The Sixth Gate

The Gate of Mayin Nukvin [Feminine Waters] and Mayin Dukhrin [Masculine Waters], and within it are fourteen discourses

השער הששי שער מ״נ ומ״ד ובו י״ד דרושים וכל הדרושים כולו הוא מ״ב

Chapter 1

שער לט פרק א מ״ב

Discourse 1

[39:1] The matter of Mayin Nukvin [Feminine Waters]—what is their nature (עִנְיַן מ״נ מָה עִנְיָנָם), and behold it is known that just as the man gives Mayin Dukhrin [Masculine Waters] to his wife, and they are drawn from his brain (וְהִנֵּה נוֹדָע כִּי כְּמוֹ שֶׁהָאִישׁ נוֹתֵן מ״ד לְאִשְׁתּוֹ וְנִמְשָׁכִין מִן הַמּוֹחַ שֶׁלּוֹ), so too from the woman, from her brain, Mayin Nukvin [Feminine Waters] descend into her womb (כֵּן גַּם מִן הָאִשָּׁה מִן מוֹחַ שֶׁלָּהּ יוֹרְדִין מ״נ בְּרַחְמָהּ). And from these Mayin Nukvin [Feminine Waters] and Mayin Dukhrin [Masculine Waters], which are drawn from the brain of the female and the male (וּמֵאֵלּוּ מ״נ וּמ״ד הַנִּמְשָׁכִין מִן הַמּוֹחַ שֶׁל הַנְּקֵבָה וְהַזָּכָר), from them literally the offspring is formed, which are the souls (מֵהֶם מַמָּשׁ נוֹצָר הַוָּלָד שֶׁהֵם הַנְּשָׁמוֹת). And these are the secret of the two Yods that are in the form of the Aleph (וְאֵלּוּ הֵם סוֹד ב׳ יוּדִי״ן שֶׁיֵּשׁ בְּצוּרַת אָלֶף), for the upper Yod is the brain of the male (כִּי י׳ עִלָּאָה הוּא מוֹחַ זָכָר), and the lower Yod is the brain of the Nukvah (וְי׳ תַּתָּאָה מוֹחַ נוּקְבָא), and the Vav in between them is one partition that is spread out, as mentioned in the Zohar (וְאוֹת ו׳ בֵּינְתַּיִם הוּא חַד פְּרִיסָא דְּאִתְפְּרֵיס הַנִּזְכָּר בַּזֹּהַר). And the upper Yod is Mayin Dukhrin [Masculine Waters], and they descend until that partition, which is the Vav (וְי׳ עִלָּאָה מ״ד וְיוֹרְדִין עַד הַהוּא פְּרִיסָא שֶׁהוּא ו׳), and the lower Yod is Mayin Nukvin [Feminine Waters], and they ascend toward that partition (וְי׳ תַּתָּאָה הוּא מ״נ וְעוֹלִין לְגַבֵּי הַהוּא פְּרִיסָא). And behold, all the Mayin Nukvin [Feminine Waters] are Gevurot (וְהִנֵּה כָּל הַמ״נ הֵם גְּבוּרוֹת), and they are the aspect of all the kings who reigned in the land of Edom (וְהֵם בְּחִינַת כָּל הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם).

And the matter is that we have already explained how all the holiness of those kings who died was annulled and refined, and from the dross of them was made the matter of the Klipot, as is known (וְהָעִנְיָן הוּא כִּי כְּבָר בֵּאַרְנוּ אֵיךְ כָּל קְדֻשַּׁת אוֹתָן הַמְּלָכִים שֶׁמֵּתוּ וְנִתְבַּטְּלוּ וְנִתְבָּרְרוּ וּמִן הַסִּיגִים נַעֲשָׂה מֵהֶם עִנְיַן הַקְּלִיפּוֹת כַּנּוֹדָע). And the reason is in order that there be in the world choice and free will, and reward and punishment (וְהַטַּעַם הוּא כְּדֵי שֶׁיִּהְיֶה בָּעוֹלָם בְּחִירָה וְרָצוֹן וְשָׂכָר וְעֹנֶשׁ), and this was His intention in creating these kings and killing them—understand this (וְזֹאת הָיְתָה כַּוָּנָתוֹ לִבְרֹא מְלָכִים אֵלּוּ וּלְהָמִיתָם וְהָבֵן זֶה). And behold, all these Mochin are the aspect of the Dinim [Judgments] (וְהִנֵּה כָּל אֵלּוּ הַמּוֹחִין הֵם בְּחִינַת הַדִּינִין), and they are always the aspect of the Nukva (וְהֵם לְעוֹלָם בְּחִינַת הַנּוּקְבָא). And behold, among these kings there are some whose portion is to Binah (וְהִנֵּה בְּאֵלֶּה הַמְּלָכִים יֵשׁ מֵהֶם חֵלֶק אֶל הַבִּינָה), and some of them to the Malkhut of Ze’ir Anpin (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּז״א), and some of them to the Malkhut of Abba (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּאַבָּא), and some of them to the Malkhut of Arich Anpin (וְחֵלֶק מֵהֶם אֶל הַמַלְכוּת שֶׁבְּא״א).

[Gloss — Tzemach: it should also read “a portion to Abba,” as will be explained below, and it should also read “a portion to the Malkhut of Binah,” as stated elsewhere] ([הַגָּהָה — צֶמַח צָרִיךְ לוֹמַר גַּם כֵּן חֵלֶק אֶל אַבָּא כְּדִלְקַמָּן וְצָרִיךְ לוֹמַר גַּם כֵּן חֵלֶק אֶל מַלְכוּת דְּבִינָה כָּאָמוּר בִּשְׁאָר]).

And some of them are a portion to the Malkhut of Ze’ir Anpin (וְחֵלֶק מֵהֶם אֶל הַמַלְכוּת שֶׁבְּז״א). And behold, all these kings—their existence is the Mochin of all the Nukva’ot, from which the Mayin Nukvin [Feminine Waters] come into being, as written in Etz Chayim (וְהִנֵּה כָּל הַמְּלָכִים הָאֵלּוּ מְצִיאוּתָן הֵם הַמּוֹחִין שֶׁל הַנְּקֵבוֹת כֻּלָּם שֶׁמֵּהֶם נִתְהַוָּה הַמ״נ כְּמוֹ שֶׁכָּתוּב בְּעֵץ הַחַיִּים). And behold, since they are the aspect of Mochin, which are Chokhmah, called “thought,” therefore all of them were refined in thought, as mentioned in Parashat Pekudei (וְהִנֵּה לִהְיוֹתָן בְּחִינַת הַמּוֹחִין שֶׁהֵם הַחָכְמָה הַנִּקְרֵאת מַחֲשָׁבָה לָכֵן כּוּלְּהוּ אִתְבָּרְרוּ בְּמַחֲשָׁבָה כַּנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי דְּרנ״ד ע״ב), that they are three hundred and twenty-five sparks (שֶׁהֵם ש״כ״ה נִיצוֹצִין). And their matter is these seven kings who died (וְעִנְיָנָם הֵם אֵלּוּ הַז׳ מְלָכִים שֶׁמֵּתוּ), for they are Dinim [Judgments] and Gevurot and sparks of fire (שֶׁהֵם דִּינִין וּגְבוּרוֹת וְנִיצוֹצֵי אֵשׁ). And they are seven kings, which are seven times Adam, whose gematria is three hundred and fifteen (וְהֵם ז׳ מְלָכִים שֶׁהֵם ז״פ אָדָם גִּימַטְרִיָּא שט״ו), and they are the gematria of three hundred and twenty (וְהֵם גִּימַטְרִיָּא ש״ך).

[Gloss — Tzemach, together with the five holy Gevurot] ([הַגָּהָה — צֶמַח עִם ה״ג קְדוֹשִׁים]).

And this is the secret of the scattering of sparks to the three hundred and twenty (וְזֶה סוֹד זְרִיק נִיצוֹצִין לְש״ך), as is explained there, for they are the Mayin Nukvin [Feminine Waters], as will be explained below (עִיבָּר כו׳ כִּי הֵם הַמ״נ כְּדִלְקַמָּן), which afterward, at the time of the Tikkun, He refined the good from within the refuse (אֲשֶׁר אַחַר כָּךְ בְּעֵת הַתִּקּוּן בֵּרֵר הַטּוֹב מִתּוֹךְ הַפְּסֹלֶת), and He removed the refuse from within that thought (וְהֵסִיר הַפְּסֹלֶת מִתּוֹךְ הַמַּחֲשָׁבָה הַהִיא). And even though they are seven kings (וְאַף עַל פִּי שֶׁהֵם ז׳ מְלָכִים), nevertheless they are ten (עִכָּל זֶה הֵם י׳), except that they are in the manner of the seven chambers that are mentioned in Parashat Pekudei (אֶלָּא שֶׁהֵם עַל דֶּרֶךְ ז׳ הֵיכָלוֹת אֲשֶׁר נִזְכָּר פָּרָשַׁת פְּקוּדֵי), for they are seven chambers and they are ten (שֶׁהֵם ז׳ הֵיכָלוֹת וְהֵם י׳), since the upper chamber includes three chambers (כִּי הֵיכָל הָעֶלְיוֹן כּוֹלֵל ג׳ הֵיכָלוֹת), and the lower one is comprised of two (וְהַתַּחְתּוֹן כָּלוּל מִב׳). And so is the matter here, that they are seven kings (וְכֵן הָעִנְיָן בְּכָאן שֶׁהֵם ז׳ מְלָכִים).

[Gloss — Tzemach: for Bela includes Yovav and Chosham, as is known] ([הַגָּהָה — צֶמַח כִּי בֶּלַע כּוֹלֵל יוֹבָב וְחֹשָׁם כַּנּוֹדָע]).

And behold, the matter of their refinement through thought—the explanation of the matter is as follows (וְהִנֵּה עִנְיַן בֵּרוּרָם עַל יְדֵי הַמַּחֲשָׁבָה עִנְיַן הַדָּבָר הוּא), as we have written that all these kings are the aspect of the Mochin of the Nukva’ot, which are also called “thought” (בְּמַה שֶּׁכָּתַבְנוּ כִּי כָּל אֵלּוּ הַמְּלָכִים הֵם בְּחִינַת הַמּוֹחִין שֶׁל הַנְּקֵבוֹת אֲשֶׁר גַּם הֵם נִקְרָא מַחֲשָׁבָה). And therefore, when the supernal thought, which is Chokhmah Setimah in the head of Atik Yomin, wished to repair them after Arich Anpin had been repaired through its tikkunim (וְלָכֵן כַּאֲשֶׁר הַמַּחֲשָׁבָה הָעֶלְיוֹנָה שֶׁהִיא חָכְמָה סְתִימָאָה דְּבְּרֵישָׁא דְּעַתִּיקָא רָצְתָה לְתַקְּנָם אַחַר שֶׁנִּתְקַּן א״א בְּתִקּוּנָיו), then its light went forth by means of the diminution of its light because of those tikkunim, as is known (וְאָז יָצָא הָאוֹר שֶׁלָּהּ עַל יְדֵי הַמְעָטַת אוֹרוֹ בְּסִבַּת אוֹתָם הַתִּקּוּנִים כַּנּוֹדָע). And through this there was power in these kings to live and to receive the supernal light (וְעַל יְדֵי כֵן הָיָה כֹּחַ בְּאֵלּוּ הַמְּלָכִים לְהִתְחַיּוֹת וּלְקַבֵּל אוֹר הָעֶלְיוֹן). And then the supernal thought—Chokhmah Setimah in the head of Atik—shone into them (וְאָז הַמַּחֲשָׁבָה עִלָּאָה מוֹחָא סְתִימָאָה דְּבְּרֵישָׁא דְּעַתִּיקָא הֵאִיר בָּהֶם), and through this these kings were refined (וְעַל יְדֵי זֶה נִתְבָּרְרוּ אֵלּוּ הַמְּלָכִים). And then the most select among them, which is the aspect of what they have from Arich Anpin, ascended as Mayin Nukvin [Feminine Waters] and was refined (וְאָז הַיּוֹתֵר מֻבְחָר שֶׁבָּהֶם שֶׁהוּא בְּחִינַת מַה שֶּׁיֵּשׁ בָּהֶם מֵא״א עָלוּ אֵלּוּ בְּסוֹד מ״נ וְנִתְבָּרְרוּ), and the remainder remained below (וְהַשְּׁאָר נִשְׁאַר לְמַטָּה). And know that that aspect which ascended into Arich Anpin is the aspect of the hairs of His beard, as is known, as mentioned in the Idra, in the first Tikkun which is called El (וְדַע כִּי אוֹתָהּ הַבְּחִינָה שֶׁעָלְתָה בְּא״א הֵם בְּחִינַת הַשְּׂעָרוֹת שֶׁבְּדִיקְנָא דִּילֵיהּ כַּנּוֹדָע כַּנִּזְכָּר בָּאִדְרָא בְּתִקּוּנָא קַדְמָאָה הַנִּקְרָא אֵל), within which there are three worlds, which are these three kings from among the seven kings (אֲשֶׁר בּוֹ ג׳ עָלְמִין שֶׁהֵם ג׳ מְלָכִים אֵלּוּ מֵהַז׳ מְלָכִים), and they are Bela, Yovav, and Chosham (וְהֵם בֶּלַע יוֹבָב חֹשָׁם). And these hairs are drawn from Moḥa Setima’ah [Concealed Brain] itself, as is known (וְאֵלּוּ הַשְּׂעָרוֹת הֵם נִמְשָׁכִין מִמ״ס עַצְמָהּ כַּנּוֹדָע), and this is the concealed Chokhmah (וְהוּא הַחָכְמָה סְתִימָאָה), and it is Nukva relative to the Keter of Atik (וְהוּא נוּקְבָא לְגַבֵּי כֶּתֶר דְּעַתִּיקָא).

It follows that these hairs are her Mayin Nukvin [Feminine Waters] (נִמְצָא כִּי הַשְּׂעָרוֹת הָאֵלּוּ הֵם מ״נ דִּילָהּ), and therefore the hairs of the beard are thin and strong (וְעַל כֵּן שַׂעֲרֵי דְּדִיקְנָא הֵם דַּקִּין תַּקִּיפִין). And afterward there was a second refinement (וְאַחַר כָּךְ הָיָה בֵּרוּר ב׳), for when the aspect of Arich Anpin that was there was refined, and they went forth from there and ascended and were refined in the thought of Arich Anpin, as mentioned (כַּאֲשֶׁר הוּבְרְרָה הַבְּחִינָה שֶׁל א״א אֲשֶׁר הָיְתָה שָׁם וְיָצְאוּ מִשָּׁם וְעָלוּ וְנִתְבָּרְרוּ בְּמַחֲשָׁבָה דְּא״א כַּנִּזְכָּר). Then this aspect of Binah that was within the Malkhut was refined and ascended to its place above (אָז הַבְּחִינָה הַזֹּאת דְּבִינָה שֶׁבְּתוֹךְ הַמַּלְכוּת הוּבְרְרָה וְעָלְתָה בִּמְקוֹמָהּ לְמַעְלָה). And when Abba and Imma were repaired, then this aspect of Ze’ir Anpin and Nukvah was also refined (וְכַאֲשֶׁר נִתְקַּנוּ או״א אָז הוּבְרְרָה גַּם כֵּן בְּחִינַת זו״ו), and they went forth from there and ascended in the secret of Mayin Nukvin [Feminine Waters]—meaning in her Yesod—into Binah (וְיָצְאוּ מִשָּׁם וְעָלוּ בְּסוֹד מ״נ פֵּרוּשׁ בִּיסוֹד שֶׁלָּהּ אֶל הַבִּינָה). And afterward there was another refinement (וְאַחַר כָּךְ הָיָה בֵּרוּר אַחֵר), for after the aspect of Binah was refined, then the aspect of Malkhut ascended (כִּי אַחַר שֶׁהוּבְרְרָה הַבְּחִינָה שֶׁל הַבִּינָה אָז הַבְּחִינָה שֶׁל הַמַּלְכוּת עָלְתָה). And afterward, when Ze’ir Anpin was repaired, the aspect that they possessed from the Malkhut of Ze’ir Anpin was refined and ascended there, in the manner explained above (וְאַחַר כָּךְ כַּאֲשֶׁר נִתְקַּן ז״א הוּבְרְרָה הַבְּחִינָה שֶׁיֵּשׁ בָּהֶם מִן הַמַּלְכוּת שֶׁל ז״א וְעָלְתָה שָׁם עַל דֶּרֶךְ הַנַּ״ל). And afterward, when the Nukva of Ze’ir Anpin was repaired, she was first repaired in the aspect of back-to-back (וְאַחַר כָּךְ כַּאֲשֶׁר נִתְקַּנָה נוּקְבָּא דְּז״א נִתְקַּנָה תְּחִלָּה בִּבְחִינַת אֲב״א), and then still the Mayin Nukvin [Feminine Waters] of hers, which are within the said Malkhut, were not yet refined (וְאָז עֲדַיִן לֹא הוּבְרְרָה הַמ״נ דִּילָהּ אֲשֶׁר בְּתוֹךְ הַמַּלְכוּת הַנַּ״ל). And the matter is that all those aspects that are above her were refined of themselves through the thought that is in each of those aspects (וְהָעִנְיָן כִּי כָּל אוֹתָהּ הַבְּחִינָה שֶׁל מַעְלָה מִמֶּנָּה הוּבְרְרוּ מֵאֲלֵיהֶן עַל יְדֵי הַמַּחֲשָׁבָה שֶׁבְּכָל בְּחִינָה מֵהֶם), and they did not require the action of the lower ones, through which they would be refined (וְלֹא הָיוּ צְרִיכִין אֶל מַעֲשֵׂה הַתַּחְתּוֹנִים שֶׁעַל יְדֵיהֶם יִתְבָּרְרוּ).

For the Klipot that correspond to them do not possess such great strength (לְפִי שֶׁהַקְּלִיפּוֹת אֲשֶׁר כְּנֶגְדָּם אֵין בָּהֶם כֹּחַ כָּל כָּךְ). But the aspect of the Mayin Nukvin [Feminine Waters] of the Malkhut of the Nukva of Ze’ir Anpin, which are the aspect of Asiyah, where the very root and force of the Klipot reside (אֲבָל בְּחִינַת הַמ״נ שֶׁל הַמַּלְכוּת דְּנוּקְבָּא דְּז״א אֲשֶׁר הֵם בְּחִינַת עֲשִׂיָּה שֶׁשָּׁם כָּל עִקָּר שֹׁרֶשׁ וְתֹקֶף הַקְּלִיפּוֹת), therefore she did not have the power to repair and to refine the aspect of her Mayin Nukvin [Feminine Waters] that was in these kings (לָכֵן לֹא הָיָה בָּהּ כֹּחַ לְתַקֵּן וּלְבָרֵר הַבְּחִינָה שֶׁל מ״נ שֶׁלָּהּ שֶׁהָיָה בְּאֵלּוּ הַמְּלָכִים), because they were placed in the depths of the powerful Klipot (לְסִבַּת הֱיוֹתָן נְתוּנִים בְּעִמְקֵי הַקְּלִיפּוֹת הַחֲזָקִים). And she did not have the ability to refine them until Adam HaRishon came (וְלֹא הָיְתָה יְכֹלֶת בָּהּ לְבָרֵרָם עַד שֶׁבָּא אָדָם הָרִאשׁוֹן), and through his actions and his prayers he subdued the Klipot (וְעַל יְדֵי מַעֲשָׂיו וּתְפִלּוֹתָיו הָיָה מַכְנִיעַ אֶת הַקְּלִיפּוֹת), and he caused Ze’ir Anpin and Nukvah to return face to face (וְהָיָה מַחֲזִיר זו״ן פב״פ). And then the portion of the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin was completely refined (וְאָז מִתְבָּרְרִים חֵלֶק הַמ״נ דְּנוּקְבָּא דְּז״א בֵּרוּר גָּמוּר), and then there was no longer destruction in the world (וְאָז לֹא הָיָה עוֹד שָׁם חֻרְבָּן בָּעוֹלָם). And it was then as it will be in the days of the Messiah, may he come speedily in our days (וְהָיָה אָז כְּמוֹ שֶׁיִּהְיֶה בִּימֵי הַמָּשִׁיחַ בְּבִיאָתוֹ בִּמְהֵרָה בְּיָמֵינוּ), for then it is written, “He will swallow up death forever” (כִּי אָז כְּתִיב בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25). For they are the Klipot, whose vitality is the aspect of these Mayin Nukvin [Feminine Waters] that were not refined and are still within them (שֶׁהֵם הַקְּלִיפּוֹת אֲשֶׁר חַיּוּתָם הוּא בְּחִינַת הַמ״נ אֵלּוּ שֶׁלֹּא נִתְבָּרְרוּ וְהֵם עֲדַיִן בְּתוֹכָם). And if they were completely refined, all vitality would depart from them and they would die entirely (וְאִלּוּ הָיוּ נִתְבָּרְרִים לְגַמְרֵי הָיָה מִסְתַּלֵּק מֵהֶם כָּל הַחַיּוּת וְהָיוּ מֵתִים לְגַמְרֵי). And this is the matter of “the son of David will not come until all the souls in the body are finished” (וְזֶהוּ עִנְיַן אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף), for when all the holy souls are finished emerging from there and ascend in the aspect of Mayin Nukvin [Feminine Waters], from which the souls are formed, as explained above at the beginning of the discourse (כִּי כַּאֲשֶׁר יִכְלוּ כָּל הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת לָצֵאת מִשָּׁם וְעוֹלִין בִּבְחִינַת מ״נ שֶׁמֵּהֶם נוֹצְרוֹת הַנְּשָׁמוֹת כַּנַּ״ל בִּתְחִלַּת הַדְּרוּשׁ), then there will no longer be vitality for the Klipot (לֹא יִהְיֶה עוֹד חַיּוּת אֶל הַקְּלִיפּוֹת), and they will die and be nullified (וְיָמוּתוּ וְיִתְבַּטְּלוּ). And this is “He will swallow up death forever” (וְזֶהוּ בִּלַּע הַמָּוֶת לָנֶצַח), for the Klipot are called “death,” and they will be swallowed up and utterly nullified (כִּי הַקְּלִיפּוֹת נִקְרָאִים מָוֶת תִּתְבַּלַּע וְתִתְבַּטֵּל לְגַמְרֵי). And this is what is stated in Parashat Pekudei, daf 258b: “when the exile will be completed, with the pulling of the feet by the feet, then the Messiah will come” (וְזֶה שֶׁאָמַר פָּרָשַׁת פְּקוּדֵי דְּרנ״ח ע״ב כַּד יִסְתַּיֵּים גָּלוּתָא בְּמִשְׁיכוּ דְּרַגְלִין בְּרַגְלִין כְּדֵין יָבֹא מְשִׁיחָא כִּיעַ), for behold these aspects of the kings are one Adam from his head until his feet (כִּי הֲרֵי אֵלּוּ בְּחִינוֹת הַמְּלָכִים הֵם אָדָם אֶחָד מֵרֹאשׁוֹ וְעַד רַגְלָיו), who is sunk within these Klipot (אֲשֶׁר נִטְבַּע בְּאֵלּוּ הַקְּלִיפּוֹת), and every time and time that there is a supernal Zivug we raise, through our prayers, the sparks of holiness within him in the aspect of Mayin Nukvin [Feminine Waters] (וּבְכָל פַּעַם וּפַעַם שֶׁיֵּשׁ זִוּוּג עֶלְיוֹן אֲנַחְנוּ מַעֲלִין עַל יְדֵי תְּפִלּוֹתֵינוּ נִיצוֹצוֹת הַקְּדוּשָׁה שֶׁבּוֹ בִּבְחִינַת מ״נ), and when the sparks that are also in his feet are refined and ascend (וּכְאֲשֶׁר יִתְבָּרְרוּ וְיַעֲלוּ גַּם הַנִּיצוֹצִין אֲשֶׁר בְּרַגְלָיו), then this entire Adam will be completed and repaired (אָז יֻשְׁלַם לְהִתְתַּקֵּן כָּל אָדָם זֶה), and then the Messiah will come (אָז יָבֹא מָשִׁיחַ), and the matter of these feet is in Asiyah, which is the aspect of feet (וְעִנְיַן רַגְלָיו אֵלּוּ הוּא בַּעֲשִׂיָּה שֶׁהוּא בְּחִינַת רַגְלַיִם), and there is the completion of holiness, which is the Malkhut called “the end of the right” (וְשָׁם הוּא סִיּוּם הַקְּדוּשָׁה שֶׁהִיא הַמַּלְכוּת הַנִּקְרֵאת קֵץ הַיָּמִין), and corresponding to it in the Klipah it is called “the end of days” (וּכְנֶגְדּוֹ בַּקְּלִיפָּה אֲשֶׁר שָׁם נִקְרָא קֵץ הַיָּמִים), and when the souls that fell until there are repaired then it will be the time of redemption (וּכְאֲשֶׁר יִתֻּקְּנוּ הַנְּשָׁמוֹת אֲשֶׁר נָפְלוּ עַד שָׁם אָז יִהְיֶה זְמַן הַגְּאֻלָּה).

What emerges for us from all this is that the matter of the aspect of Mayin Nukvin [Feminine Waters] is the holy souls themselves, literally (הָעוֹלֶה לָנוּ מִכָּל זֶה כִּי עִנְיַן בְּחִינַת מ״נ הֵם הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת מַמָּשׁ), they themselves which are within these kings and must be refined from there and raised in the aspect of Mayin Nukvin [Feminine Waters] above (הֵם עַצְמָם אֲשֶׁר תּוֹךְ מְלָכִים אֵלּוּ שֶׁצָּרִיךְ לְבָרֵרָם מִשָּׁם וּלְהַעֲלוֹתָם בִּבְחִינַת מ״נ לְמַעְלָה), and then Mayin Dukhrin [Masculine Waters] will be joined with them through the Zivug of male and female (וְאָז יִתְחַבְּרוּ עִמָּהֶם מ״ד עַל יְדֵי הַזִּוּוּג זָכָר וּנְקֵבָה), and from these two aspects the souls are formed and created (וּמִב׳ בְּחִינוֹת אֵלּוּ נוֹצְרִים וְנִבְרָאִים הַנְּשָׁמוֹת).

And this is the reason that in every Zivug and Zivug new Mayin Nukvin [Feminine Waters] are required each time (וְזֶהוּ טַעַם שֶׁצָּרִיךְ בְּכָל זִוּוּג וְזִוּוּג מ״נ חֲדָשִׁים אֲחֵרִים), because those first Mayin Nukvin [Feminine Waters] of the first Zivug have already produced from them aspects of souls (לְפִי שֶׁאוֹתָן מ״נ הָרִאשׁוֹנִים שֶׁבַּזִּוּוּג הָא׳ כְּבָר נוֹצְרוּ מֵהֶם בְּחִינַת נְשָׁמוֹת), and therefore in every Zivug and Zivug it is necessary to refine other sparks and raise them in the aspect of Mayin Nukvin [Feminine Waters] as well (וְצָרִיךְ בְּכָל זִוּוּג וְזִוּוּג לְבָרֵר נִיצוֹצִין אֲחֵרִים וּלְהַעֲלוֹתָן בִּבְחִינַת מ״נ גַּם כֵּן), so that other new souls may be created there (לִהְיוֹת נִבְרָאִים שָׁם נְשָׁמוֹת אֲחֵרוֹת חֲדָשׁוֹת), and so in every Zivug and Zivug (וְכֵן בְּכָל זִוּוּג וְזִוּוּג). And we return to our matter, for since the Mayin Nukvin [Feminine Waters] of the Nukva of Ze’ir Anpin cannot be refined except through the lower ones (וְנַחֲזוֹר לְעִנְיָנֵנוּ כִּי כֵיוָן שֶׁאִי אֶפְשָׁר לְהִתְבָּרֵר מ״נ דְּנוּקְבָּא דְּז״א אֶלָּא עַל יְדֵי הַתַּחְתּוֹנִים), and as it is written, “and there was no man to work the ground” (וּכְמָה שֶׁהַכָּתוּב וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה) (Bereshit 2), therefore Ze’ir Anpin and Nukvah went forth back-to-back (לָכֵן יָצְאוּ זו״ן אֲב״א), for if they had returned face to face, the Klipot would have clung to the back-aspects of the Nukva because of their great strength, as mentioned above (כִּי אִם הָיוּ חוֹזְרִין פב״פ הָיוּ הַקְּלִיפּוֹת נֶאֱחָזִין בָּאֲחוֹרַיִם שֶׁל הַנְּקֵבָה לְרֹב תָּקְפָּם כַּנַּ״ל), for they were not yet refined (כִּי עֲדַיִן לֹא הָיוּ מְבֹרָרִים), therefore they were compelled to remain back-to-back (לָכֵן הֻכְרְחוּ לְהִשָּׁאֵר אֲב״א).

Mahadura Kama (First Edition) — the reason for this, corresponding to what we wrote, that initially they were back-to-back so that the externals would not cling (מ״ק טַעַם לָזֶה לְמַה שֶּׁכָּתַבְנוּ שֶׁהָיְתָה תְּחִלָּה אֲב״א שֶׁלֹּא יִתְאַחֲזוּ הַחִיצוֹנִים), the matter is that the back-aspects are the secret of Elohim (הָעִנְיָן כִּי הָאֲחוֹרַיִם הֵם סוֹד אֱלֹהִים), and they are one hundred and twenty permutations of Elohim (וְהֵם ק״ך צֵרוּפֵי אֱלֹהִים), and they extend until the end of Asiyah, as explained (וְהֵם עַד סוֹף הָעֲשִׂיָּה כְּמְבוֹאָר), and there, after them, the Klipot come and are drawn there at the end of Asiyah (וְשָׁם אַחֲרֵיהֶם בָּאִים הַקְּלִיפּוֹת וְנִמְשָׁכִין שָׁם בְּסוֹף הָעֲשִׂיָּה), and they are called, in relation to these, “other gods,” relative to these one hundred and twenty Elokim which are living Elohim of holiness (וְנִקְרָאִים בְּסוֹד אֱלֹהִים אֲחֵרִים בְּעֶרֶךְ אֵלּוּ הַק״ך אֱלֹהִים שֶׁהֵם אֱלֹהִים חַיִּים דִּקְדוּשָׁה), as it is written, “for Elohim is holy” (כְּמוֹ שֶׁכָּתוּב כִּי אֱלֹהִים קְדֹשִׁים הוּא).

And behold, when there are, Heaven forbid, sins and iniquities, these “other gods” are included in their root in the secret of the holy Elohim in the back-aspects (וְהִנֵּה כְּשֶׁיֵּשׁ ח״ו חֲטָאִים וַעֲוֹנוֹת אֵלּוּ אֱלֹהִים אֲחֵרִים נִכְלָלִין בְּשָׁרְשָׁם בְּסוֹד אֱלֹהִים הַקְּדוֹשִׁים שֶׁבָּאֲחוֹרַיִם), and through their inclusion in their root they draw sustenance from the Shekhinah (וְעַל יְדֵי כְּלָלוּתָם בְּשָׁרְשָׁם הֵם יוֹנְקִין מִן הַשְּׁכִינָה), and this is the secret of all the grasp of the externals in holiness (וְזֶה סוֹד כָּל אֲחִיזַת הַחִיצוֹנִים בַּקְּדוּשָׁה), for they do not grasp except through their inclusion in their root (כִּי אֵינָם אוֹחֲזִין רַק עַל יְדֵי כְּלָלוּתָם בְּשָׁרְשָׁם), and not, Heaven forbid, that they themselves enter (וְלֹא ח״ו שֶׁנִּכְנָסִין הֵם עַצְמָם). And this is the secret of “lay bare, lay bare, unto the foundation” (וְזֶה סוֹד עָרוּ עָרוּ עַד הַיְסוֹד), for these Elohim—their root is from Mayin Nukvin [Feminine Waters] in the Yesod of the Nukva (כִּי אֵלּוּ אֱלֹהִים שָׁרְשָׁם הֵם מִמ״נ בִּיסוֹד הַנּוּקְבָּא), for they are the five Gevurot, the five letters of Elohim (כִּי הֵם ה״ג ה׳ אוֹתִיּוֹת אֱלֹהִים). And when the Malkhut wishes to raise Mayin Nukvin [Feminine Waters], all the Elohim of holiness are included there in her Yesod (וְכַאֲשֶׁר רוֹצָה הַמַּלְכוּת לְהַעֲלוֹת מ״נ נִכְלָלִין כָּל אֱלֹהִים דִּקְדוּשָׁה שָׁם בִּיסוֹד שֶׁבָּהּ), and when there is, Heaven forbid, a blemish, then the “other gods” grasp their roots and are included with them (וּכְשֶׁיֵּשׁ ח״ו פְּגָם אָז אוֹחֲזִין אֱלֹהִים אֲחֵרִים בְּשָׁרְשָׁם וְנִכְלָלִין עִמָּהֶם), and even though they themselves do not enter, Heaven forbid (אַף עַל פִּי שֶׁהֵם אֵינָם נִכְנָסִים ח״ו), nevertheless they draw sustenance in the secret of inclusion (עִכָּל זֶה הֵם יוֹנְקִים בְּסוֹד כְּלָלוּת). And this is the secret of “and the maidservant that inherits her mistress” (וְזֶה סוֹד וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּה), for the supernal Tzaddik couples, as it were, with the maidservant at the Yesod mentioned above (שֶׁצַדִּיק עֶלְיוֹן מִזְדַּוֵּג עִם הַשִּׁפְחָה כִּבְיָכוֹל בַּיְסוֹד הַנַּ״ל), and this is what is stated, “lay bare, lay bare, unto the foundation,” for there the blemish reaches, as it were (וְזֶה שֶׁאָמַר עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ כִּי שָׁם מַגִּיעַ הַפְּגָם כִּיָכוֹל). And this is also the secret of “Elohim—nations have entered Your inheritance” (וְזֶה גַּם כֵּן סוֹד אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶיךָ), meaning that the externals, who are called “other gods,” grasp onto the Elohim of holiness (פֵּירוּשׁ כִּי הַחִיצוֹנִים הַנִּקְרָאִים אֱלֹהִים אֲחֵרִים הֵם נֶאֱחָזִים בֶּאֱלֹהִים דִּקְדוּשָׁה), and through this the nations enter Your inheritance, the inheritance of holiness (וְעַל יְדֵי כֵן בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ נַחֲלַת הַקֹּדֶשׁ). And for this reason it says “Elohim” and does not say Hashem (וְלָזֶה אָמַר אֱלֹהִים וְלֹא אָמַר ה׳). And behold, the matter of their being back-to-back is because they are Dinim [Judgments], and they go out from him to her and then they cling (וְהִנֵּה עִנְיַן הֱיוֹתָן אֲב״א מִפְּנֵי שֶׁהֵן דִּינִין וְיוֹצְאִין מִמֶּנּוּ אֵלֶיהָ וְאָז נִדְבָּקִין), for the branch remains attached to the tree from which it emerges (כִּי הֶעָנָף נִשְׁאָר דָּבוּק בָּאִילָן אֲשֶׁר מִשָּׁם יוֹצֵאת).

And behold, when afterward they are face to face, it would seem fitting that they should also return to cling, as in the secret of the back-aspects, for they are also given from him to her (וְהִנֵּה בִּהְיוֹתָן אַחַר כָּךְ פב״פ הָיָה רָאוּי שֶׁיַּחְזְרוּ לְהִדָּבֵק גַּם כֵּן כְּמוֹ בְּסוֹד אֲחוֹרַיִם כִּי גַּם כֵּן נִתָּנִים מִמֶּנּוּ אֵלֶיהָ), but the reason is that Abba and Imma, whose stature is equal, are face to face, therefore they cling together and dwell as one and do not separate one from the other, and therefore their Zivug is constant (אַךְ הַטַּעַם הוּא כִּי או״א שֶׁקוֹמָתָן שָׁוָה פב״פ לָכֵן הֵם מִתְדַּבְּקִין כְּחַדָּא שָׁרְיָין וְלָא מִתְפָּרְשִׁין דָּא מִן דָּא לָכֵן זִוּוּגָם תָּדִיר). But Ze’ir Anpin and Nukvah, whose stature is not equal, are not attached to one another when they are face to face (אֲבָל זו״ן שֶׁאֵין קוֹמָתָן שָׁוָה אֵינָן דְּבוּקִים זֶה בָּזֶה בִּהְיוֹתָן פב״פ), thus it is concluded (עַל כֵּן).

And now there were two impediments (וְעַתָּה יֵשׁ ב׳ מְנִיעוֹת), for it was necessary to create Adam and Eve so that through them the Mayin Nukvin [Feminine Waters] of all the souls would be refined, as explained above (כִּי הָיָה צָרִיךְ לִבְרֹא אֶת הָאָדָם וְאֶת חַוָּה כְּדֵי שֶׁעַל יְדֵיהֶם יִתְבָּרְרוּ מ״נ שֶׁל כָּל הַנְּשָׁמוֹת כַּנַּ״ל), and for this a Zivug was required (וְלָזֶה הָיָה צָרִיךְ זִוּוּג), and they cannot couple unless they return face to face (וְאִי אֶפְשָׁר לָהֶם לְהִזְדַּוֵּג אֶלָּא אִם יַחְזְרוּ פב״פ). But to return face to face was impossible for the reason explained above, so that the Klipot would not cling to the back-aspects of the Nukvah (וְלַחֲזוֹר פב״פ אִי אֶפְשָׁר לְסִבָּה כַּנַּ״ל כְּדֵי שֶׁלֹּא יִתְאַחֲזוּ הַקְּלִיפּוֹת בָּאֲחוֹרַיִם דְּנְקֵבוֹת). Therefore, in order to remove these two impediments, what did Abba and Imma do (וְלָכֵן כְּדֵי לְבַטֵּל ב׳ הַמְּנִיעוֹת הָאֵלּוּ מֶה עָשׂוּ או״א), they sawed off the Nukva who was standing behind Ze’ir Anpin (נִסְּרוּ אֶת הַנּוּקְבָּא הָעוֹמֶדֶת אֲחוֹרֵי ז״א), and afterward they elevated the sawed Ze’ir Anpin and Nukvah upward into the palace of Abba and Imma themselves (וְאַחַר כָּךְ הֶעֱלוּ זו״ן הַנִּסָּרִים לְמַעְלָה בְּהֵיכַל או״א עַצְמָהּ), for there the Klipot have no power to cling to the back-aspects of the Nukvah (שֶׁשָּׁם אֵין כֹּחַ לַקְּלִיפּוֹת לְהִתְאַחֵז בָּאֲחוֹרֵי הַנּוּקְבָּא). And this palace of Abba and Imma is the aspect of the chuppah of Ze’ir Anpin and Nukva, groom and bride (וְזֶה הַהֵיכָל דְּאו״א הוּא בְּחִינַת הַחֻפָּה שֶׁל זו״ן חָתָן וְכַלָּה), and there they were able to return face to face (וְשָׁם יוּכְלוּ לַחֲזוֹר פב״פ), and there Ze’ir Anpin and Nukva coupled together (וְשָׁם נִזְדַּוְּגוּ זו״ן יַחַד). And all this matter you will understand from the Zohar, Parashat Bereshit, in what is written in the verse “and Hashem Elohim built the side,” which is the matter of the sawing (וְכָל עִנְיָן זֶה תְּבִינֵהוּ בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית מַה שֶּׁכָּתוּב בַּפָּסוּק וַיִּבֶן ה׳ אֱלֹהִים אֶת הַצֵּלָע שֶׁהוּא עִנְיַן הַנְּסִירָה), and afterward, “and He brought her to the man” (וְאַחַר כָּךְ וַיְבִאֶהָ אֶל הָאָדָם).

From here we learn that Abba and Imma needed to bring the bride into the domain of the groom, as in the verse, “I have given my daughter to this man” (מֵהָכָא יָלְפִינָן דְּבָעָאן או״א לְאַעֲלָאָה לְכַלָּה בִּרְשׁוּתָא דְּחָתָן כְּדָא אֲמַר אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה). From here onward, her husband comes to her, for that is her house, as it is written, “and he came to her” (מִכָּאן וָאֵילָךְ יֵיתֵי בַּעְלָהּ לְגַבָּהּ דְּהָא בֵּיתָא דִּילָהּ הוּא דִּכְתִיב וַיָּבֹא אֵלֶיהָ). The explanation is that the first Zivug of Ze’ir Anpin and Nukvah at the time of their emanation was not like the subsequent Zivugim [Unions] (פֵּירוּשׁ עִנְיַן הַזִּוּוּג הָרִאשׁוֹן דְּזו״ן בְּעֵת אֲצִילוּתָן אֵינֶנּוּ כִּשְׁאָר זִוּוּגִים שֶׁל אַחַר כָּךְ), for this Zivug was not below (וְהוּא כִּי הַזִּוּוּג הַזֶּה לֹא הָיָה לְמַטָּה), rather Abba and Imma raised Ze’ir Anpin in their bosom (רַק או״א הֶעֱלוּ אֶת ז״א בְּחֵיקָם), and afterward they raised the Nukvah, in the secret of “and He brought her to the man” (וְאַחַר כָּךְ הֶעֱלוּ אֶת הַנּוּקְבָּא בְּסוֹד וַיְבִאֶהָ אֶל הָאָדָם), and there they coupled, as will be explained with Hashem’s help (וְשָׁם נִזְדַּוְּגוּ כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳). However, all the other Zivugim [Unions] of Ze’ir Anpin and Nukvah, in the aspect of face-to-face, are below, in her house, which is the palace of the Nukvah (וְאָכֵן כָּל שְׁאָר הַזִּוּוּגִים דְּזו״ן דִּבְחִינַת פב״פ הוּא לְמַטָּה בְּבֵיתָא דִּילָהּ שֶׁל הַנּוּקְבָּא שֶׁהוּא בְּהֵיכַל הַנּוּקְבָּא), and there Ze’ir Anpin descends to couple with her (וְשָׁם יוֹרֵד הַז״א לְהִזְדַּוֵּג עִמָּהּ).

And behold, then the Mayin Nukvin [Feminine Waters] of the Nukvah had not yet been refined and corrected, as explained above (וְהִנֵּה אָז עֲדַיִן לֹא הָיוּ מ״נ שֶׁל הַנּוּקְבָּא מְבֹרָרִים וּמְתֻקָּנִים כַּנַּ״ל), and it follows that the Mayin Nukvin [Feminine Waters] which Malkhut raised toward Ze’ir Anpin were the Mayin Nukvin [Feminine Waters] of Binah, which served the Nukvah (וְנִמְצָא כִּי מ״נ שֶׁהֶעֱלְתָה מַלְכוּת לְגַבֵּי ז״א הֵם הַמ״נ דְּבִינָה אֲשֶׁר הֵם שִׁמְּשׁוּ אֶל הַנּוּקְבָּא). And through these Mayin Nukvin [Feminine Waters], Adam and Eve emerged so exceedingly exalted and attached up to above, as will be explained with Hashem’s help (וְעַל יְדֵי מ״נ אֵלּוּ יָצְאוּ אָדָם וְחַוָּה כָּךְ מְעוּלִּין וְנֶאֱחָזִין עַד לְמַעְלָה כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳).

[Gloss — it appears to me, Chaim, that the spirit within Binah, through which Mayin Nukvin [Feminine Waters] ascend, is that which served this Nukvah (הַגָּהָה — וְנִרְאֶה לִי חַיִּים כִּי הָרוּחָא דְּבַגַּוֵּהּ שֶׁל הַבִּינָה אֲשֶׁר עַל יָדוֹ עוֹלִין מ״נ הוּא אֲשֶׁר שִׁמֵּשׁ אֶל הַנּוּקְבָּא הַזֹּאת), for since it is exceedingly elevated it is able to refine Adam and Eve in the aspect of her own Mayin Nukvin [Feminine Waters] which are within the Klipot (כִּי עַל יְדֵי שֶׁהוּא מְעוּלֶּה מְאֹד יָכוֹל לְבָרֵר אָדָם וְחַוָּה בִּבְחִינַת מ״נ שֶׁלָּהּ עַצְמָהּ אֲשֶׁר תּוֹךְ הַקְּלִיפּוֹת), and Adam and Eve are not themselves the Mayin Nukvin [Feminine Waters] of Binah (וְאֵין אָדָם וְחַוָּה מ״נ עַצְמָן דְּבִינָה), rather they emerged and were refined through her spirit (אֶלָּא שֶׁיָּצְאוּ וְנִתְבָּרְרוּ עַל יְדֵי רוּחָא דִּילָהּ), and it is known that within it the soul enclothes as an aspect of garment (וְנוֹדָע שֶׁבּוֹ מִתְלַבֶּשֶׁת הַנְּשָׁמָה בִּבְחִינַת לְבוּשׁ), and this is the superiority of Adam and Eve in the aspect of garment (וְזֶהוּ מַעֲלַת אָדָם וְחַוָּה בִּבְחִינַת לְבוּשׁ), but the essence of their souls was from Ze’ir Anpin and Nukvah, from Mayin Dukhrin [Masculine Waters] and Mayin Nukvin [Feminine Waters] of their own (אֲבָל עַצְמוּת נִשְׁמָתָם הָיְתָה מִזּו״ן מ״ד וּמ״נ דִּילְהוֹן), for otherwise what benefit would there be in their ascent there if Adam and Eve were from the Mayin Nukvin [Feminine Waters] of Binah itself, and could have emerged from there (דְּאִלּוּ כֵן מַה תּוֹעֶלֶת בַּעֲלִיָּתָן שָׁם אִם אָדָם וְחַוָּה מִמ״נ דְּבִינָה עַצְמָהּ וְהָיָה יָכוֹל לָצֵאת מִשָּׁם), or perhaps the opposite — that they are indeed the actual Mayin Nukvin [Feminine Waters] of Binah, but needed to return and emerge again through the Zivug of Ze’ir Anpin and Nukvah when they are below, face to face, as is known (אוֹ אֶפְשָׁר לְהֵפֶךְ כִּי הֵם מ״נ מַמָּשׁ שֶׁל הַבִּינָה אֶלָּא שֶׁצָּרִיךְ לַחֲזוֹר וְלָצֵאת שֵׁנִית עַל יְדֵי זִוּוּג זו״ן בִּהְיוֹתָן לְמַטָּה פב״פ כַּנּוֹדָע), and therefore they ascended and both aspects were effected together, that Abba and Imma coupled through the enclothing of Ze’ir Anpin and Nukvah within them, and Adam and Eve emerged (וְלָכֵן עָלוּ וְנַעֲשׂוּ ב׳ הַבְּחִינוֹת יַחַד שֶׁנִּזְדַּוְּגוּ או״א בְּהִתְלַבְּשׁוּת זו״ן בָּהֶם וְיָצְאוּ אָדָם וְחַוָּה כְּנִלְעַ״ד). And afterward Ze’ir Anpin and Nukvah descended to their place below (וְאַחַר כָּךְ יָרְדוּ זו״ן בִּמְקוֹמָם לְמַטָּה), and there they were compelled to return to back-to-back, as explained above, for the reason stated, so that the externals would not cling (וְשָׁם הֻכְרְחוּ לַחֲזוֹר אֲב״א כַּנַּ״ל וְלַסִּבָּה הַנַּ״ל שֶׁלֹּא יִתְאַחֲזוּ הַחִיצוֹנִים), and then, while they were back-to-back, the Nukvah brought forth and gave birth to the souls of Adam and Eve (וְאָז בִּהְיוֹתָן אֲב״א הוֹצִיאָה הַנּוּקְבָּא וְיָלְדָה לִנְשָׁמוֹת דְּאָדָם וְחַוָּה). And remember this general principle everywhere it is stated that Adam and Eve emerged through a Zivug of back-to-back (וּזְכוֹר כְּלָל זֶה בְּכָל מָקוֹם אֲשֶׁר נֶאֱמַר כִּי אָדָם וְחַוָּה עַל יְדֵי זִוּוּג דְּאֲב״א יָצְאוּ), the intention is not literal (אֵין הַכַּוָּנָה כִּפְשׁוּטוֹ), for it is impossible for a Zivug ever to be except face-to-face (כִּי אִי אֶפְשָׁר לְעוֹלָם לְהִזְדַּוֵּג כִּי אִם פב״פ). Rather, the intention is to say that Ze’ir Anpin and Nukvah were unable to remain face-to-face in their place below in order to couple and bring forth Adam and Eve (אֶלָּא הַכַּוָּנָה לוֹמַר כִּי לֹא יָכְלוּ לַעֲמוֹד זו״ן פב״פ בִּמְקוֹמָם לְמַטָּה לְהִזְדַּוֵּג וּלְהוֹצִיא אָדָם וְחַוָּה), and they were therefore required to ascend above into the bosom of Abba and Imma, as explained above (וְהֻצְרְכוּ לַעֲלוֹת לְמַעְלָה בְּחֵיק או״א כַּנַּ״ל), and they coupled there face-to-face through the Mayin Nukvin [Feminine Waters] of Binah which Malkhut raised (וְנִזְדַּוְּגוּ שָׁם פב״פ עַל יְדֵי מ״נ דְּבִינָה שֶׁהֶעֱלְתָה הַמַּלְכוּת). And when they returned to their place and descended below, they were compelled to be back-to-back (וּכְשֶׁחָזְרוּ לִמְקוֹמָם וְיָרְדוּ לְמַטָּה הֻכְרְחוּ לִהְיוֹת אֲב״א), and then the souls of Adam and Eve emerged while Ze’ir Anpin and Nukvah were back-to-back (וְאָז יָצְאוּ נִשְׁמוֹת אָדָם וְחַוָּה בִּהְיוֹתָן זו״ן אֲב״א). And see in the discourses of A"B"Y"A concerning the sin of Adam HaRishon, and you will understand the order of the elevations of the levels of the worlds—how they were at the time Adam HaRishon was created (וְעַיֵּן בְּדְרוּשֵׁי אבי״ע בְּעִנְיַן חֵטְא דְּאָדָם הָרִאשׁוֹן וְתָבִין סֵדֶר מַעֲלוֹת מַדְרֵגוֹת הָעוֹלָמוֹת אֵיךְ הָיוּ בְּעֵת שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן), and there you will understand how Ze’ir Anpin and Nukvah were supernal in the place of Abba and Imma, and there they were in the aspect of back-to-back and coupled there to bring forth Adam HaRishon (וְשָׁם תָּבִין אֵיךְ הָיוּ הַזּו״ן עֶלְיוֹנִים בִּמְקוֹם או״א וְשָׁם הָיוּ בִּבְחִינַת אֲב״א וְנִזְדַּוְּגוּ שָׁם לְהוֹצִיא אָדָם הָרִאשׁוֹן), and see there well (וְעַיֵּן שָׁם הֵיטֵב). And remember this general principle for all places where the matter of a back-to-back Zivug is mentioned (וּזְכוֹר כְּלָל זֶה לְכָל הַמְּקוֹמוֹת שֶׁנִּזְכָּר עִנְיַן זִוּוּג אֲב״א), that the matter is not literal, but according to what was explained above (שֶׁאֵין הָעִנְיָן כִּפְשׁוּטוֹ אֶלָּא עַל דֶּרֶךְ הַנַּ״ל). And this is when there are among Israel mitzvot and good deeds, through which they cause Ze’ir Anpin and Nukvah to be able to couple face to face (וְהוּא כְּשֶׁיֵּשׁ בְּיִשְׂרָאֵל מִצְווֹת וּמַעֲשִׂים טוֹבִים שֶׁעַל יְדֵיהֶם יִגְרְמוּ שֶׁיּוּכְלוּ לְהִזְדַּוֵּג זו״ן פב״פ), and through this she is able to raise Mayin Nukvin [Feminine Waters] to the Mayin Dukhrin [Masculine Waters] of the male (וְעַל יְדֵי זֶה הִיא יְכוֹלָה לְהַעֲלוֹת מ״נ לְגַבֵּי מ״ד דְּדְּכוּרָא).

But if, Heaven forbid, there is no merit in Israel, there is no power in the Nukvah of Ze’ir Anpin to raise her Mayin Nukvin [Feminine Waters] to her husband, as is known (וְאִם אֵין ח״ו בְּיִשְׂרָאֵל זְכוּת אֵין כֹּחַ בַּנּוּקְבָּא דְּז״א לְהַעֲלוֹת מ״נ שֶׁלָּהּ לְגַבֵּי בַּעְלָהּ כַּנּוֹדָע), for Mayin Nukvin [Feminine Waters] ascend only through the souls of the lower ones (כִּי אֵין הַמ״נ עוֹלִין אֶלָּא עַל יְדֵי נִשְׁמוֹת הַתַּחְתּוֹנִים). Therefore, in order to couple them, she must ascend together with Ze’ir Anpin above to Abba and Imma (וְלָכֵן כְּדֵי לְזַוְּגָם הִיא צְרִיכָה לַעֲלוֹת עִם ז״א לְמַעְלָה בְּאו״א), and she raises the Mayin Nukvin [Feminine Waters] of Imma and they couple together (וְהִיא מַעֲלָה מ״נ דְּאִמָּא וְנִזְדַּוְּגִים יַחַד). It follows that this Zivug is almost not called by their name, but by the name of Abba and Imma (וְנִמְצָא כִּי כִּמְעַט אֵין זִוּוּג זֶה נִקְרָא עַל שְׁמָם אֶלָּא עַל שֵׁם או״א), for to there they ascended, and by their power and through their Mayin Nukvin [Feminine Waters] they couple (כִּי עַד שָׁם עָלוּ וּבְכֹחָם וְעַל יְדֵי מ״נ שֶׁלָּהֶם הֵם נִזְדַּוְּגִים). And if at that time they wished to descend below to their place, they would have no power or ability to stand face to face, but only back-to-back (וְאִלּוּ בְּעֵת הַהִיא הָיוּ רוֹצִים לֵרֵד לְמַטָּה לִמְקוֹמָם לֹא הָיְתָה יְכוֹלֶת וְכֹּחַ לָהֶם לַעֲמוֹד פב״פ אֶלָּא אֲב״א). It follows with certainty that there is no Zivug except when they are face to face (וְנִמְצָא וַדַּאי שֶׁאֵין שׁוּם זִוּוּג אֶלָּא בִּהְיוֹתָן פב״פ), but what we call a “back-to-back Zivug” means that if they were then to descend to their place below, they would not be able to stand except back-to-back (אֶלָּא מַה שֶּׁאָנוּ קוֹרְאִין אוֹתוֹ זִוּוּג אֲב״א רָצָה לוֹמַר שֶׁאִם הָיוּ אָז יוֹרְדִין לִמְקוֹמָם לְמַטָּה לֹא הָיוּ יְכוֹלִים לַעֲמוֹד אֶלָּא אֲב״א), and therefore they ascended above in order to be able to be face to face (כִּי עַל כֵּן עָלוּ לְמַעְלָה כְּדֵי שֶׁיּוּכְלוּ לִהְיוֹת פב״פ). And we return to the matter, that Adam and Eve emerged through a face-to-face Zivug above, which Zivug is called back-to-back (וְנַחֲזוֹר לָעִנְיָן כִּי אָדָם וְחַוָּה יָצְאוּ עַל יְדֵי זִוּוּג פָּנִים בְּפָנִים לְמַעְלָה אֲשֶׁר זִוּוּג זֶה נִקְרָא אֲב״א), but if Ze’ir Anpin and Nukvah had been able to couple in their place below face to face, Adam and his wife would have emerged perfected with complete perfection and all the worlds would have been whole (וְאָמְנָם אִם הָיוּ זו״ן יְכוֹלִים לְהִזְדַּוֵּג בִּמְקוֹמָם לְמַטָּה פב״פ הָיוּ אָדָם וְאִשְׁתּוֹ יוֹצְאִים מְתֻקָּנִים בְּתַכְלִית הַתִּקּוּן וְכָל הָעוֹלָמוֹת הָיוּ שְׁלֵמִים).

And behold, after the Holy One, blessed be He, created Adam and Eve, had Adam not sinned, after the Holy One, blessed be He, sawed him so that he would couple with his wife face to face, he would have been able through his prayers and good deeds to subdue the Klipot and to restore Ze’ir Anpin and Nukvah to face to face in their place below (וְהִנֵּה אַחַר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם וְחַוָּה אֵלּוּ לֹא הָיָה חוֹטֵא אַחַר שֶׁנְּסָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי שֶׁיִּזְדַּוֵּג עִם אִשְׁתּוֹ פב״פ הָיָה יָכוֹל עַל יְדֵי תְּפִלּוֹתָיו וּמַעֲשָׂיו הַטּוֹבִים לְהַכְנִיעַ הַקְּלִיפּוֹת וְהָיָה מַחֲזִיר לְזו״ן פב״פ בִּמְקוֹמָם לְמַטָּה), and the Mayin Nukvin [Feminine Waters] of the Nukvah would have been completely refined and the dross separated and removed from holiness and would have died completely and been nullified from the world (וְהָיוּ מִתְבָּרְרִים הַמ״נ דְּנוּקְבָּא לְגַמְרֵי וְהָיוּ הַסִּיגִים מֻבְדָּלִים וּמֻפְרָדִים מִן הַקְּדוּשָׁה וְהָיוּ מֵתִים לְגַמְרֵי וּמִתְבַּטְּלִים מִן הָעוֹלָם), and all the holy souls would have emerged from within the Klipot and then the Klipot would die and be nullified, as explained above (וְכָל הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת הָיוּ יוֹצְאוֹת מִתּוֹךְ הַקְּלִיפּוֹת וְאָז יָמוּתוּ הַקְּלִיפּוֹת וְיִתְבַּטְּלוּ כַּנַּ״ל). But when Adam and Eve sinned, they caused that the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin were not refined (וּכְשֶׁחָטְאוּ אָדָם וְחַוָּה גָּרְמוּ שֶׁלֹּא נִתְבָּרְרָה הַמ״נ דְּנוּקְבָּא דְּז״א), therefore even though through the Zivug of Adam and Eve they caused Ze’ir Anpin and Nukvah to return face to face in their place below, this was not a state of enduring permanence (לָכֵן אַף עַל פִּי שֶׁעַל יְדֵי זִוּוּג אָדָם וְחַוָּה גָּרַם לְהַחֲזִיר זו״ן פב״פ בִּמְקוֹמָם לְמַטָּה הִנֵּה לֹא הָיָה דָּבָר שֶׁל קִיּוּם תָּמִיד), for that return sufficed only at the time of the Zivug itself (כִּי לֹא הָיְתָה מַסְפֶּקֶת בַּחֲזָרָה הַהִיא רַק בִּשְׁעַת הַזִּוּוּג בִּלְבַד), and immediately afterward the Nukvah would return back-to-back with Ze’ir Anpin (וְתֵכֶף הָיְתָה הַנּוּקְבָּא חוֹזֶרֶת אֲב״א עִם ז״א). And since this was so, it follows that in every Zivug it was necessary to effect a repair, that they return face to face at least at the time of the Zivug (וְכֵיוָן שֶׁהָיָה כֵן נִמְצָא שֶׁהָיָה צָרִיךְ בְּכָל זִוּוּג וְזִוּוּג לַעֲשׂוֹת תִּקּוּן שֶׁיַּחְזְרוּ פב״פ לְפָחוֹת בְּעֵת הַזִּוּוּג), and then to refine some sparks of those kings and raise them in the aspect of Mayin Nukvin [Feminine Waters] to create from them a small number of souls (וּלְבָרֵר אָז מִקְצָת נִיצוֹצִין שֶׁל אוֹתָן הַמְּלָכִים וּלְהַעֲלוֹתָם בִּבְחִינַת מ״נ לִבְרֹא מֵהֶם נְשָׁמוֹת מְעַט מְעָט), and immediately afterward they would return back-to-back (וְתֵכֶף הָיוּ חוֹזְרִין אֲב״א), for she does not have the power to raise and refine all those sparks at once, but only little by little (כִּי אֵין בָּהּ כֹּחַ לְהַעֲלוֹת וּלְבָרֵר כָּל הַנִּיצוֹצִין הָאֵלֶּה יַחַד אֶלָּא מְעַט מְעָט).

And behold, at the time of the destruction of the Temple and at the time of the Ten Martyrs, the sins greatly and exceedingly increased (וְהִנֵּה בִּזְמַן חֻרְבַּן בֵּית נִי בִּזְמַן י׳ הֲרוּגֵי מַלְכוּת גָּבְרוּ מְאֹד מְאֹד הָעֲוֹנוֹת), and not only was there no power in the hands of the lower human beings to refine these sparks through their prayers to raise them in the secret of Mayin Nukvin [Feminine Waters] (וְלֹא דַי שֶׁלֹּא הָיָה כֹּחַ בְּיַד בְּנֵי אָדָם הַתַּחְתּוֹנִים לְבָרֵר נִיצוֹצִין אֵלּוּ עַל יְדֵי תְּפִלָּתָן לְהַעֲלוֹתָן בְּסוֹד מ״נ), but even the Mayin Nukvin [Feminine Waters] of Binah descended below and returned to become mixed with the Klipot (אֶלָּא אֲפִלּוּ גַּם הַמ״נ דְּבִינָה יָרְדוּ לְמַטָּה וְחָזְרוּ לְהִתְעָרֵב בַּקְּלִיפּוֹת), and this is what is stated, “because of your transgressions your mother was sent away” (וְזֶה שֶׁאָמַר וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 50), and because of this the world was being destroyed until the Blessed Name was compelled to repair the world (וְעַל זֶה הָיָה הָעוֹלָם נֶאֱבָד עַד שֶׁהֻצְרַךְ הַשֵּׁם יִתְבָּרַךְ לְתַקֵּן הָעוֹלָם), and this was through the Ten Martyrs, as will be explained with Hashem’s help (וְזֶה הָיָה עַל יְדֵי הֲרוּגֵי מַלְכוּת כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳).

And first we must inform you that, behold, there are three aspects in the matter of the ascent of Mayin Nukvin [Feminine Waters] (וּתְּחִלָּה אֲנַחְנוּ צְרִיכִין לְהוֹדִיעֲךָ כִּי הִנֵּה ג׳ בְּחִינוֹת יֵשׁ בְּעִנְיַן עֲלִיַּת מ״נ), one is the aspect of the Mayin Nukvin [Feminine Waters] themselves, and this aspect has already been well explained above (א׳ הוּא בְּחִינַת הַמ״נ עַצְמָן אֲשֶׁר בְּחִינָה זוֹ כְּבָר נִתְבָּאֵר לְעֵיל הֵיטֵב), the second is the very substance of the vessel of the womb of the woman in order to receive within it the drop of the male (ב׳ הוּא הָעַצְמוּת כְּלִי שֶׁל בֵּית הָרֶחֶם שֶׁל הָאִשָּׁה כְּדֵי לְקַבֵּל טִפַּת הַזָּכָר בְּתוֹכָהּ), and within this vessel there are also her Mayin Nukvin [Feminine Waters] whose matters were explained above (וּבְתוֹךְ כְּלִי זֶה יֵשׁ גַּם כֵּן מ״נ שֶׁלָּהּ אֲשֶׁר נִתְבָּאֵר עִנְיָנָם לְמַעְלָה), and this vessel is made by the supernal hands of Binah, which are her Chesed and Gevurah, which are the ten fingers (וְכְלִי זֶה נַעֲשֶׂה עַל יְדֵי יָדַיִם עֶלְיוֹנִים דְּבִינָה שֶׁהֵם ח״ג שֶׁלָּהּ שֶׁהֵם י׳ אֶצְבְּעוֹת), and this is the secret of the five letters MNTZPKH which are doubled (וְזֶה סוֹד ה׳ אוֹתִיּוֹת מנצפ״ךְ שֶׁהֵם כְּפוּלוֹת), and they descend until there below into the Nukvah and she becomes a vessel (וְהֵם יוֹרְדִים עַד שָׁם לְמַטָּה בַּנּוּקְבָּא וְנַעֲשֵׂית כְּלִי), and as it is written on the verse, “Spring up, O well; sing to it; the princes dug it, the nobles of the people hollowed it” (וּכְמוֹ שֶׁכָּתוּב עַל הַפָּסוּק עֲלִי בְאֵר עֱנוּ לָהּ בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם) (Numbers 21), as mentioned in Parashat Beha‘alotekha, daf 150a (כַּנִּזְכָּר פָּרָשַׁת בְּהַעֲלֹתְךָ דְּק״ן ע״א), and this is what our Sages said regarding Tamar, that she pressed with her finger—understand this (וְזֶה שֶׁאָמְרוּ רַזָ״ל עַל תָּמָר שֶׁמָּעֲכָה בְּאֶצְבַּע וְהָבֵן זֶה).

The third is the matter of that spirit which her husband leaves within her, as mentioned in Saba deMishpatim daf 94b (ג׳ הוּא עִנְיַן הַהוּא רוּחָא דְּשָׁבִיק בְּגַוָּהּ בַּעְלָהּ כַּנִּזְכָּר בְּסָבָא דְּמִשְׁפָּטִים צ״ד), for the Mayin Nukvin [Feminine Waters] have no power to ascend and be refined there by themselves, except through that spirit which Ze’ir Anpin inserted within her in the first Zivug, as is known (כִּי אֵין כֹּחַ הַמ״נ לְהַעֲלוֹת וּלְהִתְבָּרֵר שָׁם מֵעַצְמָן רַק עַל יְדֵי הַהוּא רוּחָא דְּעָאִיל ז״א בְּגַוָּהּ בְּזִוּוּגָא קַדְמָאָה כַּנּוֹדָע), and this is the Havayah of the Hehs, B"N (וְהוּא הוי״ה דְּהֶהִי״ן ב״ן), and through this Name is the raising of Mayin Nukvin [Feminine Waters] to her husband (וְעַל יְדֵי שֵׁם זֶה הוּא הַעֲלָאַת מ״נ לְבַעְלָהּ), and this is the matter of that spirit which her husband left within her, as stated above (וְזֶהוּ עִנְיַן הַהוּא רוּחָא דְּשָׁבִיק בָּהּ בַּעְלָהּ כַּנַּ״ל).

And behold, then at the destruction of the Second Temple there was no power to raise the aforementioned Mayin Nukvin [Feminine Waters] except in another, fourth aspect (וְהִנֵּה אָז בְּחֻרְבַּן בֵּית שֵׁנִי לֹא הָיָה כֹּחַ לְהַעֲלוֹת מ״נ הַנַּ״ל אִם לֹא בִּבְחִינָה אַחֶרֶת רְבִיעִית), and that is that those ten pious ones were required to be killed and to give themselves over for sanctification of the Name in actuality (וְהוּא שֶׁהֻצְרְכוּ י׳ חֲסִידִים הָהֵם לֵיהָרֵג וּלְמָסֹר עַצְמָן עַל קִדּוּשׁ הַשֵּׁם בְּפֹעַל), and after they were killed there was power in their souls to refine the Mayin Nukvin [Feminine Waters] from the kings and to raise them as Mayin Nukvin [Feminine Waters] in every Zivug and Zivug, whether in the Mayin Nukvin [Feminine Waters] of Binah or in the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin, Rachel (וְאַחַר שֶׁנֶּהֶרְגוּ הָיָה כֹּחַ בְּנִשְׁמוֹתֵיהֶם לְבָרֵר הַמ״נ מֵהַמְּלָכִים לְהַעֲלוֹתָן מ״נ בְּכָל זִוּוּג וְזִוּוּג שֶׁיֵּשׁ בֵּין בְּמ״נ דְּבִינָה בֵּין בְּמ״נ דְּנוּקְבָּא דְּז״א רָחֵל).

And the reason that there is power in these to raise the aforementioned Mayin Nukvin [Feminine Waters] is that, behold, the twelve tribes are the root of all the souls, for they themselves are the aspect of these Mayin Nukvin [Feminine Waters] (וְטַעַם הֱיוֹת כֹּחַ בְּאֵלּוּ לְהַעֲלוֹת הַמ״נ הַנַּ״ל הוּא כִּי הִנֵּה י״ב שְׁבָטִים הֵם שֹׁרֶשׁ לְכָל הַנְּשָׁמוֹת כֻּלָּם שֶׁהֵם עַצְמָם בְּחִינַת הַמ״נ הַנַּ״ל), and these Ten Martyrs of the Kingdom are the tribes themselves, as is known (וְאֵלּוּ י׳ הֲרוּגֵי מַלְכוּת הֵם הַשְּׁבָטִים עַצְמָם כַּנּוֹדָע), therefore there is in them the power to raise the Mayin Nukvin [Feminine Waters], which are the very existence of the souls themselves (לָכֵן יֵשׁ בָּהֶם כֹּחַ לְהַעֲלוֹת הַמ״נ שֶׁהֵם מְצִיאוּת הַנְּשָׁמוֹת עַצְמָן). And the matter of their being Ten Martyrs, whereas the tribes are twelve, is explained in another discourse (וְעִנְיַן הֱיוֹתָם י׳ הֲרוּגִים לְבַד שֶׁהַשְּׁבָטִים הֵם י״ב נִתְבָּאֵר בְּדְרוּשׁ אַחֵר).

And behold, this matter is explained in the Zohar, Parashat Pekudei, in the discussion of the Ten Martyrs of the Kingdom, and it states there: “their bodies were given over to the Sitra Achra, and their souls to the Holy King” (וְהִנֵּה עִנְיָן זֶה נִתְבָּאֵר בַּזֹּהַר פְּקוּדֵי בְּעִנְיָן י׳ הֲרוּגֵי מַלְכוּת וְאָמַר שָׁם גּוּפָא דִּילְהוֹן אִתְמְסַר לְסִטְרָא אָחֳרָא וְנִשְׁמָתְהוֹן לְמַלְכָּא קַדִּישָׁא), and the matter is as we explained, that not only at that time were the Mayin Nukvin [Feminine Waters] of the Nukvah not refined, but even the Mayin Nukvin [Feminine Waters] of Binah also descended and became mixed with the Klipot (וְהָעִנְיָן כְּמוֹ שֶׁכָּתַבְנוּ כִּי לֹא דַי שֶׁאָז לֹא הָיוּ מְבֹרָרִים הַמ״נ שֶׁל הַנּוּקְבָּא אֶלָּא גַּם מ״נ דְּבִינָה גַּם כֵּן יָרְדוּ וְנִתְעָרְבוּ בַּקְּלִיפּוֹת).

And behold, the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin were always in the domain of the Sitra Achra and never left there (וְהִנֵּה הַמ״נ דְּנוּקְבָּא דְּז״א לְעוֹלָם הָיְתָה בִּרְשׁוּת סִטְרָא אָחֳרָא וּלְעוֹלָם לֹא יָצְאוּ מִשָּׁם), but those of Binah had already been refined and then descended again, as stated above (אֲבָל שֶׁל הַבִּינָה כְּבָר הָיוּ מְבֹרָרִים וְחָזְרוּ לֵירֵד כַּנַּ״ל). And the Mayin Nukvin [Feminine Waters] of Binah are refined through the souls of these Ten Martyrs of the Kingdom, and they raise them from the Klipah upward into Binah (וְהַמ״נ דְּבִינָה הֵם מִתְבָּרְרִים עַל יְדֵי נְשָׁמוֹת אֵלּוּ שֶׁל י׳ הֲרוּגֵי מַלְכוּת וְהֵם מַעֲלִים אוֹתָם מִן הַקְּלִיפָּה לְמַעְלָה בַּבִּינָה). And this is the secret of “Come and see: the souls of these are for the completion of their holy spirit—ten spirits from below, as is fitting,” etc. (וְזֶה סוֹד תָּא חֲזֵי נִשְׁמָתָא דְּאִלֵּין לְאַשְׁלָמוּתָא דְּרוּחָא קַדִּישָׁא דִּילְהוֹן עֲשָׂרָה רוּחִין מִתַּתָּא כִּדְקָא יָאוֹת וְכו׳), meaning that through their spirits the Mayin Nukvin [Feminine Waters] ascend from below to above (רָצָה לוֹמַר שֶׁעַל יְדֵי רוּחִין דִּילְהוֹן יַעֲלֶה מ״נ מִתַּתָּא לְעֵילָא). And this is what is meant by “from below,” meaning from the place of the Klipot up to Binah (וְזֶה שֶׁאָמַר מִתַּתָּא רָצָה לוֹמַר מִמְּקוֹם הַקְּלִיפּוֹת עַד הַבִּינָה), and understand well the matter of the ascent of Mayin Nukvin [Feminine Waters]—what its meaning is—that it is Mayin Nukvin [Feminine Waters] from below, which are the Klipot, ascending upward into Binah or into Malkhut (וְהָבֵן הֵיטֵב עִנְיַן הַעֲלָאַת מ״נ מַה פֵּרוּשׁוֹ שֶׁהוּא מ״נ מִתַּתָּא שֶׁהֵם הַקְּלִיפּוֹת לְמַעְלָה בַּבִּינָה אוֹ בַּמַּלְכוּת). But the ascent of the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin from below, from the Klipot, upward into the said Nukvah, is only through their actual bodies that were killed (וְאָֽמְנָם הַעֲלָאַת מ״נ דְּנוּקְבָּא דְּז״א מִתַּתָּא מִן הַקְּלִיפּוֹת לְמַעְלָה בַּנּוּקְבָּא הַנַּ״ל אֵינוֹ אֶלָּא עַל יְדֵי גּוּפִין דִּילְהוֹן מַמָּשׁ שֶׁנֶּהֶרְגוּ), and this is the secret of “and their bodies were delivered to the guilty king” (וְזֶה סוֹד וְגוּפָא דִּילְהוֹן אִתְמְסְרוּ לְמַלְכָּא חַיָּיבָא), meaning to the Yesod of the Klipot, which is the Sitra Achra, in which the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin themselves are grasped, as explained above (פֵּירוּשׁ בִּיסוֹד הַקְּלִיפּוֹת שֶׁהִיא סִטְרָא אָחֳרָא אֲשֶׁר בָּהֶם נֶאֱחָזִים הַמ״נ דְּנוּקְבָּא דְּז״א עַצְמָן כַּנַּ״ל), for they never departed from there, and they are explicitly called Sitra Achra itself (שֶׁמֵּעוֹלָם לֹא יָצְאוּ מִשָּׁם וְהֵם מְכֻנִּים בְּשֵׁם סִטְרָא אָחֳרָא מַמָּשׁ).

And behold, the bodies of the Ten Martyrs of the Kingdom were then delivered into the hands of the Sitra Achra, and they killed them (וְהִנֵּה גּוּפָם שֶׁל י׳ הֲרוּגֵי מַלְכוּת נִמְסְרוּ אָז בְּיָדָם דְּסִטְרָא אָחֳרָא וַהֲרָגוּם), in order that there be within them the power to raise the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin from there by their merit (כְּדֵי שֶׁיִּהְיֶה בָּהֶם כֹּחַ לְהַעֲלוֹת הַמ״נ דְּנוּקְבָּא דְּז״א מִשָּׁם בִּזְכוּתָם), for the bodies themselves receive the pain of the killing (כִּי הֲלֹא הַגּוּפִין הֵם מְקַבְּלִים צַעַר דְּהֲרִיגָה), and therefore, in order to extract the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin which were rooted in the depths of the Klipot of the Sitra Achra, it was necessary for their bodies to be delivered into the hands of the Sitra Achra so that they would kill them (וְלָכֵן כְּדֵי לְהוֹצִיא הַמ״נ דְּנוּקְבָּא דְּז״א אֲשֶׁר הָיוּ מֻשְׁרָשִׁים בְּעִמְקֵי הַקְּלִיפּוֹת דְּסִטְרָא אָחֳרָא הֻצְרְכוּ גּוּפָם לְהִמָּסֵר בְּיַד סִטְרָא אָחֳרָא שֶׁיַּהַרְגוּם). And do not be astonished at this (וְאַל תִּתְמַהּ זֶה), for behold, their bodies were so exceedingly refined that they were fitting, in comparison, to the souls of other human beings (כִּי הִנֵּה גּוּפָתָם הָיוּ כָּךְ כָּל מְזֻכָּכִים עַד אֲשֶׁר הָיוּ רְאוּיִים בְּעֶרֶךְ נְשָׁמוֹת שֶׁל בְּנֵי אָדָם אֲחֵרִים), for this is the quality of the righteous—to refine their bodies and make them form (כִּי זֶהוּ מַעֲלַת הַצַּדִּיקִים לְזַכֵּךְ גּוּפָם וְלַעֲשׂוֹתָם צוּרָה), and this is the reason that death is not mentioned regarding the righteous (וְזֶהוּ הַטַּעַם שֶׁאֵין מִיתָה נִזְכֶּרֶת בַּצַּדִּיקִים), and the proof of this is obvious from Eliyahu of blessed memory (וְרְאָיָה לַדָּבָר מֵאֵלִיָּהוּ זַ״ל), for he ascended to the heavens with body and soul, as will be explained with Hashem’s help (כִּי עָלָה בַּשָּׁמַיִם בְּגוּף וָנֶפֶשׁ כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳), regarding the body of Adam HaRishon—whence it was (בְּעִנְיַן גּוּפָא דְּאָדָם הָרִאשׁוֹן מֵהֵיכָן הָיָה), and all the more so these holy bodies of the Ten Martyrs of the Kingdom who were killed for the sanctification of the Name for the ultimate purpose and intention mentioned above (וּמִכָּל שֶׁכֵּן גּוּפִין אֵלּוּ הַקְּדוֹשִׁים י׳ הֲרוּגֵי מַלְכוּת שֶׁנֶּהֶרְגוּ עַל קִדּוּשׁ הַשֵּׁם לְתַכְלִית וְלַכַּוָּנָה הַנַּ״ל).

For certainly their actual bodies ascended in the aspect of spirit (כִּי וַדַּאי גּוּפָם מַמָּשׁ עָלוּ בִּבְחִינַת רוּחַ), and they raise the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin from then onward until the days of the Messiah (וְהֵם מַעֲלִים מ״נ דְּנוּקְבָּא דְּז״א מֵאָז וָאֵילָךְ עַד יְמוֹת הַמָּשִׁיחַ), and behold, their bodies were from the aspect of sacrifices (וְהִנֵּה גּוּפִיָּתָם הָיוּ מִבְּחִינַת הַקָּרְבָּנוֹת). And this is the secret of “from here are the mysteries of the sacrifices” (וְזֶה סוֹד וּמֵהָכָא רָזִין דְּקוּרְבָּנִין), meaning that just as the sacrifice elevates and brings the worlds close to one another, as mentioned in the matter of the excellence of prayer—how through the continual sacrifice we raise world after world until the mystery of Ein Sof, as mentioned at the end of Parashat Pekudei (פֵּירוּשׁ כְּמוֹ שֶׁהַקָּרְבָּן הוּא מַעֲלֶה וּמְקָרֵב הָעוֹלָמוֹת זֶה לָזֶה כַּנִּזְכָּר בְּעִנְיַן מַעֲלַת הַתְּפִלָּה אֵיךְ עַל יְדֵי קָרְבַּן הַתָּמִיד אָנוּ מַעֲלִין עוֹלָם בְּעוֹלָם עַד רָזָא דְּא״ס כַּנִּזְכָּר סוֹף פָּרָשַׁת פְּקוּדֵי), so too these righteous ones, the Ten Martyrs of the Kingdom, raise with their actual bodies the Mayin Nukvin [Feminine Waters] of the Nukvah of Ze’ir Anpin upward (גַּם אֵלּוּ הַחֲסִידִים י׳ הֲרוּגֵי מַלְכוּת הֵם מַעֲלִים בְּגוּפָם מַמָּשׁ אֶת הַמ״נ דְּנוּקְבָּא דְּז״א לְמַעְלָה).

Mahadura Kama (First Edition) — however, let us return to the constitution of Adam HaRishon and what his nature was (מ״ק אֲמְנָם נַחֲזוֹר לְמְצִיאוּת אָדָם הָרִאשׁוֹן מָה עִנְיָנוֹ), know that Adam HaRishon had no portion whatsoever from Asiyah (דַּע כִּי הֲלֹא אָדָם הָרִאשׁוֹן לֹא הָיָה בּוֹ שׁוּם חֵלֶק מֵעֲשִׂיָּה), rather his body was from Yetzirah (רַק גּוּפוֹ מִיְצִירָה), and this is alluded to in Parashat Kedoshim, page 83, that “Adam HaRishon had nothing from this world at all—one righteous one acts…” (וְנִרְמַז זֶה פָּרָשַׁת קְדֹשִׁים דַּף פ״ג אָדָם הָרִאשׁוֹן לָא הֲוָה לֵיהּ מֵהַאי עָלְמָא כְּלוּם חַד צַדִּיק עָבִיד כו׳), and indeed his Nefesh was from Beri’ah (וְאָמְנָם נַפְשׁוֹ מִבְּרִיאָה), and his Ruach was from the Nukvah of Ze’ir Anpin of Atzilut (וְרוּחוֹ מִנּוּקְבָּא דְּז״א דַּאֲצִילוּת), and his Neshamah was from Ze’ir Anpin of Atzilut (וְנְשָׁמָה מִז״א דַּאֲצִילוּת), and the Neshamah of the Neshamah was from Abba and Imma of Atzilut (וְנְשָׁמָה לִנְשָׁמָה מֵאו״א דַּאֲצִילוּת), but from Asiyah he had no portion at all (אַךְ מֵעֲשִׂיָּה לֹא הָיָה חֵלֶק מִמֶּנּוּ).

And to understand this we will explain the order of the world (וּלְהָבִין זֶה נְבָאֵר סֵדֶר הָעוֹלָם), for behold the desolation corresponds to the Klipot, and habitation is divided into two (כִּי הֲלֹא הַחֻרְבָּה כְּנֶגֶד הַקְּלִיפּוֹת וְהַיֵּשׁוּב נֶחְלָק לִב׳), for outside the Land corresponds to Asiyah, and the Land of Israel corresponds to Yetzirah (כִּי חוּץ לָאָרֶץ כְּנֶגֶד עֲשִׂיָּה וְאֶרֶץ יִשְׂרָאֵל כְּנֶגֶד יְצִירָה), therefore it is stated in Parashat Vayakhel that the firmaments of Yetzirah stand to protect the land (לָכֵן נֶאֱמַר פָּרָשַׁת וַיַּקְהֵל דְּרְקִיעִין דִּיצִירָה קַיְּימִין לְמַגְּנָא עַל אַרְעָא), and the place of the Temple corresponds to Beri’ah (וּמְקוֹם הַמִּקְדָּשׁ כְּנֶגֶד בְּרִיאָה), and the place of the Holy of Holies corresponds to the Palace of the Holy of Holies of Beri’ah (וּמְקוֹם קֹדֶשׁ הַקֳּדָשִׁים כְּנֶגֶד הֵיכַל קֹדֶשׁ הַקֳּדָשִׁים דִּבְרִיאָה). And behold, through this you will understand what is written in Saba deMishpatim, daf 99, regarding “the candle of Hashem is the soul of man,” that the Neshamah and Ruach of Adam HaRishon are male and female—Neshamah from the great tree and Ruach from the small tree (וְהִנֵּה תָּבִין בָּזֶה מַה שֶּׁכָּתוּב בְּסָבָא דְּמִשְׁפָּטִים דַּף צ״ט בְּעִנְיַן נֵר ה׳ נִשְׁמַת אָדָם נְשָׁמָה וְרוּחַ שֶׁל אָדָם הָרִאשׁוֹן דְּכַר וְנוּקְבָּא נְשָׁמָה מֵאַלְנָא רַבְרְבָא וְרוּחַ מֵאַלְנָא זוּטָא), and these are the secret of Ze’ir Anpin and Nukvah, who are the Neshamah and Ruach of Adam HaRishon from there (וְאֵלּוּ הֵם סוֹד זו״ן שֶׁהֵם נְשָׁמָה וְרוּחַ שֶׁל אָדָם הָרִאשׁוֹן מִשָּׁם).

And behold, since Adam HaRishon was created from the place of his atonement, which is the altar, therefore the world was always in the secret of Shabbat, which is Beri’ah (וְהִנֵּה לְפִי שֶׁאָדָם הָרִאשׁוֹן מִמְּקוֹם כַּפָּרָתוֹ שֶׁהוּא הַמִּזְבֵּחַ נִבְרָא לָכֵן תָּמִיד הָיָה הָעוֹלָם בְּסוֹד שַׁבָּת שֶׁהִיא בְּרִיאָה), and to this our Sages alluded when they said that Adam, at the moment he encountered Cain, said “A psalm, a song, for the day of Shabbat,” which is Beri’ah (לָזֶה כִּוְּנוּ רַזָ״ל בְּאָדָם בְּשָׁעָה שֶׁפָּגַע לְקַיִן אָמַר מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת שֶׁהוּא בְּרִיאָה). But after he sinned, the weekdays came into being (אַךְ אַחַר שֶׁחָטָא נִתְהַוּוּ בִּיְמֵי חוֹל), whereas initially it was through this Zivug of Ze’ir Anpin and Nukvah that was above, in the bosom of Abba and Imma of Atzilut and in the palace (שֶׁבַּתְּחִלָּה עַל יְדֵי זִוּוּג זֶה דְּזו״ן אֲשֶׁר הָיָה לְמַעְלָה בְּחֵיק דְּאו״א דַּאֲצִילוּת וּבְהֵיכָל), and therefore Ze’ir Anpin was in the secret of Neshamah, which is Binah, and Malkhut was in the secret of Ruach, which is Ze’ir Anpin (לָכֵן הָיָה ז״א בְּסוֹד נְשָׁמָה שֶׁהִיא בִּינָה וּמַלְכוּת בְּסוֹד רוּחַ שֶׁהוּא ז״א). But after he sinned, all the worlds descended from the place of their holiness (אַךְ אַחַר שֶׁחָטָא יָרְדוּ כָּל הָעוֹלָמוֹת מִמְּקוֹם קְדֻשָּׁתָן), and therefore Yetzirah enclothed itself in Asiyah, and Abba and Imma do not receive except through Asiyah from Yetzirah by the enclothing of Asiyah (לָכֵן הַיְצִירָה נִתְלַבְּשָׁה בַּעֲשִׂיָּה וְאֵין או״א מְקַבְּלִין רַק עַל יְדֵי עֲשִׂיָּה מִיְצִירָה בְּהִתְלַבְּשׁוּת הָעֲשִׂיָּה), and likewise Beri’ah enclothed itself in Yetzirah, and the Nukvah in Beri’ah, and Ze’ir Anpin in the Nukvah (וְכֵן בְּרִיאָה נִתְלַבְּשָׁה בִּיצִירָה וְהַנּוּקְבָּא בִּבְרִיאָה וְז״א בַּנּוּקְבָּא). And now it follows that the secret of the Nefesh, which was initially in Beri’ah, is now from Malkhut (וְעַתָּה נִמְצָא כִּי סוֹד נֶפֶשׁ שֶׁהָיָה מִתְּחִלָּה בִּבְרִיאָה הוּא עַתָּה מִמַּלְכוּת), for Malkhut descended to be in the secret of Nefesh, and Ze’ir Anpin descended to the secret of Ruach, and Binah to the secret of Neshamah (כִּי הַמַּלְכוּת יָרְדָה לִהְיוֹת בְּסוֹד נֶפֶשׁ וְז״א יָרַד בְּסוֹד רוּחַ וּבִינָה בְּסוֹד נְשָׁמָה), and through this the statements that say “Nefesh is in Malkhut and Ruach is in Tiferet” do not contradict what is stated in the Saba above (וּבָזֶה לֹא יִתְחַלְּקוּ הַמַּאֲמָרִים הָאוֹמְרִים שֶׁנֶּפֶשׁ בְּמַלְכוּת וְרוּחַ בְּתִפְאֶרֶת עִם הָאָמוּר בְּסָבָא הַנַּ״ל).

And behold, since Beri’ah descended into Yetzirah, it follows that now Beri’ah and Yetzirah are together (וְהִנֵּה לִהְיוֹת כִּי הַבְּרִיאָה יָרְדָה בִּיצִירָה נִמְצָא עַתָּה כִּי בְּרִיאָה וִיצִירָה יַחַד), and therefore do not be astonished if one verse says “and Hashem Elokim formed the man” and another verse says “and Hashem created the man,” etc. (וְלָכֵן אַל תִּתְמַהּ אִם הַכָּתוּב אֶחָד אוֹמֵר וַיִּיצֶר ה׳ אֱלֹהִים אֶת הָאָדָם וְכָתוּב אֶחָד אוֹמֵר וַיִּבְרָא ה׳ אֶת הָאָדָם וְגו׳), for both Beri’ah and Yetzirah were in partnership in the body of Adam HaRishon (כִּי הַבְּרִיאָה וְהַיְצִירָה שְׁנֵיהֶן הָיוּ בְּשִׁתּוּף גּוּף אָדָם הָרִאשׁוֹן), his essence being from Yetzirah (שֶׁעִיקָּרוֹ הָיָה מִיצִירָה), and afterward Beri’ah enclothed itself within Yetzirah (וְאַחַר כָּךְ נִתְלַבְּשָׁה הַבְּרִיאָה בַּיְצִירָה). And now see how much diminishment Adam HaRishon caused through his sin (וּרְאֵה עַתָּה כַּמָּה פְּחִיתוּת גָּרַם אָדָם הָרִאשׁוֹן עַל יְדֵי חֶטְאוֹ), for at first his body was truly from Yetzirah (כִּי תְּחִלָּה הָיָה גּוּפוֹ מִיצִירָה מַמָּשׁ), and now his Ruach is from Yetzirah (וְעַתָּה רוּחוֹ מִיצִירָה), see how many levels this is (הֲרֵי כַּמָּה מַדְרֵגוֹת), for his body is from this world (כִּי גּוּפוֹ מֵעוֹלָם הַזֶּה), and his Nefesh from Asiyah (וְנַפְשׁוֹ מֵעֲשִׂיָּה), and his Ruach from Yetzirah—from the place where initially his body was (וְרוּחוֹ מִיצִירָה מִמָּקוֹם שֶׁהָיָה תְּחִלָּה גּוּפוֹ), and he caused much corruption in the worlds themselves (וְגָרַם זֶה קִלְקוּל הַרְבֵּה בָּעוֹלָמוֹת עַצְמָן).

And through this you will understand the sin of Adam HaRishon (וּבָזֶה תָּבִין חֵטְא אָדָם הָרִאשׁוֹן), for the Holy One, blessed be He, said to him that since he had no portion in Asiyah, therefore he should not eat from the Tree of Knowledge, which is the secret of Asiyah (כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ אַחַר שֶׁלֹּא הָיָה לוֹ חֵלֶק מֵעֲשִׂיָּה לָכֵן לֹא יֹאכַל מֵעֵץ הַדַּעַת שֶׁהוּא סוֹד דְּעֲשִׂיָּה), and when he ate from it he descended from his level and was diminished (וְכַאֲשֶׁר אָכַל מִמֶּנּוּ אָז יָרַד מִמַּעֲלָתוֹ וְנִתְמַעֵט).

And through this you will understand how the Tree of Knowledge is in Malkhut, which is Asiyah (וּבָזֶה תָּבִין אֵיךְ עֵץ הַדַּעַת הוּא בְּמַלְכוּת שֶׁהִיא עֲשִׂיָּה), and in another place it mentions that it is Yetzirah—the Tree of Knowledge of good and evil, Metatron and Samael (וּבְמָקוֹם אַחֵר מַזְכִּיר שֶׁהוּא יְצִירָה עֵץ הַדַּעַת טוֹב וָרָע מְטַטְרוֹ״ן וְסָמָאֵ״ל), but because Yetzirah enclothed itself in Asiyah it is also called the Tree of Knowledge in Yetzirah (אֶלָּא עַל שֶׁנִּתְלַבְּשָׁה הַיְצִירָה בַּעֲשִׂיָּה נִקְרָא עֵץ הַדַּעַת בִּיצִירָה גַּם כֵּן). Also see how this is so, for since Metatron is in the secret of Adam HaRishon himself, as explained above (גַּם רְאֵה אֵיךְ הוּא לְפִי שֶׁמְטַטְרוֹ״ן בְּסוֹד אָדָם הָרִאשׁוֹן מַמָּשׁ כַּנַּ״ל), therefore he took the greatness of the body of Adam HaRishon (לָכֵן הוּא נָטַל גַּדְלוּת גּוּפוֹ שֶׁל אָדָם הָרִאשׁוֹן), and his body was transformed into a torch of fire in the World of Yetzirah, as mentioned in Pirkei Heikhalot (וְגוּפוֹ נֶהְפַּךְ לְלַפִּיד אֵשׁ בְּעוֹלָם יְצִירָה כַּנִּזְכָּר בְּפִרְקֵי הֵיכָלוֹת), for from there he was hewn (כִּי מִשָּׁם נֶחְצַב).

Discourse 2

שער לט דרוש ב

[39:2] At the outset I will inform you briefly (בְּתְחִלָּה אוֹדִיעֲךָ דֶּרֶךְ קִצּוּר), that every aspect of Mayin Nukvin [Feminine Waters] which was refined from the seven kings (כִּי כָּל בְּחִינַת מ״נ שֶׁנִּתְבָּרְרוּ מִן הַז׳ מְלָכִים), and ascends up to the supernal Nukvah (וְעוֹלִין עַד הַנּוּקְבָּא עֶלְיוֹנָה), is not fit to be formed (אֵינָם רְאוּיִים לְהִצְטַיֵּיר), to make from it the aspect of a fetus (לַעֲשׂוֹת מֵהֶם בְּחִינַת וָלָד), until the second time (עַד פַּעַם ב׳). And the explanation of the matter is thus (וּבֵאוּר הָעִנְיָן הוּא כָּךְ), for behold it has been explained by us (כִּי הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ), that the Mayin Nukvin [Feminine Waters] of Abba and Imma are Ze’ir Anpin and Nukvah (כִּי מ״נ דְּאו״א הֵם זו״ן), who are their first sons (שֶׁהֵם הַבָּנִים הָרִאשׁוֹנִים שֶׁלָּהֶם), and it has also been explained by us (גַּם נִתְבָּאֵר אֶצְלֵנוּ), that all our prayers and our intentions are to refine and to raise (כִּי כָּל תְּפִלּוֹתֵינוּ וְכַוָּנוֹתֵינוּ הֵם לְבָרֵר וּלְהַעֲלוֹת), the sparks of the seven kings who died (אֶת הַנִּיצוֹצִין שֶׁל ז׳ מְלָכִים שֶׁמֵּתוּ), which are the two hundred and eighty-eight sparks (שֶׁהֵם רפ״ח נִיצוֹצִין), and through our prayers we raise these sparks (וְעַל יְדֵי תְּפִלּוֹתֵינוּ אָנוּ מַעֲלִין אֶת הַנִּיצוֹצִין הָאֵלּוּ), up to the Yesod of the Nukvah of Ze’ir Anpin in the aspect of Mayin Nukvin [Feminine Waters] (עַד יְסוֹד נוּקְבָּא דְּז״א בִּבְחִינַת מ״נ), and they are sweetened and rectified there (וְנִמְתָּקִין וְנִתְקָּנִין שָׁם), for Mayin Dukhrin [Masculine Waters] descend to that place where the Mayin Nukvin [Feminine Waters] ascended (כִּי יוֹרְדִין מ״ד בַּמָּקוֹם הַהוּא שֶׁעָלוּ הַמ״נ), and from these two aspects the form of the offspring is made (וּמִב׳ בְּחִינוֹת אֵלּוּ נַעֲשֵׂית צוּרַת הַוָּלָד).

And it has also been explained in one discourse (וְגַּם נִתְבָּאֵר בִּדְרוּשׁ אֶחָד), that there is no ability to refine all the two hundred and eighty-eight sparks at one time (כִּי אֵין בְּיָכוֹלֶת לְבָרֵר כָּל הָרפ״ח נִיצוֹצִין בְּפַעַם אַחַת), for if this were so the Messiah would already have come (כִּי אִם הָיָה כֵן כְּבָר בָּא הַמָּשִׁיחַ), and “He would swallow up death forever” would have been fulfilled (וְהָיָה מִתְקַיֵּם בִּלַּע הַמָּוֶת לָנֶצַח כַּנַּ״ל). However, in every prayer and every prayer (אָמְנָם בְּכָל תְּפִלָּה וּתְפִלָּה), according to the intention of the one who recites it (כְּפִי כַּוָּנַת הָאוֹמְרָהּ), and according to the merit of the time in which that prayer is recited (וּכְפִי זְכוּת הַזְּמַן אֲשֶׁר אָז נֶאֱמְרָה הַתְּפִלָּה הַהִיא), thus a fixed measure of the two hundred and eighty-eight sparks is refined (כָּךְ מִתְבָּרְרִין שִׁעוּר קָצוּב מֵהָרפ״ח נִיצוֹצִין), until it is found that before the Messiah comes all the two hundred and eighty-eight sparks will be finished and completed in their rectification (עַד שֶׁנִּמְצָא כִּי קֹדֶם שֶׁיָּבֹא הַמָּשִׁיחַ יִכְלוּ וְיֻגְמְרוּ כָּל הָרפ״ח נִיצוֹצִין לְהִתְתַּקֵּן).

And know (וְדַע), that besides what we say that the Mayin Nukvin [Feminine Waters] which are in the seven kings are the aspect of the souls (כִּי זוּלַת מַה שֶּׁאָנוּ אוֹמְרִים שֶׁהַמ״נ אֲשֶׁר בְּז׳ מְלָכִים הֵם בְּחִינַת הַנְּשָׁמוֹת), behold also the supernal worlds were refined from there (הִנֵּה גַּם הָעוֹלָמוֹת הָעֶלְיוֹנִים הוּבְרְרוּ מִשָּׁם), as mentioned, with Hashem’s help, in Discourse Three (כַּנִּזְכָּר בְּעֶזְרַת ה׳ בִּדְרוּשׁ ג׳), and as written in Discourse One (וּכְמוֹ שֶׁכָּתוּב בִּדְרוּשׁ א׳). However, after the refinement of the portion of Ze’ir Anpin and Nukvah themselves is completed (אָמְנָם אַחַר שֶׁנִּגְמַר לְהִתְבָּרֵר מֵחֵלֶק זו״ן עַצְמָן), that which remains to be refined is the aspect of the souls that emerge from the World of Atzilut (אָז מַה שֶּׁנִּשְׁאָר לְהִתְבָּרֵר הֵם בְּחִינַת הַנְּשָׁמוֹת הַיּוֹצְאוֹת מֵעוֹלָם אֲצִילוּת), as is known (כַּנּוֹדָע), and understand this very well (וְהָבֵן זֶה מְאֹד).

And behold, the first Zivug that was at the time of the creation of the world was through a miracle, by His blessed choice and by His simple will (וְהִנֵּה הַזִּוּוּג הָרִאשׁוֹן שֶׁהָיָה בְּעֵת בְּרִיאַת הָעוֹלָם הָיָה עַל יְדֵי נֵס בִּבְחִירָתוֹ יִתְבָּרַךְ וּבִרְצוֹנוֹ הַפָּשׁוּט), as is written many times in the Zohar, “when it arose in His will to create the world,” etc. (כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פְּעָמִים רַבּוֹת כַּד סָלִיק בִּרְעוּתֵיהּ לְמִבְרֵי עָלְמָא כו׳). And it is necessary to understand why every time it speaks of the creation of the world or of the beginning of Atzilut it speaks in this language, “when it arose in His will” (וְצָרִיךְ לְהָבִין עַל מָה בְּכָל פַּעַם שֶׁמְּדַבֵּר בִּבְרִיאַת הָעוֹלָם אוֹ בִּתְחִלַּת אֲצִילוּת מְדַבֵּר בְּלָשׁוֹן זֶה כַּד סָלִיק בִּרְעוּתֵיהּ). But the matter is in one of two aspects (אַךְ הָעִנְיָן הוּא בְּאַחַת מִב׳ פָּנִים), and this is one aspect (וְהֵם עִנְיָן א׳), that Abba and Imma cannot couple except through Mayin Nukvin [Feminine Waters] (כִּי אֵין או״א יְכוֹלִים לְהִזְדַּוֵּג אֶלָּא עַל יְדֵי מ״ן), which are Ze’ir Anpin and Nukvah, who are their first sons (שֶׁהֵם זו״ן שֶׁהֵם הַבָּנִים הָרִאשׁוֹנִים שֶׁלָּהֶם).

For this is the matter of “and there was no man to work the ground” (כִּי זֶהוּ עִנְיַן וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה), for there is no work or sowing of the ground, which is the supernal Nukvah, except through the man who raises Mayin Nukvin [Feminine Waters] (כִּי אֵין עֲבוֹדָה וּזְרִיעַת הָאֲדָמָה שֶׁהִיא הַנּוּקְבָּא הָעֶלְיוֹנָה נַעֲשֵׂית אֶלָּא עַל יְדֵי הָאָדָם הַמַּעֲלֶה מ״ן). And therefore, the first time that the world was created, it was impossible for it to be created (וְאִם כֵּן בַּפַּעַם הָרִאשׁוֹן שֶׁנִּבְרָא הָעוֹלָם לֹא הָיָה אֶפְשָׁר לְהִבָּרֵא), for behold, Ze’ir Anpin and Nukvah had not yet been refined and ascended in the aspect of Mayin Nukvin [Feminine Waters] (כִּי הֲרֵי עֲדַיִן לֹא הָיוּ זו״ן נִתְבָּרְרִים וְעוֹלִים בִּבְחִינַת מ״ן). And if so, even the supernal Zivug to create the world could not have coupled (וְאִם כֵּן גַּם הַזִּוּוּג הָעֶלְיוֹן לִבְרֹא אֶת הָעוֹלָם לֹא הָיָה יָכוֹל לְהִזְדַּוֵּג).

Therefore it arose in His simple will and in His blessed choice (לָכֵן עָלָה בִּרְצוֹנוֹ הַפָּשׁוּט וּבִבְחִירָתוֹ יִתְבָּרַךְ), that even without the elevation of Mayin Nukvin [Feminine Waters] they coupled (שֶׁאֲפִלּוּ בְּלִי הַעֲלָאַת מ״ן נִזְדַּוְּגוּ), and He emanated His world (וְהֶאֱצִיל אֶת עוֹלָמוֹ). However, after Ze’ir Anpin and Nukvah were already born (אָֽמְנָם אַחַר שֶׁכְּבָר נוֹלְדוּ זו״ן), from that point onward there is no supernal Zivug at all except through the elevation of Mayin Nukvin [Feminine Waters] (אָז מִשָּׁם וָאֵילָךְ אֵין עוֹד שׁוּם זִוּוּג לְמַעְלָה רַק עַל יְדֵי הַעֲלָאַת מ״ן). And afterward, from then on, always the Zivug [Union] was through Ze’ir Anpin and Nukvah (וְאַחַר־כָּךְ מֵאָז וָאֵילָךְ תָּמִיד הָיָה הַזִּוּוּג עַל־יְדֵי זו״ן). And we shall return now to explain the first introduction, that all Mayin Nukvin [Feminine Waters] require rectification twice (וְנַחֲזֹר לְבָאֵר עַתָּה הַקְדָּמָה רִאשׁוֹנָה שֶׁכָּל מ״ן צְרִיכִין לְהִתְתַּקֵּן ב׳ פְּעָמִים), and the matter is as follows: behold, Ze’ir Anpin and Nukvah as well were clarified from the aspect of the 288 sparks, as mentioned above (וְהָעִנְיָן כִּי הִנֵּה גַּם זו״ן נִתְבָּרֵר מִבְּחִינַת רפ״ח נִיצוֹצִין כַּנַּ״ל), and before Ze’ir Anpin and Nukvah were clarified, then the supernal Zivug [Union] was without Mayin Nukvin [Feminine Waters] (וְקוֹדֶם שֶׁהֻבְּרְרוּ זו״ן אָז הָיָה הַזִּוּוּג הָעֶלְיוֹן שֶׁלֹּא עַל־יְדֵי מ״ן). Afterwards, in the second time, Ze’ir Anpin and Nukvah were in the aspect of Mayin Nukvin [Feminine Waters] to Abba and Imma (אַחַר־כָּךְ בַּפַּעַם הַשֵּׁנִית הָיוּ זו״ן בִּבְחִינַת מ״ן לְאו״א), and then some sparks of souls began to ascend in the aspect of Mayin Nukvin [Feminine Waters] to Abba and Imma (וְאָז הִתְחִילוּ קְצָת נִיצוֹצִין שֶׁל נְשָׁמוֹת לַעֲלוֹת בִּבְחִינַת מ״ן לְאו״א), and they were joined with Ze’ir Anpin and Nukvah who were there in the aspect of Mayin Nukvin [Feminine Waters], as mentioned above (וְנִתְחַבְּרוּ עִם זו״ן אֲשֶׁר שָׁם בִּבְחִינַת מ״ן כַּנַּ״ל), for after the parts of Ze’ir Anpin and Nukvah were clarified, that which remained within those 288 sparks was the aspect of souls, as mentioned above (כִּי אַחַר שֶׁהֻבְּרְרוּ חֶלְקֵי זו״ן אָז מַה שֶּׁנִּשְׁאַר בְּאוֹתָם רפ״ח נִיצוֹצִין הֵם בְּחִינַת נְשָׁמוֹת כַּנַּ״ל), therefore, once Ze’ir Anpin and Nukvah were clarified, the souls also began to be clarified and to ascend (וְלָכֵן כֵּיוָן שֶׁהֻבְּרַר זו״ן הִתְחִילוּ גַּם הַנְּשָׁמוֹת לְהִתְבָּרֵר וְלַעֲלוֹת), and they too ascended above together with Ze’ir Anpin and Nukvah (וְעָלוּ גַּם הֵם לְמַעְלָה עִם זו״ן), and they were joined with them to ascend as well in the aspect of Mayin Nukvin [Feminine Waters] (וְנִתְחַבְּרוּ עִמָּהֶם לַעֲלוֹת גַּם הֵם בִּבְחִינַת מ״ן).

And behold, then, in the second time, which is the second Zivug [Union] as mentioned above, no form was fashioned from what had been clarified of the souls, as mentioned above, and no fetal form was made from them at all (וְהִנֵּה אָז בַּפַּעַם הַשֵּׁנִית שֶׁהוּא זִוּוּג ב׳ כַּנַּ״ל לֹא נִצְטַיֵּיר מִמַּה שֶּׁנִּתְבָּרֵר מִן הַנְּשָׁמוֹת כַּנַּ״ל וְלֹא נַעֲשָׂה מֵהֶם צוּרַת וָלָד כְּלָל), because they are still not fit to be rectified (כִּי עֲדַיִן אֵינָם רְאוּיִים לְהִתְתַּקֵּן), for at that hour they ascended from the Klipot (כִּי בְּאוֹתָהּ שָׁעָה עָלוּ מִן הַקְּלִיפּוֹת), but they stand there until another Zivug [Union], that will be after this aforementioned Zivug [Union] (אֲבָל הֵם עוֹמְדִים שָׁם עַד הַזִּוּוּג אַחֵר שֶׁיִּהְיוּ אַחַר הַזִּוּוּג זֶה הַנַּ״ל), and then other Mayin Nukvin [Feminine Waters] ascend, as is known (וְאָז עוֹלִין מ״ן אֲחֵרִים כַּנּוֹדָע), for in every Zivug [Union] new Mayin Nukvin [Feminine Waters] ascend (כִּי בְּכָל זִוּוּג עוֹלִין מ״ן חֲדָשִׁים). And then those first Mayin Nukvin [Feminine Waters] are now formed and rectified (וְאָז אוֹתָם הַמ״ן הָרִאשׁוֹנִים הֵם עַתָּה מִצְטַיְּירִים וְנִתְקַנִּים), because they have already lingered within the Nukvah that amount of time and have already been rectified (כִּי כְּבָר נִשְׁתַּהוּ תּוֹךְ הַנּוּקְבָא אוֹתוֹ הַזְּמַן וּכְבָר נִתְקַנּוּ). And the new Mayin Nukvin [Feminine Waters] linger there without formation until another Zivug [Union] comes (וְהַמ״ן הַחֲדָשִׁים מִשְׁתַּהִין שָׁם בְּלִי צִיּוּר עַד שֶׁיָּבוֹא זִוּוּג אַחֵר), and then those that lingered are completely formed (וְאָז אֵלּוּ שֶׁנִּשְׁתַּהוּ נִצְטַיְּירוּ לְגַמְרֵי), and the new Mayin Nukvin [Feminine Waters] are delayed there until another Zivug [Union] (וְהַמ״ן הַחֲדָשִׁים מִתְעַכְּבִין שָׁם עַד זִוּוּג אַחֵר). And in this manner it continues from the creation of the world until the days of the Messiah (וְכַעֵין זֶה נִמְשָׁךְ מִבְּרִיאַת עוֹלָם עַד יְמוֹת הַמָּשִׁיחַ). The general principle that emerges is that there is no aspect of Mayin Nukvin [Feminine Waters] that does not ascend once in the aspect of Mayin Nukvin [Feminine Waters], and afterward, in the second Zivug [Union] that follows it, they are rectified and formed and become a rectified soul, and then it descends and clothes itself in a body in this world (כְּלָל הָעוֹלֶה שֶׁאֵין שׁוּם בְּחִינַת מ״ן שֶׁאֵינָהּ עוֹלָה פַּעַם אַחַת בִּבְחִינַת מ״ן וְאַחַר־כָּךְ בַּזִּוּוּג הַשֵּׁנִי שֶׁלְּאַחֲרָיו הֵם נִתְקַנִּים וְנִצְטַיְּירִים וְנַעֲשׂוּ נְשָׁמָה מְתוּקֶּנֶת וְאָז יוֹרֶדֶת וּמִתְלַבֶּשֶׁת בְּגוּף בָּעוֹלָם הַזֶּה).

Discourse 3

שער לט דרוש ג

[39:3] Know that at the time of the death of the kings, when they descended below, there were within them all the aspects, which are A"B"Y"A (דַּע כִּי בְּעֵת מִיתַת הַמְּלָכִים כַּאֲשֶׁר יָרְדוּ לְמַטָּה הָיוּ בָּהֶם כָּל הַבְּחִינוֹת שֶׁהֵם אבי״ע). And behold, within the portion of Asiyah itself there are four aspects, and they are in their order from below to above: inanimate, vegetative, animate, speaking (וְהִנֵּה בְּחֵלֶק עֲשִׂיָּה עַצְמָהּ יֵשׁ ד׳ בְּחִינוֹת וְהֵם כְּסִדְרָן מִמַּטָּה לְמַעְלָה דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר). And the matter is that certainly even in the inanimate, which is earth and stones and the like, it is necessary that there be within them spiritual vitality and a mazal and an overseer appointed over them from above, for if not so, the earth would not produce grasses and seeds if there were no vitality within them (וְהָעִנְיָן כִּי בְּוַדַּאי שֶׁאַפִּילוּ בַּדּוֹמֵם שֶׁהוּא הֶעָפָר וְהָאֲבָנִים וְכַיּוֹצֵא בָּהֶם הוּא מֻכְרָח שֶׁיִּהְיֶה בָּהֶם חַיּוּת רוּחָנִיּוֹת וּמַזָּל וְשׁוֹטֵר עָלָיו מִלְּמַעְלָה דְּאִם לֹא כֵן לֹא הָיְתָה הָעָפָר מוֹצִיאָה דְּשָׁאִים וּזְרָעִים אִם לֹא הָיָה בָּהֶם חַיּוּת).

However, the levels of vitality of the vegetative are above them, for we see that it grows and increases like human beings, and certainly the vitality that is within it causes this growth (אֲמְנָם מַדְרֵגוֹת חַיּוּת דְּצוֹמֵחַ הוּא לְמַעְלָה מֵהֶם כִּי אָנוּ רוֹאִין שֶׁהוּא צוֹמֵחַ וְגָדֵל כִּבְנֵי אָדָם וּבְוַדַּאי כִּי הַחַיּוּת אֲשֶׁר בְּתוֹכוֹ גּוֹרֵם לוֹ גִּדּוּל הַזֶּה). And the vitality of the living creature is above them (וְחַיּוּת הַבַּעַל־חַי לְמַעְלָה מֵהֶם), for there is within them a soul more clearly (שֶׁיֵּשׁ בָּהֶם נֶפֶשׁ יוֹתֵר בְּבֵרוּר), as it is written (וְכְּמוֹ שֶׁכָּתוּב), “and the spirit of the beast that descends downward to the earth” (וְרוּחַ הַבְּהֵמָה הַיּוֹרֶדֶת לְמַטָּה בָּאָרֶץ) (Ecclesiastes 3:21). And the vitality of the speaking human is above them (וְחַיּוּת הָאָדָם הַמְדַבֵּר הוּא לְמַעְלָה מֵהֶם), and there is no created being in all the worlds (וְאֵין לְךָ שׁוּם נִבְרָא בָּעוֹלָמוֹת כֻּלָּם), that does not have within it from the clarification of the aforementioned kings (שֶׁאֵין בָּהֶם מִן בֵּרוּר הַמְּלָכִים הַנַּ״ל), and everything is included within them (וְהַכֹּל נִכְלָל בָּהֶם), and from all the aforementioned aspects there is in the Klipot something from the death of the kings (וּמִכָּל הַבְּחִינוֹת הַנַּ״ל יֵשׁ בַּקְּלִיפּוֹת מִן מִיתַת הַמְּלָכִים).

And behold, from all the aforementioned aspects they are clarified (וְהִנֵּה מִן כָּל הַבְּחִינוֹת הַנַּ״ל הֵם נִבְרָרִין), and they emerge from within the Klipot (וְיוֹצְאִין מִתּוֹךְ הַקְּלִיפּוֹת), but the most elevated among them was clarified in Atzilut (וְאָֽמְנָם הַיּוֹתֵר מְעוּלֶּה שֶׁבָּהֶם הֻבְּרְרָה בַּאֲצִילוּת), and the inferior to it was clarified in Beri’ah (וְהַגָּרוּעַ מִמֶּנּוּ הֻבְּרְרוּ בִּבְרִיאָה), and the inferior to that in Yetzirah (וְהַגָּרוּעַ מֵהֶם בִּיצִירָה), and the inferior to that in Asiyah (וְהַגָּרוּעַ מִמֶּנּוּ בַּעֲשִׂיָּה). And in Asiyah itself there are the four aforementioned aspects (וּבַעֲשִׂיָּה עַצְמָהּ יֵשׁ ד׳ בְּחִינוֹת הַנַּ״ל), for the choicest among it is the human (כִּי הַמֻּבְחָר שֶׁבּוֹ הוּא הָאָדָם), and the inferior to it is the living creature (וְהַגָּרוּעַ מִמֶּנּוּ הוּא הַבַּעַל־חַי), and the inferior to it is the vegetative (וְהַגָּרוּעַ מִמֶּנּוּ הוּא הַצּוֹמֵחַ), and the inferior to it is the inanimate (וְהַגָּרוּעַ מִמֶּנּוּ הוּא הַדּוֹמֵם), and the most inferior of all is that which is called the dross of the interior of gold (וְהַגָּרוּעַ מִכֻּלָּם הוּא הַנִּקְרָא זוֹהֲמָא דְּתוֹכָא דְּדַהֲבָא), and this availed nothing (וְזֶה לֹא הוֹעִיל כְּלוּם), and it is called Klipah (וְנִקְרָא קְלִיפָּה הוּא), for they cannot be clarified (כִּי לֹא יוּכְלוּ לְהִתְבָּרֵר), and they are harsh and exceedingly strong judgments (וְהֵם דִּינִין קָשִׁים וַחֲזָקִים עַד מְאֹד), which are the Klipot themselves (שֶׁהֵם הַקְּלִיפּוֹת מַמָּשׁ).

And behold, it is necessary that within these Klipot there be some very small sparks of holiness (וְהִנֵּה מֻכְרָח הוּא שֶׁיֵּשׁ בְּתוֹךְ אֵלּוּ הַקְּלִיפּוֹת קְצָת נִיצוֹצֵי קְדֻשָּׁה קְטַנִּים עַד מְאֹד), which are the aspect of the eleven spices of the incense (שֶׁהֵם בְּחִינַת י״א סַמָּנֵי קְטֹרֶת), as is written in its place (כְּמַה שֶּׁכָּתוּב בִּמְקוֹמוֹ). It is found, then, that from all these aforementioned aspects there is in the Klipah (נִמְצָא כִּי מִכָּל אֵלּוּ הַבְּחִינוֹת הַנַּ״ל יֵשׁ בַּקְּלִיפָּה), and a person must, through his deeds, rectify them and clarify them (וְצָרִיךְ הָאָדָם בְּמַעֲשָׂיו לְתַקְּנָם וּלְבָרְרָם), and raise them from level to level (וּלְהַעֲלוֹתָם מִמַּדְרֵגָה לְמַדְרֵגָה). And when all these eleven spices of the incense are completed in their clarification (וְכַאֲשֶׁר יוּשְׁלְמוּ לְהִתְבָּרֵר כָּל אֵלּוּ י״א סַמָּנֵי הַקְּטֹרֶת), then death will be swallowed up forever (אָז בִּלַּע הַמָּוֶת לָנֶצַח), as mentioned in the first discourse (כַּנִּזְכָּר בִּדְרוּשׁ א׳).

And behold, the matter of clarification is to raise it at first in the first aspect (וְהִנֵּה עִנְיַן הַבֵּרוּר הוּא לְהַעֲלוֹתוֹ בִּתְחִלָּה בִּבְחִינָה הָרִאשׁוֹנָה), and afterward to another level greater than it (וְאַחַר כָּךְ לְמַדְרֵגָה אַחֶרֶת גְּדוֹלָה מִמֶּנָּה), and in this manner all the levels (וְעַל דֶּרֶךְ זֶה כֻּלָּן הַמַּדְרֵגוֹת). And as it is written in the secret of the intention of eating (וְכְּמוֹ שֶׁכָּתוּב בְּסוֹד כַּוָּנַת אֲכִילָה), that a person is able to return the inanimate to be a part of the person himself (כִּי יָכוֹל הָאָדָם לְהַחֲזִיר אֶת הַדּוֹמֵם חֵלֶק מֵחֵלֶק הָאָדָם עַצְמוֹ), and they clarify and rectify all things that have within them refuse and Klipah (וְהֵם מְבָרְרִים וּמְתַקְּנִים כָּל הַדְּבָרִים שֶׁיֵּשׁ בָּהֶם פְּסֹלֶת וּקְלִיפָּה). And they rectify them from the aspect of the inanimate until the aspect of the speaking human literally (וְהֵם מְתַקְּנִים מִבְּחִינַת הַדּוֹמֵם עַד בְּחִינַת הָאָדָם הַמְדַבֵּר מַמָּשׁ). And afterward, if he merits more through his deeds, he raises everything to the level of an angel (וְאַחַר כָּךְ אִם יִזְכֶּה בְּמַעֲשָׂיו יוֹתֵר יַעֲלֶה הַכֹּל בְּמַדְרֵגַת מַלְאָךְ), in such a manner that everything is clarified clarification after clarification (בְּאוֹפֶן שֶׁיִּתְבָּרֵר הַכֹּל בֵּרוּר אַחַר בֵּרוּר), until it ascends level after level to a very lofty level (עַד שֶׁיַּעֲלֶה מַעֲלָה אַחַר מַעֲלָה לְמַדְרֵגָה גְּבוֹהָה מְאֹד).

And behold, when Adam and Chavah were born (וְהִנֵּה כְּשֶׁנּוֹלַד אָדָם וְחַוָּה), and within him the aspect of the souls was already clarified (וְהוּא הָיָה מְבֹרָר בּוֹ בְּחִינַת הַנְּשָׁמוֹת), and when he called names to all the living creatures (וְכַאֲשֶׁר קָרָא שֵׁמוֹת לְכָל הַבַּעַל־חַי), they too were clarified (נִתְבָּרְרוּ גַּם הֵם). However, the vegetative and the inanimate needed afterward to be rectified (אֲמְנָם הַצּוֹמֵחַ וְהַדּוֹמֵם הָיָה צָרִיךְ לְתַקְּנָם אַחַר־כָּךְ), through the labor of the ground and eating (עַל־יְדֵי עֲבוֹדַת הָאֲדָמָה וְהָאֲכִילָה). And when they sinned (וְכַאֲשֶׁר חָטְאוּ), the aspects of the souls and the aspects of the living creatures returned to descend (חָזְרוּ בְּחִינַת הַנְּשָׁמוֹת וּבְחִינַת הַבַּעַל־חַי לָרֶדֶת), and to intermingle with the Klipot (וּלְהִתְעָרֵב עִם הַקְּלִיפּוֹת).

And behold, all this has been explained at length (וְהִנֵּה כָּל זֶה נִתְבָּאֵר בְּאֹרֶךְ), in the discourse on the intention of eating (בִּדְרוּשׁ כַּוָּנַת אֲכִילָה), and in the discourse of the Calf and the transmigrations (וּבִדְרוּשׁ הָעֵגֶל וְהַגִּלְגּוּלִים), see there (עַיֵּן שָׁם). And there it will be explained (וְשָׁם יִתְבָּאֵר), that behold, all clarifications of the refuse from within them are through thought (כִּי הִנֵּה כָּל בֵּרוּרֵי הַפְּסֹלֶת מִתּוֹכָם הוּא עַל־יְדֵי הַמַּחֲשָׁבָה), as it is written in Parashat Pekudei (וְכַמָּשֶׁכָּתוּב בְּפָרָשַׁת פְּקוּדֵי), “and He clarified the refuse from within the thought” (וּבֵרֵר פְּסֹלֶת מִגּוֹ מַחֲשָׁבָה). And this is through Chokhmah (וְהוּא עַל־יְדֵי חָכְמָה), and through Binah (וְעַל־יְדֵי בִּינָה), which are within Chokhmah itself (אֲשֶׁר בְּחָכְמָה עַצְמָהּ), in the secret of “understand with wisdom” and “be wise with understanding” (בְּסוֹד הָבֵן בְּחָכְמָה וְחָכַם בְּבִינָה). It is found that everything is in Chokhmah (נִמְצָא שֶׁהַכֹּל הוּא בְּחָכְמָה), and see there this matter (וְעַיֵּן שָׁם עִנְיָן זֶה).

Discourse 4

שער לט דרוש ד

[39:4] It is found, the generality of all matters (נִמְצָא כְּלָלוּת כָּל הַדְּבָרִים), that all four worlds A"B"Y"A (כִּי כָּל ד׳ עוֹלָמוֹת אבי״ע), and all the particulars within them (וְכָל הַפְּרָטִים שֶׁבָּהֶם), are the clarification of these seven kings (הֵם בֵּרוּר אֵלּוּ הַז׳ מְלָכִים). And this matter is the root of all this knowledge of the wisdom of truth (וְעִנְיָן זֶה הוּא שֹׁרֶשׁ לְכָל הַיְּדִיעָה הַזֹּאת שֶׁל חָכְמַת הָאֱמֶת), and remember this (וּזְכוֹר זֶה). And we have already explained in the first and second discourse (וּכְבָר בֵּאַרְנוּ בִּדְרוּשׁ א׳ וּב׳), that it is impossible to clarify any sparks except through the supernal Zivug [Union] (כִּי אִי אֶפְשָׁר לְבָרֵר שׁוּם נִיצוֹצִין אֶלָּא עַל־יְדֵי הַזִּוּוּג הָעֶלְיוֹן), for those sparks ascend from below (כִּי אוֹתָן הַנִּיצוֹצִין עוֹלִין מִלְּמַטָּה), from the place where they fell there (מִן הַמָּקוֹם אֲשֶׁר נָפְלוּ שָׁם), and they enter the womb of the supernal Nukvah (וְנִכְנָסִים בְּבֶטֶן הַנּוּקְבָא הָעֶלְיוֹנָה), and they linger there the time of the days of gestation (וּמִשְׁתַּהוֹת שָׁם זְמַן יְמֵי עִיבּוּר), and then they are sweetened there (וְאָז מִתְמַתְּקִים שָׁם), and they become there an aspect of Partzuf (וְנַעֲשִׂין שָׁם בְּחִינַת פַּרְצוּף).

And behold, regarding the supernal Zivug [Union] that was in order to clarify Arich Anpin (וְהִנֵּה בַּזִּוּוּג הָעֶלְיוֹן שֶׁהָיָה כְּדֵי לְבָרֵר א״א), we are not permitted to speak (אֵין אָנוּ רַשָּׁאִין לְדַבֵּר), for that which is above Abba and Imma (כִּי מַה שֶּׁלְּמַעְלָה מֵאו״א), it is said concerning it, “One I called Him, without a second partner” (נֶאֱמַר בּוֹ אֶחָד קְרָאתִיו בְּלֹא שׁוּתָפָא דְּתַנִּינָא), in the Zohar, Bereshit daf 22 (בְּזֹהַר בְּרֵאשִׁית כ״ב). And no Zivug [Union] is discernible there (וְאֵין זִוּוּג נִכָּר שָׁם), for the first Nukvah that was in Atzilut is the supernal Imma (כִּי הַנּוּקְבָא הָרִאשׁוֹנָה שֶׁהָיְתָה בַּאֲצִילוּת הִיא אִמָּא עִלָּאָה). And from Abba and Imma and onward (וּמֵאו״א וָהָלְאָה), we begin to mention the aspect of Zivug [Union] (אָנוּ מַתְחִילִין לְהַזְכִּיר בְּחִינַת זִוּוּג).

Therefore now we shall explain the Zivug [Union] of Abba and Imma (לָכֵן עַתָּה נְבָאֵר זִוּוּג או״א), in order to clarify the clarifications of the parts of Ze’ir Anpin and Nukvah (כְּדֵי לְבָרֵר בֵּרוּרִין חֶלְקֵי זו״ן). And the matter is (וְהָעִנְיָן), that after the parts of Abba and Imma were completely clarified (כִּי אַחֲרֵי אֲשֶׁר הֻבְּרְרוּ חֶלְקֵי או״א לְגַמְרֵי), they then needed to unite (אָז הֻצְרְכוּ הֵם לְהִזְדַּוֵּג), in order to clarify the clarifications of the parts of Ze’ir Anpin and Nukvah (כְּדֵי לְבָרֵר בֵּרוּרֵי חֶלְקֵי זו״נ). And then the clarifications of Ze’ir Anpin and Nukvah of Atzilut ascended there (וְאָז עָלוּ שָׁם בֵּרוּרֵי זו״נ דַּאֲצִילוּת), into the womb of the supernal Imma (בְּבֶטֶן אִמָּא עִלָּאָה), and they were formed there during the days of gestation (וְנִצְטַיְּירוּ שָׁם בִּזְמַן יְמֵי עִיבּוּר), and they emerged rectified (וְיָצְאוּ מְתוּקָּנִים). But know (אֲבָל דַּע), that only the parts of Ze’ir Anpin and Nukvah of Atzilut were clarified there in the womb of Imma (כִּי לֹא נִתְבָּרְרוּ שָׁם בְּבֶטֶן אִמָּא רַק חֶלְקֵי זו״נ דַּאֲצִילוּת), and no more (וְלֹא יוֹתֵר). And afterward, in this same manner (וְאַחַר־כָּךְ עַל דֶּרֶךְ זֶה), the parts of the head of Beri’ah were clarified (נִתְבָּרְרוּ חֶלְקֵי רֹאשׁ הַבְּרִיאָה), which are there (אֲשֶׁר שָׁם), through the Nukvah of Ze’ir Anpin (עַל־יְדֵי נוּקְבָא דְּז״א), in her womb (בְּבִטְנָהּ).

And know (וְדַע), that since it is impossible to mention an aspect of Zivug [Union] except from Abba and Imma and below (כִּי לְפִי שֶׁאִי אֶפְשָׁר לְהַזְכִּיר בְּחִינַת זִוּוּג רַק מֵאו״א וּלְמַטָּה), therefore we include the three heads of Beri’ah (לָכֵן אָנוּ כּוֹלְלִים הַג״ר דִּבְרִיאָה), to say that they were clarified together in the womb of the Nukvah of Atzilut (לוֹמַר שֶׁהֻבְּרְרוּ יַחַד בְּבֶטֶן נוּקְבָא דַּאֲצִילוּת). However, the discerning one will understand the matter on his own (אֲבָל הַמַּשְׂכִּיל יָבִין הַדָּבָר מֵעַצְמוֹ). And afterward, in Abba and Imma of Beri’ah, the Ze’ir Anpin and Nukvah of Beri’ah were clarified (וְאַחַר־כָּךְ בְּאו״א דִּבְרִיאָה הֻבְּרְרוּ זו״נ דִּבְרִיאָה), and similarly so (וְכֵן כַּיּוֹצֵא בָּזֶה), until the end of the parts of Asiyah (עַד סוֹף חֶלְקֵי עֲשִׂיָּה), and there is no need to elaborate (וְאֵין לְהַאֲרִיךְ).

The reason that Abba and Imma do not have the power to clarify everything that is below, except only Ze’ir Anpin and Nukvah (הַטַּעַם שֶׁאֵין כֹּחַ בְּאו״א לְבָרֵר כָּל מַה שֶּׁלְּמַטָּה אֶלָּא זו״ן בִּלְבַד), is because behold, all the sparks are not equal (הוּא כִּי הִנֵּה כָּל הַנִּיצוֹצִין אֵינָם שָׁוִים), and there are within them levels differentiated without end (וְיֵשׁ בָּהֶם מַדְרֵגוֹת חֲלוּקוֹת לְאֵין קֵץ), as mentioned above at the beginning of the discourse (כַּנַּ״ל בְּרֹאשׁ הַדְּרוּשׁ). Therefore, everything that is from the aspect of Ze’ir Anpin and Nukvah of Atzilut alone (לָכֵן כָּל מַה שֶּׁהוּא מִבְּחִינַת זו״ן שֶׁל אֲצִילוּת בִּלְבַד), is able to be clarified and to ascend until Imma of Atzilut (יָכוֹל לְהִתְבָּרֵר וְלַעֲלוֹת עַד אִמָּא דַּאֲצִילוּת). But everything that is below the level of Ze’ir Anpin and Nukvah (אֲבָל כָּל מַה שֶּׁהוּא לְמַטָּה מִמַּדְרֵגַת זו״ן), is not able to ascend, it too, above Ze’ir Anpin and Nukvah to Imma (אֵינוֹ יָכוֹל לַעֲלוֹת גַּם הוּא לְמַעְלָה מִזו״ן עַד אִמָּא), for it is a level lower than Ze’ir Anpin and Nukvah (שֶׁהֲרֵי הוּא מַדְרֵגָה פְּחוּתָה מִזו״ן). And if it had the power to ascend until Imma (וְאִם הָיָה בּוֹ כֹּחַ לַעֲלוֹת עַד אִמָּא), it too would have been included within the category of Ze’ir Anpin and Nukvah (הָיָה גַּם הוּא נִכְלָל בִּכְלַל זו״ן). In such a manner (בְּאוֹפֶן), that no level is clarified except in the one level immediately above it (שֶׁאֵינוֹ מִתְבָּרֵר שׁוּם מַדְרֵגָה אֶלָּא בְּמַדְרֵגָה אַחַת שֶׁלְּמַעְלָה מִמֶּנָּה), and the matters are understood and explained (וְהַדְּבָרִים מוּבָנִים וּמְבֹאָרִים).

[Gloss — Tzemach, note 52 (הַגָּהָה — צֶמַח נ״ב): for so it was in the falling of the sparks (כִּי כֵן הָיָה בִּנְפִילַת הַנִּיצוֹצוֹת), for the sparks of A"B" were in the vessels of A"B", as is known (שֶׁהֲרֵי הַנִּיצוֹצוֹת דְּע״ב בַּכֵּלִים דְּע״ב כַּנּוֹדָע)].

However, you must know one matter (אֲמְנָם צָרִיךְ שֶׁתֵּדַע עִנְיָן אֶחָד), and it is that even before Ze’ir Anpin and Nukvah were clarified (וְהוּא כִּי גַּם קֹדֶם שֶׁהֻבְּרַר זו״ן), it is certainly so that Abba and Imma were not withheld from uniting (וַדַּאי הוּא שֶׁלֹּא הָיוּ נִמְנָעִים או״א מִלְּהִזְדַּוֵּג), for their Zivug [Union] is constant and perpetual (שֶׁהֲרֵי זִוּוּגָם הוּא תָּדִיר תָּמִידִי), and does not cease forever, as is known (וְלֹא פָּסִיק לְעָלְמִין כַּנּוֹדָע). However, since the primary cause of the Zivug [Union] is only to clarify clarifications (אֲמְנָם לְפִי שֶׁעִקָּר סִבַּת הַזִּוּוּג אֵינוֹ אֶלָּא לְבָרֵר בֵּרוּרִין), therefore there was no need for them to unite in the aspect of the lower Zivug [Union] (לָכֵן לֹא הָיָה צָרִיךְ לְהִזְדַּוֵּג בִּבְחִינַת הַזִּוּוּג הַתַּחְתּוֹן), of his Yesod with her Yesod (דְּיְסוֹד דִּילֵיהּ בִּיסוֹד דִּילָהּ), which is called the lower corporeal Zivug [Union] (הַנִּקְרָא זִוּוּג גּוּפָנִיּוּת תַּחְתּוֹן). Rather, they were uniting in a supernal spiritual Zivug [Union] (אֶלָּא הָיוּ מִזְדַּוְּגִין זִוּוּג רוּחָנִי עֶלְיוֹן), and this is what is called “kisses” (וְהוּא הַנִּקְרָא נְשִׁיקִין), as explained by us (כְּמְבֹאָר אֶצְלֵנוּ), in the discourse on the supernal Zivug [Union] of kisses (בִּדְרוּשׁ זִוּוּג עֶלְיוֹן דְּנְשִׁיקִין), and the lower Zivug [Union] of Yesod (וְזִוּוּג תַּחְתּוֹן דִּיסוֹד), and see in the discourse of the four kisses (וְעַיֵּן בִּדְרוּשׁ ד׳ נְשִׁיקִין).

However, the lower corporeal Zivug [Union] in order to clarify them (אֲמְנָם זִוּוּג תַּחְתּוֹן גּוּפָנִי כְּדֵי לְבָרְרָם), they did not then need it (לֹא הָיוּ אָז צְרִיכִין אֵלָיו), until Ze’ir Anpin and Nukvah began to be clarified (עַד שֶׁיִּתְחִילוּ לְהִתְבָּרֵר זו״ן). Then Abba and Imma needed to unite in a lower corporeal Zivug [Union] (אָז הֻצְרְכוּ או״א לְהִזְדַּוֵּג זִוּוּג תַּחְתּוֹן גּוּפָנִי), in order to clarify them in the womb of the supernal Imma, as mentioned above (כְּדֵי לְבָרְרָם בְּבֶטֶן אִמָּא עִלָּאָה כַּנַּ״ל). And then they united the first time (וְאָז נִזְדַּוְּגוּ פַּעַם רִאשׁוֹן), in order to bring forth Ze’ir Anpin and Nukvah (כְּדֵי לְהוֹצִיא זו״ן), and to clarify them in the aspect of three included within three (וּלְבָרְרָם בִּבְחִינַת ג׳ כְּלִילִין בְּג׳), and afterward it is born and nurses from the breasts of its mother (וְאַחַר כָּךְ נוֹלָד וְיוֹנֵק מִשְּׁדֵי אִמּוֹ).

Afterward, Abba and Imma returned to unite in a second Zivug [Union] (אַחַר־כָּךְ חָזְרוּ או״א לְהִזְדַּוֵּג זִוּוּג ב׳), in order to give them Mochin (כְּדֵי לָתֵת לָהֶם מוֹחִין), which are the aspect of Gadlut, as is known (שֶׁהֵם בְּחִינַת הַגַּדְלוּת כַּנּוֹדָע). And they were also there in the aspect of a second Ibbur (וְהָיוּ שָׁם גַּם כֵּן בִּבְחִינַת עִיבּוּר ב׳), in the womb of the supernal Imma (בְּבֶטֶן אִמָּא עִלָּאָה), in order to be clarified (כְּדֵי לְהִתְבָּרֵר), for there is no Ibbur except through the Zivug [Union] that precedes it (כִּי אֵין עִיבּוּר אֶלָּא עַל־יְדֵי הַזִּוּוּג הַקּוֹדֵם לוֹ). And through two Zivugim [Unions] the rectification of Ze’ir Anpin and Nukvah is completed (וְעַל־יְדֵי ב׳ זִוּוּגִים נִגְמַר תִּקּוּן זו״נ), and they are completed in their clarification (וְנִגְמְרוּ לְהִתְבָּרֵר). Therefore, Abba and Imma no longer needed to unite in the aspect of the lower Zivug [Union] (לָכֵן לֹא הֻצְרְכוּ עוֹד או״א לְהִזְדַּוֵּג בִּבְחִינַת זִוּוּג תַּחְתּוֹן). However, there is still a third aspect of Zivug [Union] for Abba and Imma (אֲבָל יֵשׁ עוֹד בְּחִינָה ג׳ זִוּוּג לְאו״א), and this is after the second Zivug [Union] of Gadlut of Ze’ir Anpin and Nukvah (וְהוּא אַחַר זִוּוּג ב׳ דְּגַדְלוּת דְּזו״נ), and it is for the need of vitality and sustenance (וְהוּא לְצֹרֶךְ חַיּוּת וּמָזוֹן), for Ze’ir Anpin and Nukvah and for all the other worlds (לְזו״נ וּלְכָל שְׁאָר הָעוֹלָמוֹת).

And behold, there are three kinds of Zivugim [Unions] in Abba and Imma, and no more (וַהֲרֵי ג׳ מִינֵי זִוּוּגִים יֵשׁ בְּאו״א וְלֹא יוֹתֵר). The first two are for the need of Ze’ir Anpin and Nukvah themselves (הַשְּׁנַיִם הֵם לְצֹרֶךְ זו״נ עַצְמָם), to rectify them themselves and their very existence (לְתַקְּנָם הֵם עַצְמָם וּמְצִיאוּתָם). And the third is for the need of sustenance and vitality (וְהַג׳ הוּא לְצֹרֶךְ מָזוֹן וְחַיּוּת), for Ze’ir Anpin and Nukvah and for all the other worlds (לְזו״נ וּלְכָל שְׁאָר הָעוֹלָמוֹת). And these three Zivugim [Unions] are in the aspect of the lower corporeal Zivug [Union] (וְאֵלּוּ הַג׳ זִוּוּגִים הֵם בִּבְחִינַת זִוּוּג תַּחְתּוֹן הַגּוּפָנִי), of the Yesod of Abba in the Yesod of Imma (שֶׁל יְסוֹד דִּילֵיהּ דְּאַבָּא בִּיסוֹד דְּאִמָּא).

And behold, in every Zivug [Union] and Zivug [Union] from these three mentioned above (וְהִנֵּה בְּכָל זִוּוּג וְזִוּוּג מֵאֵלּוּ הַג׳ הַנַּ״ל), there were within them two supernal Zivugim [Unions] of spiritual kisses (הָיוּ בָּהֶם ב׳ זִוּוּגִים עֶלְיוֹנִים שֶׁל נְשִׁיקִין רוּחָנִיִּים), for there is no lower corporeal Zivug [Union] (שֶׁאֵין לְךָ שׁוּם זִוּוּג גּוּפָנִי תַּחְתּוֹן), that is not preceded by two spiritual Zivugim [Unions] of kisses (שֶׁלֹּא יַקְדִּימוּ לוֹ ב׳ זִוּוּגִין רוּחָנִיִּים דְּנְשִׁיקִין). And this is (וְהוּא), that before they unite in the aspect of the lower Zivug [Union] (שֶׁקֹּדֶם שֶׁיִּזְדַּוְּגוּ בִּבְחִינַת זִוּוּג תַּחְתּוֹן), they precede with kisses (מַקְדִּימִין הַנְּשִׁיקִין), in order to appease the male to the female (כְּדֵי לְפַיֵּס הַזָּכָר לַנְּקֵבָה), and to arouse desire between them (וּלְעוֹרֵר בֵּינֵיהֶם תַּאֲוָה). And afterward the lower Zivug [Union] comes (וְאַחַר כָּךְ בָּא הַזִּוּוּג הַתַּחְתּוֹן). And at the time of the lower Zivug [Union] itself (וּבְעֵת זִוּוּג הַתַּחְתּוֹן מַמָּשׁ), there are also kisses within them (אָז גַּם כֵּן יֵשׁ בָּהֶם נְשִׁיקִין). It is found (נִמְצָא), that the two Zivugim [Unions], the supernal and the lower (שֶׁב׳ הַזִּוּוּגִים עֶלְיוֹן וְתַּחְתּוֹן), are done then together (נַעֲשִׂין אָז בְּיַחַד). And behold now (וַהֲרֵי עַתָּה), there are six Zivugim [Unions] of kisses (יֵשׁ שֵׁשׁ זִוּוּגִים נְשִׁיקִין), with six lower Zivugim [Unions] (בְּו׳ זִוּוּגִים תַּחְתּוֹנִים). And there is also the aspect of the first kisses mentioned above (וְעוֹד יֵשׁ בְּחִינַת נְשִׁיקִין הָרִאשׁוֹנִים כַּנַּ״ל), when Ze’ir Anpin and Nukvah had not yet been clarified (כַּאֲשֶׁר עֲדַיִן לֹא הֻבְּרְרוּ זו״נ). And since there was then no aspect of a lower Zivug [Union] (וְכֵיוָן שֶׁלֹּא הָיְתָה אָז בְּחִינַת זִוּוּג תַּחְתּוֹן), the Zivug [Union] of kisses was not doubled twice (לֹא הָיָה זִוּוּג הַנְּשִׁיקִין כָּפוּל ב׳ פְּעָמִים), but only once (רַק פַּעַם אֶחָת). It is found, therefore (הֲרֵי נִמְצָא), that in Abba and Imma there are seven kinds of kisses (שֶׁבְּאו״א ז׳ מִינֵי נְשִׁיקִין), and three lower Zivugim [Unions] (וְג׳ זִוּוּגִים תַּחְתּוֹנִים).

And know (וְדַע), that from all these ten Zivugim [Unions] mentioned above (שֶׁמִכָּל י׳ הַזִּוּוּגִים הַנַּ״ל), which are three lower and seven spiritual of kisses (שֶׁהֵם ג׳ תַּחְתּוֹנִים וְז׳ רוּחָנִיִּים דְּנְשִׁיקִין), emerge two aspects of souls (יוֹצְאִין ב׳ בְּחִינוֹת נְשָׁמוֹת), lower souls and the souls of angels (נְשָׁמוֹת תַּחְתּוֹנוֹת וְנִשְׁמוֹת הַמַּלְאָכִים). And with this will be explained what is written at the beginning of Parashat Mishpatim, Zohar 94b (וּבָזֶה יִתְבָּאֵר מַה שֶּׁכָּתוּב בִּתְחִלַּת פָּרָשַׁת מִשְׁפָּטִים דְּצ״ד ע״ב), “If he merits more, they give him a Nefesh from that side, etc.; if he merits more, they give him a Ruach, etc.” (זָכָה יַתִּיר יְהַבִּין לֵיהּ נֶפֶשׁ מִסִּטְרָא כו׳ זָכָה יַתִּיר יְהַבִּין לֵיהּ רוּחַ כו׳).

The explanation is (פֵּרוּשׁ), that the soul of a person includes many aspects (כִּי נֶפֶשׁ הָאָדָם כּוֹלֵל בְּחִינוֹת רַבּוֹת), for there is within it Yechidah from the side of Arich Anpin (כִּי יֵשׁ בָּהּ יְחִידָה מִצַּד א״א), and Chayah from the side of Abba (וְחַיָּה מִצַּד אַבָּא), and Neshamah from the side of Imma (וְנְשָׁמָה מִצַּד אִמָּא), and Ruach from the side of Ze’ir Anpin (וְרוּחַ מִצַּד ז״א), and Nefesh from the side of Nukvah (וְנֶפֶשׁ מִצַּד נוּקְבָא). And all this is from Atzilut (וְכָל זֶה מִן הָאֲצִילוּת), and corresponding to it in Beri’ah (וּכְנֶגְדּוֹ בִּבְרִיאָה), and corresponding to it in Yetzirah (וּכְנֶגְדּוֹ בִּיצִירָה), and corresponding to it in Asiyah (וּכְנֶגְדּוֹ בַּעֲשִׂיָּה). And these matters are astonishing (וְהַדְּבָרִים תְּמֵהִים), how can this be (אֵיךְ יִתָּכֵן זֶה), for is not the human below them (וַהֲלֹא הָאָדָם הוּא תַּחְתּוֹן מֵהֶם), and he is created from Ze’ir Anpin and Nukvah (וְהוּא נִבְרָא מִזו״ן), and how is it possible that he should take supernal aspects (וְאֵיךְ אֶפְשָׁר שֶׁיִּקַּח בְּחִינוֹת עֶלְיוֹנוֹת), which Ze’ir Anpin and Nukvah themselves did not attain (שֶׁלֹּא הִשִּׂיגוּ אֲלֵיהֶן זו״ן).

For how can a person take Yechidah, Chayah, and Neshamah from Chokhmah and Binah (כִּי אֵיךְ יִקַּח הָאָדָם יְחִידָה חַיָּה נְשָׁמָה מֵחָכְמָה וּבִינָה), which are higher than Ze’ir Anpin and Nukvah (שֶׁהֵם גְּבוֹהִים מִזו״ן). And even the aspect of Ruach from the side of Ze’ir Anpin (וַאֲפִלּוּ בְּחִינַת הָרוּחַ שֶׁמִצַּד ז״א), or Nefesh from the side of Nukvah of Atzilut (אוֹ נֶפֶשׁ מִצַּד נוּקְבָא דַּאֲצִילוּת), he should not have taken (לֹא הָיָה לוֹ לִקַּח). But this matter will be understood (אַךְ זֶה הָעִנְיָן יוּבַן), by what Rabbi Pinchas said in the introduction to the Zohar, Bereshit daf 12b (בְּמַה שֶּׁאָמַר ר׳ פִּנְחָס בְּהַקְדָּמַת זֹהַר בְּרֵאשִׁית דִּי״ב ע״ב), that there is no soul in the world with which two birds do not go out (שֶׁאֵין נְשָׁמָה בָּעוֹלָם שֶׁאֵין יוֹצְאִין עִמָּהּ תְּרֵין עוֹפִין), meaning angels (רַ״ל מַלְאָכִים). And Rabbi Shimon bar Yochai says (וְרַשְׁבִּ״י אוֹמֵר), that five birds go out with it (שֶׁיוֹצְאִין עִמָּהּ ה׳ עוֹפִין).

And behold, similarly to this (וְהִנֵּה כַּיּוֹצֵא בָּזֶה), when Ze’ir Anpin and Nukvah emerged from Abba and Imma (כַּאֲשֶׁר יָצְאוּ זו״ן מֵאו״א), several aspects of “birds” emerged (יוֹצְאִין כַּמָּה בְּחִינוֹת עוֹפִין), which are the aspects of the soul of man and the soul of angels (שֶׁהֵם בְּחִינוֹת נִשְׁמַת אָדָם וְנִשְׁמַת מַלְאָכִים). And not only this (וְלֹא דַּי בְּזֶה), but from the first Zivug [Union] among the seven Zivugim [Unions] of kisses (אֶלָּא מִזִּוּוּג רִאשׁוֹן שֶׁבְּז׳ זִוּוּגִים דְּנְשִׁיקִין), when Ze’ir Anpin and Nukvah had not yet been clarified (שֶׁעֲדַיִן לֹא נִתְבָּרְרוּ זו״ן), and there was still no lower Zivug [Union] at all (וַעֲדַיִן לֹא הָיָה שׁוּם זִוּוּג תַּחְתּוֹן), in the aspect of Yesod with Yesod of Abba and Imma (בִּבְחִינַת יְסוֹד בִּיסוֹד דְּאו״א), even then from that supernal Zivug [Union] (גַּם אָז מִזִּוּוּג עֶלְיוֹן הַהוּא), the souls of the supernal angels emerged (יָצְאוּ נִשְׁמוֹת מַלְאָכִים עֶלְיוֹנִים), as is written (כְּמוֹ שֶׁכָּתוּב). And see in the discourse of the four kisses (וְעַיֵּן בִּדְרוּשׁ ד׳ נְשִׁיקִין), for it requires investigation (כִּי צָרִיךְ עִיּוּן).

And we shall explain the reason for the above (וְנְבָאֵר טַעַם אֶל הַנַּ״ל), how such a thing can be (שֶׁאֵיךְ יִתָּכֵן דָּבָר זֶה). Rather, the matter is (אַךְ הָעִנְיָן הוּא), that even though from that supernal Zivug [Union] of Abba and Imma emerge souls of human beings and souls of angels (שֶׁאַף־עַל־פִּי שֶׁבְּאוֹתוֹ זִוּוּג הָעֶלְיוֹן דְּאו״א יוֹצְאִין מִשָּׁם נִשְׁמוֹת בְּנֵי אָדָם וְנִשְׁמוֹת מַלְאָכִים), this only hints to what will be afterward (הוּא רוֹמֵז לְמַה שֶּׁיִּהְיֶה אַחַר־כָּךְ), for they are still not fit and are not completed (שֶׁעֲדַיִן אֵינָן רְאוּיוֹת וְאֵינָן נִשְׁלָמוֹת), until Ze’ir Anpin and Nukvah of Atzilut unite (עַד שֶׁיִּזְדַּוְּגוּ זו״ן דַּאֲצִילוּת), and then they emerge from that Zivug [Union] (וְאָז הֵם יוֹצְאִין מִזִּוּוּג הַהוּא).

It is found (נִמְצָא), that their root is in Abba and Imma from their own Zivug [Union] (שֶׁשָּׁרְשָׁם הוּא בְּאו״א מִזִּוּוּגָם עַצְמָם), but they are not completed and finalized (אַךְ אֵינָם נִשְׁלָמִים וְנִגְמָרִים), until after the Zivug [Union] of Ze’ir Anpin and Nukvah (עַד אַחַר זִוּוּג זו״ן). And with this the above question is resolved (וּבָזֶה נִתְרַצָּה שְׁאֵלָה הַנַּ״ל). And now it is necessary to give the reason (וְעַתָּה צָרִיךְ לָתֵת טַעַם), why the souls of human beings need to be clothed in a body (לָמָּה נִשְׁמוֹת בְּנֵי אָדָם צְרִיכִין לְהִתְלַבֵּשׁ בְּגוּף), while the souls of angels do not need to be clothed in a body like the souls of human beings (וְנִשְׁמוֹת מַלְאָכִים אֵינָן צְרִיכוֹת לְהִתְלַבֵּשׁ בְּגוּף כְּמוֹ נִשְׁמוֹת בְּנֵי אָדָם). And the matter accords with the above (וְהָעִנְיָן עִם הַנַּ״ל), for the souls of angels come only from a supernal spiritual Zivug [Union] called kisses (שֶׁהֲרֵי נִשְׁמוֹת מַלְאָכִים אֵינָם בָּאִים רַק מִזִּוּוּג עֶלְיוֹן רוּחָנִי הַנִּקְרָא נְשִׁיקִין), and therefore they do not need to be clothed in a body (וְעַל־כֵּן אֵין צְרִיכִין לְהִתְלַבֵּשׁ בְּגוּף).

However, the souls of human beings come from the lower corporeal Zivug [Union] (אֲמְנָם נִשְׁמוֹת בְּנֵי אָדָם הֵם בָּאִים מֵהַזִּוּוּג הַתַּחְתּוֹן הַגּוּפָנִי), and therefore they need to be clothed in a body in this world (וְלָכֵן צָרִיךְ לְהִתְלַבֵּשׁ בְּגוּף בָּעוֹלָם הַזֶּה). And the matter is this (וְהָעִנְיָן הַדָּבָר), that the souls of the angels, which come from the aspect of the Zivug [Union] of kisses (שֶׁנִשְׁמוֹת הַמַּלְאָכִים הַבָּאִים מִבְּחִינַת דְּזִוּוּג הַנְּשִׁיקִין), since it is a completely spiritual supernal Zivug [Union] (לְפִי שֶׁהוּא זִוּוּג גָּמוּר רוּחָנִי עֶלְיוֹן), there is no need in it for a body (אֵין בּוֹ צֹרֶךְ לְגוּף). But the souls of human beings (אֲבָל נִשְׁמוֹת בְּנֵי אָדָם), the supernal spiritual Zivug [Union] was not sufficient to bring them forth (לֹא הִסְפִּיק זִוּוּג עֶלְיוֹן רוּחָנִי לְהוֹצִיאָם), and they needed to emerge through a lower corporeal Zivug [Union] (וְצָרִיךְ לָצֵאת עַל־יְדֵי זִוּוּג תַּחְתּוֹן גּוּפָנִי). And they were required to be clothed in a body (וְהֻצְרְכוּ לְהִתְלַבֵּשׁ בְּגוּף), and to be rectified through commandments and good deeds (וּלְתַקֵּן עַל־יְדֵי מִצְוֹת וּמַעֲשִׂים טוֹבִים), which the body itself performs (שֶׁעוֹשֶׂה הַגּוּף בְּעַצְמוֹ). And this is what our sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַזָ״ל), that there is no utterance and utterance that emerged from the mouth of Hashem (אֵין לְךָ דִּבּוּר וְדִּבּוּר שֶׁיָּצָא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא), from which an angel was not made (שֶׁלֹּא נַעֲשָׂה מִמֶּנּוּ מַלְאָךְ). And these angels are called “voices” (וְאֵלּוּ הַמַּלְאָכִים נִקְרָאִים קוֹלוֹת). And this is the matter of “and all the people saw the voices” (וְזֶהוּ עִנְיַן וְכָל הָעָם רֹאִים אֶת הַקּוֹלוֹת), as mentioned in the Tikkunim (כַּנִּזְכָּר בַּתִּקּוּנִים), see there (עַיֵּן שָׁם). And remember and do not forget (וּזְכוֹר וְאַל תִּשְׁכַּח), that the souls of human beings and the souls of angels (כִּי הַנְּשָׁמוֹת בְּנֵי אָדָם וְנִשְׁמוֹת הַמַּלְאָכִים), even though both of them emerge from the two aspects of Zivug [Union], supernal and lower, of Abba and Imma (אַף־עַל־פִּי שֶׁשְּׁנֵיהֶם יוֹצְאִים מִב׳ בְּחִינוֹת זִוּוּגִים עֶלְיוֹן וְתַּחְתּוֹן דְּאו״א), nevertheless they are not rectified and completed (עַל כָּל זֶה אֵינָם נִתְקָּנִים וְנִגְמָרִים), except afterward through the Zivug [Union] of Ze’ir Anpin and Nukvah (אֶלָּא אַחַר־כָּךְ עַל־יְדֵי זִוּוּג זו״ן). In which there is also supernal and lower (שֶׁיֵּשׁ בּוֹ גַּם כֵּן עֶלְיוֹן וְתַּחְתּוֹן), the angels from the supernal (הַמַּלְאָכִים מִן הָעֶלְיוֹן), and the souls of human beings from the lower (וְנִשְׁמוֹת בְּנֵי אָדָם מִן הַתַּחְתּוֹן). For if not so (שֶׁאִלְמָלֵא כֵן), their level would be greater than that of Ze’ir Anpin and Nukvah (הָיְתָה מַעֲלָתָם גְּדוֹלָה מִזו״ן), and this is impossible, as mentioned above (וְזֶה אִי אֶפְשָׁר כַּנַּ״ל).

And know (וְדַע), that there are souls of human beings that also come from the aspect of the Zivug [Union] of kisses, as is written (כִּי יֵשׁ נְשָׁמוֹת מִבְּנֵי אָדָם שֶׁבָּאִים מִבְּחִינַת זִוּוּג נְשִׁיקִין גַּם כֵּן כְּמוֹ שֶׁכָּתוּב), except that for the souls of angels the Zivug [Union] of kisses alone was sufficient (אֶלָּא שֶׁנִשְׁמוֹת מַלְאָכִים הִסְפִּיק לָהֶם זִוּוּג נְשִׁיקִין לְבַד), and they did not need to return and emerge through a lower corporeal Zivug [Union] (וְלֹא הֻצְרְכוּ לַחֲזוֹר וְלָצֵאת עַל־יְדֵי זִוּוּג תַּחְתּוֹן גּוּפָנִי). But the souls of the lower ones (אֲבָל נִשְׁמוֹת הַתַּחְתּוֹנִים), even though they emerge from the kisses (אַף־עַל־פִּי שֶׁיּוֹצְאִין מִן הַנְּשִׁיקִין), they needed to return through the aforementioned lower corporeal Zivug [Union] (הֻצְרַךְ לַחֲזוֹר עַל־יְדֵי זִוּוּג תַּחְתּוֹן גּוּפָנִי הַנַּ״ל). Also, you must know (גַּם צָרִיךְ שֶׁתֵּדַע), that even though all the souls of human beings emerge through a lower corporeal Zivug [Union] (שֶׁאַף־עַל־פִּי שֶׁכָּל נִשְׁמוֹת בְּנֵי אָדָם יוֹצְאִין עַל־יְדֵי זִוּוּג תַּחְתּוֹן גּוּפָנִי), and the souls of angels from a supernal spiritual Zivug [Union] (וְנִשְׁמוֹת מַלְאָכִים מִזִּוּוּג רוּחָנִי עֶלְיוֹן), nevertheless (עִם כָּל זֶה), there is a lower Zivug [Union] that is greater than the Zivug [Union] of kisses (יֵשׁ זִוּוּג תַּחְתּוֹן שֶׁהוּא גָּדוֹל מִזִּוּוּג הַנְּשִׁיקִין). And this is the second Zivug [Union] of the Ibbur of the Mochin of Ze’ir Anpin and Nukvah (וְהוּא זִוּוּג ב׳ דְּעִיבּוּר דְּמוֹחִין דְּזו״נ), which is greater than all seven aspects of kisses (שֶׁהוּא גָּדוֹל מִכָּל ז׳ בְּחִינוֹת נְשִׁיקִין), and greater than all three Zivugim [Unions] mentioned above (וּמִכָּל ג׳ זִוּוּגִים הַנַּ״ל).

It is found, therefore (וְנִמְצָא), that the souls of the lower ones that emerge from there (שֶׁנִשְׁמוֹת הַתַּחְתּוֹנִים הַיּוֹצְאִין מִשָּׁם), are greater than all other aspects of souls (הֵם יוֹתֵר גְּדוֹלִים מִכָּל שְׁאָר בְּחִינוֹת נְשָׁמוֹת), and greater than all aspects of the angels (וּמִכָּל בְּחִינוֹת הַמַּלְאָכִים). And likewise, know (וְכֵן דַּע), that the second kisses which are in every lower Zivug [Union] (שֶׁהַנְּשִׁיקִין הַשְּׁנִיִּים שֶׁיֵּשׁ בְּכָל זִוּוּג וְזִוּוּג תַּחְתּוֹן), are greater than the kisses that are before that Zivug [Union] (הוּא יוֹתֵר גָּדוֹל מֵהַנְּשִׁיקִין שֶׁיֵּשׁ טֶרֶם הַזִּוּוּג הַנַּ״ל). However, the first kisses of all (אֲמְנָם הַנְּשִׁיקִין הָרִאשׁוֹנִים מִכֻּלָּם), which were before Ze’ir Anpin and Nukvah were clarified (שֶׁהָיוּ קֹדֶם שֶׁנִּתְבָּרְרוּ זו״נ), these are greater than all the other kisses entirely (אֵלּוּ הֵם יוֹתֵר גְּדוֹלִים מִכָּל שְׁאָר הַנְּשִׁיקִין כֻּלָּם). And from there emerged the holy angels (וּמִשָּׁם יָצְאוּ הַמַּלְאָכִים הַקְּדוֹשִׁים), whose name never changes (שֶׁאֵין שְׁמָם מִשְׁתַּנֶּה לְעוֹלָם). And these exist always (וְאֵלּוּ הֵם קַיָּמִין תָּמִיד), as our sages of blessed memory said (כְּמַאֲרַזָ״ל), concerning “Who forms the ministers” and “whose ministers” (עַל יוֹצֵר מְשָׁרְתִים וַאֲשֶׁר מְשָׁרְתָיו). And these are the angels that are superior to all the other angels (וְאֵלּוּ הֵם הַמַּלְאָכִים הַמְעוּלִּים מִכָּל שְׁאָר הַמַּלְאָכִים). But the souls of human beings that emerged from the lower Zivug [Union] of the Ibbur of the Mochin (אֲבָל נִשְׁמוֹת בְּנֵי אָדָם שֶׁיָּצְאוּ מִזִּוּוּג תַּחְתּוֹן דְּעִיבּוּר דְּמוֹחִין), these are greater than all (אֵלּוּ הֵם יוֹתֵר גְּדוֹלִים מִכֹּל), and even than those superior angels mentioned above (וַאֲפִלּוּ מֵאֵלּוּ הַמַּלְאָכִים הַמְעוּלִּים הַנַּ״ל).

And behold (וְהִנֵּה), the lower Zivug [Union] of the second Ibbur of the Mochin (זִוּוּג תַּחְתּוֹן דְּעִיבּוּר ב׳ דְּמוֹחִין), is greater than all the Zivugim [Unions] (הֵם יוֹתֵר גְּדוֹלִים מִכָּל הַזִּוּוּגִים), and than all the kisses themselves (וּמִכָּל הַנְּשִׁיקִין עַצְמָם). It is found, therefore (נִמְצָא), that the souls that emerge from the second kisses of the second Ibbur of the Mochin (שֶׁהַנְּשָׁמוֹת הַיּוֹצְאִין מֵהַנְּשִׁיקִין הַשְּׁנִיִּים שֶׁל עִיבּוּר ב׳ דְּמוֹחִין), are greater than all the angels (הֵם גְּדוֹלִים יוֹתֵר מִכָּל הַמַּלְאָכִים), even those first superior ones that we explained (אֲפִלּוּ אוֹתָם רִאשׁוֹנִים הַמְעוּלִּים שֶׁבֵּאַרְנוּ).

And we have already explained that the souls of human beings return to emerge through a lower corporeal Zivug [Union], and then they are completed (וּכְבָר בֵּאַרְנוּ שֶׁהַנְּשָׁמוֹת בְּנֵי אָדָם חוֹזְרִין לָצֵאת עַל־יְדֵי זִוּוּג תַּחְתּוֹן גּוּפָנִי וְאָז נִשְׁלְמוּ), however the souls of the angels were satisfied with kisses alone (אֲמְנָם נִשְׁמוֹת הַמַּלְאָכִים הִסְפִּיק לָהֶם נְשִׁיקִין לְבַד), and therefore (וְעַל־כֵּן) we shall now explain the matter of the Zivug [Union] of the kisses themselves (נְבָאֵר עַתָּה עִנְיַן זִוּוּג הַנְּשִׁיקִין בְּעַצְמָם), who are the aspects of angels and who are the aspects of the souls of human beings (מִי הֵם בְּחִינוֹת מַלְאָכִים וּמִי הֵם בְּחִינוֹת נְשָׁמוֹת בְּנֵי אָדָם). For the three lower Zivugim [Unions], all of them, are souls of human beings (כִּי ג׳ הַזִּוּוּגִים הַתַּחְתּוֹנִים כֻּלָּם הֵם נְשָׁמוֹת בְּנֵי אָדָם), who were at first from the Zivug [Union] of kisses (שֶׁהָיוּ תְּחִלָּה מִזִּוּוּג נְשִׁיקִין), and they needed to return also through a lower Zivug [Union], as mentioned above (וְהֻצְרְכוּ לַחֲזוֹר גַּם בְּזִוּוּג תַּחְתּוֹן כַּנַּ״ל).

We shall also explain their order and their rank, one over another (גַּם נְבָאֵר סִדְרָן וּמַעֲלָתָן זֶה עַל זֶה): One: the second kisses of the Mochin (א׳ הוּא נְשִׁיקִין שְׁנִיִּים דְּמוֹחִין). Two: the first kisses, before there was any lower Zivug [Union], before Ze’ir Anpin and Nukvah were clarified, from which are created the souls of the angels, than whom there are none higher among all the angels, as mentioned above (ב׳ נְשִׁיקִין הָרִאשׁוֹנִים קֹדֶם שֶׁהָיָה זִוּוּג תַּחְתּוֹן קֹדֶם שֶׁנִּבְרַר זו״נ שֶׁמֵּהֶם נִבְרָאִים נִשְׁמוֹת הַמַּלְאָכִים שֶׁאֵין לְמַעְלָה מֵהֶם בְּכָל הַמַּלְאָכִים כַּנַּ״ל). Three: the second kisses in the first Ibbur of Ze’ir Anpin and Nukvah (ג׳ נְשִׁיקִין שְׁנִיִּים בְּעִיבּוּר רִאשׁוֹן דְּזו״נ). Four: the first kisses of the first Ibbur (ד׳ נְשִׁיקִין רִאשׁוֹנִים דְּעִיבּוּר רִאשׁוֹן). Five: the second kisses of the Zivug [Union] of the vitality of the worlds (ה׳ נְשִׁיקִין שְׁנִיִּים דְּזִוּוּג חַיּוּת הָעוֹלָמוֹת). Six: the first kisses of the Mochin (ו׳ נְשִׁיקִין רִאשׁוֹנִים דְּמוֹחִין). Seven: the first kisses of the Zivug [Union] of the vitality of the worlds (ז׳ נְשִׁיקִין רִאשׁוֹנִין דְּזִוּוּג חַיּוּת הָעוֹלָמוֹת).

And behold, the order of their ranks has been explained (וְהִנֵּה נִתְבָּאֵר סֵדֶר מַעֲלָתָן). However, the aspects of Alef, Gimal, Dalet, Heh are aspects of the souls of human beings (אֲמְנָם הַבְּחִינוֹת שֶׁל אגד״ה הֵם בְּחִינוֹת נְשָׁמוֹת בְּנֵי אָדָם), and the aspects of Bet, Vav, Zayin are the souls of the angels (וּבְחִינוֹת בו״ז הֵם נִשְׁמוֹת הַמַּלְאָכִים). Thus has been explained the matter of the order of the souls of the angels that emerged from the Zivug [Union] of Abba and Imma (הֲרֵי נִתְבָּאֵר עִנְיַן סֵדֶר נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִזִּוּוּג או״א). And in this same manner (וְכְעֵין זֶה), there are in the Zivug [Union] of Ze’ir Anpin and Rachel all these very aspects (יֵשׁ בְּזִוּוּג ז״א וְרָחֵל כָּל אֵלּוּ הַבְּחִינוֹת מַמָּשׁ), for Ze’ir Anpin and Nukvah are, in relation to Abba and Imma, like those below them (שֶׁהֲרֵי גַּם זו״נ הֵם בְּעֵרֶךְ או״א לְמַה שֶּׁלְּמַטָּה מֵהֶם). And in this same manner in the Zivug [Union] of Yisrael and Leah (וְכְעֵין זֶה בְּזִוּוּג יִשְׂרָאֵל וְלֵאָה), and in this same manner in the Zivug [Union] of Ya‘akov and Rachel (וְכְעֵין זֶה בְּזִוּוּג יַעֲקֹב וְרָחֵל), and likewise in the Zivug [Union] of Ya‘akov and Leah (וְכֵן עַד זֶה בְּזִוּוּג יַעֲקֹב וְלֵאָה). And all this is in Atzilut (וְכָל זֶה בַּאֲצִילוּת), and in this same manner in Beri’ah (וְכְעֵין זֶה בִּבְרִיאָה), and all of them likewise in Yetzirah (וְכֻלָּם כֵּן בִּיצִירָה), and all of them likewise in Asiyah (וְכֻלָּם כֵּן בַּעֲשִׂיָּה). And with this you will understand (וּבָזֶה תָּבִין), how many kinds of souls and how many kinds of angels there are (כַּמָּה מִינֵי נְשָׁמוֹת וְכַמָּה מִינֵי מַלְאָכִים יֵשׁ), for there are levels without end (שֶׁיֵשׁ מַדְרֵגוֹת לְאֵין קֵץ), differing one from another (מְשֻׁנִּים זֶה מִזֶּה).

And now we shall explain the matter of the aforementioned souls (וְעַתָּה נְבָאֵר עִנְיַן הַנְּשָׁמוֹת הַנַּ״ל), that there are within them two divisions (שֶׁיֵּשׁ בָּהֶם ב׳ חֲלוּקוֹת). And this is (וְהוּא), for behold we find many kinds of souls from the Zivug [Union] of the supernal world (שֶׁהֲרֵי מָצִינוּ כַּמָּה מִינֵי נְשָׁמוֹת מִזִּוּוּג עוֹלָם עֶלְיוֹן), and afterward they descended below through blemish (וְאַחַר־כָּךְ יָרְדוּ לְמַטָּה עַל־יְדֵי הַפְּגָם). And there are those that descend one level (וְיֵשׁ שֶׁיּוֹרֵד מַדְרֵגָה אַחַת), and there are those that descend two levels (וְיֵשׁ שֶׁיּוֹרֵד ב׳ מַדְרֵגוֹת), and similarly many kinds of descents (וְכַיּוֹצֵא בָּזֶה כַּמָּה מִינֵי יְרִידוֹת), that come upon the souls because of the blemish (שֶׁיֵּשׁ אֶל הַנְּשָׁמוֹת בְּסִבַּת הַפְּגָם). It is found, therefore (וְנִמְצָא), that there are souls whose root is from above (שֶׁיֵּשׁ נְשָׁמוֹת שֶׁשָּׁרְשָׁם מִלְּמַעְלָה), but because of the blemish they descended below (אֶלָּא שֶׁלְּסִבַּת הַפְּגָם יָרְדוּ לְמַטָּה), and they emerged there from below (וְיָצְאוּ שָׁם מִלְּמַטָּה). And there are those whose root from the outset (וְיֵשׁ מִי שֶׁשָּׁרְשָׁם מִתְּחִלָּה), is only from that very place (אֵינוֹ אֶלָּא מֵאוֹתוֹ מָקוֹם), from which they emerged to this world (אֲשֶׁר יָצְאוּ מִשָּׁם לָעוֹלָם הַזֶּה). And behold, these two aspects are not equal (וְהִנֵּה אֵין ב׳ בְּחִינוֹת אֵלּוּ שָׁוִים), for the soul whose root is in Atzilut (שֶׁהֲרֵי הַנְּשָׁמָה שֶׁשָּׁרְשָׁהּ בַּאֲצִילוּת), and afterward, through blemish, descended into Asiyah (וְאַחַר־כָּךְ עַל־יְדֵי הַפְּגָם יָרְדָה בַּעֲשִׂיָּה), and emerged from this Asiyah (וְיָצְאָה מֵעֲשִׂיָּה זוֹ), this one certainly is able to be rectified while alive (זוֹ וַדַּאי יְכוֹלָה לְהִתְתַּקֵּן בְּחַיִּים חַיּוּתָהּ), and to ascend level after level (וְלַעֲלוֹת מַדְרֵגָה אַחַר מַדְרֵגָה), until it comes into the Zivug [Union] of Atzilut (עַד שֶׁיָּבֹא בְּזִוּוּג דַּאֲצִילוּת), from where its root was (שֶׁמִשָּׁם הָיָה שָׁרְשָׁהּ), and it is included up to there (וְיוּכְלַל עַד שָׁם), and it will not need to reincarnate (וְלֹא יִצְטָרֵךְ לְהִתְגַּלְגֵּל).

And the secret of this is the matter of Nefilat Apayim [Falling upon the Face] during Shaḥarit [Morning Prayer] on weekdays (וְסוֹד זֶה עִנְיַן נְפִילַת אַפַּיִם שַׁחֲרִית בְּחוֹל), for then it is Ya‘akov and Rachel (שֶׁאָז הוּא יַעֲקֹב וְרָחֵל), which is the principal Nukvah, as is known (שֶׁהִיא הַנְּקֵבָה הָעִקָּרִית כַּנּוֹדָע). And then it ascends there in that Zivug [Union] (וְאָז עוֹלֶה שָׁם בַּזִּוּוּג הַהוּא), and emerges from there a new creature (וְיָצָא מִשָּׁם בְּרִיָּה חֲדָשָׁה), until it ascends to its root (עַד שֶׁעוֹלֶה עַד שָׁרְשׁוֹ). But one whose soul’s root is from below (אֲבָל מִי שֶׁשָּׁרֶשׁ נִשְׁמָתוֹ מִלְּמַטָּה), and only wishes to ascend through his deeds (רַק שֶׁרוֹצֶה לְהַעֲלוֹת עַל־יְדֵי מַעֲשָׂיו), above his root (לְמַעְלָה מִשָּׁרְשׁוֹ), from where he was (אֲשֶׁר מִשָּׁם הָיָה), this one cannot ascend by day, as mentioned above (זֶה אֵינוֹ יָכוֹל לַעֲלוֹת בַּיּוֹם כַּנַּ״ל).

However, at night he ascends (אֲמְנָם בַּלַּיְלָה עוֹלֶה), in the secret of “Into Your hand I entrust my spirit” (בְּסוֹד בְּיָדְךָ אַפְקִיד רוּחִי), in the secret of the Zivug [Union] of Ya‘akov and Leah (בְּסוֹד זִוּוּג יַעֲקֹב וְלֵאָה), and emerges from there a new creature (וְיוֹצֵא מִשָּׁם בְּרִיָּה חֲדָשָׁה), in the secret of “new every morning” (בְּסוֹד חֲדָשִׁים לַבְּקָרִים), until he ascends according to his deeds (עַד שֶׁעוֹלֶה כְּפִי מַעֲשָׂיו). It is found (נִמְצָא), that the common factor between them (שֶׁהַצַּד הַשָּׁוֶה שֶׁבָּהֶם), is that all souls are able to ascend (שֶׁכָּל הַנְּשָׁמוֹת יְכוֹלִין לַעֲלוֹת), from level to level (מִמַּדְרֵגָה לְמַדְרֵגָה), without end (עַד אֵין קֵץ). Except that the higher one who wishes to return to his root (אֶלָּא שֶׁהָעֶלְיוֹן הָרוֹצֶה לַחֲזוֹר אֶל שָׁרְשׁוֹ), ascends by day through Nefilat Apayim (עוֹלֶה בַּיּוֹם בִּנְפִילַת אַפַּיִם), and the lower one who wishes to ascend above his level (וְהַתַּחְתּוֹן הָרוֹצֶה לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ), only does so at night (אֵינוֹ אֶלָּא בַּלַּיְלָה), in the verse “Into Your hand I entrust my spirit” (בַּפָּסוּק בְּיָדְךָ אַפְקִיד רוּחִי). And all this (וְכָל זֶה), if he sets his heart to it with intention (אִם יָשִׂים אֵלָיו לִבּוֹ בְּכַוָּנָה), after he has good deeds worthy of it (אַחַר שֶׁיִּהְיֶה לוֹ מַעֲשִׂים טוֹבִים רְאוּיִים), so that he is able to ascend (שֶׁיָּכוֹל לַעֲלוֹת). And through this (וְעַל־יְדֵי זֶה), he will not need to reincarnate after his death (לֹא יִצְטָרֵךְ לְהִתְגַּלְגֵּל אַחַר מוֹתוֹ), and he will be rectified while alive (וְיִתְקַן בְּחַיִּים חַיּוּתוֹ). However, the distinction in this matter (וְאֲמְנָם הַחִלּוּק שֶׁיֵּשׁ בְּזֶה), whether it is a new soul or not (אִם הָיְתָה נְשָׁמָה חֲדָשָׁה אִם לֹא), this has been explained in another discourse (זֶה נִתְבָּאֵר בִּדְרוּשׁ אַחֵר), see there (עַיֵּן שָׁם), for there the matter is explained well (כִּי בּוֹ נִתְבָּאֵר עִנְיַן זֶה הֵיטֵב), that there are great distinctions in this matter (שֶׁיֵּשׁ חִלּוּקִים גְּדוֹלִים בְּדָבָר זֶה).

Discourse 5

שער לט דרוש ה

[39:5] We have already explained in other gates, in general terms, the three aspects that exist in Ze’ir Anpin: Ibbur, Yenikah, and Mochin (כְּבָר בֵּאַרְנוּ בְּשְׁעָרִים אֲחֵרִים בִּכְלָלוּת ג׳ בְּחִינוֹת שֶׁיֵּשׁ בְּז״א עִיבּוּר וִינִיקָה וּמוֹחִין). And now we shall explain in detail each and every aspect at length (וְעַתָּה נְבָאֵר בִּפְרָטוּת כָּל בְּחִינָה וּבְחִינָה בְּאֹרֶךְ). We shall also explain the aspect of the birth of the souls that emerge in the Zivug [Union] of Abba and Imma (גַּם נְבָאֵר בְּחִינַת הוֹלֶדֶת הַנְּשָׁמוֹת שֶׁיּוֹצְאִין בְּזִוּוּג או״א), which are called “brothers and companions” to Ze’ir Anpin and Nukvah (שֶׁהֵם נִקְרָאִים אַחִים וְרֵעִים לְזו״ן), as mentioned elsewhere (כַּנִּזְכָּר בְּמָקוֹם אַחֵר). Behold, it is known that there is no drop that is not included of A"B", S"G", M"H", B"N (הִנֵּה נוֹדָע שֶׁאֵין שׁוּם טִפָּה שֶׁאֵינָהּ כְּלוּלָה מֵע״ב ס״ג מ״ה ב״ן).

And behold, the aspect of the drop itself of the male (וְהִנֵּה בְּחִינַת הַטִּפָּה עַצְמָהּ שֶׁל הַזָּכָר), which is the aspect of the brain of the fetus (שֶׁהוּא בְּחִינַת מוֹחַ הַוָּלָד), is only from the Name A"B" of Yodin alone (אֵינָהּ אֶלָּא מִשֵּׁם ע״ב דְּיוֹדִי״ן לְבַד), which has in its filling four Yodin (שֶׁיֵּשׁ בְּמִלּוּיו ד׳ יוֹדִי״ן). And from those four Yodin this drop was drawn (וּמֵאוֹתָן ד׳ יוֹדִי״ן נִמְשְׁכָה זֹאת הַטִּפָּה), being included of those four Yodin (כְּלוּלָה מִד׳ יוֹדִי״ן הָהֵם). And then it came included of Chayah, Ruach, Nefesh (וְאָז הָיְתָה בָּאָה כְּלוּלָה מֵחַיָּה רוּחַ נֶפֶשׁ), which are the aspect of the four Yodin themselves (שֶׁהֵם בְּחִינַת ד׳ יוֹדִי״ן עַצְמָן). However, that Name A"B" mentioned above, from which this drop is drawn (אֲמְנָם שֵׁם ע״ב הַנַּ״ל שֶׁמִמֶּנּוּ נִמְשֶׁכֶת הַטִּפָּה הַזֹּאת), which is included of four Yodin (כְּלוּלָה מִד׳ יוֹדִי״ן), is above in the supernal Da‘at (הוּא לְמַעְלָה בְּדַעַת עֶלְיוֹן), which is called Chesed Elyon (הַנִּקְרָא חֶסֶד עִלָּאָה). And this is Mazal eight of the beard of Arich Anpin (וְהוּא מַזָּל ח׳ דְּדִיקְנָא דְּא״א), which is called “Notzer Chesed” (הַנִּקְרָא נוֹצֵר חֶסֶד), which is male, as is known (שֶׁהוּא זָכָר כַּנּוֹדָע). And it is the aspect of Chesed (וְהוּא בְּחִינַת חֶסֶד), for indeed Chesed has the numerical value of A"B" (כִּי כֵן חֶסֶד כְּמִנְיַן ע״ב). And Mazal the eighth is called by the Name A"B" of Yodin (וּמַזָּל הַח׳ הוּא נִקְרָא בְּשֵׁם ע״ב דְּיוֹדִי״ן). And these four Yodin descend in the secret of Zivug [Union] (וְיוֹרְדִין אֵלּוּ ד׳ יוֹדִי״ן בְּסוֹד זִוּוּג), to Mazal the thirteenth (אֶל מַזָּל הַי״ג), which is “Ve-Nakeh” (שֶׁהוּא וְנַקֵּה), which is female (שֶׁהִיא נְקֵבָה). And from there they are drawn to the six extremities of Abba (וּמִשָּׁם נִמְשָׁכִין אֶל ז״ק דְּאַבָּא), whose first extremity is also called Chesed (אֲשֶׁר קָצֵהוּ הָרִאשׁוֹן שֶׁבּוֹ גַּם כֵּן נִקְרָא חֶסֶד). And from there they are drawn to the six extremities of Imma (וּמִשָּׁם נִמְשָׁכִין אֶל ז״ק דְּאִמָּא). And from there they are drawn until the Chesed of Ze’ir Anpin (וּמִשָּׁם נִמְשָׁכִין עַד חֶסֶד דְּז״א). And from there they are drawn into the Yesod of Ze’ir Anpin (וּמִשָּׁם נִמְשָׁכִין בִּיסוֹד דְּז״א).

And know one introduction (וְדַע הַקְדָּמָה אַחַת), that that which the Yesod draws from above does not thicken nor become clothed at all (שֶׁמַה שֶּׁמוֹשֵׁךְ יְסוֹד מִלְּמַעְלָה אֵינוֹ מִתְעַבֶּה וּמִתְלַבֵּשׁ כְּלָל). And this is the secret of the Light of Ma‘aseh Bereshit (וְזֶה סוֹד אוֹר שֶׁל מַעֲשֵׂה בְּרֵאשִׁית), which illuminated from one end of the world to the other (שֶׁהָיָה מֵאִיר מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), and afterward it was hidden (וְאַחַר כָּךְ גְּנָזוֹ). And even though this light of this drop descends from level to level as mentioned above (וְאַף עַל פִּי שֶׁיּוֹרֵד הָאוֹר הַזֶּה שֶׁל הַטִּפָּה הַזֹּאת מִמַּדְרֵגָה אֶל מַדְרֵגָה כַּנַּ״ל), it does not thicken nor become clothed at all (אֵינוֹ מִתְעַבֶּה וּמִתְלַבֵּשׁ כְּלָל). And so great is its illumination below as above (וְכָךְ גְּדוֹלָה הֶאָרָתָהּ לְמַטָּה כְּמוֹ לְמַעְלָה), unlike the efflux that descends from the other Sefirot (מַה שֶּׁאֵין כֵּן בַּשֶּׁפַע הַיּוֹרֵד מִשְּׁאָר הַסְּפִירוֹת). And the matter is (וְהָעִנְיָן), that that aforementioned drop, which is included of four Yodin (שֶׁהַטִּפָּה הַהִיא הַנַּ״ל שֶׁהִיא כְּלוּלָה מִד׳ יוֹדִי״ן), does not become clothed nor thicken at all in its descent below (אֵינָהּ מִתְלַבֶּשֶׁת וּמִתְעַבָּה כְּלָל בִּירִידָתָהּ לְמַטָּה).

And it includes within it the totality of Nefesh, Ruach, Neshamah–Chayah (וְיֵשׁ בָּהּ כְּלָלוּת נרנ״ח). And this aspect is called the Light of Ma‘aseh Bereshit (וּבְחִינָה זוֹ נִקְרֵאת אוֹר דְּמַעֲשֵׂה בְּרֵאשִׁית). And this is what is written in the Zohar, Terumah daf 163 and 167 (וְהוּא מַה שֶּׁכָּתוּב בַּזֹּהַר תְּרוּמָה דְּק״ס״ג וְק״ס״ז), concerning the light, water, firmament (בְּעִנְיַן אוֹר מַיִם רָקִיעַ). Set your eye well on what we will explain there (שִׂים עֵינֶיךָ הֵיטֵב בְּמַה שֶּׁנְּבָאֵר בּוֹ), and with this you will understand most of that discourse (וּבְזֶה תָּבִין רֹב הַמַּאֲמָר הַהוּא).

Behold, this aspect is called light, for it is the spirituality of the Sefirot (הֲרֵי בְּחִינָה זוֹ נִקְרֵאת אוֹר שֶׁהוּא רוּחָנִיּוּת הַסְּפִירוֹת). However, the aspect of “water” mentioned above (אֲמְנָם בְּחִינַת מַיִם הַנַּ״ל), that is to say (רַ״ל), that this drop, when it is in the womb of the Nukvah, is formed and becomes clothed within the vessel (כִּי הַטִּפָּה הַזֹּאת בִּהְיוֹתָהּ בִּמְעֵי הַנּוּקְבָא מִצְטַיֶּרֶת וּמִתְלַבֶּשֶׁת תּוֹךְ הַכְּלִי). However, it is necessary (אֲמְנָם צָרִיךְ), that within it itself there be the aspect of the power of this clothing within vessels (שֶׁבָּהּ בְּעַצְמָהּ יִהְיֶה בָּהּ בְּחִינַת כֹּחַ הַהִתְלַבְּשׁוּת הַזֶּה בְּכֵלִים), which is called “water, firmament” (הַנִּקְרָא מַיִם רָקִיעַ), which is in the aspect of light (שֶׁהוּא בִּבְחִינַת אוֹר). And we shall explain the aspect of the water (וְנְבָאֵר בְּחִינַת הַמַּיִם), which is in the aspect of S״G (שֶׁהוּא בִּבְחִינַת ס״ג), for light is the aspect of A״B (כִּי אוֹר בְּחִינַת ע״ב).

Behold, the aforementioned drop, which is the aspect of Nefesh, Ruach, Neshamah, Chayah (הִנֵּה הַטִּפָּה הַנַּ״ל שֶׁהִיא בְּחִינַת נרנ״ח), needs to be clothed in a subtle garment (צְרִיכָה לְהִתְלַבֵּשׁ בִּלְבוּשׁ דַּק), in order to descend below (כְּדֵי לָרֶדֶת לְמַטָּה). However, it itself does not become corporeal nor thicken from how it was above, as mentioned above (וְאָֽמְנָם הִיא בְּעַצְמָהּ אֵינָהּ נִגְשֶׁמֶת וְנִתְעַבָּה מִכְּמוֹ שֶׁהָיְתָה לְמַעְלָה כַּנַּ״ל). However, a subtle garment is made for it, which is human blood (אֲמְנָם נַעֲשֶׂה לָהּ לְבוּשׁ דַּק שֶׁהוּא דַּם אָדָם), and it is drawn with it from the supernal Da‘at, which is called Mazal, as mentioned above (וְנִמְשֶׁכֶת עִמָּהּ מִדַּעַת הָעֶלְיוֹן הַנִּקְרָא מַזָּ״ל כַּנַּ״ל).

And the matter is (וְהָעִנְיָן), that there is also drawn the aspect of the aforementioned garment, which is called “water” (שֶׁגַּם נִמְשֶׁךְ בְּחִינַת הַלְּבוּשׁ הַנַּ״ל הַנִּקְרָא מַיִם), from the four Yodin themselves of A״B (מֵהַד׳ יוֹדִי״ן עַצְמָן דְּע״ב), which are in Mazal the eighth (שֶׁבְּמַזָּל ח׳). And they draw them down to Mazal the thirteenth, which is called “Ve-Nakeh” (וְתוֹרִידֵם אֶל מַזָּל הַי״ג הַנִּקְרָא וְנַקֵּה), and it is the Name Ehyeh of Yodin, with the numerical value of Ve-Nakeh (וְהוּא שֵׁם אֶהְיֶה דְּיוֹדִי״ן כְּמִנְיַן וְנַקֵּה). And there are within it three Yodin (וְיֵשׁ בּוֹ ג׳ יוֹדִי״ן). And then, from this aspect, the three lower Yodin of them became clothed in the three Yodin of the Name Ehyeh that are in Mazal the thirteenth (וְאָז מִזּוֹ הַבְּחִינָה הַג׳ יוֹדִי״ן הַתַּחְתּוֹנִים שֶׁלָּהֶם נִתְלַבְּשׁוּ בְּג׳ יוֹדִי״ן שֶׁל שֵׁם אֶהְיֶה שֶׁבְּמַזָּל הַי״ג). However, nevertheless, the Name Ehyeh that is in Mazal the thirteenth does not enter into the count (וְאָֽמְנָם מִכָּל־מָקוֹם שֶׁשֵׁם אֶהְיֶה שֶׁבְּמַזָּל הַי״ג אֵינוֹ נִכְנָס בַּמִּנְיָן), even though it too becomes clothed within it (אַף־עַל־פִּי שֶׁגַּם הוּא מִתְלַבֵּשׁ בּוֹ). The reason is (הַטַּעַם הוּא), that the entire secret of this drop is still in the secret of the male (שֶׁכָּל סוֹד הַטִּפָּה הַזֹּאת עֲדַיִן הוּא בְּסוֹד הַזָּכָר), therefore all our intention is to draw it in the secret of the Name Havayah (לָכֵן כָּל כַּוָּנָתֵנוּ לְהַמְשִׁיכָהּ בְּסוֹד הוי״ה), and not in the Name Ehyeh, which is the female (וְלֹא בְּשֵׁם אֶהְיֶה שֶׁהִיא הַנְּקֵבָה).

Behold now (הֲרֵי עַתָּה), the aspect of the “water” which comes to be clothed within them (בְּחִינַת הַמַּיִם שֶׁהוּא בָּא לְהִתְלַבֵּשׁ בָּהֶם). But know (אֲבָל דַּע), that the four Yodin of A״B of the first aspect (שֶׁד׳ יוֹדִי״ן דְּע״ב דִּבְחִינָה רִאשׁוֹנָה), do not become clothed (אֵינָם מִתְלַבְּשִׁין), because of the great light within them (מִשּׁוּם הָאוֹר הַגָּדוֹל שֶׁבָּהֶם). But the four Yodin of the second aspect (אֲבָל הַד׳ יוֹדִי״ן דְּבְחִינָה הַשֵּׁנִית), behold, the three lower Yodin within them (הִנֵּה הַג׳ יוֹדִי״ן הַתַּחְתּוֹנִים שֶׁבָּהֶם), do become clothed one with another (הֵם מִתְלַבְּשִׁין אֵלּוּ עִם אֵלּוּ), and they become thickened (וְהֵם מִתְעַבִּים), unlike the first aspect (מַה שֶּׁאֵין כֵּן בַּבְּחִינָה הָרִאשׁוֹנָה), which is called “light” (הַנִּקְרֵאת אוֹר). For in that aspect (שֶׁכִּי בְּבְחִינָה הַהִיא), all four Yodin did not become clothed (כָּל הַד׳ יוֹדִי״ן לֹא נִתְלַבְּשׁוּ). Rather, only this second aspect (אֶלָּא רַק בְּחִינָה זוֹ הַשֵּׁנִית), the three lower Yodin (הַג׳ יוֹדִי״ן הַתַּחְתּוֹנִים), became thickened and clothed (נִתְעַבּוּ וְנִתְלַבְּשׁוּ), in the three Yodin of Ehyeh (בְּג׳ יוֹדִי״ן דְּאֶהְיֶה). But the first Yod (אֲבָל הַיוֹ״ד הָרִאשׁוֹנָה), which is the aspect of “soul of the soul” (שֶׁהִיא בְּחִינַת נְשָׁמָה לַנְּשָׁמָה), did not become clothed at all (לֹא נִתְלַבְּשָׁה כְּלָל). Afterward, it descended further below into the six extremities of Abba and Imma (אַחַר־כָּךְ יָרְדָה עוֹד לְמַטָּה בְּז״ק דְּאו״א). And behold, the seven lower ones of Abba and Imma are the aspect of S״G, as mentioned above (וְהִנֵּה ז״ת דְּאו״א הֵם בְּחִינַת ס״ג כַּנַּ״ל). And then, those same three lower Yodin of A״B returned and were further clothed in the three Yodin of the Name S״G (וְאָז חָזְרוּ וְנִתְלַבְּשׁוּ עוֹד אוֹתָן ג׳ יוֹדִי״ן תַּחְתּוֹנִים דְּע״ב בְּג׳ יוֹדִי״ן דְּשֵׁם ס״ג זֶה). But the first Yod did not become clothed, according to the explanation above (אַךְ י׳ רִאשׁוֹנָה לֹא נִתְלַבְּשָׁה עַל־דֶּרֶךְ הַנַּ״ל). For the Name S״G is the aspect of the seven lower ones of Imma, as mentioned above (כִּי שֵׁם ס״ג הוּא בְּחִינַת ז״ת דְּאִמָּא כַּנַּ״ל). And then they descended until the Chesed of Ze’ir Anpin (וְאָז יָרְדוּ עַד חֶסֶד דְּז״א), and from there they descended into his Yesod (וּמִשָּׁם יָרְדוּ אֶל הַיְסוֹד דִּידֵיהּ). And behold, this second aspect is a subtle garment for the first aspect, which is called the light of the brain (וְהִנֵּה בְּחִינָה זוֹ הַב׳ הִיא בְּחִינַת לְבוּשׁ דַּק אֶל הַבְּחִינָה הָרִאשׁוֹנָה הַנִּקְרֵאת אוֹר מוֹחַ). But the second aspect is called “water,” which is the blood (אַךְ הַבְּחִינָה הַב׳ נִקְרֵאת מַיִם שֶׁהוּא הַדָּם), since it is the aspect that clothes the first (יַעַן הִיא בְּחִינַת הַמִּתְלַבֶּשֶׁת אֶל הָרִאשׁוֹנָה), which has no clothing or thickening at all, as exists in this one (שֶׁאֵין בָּהּ שׁוּם הִתְלַבְּשׁוּת וְעַבִּיּוּת כְּלָל כְּמוֹ שֶׁיֵּשׁ בְּזוֹ). And the reason it is called “water” is (וְטַעַם קְרִיאָתָהּ מַיִם הוּא), that when it is light, it indicates that it is utterly refined (כִּי בִּהְיוֹתָהּ אוֹר הוּא הוֹרָאָה שֶׁהִיא זַכָּה בַּתַּכְלִית), and there is no clothing or thickness within it at all (וְאֵין בָּהּ הִתְלַבְּשׁוּת וְעַבִּיּוּת כְּלָל). And after it is clothed in a very subtle garment, it is called “water” (וְאַחַר שֶׁנִּתְלַבְּשָׁה בִּלְבוּשׁ דַּק מְאֹד נִקְרֵאת מַיִם), for water already has some thickness and clothing (שֶׁכְּבָר הַמַּיִם הֵם עָבִים וּמְלוּבָּשִׁים מְעַט), though they are more refined than other substances (אֶלָּא שֶׁהֵם זַכִּים יוֹתֵר מִשְּׁאָר חוֹמְרִים), yet they possess a small degree of thickness (אַךְ יֵשׁ בָּהֶם מְעַט עַבִּיּוּת), as is written in the word “rakia” (firmament) (כְּמוֹ שֶׁכָּתוּב בְּמִלַּת רָקִיעַ). Also it is called “water” (גַּם נִקְרָא מַיִם), because this second aspect (יַעַן שֶׁבְּחִינָה זוֹ הַב׳), is the four Yodin of the Name A״B of Mazal the eighth (הִיא ד׳ יוֹדִי״ן דְּשֵׁם ע״ב דְּמַזָּל הַח׳), and the three lower Yodin within it (וְהַג׳ יוֹדִי״ן הַתַּחְתּוֹנִים שֶׁבּוֹ), became clothed in the three Yodin of S״G (נִתְלַבְּשׁוּ בְּג׳ יוֹדִי״ן דְּס״ג).

Behold, all of them together are seven Yodin (הֲרֵי הֵם כֻּלָּם ז׳ יוֹדִי״ן), with the numerical value of seventy-two (כְּמִנְיַן ע״ב). Thus the totality of A״B and S״G together is seventy-two (וּב׳ כְּלָלוֹת דְּע״ב ס״ג הֲרֵי ע״ב). And seventy-two is the numerical value of Chesed (הֲרֵי ע״ב כְּמִנְיַן חֶסֶד), and you already know that Chesed is water (וּכְבָר יָדַעְתָּ שֶׁהַחֶסֶד הוּא מַיִם). And for this reason this aspect is called “water” (וְלַסִּבָּה זוֹ נִקְרֵאת בְּחִינָה זוֹ מַיִם). And even though they are also clothed in the three Yodin of Ehyeh of Yodin in Mazal the thirteenth (וְאַף־עַל־פִּי שֶׁגַּם מִתְלַבְּשִׁין בְּג׳ יוֹדִי״ן דְּאֶהְיֶה דְּיוֹדִי״ן דְּבְּמַזָּל הַי״ג), it does not enter into the count (אֵינוֹ עוֹלֶה בַּשֵּׁם), because this drop is a drop of male waters (לְפִי שֶׁטִּפָּה זוֹ הִיא טִפַּת מַיִם זְכָרִים), and Ehyeh is Nukvah (וְאֶהְיֶה הוּא נוּקְבָּא), therefore it does not enter into this number (לָכֵן אֵינָהּ נִכְנֶסֶת בְּמִסְפָּר זֶה).

For the entire essence of this clothing (כִּי כָּל עִקַּר הִתְלַבְּשׁוּת זוֹ), is only in S״G (אֵינוֹ אֶלָּא בְּס״ג), which is Havayah, which is male (שֶׁהוּא הוי״ה שֶׁהוּא זָכָר). And behold, when the aforementioned drop (וְהִנֵּה כַּאֲשֶׁר הַטִּפָּה הַנַּ״ל), descended now in this garment called “water” (יָרְדָה עַתָּה בְּלָבוּשׁ זֶה הַנִּקְרָא מַיִם), into Ze’ir Anpin (בְּתוֹךְ ז״א), then it is called Havayah–Elohim (אָז נִקְרָא הוי״ה אֱלֹהִים). For the drop is Havayah (כִּי הַטִּפָּה הִיא הוי״ה), since it is drawn from the four Yodin of A״B (יַעַן שֶׁנִּמְשֶׁכֶת מִד׳ יוֹדִי״ן דְּע״ב). And now it becomes clothed in Ze’ir Anpin, which is called Elohim (וְעַתָּה מִתְלַבֶּשֶׁת בְּז״א הַנִּקְרָא אֱלֹהִים), as mentioned in the Idra daf 141 (כַּנִּזְכָּר בְּאַדְרָא דְּקמ״א). And this Elohim becomes a garment for the aforementioned drop, which is the Name Havayah (וְזֶה אֱלֹהִים נַעֲשֶׂה לְבוּשׁ אֶל הַטִּפָּה הַנַּ״ל שֶׁהוּא שֵׁם הוי״ה). And also, since it is water (וְגַּם שֶׁכֵּיוָן שֶׁהוּא מַיִם), there is within it turbidity and great concealment (יֵשׁ בּוֹ עֲכִירוּת בְּהֶעְלֵם גָּדוֹל), therefore it is called Elohim (לָכֵן נִקְרָא אֱלֹהִים). Another reason as well (גַּם טַעַם אַחֵר), for behold the aspect of light was four Yodin (כִּי הִנֵּה בְּחִינַת אוֹר הָיְתָה ד׳ יוֹדִי״ן), behold they are eleven (הֲרֵי הֵם י״א), whose number is one hundred and ten (שֶׁמִּסְפָּרוֹ ק״י). And together with the two collective names A״B and S״G (וְעִם ב׳ כְּלָלוֹת שֵׁמוֹת ע״ב ס״ג), behold they are one hundred and twelve (הֲרֵי י״ב״ק), which is the numerical value of Havayah–Elohim (כְּמִסְפָּר הוי״ה אֱלֹהִים). And now it is necessary to make for it an aspect that is called “firmament” (וְעַתָּה צָרִיךְ לַעֲשׂוֹת לָהּ בְּחִינָה הַנִּקְרֵאת רָקִיעַ), in the aspect of the Name M״H (בִּבְחִינַת שֵׁם מ״ה), as will be explained with the help of Hashem (כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳). And this is the aspect of the flesh (וְהוּא בְּחִינַת הַבָּשָׂר).

And the matter is (וְהָעִנְיָן), that after that drop, which was light (שֶׁאַחַר שֶׁאוֹתָהּ הַטִּפָּה שֶׁהָיְתָה אוֹר), was made a subtle garment called “water” (נַעֲשָׂה בָּהּ לְבוּשׁ דַּק הַנִּקְרָא מַיִם), through the Name S״G (עַל־יְדֵי שֵׁם ס״ג), for the three lower Yodin of A״B (לְג׳ יוֹדִי״ן תַּחְתּוֹנִים דְּע״ב), which are Nefesh, Ruach, Neshamah–Chayah (שֶׁהֵם נרנ״ח), therefore now it is necessary to make for it a second garment, thicker (לָכֵן צָרִיךְ עַתָּה לַעֲשׂוֹת לָהּ לְבוּשׁ ב׳ יוֹתֵר עָב). And the waters will congeal and become a firmament (וְהַמַּיִם יִקְרְשׁוּ וְיַעֲשׂוּ רָקִיעַ). So that when this fetus comes into the air of the world (שֶׁכַּאֲשֶׁר יָבוֹא זֶה הַוָּלָד לַאֲוִיר הָעוֹלָם), and emerges from its mother’s womb (וְיֵצֵא מִבֶּטֶן אִמּוֹ), behold then it will be in the aspect of a firmament (הִנֵּה אָז יִהְיֶה בִּבְחִינַת רָקִיעַ), corporeal and clothed and congealed (מְגוּשָׁם וּמְלוּבָּשׁ וְנִקְרָשׁ).

And it is known (וְנוֹדָע), that when the infant is born and comes out into the air of the world (שֶׁכַּאֲשֶׁר הַתִּינוֹק נוֹלָד וְיָצָא לַאֲוִיר הָעוֹלָם), only the aspect of Nefesh is revealed in him in actuality (אֵינוֹ מִתְגַּלֶּה בּוֹ רַק בְּחִינַת נֶפֶשׁ בִּלְבַד בְּפֹעַל), and the rest, which are Ruach and Neshamah, are in him in potential and not in actuality (וְהַשְּׁאָר שֶׁהֵם רוּחַ נְשָׁמָה הֵם בּוֹ בְּכֹחַ וְלֹא בְּפֹעַל), and they are without this second garment (וְהֵם בְּלִי הִתְלַבְּשׁוּת זוֹ הַב׳). But through his engagement in Torah and commandments (אֲבָל עַל־יְדֵי עִסְקוֹ בַּתּוֹרָה וּבַּמִּצְוֹת), he will then make a garment for them (אָז יַעֲשֶׂה לָהֶם לְבוּשׁ), and then they too will become clothed and revealed in actuality (וְאָז גַּם הֵם יִתְלַבְּשׁוּ וְיִתְגַּלּוּ בְּפֹעַל).

Therefore, this second garment, which is called “firmament” (לָכֵן אֵין נַעֲשֶׂה לַטִּפָּה זוֹ לְבוּשׁ זֶה הַב׳ הַנִּקְרָא רָקִיעַ), is made only for the final Yod within it (רַק אֶל הַי׳ הָאַחֲרוֹנָה שֶׁבָּהּ), which is the aspect of Nefesh alone (שֶׁהִיא בְּחִינַת הַנֶּפֶשׁ לְבַדָּהּ). And therefore this garment of the Nefesh, which is called “firmament” (וְעַל־כֵּן לְבוּשׁ זֶה שֶׁל הַנֶּפֶשׁ הַנִּקְרָא רָקִיעַ), is made in Ze’ir Anpin itself (נַעֲשֶׂה בְּז״א עַצְמוֹ), from the Name M״H of Alefin within it (מִשֵּׁם מ״ה דְּאַלְפִּי״ן שֶׁבּוֹ), and not from above (וְאֵינוֹ מִלְּמַעְלָה). And it is necessary to explain how the Name S״G becomes clothed within the Name M״H (וְצָרִיךְ לְבָאֵר אֵיךְ מִתְלַבֵּשׁ שֵׁם ס״ג בְּשֵׁם מ״ה), for there is no difference between S״G and M״H except in the filling of the two hehs (שֶׁהֲרֵי אֵין חִלּוּק בֵּין ס״ג לְמ״ה אֶלָּא בְּמִלּוּי ב׳ הַהֵי״ן), for in S״G they are Yodin (כִּי בְּס״ג הֵם יוֹדִי״ן), and in M״H they are Alefin (וּבְמ״ה הֵם אַלְפִּי״ן). And nevertheless, according to the truth, all is one (וְעִם כָּל זֶה כְּפִי הָאֱמֶת הַכֹּל אֶחָד). And this is with one introduction (וְהוּא בְּהַקְדָּמָה אַחַת): that all aspects of letters of Alefin, which are from Binah and below (כִּי כָּל בְּחִינוֹת אוֹתִיּוֹת דְּאַלְפִּי״ן שֶׁהֵם מִבִּינָה וּלְמַטָּה), their form in their filling is a Yod, like this: א׳ (צוּרָתָן יוֹ״ד בְּמִלּוּאָהּ כָּזֶה א׳). And from Binah and above, their form is Vav–Vav (וּמִן הַבִּינָה וּלְמַעְלָה צוּרָתָם וָו״ו), as is written in the Tikkunim (כְּמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים).

And behold, the Yodin of the hehs of S״G (וְהֲרֵי הַיּוֹדִי״ן דְּהַהֵי״ן דְּס״ג), are themselves the very form of the Alefin of M״H (הֵם עַצְמָם צוּרַת הָאַלְפִּי״ן שֶׁל מ״ה). And for this reason, the Name M״H is entirely in the filling of Alefin (וְלָזֶה שֵׁם מ״ה הוּא כֻּלּוֹ בְּמִלּוּי אַלְפִּי״ן), and this is the aspect of “firmament,” as mentioned above (וְהוּא בְּחִינַת רָקִיעַ כַּנַּ״ל), in that it becomes clothed within it (בְּהִתְלַבְּשׁוּת בְּתוֹכוֹ). Also know (גַּם דַּע), that the Alef within the Vav of M״H and S״G is the aspect of Ehyeh (כִּי א׳ שֶׁבְּתוֹךְ הַוָּ״ו דְּמ״ה וְס״ג הוּא בְּחִינַת אֶהְיֶה), for the Alef of the filling of the Vav of S״G itself becomes clothed in the letter Vav of the filling of M״H (כִּי א׳ דְּמִלּוּי וָ״ו דְּס״ג הוּא עַצְמוֹ מִתְלַבֵּשׁ בְּאוֹת וָ״ו דְּמִלּוּי מ״ה), whose numerical value is Adam (שֶׁהוּא גִּימַטְרִיָּא אָדָם), and this is the aspect of Ehyeh (וְהוּא בְּחִינַת אֶהְיֶה).

However, when it descends below to become clothed in this Alef of the filling of the Vav (אֶלָּא שֶׁבְּרִדְתָּהּ לְמַטָּה לְהִתְלַבֵּשׁ בְּא׳ זוֹ דְּמִלּוּי וָ״ו), this is the secret of the back-sides of Ehyeh (הוּא סוֹד אֲחוֹרַיִם דְּאֶהְיֶה): Alef, Alef–Heh, Alef–Heh–Yod, Ehyeh (א׳ א״ה א״ה״י אֶהְיֶה), whose numerical value is blood (שֶׁהוּא גִּימַטְרִיָּא דָּם), which is the soul (שֶׁהוּא הַנֶּפֶשׁ), called blood (הַנִּקְרָא דָּם), as it is written, “for the blood is the soul” (כְּמוֹ שֶׁכָּתוּב כִּי הַדָּם הוּא הַנֶּפֶשׁ). And its measure is a quarter-measure (וְשִׁעוּרוֹ הוּא רְבִיעִית), for it is a square of the Name Ehyeh (שֶׁהֲרֵי הוּא רִבּוּעַ שֶׁל שֵׁם אֶהְיֶה), which also has four letters (שֶׁיֵּשׁ בּוֹ גַּם כֵּן ד׳ אוֹתִיּוֹת). And this is the secret of the quarter-measure of blood mentioned in the Gemara (וְזֶה סוֹד רְבִיעִית דָּם הַנִּזְכָּר בַּגְּמָרָא), that it is called the blood of the soul (שֶׁהוּא נִקְרָא דַּם הַנֶּפֶשׁ). And this quarter-measure of the blood of the soul (וְרְבִיעִית דָּם הַנֶּפֶשׁ זוֹ), which is the Alef of the filling of the Vav of S״G (שֶׁהִיא אוֹת א׳ דְּמִלּוּי וָ״ו דְּס״ג), becomes clothed within the Alef of the filling of the Vav of M״H (מִתְלַבֶּשֶׁת תּוֹךְ א׳ דְּמִלּוּי וָ״ו דְּמ״ה), whose numerical value is Adam (שֶׁהוּא גִּימַטְרִיָּא אָדָם). And this is the secret of “one who spills the blood of man, by man” (וְזֶה סוֹד שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם). Thus it is found (וְהֲרֵי נִמְצָא), that the aspect of the soul alone (שֶׁבְּחִינַת נֶפֶשׁ לְבַד), which is the quarter-measure of the blood of Ehyeh, as mentioned above (שֶׁהוּא רְבִיעִית דָּם דְּאֶהְיֶה כַּנַּ״ל), becomes clothed in the Alef of the Vav of M״H (הוּא מִתְלַבֵּשׁ בְּא׳ דְּוָ״ו דְּמ״ה), and becomes a firmament (וְנַעֲשֶׂה רָקִיעַ), which is the aspect of flesh (שֶׁהוּא בְּחִינַת בָּשָׂר), which is a garment (שֶׁהוּא לְבוּשׁ), of the blood of the soul alone (שֶׁל דַּם הַנֶּפֶשׁ לְבַדָּהּ), thicker than the garment called water (יוֹתֵר עָב מִלְּבוּשׁ הַנִּקְרָא מַיִם), which was made from the Name S״G, as mentioned above (שֶׁנַּעֲשָׂה מִשֵּׁם ס״ג כַּנַּ״ל).

And behold, the aspect of “water” is called Havayah–Elohim, as mentioned above (וְהִנֵּה בְּחִינַת מַיִם נִקְרָא הוי״ה אֱלֹהִים כַּנַּ״ל). But now, when it returned to become clothed in the Name M״H itself, as explained above, as a second garment that is thicker (אַךְ עַתָּה שֶׁחָזְרָה לְהִתְלַבֵּשׁ בְּשֵׁם מ״ה עַצְמוֹ עַל־דֶּרֶךְ הַנַּ״ל לְבוּשׁ שֵׁנִי יוֹתֵר עָב), it is now called Elohim in the aspect of back-sides, as is known in the secret of the square (עַתָּה נִקְרָא אֱלֹהִים בִּבְחִינַת אֲחוֹרַיִם כַּנּוֹדָע בְּסוֹד רִבּוּעַ). For the letter Alef of S״G, which is Ehyeh (כִּי אוֹת א׳ דְּס״ג שֶׁהוּא אֶהְיֶה), descended and became clothed and expanded in its back-sides (יָרְדָה וְנִתְלַבְּשָׁה וְנִתְפַּשְּׁטָה בִּבְחִינַת אֲחוֹרַיִם דִּילָהּ), within the Alef of M״H (בְּתוֹךְ א׳ דְּמ״ה). And there was there the aspect of the quarter-measure of the blood of man (וְהָיְתָה שָׁם בְּחִינַת רְבִיעִית דַּם הָאָדָם), and it itself is the aspect of the firmament (וְהִיא עַצְמָהּ בְּחִינַת רָקִיעַ), which is the aspect of that quarter-measure of blood mentioned above (שֶׁהִיא בְּחִינַת רְבִיעִית דָּם הַנַּ״ל).

And behold, from the side of that Alef (וְהִנֵּה מִצַּד אוֹתוֹ הָא׳), there is made here the Name Elohim in the secret of the square (נַעֲשֶׂה בָּכָאן שֵׁם אֱלֹהִים בְּסוֹד רִבּוּעַ). And then the firmament is made (וְאָז נַעֲשָׂה רָקִיעַ), for through this Name the waters congeal (כִּי בְּשֵׁם זֶה נִקְרָשׁוּ הַמַּיִם), and the turbidity of the waters is revealed (וְנִתְגַּלְּתָה עֲכִירוּת הַמַּיִם). For the Klipot, as is known, take hold of the Name Elohim (כִּי הַקְּלִיפּוֹת נוֹדָע שֶׁנֶּאֱחָזִין בְּשֵׁם אֱלֹהִים), and especially in the back-sides (וּבִפְרָט בָּאֲחוֹרַיִם). Thus have been explained the three aspects A״B, S״G, M״H (וְהֲרֵי נִתְבָּאֲרוּ ג׳ בְּחִינוֹת ע״ב ס״ג מ״ה), which are the aspects of light, water, firmament (שֶׁהֵם בְּחִינוֹת אוֹר מַיִם רָקִיעַ), which are brain, flesh, and blood (שֶׁהֵם מוֹחַ בָּשָׂר וָדָם). And the aspect of the light (וּבְחִינַת הָאוֹר), is the very essence itself (הִיא הָעַצְמוּת מַמָּשׁ), drawn from the four Yodin of the first aspect of the Name A״B (הַנִּמְשֶׁכֶת מִד׳ יוֹדִי״ן דִּבְחִינָה א׳ דְּשֵׁם ע״ב).

[Gloss — and it appears to me (הַגָּהָה — ונלע״ד), that these three aspects (שֶׁג׳ בְּחִינוֹת אֵלּוּ), which are the waters that spread forth from the second aspect of the four Yodin of A״B itself (שֶׁהֵם מַיִם הַמִּתְפַּשְּׁטִין מִבְּחִינָה ב׳ מִד׳ יוֹדִי״ן דְּע״ב עַצְמוֹ), and also the three Yodin of S״G (וְגַם הַג׳ יוֹדִי״ן דְּס״ג), within which the four Yodin of A״B mentioned above were clothed (שֶׁבָּהֶם נִתְלַבְּשׁוּ ד׳ יוֹדִי״ן דְּע״ב הַנַּ״ל), and also the Alef of Ehyeh of the letter Vav of M״H (וְגַם א׳ דְּאֶהְיֶה דְּאוֹת וָ״ו דְּמ״ה), are the matter of the three vessels of every sefirah, as is known (הֵם עִנְיַן ג׳ כֵּלִים שֶׁל כָּל סְפִירָה כַּנּוֹדָע). And the first is internal (וְהָרִאשׁוֹן הוּא פְּנִימִי), and it is the aspect of Gadlut (וְהוּא בְּחִינַת הַגַּדְלוּת), and they are Havayahs (וְהֵם הֲוָיוֹת). And the two external ones (וּב׳ חִיצוֹנִיּוֹת), are the aspect of Elohim (הֵם בְּחִינַת אֱלֹהִים), which are the smallness of Ibbur and Yenikah (שֶׁהֵם קַטְנוּת דְּעִיבּוּר וִינִיקָה), and they are the two external vessels (וְהֵם ב׳ הַכֵּלִים הַחִיצוֹנִים). (The aspect of the light, and it is the very essence itself (בְּחִינַת הָאוֹר וְהוּא הָעַצְמוּת מַמָּשׁ)).

And we shall now explain the matter of B״N of the hehs, where it is alluded to in this drop (וְנְבָאֵר עַתָּה עִנְיַן ב״ן דְּהַהֵי״ן הֵיכָן נִרְמָז בַּטִּפָּה הַזֹּאת). Behold, it has been explained in the Zohar, Lekh Lekha (הִנֵּה נִתְבָּאֵר בַּזֹּהַר לֶךְ לְךָ), that the Holy One, blessed be He, blesses the soul with one hundred blessings (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבָרֵךְ לַנְּשָׁמָה בְּק׳ בְּרָכָאן), corresponding to the numerical value of “Lekh Lekha” (כְּמִנְיַן לֶךְ לְךָ). And behold (וְהִנֵּה), from Mazal the eighth, from there the Name A״B of Yodin, which is there as mentioned above (מִמַּזָּל הַח׳ מִשָּׁם ע״ב דְּיוֹדִי״ן אֲשֶׁר שָׁם כַּנַּ״ל), its filling is now drawn, which is mem–Vav (נִמְשָׁךְ עַתָּה מִלּוּיו שֶׁהוּא מ״ו). And these two letters have the numerical value of one hundred (וּב׳ אוֹתִיּוֹת אֵלּוּ גִּימַטְרִיָּא אוֹתִיּוֹת מֵאָה), and they are the aspect of the one hundred blessings mentioned above (וְהֵם בְּחִינַת ק׳ בְּרָכָאן הַנַּ״ל). Also (גַּם), if you fill the letters mem and Vav (אִם תְּמַלֵּא אוֹתִיּוֹת מ״ם וָ״ו), their numerical value is one hundred and two (גִּימַטְרִיָּא ק״ב). And these are the aspect of the three fillings of A״B, S״G, M״H (וְהֵם בְּחִינַת ג׳ מִלּוּאִים שֶׁל ע״ב ס״ג מ״ה), which are mem–Vav, lamed–zayin, Yod–Tet (שֶׁהֵם מ״ו ל״ז י״ט), whose sum ascends to one hundred and two (הָעוֹלִים ק״ב). And afterward (וְאַחַר כָּךְ), this one hundred and two is drawn until Abba and Imma (נִמְשָׁךְ הַק״ב הַזֶּה עַד או״א), in the Name B״N of the hehs (בְּשֵׁם ב״ן דְּהַהֵי״ן), which is in the Yesod of Imma (אֲשֶׁר בִּיסוֹד דְּאִמָּא). And there as well, the Name B״N of the hehs is the aspect of one hundred and two (וְגַם שָׁם ב״ן דְּהַהֵי״ן הוּא בְּחִינַת ק״ב), in its form and in its number (בְּצִיּוּרוֹ וּבְמִסְפָּרוֹ), as will be explained later, with the help of Hashem (כְּמוֹ שֶׁיְּבֹאָר לְקַמָּן בע"ה). And we shall first explain what is the matter of this one hundred and two that is in this Name B״N (וְנְבָאֵר תְּחִלָּה מַה עִנְיַן ק״ב הַזֶּה אֲשֶׁר בְּשֵׁם ב״ן זֶה).

Behold, it is known that the five Chesedim spread in Ze’ir Anpin in his five extremities from Chesed until Hod, and afterward all of them are included in his Yesod (הִנֵּה נוֹדָע שֶׁהַח״ח מִתְפַּשְּׁטִין בְּז״א בַּה׳ קְצָווֹת שֶׁלּוֹ מֵחֶסֶד עַד הוֹד וְאַחַר כָּךְ נִכְלָלִין כֻּלָּם בִּיסוֹד שֶׁלּוֹ). And behold, each one of them includes ten, thus the total of all of them is fifty (וְהִנֵּה כָּל א׳ מֵהֶם כּוֹלֵל י׳ הֲרֵי כְּלָלוּת כֻּלָּם הֵם נ׳). And so is the matter with the five Gevurot that spread in the female in her five extremities, and afterward their total is drawn into her Yesod; behold, fifty (וְכֵן הָעִנְיָן בַּה״ג הַמִּתְפַּשְּׁטִין בַּנְּקֵבָה בְּה׳ קְצָווֹתֶיהָ וְאַחַר כָּךְ כְּלָלוּתָן נִמְשָׁךְ בִּיסוֹד שֶׁבָּהּ הֲרֵי נ׳). And these are the aspect of the fifty gates of Binah (וְאֵלּוּ הֵם בְּחִינַת נ׳ שַׁעֲרֵי בִינָה). And if you count also the totality of Hod that bestows into the Yesod and the totality of the Yesod that receives them, they are fifty-two (וְאִם תִּמְנֶה גַּם כְּלָלוּת הוֹד הַמַּשְׁפִּיעַ בַּיְסוֹד וּכְלָלוּת הַיְסוֹד הַמְקַבְּלָן הֵם נ״ב). And this is the matter of B״N which is in the Yesod of Imma (וְזֶהוּ עִנְיַן ב״ן אֲשֶׁר שָׁם בִּיסוֹד דְּאִמָּא).

And behold, when we count the Hod that includes the fifty gates, and with it, behold fifty-one, and likewise we count the Yesod that receives the fifty gates, and with it, behold fifty-one, behold they are one hundred and two (וְהִנֵּה כַּאֲשֶׁר נִמְנֶה הוֹד הַכּוֹלֵל נ׳ שְׁעָרִים וְעִמּוֹ הֲרֵי נ״א וְגַם כֵּן נִמְנֶה הַיְסוֹד הַמְקַבֵּל הַנ׳ שְׁעָרִים וְעִמּוֹ הֲרֵי נ״א הֲרֵי הֵם ק״ב). And behold, this one hundred and two is also imprinted in the Yesod itself, which is the womb of the Nukvah (וְהִנֵּה גַּם ק״ב זֶה נִרְשָׁם בִּיסוֹד עַצְמוֹ שֶׁהוּא רֶחֶם הַנּוּקְבָא).

For behold, the Yesod, which is the womb, is included of ten sefirot, and behold it receives the aspect of the one hundred blessings mentioned above (כִּי הִנֵּה הַיְסוֹד שֶׁהוּא הָרֶחֶם כָּלוּל מִי׳ סְפִירוֹת וְהִנֵּה הוּא מְקַבֵּל בְּחִינַת ק׳ בְּרָכָאן הַנַּ״ל). And in that womb there are two hinges of doors, as is known, and they are the aspect of the Yesod and the Hod in this womb (וְיֵשׁ בָּרֶחֶם הַנַּ״ל ב׳ צִירֵי דְלָתוֹת כַּנּוֹדָע וְהֵם בְּחִינַת הַיְסוֹד וְהַהוֹד שֶׁבְּרֶחֶם זֶה). For the Yesod receives them in the secret of the Hod, and behold they are one hundred and two in this womb, in which is the Name B״N of the Hehs (כִּי הַיְסוֹד מְקַבְּלָם בְּסוֹד הַהוֹד וַהֲרֵי הֵם ק״ב בָּרֶחֶם הַזֶּה אֲשֶׁר בּוֹ שֵׁם ב״ן דְּהַהֵי״ן). And we shall now explain how this aspect of one hundred and two exists in the Name B״N itself (וְנְבָאֵר עַתָּה אֵיךְ יֵשׁ בְּחִינַת ק״ב זֶה בְּשֵׁם ב״ן עַצְמוֹ), for behold, in this Name B״N there are two first Hehs and two last Hehs (שֶׁהִנֵּה יֵשׁ בְּשֵׁם ב״ן זֶה ב׳ הַהֵי״ן רִאשׁוֹנִים וּב׳ הַהֵי״ן אַחֲרוֹנִים).

And you shall form the two first Hehs in the shape of Dalet–Vav, and the second in the shape of Dalet–Yod, and likewise the two last Hehs (וְתְצַיֵּר ב׳ הַהֵי״ן רִאשׁוֹנָה בְּצוּרַת ד״ו וּשְׁנִיָּה בְּצוּרַת ד״י וְכֵן ב׳ הַהֵי״ן הָאַחֲרוֹנִים). And behold, this Name itself has the numerical value of B״N, and the form of the four Hehs as mentioned above has the numerical value of forty-eight, behold one hundred (וְהִנֵּה שֵׁם הַזֶּה גִּימַטְרִיָּא ב״ן וְצִיּוּר הַד׳ הַהֵי״ן כַּנַּ״ל גִּימַטְרִיָּא מ״ח הֲרֵי ק׳). And these are the one hundred blessings that are in the form of the Name B״N (וְאֵלּוּ הֵם הַק׳ בְּרָכָאן אֲשֶׁר בְּצִיּוּר שֵׁם ב״ן). And we shall explain the matter of these forms (וְנְבָאֵר עִנְיַן צִיּוּרִין אֵלּוּ), for behold it is known that the letter heh in the form of Dalet–Vav indicates the aspect of Binah, which becomes pregnant with a male child within it (שֶׁהִנֵּה נוֹדָע שֶׁאוֹת ה׳ בְּצִיּוּר ד״ו מוֹרָה עַל בְּחִינַת הַבִּינָה אֲשֶׁר הִיא מִתְעַבֶּרֶת בְּבֵן זָכָר בְּתוֹכָהּ). And while the male is within it, he is only the aspect of the six extremities (וְבִהְיוֹתוֹ הַזָּכָר בְּתוֹכָהּ אֵינוֹ רַק בְּחִינַת ו״ק), therefore its form is Dalet–Vav, a Dalet upon a Vav (לָכֵן צוּרָתָהּ ד״ו ד׳ עַל ו׳).

Also the Dalet alludes to the Nukvah, who is there with him in the aspect of the crown of her husband, for there is the World to Come, where the righteous sit with their crowns upon their heads (גַּם הַד׳ רוֹמֶזֶת אֶל הַנּוּקְבָא אֲשֶׁר שָׁם הִיא עִמּוֹ בִּבְחִינַת עֲטֶרֶת בַּעְלָהּ שֶׁשָּׁם הוּא עוֹלָם הַבָּא אֲשֶׁר צַדִּיקִים יוֹשְׁבִין וְעַטְרוֹתֵיהֶן בְּרָאשֵׁיהֶן), and this too is Dalet upon Vav (וְזֶהוּ ד׳ עַל ו׳ גַּם כֵּן). However, after he is born and emerges from her, in the secret of the Vav of the Name Havayah (אֲמְנָם אַחַר שֶׁנּוֹלַד וְיָצָא מִמֶּנָּה בְּסוֹד ו׳ שֶׁבְּשֵׁם הוי״ה), and then he nurses from the breasts of his mother while he is outside (וְאָז יוֹנֵק מִשְּׁדֵי אִמּוֹ בִּהְיוֹתוֹ בַּחוּץ), therefore this aspect of nursing is not alluded to in the letter Heh (וְעַל־כֵּן בְּחִינָה זוֹ דִּינִיקָה אֵינָהּ רְמוּזָה בָּאוֹת ה׳), but only the aspect of the first impregnation, which is within his mother, which is the Heh in the form of Dalet–Vav (רַק בְּחִינַת עִיבּוּר א׳ שֶׁהוּא בְּתוֹךְ אִמּוֹ שֶׁהוּא ה׳ בְּצוּרַת ד״ו).

Afterward, there is the aspect of the second Ibbur, to give him Mochin, and Ze’ir Anpin is completed to ten sefirot (אַחַר־כָּךְ הוּא בְּחִינַת עִיבּוּר ב׳ לָתֵת לוֹ מוֹחִין וְנִשְׁלַם ז״א לְי׳ סְפִירוֹת). And this is alluded to in the heh whose form is Dalet–Yod, which is a Dalet upon a Yod (וְזֶה נִרְמָז בְּה׳ שֶׁצּוּרָתָהּ ד״י שֶׁהוּא ד׳ עַל י׳). And therefore we form these Hehs as Dalet–Vav and Dalet–Yod (וְעַל־כֵּן אָנוּ מְצַיְּרִין הַהֵי״ן הַלָּלוּ ד״ו ד״י), and from now on we give power to the aforementioned drop that is now drawn through this Name (וְנוֹתְנִין מֵעַתָּה כֹּחַ אֶל הַטִּפָּה הַנַּ״ל הַנִּמְשֶׁכֶת עַתָּה דֶּרֶךְ שֵׁם זֶה), so that afterward there will be power in the fetus, which is the soul, to be in the two Ibburim mentioned above, the first and the second (כְּדֵי שֶׁיִּהְיֶה כֹּחַ אַחַר־כָּךְ בַּוָּלָד שֶׁהִיא הַנְּשָׁמָה לִהְיוֹת בִּב׳ עִיבּוּרִים הַנַּ״ל הָא׳ וְהַב׳). These are the aspect of the one hundred blessings that the drop receives as it passes through this B״N that is in Binah, in its Yesod (אֵלּוּ הֵם בְּחִינַת ק׳ בְּרָכָאן שֶׁמְקַבֶּלֶת הַטִּפָּה בְּעוֹבְרָהּ דֶּרֶךְ ב״ן זֶה שֶׁבַּבִּינָה בִּיסוֹד שֶׁבָּהּ). And afterward this aspect descends in Ze’ir Anpin until the Yesod within him (וְאַחַר־כָּךְ יוֹרֶדֶת בְּחִינָה זוֹ בְּז״א עַד הַיְסוֹד שֶׁבּוֹ).

And behold, the drop of Mayin Dukhrin [Masculine Waters] is completed (וְהֲרֵי נִשְׁלַם טִפַּת מ״ד), whose essence is from the four Yodin of A״B from Mazal the eighth (שֶׁעִקָּרָהּ הִיא מִד׳ יוֹדִי״ן דְּע״ב מִמַּזָּל הַח׳), and it is completed with the power of A״B S״G M״H B״N, which are garments for it, as mentioned above (וְנִשְׁלֶמֶת בְּכֹחַ ע״ב ס״ג מ״ה ב״ן שֶׁהֵם לְבוּשִׁים אֵלֶיהָ כַּנַּ״ל). And these are the aspects of light, water, firmament, and the one hundred blessings mentioned above (וְהֵם בְּחִינוֹת אוֹר מַיִם רָקִיעַ וְק׳ בְּרָכָאן כַּנַּ״ל), which are the skin that covers all of them (שֶׁהוּא עוֹר הַחוֹפֶה עַל כֻּלָּם). And behold, all these four aspects must be alluded to in the Yesod itself of Ze’ir Anpin, within which it receives the four aspects mentioned above (וְהִנֵּה כָּל אֵלּוּ ד׳ בְּחִינוֹת צְרִיכִין שֶׁיִּהְיוּ רְמוּזִין בִּיסוֹד עַצְמוֹ שֶׁל ז״א אֲשֶׁר בְּתוֹכוֹ יְקַבֵּל הַד׳ בְּחִינוֹת הַנַּ״ל), and that is because his Yesod is called Shaddai, as is known, and there are within it four aspects (וְהוּא שֶׁהִנֵּה הַיְסוֹד שֶׁלּוֹ נִקְרָא שַׁדַּי כַּנּוֹדָע וְיֵשׁ בּוֹ ד׳ בְּחִינוֹת).

The first form is that the letter shin is made as three Vavs, and the letter Dalet as two Vavs, and together with the Yod, behold the Name Shaddai is formed in this manner, and its numerical value is forty (צִיּוּר רִאשׁוֹן שֶׁאוֹת ש׳ נַעֲשֶׂה ג׳ וָוִי״ן וְאוֹת ד׳ ב׳ וָוִי״ן וְעִם הַיּוֹד הֲרֵי שֵׁם שַׁדַּי מְצֻיָּר עַל דֶּרֶךְ זֶה יִהְיֶה גִּימַטְרִיָּא מ׳). This is a preparation in the Yesod to receive within it the drop, the supernal aspect called light (הֲרֵי זוֹ הֲכָנָה בַּיְסוֹד לְקַבֵּל בְּתוֹכוֹ הַטִּפָּה בְּחִינָה עֶלְיוֹנָה הַנִּקְרֵאת אוֹר), which is the aspect of the Yodin of A״B as mentioned above, whose numerical value is forty (וְהוּא בְּחִינַת יוֹדִי״ן דְּע״ב כַּנַּ״ל שֶׁהוּא גִּימַטְרִיָּא מ׳).

The second form is that you form the letter shin as three Vavs with three Yods upon their heads, and the Dalet as two Vavs, thus Shaddai, and now the Name Shaddai formed in this manner has the numerical value of seventy (צִיּוּר ב׳ הוּא שֶׁתְּצַיֵּר אוֹת ש׳ ג׳ וָוִי״ן וּבְרָאשָׁם ג׳ יוֹדִי״ן וְהַד׳ ב׳ וָוִי״ן כָּזֶה שדי וְעַתָּה שֵׁם שַׁדַּי שֶׁהוּא מְצֻיָּר עַל דֶּרֶךְ זֶה יִהְיֶה גִּימַטְרִיָּא ע׳). This is a second preparation in the Yesod to receive within it the aspect of the waters of the supernal drop (הֲרֵי זוֹ הֲכָנָה ב׳ בַּיְסוֹד לְקַבֵּל בְּתוֹכוֹ בְּחִינַת הַמַּיִם שֶׁבַּטִּפָּה הָעֶלְיוֹנָה), which are the four Yodin of A״B and the three of S״G, whose numerical value is also seventy (שֶׁהֵם ד׳ יוֹדִי״ן דְּע״ב וְג׳ דְּס״ג שֶׁהֵם גִּימַטְרִיָּא ע׳ גַּם כֵּן).

The third form (צִיּוּר ג׳): that you form the shin as three Vavs with three Yods upon their heads (שֶׁתְּצַיֵּר הַש׳ ג׳ וָוִי״ן וּבְרָאשָׁם ג׳ יוֹדִי״ן), and the Dalet as two Vavs, and the Yod (וְהַד׳ ב׳ וָוִי״ן וְהַי׳). Behold, there is within it one point in the middle whose value is ten (הִנֵּה יֵשׁ בָּהּ נְקוּדָה א׳ בָּאֶמְצַע שֶׁחֶשְׁבּוֹנָהּ י׳), and three prongs emerge from it—upper, middle, and lower (וְג׳ קוֹצִין יוֹצְאִין מִמֶּנָּה עֶלְיוֹן וְאֶמְצָע וְתַחְתּוֹן), as mentioned in Parashat Vayikra, daf 11 (כַּנִּזְכָּר פָּרָשָׁה וַיִּקְרָא דַּף י״א). And these are the form of three additional Vavs (וְהֵם צוּרַת ג׳ וָוִי״ן אֲחֵרִים), and the point itself is a Yod (וְהַנְּקוּדָה עַצְמָהּ י׳). Thus Shaddai (כָּזֶה שדי), behold all together equal eighty-eight (הֲרֵי הַכֹּל כְּמִנְיַן פ״ח). And behold, this is the third preparation in the Yesod (וְהֲרֵי זֹאת הֲכָנָה ג׳ בַּיְסוֹד), to receive within it the aspect of the firmament of the supernal drop (לְקַבֵּל בְּתוֹכוֹ בְּחִינַת הָרָקִיעַ שֶׁבַּטִּפָּה הָעֶלְיוֹנָה), which is also the aspect of eighty-eight (שֶׁגַּם הוּא בְּחִינַת פ״ח). For it was explained above that the aspect of the firmament is made from the Alef of the Vav of S״G (לְפִי שֶׁנִּתְבָּאֵר לְעֵיל שֶׁבְּחִינַת הָרָקִיעַ נַעֲשֶׂה מֵא׳ דְּוָ״ו דְּס״ג), which becomes clothed in the Alef of the Vav of M״H (שֶׁמִּתְלַבֵּשׁ בְּא׳ דְּוָ״ו דְּמ״ה). And the Alef of S״G is the square of the Name Ehyeh, whose numerical value is blood (וְאוֹת א׳ דְּס״ג הוּא רִבּוּעַ שֵׁם אֶהְיֶה שֶׁהוּא גִּימַטְרִיָּא דָּם). And in the Name M״H as well, if you remove the Alef from the Vav of M״H, there remains blood (וּבְשֵׁם מ״ה גַּם כֵּן אִם תָּסִיר א׳ מִוָ״ו דְּמ״ה נִשְׁאָר דָּם). Thus the first Mayin Dukhrin [Masculine Waters] is clothed in the latter Mayin Dukhrin [Masculine Waters] of the Name M״H (הֲרֵי כִּי מ״ד הָרִאשׁוֹן מִתְלַבֵּשׁ בְּמ״ד הָאַחֲרוֹן דְּשֵׁם מ״ה), and both of them equal eighty-eight (וּשְׁנֵיהֶם גִּימַטְרִיָּא פ״ח).

The fourth form (צִיּוּר הַד׳) is that you form the shin as three Vavs with three Yods upon their heads (הוּא שֶׁתְּצַיֵּיר ש׳ ג׳ וָוִי״ן וּבְרָאשָׁם ג׳ יוֹדִי״ן), and the Dalet as two Vavs (וְד׳ ב׳ וָוִי״ן), and the Yod as one point in the middle with its three prongs in the secret of three Yods (וְי׳ נְקוּדָה א׳ בָּאֶמְצַע וְג׳ קוֹצִין שֶׁלָּהּ בְּסוֹד ג׳ יוֹדִי״ן). It will then have the numerical value of one hundred (יִהְיֶה גִּימַטְרִיָּא ק׳), and behold this is the fourth preparation in the Yesod to receive the aspect of the one hundred blessings of the supernal drop (וְהֲרֵי הֲכָנָה ד׳ בַּיְסוֹד לְקַבֵּל בְּחִינַת ק׳ בְּרָכָאן שֶׁבַּטִּפָּה הָעֶלְיוֹנָה). And indeed, the reason why all the forms of Shaddai in the Yesod are in the shape of Vavs (וְאֲמְנָם הַטַּעַם לָמָּה כָּל צִיּוּרֵי שַׁדַּי שֶׁבַּיְסוֹד הֵם צוּרַת וָוִי״ן), is as it is written in the Tikkunim, daf 20 (וְהוּא כְּמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים דַּף כ׳), that the drop begins with the form of a Yod (שֶׁהַטִּפָּה הִיא מִתְחִלַּת צוּרַת יוֹד), and when it descends from Tiferet to the Yesod it becomes elongated in the form of a Vav (וּכְשֶׁיּוֹרֶדֶת מִתִּפְאֶרֶת אֶל הַיְסוֹד אָז הִיא מִתְאָרֶכֶת בְּצוּרַת וָו). And guard this principle (וּשְׁמוֹר כְּלָל זֶה). Thus has been well explained the matter of all the aspects of the drop of Mayin Dukhrin [Masculine Waters], until its descent into the Yesod of the male in Ze’ir Anpin (הֲרֵי נִתְבָּאֵר הֵיטֵב עִנְיַן כָּל בְּחִינוֹת טִפַּת מ״ד עַד רִדְתָּהּ בִּיסוֹד הַזָּכָר בְּז״א).

Discourse 6

שער לט דרוש ו

[39:6] And now we shall explain, according to the manner explained above, the aspect of Mayin Nukvin [Feminine Waters] that is in the Yesod of the Nukvah of Ze’ir Anpin (וְעַתָּה נְבָאֵר עַל־דֶּרֶךְ הַנַּ״ל בְּחִינַת מ״נ שֶׁבִּיסוֹד נוּקְבָא דְּז״א), for it is already known that his father and his mother are partners in the human being (שֶׁהֲרֵי נוֹדָע שֶׁאָבִיו וְאִמּוֹ שֻׁתָּפִין בָּאָדָם), this one gives a drop of whiteness, masculine waters (זֶה נוֹתֵן טִפַּת לֹבֶן מַיִם זְכָרִים), and she gives a drop of redness, Mayin Nukvin [Feminine Waters] (וְהִיא נוֹתֶנֶת טִפַּת אֹדֶם מ״נ). And initially, the drop of her light is also drawn from the eighth Mazal, but it is in a different manner (וּתְּחִלָּה טִפַּת הָאוֹר שֶׁלָּהּ נִמְשֶׁכֶת גַּם־כֵּן מִמַּזָּל הַח׳ אֶלָּא שֶׁהוּא בְּאוֹפֶן אַחֵר), for behold it is the Name A"B of Yodin, and together with the number of ten letters of the filling, behold it is 82, and it too is 82, but in another manner (שֶׁהֲרֵי הוּא שֵׁם ע״ב דְּיוּדִי״ן וְעִם מִסְפַּר י׳ אוֹתִיּוֹת הַמִּלּוּי הֲרֵי פ״ב גַּם־הוּא פ״ב בְּאוֹפֶן אַחֵר).

For the four Yodin that are within it have the gematria of forty (שֶׁד׳ יוּדִי״ן שֶׁבּוֹ גִּימַטְרִיָּא מ׳), and furthermore there is the aspect of forty-two letters in the simple form and filling and filling of filling, and behold it is P"B as well (וְעוֹד יֵשׁ בְּחִינַת מ״ב אוֹתִיּוֹת בְּפָשׁוּט וּמִלּוּי וּמִלּוּי דְּמִלּוּי הֲרֵי פ״ב ב׳). And from these aspects of 82 there is drawn the drop of light of the Mayin Nukvin [Feminine Waters] of the Nukvah, and it is an aspect of judgments and powers (וּמֵאֵלּוּ בְּחִינוֹת שֶׁל פ״ב נִמְשֶׁכֶת טִפַּת אוֹר דְּמ״נ דְּנוּקְבָא וְהִיא בְּחִינַת דִּינִין וּגְבוּרוֹת), and therefore it is drawn from the aspect of the forty-two of A"B, as is known, for forty-two is an aspect of powers (וְלָכֵן נִמְשֶׁכֶת מִבְּחִינַת מ״ב שֶׁל ע״ב כַּנּוֹדָע כִּי מ״ב הוּא בְּחִינַת גְּבוּרוֹת). And when it is drawn downward in the manner explained above, unlike the drop of the male, it is not drawn by way of Abba, but only by way of Imma (וּכְשֶׁנִּמְשֶׁכֶת לְמַטָּה עַל־דֶּרֶךְ הַנַּ״ל בְּטִפַּת הַזָּכָר אֵינָהּ נִמְשֶׁכֶת דֶּרֶךְ אַבָּא רַק דֶּרֶךְ אִמָּא לְבַד). That she is the Nukvah, and from there it descends to her, into the Yesod that is within her (שֶׁהִיא נְקֵבָה וּמִשָּׁם יוֹרֶדֶת אֵלֶיהָ בִּיסוֹד שֶׁבָּהּ), and afterward the aspect of the waters is drawn (וְאַחַר־כָּךְ נִמְשֶׁכֶת בְּחִינַת הַמַּיִם).

And behold, it is known that no drop descends from above unless there are two drops ascending opposite it from below (וְהִנֵּה נוֹדָע שֶׁאֵין טִפָּה יוֹרֶדֶת מִלְמַעְלָה שֶׁאֵין טִפַּיִם עוֹלוֹת כְּנֶגְדּוֹ מִלְּמַטָּה). And behold, the drop of the male was five lights, and five waters, and five firmaments, as mentioned in Parashat Terumah, daf 166 (וְהִנֵּה טִפַּת הַזָּכָר הָיְתָה ה׳ אוֹרוֹת וְה׳ מַיִם וְה׳ רְקִיעִים כַּנִּזְכָּר פָּרָשַׁת תְּרוּמָה ק״ס״ו). And therefore it is necessary that the drops of water of the Nukvah be doubled (וְאִם־כֵּן צָרִיךְ שֶׁתִּהְיֶינָה הַטִּפִּין שֶׁל מַיִם שֶׁל הַנּוּקְבָא כִּפְלַיִם). And behold, these are drawn from Binah, the supernal Imma, alone, for she is the drop of the Nukvah (וְהִנֵּה אֵלּוּ נִמְשָׁכִין מִבִּינָה אִמָּא עִלָּאָה לְבַד שֶׁהִיא הַטִּפָּה שֶׁל הַנּוּקְבָא). And behold, in her seven lower sefirot there is one S״G, as explained above (וְהִנֵּה בְּז״ס תַּחְתּוֹנוֹת שֶׁלָּהּ יֵשׁ ס״ג א׳ כַּנַּ״ל), and there descend the Chokhmah and Binah that are within her, inside her Chesed and Gevurah (וְשָׁם יוֹרְדִין חו״ב שֶׁבָּהּ תּוֹךְ חו״ג).

It is found that all her ten sefirot are included in the ten letters of S״G (נִמְצְאוּ כָּל י״ס שֶׁבָּהּ נִכְלְלוּ בְּי׳ אוֹתִיּוֹת דְּס״ג). And from her nine sefirot are drawn nine drops of water (וּמִט׳ סְפִירוֹת שֶׁלָּהּ נִמְשָׁכִין ט״פ מַיִם), and from her Keter is the aspect of four, for the Keter of the Nukvah is always the secret of four (וּמִכֶּתֶר שֶׁלָּהּ בְּחִינַת ד׳ כִּי הַכֶּתֶר שֶׁל הַנּוּקְבָא לְעוֹלָם סוֹד ד׳). And behold, nine drops of water, equal to the numerical value of 810, and four, behold they are 814 (וְהִנֵּה ט״פ מַיִם כְּמִנְיַן תת״י וְד׳ הֲרֵי תתי״ד). And these descend into the Nukvah of Ze’ir Anpin, in the secret of her nine sefirot and the Keter mentioned above, ascending as 814 (וְאֵלּוּ יוֹרְדִין בְּנוּקְבָא דְּז״א בְּסוֹד ט״ס שֶׁבָּהּ וְכֶתֶר הַנַּ״ל הָעוֹלִין תתי״ד), and these are drawn until the Yesod that is within her (וְאֵלּוּ נִמְשָׁכִין עַד הַיְּסוֹד שֶׁבָּהּ). And behold, the ten is the aspect of the supernal drop, drawn from the ten letters of the filling of A"B that are in the eighth Mazal (וְהִנֵּה י׳ הוּא בְּחִינַת טִפָּה עֶלְיוֹנָה הַנִּמְשָׁכִים מִי׳ אוֹתִיּוֹת מִלּוּי דְּע״ב שֶׁבְּמַזָּל הַח׳), and they are enclothed within the number 810 that is within them, which is the aspect of the waters, as explained above (וְהֵם מִתְלַבְּשִׁין תּוֹךְ מִסְפַּר תת״י שֶׁבָּהֶם שֶׁהֵם בְּחִינַת הַמַּיִם כַּנַּ״ל).

[Gloss — Tzemach: without counting the four] (הַגָּהָה – צֶמַח בִּלְתִּי חֶשְׁבּוֹן ד׳).

And if with the waters of the male we explained that there is in them thickness and murkiness (וְאִם בְּמֵי הַזָּכָר בֵּאַרְנוּ שֶׁיֵּשׁ בָּהֶם עֲבִיוּת וְעַכְּרוּרִית), but that they are not revealed until the aspect of the firmament, when the waters congeal (אֶלָּא שֶׁאֵינָן מִתְגַּלִּין עַד בְּחִינַת הָרָקִיעַ, כְּשֶׁנִּקְרְשׁוּ הַמַּיִם), how much more so with these waters, which are female, that there is in them murkiness (כָּל שֶׁכֵּן בְּאֵלּוּ הַמַּיִם שֶׁהֵם נְקֵבוֹת, שֶׁיֵּשׁ בָּהֶם עַכְּרוּרִית), which is called the bitter, cursing waters (הַנִּקְרָא מֵי הַמָּרִים הַמְאָרְרִים), and they are by the number of Tiferet mentioned above, without the inner Yod (וְהֵם כְּמִנְיַן ת״ת הַנַּ״ל בְּלֹא הַי׳ הַפְּנִימִי), and this is the secret that in Tiferet, Hashem causes your thigh to fall (וְז״ס בְּת״ת ה׳ אֶת יְרֵכֵךְ נֹפֶלֶת); afterward the aspect of the firmament is drawn forth (אַחַר כָּךְ נִמְשָׁךְ בְּחִינַת הָרָקִיעַ). And behold, the firmament of the male is drawn from the letter Alef of Ehyeh of Binah, into the Alef of the Name M”H (וְהִנֵּה הָרָקִיעַ שֶׁל זָכָר נִמְשָׁךְ מֵאוֹת א׳ דאהי״ה דבִּינָה בְּא׳ דְשֵׁם מ״ה), and now it is drawn from the Alef of Elohim that is in the Mother, to the Alef of Adonai that is in the Nukvah, and it enclothes there and becomes a firmament (וְעַתָּה נִמְשֶׁכֶת מֵא׳ דאלקים שֶׁבָּאִמָּא אֶל א׳ דאדני שֶׁבְּנוּקְבָּא וּמִתְלַבֶּשֶׁת שָׁם וְנַעֲשֶׂה רָקִיעַ).

And behold, the Alef of Elohim of the Mother—its form is Yod-Vav-Yod, and that of Adonai—its form is Yod-Vav-Dalet, as mentioned above (וְהִנֵּה א׳ דאלקים דְּאִמָּא צוּרָתָהּ יו״י, וְשֶׁל אדנ״י צוּרַת יו״ד כַּנַּ״ל), and both of them are by the number of 46 (וּשְׁנֵיהֶן כְּמִנְיַן מ״ו כְּמִנְיַן). Afterward, one hundred blessings are drawn forth (אַחַר כָּךְ נִמְשָׁךְ ק׳ בְּרָכָן), and they are drawn from three Names Ehyeh [I Shall Be] that are in Imma [Mother]—the spelling-out with Yodin, the spelling-out with Hehin, and the spelling-out with Alefin—whose numerical value is TaN”H [455], which is the numerical value of BeN [Son] and BaT [Daughter] together, including the kolel [the whole] (וְהֵם נִמְשָׁכִין מִג׳ שֵׁמוֹת אהי״ה שֶׁבָּאִמָּא דְּיוֹדִי״ן דְּהֵהִי״ן דְּאַלְפִי״ן, גִּימַטְרִיָּא תַּנ״ה, שֶׁהֵם גִּימַטְרִיָּא ב״ן וּב״ת ע״ה).

They are also drawn from the Name Ehyeh, which becomes Ehyeh times Ehyeh, having the numerical value of Emet [Truth] (וְגַם נִמְשָׁכִין מִשֵּׁם אהי״ה שֶׁנַּעֲשֶׂה אהי״ה פַּעַם אהי״ה כְּמִנְיַן אמ״ת). And combine them with the twelve letters contained in the three aforementioned simple Names Ehyeh, and they likewise amount, with the kolel, to the numerical value of TaNaD [454] (וְתְצָרְפֵם עִם י״ב אוֹתִיּוֹת שֶׁיֵּשׁ בְּג׳ שֵׁמוֹת אהי״ה הַפְּשׁוּטִים הַנַּ״ל, וְעוֹלִין גַּם כֵּן ע״ה כְּמִנְיַן תַּנ״ד). And the matter is that the one hundred blessings of the male drop are drawn from the Name B”N [52] to the male alone, who is called Ben [Son] (וְהָעִנְיָן שֶׁק׳ בְּרָכָן שֶׁל טִפַּת הַזָּכָר הֵם נִמְשָׁכִין מִשֵּׁם ב״ן אֶל הַזָּכָר לְבַד, שֶׁהוּא נִקְרָא ב״ן). But now the Nukvah [Female] comprises three Names Ehyeh, which have the numerical value of TaNaH [455], as mentioned above; therefore, it is necessary to draw the one hundred blessings of her drop into Ben [Son] and Bat [Daughter], which likewise amount to TaNaD [454], as mentioned above (אַךְ עַתָּה הַנּוּקְבָּא כּוֹלֶלֶת ג׳ אהי״ה שֶׁהֵם כְּמִנְיַן תַּנ״ה כַּנַּ״ל, לָכֵן צָרִיךְ לְהַמְשִׁיךְ ק׳ בְּרָכָן דְּטִפָּהּ שֶׁלָּהּ בְּבֵן וּבַת, הָעוֹלִין גַּם כֵּן תַּנ״ד כַּנַּ״ל). Also the reason is that initially the measure of the stature of the Nukvah is in the four lower sefirot of Ze’ir Anpin, which are Netzach, Hod, Yesod–Malkhut (גַּם הַטַּעַם שֶׁתְּחִלָּה שִׁעוּר קוֹמַת הַנּוּקְבָּא הוּא בְּד״ס הַתַּחְתּוֹנִים דְּז״א שֶׁהֵם תנה״י), and now, since the aspect of the Mayin Nukvin [Feminine Waters] within her has already been rectified as mentioned above, she is as great as he (וְעַתָּה שֶׁכְּבָר נִתְקַנּוּ בְּחִי׳ הַמ״ן שֶׁבָּהּ כַּנַּ״ל הִיא גְּדוֹלָה כְּמוֹהוּ).

Thus it is found that she has now grown beyond her measure by four sefirot and a half (וְנִמְצָא שֶׁגָּדְלָה עַתָּה יוֹתֵר מִשִּׁעוּרָהּ ד״ס וָחֵצִי), and these are Chokhmah and Binah, Chesed and Gevurah, and half of Tiferet (וְהֵם חו״ב חו״ג וַחֲצִי ת״ת), and each one is comprised of one hundred blessings (וְכָל אֶחָד כְּלוּלָה מִק׳ בְּרָכָן), thus they are four hundred fifty (הֲרֵי ת״ן), and together with the four lower sefirot they are four hundred fifty-four (וְעִם ד״ס תַּחְתּוֹנִים הֲרֵי תַּנ״ד). And when, Heaven forbid, there is a blemish in the lower ones, the external forces take hold of them, and it becomes “she will be polluted” (וּכְשֶׁיֵּשׁ ח״ו פְּגָם בַּתַּחְתּוֹנִים אוֹחֲזִין בָּהֶם הַחִיצוֹנִים וְנַעֲשֶׂה נִדְתָּהּ דּוֹתָהּ תִּטְמָא).

And now we will explain four aspects, how they are alluded to in the Yesod within her, according to what was explained above (וְעַתָּה נְבָאֵר ד׳ בְּחִי׳ אֵיךְ הֵם רְמוּזִין בִּיסוֹד שֶׁבָּהּ עַל דֶּרֶךְ הַנַּ״ל). In the Yesod of Ze’ir Anpin, the first is that you should form the letter shin as three Vavs and three Yods upon their heads, from above, and below them the lower base of the shin is made by the number of a bent Kaf, like this ש (בִּיסוֹד שֶׁבְּז״א הָרִאשׁוֹנָה הוּא שֶׁתְּצַיֵּר אוֹת ש׳ בִּבְחִי׳ ג׳ וָי״ן וְג׳ יוֹדִי״ן עַל רָאשֵׁיהֶן מִלְּמַעְלָה וּלְמַטָּה מֵהֶם שׁוּלֵי תַּחְתִּית הַשִּׁי״ן עֲשׂוּיָה כְּמִנְיַן כ׳ כְּפוּפָה כָּזֶה ש׳), and together with four and with ten they are eighty-two, of the drop of her light as mentioned above (וְעִם ד׳ וְעִם י׳ הֲרֵי פ״ב שֶׁל טִפַּת אוֹר שֶׁלָּהּ כַּנַּ״ל), and behold this aspect is like a vessel that is in her Yesod to receive the drop of her light, which is the Mayin Nukvin [Feminine Waters] (וְהֲרֵי בְּחִי׳ זֹאת כְּעֵין כְּלִי שֶׁבִּיסוֹד שֶׁלָּהּ לְקַבֵּל טִפַּת הָאוֹר שֶׁלָּהּ שֶׁהוּא הַמ״נ).

The second configuration is Shaddai in its filling, Tat-Yod-Dalet, Shin-Yod-Dalet, which are nine drops of water, and the letter Dalet of the Keter as mentioned above, and there are in it nine letters of the filling, which are nine drops of water (צִיּוּר הַב׳ הוּא שד״י בְּמִלּוּי תת״י״ד שי״ן דל״ת יו״ד שֶׁהֵם ט״פ מַיִם וְאוֹת ד׳ שֶׁל הַכֶּתֶר כַּנַּ״ל וְיֵשׁ בּוֹ ט׳ אוֹתִיּוֹת הַמִּלּוּי שֶׁהֵם ט״פ מַיִם). And behold this is a second vessel to receive within it the aspect of the waters of her drop, which are Mayin Nukvin [Feminine Waters] (וְהֲרֵי זֶה כְּלִי ב׳ לְקַבֵּל בּוֹ בְּחִי׳ הַמַּיִם שֶׁל הַטִּפָּהּ שֶׁלָּהּ שֶׁהֵם מ״נ). The third configuration is the three middle letters of the filling of Shaddai, which are the letters Vav-Lamed-Yod, and this is a vessel for the aspect of the firmament of the drop (צִיּוּר הַג׳ הוּא ג׳ אוֹתִיּוֹת אֶמְצָעִיּוֹת שֶׁבְּמִלּוּי שד״י שֶׁהוּא אוֹתִיּוֹת ו״ל״י וְהוּא כְּלִי אֶל בְּחִי׳ הָרָקִיעַ שֶׁל הַטִּפָּה), and this is the secret of “Let there be a firmament in the midst of the waters” and “and let it divide between the waters” (וְז״ס יְהִי רָקִיעַ בְּתוֹךְ הַמַּיִם וְגו׳ וְיַבְדֵּל בֵּין הַמַּיִם וְגו׳), for separation is in the second, which is Gevurah, and this is the aspect of Levi as mentioned above, which is the aspect of the firmament that separates between the waters (כִּי הַבְדָּלָה הוּא בַּשֵּׁנִי שֶׁהוּא גְּבוּרָה וְהוּא בְּחִי׳ לֵוִי כַּנַּ״ל שֶׁהוּא בְּחִי׳ הָרָקִיעַ הַמַּבְדִּיל בֵּין מַיִם).

The fourth configuration is the three final letters of the filling of Shaddai (צִיּוּר הַד׳ ג׳ אוֹתִיּוֹת אַחֲרוֹנִים שֶׁבְּמִלּוּי שד״י), and they are the letters Tav, Nun, Dalet (וְהֵם אוֹתִיּוֹת תַּנ״ד), and into them enter the one hundred blessings mentioned above (וּבָהֶם נִכְנָסִין ק׳ בְּרָכָן הַנַּ״ל), whose gematria is 454 (שֶׁהֵם גִּימַטְרִיָּא תַּנ״ד). And then, when the male gives into her the drop of Mayin Dukhrin [Masculine Waters] mentioned above (וְאָז כַּאֲשֶׁר הַזָּכָר נוֹתֵן בָּהּ טִפַּת מ״ד הַנַּ״ל), she is already comprised of light, waters, firmament, and one hundred blessings (כְּבָר הִיא כְּלוּלָה מֵאוֹר מַיִם רָקִיעַ וְק׳ בְּרָכָן).

However, they are not formed as a complete configuration (אֲמָנָם אֵינָם מִצְטַיְּרִים צִיּוּר גָּמוּר), except after they descend into the womb of the Nukvah (אֶלָּא אַחַר שֶׁיָּרְדוּ בְּמֵעֵי דְּנוּקְבָּא), and there the waters and firmament are actually made (וְשָׁם נַעֲשֶׂה מַמָּשׁ מַיִם רָקִיעַ), for above it was only in potential alone (כִּי לְמַעְלָה לֹא הָיָה רַק בְּכֹחַ לְבַד). And now we will explain the matter of Mayin Dukhrin [Masculine Waters] and Mayin Nukvin [Feminine Waters] (וְנְבָאֵר עַתָּה עִנְיַן מ״ד וּמ״נ), what is their meaning and how many aspects of Zivug there are (מָה עִנְיָנָם וְכַמָּה בְּחִי׳ זִוּוּג יֵשׁ), for the secret of the aspect of Mayin Nukvin [Feminine Waters] has already been explained above (וְהוּא כִּי כְּבָר נִתְבָּאַר לְעֵיל סוֹד בְּחִי׳ מ״ן), and see there (וְע״ש), for that discourse is the beginning of this matter (כִּי אוֹתוֹ דְּרוּשׁ הַתְחָלַת עִנְיָן זֶה), and the remainder that we did not explain there we will now explain, with the help of Hashem (וְאָכֵן הַשְּׁאָר שֶׁלֹּא בֵּאַרְנוּ שָׁם נְבָאֵר עַתָּה בְּעֶזְרַת ה׳).

Discourse 7

שער לט דרוש ז

[39:7] And behold, it is known that when Ze’ir Anpin and Nukvah join together in Zivug, this one gives Mayin Dukhrin [Masculine Waters] and she gives Mayin Nukvin [Feminine Waters] (וְהִנֵּה נוֹדַע כִּי זו״ן כְּשֶׁמִּזְדַּוְּגִין יַחַד זֶה נוֹתֵן מ״ד וְהִיא נוֹתֶנֶת מ״נ), and it is known what our Sages, of blessed memory, said: a woman does not cut a covenant except with one who has made her into a vessel (וְנוֹדַע מַה שֶּׁאָמְרוּ רַז״ל אֵין הָאִשָּׁה כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעֲשָׂאָהּ כְּלִי). And also our Sages, of blessed memory, said that a woman does not conceive from the first intercourse (וְגַם אָמְרוּ רַז״ל אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה), and it is also known what is written in the Sava of Mishpatim, that in the first intercourse with which a man comes to his wife, he places one spirit within her (גַּם נוֹדַע מַה שֶּׁכָּתוּב בְּסָבָא דְּמִשְׁפָּטִים שֶׁבְּבִיאָה רִאשׁוֹנָה שֶׁהָאָדָם בָּא בְּאִשְׁתּוֹ שַׁדֵּי חַד רוּחָא בְּגַוָּהּ). And the explanation of these words is as follows (וּפֵירוּשׁ הַדְּבָרִים הֵם כָּךְ): for it is already known that the Nukvah takes no light except through Ze’ir Anpin (שֶׁכְּבָר נוֹדַע שֶׁאֵין הַנּוּקְבָּא לוֹקַחַת שׁוּם אוֹר אֶלָּא עַל יְדֵי ז״א), and it is known that there are two crowns in Da’at, and they are called Chesed and Gevurah, and they are the Names M״H and B״N (וְנוֹדַע שֶׁב׳ עֲטָרִין הֵם בְּדַעַת וְנִקְרָא חו״ג וְהֵם שֵׁם מ״ה וּב״ן). And even though when the Nukvah is back-to-back with Ze’ir Anpin she cannot be rectified and made into a Partzuf except by giving her the crown of Gevurot, which are the five Gevurot (וְאַע״פ שֶׁבִּהְיוֹת הַנּוּקְבָּא אֲב״א עִם ז״א אֵינָהּ יְכוֹלָה לְהִתְתַּקֵּן וְלֵיעָשׂוֹת פַּרְצוּף אִם לֹא עַל יְדֵי שֶׁנּוֹתְנִין לָהּ עֲטָרָא דְּגְבוּרוֹת שֶׁהֵם ה״ג), nevertheless she does not take the Gevurot themselves, but only their illumination that passes through the back of Ze’ir Anpin (עִכְּזָ״ז אֵינָהּ לוֹקַחַת הַגְּבוּרוֹת עַצְמָן רַק הֶאָרָתָן עוֹבֶרֶת דֶּרֶךְ הָאָחוֹרַיִם דְּז״א), for the Gevurot descended after the completion of the Chesadim and stood in the Yesod of Ze’ir Anpin, and from there their illumination passed to the Nukvah (שֶׁהֲרֵי ה״ג יָרְדוּ אַחַר כְּלוֹת הַחֲסָדִים וְעָמְדוּ בִּיסוֹד דְּז״א וּמִשָּׁם עָבְרָה הֶאָרָתָן אֶל הַנּוּקְבָּא). But the Gevurot themselves she cannot receive except through an actual Zivug in the first intercourse of the husband with her (אַךְ הַגְּבוּרוֹת עַצְמָן אִי אֶפְשָׁר שֶׁתְּקַבְּלֵם אִם לֹא עַל יְדֵי זִוּוּג מַמָּשׁ בַּבִּיאָה רִאשׁוֹנָה דְּבַעַל עִמָּהּ). And then they completely go forth from his Yesod and are given into her Yesod, and these remain within her always there, and they are her vitality, and they are called the Nefesh of Malkhut (וְאָז הֵם יוֹצְאִין לְגַמְרֵי מִן יְסוֹד שֶׁלּוֹ וְנִתְּנִין בִּיסוֹד שֶׁלָּהּ וְאֵלּוּ נִשְׁאָרִין בָּהּ תָּמִיד שָׁם וְהֵם חַיּוּתָהּ וְהֵם נִקְרָא נֶפֶשׁ הַמַּלְכוּת). And since her very essence was made only from their illumination alone, therefore she was still not fit to give birth (וּלְפִי שֶׁעַצְמוּתָהּ שֶׁלָּהּ לֹא נַעֲשָׂה רַק מֵהֶאָרָתָן בִּלְבַד לָכֵן עֲדַיִן לֹא הָיְתָה רְאוּיָה לֵילֵד), for a woman is not fit to give birth unless she is complete, for if she is lacking, she does not give birth (כִּי אֵין הָאִשָּׁה רְאוּיָה לֵילֵד אֶלָּא אִם כֵּן תִּהְיֶה שְׁלֵמָה שֶׁאִם הִיא חֲסֵרָה אֵינָהּ יוֹלֶדֶת).

And indeed, all completeness is only until there are within her all five Gevurot together with these six, which are the Name B״N mentioned above (וְאָמְנָם כָּל הַשְּׁלֵמוּת אֵינוֹ אֶלָּא עַד שֶׁיִּהְיֶה בָּהּ כָּל הַה״ג עִם אֵלּוּ שֵׁשׁ שֶׁהֵם שֵׁם ב״ן הַנַּ״ל), for this is truly the Nefesh of the Nukvah (כִּי זֶה מַמָּשׁ נֶפֶשׁ שֶׁל הַנּוּקְבָּא), as is known that the Name B״N is in the Nukvah of Atzilut (כַּנּוֹדָע כִּי שֵׁם ב״ן הוּא בַּנּוּקְבָּא דַּאֲצִילוּת), and so it is in the World of Asiyah, which is called the Nefesh of B״N (וְכֵן הוּא בְּעוֹלָם עֲשִׂיָּה הַנִּקְרָא נֶפֶשׁ שֶׁל ב״ן). Therefore, through this Name, the Nefesh of a person is first formed (לָכֵן עַל יְדֵי שֵׁם זֶה נוֹצָר נֶפֶשׁ שֶׁל הָאָדָם תְּחִלָּה), and this is what comes to a person at the time he emerges from his mother’s womb (וְזֶהוּ הַבָּא לָאָדָם בְּעֵת צֵאתוֹ מִמְּעֵי אִמּוֹ), for this Name is the inner aspect and spirituality of the world of the Nukvah (שֶׁשֵׁם זֶה הוּא פְּנִימִיּוּת וְרוּחָנִיּוּת עוֹלַם הַנּוּקְבָּא). And this Nefesh of the supernal Nukvah is not given into her until the first intercourse of her husband with her (וְאֵין נֶפֶשׁ זוֹ שֶׁל הַנּוּקְבָּא הָעֶלְיוֹנָה נוֹתֵן בָּהּ עַד בִּיאָה רִאשׁוֹנָה דְּבַעְלָהּ עִמָּהּ), and then he gives into her this Nefesh (וְאָז נוֹתֵן בָּהּ הַנֶּפֶשׁ הַזּוֹ), and through this her Nefesh remains in her Yesod (וְעַל יְדֵי כֵן נִשְׁאַר נַפְשָׁהּ הַזֹּאת בִּיסוֹד שֶׁלָּהּ), and this Name B״N is what afterward elevates all the Mayin Nukvin [Feminine Waters] of the other Zivugim [Unions] from then onward (וְשֵׁם ב״ן הַזֶּה הוּא הַמַּעֲלֶה אַחַר כָּךְ כָּל הַמ״ן דְּשָׁאֵר הַזִּוּוּגִים דְּמֵאָז וָאֵילָךְ). And this is the reason that a woman does not conceive from the first intercourse (וְזֶה הַטַּעַם שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה), for the first intercourse makes her into a vessel to receive the drop of seed (כִּי בִּיאָה רִאשׁוֹנָה עוֹשָׂה אוֹתָהּ כְּלִי לְקַבֵּל טִפַּת הַזֶּרַע), and after she has received that vessel in the first intercourse (וְאַחַר שֶׁקִּבְּלָה הַכְּלִי הַהוּא בִּבִּיאָה רִאשׁוֹנָה), then from that point onward she will conceive and receive the drop of seed in other Zivugim [Unions] (אָז מִשָּׁם וָאֵילָךְ תִּתְעַבֵּר וְתְקַבֵּל טִפַּת הַזֶּרַע בְּזִוּוּגִים אֲחֵרִים). And this Name B״N, which is her Nefesh, which are the five Gevurot themselves as mentioned above (וְשֵׁם ב״ן הַזֶּה שֶׁהוּא הַנֶּפֶשׁ שֶׁלָּהּ שֶׁהֵם הַה״ג עַצְמָן כַּנַּ״ל), they remain always there in her Yesod as a root, like leaven to dough (הֵם נִשְׁאָרִים תָּמִיד שָׁם בִּיסוֹד שֶׁלָּהּ לְשֹׁרֶשׁ כְּדִמְיוֹן הַשְּׂאוֹר אֶל הָעִסָּה), and this is the matter of the spirit that the husband leaves within her in the first intercourse (וְזֶהוּ עִנְיַן רוּחָא דְּשָׁבִיק בָּהּ בַּעְלָהּ בִּבִּיאָה קַדְמָאָה).

And behold, when Ze’ir Anpin and Nukvah wish to join together in Zivug from then onward (וְהִנֵּה כַּאֲשֶׁר רוֹצִין זו״ן לְהִזְדַּוֵּג יַחַד מֵאָז וָאֵילָךְ), behold it is known that there is no Zivug in the world for Ze’ir Anpin and Nukvah unless the Zivug of Abba and Imma precedes them first (הִנֵּה נוֹדַע שֶׁאֵין שׁוּם זִוּוּג בָּעוֹלָם לְזו״ן אִם לֹא שֶׁיָּקְדִּים לָהֶם בַּתְּחִלָּה זִוּוּג או״א). And the reason for the matter is that these two crowns mentioned above that Ze’ir Anpin and Nukvah took are for their own need and their own bodies (וְטַעַם הַדָּבָר שֶׁאֵלּוּ ב׳ עֲטָרִין הַנַּ״ל שֶׁלָּקְחוּ זו״ן הֵם לְצֹרֶךְ עַצְמָן וְגוּפָם), but to renew anew other children they cannot, unless they take that additional influx from their father above, from Abba and Imma (אֲבָל לְחַדֵּשׁ מֵחָדָשׁ בָּנִים אֲחֵרִים אֵינָם יְכוֹלִים אִם לֹא שֶׁיִּקְחוּ הַתּוֹסֶפֶת הַהוּא מֵאֲבִיהֶם מִלְּמַעְלָה מֵאו״א). And Abba and Imma also take from what is higher above, up to the Supernal Emanator, who alone has the power to renew continually, for He has no end (וְגַם או״א לוֹקְחִין מֵהַיּוֹתֵר לְמַעְלָה עַד הַמַּאֲצִיל הָעֶלְיוֹן שֶׁהוּא לְבַדּוֹ יֵשׁ לוֹ כֹּחַ לְחַדֵּשׁ תָּמִיד לְפִי שֶׁאֵין לוֹ סוֹף), unlike the emanated beings, who have only for themselves what was given to them from above (מַשֶּׁאֵין כֵּן בַּנֶּאֱצָלִים שֶׁאֵין לָהֶם אֶלָּא לְעַצְמָן מַה שֶּׁנִּתַּן לָהֶם מִלְּמַעְלָה).

It follows that there is no Zivug in the world of Ze’ir Anpin and Nukvah at all unless that Zivug is drawn from above all the way to Ein Sof (נִמְצָא שֶׁאֵין זִוּוּג בָּעוֹלָם שֶׁל זו״ן כְּלָל אֶלָּא אִם כֵּן יִהְיֶה הַזִּוּוּג הַהוּא נִמְשָׁךְ מִלְּמַעְלָה עַד א״ס). And this is the secret of the intention of the unification of the Shema in its truth (וְז״ס כַּוָּנַת יִחוּד ק״ש בֶּאֱמֶתּוּתָהּ), for it is already known that it is the aspect of the Zivug of Abba and Imma (שֶׁכְּבָר נוֹדַע שֶׁהוּא בְּחִי׳ זִוּוּג או״א), in order to give them new Mochin to Ze’ir Anpin and Nukvah, their children, so that they too will be able to join in Zivug and give birth to other children (כְּדֵי לָתֵת לָהֶם מוֹחִין חֲדָשִׁים לְזו״ן בְּנֵיהֶם כְּדֵי שֶׁיּוּכְלוּ לְהִזְדַּוֵּג גַּם הֵם לְהוֹלִיד בָּנִים אֲחֵרִים). And it is necessary to have intention in the Shema and to complete all the Zivugim [Unions] up to Ein Sof (וְצָרִיךְ לְכַוֵּן בְּק״ש וּלְהַשְׁלִים כָּל הַזִּוּוּגִים עַד א״ס), for Ze’ir Anpin receives from Abba and Imma, and Abba and Imma from Arich Anpin, and Arich Anpin from Atik Yomin, and so on up to Ein Sof (כִּי ז״א יְקַבֵּל מֵאו״א וְאו״א מֵא״א וְא״א מֵעַתִּיק יוֹמִין כו׳ עַד א״ס).

And we, because of our sins, were not given the full transmission of the completion of this matter among us (וַאֲנַחְנוּ בַּעֲוֹנוֹתֵינוּ לֹא נִמְסַר לָנוּ תַּשְׁלִים עִנְיַן זֶה אֶצְלֵנוּ). It follows that even though Ze’ir Anpin and Nukvah already took, at the beginning of Atzilut, the two crowns which are the ultimate and essential core of the Zivug (נִמְצָא כִּי אַע״פ שֶׁכְּבָר לָקְחוּ זו״ן בִּתְחִלַּת אֲצִילוּת הַב׳ עֲטָרִין שֶׁהֵם תַּכְלִית וְעִקַּר הַזִּוּוּג), as is known that there is no arousal except in Da’at, in the secret of “And Adam knew Chavah his wife” and “and Elkanah knew” (כַּנּוֹדָע כִּי אֵין קִשּׁוּי אֶלָּא לְדַעַת בְּסוֹד וְאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וְיָדַע אֶלְקָנָה), nevertheless, every time they need to join in Zivug they must take again and renew those two crowns from their supernal root, as explained above (עִכְּזָ״ז בְּכָל פַּעַם שֶׁצְּרִיכִין לְהִזְדַּוֵּג הֵם צְרִיכִין לִקַּחַת מֵחָדָשׁ וּלְחַדֵּשׁ אוֹתָן הַב׳ עֲטָרִין מִשָּׁרְשָׁם הָעֶלְיוֹן כְּמ״ש). And this is like a human being, that from what he eats his mind increases and he is able to emit seed and serve (וְהוּא דּוּגְמַת הָאָדָם שֶׁמִּמַּה שֶׁהוּא אוֹכֵל מִתְרַבֶּה הַמֹּחַ שֶׁלּוֹ וְיָכוֹל לְהַזְרִיעַ וּלְשַׁמֵּשׁ), but if he does not eat, then in one or two times that he emits seed his mind will be diminished and he will die (וְאִם לֹא יֹאכַל הִנֵּה בַּפַּעַם אוֹ בַּפְּעָמַיִם אֲשֶׁר יַזְרִיעַ יֶחְסַר מִמֶּנּוּ מֹחוֹ וְיָמוּת).

It follows that in every Zivug and Zivug of Ze’ir Anpin and Nukvah, the Zivug of Abba and Imma precedes it (נִמְצָא שֶׁבְּכָל זִוּוּג וְזִוּוּג דְּזו״ן קָדַם אֵלָיו הַזִּוּוּג דְּאו״א), and they give them the two crowns anew (וְנוֹתְנִין לָהֶם ב׳ עֲטָרִין מֵחָדָשׁ), and from them they are able to join in Zivug—this one gives the chasadim and this one gives the gevurot (וּמֵהֶם יְכוֹלִין לְהִזְדַּוֵּג זֶה נוֹתֵן הַחֲסָדִים וְזוֹ נוֹתֶנֶת הַגְּבוּרוֹת), and behold, from these new crowns the offspring itself is formed (וְהִנֵּה מֵאֵלּוּ הָעֲטָרִין הַחֲדָשִׁים מֵהֶם נַעֲשֶׂה הַוָּלָד עַצְמוֹ). And indeed, when these two crowns come, the Nukvah cannot raise these Mayin Nukvin [Feminine Waters], which are the new Gevurot, except through the first Gevurot, which are called the Nefesh of the Nukvah, the Name B״N as mentioned above (וְאָמְנָם כַּאֲשֶׁר בָּאִים אֵלּוּ הַב׳ עֲטָרִין אֵינָהּ יְכוֹלָה הַנְּקֵבָה לְהַעֲלוֹת מ״נ אֵלּוּ שֶׁהֵם הַגְּבוּרוֹת הַחֲדָשִׁים אִם לֹא עַל יְדֵי הַגְּבוּרוֹת הָרִאשׁוֹנִים הַנִּקְרָא נֶפֶשׁ הַנּוּקְבָּא שֵׁם ב״ן כַּנַּ״ל). And the root of all these new Mayin Nukvin [Feminine Waters] are those first two crowns that they took at the time of Atzilut in the first Zivug (וְהַשֹּׁרֶשׁ לְכָל הַמ״נ הָאֵלּוּ הַחֲדָשִׁים הֵם אוֹתָן ב׳ עֲטָרִין קַדְמָאִין שֶׁלָּקְחוּ בְּעֵת אֲצִילוּת בַּזִּוּוּג הָרִאשׁוֹן), and they remain there permanently forever (וְהֵם נִשְׁאָרִין שָׁם קַיָּמִין תָּמִיד לְעוֹלָם). And when the new Mayin Nukvin [Feminine Waters] come, they cannot ascend except through those first Gevurot mentioned above (וְכַאֲשֶׁר בָּאִים הַמ״נ הַחֲדָשִׁים אֵינָם יְכוֹלִין לַעֲלוֹת אִם לֹא עַל יְדֵי אוֹתָן גְּבוּרוֹת הָרִאשׁוֹנִים הַנַּ״ל). And behold, this matter has been well explained (וְהִנֵּה נִתְבָּאַר הֵיטֵב עִנְיַן זֶה), and keep this principle in your hand (וּשְׁמוֹר כְּלָל זֶה בְּיָדֶךָ), that those first ones mentioned above are called the spirit that he placed within her in the first Zivug (שֶׁאוֹתָן רִאשׁוֹנִים הַנַּ״ל נִקְרָא רוּחָא דְּשַׁדֵּי בְּגַוָּהּ בְּזִוּוּגָא קַדְמָאָה), and they are the Nefesh of Malkhut (וְהֵם נֶפֶשׁ הַמַּלְכוּת), and they are the Name B״N of the hehin (וְהוּא שֵׁם ב״ן דְּהֵהִי״ן), and they are the vessel and the spirit that elevates Mayin Nukvin [Feminine Waters] (וְהֵם הַכְּלִי וְהָרוּחַ הַמַּעֲלֶה מ״נ). But the Mayin Nukvin [Feminine Waters] themselves are these new Gevurot (אֲבָל הַמ״נ בְּעַצְמוֹ הֵם אֵלּוּ הַגְּבוּרוֹת הַחֲדָשִׁים), from which themselves, in conjunction with the new male Chasadim, the offspring itself is formed (שֶׁמֵהֶם עַצְמָן בְּחִבּוּר חֲסָדִים הַזְּכָרִים הַחֲדָשִׁים מֵהֶם נַעֲשֶׂה הַוָּלָד עַצְמוֹ).

Discourse 8

שער לט דרוש ח

[39:8] And we will now explain the matter of that spirit that he placed within her, and what function it serves for the new Mayin Nukvin [Feminine Waters], for we explained that it is like leaven to dough (וְנְבָאֵר עַתָּה מַה עִנְיַן הַהוּא רוּחָא דְּשַׁדֵּי בְּגַוָּהּ וּמַה הוּא מְשַׁמֵּשׁ אֶל מ״ן הֶחָדָשׁ כִּי בֵּאַרְנוּ שֶׁהוּא כְּדִמְיוֹן שְׂאוֹר אֶל הָעִסָּה). Know that the soul itself, which is the offspring that is formed from that Zivug, is the new Chesed and Gevurah, for the male gives the Chasadim in the Yesod of the Nukvah, and there they join with the new Gevurot within her, and then both of them are formed together and become one soul (דַּע שֶׁהַנְּשָׁמָה עַצְמָהּ שֶׁהוּא הַוָּלָד הַנּוֹצָר מִזִּוּוּג הַהוּא הֵם הַחו״ג הַחֲדָשִׁים שֶׁהַזָּכָר נוֹתֵן הַחֲסָדִים בִּיסוֹד הַנּוּקְבָּא וְשָׁם הֵם מִתְחַבְּרִים עִם הַגְּבוּרוֹת הַחֲדָשִׁים שֶׁבָּהּ וְאָז שְׁנֵיהֶם מִצְטַיְּרִין יַחַד וְנַעֲשִׂים נְשָׁמָה אַחַת). However, there is no soul that does not require to be clothed, as is written in the Sava of Mishpatim on the verse “when he betrays her,” and on the verse “her food, her clothing, and her marital duty” (אֲמָנָם אֵין לְךָ נְשָׁמָה שֶׁאֵינָהּ צְרִיכָה לְהִתְלַבֵּשׁ וּכְמ״ש הַסָּבָא דְּמִשְׁפָּטִים עַל פָּסוּק בְּבִגְדוֹ בָהּ וְעַל פָּסוּק שְׁאֵרָהּ כְּסוּתָהּ וְעוֹנָתָהּ).

And behold, there are two coverings for this soul that is formed from the joining of the new Chesed and Gevurah (וְהִנֵּה ב׳ כִּסּוּיִים יֵשׁ לַנְּשָׁמָה הַזֹּאת הַנַּעֲשֵׂית מֵחִבּוּר דְּחו״ג הַחֲדָשִׁים), one covering is drawn to her from the father (כִּסּוּי א׳ נִמְשָׁךְ לָהּ מִן הָאָב), and one covering is drawn to her from the mother (וְכִסּוּי ב׳ נִמְשָׁךְ לָהּ מִן הָאֵם). And the matter is that the chasadim, when they go out from the male, first become clothed with the first chasadim that are in the male (וְהָעִנְיָן שֶׁהַחֲסָדִים בְּצֵאתָן מִן הַזָּכָר מִתְלַבְּשִׁים תְּחִלָּה עִם הַחֲסָדִים הָרִאשׁוֹנִים שֶׁיֵּשׁ בַּזָּכָר), similar to that spirit that he placed within her in the Nukvah, which are the first Gevurot (דּוּגְמַת הַהוּא רוּחָא דְּשָׁבִיק בְּגַוָּהּ בַּנּוּקְבָּא שֶׁהֵם הַה״ג הָרִאשׁוֹנִים). And this is what is stated in the Sava of Mishpatim, that the garment of the soul is called Eloah (God), which is the secret of the chasadim, which are called El (God) (וְזֶהוּ מַה שֶּׁאָמַר בְּסָבָא דְּמִשְׁפָּטִים שֶׁלְּבוּשׁ שֶׁל הַנְּשָׁמָה נִקְרָא אֱלוֹהַּ שֶׁהוּא סוֹד הַחֲסָדִים הַנִּקְרָא אֵ״ל). And this is also what our Sages of blessed memory said, that the one light of Ma‘aseh Bereshit a person would see with it from one end of the world to the other, and He hid it for the righteous in the future (וְזֶהוּ גַּם מַה שֶּׁאָמְרוּ רַז״ל אוֹר א׳ דְּמַעֲשֵׂה בְּרֵאשִׁית הָיָה צוֹפֶה בּוֹ הָאָדָם מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְגָנְזוֹ לַצַּדִּיקִים לֶעָתִיד לָבֹא).

The explanation of the matter is that it does not emerge except through the above, mentioned garment (פֵּרוּשׁ הָעִנְיָן שֶׁאֵינוֹ יוֹצֵא אֶלָּא עַל יְדֵי הַלְּבוּשׁ הַנַּ״ל). And similarly, the new Gevurot of the Nukvah, before they raise the aspect of Mayin Nukvin [Feminine Waters] to receive the drop of the male, they first become clothed within the first Gevurot, which are that spirit that he placed within her (וְכַעֲד״ז הַגְּבוּרוֹת הַחֲדָשִׁים שֶׁל הַנּוּקְבָּא קֹדֶם שֶׁהֶעֱלוּ בְּחִי׳ מ״ן לְקַבֵּל טִפַּת דְּכוּרָא הֵם מִתְלַבְּשִׁים תְּחִלָּה תּוֹךְ הַגְּבוּרוֹת הָרִאשׁוֹנִים שֶׁהֵם הַהוּא רוּחָא דְּשָׁבִיק בְּגַוָּהּ), and through this they have the power to ascend (וְעַל יְדֵי זֶה יֵשׁ בָּהֶם כֹּחַ לַעֲלוֹת). And understand this very well (וְהָבֵן זֶה מְאֹד), for this is the secret of what is written, that this spirit elevates Mayin Nukvin [Feminine Waters] (כִּי זֶהוּ סוֹד מ״ש שֶׁזֶה הָרוּחָא מַעֲלֶה מ״ן). And do not wonder to say that this spirit is greater than all these new ones and how it can serve as a garment for them (וְאַל תִּתְמַהּ לוֹמַר שֶׁהֲרֵי זֶה הָרוּחַ הוּא גָּדוֹל מִכָּל אֵלּוּ הַחֲדָשִׁים וְאֵיךְ יַעֲשֶׂה לְבוּשׁ אֲלֵיהֶם), for on the contrary, it is in the aspect of an eagle that protects its young, in the secret of “He spreads His wings” and so on (כִּי אֲדְרַבָּא הוּא בִּבְחִי׳ נֶשֶׁר הַמְגִנָּה עַל בָּנֶיהָ בְּסוֹד יִפְרוֹשׂ כְּנָפָיו וְגו׳), as is written on the verse “By day Hashem commands His kindness” (כְּמ״ש עַל פָּסוּק יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ), for all the lights are clothed in the first Chesed to guard them from the external forces, since it is lofty and the external forces cannot touch it (שֶׁכָּל הָאוֹרוֹת מִתְלַבְּשִׁים בְּחֶסֶד רִאשׁוֹן לְשָׁמְרָן מִן הַחִיצוֹנִים כִּי הוּא גָּבוֹהַּ וְאֵין הַחִיצוֹנִים יְכוֹלִין לִיגַּע בּוֹ), and this is the meaning of the verse, “I said: the world will be built with Chesed” (וְזֶהוּ שֶׁהוּא אוֹמֵר אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה). And afterward the offspring emerges as one complete body from the new Chesed and Gevurah (וְאַחַר כָּךְ יָצָא הַוָּלָד בְּגוּף אֶחָד שָׁלֵם מֵחו״ג הַחֲדָשִׁים), and it also emerges clothed in one garment made from two coverings (וְיוֹצֵא מְלוּבָּשׁ גַּם כֵּן בְּמַלְבּוּשׁ אֶחָד הַנַּעֲשֶׂה מִב׳ כִּסּוּיִים), which are the garment of the first chasadim of Ze’ir Anpin and the garment of the first gevurot of the Nukvah (שֶׁהוּא בִּלְבוּשׁ הַחֲסָדִים הָרִאשׁוֹנִים דְּז״א וּבִלְבוּשׁ הַגְּבוּרוֹת הָרִאשׁוֹנִים דְּנוּקְבָּא). And indeed it is certain that the new chasadim and gevurot do not take all of that spirit of chasadim that is within him and all of that spirit of gevurot of B״N that he placed in the Nukvah (וְאָמְנָם וַדַּאי שֶׁהַח״ג וְהַג״ג הַחֲדָשִׁים אֵינָם לוֹקְחִין כָּל הַהוּא רוּחָא דְּחֲסָדִים שֶׁבְּגוּיֵהּ וְכָל הַהוּא רוּחָא גְּבוּרוֹת דְּב״ן דְּאַטִּיל בַּנּוּקְבָּא). However, in every Zivug and Zivug, there is no offspring in the world that does not take a little from that spirit mentioned above (אֲמָנָם בְּכָל זִוּוּג וְזִוּוּג אֵין לְךָ וָלָד בָּעוֹלָם שֶׁאֵינוֹ לוֹקֵחַ מְעַט מֵאוֹתוֹ רוּחַ הַנַּ״ל).

It follows that the first son, which is the new Mayin Nukvin [Feminine Waters] themselves, takes with him a little from that spirit that is within them (נִמְצָא שֶׁהַבֵּן הָרִאשׁוֹן הוּא בְּחִי׳ מ״ן הַחֲדָשִׁים עַצְמָן הוּא לוֹקֵחַ עִמּוֹ מְעַט מֵהַהוּא רוּחָא דְּבֵיהּ), in order to make a garment as mentioned above (וּכְדֵי לַעֲשׂוֹת לְבוּשׁ כַּנַּ״ל). And after him comes the second son, who is also other new Chesed and Gevurah (וְאַחֲרָיו בָּא בֵּן הַשֵּׁנִי שֶׁהוּא הַחו״ג אֲחֵרִים חֲדָשִׁים גַּם כֵּן), and he too takes from that first spirit that is within him and within her for the need of the garment mentioned above (וְגַם הוּא לוֹקֵחַ מֵהַהוּא רוּחָא קַדְמָאָה דְּבּוֹ וּבָהּ לְצֹרֶךְ הַמַּלְבּוּשׁ הַנַּ״ל). And so in this manner until the completion of all the sons that the woman gives birth to (וְכַעֲד״ז עַד תַּשְׁלוּם כָּל הַבָּנִים שֶׁיּוֹלֶדֶת הָאִשָּׁה). And when that spirit is completed and finished and there is no longer within her anything to give, for there remains in her only the life-force of the woman herself, which is her own Nefesh as mentioned above (וְכַאֲשֶׁר נִשְׁלַם וְנִגְמַר הַהוּא רוּחָא וְאֵין בָּהּ עוֹד לָתֵת כִּי לֹא נִשְׁאַר בָּהּ רַק חַיּוּת שֶׁל הָאִשָּׁה עַצְמָהּ שֶׁהוּא נֶפֶשׁ אֵלֶיהָ כַּנַּ״ל), then she no longer gives birth (אָז אֵינָהּ יוֹלֶדֶת עוֹד). And if she were to give birth, she would die in giving birth (וְאִם הָיְתָה יוֹלֶדֶת הָיְתָה מֵתָה בְּלִדְתָּהּ), in the secret of “and it came to pass, as her soul was departing, for she died” (בְּסוֹד וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה), for Benjamin took that very portion that remained in his mother, which was her actual Nefesh (כִּי בִנְיָמִין לָקַח אוֹתוֹ הַחֵלֶק עַצְמוֹ הַנִּשְׁאָר בְּאִמּוֹ שֶׁהוּא הַנֶּפֶשׁ שֶׁלָּהּ מַמָּשׁ), and when she gave birth to him her soul truly departed and she died (וּבְּלִדְתָּהּ אוֹתוֹ יָצְאָה נַפְשָׁהּ מַמָּשׁ וְאָז מֵתָה), and understand this (וְהָבֵן זֶה).

And know that from this first spirit there is drawn within her the menstrual flow of women (וְדַע שֶׁמִזֶּה הָרוּחַ קַדְמָאָה נִמְשָׁךְ בָּהּ אוֹרַח נָשִׁים), and this is the secret of “the manner of women ceased to be with Sarah” (וְז״ס חָדַל לִהְיוֹת לְשָׂרָה אוֹרַח כַּנָּשִׁים), for the flow comes from the Gevurot as mentioned above (כִּי אוֹרַח בָּא מִן הַגְּבוּרוֹת כַּנַּ״ל), and they are those first Gevurot called the spirit that he placed within her (וְהֵם אוֹתָן גְּבוּרוֹת הָרִאשׁוֹנִים הַנִּקְרָא רוּחָא דְּשַׁדֵּי בְּגַוָּהּ). And when she has borne all the sons and each one has taken his portion from there and that spirit has been completed (וְכַאֲשֶׁר יָלְדָה כָּל הַבָּנִים וְכָל אֶחָד לָקַח חֶלְקוֹ מִשָּׁם וְנִשְׁלַם הַהוּא רוּחָא), then the flow ceases and the woman does not give birth (אָז נִפְסַק הָאוֹרַח וְאֵין הָאִשָּׁה יוֹלֶדֶת), for if there is no leaven there is no dough (כִּי אִם אֵין שְׂאוֹר אֵין עִסָּה). And we will now explain the matter of that spirit called the Name B״N and from where it is drawn (וְנְבָאֵר עַתָּה עִנְיַן הַהוּא רוּחָא הַנִּקְרָא שֵׁם ב״ן וּמֵהֵיכָן נִמְשָׁךְ). Know that also in the Yesod of the Supernal Mother there is one Name B״N (דַּע כִּי גַּם בִּיסוֹד דְּאִמָּא עִלָּאָה יֵשׁ בָּהּ שֵׁם ב״ן אֶחָד), and it is that spirit which the Father placed within her (וְהוּא הַהוּא רוּחָא דְּשָׁבִיק בָּהּ אַבָּא). And necessarily it must be comprised of two spirits, in order that there be in it the power to give birth to males and females (וּבְּהֶכְרֵחַ הוּא שֶׁיִּהְיֶה כָּלוּל מִב׳ רוּחִין כְּדֵי שֶׁיִּהְיֶה בּוֹ כֹּחַ לְהוֹלִיד זְכָרִים וּנְקֵבוֹת).

Therefore that spirit is called B״N (וְעַל כֵּן נִקְרָא הַהוּא רוּחָא ב״ן), for B״N is the gematria of two Havayot (כִּי ב״ן הוּא גִּימַטְרִיָּא ב׳ הֲוָיוֹת), corresponding to the power of the male and the female (כְּנֶגֶד כֹּחַ הַזָּכָר וְהַנְּקֵבָה): one Havayah for the male and one Havayah for the female (הֲוָיָ״ה אֶחָד לַזָּכָר וַהֲוָיָ״ה אֶחָד לַנְּקֵבָה). And when these two Havayot join together, they become one Havayah in the filling of the hehin (וּכְשֶׁמִּתְחַבְּרִים אֵלּוּ ב׳ הֲוָיוֹת יַחַד נַעֲשֶׂה הֲוָיָ״ה אֶחָד בְּמִלּוּי הַהֵהִי״ן). And within it the two Havayot are discernible (וּבּוֹ נִכָּרִין ב׳ הֲוָיוֹת), for the simple form of Havayah of the Hehin is Havayah, and the filling is the five letters Vav, Dalet, Heh, Vav, Heh (כִּי פָּשׁוּט שֶׁל הֲוָיָ״ה דְּהֵהִי״ן הוּא הֲוָיָ״ה וְהַמִּלּוּי הֵם ה׳ אוֹתִיּוֹת ודהו״ה). And when you combine the two letters Dalet, Vav they become the letter Yod (וּכְשֶׁתְּחַבֵּר ב׳ אוֹתִיּוֹת ו״ד יִהְיֶה אוֹת י׳), so it follows that the five letters of this filling of Havayah of the Hehin are one Havayah itself in its exact form and letters (נִמְצָא כִּי ה׳ אוֹתִיּוֹת דְּמִלּוּי זֶה הֲוָיָ״ה דְּהֵהִי״ן הוּא הֲוָיָ״ה אֶחָד מַמָּשׁ בְּצוּרָתָהּ בְּאוֹתִיּוֹתֶיהָ), and there is no difference in it except in the letter Yod, which was divided and became ו״ד (וְאֵין הֶפְרֵשׁ בָּהּ רַק בָּאוֹת י׳ שֶׁנֶּחְלְקָה וְנַעֲשֵׂית ו״ד), but the rest of the letters have no change at all (אַךְ שְׁאָר אוֹתִיּוֹת אֵין בָּהֶם שִׁנּוּי).

And behold, when Ze’ir Anpin emerged from the womb of the Mother, he took that spirit from the Yesod of the Mother in order to clothe his soul, in the manner that we explained above (וְהִנֵּה כַּאֲשֶׁר יָצָא הַז״א מִבֶּטֶן אִמָּא לָקַח הַהוּא רוּחָא דְּבִיסוֹד אִמָּא לְהִתְלַבֵּשׁ בּוֹ נִשְׁמָתוֹ עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ לְעֵיל). Therefore he is called Ben in this aspect, because he takes that B״N which is in the Mother (לָכֵן נִקְרָא ז״א בֵּן בִּבְחִינָה זוֹ לְפִי שֶׁהוּא לוֹקֵחַ אוֹתוֹ הַב״ן שֶׁיֵּשׁ בָּאִמָּא). And since he is in the aspect of male, he took two crowns as is known (וּבִהְיוֹתוֹ בִּבְחִי׳ דְּכוּרָא לָקַח ב׳ עֲטָרִין כַּנּוֹדָע), therefore he takes these two Havayot that are included in that spirit (לָכֵן לוֹקֵחַ ב׳ הֲוָיוֹת אֵלּוּ דְּכָלִילִין בְּהַהוּא רוּחָא), and Ze’ir Anpin is called B״N because he takes both of them, which are the two Havayot of B״N and M״H (וְנִקְרָא ז״א ב״ן לְפִי שֶׁלוֹקֵחַ שְׁנֵיהֶם שֶׁהֵם ב׳ הֲוָיוֹת דְּב״ן וּמ״ה). However, both of them together are called B״N, because their entire essence is the aspect of Mayin Nukvin [Feminine Waters] (אֶלָּא שֶׁשְּׁנֵיהֶם יַחַד נִקְרָא ב״ן כִּי כָּל עַצְמוּתָם הֵם בְּחִי׳ מ״ן), except that within them are impressed the two powers of M״H and B״N so that he will be able to give birth to males and females (רַק שֶׁנִּרְשָׁמִין בָּהֶם ב׳ הַכֹּחוֹת שֶׁל מ״ה וּב״ן כְּדֵי שֶׁיּוּכַל לְהוֹלִיד זְכָרִים וּנְקֵבוֹת). And afterward, at the time of the Zivug of the first intercourse, they are divided (וְאַחַר כָּךְ בְּעֵת הַזִּוּוּג דְּבִיאָה רִאשׁוֹנָה נֶחְלָקִים), and then Ze’ir Anpin takes one Havayah and the other he gives to the Nukvah at the time of the Zivug as mentioned above (וְאָז ז״א לוֹקֵחַ הֲוָיָ״ה אֶחָד וְהַשֵּׁנִי נוֹתֵן לַנּוּקְבָּא בְּעֵת הַזִּוּוּג כַּנַּ״ל). And even within this Havayah both of them are included, in the manner explained above, and it is called the Name B״N (וְגַם בְּזוֹ הֲוָיָ״ה נִכְלָלִין שְׁנֵיהֶם עַל דֶּרֶךְ הַנַּ״ל וְנִקְרָא שֵׁם ב״ן).

And we will return to explain this matter further (וְנַחֲזוֹר לְבָאֵר יוֹתֵר עִנְיַן זֶה), for behold, in Binah, the Supernal Mother, there is one Havayah (שֶׁהֲרֵי בִּינָה אִמָּא עִלָּאָה יֵשׁ בָּהּ הֲוָיָ״ה אֶחָד), and her lower heh is divided into the form of Dalet, Vav, as is known (וְה׳ תַּתָּאָה שֶׁלָּהּ נֶחְלֶקֶת לְצִיּוּר ד״ו כַּנּוֹדָע), and they are the aspect of her two children, Ze’ir Anpin and Nukvah (וְהֵם בְּחִי׳ ב׳ בָּנֶיהָ זו״ן). Therefore, in the letter lower heh there is placed this B״N of the hehin mentioned above, in place of her Mayin Nukvin [Feminine Waters] (לָכֵן בָּאוֹת ה׳ תַּתָּאָה שָׁם נָתוּן זֶה הַב״ן שֶׁל הַהֵהִי״ן הַנַּ״ל בִּמְקוֹם מ״ן שֶׁלָּהּ). And this aspect of B״N is the secret of Ze’ir Anpin, who is called B״N as mentioned above (וּבְחִי׳ ב״ן זֶה הוּא סוֹד הַז״א הַנִּקְרָא ב״ן כַּנַּ״ל), and it is the aspect of two Havayot, which are the form of the letter Dalet, Vav itself, which is Ze’ir Anpin and Nukvah (וְהוּא בְּחִי׳ ב׳ הֲוָיוֹת שֶׁהֵם צִיּוּר אוֹת ד״ו עַצְמָהּ שֶׁהוּא זו״ן), but the essential B״N of her is Ze’ir Anpin, as mentioned above (אַךְ עִקַּר הַב״ן שֶׁלָּהּ הוּא ז״א כַּנַּ״ל).

[Gloss — see in Sha‘ar haPesukim, daf 25d, Parashat Vayera, at the end of the discourse of Mayin Nukvin [Feminine Waters], written by Rabbi Chaim Vital, of blessed memory, and this is his language:] ([הגהה – עיין בשה״פ דכ״ה ע״ד פרשה וירא בסוף דרוש מ״ן שכתב מוהרח״ו ז״ל וז״ל:]) Rabbi Chaim, the writer, said: the matter of the Havayah of B״N that is in the Nukvah, which includes two Havayot, will be understood through what is known (אָמַר חַיִּים הַכּוֹתֵב עִנְיַן הֲוָיָ״ה דְּב״ן שֶׁבַּנּוּקְבָּא כּוֹלֵל ב׳ הֲוָיוֹת יוּבַן בְּמַה שֶּׁנּוֹדַע), that when the five Gevurot are in the Yesod of the male, then also the supernal aspect that extends from Chesed until Hod of Ze’ir Anpin—behold there they are sweetened with the Chasadim (כִּי בְּהִיוֹת הַה״ג בִּיסוֹד דְּדוּכְרָא אָז גַּם כֵּן בְּחִי׳ עֶלְיוֹנָה הַמִּתְפַּשֶּׁטֶת מֵחֶסֶד עַד הוֹד דְּז״א הִנֵּה שָׁם נִמְתְּקוּ עִם הַחֲסָדִים), and the matter of the sweetening is that they are included with them (וְעִנְיַן הַמִּתּוּק הוּא שֶׁנִּכְלָלִים עִמָּהֶם), and it is found that when the Gevurot are given into the Nukvah they are joined together with the lights of the Chasadim, in my humble opinion (וְנִמְצָא כִּי בְּהִנָּתֵן הַגְּבוּרוֹת בַּנּוּקְבָּא הֵם מְחֻבָּרִים עִם הָאוֹרוֹת הַחֲסָדִים כְּנִלְע״ד). End quote (עַד כָּאן).

And behold, so too there is in the lower Nukvah of Ze’ir Anpin one Havayah (וְהִנֵּה כֵּן יֵשׁ גַּם כֵּן בַּנּוּקְבָּא תַּתָּאָה דְּז״א הֲוָיָ״ה אֶחָד), and her lower heh of this Nukvah, who is called Rachel, who is the last within Atzilut, has the form of Dalet, Vav, and this is the Name B״N of the hehin (וְה׳ תַּתָּאָה שֶׁלָּהּ שֶׁל זוֹ הַנּוּקְבָּא הַנִּקְרֵאת רָחֵל שֶׁהִיא אַחֲרוֹנָה שֶׁבַּאֲצִילוּת יֵשׁ בָּהּ צוּרַת ד״ו וְהוּא שֵׁם ב״ן דְּהֵהִי״ן). And this B״N is the secret of Benjamin (וְזֶהוּ הַב״ן הוּא סוֹד בִּנְיָמִין), and it is the secret of Metatron (וְהוּא סוֹד מְטַטְרוֹ״ן). Therefore the splendor of Benjamin is akin to the splendor of Rachel his mother, who is Metatron, the youth, the son of Rachel, the last within Atzilut (לָכֵן שׁוּפְרֵי דְּבִנְיָמִין הוּא מֵעֵין שׁוּפְרֵי דְּרָחֵל אִמּוֹ שֶׁהוּא מְטַטְרוֹ״ן הַנַּעַר בְּנָהּ שֶׁל רָחֵל אַחֲרוֹנָה שֶׁבַּאֲצִילוּת).

And behold, this Metatron is the aspect of Ze’ir Anpin of Beri’ah (וְהִנֵּה מְטַט זוֹ הוּא בְּחִי׳ ז״א שֶׁל בְּרִיאָה), therefore there are in him six letters corresponding to the six extremities of Ze’ir Anpin of Atzilut (לָכֵן יֵשׁ בּוֹ ו׳ אוֹתִיּוֹת כְּנֶגֶד ו״ק דְּז״א דַּאֲצִילוּת). And his Nukvah is similar to Rachel, the Nukvah of Ze’ir Anpin of Atzilut, and there is also in her the Name B״N (וְנוּקְבָּא שֶׁלּוֹ הוּא דּוּגְמַת רָחֵל נוּקְבָּא דְּז״א דַּאֲצִילוּת וְיֵשׁ בָּהּ גַּם כֵּן שֵׁם ב״ן), and this is the secret of Sandalphon (וְהוּא סוֹד סַנְדַּלְפוֹן). And so is the matter in all the Nukvot, in the hehin that are within them, in all their levels (וְכֵן הוּא הָעִנְיָן בְּכָל הַנְּקֵבוֹת בַּהֵהִי״ן שֶׁבָּהֶן בְּכָל מַדְרֵגָתָן). And through this you will understand the matter of Rachel and Leah (וּבְזֶה תָּבִין עִנְיַן רָחֵל וְלֵאָה), for in the spirit that he placed within her in Leah there is within it the power to give birth to six sons and a daughter (כִּי בְּרוּחָא דְּשַׁדֵּי בְּגַוָּהּ בְּלֵאָה יֵשׁ בָּהּ כֹּחַ לְהוֹלִיד ו׳ בָּנִים וּבַת), but in the spirit that Jacob placed within Rachel it was small (אֲבָל בְּרוּחָא דְּשָׁבִיק יַעֲקֹב בְּרָחֵל הוּא מְעוּט), and it was not sufficient for her to give birth except to Joseph alone (וְלֹא הִסְפִּיקָהּ לְהוֹלִיד רַק יוֹסֵף לְבַדּוֹ). And afterward there remained the portion of her soul that belonged to herself (וְנִשְׁאָר אַחַר כָּךְ חֵלֶק נַפְשָׁהּ הַמַּגִּיעַ לְעַצְמָהּ), and when Benjamin was born she was compelled to give into him that portion of herself (וּכְשֶׁנּוֹלַד בִּנְיָמִין הֻצְרְכָה לָתֵת בּוֹ אוֹתוֹ חֵלֶק שֶׁל עַצְמָהּ). And since her soul departed and was given into Benjamin when he was born, therefore she died (וְכֵיוָן שֶׁיָּצְאָה נַפְשָׁהּ וְנִתַּן בִּבְנְיָמִין כְּשֶׁנּוֹלַד לָכֵן מֵתָה), and this is “and it came to pass, as her soul was departing, for she died” (וְזֶהוּ וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה).

And indeed, the reason for this is that it is already known that Leah holds in Israel the supernal seven attributes, corresponding to Binah, therefore seven sons (וְאָמְנָם טַעַם הַנַּ״ל שֶׁכְּבָר נוֹדַע הֱיוֹת לֵאָה תּוֹפֶסֶת בְּיִשְׂרָאֵל הָעֶלְיוֹן ז׳ מִדּוֹת שֶׁהִיא כְּנֶגֶד הַבִּינָה עִם ז׳ הַבָּנִים). But Rachel is last, and there is in her only the aspect of the tzaddik that enters her, which is Joseph, and the tzaddik that goes forth from her, which is Benjamin (אֲבָל רָחֵל הִיא אַחֲרוֹנָה וְאֵין בָּהּ רַק בְּחִי׳ צַדִּיק דְּעָיֵיל בָּהּ שֶׁהוּא יוֹסֵף וְצַדִּיק דְּנָפִיק מִינָּהּ וְהוּא בִּנְיָמִין), as mentioned in Parashat Vayetze, page daf 155 (כְּנִזְכָּר פָּרָשַׁת וַיֵּצֵא ד׳ קנ״ה). For Leah, being above, does not touch the World of Beri’ah, the world of separation (כִּי לֵאָה בִּהְיוֹתָהּ לְמַעְלָה אֵינָהּ נוֹגַעַת בִּבְרִיאָה בְּעוֹלָם הַפֵּרוּד), but Rachel is lower, and what she gives birth to below, she gives birth in the world of separation and death, which is from Beri’ah and below (אֲבָל רָחֵל הִיא תַּחְתּוֹנָה וּמַה שֶּׁהִיא יוֹלֶדֶת לְתַתָּא יוֹלֶדֶת בְּעוֹלָם הַפֵּרוּד וְהַמָּוֶת שֶׁהוּא מִבְּרִיאָה וּלְמַטָּה), concerning which it is written “and from there it separates and becomes four heads” (שֶׁבּוֹ כְּתִיב וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים). Therefore his mother called him Ben-Oni (לָכֵן קָרְאָה אִמּוֹ בֶּן אוֹנִי), but his father called him Benjamin (וְאָבִיו קָרָא לוֹ בִּנְיָמִין), for even though he is in the secret of the righteous son who goes forth into Beri’ah, he is not a son of sorrow but a son of the right (כִּי אַע״פ שֶׁהוּא בְּסוֹד הַבֵּן הַצַּדִּיק דְּנָפִיק אֶל הַבְּרִיאָה אֵינוֹ בֶּן אוֹנִי רַק בֶּן יָמִין), for he is still in Atzilut, as will be explained, with the help of Hashem (שֶׁהוּא עֲדַיִן בַּאֲצִילוּת כְּמ״ש בְּעֶזְרַת ה׳).

Discourse 9

שער לט דרוש ט

[39:9] And now we will explain the matter of the Zivug of kisses (וְעַתָּה נְבָאֵר עִנְיַן זִוּוּג דְּנְשִׁיקִין). Behold, it has already been explained above, in Discourse Three, how there are two kinds of Zivugim [Unions] (הִנֵּה כְּבָר נִתְבָּאַר לְעֵיל בְּדְרוּשׁ ג׳ אֵיךְ יֵשׁ ב׳ מִינֵי זִוּוּגִים): the first is the supernal, spiritual Zivug, and it is called the Zivug of kisses (הָא׳ הוּא זִוּוּג הָעֶלְיוֹן רוּחָנִי וְנִקְרָא זִוּוּג דְּנְשִׁיקִין), and the second is the lower, corporeal Zivug, Yesod with Yesod (וְהַב׳ הוּא זִוּוּג תַּחְתּוֹן גּוּפָנִי דִּיסוֹד בְּיִסוֹד). And these two Zivugim [Unions] are performed above (וּב׳ הַזִּוּוּגִים הָאֵלּוּ הֵם נַעֲשִׂים לְמַעְלָה), and there is no Zivug in the world unless the supernal Zivug of kisses precedes it (וְאֵין זִוּוּג בָּעוֹלָם שֶׁלֹּא יַקְדִּים אֵלָיו זִוּוּג הָעֶלְיוֹן דְּנְשִׁיקִין).

And behold, the matter of this Zivug is alluded to in Parashat Terumah, daf 146, on the verse “Let him kiss me with the kisses of his mouth” (וְהִנֵּה עִנְיַן זִוּוּג זֶה נִרְמָז בְּפָרָשַׁת תְּרוּמָה דְּקמ״ו עַל פָּסוּק יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ), for there is no love of cleaving of spirit with spirit except through a kiss, and so on (דְּלֵית רְחִימוּ דְּדְבִיקוּתָא דְּרוּחָא בְּרוּחָא בַּר נְשִׁיקָה וְכוּ׳), the kiss of love spreads into four spirits, and so on (נְשִׁיקוּ דְּרְחִימוּתָא אִתְפַּשַּׁט לְד׳ רוּחִין וְכוּ׳), and who is love, and so on (וּמָאן אִיהוּ אַהֲבָה וְכוּ׳). And through what has been said here, the explanation of that statement there will be clarified for you (וּבְמַה שֶּׁנֶּאֱמַר כָּאן יִתְבָּאֵר לְךָ פֵּרוּשׁ הַמַּאֲמָר הַהוּא שָׁם).

And first you must know that there is a distinction between the Mayin Nukvin [Feminine Waters] of the lower Zivug and the kisses (וּתְחִלָּה צָרִיךְ שֶׁתֵּדַע שֶׁיֵּשׁ חִלּוּק בֵּין מ״ן שֶׁל זִוּוּג תַּחְתּוֹן אֶל הַנְּשִׁיקִין), for the Mayin Nukvin [Feminine Waters] are one aspect, in that the male gives her Mayin Dukhrin [Masculine Waters] and she elevates Mayin Nukvin [Feminine Waters] (כִּי הַמ״נ הֵם בְּחִינָה א׳ שֶׁהַדְּכוּרָא נוֹתֵן בָּהּ מ״ד וְהִיא מַעֲלָה מ״ן). But the kisses are doubled (אֲבָל הַנְּשִׁיקִין הֵם כְּפוּלִים), therefore four spirits are produced from them (לָכֵן נַעֲשִׂים מֵהֶם אַרְבַּע רוּחִין), and they are two of the male and two of the female (וְהֵם תְּרֵין דְּדוּכְרָא וּתְרֵין דְּנוּקְבָּא), which intermix—this with that and that with this (שֶׁהֵם מִתְעָרְבִין שֶׁל זֶה בְּזֶה וְשֶׁל זֶה בְּזֶה), as will be explained, with the help of Hashem (כְּמ״ש בְּעֶזְרַת ה׳).

And we will first explain what is the matter of the kisses (וְנְבָאֵר תְּחִלָּה מַה הוּא עִנְיַן הַנְּשִׁיקִין), and it is that the lower Zivug is called a corporeal Zivug and there is in it substance, which is the drop of seed (וְהוּא שֶׁהַזִּוּוּג הַתַּחְתּוֹן נִקְרָא זִוּוּג גּוּפָנִי וְיֵשׁ בּוֹ מַמָּשׁוּת שֶׁהוּא טִפַּת הַזֶּרַע). And especially with what is written elsewhere, that the drop of chasadim which the male emits is not drawn from the brain of Da’at itself, but from that expansion of the chasadim that spread into the six extremities (וּבִפְרָט עִם מַה שֶּׁנִּכְתַּב בְּמָקוֹם אַחֵר שֶׁטִפַּת הַחֲסָדִים שֶׁהַזָּכָר מַזְרִיעַ אֵינָהּ נִמְשֶׁכֶת מִמֹּחַ הַדַּעַת עַצְמוֹ רַק מֵאוֹתוֹ הִתְפַּשְׁטוּת שֶׁל הַה״ח הַמִּתְפַּשְּׁטִים בְּו״ק). And only a small portion of them are those that come from Da’at itself (וּמִעוּטָן הֵם אוֹתָן הַבָּאִים מִדַּעַת עַצְמוֹ), and these are the ten drops that Joseph cast from between the nails of his hands, as mentioned by us (וְאֵלּוּ י׳ טִפִּין שֶׁזָּרַק יוֹסֵף מִבֵּין צִפְרְנֵי יָדָיו כַּנִּזְכָּר אֶצְלֵנוּ). It is found that the lower Zivug is primary, and it is from the seven lower ones (וְנִמְצָא שֶׁזִוּוּג הַתַּחְתּוֹן עִקָּר וְהוּא מִז״ת). But the supernal Zivug of kisses is from the three upper ones within him, which join with the three heads within her, as will be explained with the help of Hashem (אֲבָל זִוּוּג הָעֶלְיוֹן דְּנְשִׁיקִין הוּא מֵהַג׳ הָעֶלְיוֹנִים שֶׁבּוֹ שֶׁמִּזְדַּוְּגִים עִם ג״ר שֶׁבָּהּ כְּמ״ש בְּעֶזְרַת ה׳). And the matter is that every kiss is from the aspect of the breath of the mouth that goes out from the lung to the throat, which is Binah, as is known, for all seven breaths issue from Binah, which is the throat (וְהָעִנְיָן שֶׁכָּל נְשִׁיקָה הוּא מִבְּחִי׳ הֶבֶל הַפֶּה הַיּוֹצֵא מִן הָרֵיאָה אֶל הַגָּרוֹן שֶׁהוּא בִּינָה כַּנּוֹדָע שֶׁכָּל הַז׳ הֲבָלִים מִבִּינָה שֶׁהִיא הַגָּרוֹן נָפְקוּ).

It follows that their power is from the seven lower ones (נִמְצָא שֶׁכֹּחָם הוּא מִז״ת). However, that light which was drawn from those three heads in the head to the body, before they entered into the interior of the body within the seven lower ones, goes out through the mouth outward in the secret of breath (אֲמָנָם אוֹתוֹ אוֹר שֶׁהָיָה נִמְשָׁךְ מֵאוֹתָן הַג״ר שֶׁבָּרֹאשׁ אֶל הַגּוּף קֹדֶם שֶׁיִּכָּנְסוּ בִּפְנִימִיּוּת הַגּוּף שֶׁבַּז״ת יוֹצֵא דֶּרֶךְ פֶּה לַחוּץ בְּסוֹד הֶבֶל). And corresponding to them are seven words in the verse “Let him kiss me with the kisses of his mouth,” and so on (וּכְנֶגְדָּם ז׳ תֵּבוֹת בַּפָּסוּק יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ וְגו׳). And the explanation of the matter is that behold, Chokhmah and Binah of Ze’ir Anpin are exactly like Abba and Imma (וּבֵּאוּר הַדָּבָר שֶׁהִנֵּה חו״ב דְּז״א הֵם דּוּגְמַת או״א מַמָּשׁ), and they unite at the completion of the three heads through the Da’at that joins them (וְהֵם מִזְדַּוְּגִים בְּסִיּוּם ג״ר עַל יְדֵי הַדַּעַת הַמְחַבְּרָם). And indeed, the secret of this union is within the mouth, as is known to us, that the palate is Chokhmah, and the throat is Imma, and the tongue is the Da‘at that unites them (וְאָמְנָם סוֹד חִבּוּר זֶה הוּא בְּתוֹךְ הַפֶּה כַּנּוֹדָע אֶצְלֵנוּ שֶׁהֶחֵךְ הוּא חָכְמָה וְהַגָּרוֹן הוּא אִמָּא וְהַלָּשׁוֹן הוּא הַדַּעַת הַמְזַוְּגָן), and there they unite together (וְשָׁם מִזְדַּוְּגִים יַחַד), and this has already been explained elsewhere (וּכְבָר נִתְבָּאַר זֶה בְּמָקוֹם אַחֵר).

And behold, even though these are male and female, all is called one breath only (וְהִנֵּה אַע״פ שֶׁאֵלּוּ הֵם הַזָּכָר וְהַנְּקֵבָה הַכֹּל נִקְרָא הֶבֶל אֶחָד בִּלְבַד), and this is because behold, all of this is within Ze’ir Anpin himself (וְהוּא שֶׁהִנֵּה הַכֹּל הוּא בְּז״א עַצְמוֹ), and since Abba and Imma go forth as one (וְגַם שֶׁהֵם או״א כְּחַדָּא נָפְקִין), all the more so Chokhmah and Binah of Ze’ir Anpin, for all of them are considered an aspect of male (וּמִכָּל שֶׁכֵּן חו״ב דְּז״א דְּכֻלָּם נֶחְשָׁבִים בְּחִי׳ זָכָר). And in this manner there is also within the mouth of the female, in her Chokhmah and Binah (וְעַל דֶּרֶךְ זֶה יֵשׁ גַּם כֵּן בַּפֶּה הַנְּקֵבָה בְּחו״ב שֶׁלָּהּ), and these are two spirits, one male and one female (וְאֵלּוּ הֵם תְּרֵין רוּחִין אֶחָד זָכָר וְאֶחָד נְקֵבָה). And as is written in Parashat Terumah, that there is no love of cleaving of spirit with spirit except through a kiss (וּכְמ״ש פָּרָשַׁת תְּרוּמָה דְּלֵית רְחִימוּ בְּדִבּוּקוּתָא רוּחָא בְּרוּחָא בַּר נְשִׁיקָה).

For behold, the lower Zivug is a cleaving of body with body, corporeal, in the secret of the drop of seed as mentioned above (שֶׁהֲרֵי זִוּוּג הַתַּחְתּוֹן הוּא אִתְדַּבְּקוּתָא גּוּפָא בְּגוּפָא גּוּפָנִי בְּסוֹד טִפַּת זֶרַע כַּנַּ״ל), but this Zivug is spiritual alone—spirit with spirit (אֲבָל זִוּוּג זֶה הוּא רוּחָנִיּוּת בִּלְבַד רוּחָא בְּרוּחָא), which is the spirit of the breath of his mouth with the breath of the spirit of her mouth (שֶׁהֵם רוּחָא דְּהֶבֶל פֻּמֵּיהּ דִּילֵיהּ בְּהֶבֶל רוּחָא דְּפֻּמָּא דִּילָהּ).

And now we will explain how each one of these two spirits is divided into two, as is written in Parashat Terumah, “four spirits are in the kiss, and each and every one is included in its fellow,” and so on (וְעַתָּה נְבָאֵר אֵיךְ כָּל אֶחָד מֵאֵלּוּ הַתְּרֵין רוּחִין נֶחְלָק לִשְׁנַיִם כְּמ״ש בְּפָרָשַׁת תְּרוּמָה ד׳ רוּחִין אִינּוּן בְּנְשִׁיקָה וְכָל חַד וְחַד כָּלִיל בְּחַבְרֵיהּ כו׳).

The explanation is that the lower Zivug is not doubled as this one is (פֵּרוּשׁ שֶׁהַזִּוּוּג הַתַּחְתּוֹן אֵינוֹ נִכְפָּל כַּנַּ״ל), for there he gives Mayin Dukhrin [Masculine Waters] and she gives Mayin Nukvin [Feminine Waters] (שֶׁהֲרֵי הוּא נוֹתֵן מ״ד וְהִיא מ״נ), but here the Zivug is doubled, for just as the male kisses the mouth of the Nukvah, so too she kisses the mouth of the male (אֲבָל כָּאן הוּא הַזִּוּוּג כָּפוּל שֶׁכְּמוֹ שֶׁהַזָּכָר נוֹשֵׁק פֶּה הַנּוּקְבָּא גַּם הִיא נוֹשֶׁקֶת פֶּה הַזָּכָר). It follows that in the kisses of the male there are two aspects (וְנִמְצָא שֶׁבִּנְשִׁיקוֹת הַזָּכָר יֵשׁ בּוֹ ב׳ בְּחִינוֹת): one is the breath itself that is drawn through the kiss, and this is the root of the breath itself (א׳ הוּא הַהֶבֶל עַצְמוֹ שֶׁנִּמְשָׁךְ עַל יְדֵי הַנְּשִׁיקָה וְהוּא שֹׁרֶשׁ הַהֶבֶל עַצְמוֹ), and the second is that which is intermixed with the breath of the Nukvah within her mouth and becomes an aspect of female, though its root is male (וְהַב׳ מַה שֶּׁנִּתְעָרֵב עִם הֶבֶל שֶׁל הַנּוּקְבָּא תּוֹךְ פִּיהָ וְנַעֲשֶׂה בְּחִי׳ נְקֵבָה וְשָׁרְשׁוֹ הוּא זָכָר). And in this same manner are the kisses of the Nukvah to the male (וְכַעֲד״ז נְשִׁיקוֹת הַנּוּקְבָּא אֶל הַזָּכָר), for when she kisses him, it is necessary that there remains within her the root of the breath of the kiss (שֶׁהֲרֵי כְּשֶׁהִיא נוֹשֶׁקֶת אוֹתוֹ בְּהֶכְרֵחַ נִשְׁאָר בָּהּ שֹׁרֶשׁ הֶבֶל שֶׁל הַנְּשִׁיקָה), and the second is that which is intermixed with the breath of the male, which is given into him from the mouth of the Nukvah, and becomes an aspect of male, though its root is the Nukvah (וְהַב׳ מַה שֶּׁנִּתְעָרֵב עִם הֶבֶל שֶׁל הַזָּכָר שֶׁנִּתַּן בּוֹ מִפִּי הַנּוּקְבָּא אֵלָיו וְנַעֲשֶׂה בְּחִי׳ זָכָר וְשָׁרְשָׁהּ הִיא נְקֵבָה).

Thus the matter of the four spirits that are in the kisses has been explained (וְהֲרֵי נִתְבָּאַר עִנְיַן ד׳ רוּחִין דְּאִית בְּנְשִׁיקִין), and see and understand now (וּרְאֵה וְהָבֵן עַתָּה), that just as in the first lower Zivug of all, which is the first intercourse to make her into a vessel as explained above in the discourse of Mayin Nukvin [Feminine Waters], it was explained that he placed within her that spirit in order to make her into a vessel for the sake of other Zivugim [Unions] that would come afterward from then onward (שֶׁכְּמוֹ שֶׁבְּזוּוג תַּחְתּוֹן הָרִאשׁוֹן מִכֻּלָּם שֶׁהוּא בִּיאָה רִאשׁוֹנָה לַעֲשׂוֹתָהּ כְּלִי כַּנַּ״ל בְּדְרוּשׁ הַמ״ן שֶׁנִּתְבָּאַר שֶׁהִנִּיחַ בָּהּ הַהוּא רוּחָא לַעֲשׂוֹתָהּ כְּלִי לְצֹרֶךְ זִוּוּגִים אֲחֵרִים שֶׁיִּהְיוּ אַחַר כָּךְ מֵאָז וָהָלְאָה), so too the first Zivug of kisses that was in the world, when Ze’ir Anpin and Nukvah were emanated and joined together in the aspect of kisses, the male gave from his supernal Yesod, which is the tongue in his mouth, one spirit into her supernal Yesod that is placed in the mouth of the Nukvah (כֵּן הַזִּוּוּג דְּנְשִׁיקִין הָרִאשׁוֹנִים שֶׁהָיָה בָּעוֹלָם כַּאֲשֶׁר נֶאֱצְלוּ זו״ן וְנִזְדַּוְּגוּ יַחַד בִּבְחִי׳ נְשִׁיקִין נָתַן זָכָר מִיְסוֹד שֶׁלּוֹ הָעֶלְיוֹן שֶׁהוּא הַלָּשׁוֹן שֶׁבְּפִיו חַד רוּחָא לְתוֹךְ הַיְסוֹד שֶׁלָּהּ הָעֶלְיוֹן הַנִּתָּן בְּפִי הַנּוּקְבָּא). And that first primordial spirit of those primordial kisses remained in the Nukvah always there, in the Yesod that is in her mouth, for the sake of the remaining Zivugim [Unions] that would come from there onward (וְהַהוּא רוּחָא קַדְמָאָה שֶׁל אוֹתָן הַנְּשִׁיקִין קַדְמָאִין נִשְׁאָר בַּנּוּקְבָּא תָּמִיד שָׁם בַּיְסוֹד אֲשֶׁר בְּפִיהָ לְצֹרֶךְ הַזִּוּוּגִים הַשְּׁאָר שֶׁיָּבֹאוּ מִשָּׁם וָהָלְאָה), just as you have understood what that spirit of the lower Yesod within her serves for the sake of the other Zivugim [Unions] that will come from there onward (כְּדִמְחַיֵּין מַה שֶׁמְּשַׁמֵּשׁ הַהוּא רוּחָא דִּיסוֹד הַתַּחְתּוֹן שֶׁבָּהּ לְצֹרֶךְ שְׁאָר הַזִּוּוּגִים שֶׁיָּבֹאוּ מִשָּׁם וָהָלְאָה). And understand this well (וְהָבֵן זֶה הֵיטֵב). And it is found that there are here two spirits: one, the spirit of Ze’ir Anpin that enters the mouth of the Nukvah, whose root is male, and it is transformed into female within her mouth; and one spirit of the Nukvah that enters the mouth of the male, whose root is female, and it is transformed into male (וְנִמְצָא שֶׁיֵּשׁ כָּאן תְּרֵין רוּחִין אֶחָד רוּחָא דְּז״א דְּעָאֵיל בְּפִי הַנּוּקְבָּא אֲשֶׁר שָׁרְשׁוֹ זָכָר וְנֶהְפַּךְ לִנְקֵבָה בְּתוֹךְ פִּיהָ וְיֵשׁ חַד רוּחָא דְּנוּקְבָּא דְּעָאֵיל בְּפִי זָכָר אֲשֶׁר שָׁרְשָׁהּ נְקֵבָה וְנֶהְפַּךְ לְזָכָר). And indeed, in both of them there is an aspect of female, and these are the aspects of Isaac, about whom it is said to Sarah, “Behold, a son to Sarah your wife,” as mentioned in the Zohar, and the aspect of Habakkuk, about whom it is said, “she embraces a son,” as mentioned (וְאָמְנָם בִּשְׁנֵיהֶם יֵשׁ בְּחִי׳ נְקֵבָה וְאֵלּוּ הֵם בְּחִי׳ יִצְחָק שֶׁנֶּאֱמַר בּוֹ לְשָׂרָה וְהִנֵּה בֵן לְשָׂרָה אִשְׁתֶּךָ כַּנִּזְכָּר בַּזֹּהַר וּבְחִי׳ חֲבַקּוּק שֶׁנֶּאֱמַר בּוֹ אֶת חוֹבֶקֶת בֵּן כַּנִּזְכָּר). And behold, these sons, Isaac and Habakkuk, were from the aspect of these two primordial spirits of kisses, as is explained in its place (וְהִנֵּה אֵלּוּ הַבָּנִים יִצְחָק וַחֲבַקּוּק הָיוּ מִבְּחִי׳ אֵלּוּ הַתְּרֵין רוּחִין דְּנְשִׁיקִין קַדְמָאִין כְּמ״ש בִּמְקוֹמוֹ).

[Gloss — Tzemach: and it appears to me that Isaac and Habakkuk are from the kisses and they go forth and are completed through the lower Zivug:] ([הגהה – צֶמַח וְנִרְאֶה לְעַד״ד דְּיִצְחָק וַחֲבַקּוּק הֵם מִן הַנְּשִׁיקִין וְיוֹצְאִין וְנִגְמְרוּ עַל יְדֵי זִוּוּג תַּחְתּוֹן]).

However, from the other kisses that occurred afterward, from then onward, from all of them there are then made lower souls or angels, as explained (אֲמָנָם מִשְּׁאָר הַנְּשִׁיקִין שֶׁהָיָה אַחַ״כ מִשָּׁם וָהָלְאָה מִכֻּלָּם נַעֲשִׂין אָז נְשָׁמוֹת תַּחְתּוֹנִים אוֹ מַלְאָכִים כְּמ״ש).

[Gloss — the writer Chaim said: there is a difficulty here (הגהה – אָמַר הַכּוֹתֵב חַיִּים צ״ע), for in Discourse Three we explained that in Abba and Imma there were seven Zivugim [Unions] of kisses (שֶׁבִּדְרוּשׁ הַג׳ בֵּאַרְנוּ שֶׁהָיָה בְּאו״א שִׁבְעָה זִוּוּגִים דְּנְשִׁיקִין), and the first Zivug of all, when Ze’ir Anpin and Nukvah had not yet been clarified (וְהַזִּוּוּג הָרִאשׁוֹן שֶׁבְּכֻלָּם שֶׁעֲדַיִן לֹא הִתְבָּרְרוּ זו״ן), appears from here that it is according to what is explained here, that it is like the first intercourse to make her into a vessel, of kisses (נִרְאֶה מִכָּאן שֶׁהוּא עַל דֶּרֶךְ הַנַּ״ל כָּאן שֶׁהוּא בִּיאָה רִאשׁוֹנָה לַעֲשׂוֹתָהּ כְּלִי דְּנְשִׁיקִין), and if so, how can it be said there that from the primordial kisses they are always angels and not souls (וְאִם כֵּן אֵיךְ נֹאמַר שָׁם שֶׁמֵהַנְּשִׁיקִין קַדְמָאִין לְעוֹלָם הֵם הַמַּלְאָכִים וְלֹא נְשָׁמוֹת), whereas here it is said that they are Isaac and Habakkuk (וְכָאן נֶאֱמַר שֶׁהֵם יִצְחָק וַחֲבַקּוּק).

Also, there is a difficulty that there it was said that there was no lower Zivug at all in the primordial kisses (גַּם צ״ע שֶׁשָּׁם אָמַר שֶׁלֹּא הָיָה זִוּוּג תַּחְתּוֹן כְּלָל בַּנְּשִׁיקִין קַדְמָאִין), and that the first lower Zivug was in the first impregnation of Ze’ir Anpin (וְהַזִּוּוּג הָרִאשׁוֹן הַתַּחְתּוֹן הָיָה בְּעִיבּוּר א׳ דְּז״א), whereas here we explained that both in the Mother and in the Nukvah he placed two spirits in the first intercourse, which was not for the sake of impregnation at all (וְכָאן בֵּאַרְנוּ שֶׁבֵּין בְּאִמָּא בֵּין בַּמַּלְכוּת הִנִּיחַ ב׳ רוּחָא בִּבִּיאָה קַדְמָאָה שֶׁאֵינָהּ לְצֹרֶךְ עִיבּוּר כְּלָל), and from there Benjamin emerged (וּמִשָּׁם יָצָא בִּנְיָמִין), and behold there was a lower Zivug also in the primordial kisses, and this requires investigation (וַהֲרֵי שֶׁהָיָה זִוּוּג תַּחְתּוֹן גַּם בַּנְּשִׁיקִין קַדְמָאִין וְצָרִיךְ עִיּוּן).

And behold, it has been explained in the matter of the intention of Amen of the Kaddish that there are in it three aspects—Embrace, Kiss, and Zivug (וְהִנֵּה נִתְבָּאַר בְּעִנְיַן כַּוָּנַת אָמֵן שֶׁל הַקַּדִּישׁ שֶׁיֵּשׁ בּוֹ הַג׳ בְּחִינוֹת וְהֵם חִיבּוּק וְנִשּׁוּק וְזִוּוּג). And always the Nukvah is aroused first (וּלְעוֹלָם הַנּוּקְבָּא הִיא מִתְעוֹרֶרֶת תְּחִלָּה), and this arousal is at the time of the embrace, which precedes the kiss and the Zivug (וְהִתְעוֹרְרוּת הַזֹּאת הִיא בְּעֵת הַחִיבּוּק שֶׁהוּא קוֹדֶם הַנְּשִׁיקָה וְהַזִּוּוּג). And therefore at first she precedes to embrace the male (וְעַל כֵּן אָז בַּתְּחִלָּה הִיא קוֹדֶמֶת לְחַבֵּק אֶת הַזָּכָר), and afterward the male embraces the Nukvah (וְאַחַר כָּךְ הַזָּכָר מְחַבֵּק אֶת הַנּוּקְבָּא). And afterward come the kisses (וְאַחַר כָּךְ בָּאוּ הַנְּשִׁיקִין). And then, since she already preceded with arousal in the matter of the embrace as mentioned above, the Nukvah does not arouse first in the kisses (וְאָז כֵּיוָן שֶׁכְּבָר הִיא הִקְדִּימָה הִתְעוֹרְרוּת בְּעִנְיַן הַחִיבּוּק כַּנַּ״ל אָז אֵין הַנּוּקְבָּא מְעוֹרֶרֶת תְּחִלָּה). However, there are two aspects in the matter of the kisses (אֲמָנָם יֵשׁ ב׳ בְּחִינוֹת בְּעִנְיַן הַנְּשִׁיקִין).

The first is that since she began the arousal through the embrace, therefore now he begins the kisses first, and afterward she kisses him (הָא׳ הוּא שֶׁכֵּיוָן שֶׁהִיא הִתְחִילָה הִתְעוֹרְרוּת עַל יְדֵי הַחִיבּוּק אִם כֵּן עַתָּה הוּא יַתְחִיל הַנְּשִׁיקִין תְּחִלָּה וְאַחַר כָּךְ תִּשַּׁק הִיא אוֹתוֹ). And there is an aspect of kisses where they are equal kisses (וְיֵשׁ בְּחִי׳ נְשִׁיקִין וְאָז הֵם נְשִׁיקִין שָׁוִין), for when he is aroused to kiss her, she too is aroused together to kiss him (שֶׁכַּאֲשֶׁר הוּא מִתְעוֹרֵר לְנַשֵּׁק אוֹתָהּ הִיא גַּם כֵּן מִתְעוֹרֶרֶת בְּיַחַד לְנַשֵּׁק אוֹתוֹ).

And it appears to me, together with what we explained above in Discourse Three, that we explained that there are primordial kisses prior to the lower Zivug, and there are second kisses that are done at the time of the Zivug itself (וְנִרְאֶה לְעַד״ד עִם הַנַּ״ל בְּדְרוּשׁ ג׳ שֶׁבֵּאַרְנוּ שֶׁיֵּשׁ נְשִׁיקִין קַדְמָאִין אֶל הַזִּוּוּג הַתַּחְתּוֹן וְיֵשׁ נְשִׁיקִין שְׁנִיִּים שֶׁנַּעֲשִׂים בְּעֵת הַזִּוּוּג עַצְמוֹ). And if so, those that are prior to the Zivug require that he be aroused first, since she was aroused first in the embrace (וְאִם כֵּן אֵלּוּ שֶׁהֵם קֹדֶם הַזִּוּוּג צָרִיךְ שֶׁהוּא יִתְעוֹרֵר תְּחִלָּה כֵּיוָן שֶׁהִיא נִתְעוֹרְרָה תְּחִלָּה בַּחִיבּוּק). And after both of them have preceded—this one in the embrace and that one in the kiss—then both are equal in the lower Zivug, and their kisses are equal (וְאַחַר שֶׁשְּׁנֵיהֶם קָדְמוּ זוֹ בַּחִיבּוּק וְזֶה בַּנְּשִׁיקוּק אָז שְׁנֵיהֶם שָׁוִין בְּזִוּוּג תַּחְתּוֹן וּנְשִׁיקוֹתֵיהֶם הֵם שָׁוִין), in my humble opinion (כְּנִלְע״ד).

Discourse 10

שער לט דרוש י

[39:10] Behold, in the explanation of the Shema upon the bed it will be clarified that the primary intention of that Shema is only to make a vessel, and not for the aspect of an actual Zivug (הִנֵּה בְּבֵאוּר ק״ש שֶׁעַל הַמִּטָּה יִתְבָּאֵר שֶׁעִקָּר כַּוָּנַת אוֹתוֹ ק״ש אֵינוֹ אֶלָּא לַעֲשׂוֹת כְּלִי וְלֹא לִבְחִי׳ זִוּוּג מַמָּשׁ). And there the matter of this vessel—what its nature is—has been explained (וְשָׁם נִתְבָּאַר עִנְיַן כְּלִי זֶה מַה עִנְיָנוֹ), and we will copy part of it here (וְנַעֲתִּיק קְצָתוֹ כָּאן).

Know that every Zivug and Zivug that there is, whether in the Mother or in the Nukvah of Ze’ir Anpin, requires first to unite them in order to make within her the aspect of a vessel (דַּע שֶׁכָּל זִוּוּג וְזִוּוּג שֶׁיֵּשׁ בֵּין בְּאִמָּא בֵּין בַּנּוּקְבָּא דְּז״א צָרִיךְ תְּחִלָּה לְזַוְּגָם לַעֲשׂוֹת בָּהּ בְּחִי׳ כְּלִי), and afterward a second Zivug to become impregnated and to give birth in actuality to the aspect of souls (וְאַחַר כָּךְ זִוּוּג ב׳ לְהִתְעַבֵּר וּלְהוֹלִיד מַמָּשׁ בְּחִי׳ נְשָׁמוֹת). And the reason for the matter is as we wrote (וְטַעַם הַדָּבָר הוּא כְּמוֹ שֶׁכָּתַבְנוּ), that when Abba united with Imma in the first intercourse at the time of the creation of the world (שֶׁכַּאֲשֶׁר אַבָּא נִזְדַּוֵּג עִם אִמָּא בִּיאָה רִאשׁוֹנָה בְּעֵת בְּרִיאַת הָעוֹלָם).

Behold, He infused into her the letter of the spirit (הִנֵּה הִשְׁפִּיעַ בָּהּ אוֹת הָרוּחַ), as mentioned in Saba de-Mishpatim (כַּנִּזְכָּר בְּסָבָא דְמִשְׁפָּטִים), that her husband left within her (דְּשָׁבִיק בָּהּ בַּעְלָהּ), to make her into a vessel (לַעֲשׂוֹתָהּ כְּלִי), so that she would be fit to become impregnated (כְּדֵי שֶׁתְּהֵא רְאוּיָה לְהִתְעַבֵּר), and to receive the drop of the male within her (וּלְקַבֵּל טִפַּת הַזָּכָר בְּתוֹכָהּ). And behold, this spirit (וְהִנֵּה זֶה הָרוּחַ), which he gives into her in the first union (שֶׁנוֹתֵן בָּהּ בְּבִיאָה רִאשׁוֹנָה), is drawn from the Da’at of Abba (הוּא נִמְשָׁךְ מִן הַדַּעַת דְּאַבָּא), which is the Name A"B" inwardly (אֲשֶׁר הוּא שָׁם ע״ב פְּנִימִי), in the filling of Yods, as is known (בְּמִלּוּי יוֹדִי״ן כַּנּוֹדָע). And behold, this spirit of the Da’at of Abba (וְהִנֵּה זֶה הָרוּחַ דְּדַעַת דְּאַבָּא), is drawn from the supernal Da’at (נִמְשָׁךְ מֵהַדַּעַת הָעֶלְיוֹן), which hovers over Abba and Imma (הַחוֹפֵף עַל או״א), and it is the thirteenth Mazal of the beard of Atika (וְהוּא מַזָּל הַי״ג דְּדִיקְנָא דְּעַתִּיקָא), as is known (כַּנּוֹדָע).

For Abba and Imma are included in the Mazal (כִּי או״א בְּמַזָּלָא אִתְכְּלִילָן), and this is also drawn within it (וְזֶה נִמְשָׁךְ בּוֹ גַּם כֵּן), from the eighth Mazal above it (מִמַּזָּל ח׳ הָעֶלְיוֹן מִמֶּנּוּ), which we explained to you (אֲשֶׁר בֵּאַרְנוּ לְךָ), that there are within it three Havayot of A"B" in Yods (שֶׁיֵּשׁ בּוֹ ג׳ הֲוָיוֹת דְּע״ב דְּיוֹדִי״ן). And behold, the beginning of all these draw-downs (וְהִנֵּה רֵאשִׁית כָּל אֵלּוּ הַהַמְשָׁכוֹת), is from the supernal Da’at of Atik Yomin (הוּא מִדַּעַת הָעֶלְיוֹן דְּעַתִּיק יוֹמִין), which is called the Unknowable head (הַנִּקְרָא רַדְל״א), for that Da’at is hidden (אֲשֶׁר הַדַּעַת הַהוּא גָּנוּז), between the skull and the brain of Arich Anpin (בֵּין גֻּלְגַּלְתָּא וּמוֹחָא דְּא״א). And it is that aspect (וְהוּא בְּחִינַת הַהוּא), the air that sits upon the membrane of the brain of Arich Anpin (אוִירָא דְּיָתִיב עַל קְרוּמָא דְּמוֹחָא דְּא״א).

And behold, it is drawn until the Da’at of Abba (וְהִנֵּה נִמְשָׁךְ עַד דַּעַת דְּאַבָּא), from level to level (מִמַּדְרֵגָה לְמַדְרֵגָה). And from the Da’at of Abba it is drawn until the Yesod within him (וּמִדַּעַת דְּאַבָּא נִמְשָׁךְ עַד הַיְּסוֹד שֶׁבּוֹ), which is called the path unknown to the bird (הַנִּקְרָא נָתִיב לֹא יָדְעוֹ עָיִט). And from there it went out (וּמִשָּׁם יָצָא), and entered the Yesod of Imma in the first union (וְנִכְנַס בִּיסוֹד אִמָּא בְּבִיאָה רִאשׁוֹנָה). And it is found (וְנִמְצָא), that this spirit which goes out from the Yesod of Abba (דְּהַהוּא רוּחָא דְּנָפְקֵי מִיסוֹד אַבָּא), is the one called pure air (הוּא הַנִּקְרָא אוִירָא דְּכִיא), as is written, with Hashem’s help (וּכְמוֹ שֶׁכָּתוּב בְּע״ה).

And behold, that spirit (וְהִנֵּה הַהוּא רוּחָא), is comprised of three Names of A"B" (הוּא כָּלוּל מִג׳ שֵׁמוֹת דְּע״ב), of the filling of Yods (דְּמִלּוּי יוֹדִי״ן), and they are the numerical value of 216 (וְהֵם גִּימַטְרִיָּא רי״ו). And these three Names (וְאֵלּוּ הַג׳ שֵׁמוֹת), which he gives into her in the first union (שֶׁנוֹתֵן בָּהּ בְּבִיאָה רִאשׁוֹנָה), which ascend to 216 (שֶׁעוֹלִין רי״ו), are the aspect of the vessel within her (הֵם בְּחִינַת הַכְּלִי אֲשֶׁר בָּהּ). Afterwards, in the second union (אַחַ״כ בְּזוּוּג הַב׳), he gives into her one Name of A"B" (נוֹתֵן בָּהּ שֵׁם א׳ דְּע״ב), which is seventy-two words (שֶׁהוּא ע״ב תֵּיבוֹת), containing 216 letters (הַכּוֹלְלִים רי״ו אוֹתִיּוֹת), as is known (כַּנּוֹדָע). And then it is an actual seed-drop to give birth (וְאָז הוּא טִפָּה זַרְעִית מַמָּשׁ לְהוֹלִיד). And therefore, the aspect of 216 (וְעַל כֵּן בְּחִינַת רי״ו), is the numerical value of Gevurah, which is the female (גִּימַטְרִיָּא גְּבוּרָה שֶׁהִיא נְקֵבָה), and A"B" is the numerical value of Chesed, which is the male (וְע״ב הוּא גִּימַטְרִיָּא חֶסֶד שֶׁהוּא הַזָּכָר), as mentioned in Parashat Beshalach (כַּנִּזְכָּר פ׳ בְּשַׁלַּח), and it is explained in Drush five of this gate (וְנִתְבָּאֵר בִּדְרוּש ה׳ מִשַּׁעַר זֶה), see there (ע״ש). Gloss — Tzemach, and the sign: “He remembered His kindness” (הַגָּהָה — צֶמַח וְסִי׳ זָכַר חַסְדּוֹ).

And it is known that Chesed is hidden in the mouth of Imma (וְנוֹדָע כִּי חֶסֶד גָּנוּז בְּפוּמָא דְּאִמָּא), it is found that this Yesod of Abba is drawn from Chesed (נִמְצָא כִּי זֶה הַיְּסוֹד דְּאַבָּא הוּא נִמְשָׁךְ מִן הַחֶסֶד). And a proof for this (וְרְאָיָה לָזֶה), for behold, the Name A"B" in the filling of Yods (כִּי הִנֵּה שֵׁם ע״ב דְּיוֹדִי״ן), is always in Chesed (לְעוֹלָם הוּא בְּחֶסֶד), and so too it is the numerical value of Chesed, as stated above (וְכֵן הוּא גִּימַטְרִיָּא חֶסֶד כַּנַּ״ל). And if so, their being three times A"B", which are Reish–Yod–Vav (וְאִם כֵּן הֱיוֹתָם ג״פ ע״ב שֶׁהֵם רי״ו), the matter is (הָעִנְיָן הוּא), that the right arm, which is called Chesed (כִּי זְרוֹעַ יָמִין הַנִּקְרָא חֶסֶד), has within it three joints (יֵשׁ בּוֹ ג׳ פְּרָקִין), Chesed of Chesedim (חֶסֶד חֲסָדִים), as mentioned in Parashat Vayechi (כַּנִּזְכָּר פָּרָשָׁה וַיְחִי). And these three times (וְאֵלּוּ הַג״פ), are revealed in the mouth of Imma (הֵם מִתְגַּלִּין בְּפוּמָא דְּאִמָּא), and He gives them to the Imma (וְנוֹתֵן אֶל הָאִמָּא), and through them she becomes a vessel (וְעַל יָדָם נַעֲשֵׂית כְּלִי). And this is what is stated in the Zohar (וְזֶה שֶׁאָמַר בַּזֹּהַר), that Chesed establishes the Matronita (כִּי הַחֶסֶד מְכוֹנֵן לְמַטְרוֹנִיתָא).

It is found (נִמְצָא), that this aspect of the vessel (כִּי בְּחִינַת הַכְּלִי הַזֶּה), which Abba bestowed upon Imma (אֲשֶׁר הִנְחִיל אַבָּא לְאִמָּא), is called pure air (הַנִּקְרָא אוִירָא דְּכִיא), for they are the secret of the five Chesedim and the five Gevurot (כִּי הֵם סוֹד ה״ח וְה״ג), which are in the Yesod of Imma (שֶׁבִּיסוֹד אִמָּא), and it is called (הַנִּקְרָא), “fire” — pure fire (אַשָּׁא — אַשָּׁא דְּכִיא). And behold, from these two aspects that are in the Yesod of Imma (וְהִנֵּה מֵאֵלּוּ הַב׳ בְּחִינוֹת שֶׁיֵּשׁ בִּיסוֹד אִמָּא), the skull of Ze’ir Anpin is made (נַעֲשֵׂית גֻּלְגַּלְתָּא דְּז״א), as mentioned in the Idra (כַּנִּזְכָּר בְּאַדְּרָא), that one strong skull emerges, etc. (כִּי נָפִיק גֻּלְגַּלְתָּא חַד תַּקִּיפָא כו׳). And from them is made the aspect of the brain of Da’at of Ze’ir Anpin (וּמֵהֶם נַעֲשֵׂה בְּחִינַת מוֹחַ הַדַּעַת דְּז״א).

And it is found (וְנִמְצָא), that the truth is that from the Yesod of Abba and Imma the Da’at of Ze’ir Anpin is made (כִּי הָאֱמֶת שֶׁמִן הַיְּסוֹד דְּאו״א נַעֲשֶׂה הַדַּעַת דְּז״א). However (אָמְנָם), since also this pure air is a hidden spirit in the Yesod of Imma (לִהְיוֹת שֶׁגַּם הָאִי אוִירָא דְּכִיא הוּא רוּחָא דְּגָנִיז בִּיסוֹד אִמָּא), therefore we say (לָכֵן אֲנַחְנוּ אוֹמְרִים), that from the Netzach, Hod, and Yesod of Imma are made the three brains of Ze’ir Anpin (כִּי מִנֶּה״י דְּאִמָּא נַעֲשִׂים ג׳ מוֹחִין דְּז״א). And we do not mention Abba (וְאֵין אָנוּ מַזְכִּירִים אֶת אַבָּא), because this pure air is included within Imma (לְפִי שֶׁהָאִי אוִירָא דְּכִיא הוּא בִּכְלַל אִמָּא), for she takes it, as stated above (כִּי הִיא לוֹקַחְתּוֹ כַּנַּ״ל). It is found (נִמְצָא), that after the first union of the creation of the world (כִּי אַחַר בִּיאָה רִאשׁוֹנָה דִּבְרִיאַת הָעוֹלָם), there came the opening that includes six (אֲתָא מִפְתְּחָא דְּכָלִיל שִׁית), as mentioned in the Book of the Zohar (כַּנִּזְכָּר בְּסֵפֶר הַזֹּהַר), Parashat Terumah, daf 177a (פ׳ תְּרוּמָה דְּקַע״ז ע״א). And this is Ze’ir Anpin (וְהוּא ז״א), which includes the six extremities, as is known (הַכּוֹלֵל ו״ק כַּנּוֹדָע). And it sealed the opening of Imma (וְסָתִים פִּתְחָא דְּאִמָּא), for her Netzach, Hod, and Yesod became brains in his head (כִּי נֶה״י שֶׁלָּהּ נַעֲשׂוּ מוֹחִין בְּרֵישָׁא דִּילֵיהּ).

It is found (נִמְצָא), that her source is hidden and sealed within the head of Ze’ir Anpin (כִּי מְקוֹרָהּ גָּנוּז וְסָתִים תּוֹךְ רֵישָׁא דְּז״א). And then that vessel which is called pure air, as stated above (וְאָז אוֹתוֹ הַכְּלִי הַנִּקְרָא אוִירָא דְּכִיא כַּנַּ״ל), Ze’ir Anpin took it (לָקְחוּ הַז״א). And then Imma returned to be sealed as at the beginning (וְאָז חָזְרָה אִמָּא לִהְיוֹת סְתוּמָה כְּבַתְּחִלָּה), in the aspect of a virgin (בִּבְחִינַת בְּתוּלָה), since Ze’ir Anpin seals her opening, as stated above (כֵּיוָן שֶׁהַז״א סוֹתֵם פִּתְחָהּ כַּנַּ״ל). And if so (וְאִם כֵּן), in the second union Abba needed to bestow upon her once again another vessel anew (בְּזוּוּג ב׳ הֻצְרַךְ אַבָּא לְהַנְחִיל בָּהּ פַּעַם אַחֶרֶת כְּלִי אַחֵר מֵחָדָשׁ). And afterward he united with Imma anew (וְאַחַ״כ נִזְדַּוֵּג בְּאִמָּא מֵחָדָשׁ).

And behold (וְהִנֵּה), such is always his way with her (כָּךְ דַּרְכּוֹ תָּמִיד עִמָּהּ), for after Ze’ir Anpin seals her opening always (כִּי אַחַר שֶׁהַז״א סוֹתֵם פִּתְחָהּ תָּמִיד), it is found that Imma is forever a virgin (נִמְצָא כִּי אִמָּא לְעוֹלָם הִיא בְּתוּלָה). And this is the secret of “Esther was greenish” (וְהוּא סוֹד אֶסְתֵּר יְרַקְרֶקֶת הָיְתָה), for the secret of Binah is the green line, as mentioned in the Tikkunim (כִּי סוֹד בִּינָה קַו יָרוֹק כַּנִּזְכָּר בְּתִקּוּנִים). And she was called “the hind of the dawn” (וְהָיְתָה נִקְרֵאת אַיֶּלֶת הַשַּׁחַר), because her womb is narrow (עַל שֶׁרַחְמָהּ צַר), and at every moment she was like a virgin (וּבְכָל שָׁעָה הָיְתָה כְּבְתוּלָה). And behold, that spirit which he gives into her at every time (וְהִנֵּה אוֹתוֹ הָרוּחַ דְּיָהִיב בָּהּ בְּכָל זִמְנָא), is not for nothing (אֵינוֹ לְבַטָּלָה), for behold, it is drawn into Ze’ir Anpin (כִּי הִנֵּה הוּא נִמְשָׁךְ בְּז״א), and is drawn from him to his Nukvah (וְנִמְשָׁךְ מִמֶּנּוּ אֶל הַנּוּקְבָּא שֶׁלּוֹ), to make her too into a vessel (לַעֲשׂוֹתָהּ כְּלִי גַּם הִיא). And it is given to her (וְנִתְּנָה לָהּ), from his Yesod to her Yesod (מִיְּסוֹד שֶׁלּוֹ לִיסוֹד שֶׁלָּהּ), to make her into a vessel (לַעֲשׂוֹתָהּ כְּלִי).

And the reason for the matter is (וְטַעַם הַדָּבָר), because always the aspect of Malkhut of Asiyah (כִּי לְעוֹלָם בְּחִינַת הַמַּלְכוּת דְּעֲשִׂיָּה), with respect to the externals (אֵצֶל הַחִיצוֹנִים), needs to be a virgin (צְרִיכָה הִיא לִהְיוֹת בְּתוּלָה), and no man has known her (וְאִישׁ לֹא יְדָעָהּ), because of the externals (מִפְּנֵי הַחִיצוֹנִים). And especially at night (וּבִפְרָט בַּלַּיְלָה), for then her gates are sealed (שֶׁאָז תְּרָעִין דִּילָהּ סְתוּמִים), and she is truly a virgin (וְהִיא בְּתוּלָה מַמָּשׁ), especially after the destruction and the exile (בִּפְרָט אַחַר הַחוּרְבָּן וְהַגָּלוּת). And behold (וְהִנֵּה), when Ze’ir Anpin bestows upon her the aspect of the vessel mentioned above (כַּאֲשֶׁר ז״א מַנְחִיל בָּהּ בְּחִינַת הַכְּלִי הַנַּ״ל), there is not within her at all the Name of the filling of Yods (אֵין בָּהּ כְּלָל שֵׁם מִלּוּי דְּיוֹדִי״ן), like that of Binah (כְּמוֹ אוֹתוֹ דְּבִינָה), for it is divided (כִּי הוּא מִתְחַלֵּק). And half of it Ze’ir Anpin took for himself (וַחֲצִיוֹ לָקַח הַז״א לְעַצְמוֹ), for the Da’at within him (לְדַעַת שֶׁבּוֹ), and half of it was given into the Yesod within her (וַחֲצִיוֹ נִתַּן בִּיסוֹד שֶׁבָּהּ). And these two half-spirits (וּב׳ רוּחִין אֵלּוּ הַחֲצָאִין), are the filling of the hehs (הֵם מִלּוּי הַהֵי״ן), for the two hehs are Yod–Aleph (כִּי ב׳ הַהֵי״ן הֵם יו״ד א׳).