֲרֵי נִשְׁמוֹת הַצַּדִּיקִים הַבָּאִים מִפְּנִימִיּוּת הַכֵּלִים יֵשׁ בָּהֶם קַטְנוּת וְגַדְלוּת כַּנַּ״ל). And likewise in Keri’at Shema (וְכֵן בְּק״ש), which is internality (שֶׁהוּא פְּנִימִיּוּת), which is speech and not action (שֶׁהוּא דִּבּוּר וְלֹא מַעֲשֶׂה), there are Mochin of Katnut and face (יֵשׁ שָׁם מוֹחִין דְּקַטְנוּת וּפָנִים).

And let us return to the second doubt (וְנַחֲזוֹר לַסָּפֵק הַב׳), for the more correct explanation is the second explanation mentioned above (כִּי הַפֵּרוּשׁ הַיּוֹתֵר נָכוֹן הוּא הַפֵּרוּשׁ הַב׳ הַנַּ״ל). And the matter is as is written in the Zohar (וְהָעִנְיָן כְּמ״שׁ בַּזֹּהַר), Parashat Yitro, daf 76 (פָּרָשַׁת יִתְרוֹ דַּף ע״ו), and Parashat Terumah, daf 142 (וּתְרוּמָה דַּף קמ״ב), and Parashat Shelach Lekha, daf 170 (וְשְׁלַח לְךָ דַּף ק״ע). And the matter is (וְהָעִנְיָן), that the externality consists of three parts (כִּי הַחִיצוֹנִיּוּת הֵם ג׳ חֲלָקִים): flesh (בָּשָׂר), and within it sinews (וּבְתוֹכוֹ גִּידִין), and within them bones (וּבְתוֹכָם עֲצָמוֹת). And the Nefesh rests in the flesh (וְהַנֶּפֶשׁ שׁוֹרָה בַּבָּשָׂר), and the Ruach in the sinews (וְהָרוּחַ בַּגִּידִין), and the Neshamah in the bones (וְהַנְּשָׁמָה בָּעֲצָמוֹת), in the secret of “all my bones shall say” (בְּסוֹד כָּל עַצְמוֹתַי תֹּאמַרְנָה), for they are the most internal vessel of all (כִּי הוּא הַכְּלִי הַפְּנִימִי מִכֻּלָּם). And the skin is the goat-skins coverings (וְהָעוֹר הוּא יְרִיעוֹת עִזִּים), which are the Klipah (שֶׁהֵם הַקְּלִיפָּה), and they are the firmaments of Nogah (וְהֵם הָרְקִיעִים דְּנֹגַהּ), and they are called evil (וְנִקְרָאִים רַע). And within it is the light called “six” (וּבְתוֹכוֹ הָאוֹר הַנִּקְרָא ו׳), and it becomes skin (וְנַעֲשֶׂה עוֹר), which are the eleven spices of the incense (שֶׁהוּא י״א סַמָּנֵי הַקְּטֹרֶת), as written elsewhere (כְּמ״שׁ בְּמ״א). And there are firmaments of holiness (וְיֵשׁ רְקִיעִים דִּקְדֻשָּׁה), which are the skin that envelops the supernal human (שֶׁהוּא הָעוֹר הַחוֹפֵף עַל הָאָדָם הָעֶלְיוֹן), the ten Sefirot that are in that world (י״ס אֲשֶׁר בְּאוֹתוֹ עוֹלָם). And there is the internality of the vessels (וְיֵשׁ פְּנִימִיּוּת שֶׁל הַכֵּלִים), and they are within the three parts of the externality (וְהֵם תּוֹךְ ג׳ חֲלָקֵי הַחִיצוֹנִיּוּת), as mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר), Parashat Vayakhel, daf 201 (וַיַּקְהֵל דַּף ר״א), see there well (עַיֵּן שָׁם הֵיטֵב). See the matter of action and speech (עַיֵּן הַמַּעֲשֶׂה וְהַדִּבּוּר), this in the externality and that in the internality (זֶה בַּחִיצוֹנִיּוּת וְזֶה בַּפְּנִימִיּוּת), which are twelve internal organs (שֶׁהֵם י״ב אֵיבָרִים פְּנִימִיִּים), including the ten Sefirot of the internal vessels (הַכּוֹלְלִים י״ס דְּכֵלִים פְּנִימִיִּים). And some of these are mentioned in Tikkun daf 130 (וְקְצָת נִזְכָּרִים בְּתִקּוּן ק״ל), and in Tikkun three of the eleven final Tikkunim daf 138 (וּבְתִקּוּן ג׳ מִן י״א תִּקּוּנִים אַחֲרוֹנִים דְּק״ל״ח). And also Zohar Pinchas, daf 222 (וְגַם זֹהַר פִּנְחָס דַּף רכ״ב), and there it is explained those twelve internal organs mentioned in Parashat Vayakhel (וְשָׁם נִתְבָּאֵר אוֹתָן י״ב אֵיבָרִים הַפְּנִימִיִּים הַנִּזְכָּר פָּרָשַׁת וַיַּקְהֵל), and they are the heart and the brain, the liver, the stomach, and the kidneys, etc. (וְהֵם לֵב וּמוֹחַ כָּבֵד אִצְטוֹמְכָא וְכִלְיוֹת וְכוּ׳), whose roots are the brain, the heart, and the liver (אֲשֶׁר שָׁרְשָׁם הֵם הַמּוֹחַ לֵב כָּבֵד), Chokhmah–Binah, Tiferet, and Malkhut (חו״ב תִּפְאֶרֶת וּמַלְכוּת). And likewise in the Tikkunim, Tikkun 21, daf 61 (וְכֵן בַּתִּקּוּנִים כ״א ס״א), and in each vessel of them there is externality and internality (וְיֵשׁ בְּכָל כְּלִי מֵהֶם חִיצוֹנִיּוּת וּפְנִימִיּוּת), and inner within inner (וְלִפְנֵי וְלִפְנִים), for the thickness of that vessel is divided into three (כִּי עֹבִי הַכְּלִי הַהוּא נֶחְלָק לְג׳), and in its internality enters the Nefesh or the Ruach or the Neshamah (וּבִפְּנִימִיּוּתוֹ נִכְנָס הַנֶּפֶשׁ אוֹ הָרוּחַ אוֹ הַנְּשָׁמָה). And this is seen from what is written elsewhere (וְזֶה נִרְאֶה מִמַּה שֶּׁכָּתוּב בְּמ״א), the matter of brain, heart, and liver (עִנְיַן מוֹחַ לֵב כָּבֵד), that they are the internal organs of the internality of the vessel (שֶׁהֵם הָאֵיבָרִים הַפְּנִימִיִּים דְּפְּנִימִיּוּת הַכְּלִי). And also, in another place in the explanation of Barukh She’amar [Blessed Is He Who Spoke] (גַּם בְּמ״א בְּבָרוּךְ שֶׁאָמַר), it is explained that the beard and the hairs pertain to the external vessels (כִּי הַזָּקָן וְהַשְּׂעָרוֹת הֵם בַּכֵּלִים הַחִיצוֹנִים), which constitute the body itself (שֶׁהוּא הַגּוּף עַצְמוֹ), as mentioned above (כַּנַּ״ל).

And also, in another place (וְגַם בְּמ״א), it is explained that washing one’s hands pertains to the externality, which is the body of the person (כִּי יִטּוֹל יָדָיו בַּחִיצוֹנִיּוּת שֶׁהוּא גּוּף אָדָם), whereas relieving oneself pertains to the internality (וּפִנָּה הוּא הַפְּנִימִיּוּת), namely, the intestines and the stomach (שֶׁהֵם הַמֵּעַיִם וְאִצְטוֹמְכָא), which are included among the internal organs, as mentioned above (שֶׁהֵם מִכְּלַל הָאֵיבָרִים הַפְּנִימִיִּים כַּנַּ״ל).

And also it is mentioned explicitly (וְגַם נִזְכָּר בְּפֵרוּשׁ גָּמוּר), that the body of a person and the flesh are the externality (כִּי גּוּף הָאָדָם וְהַבָּשָׂר הוּא הַחִיצוֹנִיּוּת), and the Mochin are the internality (וְהַמּוֹחִין הֵם הַפְּנִימִיִּים). And elsewhere (וּבְמ״א), that the Mochin are the internality from which the five voices emerge (כִּי הַמּוֹחִין הֵם הַפְּנִימִיִּים שֶׁיּוֹצְאִים מֵהֶם ה׳ קוֹלוֹת), and likewise from the heart (וְכֵן מִן הַלֵּב). But eating and drinking are for the external organs (אַךְ הָאֲכִילָה וְהַשְּׁתִיָּה הוּא לָאֵיבָרִים הַחִיצוֹנִים). Also in Parashat Behar, daf 109 (גַּם בְּפָרָשַׁת בְּהַר דַּף ק״ט), they said that the angels are from the body of bones and sinews and skin and flesh that hang from the body (אָמְרוּ כִּי הַמַּלְאָכִים הֵם מִן הַגּוּף דְּגַרְמִין וְגִּידִין וְעוֹר וּבָשָׂר דְּתַלְיָין מִן גּוּפָא). But the souls of Israel are the intellectual organs (אַךְ נְשָׁמוֹת דְּיִשְׂרָאֵל הֵם אֵיבָרִים הַשִּׂכְלִיִּים), which are the brain, the heart, and the liver (שֶׁהֵם מוֹחַ לֵב כָּבֵד), in which is the intellect (שֶׁבָּהֶם הַשֵּׂכֶל), and in which are Ruachot, Nefashot, and Neshamot (וּבָהֶם רוּחִין נְפָשִׁין וְנְשָׁמָתִין), see there (עַיֵּן שָׁם). But what must now be explained (אֲבָל מַה שֶּׁצָּרִיךְ לְפָרֵשׁ עַתָּה), is the matter of Ibbur–Yenikah–Mochin of the external and of the internal (עִנְיַן עי״מ שֶׁל הַחִיצוֹן וְשֶׁל הַפְּנִימִי), what is their matter (מַה עִנְיָנָם), and this is a great unresolved difficulty (וְהוּא צ״ע גָּדוֹל).

For forever we have a principle (כִּי לְעוֹלָם יֵשׁ לָנוּ כְּלָל), that in Ibbur, Yenikah, and Gadlut there are Mochin (כִּי בְּעִיבּוּר יְנִיקָה וְגַדְלוּת יֵשׁ מוֹחִין), and all three of these Mochin come enclothed in three garments (וְכָל ג׳ מוֹחִין אֵלּוּ בָּאִים מְלוּבָּשִׁים בְּג׳ לְבוּשִׁים), which are the three vessels—external, intermediate, and internal—of Imma (שֶׁהֵם ג׳ כֵּלִים חִיצוֹן וְאֶמְצָעִי וּפְנִימִי דְּאִמָּא). And the Mochin of Katnut or of Gadlut are apart from the garments mentioned above (וּמוֹחִין דְּקַטְנוּת אוֹ דְּגַדְלוּת הֵם זוּלַת הַלְּבוּשִׁים הַנַּ״ל). However, elsewhere it is written explicitly (אָכֵן בְּמ״א כָּתַב בְּפֵרוּשׁ), that the Mochin of Katnut of Ibbur and Yenikah are only the garments of Netzach, Hod, Yesod of Imma alone (כִּי הַמּוֹחִין דְּקַטְנוּת דְּעִיבּוּר וִינִיקָה אֵינָם רַק הַלְּבוּשִׁים דְּנה״י אִמָּא לְבַד), and behold, they themselves are the Mochin (וַהֲרֵי הֵם עַצְמָם הַמּוֹחִין). But in Gadlut there are garments of Netzach, Hod, Yesod of Imma (אֲבָל בְּגַדְלוּת יֵשׁ לְבוּשִׁים דְּנה״י דְּאִמָּא), and they are the inner Ehyeh (וְהֵם אֶהְיֶ״ה הַפְּנִימִיִּים), and in addition there are actual Mochin within them (וְעוֹד מוֹחִין מַמָּשׁ בְּתוֹכָם), and they are Havayot (וְהֵם הֲוָיוֹת). And that which appears to me, in my humble opinion in truth (והנלע״ד בֶּאֱמֶת), according to what is written elsewhere as primary (כְּפִי הַנַּ״ל בְּמ״א הָעִיקָּרִי), is that even in Katnut there are Mochin of Havayot and Mochin of Elohim (כִּי גַּם בְּקַטְנוּת יֵשׁ מוֹחִין דְּהֲוָיוֹת וּמוֹחִין דֶּאֱלֹהִים). And the matter is (וְהָעִנְיָן), that in the externality of the vessels, which is the body of Ze’ir Anpin (כִּי בַּחִיצוֹנִיּוּת הַכֵּלִים שֶׁהוּא גּוּפָא דְּז״א), there is Ibbur–Yenikah–Mochin (יֵשׁ בּוֹ עי״מ), and all of these also have Mochin within them (וְכָל אֵלּוּ יֵשׁ בָּהֶם מוֹחִין גַּם כֵּן). And these are the three garments themselves (וְהֵם הַלְּבוּשִׁים הַג׳ עַצְמָם), the Netzach, Hod, Yesod of Imma (הֵם נה״י דְּאִמָּא), which are Elam in Ibbur (שֶׁהֵם אֵלָם בְּעִיבּוּר), and Elohim in Yenikah (וֶאֱלֹהִים בִּינִיקָה), and the internality, which is Gadlut—Ehyeh (וּפְנִימִיּוּת שֶׁהִיא גַּדְלוּת אֶהְיֶ״ה), as mentioned elsewhere (כַּנִּזְכָּר בְּמ״א). And the internal Mochin themselves (וְהַפְּנִימִי שֶׁהֵם הַמּוֹחִין עַצְמָם), are three aspects (הֵם ג׳ בְּחִינוֹת), and they are all Havayot (וְהֵם כֻּלָּם הֲוָיוֹת).

For in Ibbur there are Mochin of Havayot within Mochin of Katnut of Elam (כִּי בְּעִיבּוּר יֵשׁ מוֹחִין דְּהֲוָיוֹת תּוֹךְ מוֹחִין דְּקַטְנוּת דְּאֵלָם), which themselves are the garments of the external Netzach, Hod, Yesod of Imma (שֶׁהֵם עַצְמָם לְבוּשֵׁי נה״י הַחִיצוֹנִיּוֹת דְּאִמָּא). And in Yenikah there are Mochin of Havayot within Mochin of Katnut of Elohim (וּבִינִיקָה יֵשׁ מוֹחִין דְּהֲוָיוֹת תּוֹךְ מוֹחִין דְּקַטְנוּת אֱלֹהִים), which are the garments of the intermediate Netzach, Hod, Yesod of Imma (שֶׁהֵם לְבוּשֵׁי נה״י הָאֶמְצָעִים דְּאִמָּא). And in Gadlut there are Mochin of Havayot within Mochin of Ehyeh (וּבְגַדְלוּת יֵשׁ מוֹחִין דְּהֲוָיוֹת תּוֹךְ מוֹחִין דְּאֶהְיֶ״ה), which themselves are the garments of the internal Netzach, Hod, Yesod of Imma (שֶׁהֵם עַצְמָם לְבוּשֵׁי נה״י הַפְּנִימִיִּים דְּאִמָּא). It is found therefore (נִמְצָא אֵפוֹא), that the Mochin of Havayot of Ibbur, Yenikah, and Gadlut are the three internal vessels (כִּי הַמּוֹחִין דְּהֲוָיוֹת עִיבּוּר יְנִיקָה וְגַדְלוּת הֵם ג׳ כֵּלִים פְּנִימִיִּים). And these are not the Netzach, Hod, Yesod of Imma (וְאֵלּוּ אֵינָם בְּחִינַת נה״י דְּאִמָּא), but their internality (אֶלָּא פְּנִימִיּוּתָן). And they are the drop of the Zivug [Union] of Abba and Imma (וְהֵם טִפַּת זִוּוּג דְּאו״א), and they are the Mochin themselves of Ze’ir Anpin (וְהֵם הַמּוֹחִין עַצְמָם דְּז״א). But the Mochin of the externality (אַךְ הַמּוֹחִין דְּחִיצוֹנִיּוּת), which are Elam, Elohim, Ehyeh (שֶׁהֵם אֵלָם אֱלֹהִים אֶהְיֶ״ה), are the three aspects of Netzach, Hod, Yesod of Imma—external, intermediate, and internal (הֵם ג׳ בְּחִינוֹת נה״י דְּאִמָּא חִיצוֹנִיּוּת וְאֶמְצָעִיּוּת וּפְנִימִיּוּת). And relative to Imma they are garments (וּבְעֶרְכֵּי אִמָּא הֵם לְבוּשִׁים), and relative to Ze’ir Anpin they are the Mochin of externality (וּבְעֶרְכֵּי ז״א הֵם הַמּוֹחִין דְּחִיצוֹנִיּוּת). And the body of Ze’ir Anpin itself (וְגוּף ז״א עַצְמוֹ), is the three parts of the externality (הוּא ג׳ חֲלָקֵי הַחִיצוֹן). In such a manner (בְּאוֹפֶן כִּי), that the parts of the externality of Ze’ir Anpin, which are body, flesh, sinews, and bones (שֶׁחֶלְקֵי הַחִיצוֹנִיּוּת דְּז״א שֶׁהֵם גּוּף בָּשָׂר גִּידִין וַעֲצָמוֹת), and likewise the three parts of the internality, which are the three Mochin of Havayot of Ibbur, Yenikah, and Gadlut (וְכֵן ג׳ חֶלְקֵי הַפְּנִימִיּוּת שֶׁהֵם ג׳ מוֹחִין דְּהֲוָיוֹת דְּעִיבּוּר וִינִיקָה וְגַדְלוּת), these two aspects are the aspect of Ze’ir Anpin itself (ב׳ בְּחִינוֹת אֵלּוּ הֵם בְּחִינַת ז״א עַצְמוֹ).

However, the three Mochin of the externality—of Ibbur, Yenikah, and Mochin (אָכֵן ג׳ הַמּוֹחִין דְּחִיצוֹנִיּוּת דְּעִיבּוּר יְנִיקָה וּמוֹחִין), are all three kinds of garments of Netzach, Hod, Yesod of Imma (הֵם כֻּלָּם ג׳ מִינֵי לְבוּשֵׁי נה״י דְּאִמָּא), and they are not the aspect of Ze’ir Anpin (וְאֵינָם בְּחִינַת ז״א). But know (אַךְ דַּע), that just as there are three vessels of the externality of Ze’ir Anpin itself, and additionally three kinds of Mochin within them, which are the three garments of Netzach, Hod, Yesod of Imma (כְּמוֹ שֶׁיֵּשׁ ג׳ כֵּלִים דְּחִיצוֹנִיּוּת דְּז״א עַצְמוֹ וְעוֹד ג׳ מִינֵי מוֹחִין בְּתוֹכָהֶם שֶׁהֵם ג׳ לְבוּשֵׁי נה״י דְּאִמָּא), so it is in the internality (כֵּן הוּא בַּפְּנִימִיּוּת), which are the heart and the liver and the lungs and the kidneys, etc. (שֶׁהֵם לֵב וְכָבֵד וְרֵיאָה וְכִלְיוֹת וְכוּ׳), and in all the internal organs—among them the spleen, the gizzard, and the intestines (וּבְכָל הָאֵיבָרִים הַפְּנִימִיִּים שֶׁבָּהֶם טְחוֹל קֻרְקְבָּן בְּנֵי מֵעַיִם).

For all of these (כִּי כָּל אֵלּוּ), in each one of them there are three vessels (יֵשׁ בְּכָל אֶחָד מֵהֶם ג׳ כֵּלִים): which are the externality of that organ, and its intermediate, and its internality (שֶׁהוּא חִיצוֹנִיּוּת הָאֵיבָר הַהוּא וְאֶמְצָעִיתוֹ וּפְנִימִיּוּתוֹ), and all of them are called internal organs (וְכֻלָּם נִקְרָאִים אֵיבָרִים פְּנִימִיִּים). And within them are the Mochin themselves of the head (וּבְתוֹכָם יֵשׁ הַמּוֹחִין עַצְמָם שֶׁל הָרֹאשׁ), which spread through the veins and the channels into all these organs (הַמִּתְפַּשְּׁטִים עַל יְדֵי הַוְּרִידִין וְהַצִּנּוֹרוֹת בְּכָל אֵלּוּ הָאֵיבָרִים), in such a manner that they are flesh, sinews, and bones (בְּאוֹפֶן כִּי הֵם בָּשָׂר גִּידִין וַעֲצָמוֹת). And they are the externality of the body itself of Ze’ir Anpin (וְהֵם חִיצוֹנִיּוּת הַגּוּף עַצְמוֹ דְּז״א), and within them are three kinds of Mochin, which are three kinds of garments of Netzach, Hod, Yesod of Imma (וּבְתוֹכָם ג׳ מִינֵי מוֹחִין שֶׁהֵם ג׳ מִינֵי לְבוּשֵׁי נה״י דְּאִמָּא). And the heart, the lungs, the liver, etc., are the internality of Ze’ir Anpin (וְיֵשׁ לֵב רֵיאָה כָּבֵד וְכוּ׳ הֵם פְּנִימִיּוּת ז״א), and within them are three kinds of Mochin of Ze’ir Anpin itself (וּבְתוֹכָם ג׳ מִינֵי מוֹחִין דְּז״א עַצְמוֹ).

It is found that the internality of everything is the aspect of Ze’ir Anpin (נִמְצָא כִּי הַפְּנִימִיּוּת הַכֹּל הוּא בְּחִינַת ז״א), both with respect to the vessels and with respect to the Mochin (בֵּין הַכֵּלִים וּבֵין הַמּוֹחִין), but the externality of the vessels is of Ze’ir Anpin and the Mochin are garments of Imma (אֲבָל חִיצוֹנִיּוּת הַכֵּלִים הֵם דְּז״א וְהַמּוֹחִין הֵם שֶׁל לְבוּשֵׁי דְּאִמָּא). And thus this is the order (וְאִם כֵּן כָּךְ הוּא הַסֵּדֶר): three parts of the externality—flesh, sinews, and bones—of Ze’ir Anpin itself (ג׳ חֲלָקֵי חִיצוֹנִיּוּת דְּבָשָׂר וְגִּידִין וַעֲצָמוֹת דְּז״א עַצְמוֹ), and within them three parts of the internality, which are the heart, the lungs, the liver, etc., of Ze’ir Anpin itself (וּבְתוֹכָם ג׳ חֲלָקֵי פְּנִימִיּוּת שֶׁהֵם לֵב רֵיאָה כָּבֵד וְכוּ׳ דְּז״א עַצְמוֹ), and within them the three garments—Netzach, Hod, Yesod—of Imma itself, which are the Mochin of Ze’ir Anpin (וּבְתוֹכָם ג׳ לְבוּשֵׁי נֵצַח הוֹד יְסוֹד דְּאִמָּא עַצְמָן שֶׁהֵם הַמּוֹחִין דְּז״א), and within them the three internal Mochin of Ze’ir Anpin itself (וּבְתוֹכָם ג׳ מוֹחִין פְּנִימִיִּים דְּז״א עַצְמוֹ), and within all of them are the lights—Nefesh, Ruach, Neshamah, etc. (וּבְתוֹךְ הַכֹּל הֵם הָאוֹרוֹת נר״ן וְכוּ׳). And it is found that just as their externality is true externality (וְנִמְצָא כִּי כְּמוֹ שֶׁהַחִיצוֹנִיּוּת שֶׁלָּהֶם חִיצוֹנִיּוּת מַמָּשׁ), so too their external Mochin are external and are garments of Imma (כֵּן הַמּוֹחִין שֶׁלָּהֶם הַחִיצוֹנִיִּים הֵם לְבוּשֵׁי דְּאִמָּא). And just as the internality is complete internality (וּכְמוֹ שֶׁהַפְּנִימִיּוּת הִיא פְּנִימִיּוּת גָּמוּר), so too their Mochin are actual complete Mochin (כֵּן הַמּוֹחִין שֶׁלָּהֶם הֵם מוֹחִין גְּמוּרִים מַמָּשׁ), and are not garments (וְאֵינָם לְבוּשִׁים).

Discourse 11

שער מ דרוש יא

[40:11] In all the worlds there is internality and externality (בְּכָל הָעוֹלָמוֹת יֵשׁ פְּנִימִיּוּת וְחִיצוֹנִיּוּת). In Asiyah, their externality is the Ofanim (בַּעֲשִׂיָּה הַחִיצוֹנִיּוּת שֶׁלָּהֶם הֵם הָאוֹפַנִּים), and the internality are the Nefashot (וְהַפְּנִימִיּוּת הֵם נְפָשׁוֹת). And indeed, these Nefashot are so in the general sense (וְאָמְנָם נְפָשׁוֹת אֵלּוּ בְּעֶרֶךְ הַכְּלוֹל), but this Nefesh is divided into five aspects—Nefesh, Ruach, Neshamah, Chayah, Yechidah (אֲבָל נֶפֶשׁ זוֹ נִתְחַלֶּקֶת לְה׳ בְּחִינוֹת נרנח״י). And these five aspects exist in the five Partzufim of Asiyah (וְה׳ בְּחִינוֹת אֵלּוּ הֵם בַּה׳ פַּרְצוּפִים דַּעֲשִׂיָּה), and all of them are Nefesh of the generality of the worlds (וְכֻלָּם נֶפֶשׁ דְּכְלָלוּת הָעוֹלָמוֹת). And likewise, in each one of these Partzufim, it has the five aspects mentioned above—Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְכֵן בְּכָל פַּרְצוּף מֵאֵלּוּ יֵשׁ לוֹ ה׳ בְּחִינוֹת הַנַּ״ל נרנח״י).

However, these five aspects, when they are in Arich Anpin, are all called Yechidah of Asiyah (אֶלָּא שֶׁה׳ בְּחִינוֹת אֵלּוּ בִּהְיוֹתָן בְּא״א נִקְרְאוּ כֻּלָּן יְחִידָה שֶׁבַּעֲשִׂיָּה). And these five aspects that are in Abba are called Chayah of Asiyah (וְה׳ בְּחִינוֹת אֵלּוּ שֶׁבְּאַבָּא נִקְרְאוּ חַיָּה דַּעֲשִׂיָּה). And these five aspects that are in Imma are called Neshamah (וְה׳ בְּחִינוֹת אֵלּוּ דְּאִמָּא נִקְרְאוּ נְשָׁמָה). And these five aspects that are in Ze’ir Anpin are called Ruach (וְה׳ בְּחִינוֹת אֵלּוּ דְּז״א נִקְרְאוּ רוּחַ). And these five aspects that are in the Nukvah are called Nefesh (וְה׳ בְּחִינוֹת אֵלּוּ שֶׁבַּנּוּקְבָּא נִקְרְאוּ נֶפֶשׁ). And it is found that they are twenty-five aspects in their particulars (וְנִמְצָא כִּי הֵם כ״ה בְּחִינוֹת בִּפְרָטָן), but in their generality they are only five aspects (אֲבָל בִּכְלָלָן אֵינָם אֶלָּא ה׳ בְּחִינוֹת לְבַד), which are the five Partzufim (שֶׁהֵם ה׳ פַּרְצוּפִים).

And indeed, when we arrange them relative to the four worlds A"B"Y"A (וְאָמְנָם כְּשֶׁנַּעֲרִיכֵם בְּעֶרֶךְ ד׳ עוֹלָמוֹת אבי״ע), they are all only the aspect of Nefesh in relation to the generality (לֹא יִהְיוּ כֻּלָּם אֶלָּא בְּחִינַת נֶפֶשׁ בְּעֶרֶךְ הַכְּלָלוּת). And let us return to the matter in general, briefly (וְנַחֲזוֹר אֶל הָעִנְיָן דֶּרֶךְ כְּלָל בִּקְצָר), that these five aspects, which are Nefesh, Ruach, Neshamah, Chayah, Yechidah (כִּי אֵלּוּ הַה׳ בְּחִינוֹת שֶׁהֵם נרנח״י), are the aspects of Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah themselves (הֵם בְּחִינַת א״א וְאו״א וְזו״ן מַמָּשׁ), as stated above (כַּנַּ״ל).

And behold, the Yechidah that is in the Nukvah of Ze’ir Anpin of Asiyah (וְהִנֵּה הַיְּחִידָה שֶׁיֵּשׁ בַּנּוּקְבָּא דְּז״א דַּעֲשִׂיָּה) is the aspect of Arich Anpin within her (הוּא בְּחִינַת א״א שֶׁבָּהּ), and the aspect of Abba within her is called Chayah (וּבְחִינַת אַבָּא שֶׁבָּהּ נִקְרָא חַיָּה), and the aspect of Imma within her is called Neshamah (וּבְחִינַת אִמָּא שֶׁבָּהּ נִקְרָא נְשָׁמָה), and the aspect of Ze’ir Anpin within her is called Ruach (וּבְחִינַת ז״א שֶׁבָּהּ נִקְרָא רוּחַ), and the aspect of the Nukvah within her is called Nefesh (וּבְחִינַת נוּקְבָּא שֶׁבָּהּ נִקְרָא נֶפֶשׁ). And all of them are called the Nefesh of the generality of Asiyah (וְכֻלָּם נִקְרָאִים נֶפֶשׁ דְּכְלָלוּת דַּעֲשִׂיָּה). And likewise, in Ze’ir Anpin of Asiyah (וְכֵן בְּז״א דַּעֲשִׂיָּה), the five aspects—Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah—within him (ה׳ בְּחִינוֹת א״א וְאו״א וְזו״ן שֶׁבּוֹ) are the aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah within him (הֵם בְּחִינַת נרנח״י שֶׁבּוֹ), and all of them are called the Ruach of the generality of Asiyah (וְכֻלָּם נִקְרָא רוּחַ דְּכְלָלוּת עֲשִׂיָּה). And likewise in Imma of Asiyah (וְכֵן בְּאִמָּא דַּעֲשִׂיָּה), the five aspects—Arich Anpin, etc.—within her (ה׳ בְּחִינוֹת א״א וְכוּ׳ שֶׁבָּהּ) are Nefesh, Ruach, Neshamah, Chayah, Yechidah (הֵם נרנח״י), and all of them are called the Neshamah of the generality of Asiyah (וְכֻלָּם נִקְרָא נְשָׁמָה דְּכְלָלוּת עֲשִׂיָּה). And likewise in Abba of Asiyah (וְכֵן בְּאַבָּא דַּעֲשִׂיָּה), the five aspects—Arich Anpin, etc.—within him (ה׳ בְּחִינוֹת א״א וְכוּ׳ שֶׁבּוֹ) are the aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah (הֵם בְּחִינַת נרנח״י), and all of them are called the Chayah of the generality of Asiyah (וְכֻלָּם נִקְרָא חַיָּה דְּכְלָלוּת עֲשִׂיָּה). And likewise in Arich Anpin of Asiyah (וְכֵן בְּא״א דַּעֲשִׂיָּה), the five aspects—Arich Anpin, etc.—within him (ה׳ בְּחִינוֹת א״א וְכוּ׳ שֶׁבּוֹ) are the five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah (ה׳ בְּחִינוֹת נרנח״י), and all of them are called the Yechidah of the generality of Asiyah (וְכֻלָּם נִקְרָא יְחִידָה דְּכְלָלוּת עֲשִׂיָּה). And all of these aspects mentioned above that exist in the world of Asiyah (וְכָל אֵלּוּ הַבְּחִינוֹת הַנַּ״ל שֶׁיֵּשׁ בְּעוֹלָם עֲשִׂיָּה) are all called Nefesh (נִקְרָאִים כֻּלָּם נֶפֶשׁ), and they are called Malkhut relative to the generality of the worlds (וְנִקְרָאִים מַלְכוּת בְּעֶרֶךְ כְּלָלוּת הָעוֹלָמוֹת).

And behold, all of this is called the internality of the world of Asiyah (וְהִנֵּה כָּל זֶה נִקְרָא פְּנִימִיּוּת עוֹלָם הָעֲשִׂיָּה), and all of these aspects exist also in the externality of Asiyah (וְכָל בְּחִינוֹת אֵלּוּ יֵשׁ גַּם בַּחִיצוֹנִיּוּת הָעֲשִׂיָּה), which are called Ofanim relative to the generality of all the worlds (שֶׁהֵם נִקְרָאִים אוֹפַנִּים בְּעֶרֶךְ כְּלָלוּת כָּל הָעוֹלָמוֹת). However, they themselves are divided into five Partzufim (אָכֵן הֵם עַצְמָם נֶחְלָקִים לְה׳ פַּרְצוּפִים), in the manner mentioned regarding the internality (עַל דֶּרֶךְ הַנִּזְכָּר בַּפְּנִימִיּוּת), and each Partzuf among them includes all five, in the manner stated above regarding the internality (וְכָל בְּחִינַת פַּרְצוּף שֶׁבּוֹ כּוֹלֵל כָּל הַה׳ עַל דֶּרֶךְ הַנַּ״ל בַּפְּנִימִיּוּת). And it is found that in this manner there are two aspects in the world of Yetzirah (וְנִמְצָא כִּי עַל דֶּרֶךְ זֶה יֵשׁ ב׳ בְּחִינוֹת בְּעוֹלָם יְצִירָה), and they are internality and externality (וְהֵם פְּנִימִיּוּת וְחִיצוֹנִיּוּת).

The internality are the Ruachot (וְהַפְּנִימִיּוּת הֵם הָרוּחוֹת), and the externality are the angels (וְהַחִיצוֹנִיּוּת הֵם הַמַּלְאָכִים). And in each one of these two aspects (וּבְכָל בְּחִינָה מֵאֵלּוּ הַב׳), there are in each one of them five Partzufim—Arich Anpin, Abba and Imma, Ze’ir Anpin, and Nukvah (יֵשׁ בְּכָל אֶחָד מֵהֶם ה׳ פַּרְצוּפִים א״א או״א זו״ן). And each Partzuf is divided into five, in the manner stated above (וְכָל פַּרְצוּף נֶחְלָק לְה׳ עַל דֶּרֶךְ הַנַּ״ל), and these are the five aspects Nefesh, Ruach, Neshamah, Chayah, Yechidah that exist in Yetzirah (וְהֵם ה׳ בְּחִינוֹת נרנח״י שֶׁיֵּשׁ בִּיצִירָה), and they are divided into twenty-five particular aspects (וְנֶחְלָקִים לְכ״ה בְּחִינוֹת פְּרָטוֹת), as stated above (כַּנַּ״ל). And to five aspects in general, as stated above (וּלְה׳ בְּחִינוֹת בִּכְלָלוּת כַּנַּ״ל), and all of them are only the aspect of Ruach (וְכֻלָּם אֵינָם רַק בְּחִינַת רוּחַ), and the aspect of Ze’ir Anpin relative to the generality of all the worlds (וּבְחִינַת ז״א בְּעֶרֶךְ כְּלָלוּת כָּל הָעוֹלָמוֹת). And in this same manner, in Beri’ah there are also two aspects—internality and externality (וְכְעַד זֶה בִּבְרִיאָה יֵשׁ בּוֹ גַּם כֵּן ב׳ בְּחִינוֹת פְּנִימִיּוּת וְחִיצוֹנִיּוּת). And the internality are the Neshamot (וְהַפְּנִימִיּוּת הֵם הַנְּשָׁמוֹת), and the externality is the Throne upon which are the holy spirits (וְהַחִיצוֹנִיּוּת הֵם הַכִּסֵּא אֲשֶׁר בּוֹ הָרוּחִין קַדִּישִׁין), as mentioned in the Heikhalot, Parashat Pekudei (כַּנִּזְכָּר בְּהֵיכָלוֹת פָּרָשַׁת פְּקוּדֵי). And each one is divided into twenty-five aspects in particular, as stated above (וְכָל אֶחָד נֶחְלָק לְכ״ה בְּחִינוֹת בִּפְרָטוּת כַּנַּ״ל), and into five aspects in general (וּלְה׳ בְּחִינוֹת בִּכְלָלוּת), and all of them are called Neshamah (וְכֻלָּם נִקְרָאִים נְשָׁמָה), and Binah relative to the generality of all the worlds (וּבִינָה בְּעֶרֶךְ כְּלָלוּת כָּל הָעוֹלָמוֹת).

And in this same manner, in Atzilut there are also two aspects like this—internality and externality (וְכְעַד זֶה בַּאֲצִילוּת יֵשׁ בּוֹ גַּם כֵּן ב׳ בְּחִינוֹת כְּעַד זֶה פְּנִימִיּוּת וְחִיצוֹנִיּוּת). And the internality are the lights and the Essence within it (וְהַפְּנִימִיּוּת הוּא הָאוֹרוֹת וְהָעַצְמוּת שֶׁבְּתוֹכוֹ), and the externality are the vessels (וְהַחִיצוֹנִיּוּת הֵם הַכֵּלִים). And each aspect is divided into twenty-five particular aspects, as stated above (וְכָל בְּחִינָה נֶחְלֶקֶת לְכ״ה בְּחִינוֹת פְּרָטִיּוֹת כַּנַּ״ל). And all of them together are the aspect of Chayah (וְכֻלָּם יַחַד הֵם בְּחִינַת חַיָּה), and Chokhmah relative to the generality of all the worlds (וְחָכְמָה בְּעֶרֶךְ כְּלָלוּת כָּל הָעוֹלָמוֹת). And in this same manner, in Adam Kadmon there are two aspects—internality and externality (וְכְעַד זֶה בְּאָדָם קַדְמוֹן יֵשׁ בּוֹ ב׳ בְּחִינוֹת פְּנִימִיּוּת וְחִיצוֹנִיּוּת).

The internality is the Essence within it (הַפְּנִימִיּוּת הוּא הָעַצְמוּת שֶׁבְּתוֹכוֹ), and the externality are the vessels (וְהַחִיצוֹנִיּוּת הֵם הַכֵּלִים), even though relative to the other worlds they are not called vessels (אַף עַל פִּי שֶׁעֲדַיִן בְּעֶרֶךְ שְׁאָר הָעוֹלָמוֹת אֵינָם נִקְרָאִים כֵּלִים), but relative to its own internality we call them by the name “vessels” (רַק בְּעֶרֶךְ פְּנִימִיּוּתוֹ נְכַנֶּה אוֹתָם בְּשֵׁם כֵּלִים). And in each one of them are all the aspects mentioned above (וְיֵשׁ בְּכָל אֶחָד מֵהֶם כָּל הַבְּחִינוֹת הַנַּ״ל), and in general they are called Yechidah (וְהֵם בִּכְלָלוּת נִקְרָאִים יְחִידָה), and Keter relative to the generality of all the worlds (וְכֶתֶר בְּעֶרֶךְ כְּלָלוּת כָּל הָעוֹלָמוֹת). And this is the meaning of what is said at the beginning of Tikkun ע׳ (וְזֶ״שׁ רֵישׁ תִּקּוּן ע׳), “Adam Kadmon is Keter complete,” etc. (א״ק הוּא כֶּתֶר מְלֵאָה וְכוּ׳).

And know (וְדַע), that all the internalities that exist in each and every world of these five worlds (כִּי כָּל הַפְּנִימִיִּים שֶׁיֵּשׁ בְּכָל עוֹלָם וָעוֹלָם מֵאֵלּוּ הַה׳ עוֹלָמוֹת), are the aspects of Yechidah–Chayah–Neshamah–Ruach–Nefesh of that world itself (הֵם בְּחִינַת יחנר״ן שֶׁבְּאוֹתוֹ עוֹלָם עַצְמוֹ). And its externality are the vessels and the body (וְחִיצוֹנִיּוּתוֹ הֵם הַכֵּלִים וְהַגּוּף), within which the Yechidah and the Chayah, etc., are enclothed (שֶׁבְּתוֹכָם מִתְלַבְּשִׁים הַיְּחִידָה וְהַחַיָּה וְכוּ׳). It is found now (נִמְצָא עַתָּה), that all the worlds are the aspect of one Partzuf of ten Sefirot alone (כִּי כָּל הָעוֹלָמוֹת הֵם בְּחִינַת פַּרְצוּף אֶחָד מִי״ס לְבַד). And Adam Kadmon, in all its aspects, is the Keter among them (וְא״ק בְּכָל בְּחִינוֹתָיו הוּא הַכֶּתֶר שֶׁבָּהֶם), and Atzilut is Abba among them (וְהָאֲצִילוּת אַבָּא שֶׁבָּהֶם), and Beri’ah is Imma among them (וְהַבְּרִיאָה אִמָּא שֶׁבָּהֶם), and Yetzirah is Ze’ir Anpin among them (וְהַיְּצִירָה ז״א שֶׁבָּהֶם), and Asiyah is Nukvah among them (וְהָעֲשִׂיָּה נוּקְבָּא שֶׁבָּהֶם). And all of them are one Partzuf alone (וְכֻלָּם פַּרְצוּף אֶחָד לְבַד).

And there is Essence, which is the internality (וְיֵשׁ עַצְמוּת שֶׁהוּא הַפְּנִימִיּוּת), and the vessels, which are the externality (וְהַכֵּלִים שֶׁהֵם הַחִיצוֹנִיּוּת). And within all of them is the Light of Ein Sof (וּבְתוֹךְ כֻּלָּם אוֹר א״ס), relative to which all of them are called vessels and externality alone (שֶׁכֻּלָּם נִקְרָאִים בְּעֶרְכּוֹ כֵּלִים וְחִיצוֹנִיּוּת לְבַד), and He alone within them is Essence and internality (וְהוּא לְבַדּוֹ בְּתוֹכָם עַצְמוּת וּפְנִימִיּוּת).

Discourse 12

שער מ דרוש יב

[40:12] And after all of this has been explained to you in a general manner (וְאַחַר שֶׁנִּתְבָּאֵר לְךָ כָּל זֶה דֶּרֶךְ כְּלָלוּת), it is necessary to illuminate your eyes (צָרִיךְ לְהָאִיר עֵינֶיךָ), so that you do not err in what was written above (שֶׁלֹּא תִטְעֶה בְּמַה שֶּׁנֶּאֱמַר לְעֵיל), and think (וְתַחְשֹׁב), that just as there are in every Partzuf and Partzuf, in every world and world, five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah, which are called internality (כִּי כְּמוֹ שֶׁיֵּשׁ בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם וָעוֹלָם ה׳ בְּחִינוֹת נרנח״י הַנִּקְרָא פְּנִימִיּוּת), so too there are five aspects of vessels corresponding to them (כֵּן יֵשׁ גַּם ה׳ בְּחִינוֹת כֵּלִים כְּנֶגְדָּם), for the matter is not so (כִּי אֵין הַדָּבָר כֵּן).

And the matter is (וְהָעִנְיָן), that behold the vessels are externality and coarseness (כִּי הִנֵּה הַכֵּלִים הֵם חִיצוֹנִיּוּת וְעָבִיּוּת), and they were not able to enclothe all five kinds of soul (וְלֹא יָכְלוּ לְהִתְלַבֵּשׁ כָּל ה׳ מִינֵי נְשָׁמָה), but only the three lower ones alone (רַק הַג׳ תַּחְתּוֹנִים לְבַד), which are Nefesh, Ruach, Neshamah (שֶׁהֵם נר״ן). And only for these were there corresponding vessels and bodies (וְלָאֵלּוּ לְבַד הָיוּ כְּנֶגְדָּם כֵּלִים וּגוּפִים). But Chayah and Yechidah in each Partzuf (אַךְ חַיָּה וִיחִידָה שֶׁבְּכָל פַּרְצוּף), there are no vessels corresponding to them in that Partzuf itself in which they could be enclothed (אֵין כְּנֶגְדָּן כֵּלִים בַּפַּרְצוּף הַהוּא עַצְמוֹ שֶׁיִּתְלַבְּשׁוּ בָּהֶם), but they remain outside without vessels (אֶלָּא נִשְׁאָרִים בַּחוּץ בְּלִי כֵּלִים), in the secret of surrounding light, as written (בְּסוֹד מַקִּיף כְּמוֹ שֶׁכָּתוּב).

And thus it is found (וְאִם כֵּן נִמְצָא), that in the externality there are only three aspects alone (כִּי בַּחִיצוֹנִיּוּת לֹא יֵשׁ רַק ג׳ בְּחִינוֹת לְבַד), which are the three vessels—external, intermediate, and internal (שֶׁהֵם ג׳ כֵּלִים חִיצוֹן אֶמְצָעִי וּפְנִימִי), so that Nefesh, Ruach, Neshamah may be enclothed within them (כְּדֵי שֶׁיִּתְלַבְּשׁוּ בְּתוֹכָם נר״ן), for corresponding to them there are vessels (שֶׁיֵּשׁ כְּנֶגְדָּם כֵּלִים). But Yechidah and Chayah have no vessels corresponding to them in which to be enclothed (אַךְ יְחִידָה וְחַיָּה אֵין כְּנֶגְדָּן כֵּלִים שֶׁיִּתְלַבְּשׁוּ בְּתוֹכָם), and they remain in the secret of surrounding light, as written (וְנִשְׁאָרִים בְּסוֹד אוֹר מַקִּיף כְּמוֹ שֶׁכָּתוּב). And we will explain the matter of the internality first (וְנְבָאֵר עִנְיַן הַפְּנִימִיּוּת תְּחִלָּה).

Behold, the Nefesh entered first into the external vessel (הִנֵּה הַנֶּפֶשׁ נִכְנְסָה תְּחִלָּה תּוֹךְ הַכְּלִי הַחִיצוֹן), and the main illumination of it is in the liver (וְעִיקָּר הֶאָרָתוֹ הוּא בַּכָּבֵד). And afterwards the Ruach entered into the intermediate vessel (וְאַחַ״כ נִכְנַס הָרוּחַ בַּכְּלִי הַתִּיכוֹן), and the main revelation of its illumination is in the heart (וְעִיקָּר גִּלּוּי הֶאָרָתוֹ הוּא בַּלֵּב), and from there it spreads downward to the liver (וּמִשָּׁם מִתְפַּשֵּׁט לְמַטָּה עַד הַכָּבֵד), enclothing itself within the Nefesh that is in the liver (מִתְלַבֵּשׁ תּוֹךְ הַנֶּפֶשׁ שֶׁבַּכָּבֵד). But from the heart to the liver it is revealed (אַךְ מִן הַלֵּב עַד הַכָּבֵד הִיא מִתְגַּלָּה), and from there and downward it enclothes itself within the Nefesh (וּמִשָּׁם וּלְמַטָּה מִתְלַבֶּשֶׁת תּוֹךְ הַנֶּפֶשׁ). And afterwards the Neshamah entered into the internal vessel (וְאַחַ״כ נִכְנְסָה הַנְּשָׁמָה בַּכְּלִי הַפְּנִימִי), and the main illumination of it is in the brain (וְעִיקָּר הֶאָרָתוֹ בַּמּוֹחַ), and from there it spreads downward to the heart (וּמִשָּׁם מִתְפַּשֵּׁט לְמַטָּה עַד הַלֵּב), and enclothes itself within the Ruach that is there (וּמִתְלַבֶּשֶׁת תּוֹךְ הָרוּחַ אֲשֶׁר שָׁם). And it also spreads to the liver (וְגַם הִיא מִתְפַּשֶּׁטֶת עַד הַכָּבֵד), when it is enclothed within the Ruach that is enclothed within the Nefesh in the liver, as stated above (בִּהְיוֹתָהּ מְלוּבֶּשֶׁת תּוֹךְ הָרוּחַ הַמִּתְלַבֵּשׁ תּוֹךְ הַנֶּפֶשׁ שֶׁבַּכָּבֵד כַּנַּ״ל).

And understand this exceedingly (וְהָבֵן זֶה מְאֹד). And the reason for the matter is (וְטַעַם הַדָּבָר הוּא), because we see (כִּי אָנוּ רוֹאִים), that the veins of the liver extend and branch into all the organs (שֶׁוְרִידֵי הַכָּבֵד מִשְׁתַּלְּחִין וּמִסְתַּ עֲפִין בְּכָל הָאֵיבָרִים), which are the three aspects of the vessels mentioned above (שֶׁהֵם ג׳ בְּחִינוֹת הַכֵּלִים הַנַּ״ל). And the veins of the liver enter them to give them life (וְוְרִידֵי הַכָּבֵד נִכְנָסִין בָּהֶם לְהַחֲיוֹתָן), and they stand in the externality of the organs (וְהֵם עוֹמְדִים בַּחִיצוֹנִיּוּת הָאֵיבָרִים), and bring into them the blood of the liver (וּמַכְנִיסִין בָּהֶם דַּם הַכָּבֵד), within which the Nefesh is enclothed (שֶׁבּוֹ מִתְלַבֶּשֶׁת הַנֶּפֶשׁ), as it is written, “for the blood is the soul” (כְּמוֹ שֶׁכָּתוּב כִּי הַדָּם הוּא הַנֶּפֶשׁ). And afterwards the veins of the heart branch forth (וְאַחַ״כ מִסְתַּעֲפִין וְרִידֵי הַלֵּב), which are the pulsating arteries, as is known (שֶׁהֵם הָעוֹרְקִים הַדּוֹפְקִים כַּנּוֹדָע). And there is no blood within them (וְאֵין בְּתוֹכָם דָּם), but rather vitality and spirituality drawn from the Ruach that is in the heart (רַק חַיּוּת וְרוּחָנִיּוּת הַנִּמְשָׁךְ מִן הָרוּחַ שֶׁבַּלֵּב). And they branch into all the organs in their inner aspect (וּמִסְתַּעֲפִין בְּכָל הָאֵיבָרִים בִּפְנִימִיּוּתָם), as is known (כַּנּוֹדָע), for beneath the blood-veins are the pulsating arteries (כִּי תַּחַת וְרִידֵי הַדָּם הֵם הָעוֹרְקִים הַדּוֹפְקִים). And afterwards the sinews branch from the brain (וְאַחַ״כ מִסְתַּעֲפִין הַגִּידִין מִן הַמּוֹחַ), and within them spreads a very subtle spirituality of the Neshamah of the brain (וּבְתוֹכָם מִתְפַּשֵּׁט רוּחָנִיּוּת דַּק מְאֹד שֶׁל הַנְּשָׁמָה שֶׁל הַמּוֹחַ).

As is known (כַּנּוֹדָע), for the sinews do not have a palpable pulsating spirit within them (כִּי הַגִּידִין אֵין רוּחַ מַמָּשׁ דּוֹפֵק בְּתוֹכָם נִרְגָּשׁ), as in the pulsating arteries of the heart (כְּמוֹ בְּעוֹרְקֵי הַלֵּב הַדּוֹפְקִים). Rather, it is exceedingly subtle (אֶלָּא הוּא דַּק מְאֹד), and is not felt at all (וְאֵינוֹ נִרְגָּשׁ כְּלָל), because it is from the aspect of Neshamah (יַעַן הוּא מִבְּחִינַת נְשָׁמָה). And therefore all the movements of the organs are only through the sinews that move the organs (וְלָכֵן כָּל הַתְּנוּעוֹת שֶׁבָּאֵיבָרִים אֵינָם אֶלָּא עַל יְדֵי הַגִּידִין הַמְּנַעֲנְעִים הָאֵיבָרִים), as is known (כַּנּוֹדָע). And within them is the white moisture (וּבְתוֹכָם הִיא הַלֵּיחָה הַלְּבָנָה), which is drawn from the brain (הִיא הַנִּמְשֶׁכֶת מִן הַמּוֹחַ), for it is that which moves the joints, as is known (כִּי הִיא הַמְּנַעֲנַעַת הַפְּרָקִים כַּנּוֹדָע). And the sages of nature have already written (וּכְבָר כָּתְבוּ חַכְמֵי הַטִּבְעִים), that while a person is alive the sinews are hollow (כִּי בִּהְיוֹת הָאָדָם חַי הַגִּידִין הֵם חֲלוּלִים), and the vitality passes through them (וְהַחַיּוּת עוֹבֵר בְּתוֹכָם), and at his death, when the Neshamah departs, immediately the sinews contract and their mouths are sealed (וּבְמוֹתוֹ שֶׁנִּסְתַּלְּקָה הַנְּשָׁמָה תֵּכֶף יִכְוְצוּ הַגִּידִין וְיִסְתְּמוּ פִּיהֶם). And this is because the spirituality within them is extremely refined (וְזֶהוּ לִהְיוֹת הָרוּחָנִיּוּת שֶׁבָּהֶם זַךְ בְּתַכְלִית הַזַּכּוּת).

And behold, we see (וְהִנֵּה אָנוּ רוֹאִים), that the blood spreads in the externality (כִּי הַדָּם מִתְפַּשֵּׁט בַּחִיצוֹנִיּוּת), and the Ruach in the inner aspect (וְהָרוּחַ בִּפְנִימִיּוּת), and the white sinews in the innermost (וְהַגִּידִין הַלְּבָנִים בַּפְּנִימִיּוּת). And these are the three aspects of the vessels mentioned above (וְהֵם בְּחִינוֹת אֵלּוּ ג׳ הַכֵּלִים הַנַּ״ל). And these three are called flesh, sinews, and bones (וְאֵלּוּ הַג׳ נִקְרָאִים בָּשָׂר גִּידִין וַעֲצָמוֹת), which are the three aspects of the vessels that exist in every limb (שֶׁהֵם ג׳ בְּחִינוֹת הַכֵּלִים שֶׁיֵּשׁ בְּכָל אֵיבָר וְאֵיבָר), as is known (כַּנּוֹדָע), that a limb is not called a limb unless it has flesh, sinews, and bones (שֶׁאֵין נִקְרָא אֵיבָר אֶלָּא אִם כֵּן יֵשׁ בּוֹ בָּשָׂר גִּידִין וַעֲצָמוֹת).

However, those sinews that the Sages of blessed memory mentioned (וְאָמְנָם אוֹתָן הַגִּידִין שֶׁזָּכְרוּ רַז״ל), are not those white ones mentioned above (אֵינָם אוֹתָן הַלְּבָנִים הַנַּ״ל), but other sinews (רַק גִּידִין אֲחֵרִים), within which the blood or the vitality of the heart that pulsates spreads (שֶׁבָּהֶם מִתְפַּשֵּׁט הַדָּם אוֹ חַיּוּת הַלֵּב הַדּוֹפְקִים). For the sinews that are drawn from the brain have no blood at all within them (כִּי הַגִּידִין הַנִּמְשָׁכִים מִן הַמּוֹחַ אֵין בָּהֶם דָּם כְּלָל), and they spread and are grasped in the bones themselves (וְהֵם מִתְפַּשְּׁטִים וְנֶאֱחָזִים בָּעֲצָמוֹת עַצְמָן), as is known (כַּנּוֹדָע). For every bone and bone is grasped one to another by a single sinew that is between them (כִּי כָּל עֶצֶם וָעֶצֶם נֶאֱחָז זֶה בָּזֶה עַל יְדֵי גִּיד אֶחָד שֶׁבֵּינֵיהֶם). And the matter is (וְהָעִנְיָן), that all of these white sinews and the bones are all the internal vessel within a person that is drawn from the brain (כִּי כָּל אֵלּוּ הַגִּידִין הַלְּבָנִים וְהָעֲצָמוֹת כֻּלָּם הֵם הַכְּלִי הַפְּנִימִי שֶׁבָּאָדָם הַנִּמְשָׁךְ מִהַמּוֹחַ).

And the matter is (וְהָעִנְיָן), that at first it enters into the bone and becomes there bone and marrow within it (כִּי תְּחִלָּה נִכְנָס בָּעֶצֶם וְנַעֲשֶׂה שָׁם עֶצֶם וּמוֹחַ בְּתוֹכוֹ), and from it the channel is drawn to the second bone (וּמִמֶּנּוּ נִמְשָׁךְ הַצִּנּוֹר אֶל הָעֶצֶם הַב׳), and therefore the white sinews are the channels of the bones (וְאִם כֵּן הַגִּידִין הַלְּבָנִים הֵם הַצִּנּוֹרוֹת שֶׁל הָעֲצָמוֹת). And indeed, all of them are drawn from the brain (וְאָמְנָם כֻּלָּם הֵם נִמְשָׁכִים מִן הַמּוֹחַ), and all of them are the aspect of the internal vessel (וְכֻלָּם הֵם בְּחִינַת הַכְּלִי הַפְּנִימִי). And it is found that all two hundred and forty-eight limbs in a person have three vessels—flesh, sinews, and bones (וְנִמְצָא כִּי כָּל רמ״ח אֵיבָרִים שֶׁבָּאָדָם יֵשׁ בָּהֶם ג׳ כֵּלִים בָּשָׂר גִּידִין וַעֲצָמוֹת). And the flesh is the externality in all of them (וְהַבָּשָׂר הוּא הַחִיצוֹנִיּוּת שֶׁבְּכֻלָּם), within which the blood of the liver spreads (שֶׁבּוֹ מִתְפַּשֵּׁט דַּם הַכָּבֵד), as is known, for the flesh comes from the blood that thickens and coagulates (כַּנּוֹדָע כִּי הַבָּשָׂר מִן הַדָּם הַמִּתְעַבֶּה וּמִתְגַּשֵּׁם), and at the ends of the blood-veins it becomes flesh (בְּסוֹפֵי וְרִידֵי הַדָּם הוּא נַעֲשֶׂה הַבָּשָׂר). And the pulsating arteries within them are the intermediate vessel (וְהָעוֹרְקִים הַדּוֹפְקִים בְּתוֹכָם הוּא הַכְּלִי הַתִּיכוֹן), and the white sinews and the bones are the internal vessels (וְהַגִּידִין הַלְּבָנִים וְהָעֲצָמוֹת הֵם הַכֵּלִים הַפְּנִימִיִּים). And the source of these three aspects is the brain, the heart, and the liver (וּמְקוֹר ג׳ בְּחִינוֹת אֵלּוּ הֵם מוֹחַ לֵב כָּבֵד), as stated above (כַּנַּ״ל), for there is the principal revelation of Nefesh, Ruach, Neshamah (שֶׁשָּׁם עִיקָּר גִּלּוּי נר״ן), for there is their principal dwelling and illumination (כִּי שָׁם עִיקָּר מוֹשָׁבָם וְהֶאָרָתָם), and from there their branches are sent forth to the rest of the limbs (וּמִשָּׁם מִשְׁתַּלְּחִים סְעִיפֵיהֶם אֶל שְׁאָר הָאֵיבָרִים).

And therefore these three—the brain, the heart, and the liver—are not included among the two hundred and forty-eight limbs (וְלָכֵן אֵין אֵלּוּ הַג׳ מוֹחַ לֵב כָּבֵד בִּכְלַל רמ״ח אֵיבָרִים), for they are their sources (כִּי הֵם מְקוֹרוֹתֵיהֶם). And it is found that the liver is the source of the lower part of the body (וְנִמְצָא כִּי הַכָּבֵד מָקוֹר תַּחְתּוֹנִיּוּת הַגּוּף), and the heart is the source of the middle (וְהַלֵּב מָקוֹר אֶמְצָעוּת), and the brain is the source of the head (וְהַמּוֹחַ מָקוֹר הָרֹאשׁ). And these are what is hinted in Aleph, Mem, Shin — Aleph: brain, Mem: heart, Shin: liver (וְהֵם א״מ״ש: א׳ מוֹחַ מ׳ לֵב ש׳ כָּבֵד), a root for all the letters (שֹׁרֶשׁ לְכָל הָאוֹתִיּוֹת). And there are other internal organs that are not included among the two hundred and forty-eight limbs (וְיֵשׁ אֵיבָרִים אֲחֵרִים פְּנִימִיִּים שֶׁאֵינָם מִכְּלַל רמ״ח אֵיבָרִים). And the reason is that they are branches of the three organs mentioned above (וְהַטַּעַם כִּי הֵם עֲנָפִים אֶל ג׳ אֵיבָרִים הַנַּ״ל), such as the intestines to the liver (כְּגוֹן הַמֵּעַיִם לַכָּבֵד), and the lung to the heart (וְהָרֵיאָה לַלֵּב), and the tongue to the brain (וְהַלָּשׁוֹן לַמּוֹחַ), and the like (וְכַיּוֹצֵא בּוֹ). For this is not the place to explain them (כִּי אֵין כָּאן מָקוֹם בֵּאוּרָם), as is known (כַּנּוֹדָע), for the brain has ten Sefirot (כִּי הַמּוֹחַ יֵשׁ לוֹ י״ס), and the liver ten Sefirot (וְהַכָּבֵד י״ס), and the heart ten Sefirot (וְהַלֵּב י״ס), and these are the aspects of the organs mentioned above (וְהֵם בְּחִינַת הָאֵיבָרִים הַנַּ״ל).