The Third Gate

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

השער השלישי שער מיעוט הירח ויתחלק לד׳ פרקים

Chapter 1

שער לו פרק א מ״ב

[36:1] The diminution of the moon—what is it? (מִיעוּט הַיָּרֵחַ מַאי נִיהוּ), for He said to her, “Go and diminish yourself” (דְּאָמַר לָהּ לְכִי וּמַעֲטִי אֶת עַצְמֵךְ), meaning that all the Malkhuyot of hers, which were present in all the nine Sefirot, all of them fell and descended below together with her (הַיְינוּ דְּכוּלְּהוּ מַלְכֻיּוֹת דִּידָהּ דְּהֲוֵי בְּכָל הַט״ס כּוּלְּהוּ אִיפִּילוּ וְנַחְתוּ לְתַתָּא בַּהֲדָהּ), which is not the case with the other Sefirot (מַה דְּלֵיתָא הָכִי בְּכָל סְפִירָאן), for all of them have their portion remaining in the upper Sefirot (דְּכוּלְּהוּ אִית לְהוֹן חוּלְקַיְיהוּ בְּסְפִירָאן דְּלְעֵילָא), except for her (בַּר מִנַּיְיהוּ). For behold, Keter includes all of them (דְּהָא כֶּתֶר כָּלִיל מִכּוּלְּהוּ), and likewise Chokhmah, and likewise all of them (וְכֵן חָכְמָה וְכֵן כּוּלְּהוּ), but Malkhut was removed from all of them (אֲבָל מַלְכוּת אִתְנְטֵילַת מִכּוּלְּהוּ), and all of them remained only nine (וְכוּלְּהוּ הֲווֹ ט׳ בִּלְחוֹד). For everything that was from her and above together with them descended below with her (דְּכָל מַה דְּהֲוֵי מִנַּהּ לְעֵילָא בַּהֲדַיְיהוּ נָחִית לְתַתָּא בַּהֲדָהּ), and she is the completion of all of them (וְאִיהִי שְׁלִימוּ דְּכוּלְּהוּ).

For except for her, all of them are nine Sefirot (דְּבַר מִנַּהּ הֲווֹ כּוּלְּהוּ ט״ס), and all that is hers descended below (וְכוּלָּא דִּילָהּ נָחִית לְתַתָּא). And therefore she is Returning Light, for she has nothing of her own (וּמְשׁוּם הָכִי הֲוֵי אוֹר חוֹזֵר דְּלֵית לָהּ מִדִּילָהּ כְּלוּם), and she requires to return and to ascend above (וּבָעֵית לְהַדְּרָא וּלְסַלְּקָא לְעֵילָא). And this is what is meant by “she has nothing of herself,” and it does not say that she has nothing within her (וְהַיְינוּ דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם וְלָא קָאָמַר דְּלֵית בַּהּ), for all of it is below (וְאֵלּוּ כּוּלָּא לְתַתָּא). And therefore we must raise her upward (וּמְשׁוּם הָכִי בָּעִינַן לְסַלְּקָא לָהּ לְעֵילָא), so that all her Malkhuyot will return to their place (דְּלֵיהַדְּרוּ לְאַתְרַיְיהוּ כּוּלְּהוּ מַלְכֻיּוֹת דִּידָהּ), and He together with them (וְאִיהוּ בַּהֲדַיְיהוּ). And this is the secret of “Many daughters have done valiantly, but you have surpassed them all” (וְזֶהוּ סוֹד רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כּוּלָּנָה).

The matter of the sin of Adam HaRishon, and what it caused in the holy A"B"Y"A regarding the states of greatness and diminution of the Partzuf of Ze’ir Anpin and Nukvah, and regarding their being face-to-face or back-to-back in every aspect (עִנְיַן חֵטְא אָדָם הָרִאשׁוֹן וּמַה שֶּׁגָּרַם בְּאבי״ע הַקָּדוֹשׁ בְּעִנְיַן הַגַּדְלוּת וְהַמִּעוּט שֶׁל פַּרְצוּף זו״ן וּבְעִנְיַן הֱיוֹתָם פָּנִים בְּפָנִים אוֹ אֲחוֹר בְּאֲחוֹר בְּכָל בְּחִינָה). And indeed, what it caused regarding all the worlds and their levels and their ascents and descents has already been explained in another discourse (וְאָמְנָם מַה שֶּׁגָּרַם בְּעִנְיַן כָּל הָעוֹלָמוֹת וּמַדְרֵגוֹתֵיהֶן וַעֲלִיָּתָן וִירִידָתָן כְּבָר נִתְבָּאֵר בִּדְרוּשׁ אַחֵר). And we will now explain what it caused in A"B"Y"A and in the Klipot (וּנְבָאֵר עַתָּה מַה שֶּׁגָּרַם בְּאבי״ע וּבַקְּלִיפּוֹת), and through this the diminution of the moon will also be explained, and the matter of this bitter and hasty exile (וּבָזֶה יִתְבָּאֵר גַּם כֵּן מִיעוּט הַיָּרֵחַ וְעִנְיַן הַגָּלוּת הַמַּר וְהַנִּמְהָר הַזֶּה), and also the matter of the destruction of the First and Second Temples and the exile of Egypt (וְגַם עִנְיַן חֻרְבַּן בֵּית רִאשׁוֹן וְשֵׁנִי וְגָלוּת מִצְרַיִם), and likewise all the aspects that existed at the time of Creation (וְגַם כָּל הַבְּחִינוֹת שֶׁהָיוּ בְּעֵת הַבְּרִיאָה).

(Mahadura Kama (First Edition)): the matter of the Ibbur of Ze’ir Anpin and Nukvah (מ״ק עִנְיַן עִיבּוּר זו״ן). Know (דַּע), that at the time of the Ibbur of Ze’ir Anpin and Nukvah within Imma Ila’ah (כִּי בְּעֵת עִיבּוּר זו״ן בְּאִמָּא עִלָּאָה), Ze’ir Anpin was in the aspect of the six extremities alone (אָז הָיָה ז״א בִּבְחִינַת ו״ק לְבַד), and the Nukvah was in the aspect of one point inclusive of ten, which is the aspect of the Malkhut within her alone (וְנְקֵבָה בִּבְחִינַת נְקֻדָּה אַחַת כְּלוּלָה מִי׳ שֶׁהוּא בְּחִינַת מַלְכוּת שֶׁבָּהּ לְבַד). And then, through Ibbur and yenikah and Mochin (וְאָז עַל־יְדֵי הָעִיבּוּר וְהַיְנִיקָה וְהַמּוֹחִין), the aspect of Ze’ir Anpin grew until it was completed into ten Sefirot, as is known (נִתְגַּדֵּל בְּחִינַת ז״א עַד שֶׁנִּשְׁלַם לְי״ס כַּנּוֹדָע). And indeed, the growth of the Malkhut is only through the middle axis of Ze’ir Anpin itself (וְאָמְנָם גִּדּוּל הַמַּלְכוּת אֵינָהּ אֶלָּא עַל־יְדֵי שָׁדְרָה אֶמְצָעִית דְּז״א עַצְמוֹ), for when Imma Ila’ah grew him, she gave him within himself an additional power to grow the Malkhut (כִּי אִמָּא עִלָּאָה כַּאֲשֶׁר גִּדְּלָה אוֹתוֹ נָתְנָה בּוֹ כֹּחַ עוֹד לְגִדּוּל הַמַּלְכוּת). And afterward, this aspect of the growth of the Malkhut emerged outward in the middle of Tiferet (וְאַחַר כָּךְ יָצְאָה בְּחִינַת גִּדּוּל זֶה שֶׁל הַמַּלְכוּת לַחוּץ בְּאֶמְצָעִית תִּפְאֶרֶת), and then the Malkhut also grows (וְאָז נִגְדֶּלֶת הַמַּלְכוּת גַּם כֵּן), until the ultimate limit of her growth (עַד תַּכְלִית הַגִּדּוּל שֶׁבָּהּ), which is that she too becomes completed into her own ten Sefirot in perfection (שֶׁהוּא עַד שֶׁתִּשְׁלַם גַּם הִיא לְי״ס שְׁלֵימוּת שֶׁבָּהּ). And therefore it is necessary (וְאִם כֵּן מֻכְרָח הוּא), that as long as the Malkhut has not yet grown (שֶׁכָּל זְמַן שֶׁעֲדַיִן לֹא נִתְגַּדֵּל הַמַּלְכוּת), those nine upper Sefirot that are lacking from the Nukvah (שֶׁאוֹתָן הַט״ס הָעֶלְיוֹנוֹת שֶׁחֲסֵרִים מִן הַנּוּקְבָּא) are included within Ze’ir Anpin in his nine Sefirot (יִהְיוּ כְּלוּלִים בְּז״א בַּט״ס שֶׁבּוֹ), as is known that he has only up to Yesod (כַּנּוֹדָע שֶׁאֵין בּוֹ רַק עַד הַיְסוֹד), and the Nukvah completes him to ten (וְהַנּוּקְבָּא מַשְׁלִימָתוֹ לְי׳). And then they are nineteen Sefirot—nine of his and ten of hers (וְאָז הֵם י״ט סְפִירוֹת ט׳ שֶׁלּוֹ וְי׳ שֶׁלָּהּ), and she is called “the tenth” since she is the tenth relative to him (וְנִקְרֵאת עֲשִׂירִית כֵּיוָן שֶׁהִיא עֲשִׂירִית אֵלָיו). And he is completed into ten Sefirot together with her (וְנִשְׁלָם הוּא בְּי״ס עִמָּהּ), and she too has within her ten Sefirot (וְגַם הִיא יֵשׁ בָּהּ י״ס). And indeed, before the revelation within her of her nine upper Sefirot (וְאָמְנָם טֶרֶם הִתְגַּלּוּת בָּהּ ט״ס הָעֶלְיוֹנוֹת שֶׁלָּהּ), all of them were included within his nine Sefirot (הָיוּ כֻּלָּן נִכְלָלִין בַּט״ס שֶׁלּוֹ). It follows that in each and every Sefirah of the nine Sefirot of Ze’ir Anpin (נִמְצָא כִּי בְּכָל סְפִירָה וּסְפִירָה מִן הַט״ס דְּז״א), there exists within it the aspect of one Sefirah of the Nukvah (יֵשׁ בָּהּ בְּחִינַת סְפִירָה אַחַת שֶׁל נוּקְבָּא). But she herself is only the tenth part within them (וְהִיא אֵינָהּ רַק חֵלֶק הָעֲשִׂירִית שֶׁבָּהֶן), which is the Sefirah of Malkhut within her (שֶׁהוּא סְפִירַת הַמַּלְכוּת שֶׁבָּהּ).

And behold, the growth of the Malkhut does not occur at one time (וְהִנֵּה גִּדּוּל הַמַּלְכוּת אֵינָהּ בְּפַעַם אַחַת), but rather, over many periods, she is rectified and grows little by little, as explained above (רַק בִּזְמַנִּים רַבִּים נִתְקֶּנֶת וְנִתְגַּדֶּלֶת מְעַט מְעַט כַּנַּ״ל). And we will now explain at length the generality of these matters (וּנְבָאֵר עַתָּה בְּאֹרֶךְ כְּלָלוּתָן), even though there are many particulars (אַף עַל פִּי שֶׁיֵּשׁ פְּרָטִים רַבִּים). Behold, the ultimate state of diminution within her is no less than one point inclusive of ten (הִנֵּה תַּכְלִית הַמִּעוּט אֲשֶׁר בָּהּ אֵינוֹ פָּחוֹת מִנְּקֻדָּה אַחַת כְּלוּלָה מִי׳), which is the final Malkhut-point within her, as explained above (שֶׁהִיא נְקֻדַּת מַלְכוּת הָאַחֲרוֹנָה שֶׁבָּהּ כַּנַּ״ל). And the ultimate state of her growth is that all her ten Sefirot will be within her (וְתַכְלִית הַגִּדּוּל שֶׁלָּהּ הוּא שֶׁיִּהְיוּ בָּהּ כָּל הַי״ס שֶׁלָּהּ), and she will be with Ze’ir Anpin face to face, completely equal (וְתִהְיֶה עִם ז״א פָּנִים בְּפָנִים שָׁוָה לְגַמְרֵי), and the two kings will use one crown (וְיִשְׁתַּמְּשׁוּ ב׳ מְלָכִים בְּכֶתֶר אֶחָד), which is that about which the moon complained, as is known (שֶׁהוּא מַה שֶּׁקִּטְרְגָה הַיָּרֵחַ כַּנּוֹדָע).

And the matter is as follows (וְהָעִנְיָן הוּא), for it is known (כִּי נוֹדַע), that from the Tiferet of Imma is made the Keter of Ze’ir Anpin (כִּי מִתִּפְאֶרֶת שֶׁל אִמָּא נַעֲשֶׂה כֶּתֶר לְז״א). And when she too ascends to there (וְכַאֲשֶׁר גַּם הִיא תַּעֲלֶה עַד שָׁם), and her Keter will be in the Tiferet of Imma just like his (וְיִהְיֶה כִּתְרָהּ בְּתִפְאֶרֶת שֶׁל אִמָּא כְּמוֹהוּ), then their Keters will be equal (יִהְיוּ כִּתְרֵיהֶם שָׁוִים), and they will both be one (וְיִהְיוּ שְׁנֵיהֶם אֶחָד). For both of them will be the aspect of the Tiferet of Imma, which is one Sefirah (כִּי שְׁנֵיהֶם יִהְיוּ בְּחִינַת תִּפְאֶרֶת דְּאִמָּא שֶׁהִיא סְפִירָה אַחַת). And then she will not need to receive her illumination through Ze’ir Anpin (וְאָז לֹא תִּצְטָרֵךְ הִיא לְקַבֵּל הֶאָרָתָהּ עַל־יְדֵי ז״א), but rather both of them will receive their illumination from Imma, each one by itself (אֶלָּא יִהְיוּ שְׁנֵיהֶם מְקַבְּלִין הֶאָרָתָם מֵאִמָּא כָּל אֶחָד עַל־יְדֵי עַצְמוֹ). And they will not need one another (וְלֹא יִצְטָרְכוּ זֶה לָזֶה), and Ze’ir Anpin and Nukvah will be equal in their existence (וְיִהְיוּ זו״ן שָׁוִים בִּמְצִיאוּתָם), in the likeness of Abba and Imma (כְּדִמְיוֹן או״א), as mentioned in the Idra: “Abba and Imma emerge as one and abide as one” (כְּנִזְכָּר בָּאִדְּרָא או״א כְּחַדָּא נָפְקִין וְכְחַדָּא שָׁרְיָין). And this is the ultimate of growth (וְזֶהוּ תַּכְלִית הַגִּדּוּל), for then all the worlds will be in the ultimate state of rectification (שֶׁאָז כָּל הָעוֹלָמוֹת בְּתַכְלִית הַתִּקּוּן). However, between this state and that state there are many aspects (וְאָמְנָם בֵּין זֶה לָזֶה יֵשׁ בְּחִינוֹת רַבּוֹת), and among them all there are four aspects (וּבֵין כֻּלָּם הֵם ד׳ בְּחִינוֹת), and this is their order, from below to above (וְזֶה סִדְרָן מִלְּמַטָּה לְמַעְלָה).

The first is the ultimate diminution mentioned above (א׳ תַּכְלִית הַמִּעוּט הַנַּ״ל), that she be one point inclusive of ten (שֶׁתִּהְיֶה הִיא נְקֻדָּה כְּלוּלָה מִי׳), and this is the aspect of the Malkhut within her (וְהִיא בְּחִינַת הַמַּלְכוּת שֶׁבָּהּ). And then she has no Partzuf (וְאָז אֵין לָהּ פַּרְצוּף), and then she stands below his Yesod (וְאָז הִיא עוֹמֶדֶת לְמַטָּה מִן הַיְסוֹד שֶׁלּוֹ).

The second is her being a complete Partzuf of ten Sefirot (ב׳ הֱיוֹתָהּ פַּרְצוּף גָּמוּר בְּי״ס), except that the measure of her stature is at the back of Ze’ir Anpin, from the chest and below (אֶלָּא שֶׁשִּׁעוּר קוֹמָתָהּ הוּא בַּאֲחוֹר ז״א מֵחָזֶה וּלְמַטָּה). But still, her lights that should be within her, from the five upper ones of Ze’ir Anpin—Chokhmah, Binah, Chesed, Gevurah (אֲבָל עֲדַיִן הָאוֹרוֹת שֶׁלָּהּ שֶׁיֵּשׁ בְּה׳ רִאשׁוֹנוֹת שֶׁל ז״א חו״ב ח״ג)—did not illuminate in his Tiferet (לֹא הֵאִירוּ בְּת״ת שֶׁבּוֹ), therefore they were not drawn into her and did not illuminate within her (לָכֵן לֹא נִמְשְׁכוּ בָּהּ וְלֹא הֵאִירוּ בָּהּ). And understand this together with what was stated above (וְהָבֵן זֶה עִם הַנַּ״ל).

The third is her being in a state of receiving her lights from the three upper ones of Ze’ir Anpin (ג׳ בְּהִיוֹתָהּ מְקַבֶּלֶת אוֹרוֹתֶיהָ מִן הַג״ר שֶׁל ז״א), and then she grows to be like him (וְאָז נִגְדֶּלֶת כְּמוֹהוּ), except that all of this is still the aspect of lights in back-to-back (אֶלָּא שֶׁעֲדַיִן כָּל זֶה בְּחִינַת אוֹרוֹת אֲחוֹר בְּאֲחוֹר). Behold, these are three aspects in the aspect of back (וַהֲרֵי הֵם ג׳ בְּחִינוֹת בִּבְחִינַת אָחוֹר). And the reason that there are not four aspects in back is also because the Keter is not discernible except in face (וְהַטַּעַם שֶׁאֵין ד׳ בְּחִינוֹת בְּאָחוֹר הוּא גַּם כֵּן מִפְּנֵי שֶׁאֵין הַכֶּתֶר נִכָּר אֶלָּא בְּפָנִים), and therefore there are three aspects in back (וְלָזֶה ג׳ בְּחִינוֹת בְּאָחוֹר).

There are also four aspects in the aspect of face-to-face (עוֹד יֵשׁ ד׳ בְּחִינוֹת בִּבְחִינַת פָּנִים בְּפָנִים), and they are as follows (וְהֵם אֵלּוּ). The first is that she be a complete Partzuf face-to-face (א׳ שֶׁתִּהְיֶה הִיא פַּרְצוּף שָׁלֵם פָּנִים בְּפָנִים), except that the measure of her stature is from the chest and below of Ze’ir Anpin (אֶלָּא שֶׁשִּׁעוּר קוֹמָתָהּ הוּא מֵחָזֶה וּלְמַטָּה דְּז״א), and still her lights of the aspect of face, which are in the three upper ones of Ze’ir Anpin, have not yet been drawn to illuminate within her (וַעֲדַיִן אוֹרוֹתֶיהָ דִּבְחִינַת פָּנִים שֶׁיֵּשׁ בַּג״ר שֶׁל ז״א לֹא נִמְשְׁכוּ לְהָאִיר בָּהּ). And behold, the first aspect—namely, that she also be in the aspect of one point inclusive of ten, corresponding to the Yesod, face-to-face—there is no place here to explain it (וְהִנֵּה בְּחִינָה רִאשׁוֹנָה שֶׁהוּא שֶׁתִּהְיֶה גַּם כֵּן בְּחִינַת נְקֻדָּה אַחַת כְּלוּלָה מִי׳ כְּנֶגֶד הַיְסוֹד פָּנִים בְּפָנִים אֵין כָּאן מְקוֹם בֵּיאוּרוֹ), and it has been explained elsewhere, in the explanation of the Morning Prayer in the blessing of the Patriarchs (וְנִתְבָּאֵר בְּמָקוֹם אַחֵר בְּפֵרוּשׁ תְּפִלַּת הַשַּׁחַר בְּבִרְכַּת אָבוֹת).

The second is that the three upper ones of Ze’ir Anpin illuminate within her from above (הַב׳ הוּא הַג״ר שֶׁל ז״א הֵאִירוּ בָּהּ מִלְמַעְלָה), but she is still from the chest and below (אֲבָל עֲדַיִן הִיא מֵהֶחָזֶה וּלְמַטָּה), and then he descends in his Netzach and she ascends in his Hod in the aspect of the Name Bokhu (וְאָז הוּא יוֹרֵד בְּנֵצַח שֶׁלּוֹ וְהִיא עוֹלָה בְּהוֹד שֶׁלּוֹ בִּבְחִינַת שֵׁם בּוּכ״ו), and he bends his stature and unites there with her (וְהוּא כּוֹפֵף קוֹמָתוֹ וּמִזְדַּוֵּג שָׁם עִמָּהּ).

The third is that she be as great as he is, equal to the measure of his stature, face to face (הַג׳ שֶׁתִּהְיֶה גְּדוֹלָה כְּמוֹהוּ שִׁעוּר קוֹמָתוֹ פָּנִים בְּפָנִים), and that she receive the lights of the three upper ones there, while she is above together with them (וְתְקַבֵּל הָאוֹרוֹת שֶׁל הַג״ר שָׁם בִּהְיוֹתָהּ הִיא לְמַעְלָה עִמָּהֶם). However, still she does not receive her lights except through the middle of Ze’ir Anpin (וְאָמְנָם עֲדַיִן הִיא אֵינָהּ מְקַבֶּלֶת אוֹרוֹתֶיהָ אֶלָּא בְּאֶמְצָעִית ז״א), and his Keter will be greater than her Keter (וְהַכֶּתֶר שֶׁלּוֹ יִהְיֶה גָּדוֹל מִכִּתְרָהּ), for he is greater and higher above than her Keter (כִּי הוּא יוֹתֵר גָּדוֹל וְגָבוֹהַּ לְמַעְלָה מִכִּתְרָהּ).

It is found that the Malkhut within her has no corresponding mate opposite it in the male (נִמְצָא שֶׁהַמַּלְכוּת שֶׁבָּהּ אֵין לָהּ בֶּן זוּג כְּנֶגְדָּהּ בַּזָּכָר), for she is below his Yesod (כִּי הִיא לְמַטָּה מִן הַיְסוֹד שֶׁלּוֹ). Therefore, she needs him (לָכֵן הִיא צְרִיכָה לוֹ), for the Malkhut within her is below the entire measure of his stature (שֶׁהַמַּלְכוּת שֶׁבָּהּ הִיא לְמַטָּה מִכָּל שִׁעוּר קוֹמָתוֹ), and then she needs to receive through him (וְאָז צְרִיכָה הִיא לְקַבֵּל עַל־יָדוֹ). And then her Malkhut has no mate (וְאָז הַמַּלְכוּת שֶׁלָּהּ אֵין לָהּ בֶּן זוּג), and she ascends until the Yesod within herself and they are included together there in the secret of inter-inclusion, as is known to us (וְנִתְעַלְתָה עַד הַיְסוֹד שֶׁבָּהּ עַצְמָהּ וְנִכְלָלִין יַחַד שָׁם בְּסוֹד הַכְּלָלוּת כַּנּוֹדָע אֶצְלֵנוּ). And then she can receive from the Yesod of Ze’ir Anpin (וְאָז תּוּכַל לְקַבֵּל מִן הַיְסוֹד שֶׁל ז״א). It is found that in this aspect she has only the upper nine Sefirot of her Partzuf (וְנִמְצָא כִּי בִּבְחִינָה זוֹ יֵשׁ בָּהּ פַּרְצוּף ט״ס שֶׁבָּהּ עֶלְיוֹנוֹת לְבַד), for the tenth within her is included in her Yesod (כִּי הָעֲשִׂירִית שֶׁבָּהּ נִכְלֶלֶת בִּיסוֹד שֶׁבָּהּ), and then also his Keter is higher than her Keter (וְאָז גַּם כֵּן הַכֶּתֶר שֶׁלּוֹ גָּבוֹהַּ מִכִּתְרָהּ).

The fourth is that she too serves with one Keter just like him (הַד׳ שֶׁתִּהְיֶה גַּם הִיא מְשַׁמֶּשֶׁת בְּכֶתֶר אֶחָד כְּמוֹתוֹ), and receives her lights from Imma herself, not through Ze’ir Anpin, in the likeness of Abba and Imma (וּמְקַבֶּלֶת אוֹרוֹתֶיהָ מֵאִמָּא עַצְמָהּ שֶׁלֹּא עַל־יְדֵי ז״א דִּמְיוֹן או״א), and she will be complete in all her ten Sefirot (וְתִהְיֶה שְׁלֵימָה בְּכָל י״ס), and this is the ultimate of her growth (וְזֶהוּ תַּכְלִית הַגִּדּוּל שֶׁלָּהּ).

Chapter 2

שער לו פרק ב

[36:2] And now we will explain these three aspects—how they were from the beginning of the creation of the world until now (וְעַתָּה נְבָאֵר ג׳ בְּחִינוֹת אֵלּוּ אֵיךְ הָיוּ מִתְּחִלַּת בְּרִיאַת הָעוֹלָם עַד עַתָּה). Behold, at the time of the Ibbur she was still in the aspect of one point inclusive of ten (הִנֵּה בִּזְמַן הָעִיבּוּר הָיְתָה הִיא עֲדַיִן בִּבְחִינַת נְקֻדָּה אַחַת כְּלוּלָה מִי׳), and she was below, behind the Yesod of Ze’ir Anpin (וְהָיְתָה לְמַטָּה מֵאֲחוֹרֵי הַיְסוֹד דְּז״א). And when the world of Atzilut was created and Ze’ir Anpin and Nukvah were born (וְכַאֲשֶׁר נִבְרָא הָעוֹלָם שֶׁל אֲצִילוּת וְנוֹלְדוּ זו״ן), she began to grow until the fourth day of the six days of Creation (הִתְחִילָה הִיא לְהִתְגַּדֵּל עַד יוֹם ד׳ לְו׳ יְמֵי בְּרֵאשִׁית). And then all three aspects mentioned above that exist in the state of back-to-back were completed (וְאָז נִגְדְּלָה כָּל ג׳ בְּחִינוֹת הַנַּ״ל שֶׁיֵּשׁ בִּבְחִינַת אָחוֹר בְּאָחוֹר), until she became the aspect of a complete Partzuf of ten Sefirot in back-to-back (עַד שֶׁתִּהְיֶה בְּחִינַת פַּרְצוּף גָּמוּר בְּי״ס בְּאָחוֹר בְּאָחוֹר), behind the chest (בַּאֲחוֹרֵי הֶחָזֶה). And there was the measure of her stature from there and below (וְשָׁם הָיָה שִׁעוּר קוֹמָתָהּ מִשָּׁם וּלְמַטָּה). And also the lights of the five upper Sefirot of Ze’ir Anpin were illuminating within her from above to below, back-to-back (וְגַם הָאוֹרוֹת שֶׁל ה׳ סְפִירוֹת רִאשׁוֹנוֹת דְּז״א הָיוּ מְאִירִין בָּהּ מִלְמַעְלָה לְמַטָּה אֲחוֹר בְּאָחוֹר). And when the moon complained (וְכַאֲשֶׁר הַיָּרֵחַ קִטְרְגָה), she was diminished from that stature mentioned above (אָז נִתְמַעֲטָה מִן הַשִּׁעוּר הַנַּ״ל), and she returned to be as at the beginning, in the greatest possible state of diminution (וְחָזְרָה לִהְיוֹת כְּבַתְּחִלָּה בִּבְחִינַת הַמִּעוּט הַגָּדוֹל יוֹתֵר שֶׁאֶפְשָׁר לִהְיוֹת). And this was that her ten Sefirot returned and ascended and were withdrawn to their roots in the nine Sefirot of Ze’ir Anpin (וְהוּא שֶׁהַי׳ סְפִירוֹת שֶׁלָּהּ חָזְרוּ וְנִתְעַלּוּ וְנִסְתַּלְּקוּ בְּשָׁרְשֵׁיהֶן בַּט״ס שֶׁל ז״א), for from there they had emerged, as explained above (כִּי מִשָּׁם יָצְאוּ כַּנַּ״ל). And there remained only the Malkhut within her, which is one point inclusive of ten, beneath the back of the Yesod of Ze’ir Anpin (וְלֹא נִשְׁאַר רַק הַמַּלְכוּת שֶׁבָּהּ שֶׁהִיא נְקֻדָּה אַחַת כְּלוּלָה מִי׳ תַּחַת אֲחוֹרֵי הַיְסוֹד דְּז״א). And this is the matter of “Go and diminish yourself” (וְזֶהוּ עִנְיַן לְכִי וּמַעֲטִי אֶת עַצְמֵךְ), for her nine upper Sefirot were withdrawn (שֶׁנִּסְתַּלְּקוּ ט״ס שֶׁלָּהּ הָעֶלְיוֹנוֹת), and they ascended into Ze’ir Anpin (וְעָלוּ בְּז״א), and she remained a diminished point (וְהִיא נִשְׁאֶרֶת נְקֻדָּה מְעוּטָה), and she descended beneath the back of the Yesod (וְיָרְדָה תַּחַת אֲחוֹרֵי הַיְסוֹד). And the matter of the diminution of the moon was on the fourth day (וְעִנְיַן מִיעוּט הַיָּרֵחַ הָיָה בְּיוֹם ד׳). Afterward, on the sixth day, she returned to grow in the third aspect mentioned above (אַחַר כָּךְ בְּיוֹם ו׳ חָזְרָה לְהִתְגַּדֵּל בִּבְחִינַת הַג׳ הַנַּ״ל), namely, her being a complete Partzuf in the aspect of back-to-back, opposite the chest of Ze’ir Anpin (הֱיוֹתָהּ פַּרְצוּף שָׁלֵם בִּבְחִינַת אָחוֹר בְּאָחוֹר נֶגֶד הֶחָזֶה דְּז״א). And then there are within her the five lights of the five upper Sefirot of Ze’ir Anpin (וְאָז יֵשׁ בָּהּ ה׳ אוֹרוֹת שֶׁל ה׳ סְפִירוֹת רִאשׁוֹנוֹת דְּז״א), which are the aspect of the first five days of the days of Creation (שֶׁהֵם בְּחִינַת ה׳ יָמִים רִאשׁוֹנִים דִּימֵי בְּרֵאשִׁית). All of them illuminated on the sixth day, which is the Tiferet within him (כֻּלָּם הֵאִירוּ בְּיוֹם ו׳ שֶׁהוּא הַתִּפְאֶרֶת שֶׁבּוֹ). And then the Malkhut was built and revealed there (וְאָז נִבְנֵית הַמַּלְכוּת וְנִגְלֵית שָׁם), and the three upper ones illuminate within her from afar (וְהַג״ר מְאִירִין בָּהּ מֵרָחוֹק). And then, on the sixth day, Ze’ir Anpin and Nukvah were united in the aspect of back-to-back (וְאָז בְּיוֹם ו׳ נִזְדַּוְּגוּ זו״ן בִּבְחִינַת אֲחוֹר בְּאָחוֹר), and Adam HaRishon was created in this aspect alone (וְנִבְרָא אָדָם הָרִאשׁוֹן בִּבְחִינָה זוֹ לְבַד). And had Adam the First not sinned (וְאִלּוּ לֹא חָטָא אָדָם הָרִאשׁוֹן), he would have aroused Mayin Nukvin [Feminine Waters] on that first Shabbat (הָיָה מְעוֹרֵר מ״ן בְּאוֹתוֹ שַׁבָּת רִאשׁוֹן), and through this Ze’ir Anpin and Nukvah would have united face to face (וְעַל־יְדֵי זֶה הָיוּ מִזְדַּוְּגִין זו״ן פָּנִים בְּפָנִים), in the most supernal aspect of all (בִּבְחִינָה יוֹתֵר עֶלְיוֹנָה שֶׁבְּכֻלָּן), such that both of them would use one crown, face to face (שֶׁיִּשְׁתַּמְּשׁוּ שְׁנֵיהֶם בְּכֶתֶר אֶחָד וּפָּנִים בְּפָנִים), for there is no growth greater than this (אֲשֶׁר אֵין הַגְדָּלָה גְּדוֹלָה מִזֶּה). And she would have received from Imma Ila’ah, not through him (וְתִהְיֶה הִיא מְקַבֶּלֶת מֵאִמָּא עִלָּאָה שֶׁלֹּא עַל־יָדוֹ).

And behold, when Adam HaRishon sinned on the sixth day (וְהִנֵּה כַּאֲשֶׁר חָטָא אָדָם הָרִאשׁוֹן יוֹם ו׳), she returned downward beneath the Yesod, behind him (חָזְרָה לְמַטָּה תַּחַת הַיְסוֹד בַּאֲחוֹרָיו), and remained there in the aspect of a point alone, inclusive of ten (וְנִשְׁאֲרָה שָׁם בִּבְחִינַת נְקֻדָּה לְבַד כְּלוּלָה מִי׳). And then those nine upper Sefirot that were within her did not return to ascend and withdraw and be concealed within Ze’ir Anpin himself, as at the time of the diminution of the moon on the fourth day (וְאָז אוֹתָן הַט״ס הָעֶלְיוֹנוֹת שֶׁבָּהּ לֹא חָזְרוּ לַעֲלוֹת וּלְהִסְתַּלֵּק וּלְהִתְעַלֵּם בִּזְעֵיר אַנְפִּין עַצְמוֹ כְּמוֹ בְּעֵת מִיעוּט הַיָּרֵחַ בְּיוֹם ד׳). Rather, since this was due to sin (אָמְנָם כֵּיוָן שֶׁהָיָה מִפְּנֵי חֵטְא), all these nine Sefirot descended downward into the Klipot (לָכֵן כָּל אֵלּוּ הַט״ס יָרְדוּ לְמַטָּה בַּקְּלִיפּוֹת), as will be explained with the help of Hashem (כְּמוֹ שֶׁנִּבְאַר בְּעֶזְרַת ה׳). And behold, she was then in the ultimate and final state of diminution of all (וַהֲרֵי הִיא בְּתַכְלִית הַמִּעוּט הָאַחֲרוֹן שֶׁבְּכֻלָּם). And then she bore Cain and Abel through the union of Ze’ir Anpin and Nukvah (וְאָז הִיא יָלְדָה קַיִן וְהֶבֶל עַל־יְדֵי זִוּוּג זו״ן), as mentioned by us in the discourse of Cain and Abel and the sin of Adam HaRishon—see there (כְּנִזְכָּר אֶצְלֵנוּ בִּדְרוּשׁ קַיִן וְהֶבֶל וְחֵטְא אָדָם הָרִאשׁוֹן ע״ש), how they were above at that time (אֵיךְ הָיוּ לְמַעְלָה בְּשָׁעָה זוֹ). And afterward, when the first Shabbat arrived (וְאַחַר כָּךְ כְּשֶׁבָּא יוֹם שַׁבָּת רִאשׁוֹן), the Nukvah returned to be rectified in all six aspects mentioned above (חָזְרָה הַנּוּקְבָּא לְהִתְתַּקֵּן בְּכָל הַו׳ בְּחִינוֹת הַנַּ״ל), and the sixth aspect was completed (וְנִגְמְרָה בְּחִינַת הַו׳). And this was that she returned with him face to face in the full measure of his stature (וְהוּא שֶׁחָזְרָה עִמּוֹ פָּנִים בְּפָנִים בְּכָל שִׁעוּר קוֹמָתוֹ), except for the aspect of the Keter alone (זוּלַת בְּחִינַת הַכֶּתֶר לְבַד), which was greater than her Keter (שֶׁהָיָה גָּדוֹל מִכִּתְרָהּ), since it is an aspect more supernal than all and higher than her (אַחַר שֶׁהִיא בְּחִינָה יוֹתֵר עֶלְיוֹנָה מִכֻּלָּן וְגָבוֹהַּ מִמֶּנָּה). And therefore she still needed to receive from Imma through him (וְלָכֵן הָיְתָה עֲדַיִן צְרִיכָה לְקַבֵּל מֵאִמָּא עַל־יָדוֹ), and then they were not yet using one crown (וְאָז לֹא הָיוּ מִשְׁתַּמְּשִׁים בְּכֶתֶר אֶחָד), which is the most supernal aspect of all, as explained above (שֶׁהִיא הַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה מִכֻּלָּן כַּנַּ״ל). And afterward, on the first weekday (וְאַחַר כָּךְ בְּיוֹם רִאשׁוֹן דְּחוֹל), she returned to the second aspect (חָזְרָה לִבְחִינַת הַב׳), and she was a complete Partzuf of ten Sefirot behind the chest of Ze’ir Anpin (וְהָיְתָה פַּרְצוּף שָׁלֵם מִי״ס בַּאֲחוֹרֵי הֶחָזֶה דְּז״א), and still the five upper Sefirot of Ze’ir Anpin were not illuminating within her (וַעֲדַיִן גַּם כֵּן לֹא הָיוּ מְאִירִין בָּהּ ה׳ רִאשׁוֹנוֹת דְּז״א). And behold, this matter continued from the creation of Adam HaRishon until Israel went out of Egypt (וְהִנֵּה עִנְיָן זֶה נִמְשַׁךְ מִבְּרִיאַת אָדָם הָרִאשׁוֹן עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרָיִם), for on every Shabbat she returned with him face to face, equal to equal, in the sixth aspect mentioned above (כִּי בְּכָל יוֹם שַׁבָּת חוֹזֶרֶת עִמּוֹ פָּנִים בְּפָנִים שָׁוֶה בְּשָׁוֶה בִּבְחִינַת ו׳ הַנַּ״ל), and on the weekdays she would return back to back as a complete Partzuf, in the second aspect mentioned above (וּבִימֵי הַחוֹל הָיְתָה חוֹזֶרֶת אָחוֹר בְּאָחוֹר פַּרְצוּף שָׁלֵם בִּבְחִינַת ב׳ הַנַּ״ל), and the three upper ones of Ze’ir Anpin were not illuminating within her (וְהַג״ר דְּז״א לֹא הָיוּ מְאִירִין בָּהּ). And this continued until the going out of Israel from Egypt, on the night of Passover (וְזֶה נִמְשַׁךְ עַד צֵאת יִשְׂרָאֵל מִמִּצְרָיִם בְּלֵיל פֶּסַח).

However, even though this aspect was so (אָמְנָם אַף עַל פִּי שֶׁבְּחִינָה זוֹ הָיְתָה כֵּן), there was within it some change over the course of that time (יֵשׁ בּוֹ קְצָת שִׁנּוּי בְּהֶמְשֵׁךְ זְמַן הַנַּ״ל). And this is as our Sages of blessed memory said (וְהוּא כְּמַה שֶּׁאָמְרוּ רַז״ל), that Adam HaRishon caused the Shekhinah to ascend to the first firmament, and the generation of Enosh, etc., until they raised her upward through seven firmaments (שֶׁאָדָם הָרִאשׁוֹן סִלֵּק אֶת הַשְּׁכִינָה לָרָקִיעַ הָרִאשׁוֹן וְדוֹר אֱנוֹשׁ כו׳ עַד שֶׁהֶעֱלוּהָ לְמַעְלָה מִז׳ רְקִיעִים), until Abraham and Isaac and Ya'akov, Levi, Kehat, and Amram, and Moses came and brought her down below from the seven firmaments as at the beginning (עַד שֶׁבָּא אַבְרָהָם וְיִצְחָק וְיַעֲקֹב לֵוִי קְהָת וְעַמְרָם וּמֹשֶׁה וְהוֹרִידוּהָ לְמַטָּה מִז׳ רְקִיעִים כְּבַתְּחִלָּה). And the matter is as follows (וְהָעִנְיָן הוּא), for it has already been explained (כִּי כְּבָר נִתְבָּאֵר), that on the first Shabbat they returned face to face (שֶׁבְּשַׁבָּת רִאשׁוֹן חָזְרוּ פָּנִים בְּפָנִים), yet his Keter was still greater than her Keter and higher than her (וַעֲדַיִן כִּתְרוֹ גָּדוֹל מִכִּתְרָהּ וְגָבוֹהַּ מִמֶּנָּה).

It is found, therefore, that the Malkhut within her is below every aspect of Ze’ir Anpin (נִמְצָא כִּי הַמַּלְכוּת שֶׁבָּהּ לְמַטָּה מִכָּל בְּחִינַת ז״א), and she has no place of nourishment opposite the male, as explained above (וְאֵין לָהּ מָקוֹם יְנִיקָה כְּנֶגֶד הַזָּכָר כַּנַּ״ל). And therefore it is necessary (וְעַל כֵּן צָרִיךְ), that the Malkhut ascend into the Yesod within her (שֶׁתִּתְעַלֶּה הַמַּלְכוּת בִּיסוֹד שֶׁבָּהּ), and then there will be a place of nourishment also for the Malkhut within her (וְאָז יִהְיֶה מָקוֹם יְנִיקָה גַּם אֶל הַמַּלְכוּת שֶׁבָּהּ). It is thus found (וְאִם כֵּן נִמְצָא), that the seven lower firmaments within her had already ascended in the days of Adam HaRishon (שֶׁשִׁבְעָה רְקִיעִים הַתַּחְתּוֹנִים שֶׁבָּהּ כְּבָר עָלוּ בִּימֵי אָדָם הָרִאשׁוֹן), for the first firmament from below to above—which is the aspect of the Malkhut within her—ascended to her Yesod (שֶׁרָקִיעַ אֶחָד מִלְּמַטָּה לְמַעְלָה שֶׁהוּא בְּחִינַת הַמַּלְכוּת שֶׁבָּהּ עָלָה אֶל הַיְסוֹד שֶׁבָּהּ).

And it is found (וְנִמְצָא), that she now has a Partzuf only from her nine upper Sefirot alone (שֶׁאֵין לָהּ עַתָּה פַּרְצוּף אֶלָּא מִט״ס עֶלְיוֹנוֹת שֶׁבָּהּ לְבַד). And this was so on all the Shabbatot (וְזֶה הָיָה בְּכָל הַשַּׁבָּתוֹת), and also on the weekdays when she would return with him back to back from the chest and below (וְגַם בַּחוֹל כַּאֲשֶׁר הָיְתָה חוֹזֶרֶת עִמּוֹ אָחוֹר בְּאָחוֹר מֵהֶחָזֶה וּלְמַטָּה). For then she had only a Partzuf of her nine upper Sefirot, included corresponding to the measure of the four lower ones within him (שֶׁלֹּא הָיָה לָהּ רַק פַּרְצוּף מִט״ס עֶלְיוֹנוֹת שֶׁבָּהּ נִכְלָלִין כְּשִׁעוּר קוֹמָה ד׳ תַּחְתּוֹנוֹת שֶׁבּוֹ), for the Malkhut within her—which is one firmament—was withdrawn from there and ascended into the Yesod (כִּי הַמַּלְכוּת שֶׁבָּהּ שֶׁהוּא רָקִיעַ אֶחָד נִסְתַּלְּקָה מִשָּׁם וְעָלְתָה בַּיְסוֹד). And so did all the seven generations (וְכֵן עָשׂוּ כָּל הַז׳ דּוֹרוֹת), until they raised her above the seven lower firmaments within her (עַד שֶׁהֶעֱלוּהָ לְמַעְלָה מִז׳ רְקִיעִים תַּחְתּוֹנִים שֶׁבָּהּ). And then all her seven lower ones were included within her three upper ones (וְאָז נִכְלָלִין כָּל הַז״ת שֶׁלָּהּ בַּג״ר שֶׁבָּהּ), and those three upper ones of hers were standing opposite the three upper joints of the Netzach, Hod, Yesod of Ze’ir Anpin (וְאוֹתָן ג״ר שֶׁבָּהּ הָיוּ עוֹמְדִין נֶגֶד ג״פ עִילָאִין דְּנֶה״י דְּז״א), and were attached to them back to back (וְנֶאֱחָזוֹת בָּהֶם אֲחוֹר בְּאָחוֹר). And all her seven lower ones were included there (וְכָל הַז״ת שֶׁבָּהּ נִכְלָלִין שָׁם), and all the remainder of the Netzach, Hod, Yesod of Ze’ir Anpin remained revealed, without garment (וְנִשְׁאֲרוּ כָּל שְׁאֵרִית נֶה״י דְּז״א מְגֻלִּין בִּלְתִּי לְבוּשׁ), and they descended downward below the measure of the stature of the Nukvah (וּמִשְׁתַּלְשְׁלִין לְמַטָּה מִן שִׁעוּר קוֹמַת הַנּוּקְבָּא). And then the world was conducted through Ze’ir Anpin (וְאָז הָיָה הָעוֹלָם מִתְנַהֵג עַל־יְדֵי ז״א). And this is what is written regarding the people of Sodom (וְזֶהוּ שֶׁכָּתוּב בְּאַנְשֵׁי סְדוֹם): “And Hashem caused to rain upon Sodom from Hashem out of the heavens” (וַה׳ הִמְטִיר עַל סְדוֹם מֵאֵת ה׳ מִן הַשָּׁמָיִם), for the essence of the governance was from the heavens, which is Ze’ir Anpin (כִּי עִקַּר הַהַנְהָגָה מִן הַשָּׁמַיִם שֶׁהוּא ז״א). However, since the Nukvah was also included within the three upper joints of the Netzach, Hod, Yesod of Ze’ir Anpin (אָמְנָם לִהְיוֹת כִּי גַּם הַנּוּקְבָּא הָיְתָה כְּלוּלָה בַּג״פ עֶלְיוֹנִים דְּנֶה״י דְּז״א), therefore she is mentioned together with him in generality (לָכֵן נִזְכֶּרֶת בִּכְלָלוּת עִמּוֹ), as it is written, “And Hashem caused to rain…”—He and His Court (כְּמוֹ שֶׁכָּתוּב וַה׳ הִמְטִיר וְגו׳ הוּא וּבֵית דִּינוֹ). And this is the meaning of what is said in the Zohar: “The judgments of the male are strong at the beginning and calm at the end” (וְזֶהוּ עִנְיַן מַה שֶּׁאָמַר בַּזֹּהַר דִּינִין דְּדוּכְרָא תַּקִּיפִין בְּרֵישָׁא וְנִיחִין בְּסוֹפָא), for all the judgments of Ze’ir Anpin are in his Netzach, Hod, Yesod (כִּי כָּל דִּינֵי הַז״א הֵם בְּנֶה״י שֶׁלּוֹ). And when they spread into the Nukvah and become Mochin within her (וּכְשֶׁהֵם מִתְפַּשְּׁטִין בַּנּוּקְבָּא וְנַעֲשִׂין בָּהּ מוֹחִין), then they become calm there at their end (אָז הֵם נִיחִין שָׁם בְּסוֹפָם), for they have returned to become the aspect of Mochin (שֶׁחָזְרוּ לִהְיוֹת בְּחִינַת מוֹחִין).

However, when he is in the aspect mentioned above—where her seven lower ones are included within her three upper ones at the head of his Netzach, Hod, Yesod (אָמְנָם כַּאֲשֶׁר הוּא בִּבְחִינָה הַנַּ״ל שֶׁנִּכְלָלִין ז״ת שֶׁבָּהּ בַּג״ר שֶׁבָּהּ בְּרֵישׁ נֶה״י שֶׁלּוֹ)—then they are harsh judgments at their end (אָז הֵם דִּינִין תַּקִּיפִין בְּסוֹפָם). And therefore, “Hashem caused brimstone and fire to rain” (וְעַל כֵּן וַה׳ הִמְטִיר גָּפְרִית וָאֵשׁ), which are harsh judgments, from the heavens (שֶׁהֵם דִּינִין תַּקִּיפִין מִן הַשָּׁמַיִם), because then Ze’ir Anpin is not mercy but judgment (לְפִי שֶׁאָז הַז״א אֵינוֹ רַחֲמִים אֶלָּא דִּין). And if he is called mercy, it is when his Netzach, Hod, Yesod become Mochin at the head of the Nukvah (וְאִם הוּא נִקְרָא רַחֲמִים הוּא כַּאֲשֶׁר נֶה״י שֶׁלּוֹ נַעֲשִׂין מוֹחִין בְּרֵישָׁא דְּנוּקְבָּא). And this is also the matter of “the sun being taken out of its sheath,” mentioned by our Sages of blessed memory and in the Tikkunim (וְזֶהוּ נָמֵי עִנְיַן הוֹצָאַת חַמָּה מִנַּרְתִּיקָהּ הַנִּזְכָּר בְּדִבְרֵי רַז״ל וּבַתִּיקּוּנִים), that is, the joining of the Names Havayah and Adnut, as mentioned in Tikkun Twenty-One of Tikunei Zohar (שֶׁהֵם הוי״ה אַדְנ״י כַּנִּזְכָּר בְּתִיקּוּן כ״א דְּנ״ח).

And the matter is (וְהָעִנְיָן), that the “sun” is Ze’ir Anpin (כִּי חַמָּה הוּא ז״א), and its “sheath” is the Nukvah (וְנַרְתִּיקוֹ הוּא הַנּוּקְבָּא), who clothes his Netzach, Hod, Yesod, which are harsh judgments (שֶׁמְּלַבֶּשֶׁת נֶה״י שֶׁבּוֹ שֶׁהֵם דִּינִין תַּקִּיפִין), and these are called the “sun” within its sheath (הַנִּקְרָא חַמָּה בְּתוֹךְ נַרְתִּיקָהּ), which is the head of the Nukvah (שֶׁהִיא רֵישָׁא דְּנוּקְבָּא), and their power is weakened (וְנִחְלָשׁ כֹּחָם). And when the sun is taken out of its sheath, as explained above (וּבְצֵאת חַמָּה מִנַּרְתִּיקָהּ כַּנַּ״ל), it burns the entire world with harsh judgments (שׁוֹרֶפֶת הָעוֹלָם כֻּלּוֹ בְּדִינִין קָשִׁים). And we have already explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), that this matter applies only on the weekdays (כִּי אֵין דָּבָר זֶה אֶלָּא בִּימֵי הַחוֹל), but on Shabbatot they were face to face, according to what was explained above (אֲבָל בְּשַׁבָּתוֹת הָיוּ פָּנִים בְּפָנִים עַל דֶּרֶךְ הַנַּ״ל). And this continued until Abraham came and brought her down one firmament (וְזֶה נִמְשַׁךְ עַד שֶׁבָּא אַבְרָהָם וְהוֹרִידָהּ רָקִיעַ אֶחָד), and this is the aspect of the Chesed within her that spread downward, as is known, for Abraham is a man of Chesed (וְהוּא בְּחִינַת הַחֶסֶד שֶׁבָּהּ שֶׁנִּתְפַּשֵּׁט לְמַטָּה כַּנּוֹדָע כִּי אַבְרָהָם אִישׁ חֶסֶד). And so did the others (וְכֵן עָשׂוּ הַשְּׁאָרִים) until Moses (עַד מֹשֶׁה). And then even the Malkhut within her spread (וְאָז נִתְפַּשְּׁטָה גַּם הַמַּלְכוּת שֶׁבָּהּ), and her nine Sefirot spread in the aspect of back-to-back below the chest (וְנִתְפַּשְּׁטוּ ט״ס שֶׁבָּהּ בִּבְחִינַת אֲחוֹר בְּאָחוֹר לְמַטָּה מֵהֶחָזֶה). But still, the light of the three upper ones did not illuminate within her (וַעֲדַיִן אֵין אוֹר הַג״ר שֶׁבּוֹ מְאִירִין בָּהּ). And all of this was on the weekdays, as explained above (וְכָל זֶה בִּימֵי הַחוֹל כַּנַּ״ל). And the reason for this was (וְטַעַם הַדָּבָר הָיָה), that all the souls of those generations that were from the aspect of Israel were intermixed in the generation of the Dispersion, and in the generation of Sodom, and in the generation of Egypt (לְפִי שֶׁכָּל הַנְּשָׁמוֹת שֶׁבָּאוֹתָן הַדּוֹרוֹת שֶׁהָיוּ מִבְּחִינַת יִשְׂרָאֵל הָיוּ מְעֹרָבוֹת בְּדוֹר הַפְּלָגָה וּבְדוֹר סְדוֹם וּבְדוֹר מִצְרַיִם). And the good was intermixed with the evil (וְהָיָה הַטּוֹב מְעֹרָב בָּרָע), as is explained in a separate discourse, with the help of Hashem (וְכַמָּשֶׁכָּתַבְנוּ בִּדְרוּשׁ בִּפְנֵי עַצְמוֹ בְּעֶזְרַת ה׳).

And therefore those righteous ones were not able to draw down the light of the three upper ones to below, that they should illuminate within her (וְעַל כֵּן לֹא יָכְלוּ הַצַּדִּיקִים הָהֵם לְהַמְשִׁיךְ אוֹר הַג״ר לְמַטָּה שֶׁיָּאִירוּ בָּהּ), as will be explained, with the help of Hashem, regarding the exile of Egypt (וְכַמָּשֶׁנִּבְאַר בְּעֶזְרַת ה׳ בְּעִנְיַן גָּלוּת מִצְרַיִם). And this is the reason for the four hundred years of the exile of Egypt (וְזֶהוּ טַעַם ד׳ מֵאוֹת שָׁנָה שֶׁל גָּלוּת מִצְרַיִם), for that exile was the aspect of the withdrawal of the three upper lights of Ze’ir Anpin from the four lower ones within him, where the stature of the Malkhut is (הָיָה הַגָּלוּת הַהוּא בְּחִינַת הִסְתַּלְּקוּת הַג״ר דְּז״א מִד׳ תַּחְתּוֹנִים שֶׁבּוֹ אֲשֶׁר שָׁם קוֹמַת הַמַּלְכוּת).

[Gloss — it seems to me, Chaim(הַגָּהָה – נל״ח), this is the secret of “and the children of Israel went up armed from the land of Egypt” (זֶהוּ סוֹד וַחֲמֻשִׁים עָלוּ בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם), for in their ascent from Egypt the three upper ones returned, each one inclusive of ten, which is fifty, and this needs consideration (כִּי בַּעֲלִיָּתָם מִמִּצְרַיִם חָזְרוּ הַג״ר כָּל אֶחָד כָּלוּל מִי׳ שֶׁהוּא נ׳ וְקָשֶׁה לִי)].

And corresponding to these four from which that light was lacking (וּכְנֶגֶד ד׳ אֵלּוּ שֶׁחָסֵר מֵהֶם הָאוֹר הַנַּ״ל), the exile was extended for four hundred years (נִמְשַׁךְ הַגָּלוּת ת׳ שָׁנָה). Afterward, when the time of the redemption of Egypt arrived (אַחַר כָּךְ בְּהַגִּיעַ תּוֹר גְּאֻלַּת מִצְרַיִם), on the tenth of the month they took the Paschal lamb (בֶּעָשׂוֹר לַחֹדֶשׁ לָקְחוּ הַפֶּסַח), to indicate that then she was a complete Partzuf in the secret of back-to-back with ten Sefirot (לְהוֹרוֹת כִּי אָז הָיְתָה פַּרְצוּף שָׁלֵם בְּסוֹד אֲחוֹר בְּאָחוֹר בְּי״ס), and therefore they took it on the tenth (וְלָכֵן לָקְחוּ מֵעָשׂוֹר). And afterward they waited five days (וְאַחַר כָּךְ הִמְתִּינוּ עַד ה׳ יָמִים), and then the three upper lights within him illuminated within her (וְהֵאִירוּ בָּהּ עוֹד הַג״ר שֶׁבּוֹ), and then it was the night of Passover, on the fifteenth of the month (וְאָז הָיָה לֵיל פֶּסַח בְּט״ו לַחֹדֶשׁ). And this is the secret of what is written in the Zohar, Emor, daf 112, regarding the fifteenth of the month (וְזֶהוּ סוֹד מַה שֶּׁכָּתוּב בַּזֹּהַר אֱמוֹר דְּקִי״ב עַל בְּט״ו לַחֹדֶשׁ), “for then the moon stands in completeness, five over ten” (כִּי כַדִּין קָאֵימָא סִיהֲרָא בְּאַשְׁלָמוּתָא ה׳ עַל י׳).

The explanation is as follows (פֵּירוּשׁ): when she is in the aspect of back (בִּהְיוֹתָהּ בְּסוֹד אָחוֹר), she is in the aspect of ten Sefirot (הִיא בְּחִינַת י״ס), but the measure of her stature is only the four lower Sefirot of Ze’ir Anpin (וְשִׁעוּר קוֹמָתָהּ אֵינָהּ רַק ד׳ סְפִירוֹת תַּחְתּוֹנוֹת דְּז״א), and the three upper ones of Ze’ir Anpin are higher than them (וְהַג״ר דְּז״א גְּבוֹהִים עֲלֵיהֶם). And when she grows together with him upward (וְכַאֲשֶׁר הִיא נִגְדֶּלֶת עִמּוֹ לְמַעְלָה), she takes their place (לוֹקַחַת מְקוֹמָם), and it is found that she is now in the aspect of “five over ten” (וְנִמְצָא שֶׁהִיא עַתָּה בְּחִינַת ה׳ עַל י׳). And this is on the night of Passover, which is the fifteenth of the month (וְזֶהוּ בְּלֵיל פֶּסַח שֶׁהוּא בְּט״ו לַחֹדֶשׁ), for then she returned face to face with him in the sixth aspect mentioned above (כִּי אָז חָזְרָה פָּנִים בְּפָנִים עִמּוֹ בִּבְחִינַת ו׳ הַנַּ״ל). And therefore we recite complete Hallel on that night (וְלָכֵן אָנוּ אוֹמְרִים בַּלַּיְלָה הַהוּא הַלֵּל), for the Nukvah—who is called Adonai, whose gematria is “Hallel”—has her stature completed (כִּי הַנּוּקְבָּא הַנִּקְרֵאת אַדְנ״י שֶׁהִיא גִּימַטְרִיָּא הַלֵּל נִגְמֶרֶת קוֹמָתָהּ), in full (גָּמוּר). And immediately afterward she descended as at the beginning (וּתְּכֵף יָרְדָה כְּבַתְּחִלָּה), and therefore complete Hallel is not recited on the seven days of Passover (לָכֵן אֵין הַלֵּל גָּמוּר בְּז׳ יְמֵי הַפֶּסַח). After that, from then onward until Solomon built the First Temple (אַחַר כָּךְ מֵאָז וָאֵילָךְ עַד שֶׁבָּנָה שְׁלֹמֹה בַּיִת רִאשׁוֹן), on all the days of Shabbat she was face to face with him in the sixth aspect mentioned above (הָיְתָה בְּכָל יְמֵי הַשַּׁבָּתוֹת פָּנִים בְּפָנִים בִּבְחִינַת ו׳ הַנַּ״ל), and on all six weekdays she was back to back in the third aspect mentioned above (וּבְכָל ו׳ יְמֵי הַחוֹל הָיְתָה אֲחוֹר בְּאָחוֹר בִּבְחִינַת ג׳ הַנַּ״ל), in which she was a complete Partzuf of ten Sefirot from the chest and below (שֶׁהָיְתָה בְּפַּרְצוּף שָׁלֵם י״ס מֵהֶחָזֶה וּלְמַטָּה), and the light of the three upper ones of Ze’ir Anpin was always illuminating within her (וְגַם אוֹר הַג״ר דְּז״א הֵאִירוּ בָּהּ תָּמִיד).

And this is the reason for the remembrance of the Exodus from Egypt (וְזֶהוּ טַעַם זְכִירַת יְצִיאַת מִצְרַיִם), for it was a great redemption relative to her initial state during the days of exile, when she was only in the second aspect (כִּי הָיְתָה גְּאֻלָּה גְּדוֹלָה מִבְּחִינַת הֱיוֹתָהּ בִּתְחִלָּה בִּימֵי הַגָּלוּת בִּבְחִינַת ב׳ לְבַד), which was a Partzuf of ten Sefirot back to back from the chest and below, without the illuminations of his three upper ones within her (וְהוּא פַּרְצוּף י״ס בְּאָחוֹר מֵהֶחָזֶה וּלְמַטָּה בְּלִי הֶאָרוֹת הַג״ר שֶׁלּוֹ בָּהּ), which is not the case with the destruction of the First Temple, as will be explained with the help of Hashem (מַה שֶּׁאֵין כֵּן בְּחֻרְבַּן בַּיִת רִאשׁוֹן כְּמוֹ שֶׁנִּבְאַר בְּעֶזְרַת ה׳). And afterward, when the First Temple was built by Solomon (וְאַחַר כָּךְ כַּאֲשֶׁר נִבְנָה בַּיִת רִאשׁוֹן עַל־יְדֵי שְׁלֹמֹה), another aspect was added within her (נִתּוֹסְפָה עוֹד בָּהּ בְּחִינָה אַחֶרֶת), and this was that both on Shabbat and on weekdays she was always face to face with him in the sixth aspect (וְהִיא שֶׁבֵּין בְּשַׁבָּת וּבֵין בַּחוֹל לְעוֹלָם הָיְתָה עִמּוֹ פָּנִים בְּפָנִים בִּבְחִינַת ו׳). However, the seventh aspect—namely, that the two kings would use one crown, as explained above—was never so until the future to come (אָמְנָם הַבְּחִינָה הַז׳ שֶׁהוּא הֱיוֹת ב׳ מְלָכִים מִשְׁתַּמְּשִׁין בְּכֶתֶר אֶחָד כַּנַּ״ל לֹא הָיְתָה כֵּן לְעוֹלָם עַד לֶעָתִיד לָבוֹא). And had this been so in the First Temple (וְאִלּוּ הָיְתָה כֵּן בְּבַיִת רִאשׁוֹן), no nation or tongue would have ruled over us at all (לֹא הָיְתָה אֻמָּה וְלָשׁוֹן שׁוֹלֶטֶת בָּנוּ כְּלָל עוֹד).

And indeed, an additional great illumination was added at the time of the First Temple (וְאָמְנָם עוֹד נִתּוֹסְפָה עַתָּה בְּבַיִת א׳ הֶאָרָה גְּדוֹלָה), and this is the matter (וְהוּא זֶה הָעִנְיָן), as I wrote elsewhere (כְּמוֹ שֶׁכָּתַבְתִּי בְּמָקוֹם אַחֵר): for Ze’ir Anpin was [originally] six extremities—Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (כִּי הַז״א הָיָה ו״ק חַג״ת נֶה״י), and afterward the Chesed, Gevurah, Tiferet ascended and became Chokhmah, Binah, Da‘at (וְאַחַר כָּךְ עָלוּ חַג״ת וְנַעֲשׂוּ חב״ד), and the Netzach, Hod, Yesod became Chesed, Gevurah, Tiferet (וְנֶה״י נַעֲשׂוּ חַג״ת), and it was necessary for Binah to spread within him and make new Netzach, Hod, Yesod (וְהֻצְרְכָה הַבִּינָה לְהִתְפַּשֵּׁט בּוֹ וְלַעֲשׂוֹת נֶה״י חֲדָשִׁים). It is found, therefore, that there is in Ze’ir Anpin a first Hod and a latter Hod (נִמְצָא כִּי יֵשׁ בְּז״א הוֹד רִאשׁוֹן וְהוֹד אַחֲרוֹן), and the first Hod later became Gevurot within him (וְהוֹד הָרִאשׁוֹן נַעֲשָׂה אַחַר כָּךְ בּוֹ גְּבוּרוֹת). And it is known that Binah in Ze’ir Anpin spreads until his Hod (וְנוֹדַע כִּי הַבִּינָה בְּז״א אִתְפַּשְּׁטָה עַד הוֹד שֶׁבּוֹ).

However, before the First Temple (וְאָמְנָם קֹדֶם בַּיִת א׳), Binah within him extended only until the first Hod, which later became the aspect of Gevurah (הָיְתָה הַבִּינָה בּוֹ עַד הוֹד רִאשׁוֹן שֶׁהָיָה אַחַר כָּךְ בְּחִינַת גְּבוּרָה). It follows that the spreading of Binah within Ze’ir Anpin was only in the three upper ones—Chokhmah, Binah, Da‘at—and Chesed and Gevurah (נִמְצָא כִּי הִתְפַּשְּׁטוּת הַבִּינָה תּוֹךְ ז״א לֹא הָיְתָה אֶלָּא בְּה״ר שֶׁהֵם חב״ד ח״ג), and Keter is not counted (וְכֶתֶר אֵינוֹ נִמְנֶה), for Keter and Da‘at are entirely one, as is known (מִפְּנֵי שֶׁהַכֶּתֶר וְהַדַּעַת הַכֹּל אֶחָד כַּנּוֹדָע). And also, the Tiferet of Ze’ir Anpin was not a place where Binah spread (גַּם תִּפְאֶרֶת דְּז״א לֹא נִתְפַּשְּׁטָה בּוֹ הַבִּינָה), for the Netzach–Hod of Imma are long and spread extensively in the two lines, right and left (כִּי נֶה״י דְּאִמָּא אֲרוּכִים וּמִתְפַּשְּׁטִין הַרְבֵּה בִּב׳ קַוִּין יָמִין וּשְׂמֹאל), but her Yesod, which is in the middle line, ends at his Da‘at (אֲבָל הַיְסוֹד שֶׁלָּהּ שֶׁהוּא בְּקו הָאֶמְצָעִי מִסְתַּיֵּם בְּדַעַת שֶׁלּוֹ).

Thus, only the three upper ones were the place of the spreading of Binah (וְנִמְצָא שֶׁרַק הַה״ר לְבַד הָיְתָה הַבִּינָה מִתְפַּשֶּׁטֶת). But after the building of the First Temple (אַךְ אַחַר בִּנְיַן בַּיִת א׳), Binah spread until the second Hod of Ze’ir Anpin (נִתְפַּשְּׁטָה הַבִּינָה עַד הוֹד ב׳ דְּז״א), and these are now the six Sefirot into which Binah spreads within Ze’ir Anpin (וְהֵם עַתָּה ו׳ סְפִירוֹת שֶׁמִּתְפַּשֶּׁטֶת בָּהֶם הַבִּינָה תּוֹךְ ז״א). And afterward, when the sins caused it, the First Temple was destroyed (וְאַחַר כָּךְ כַּאֲשֶׁר גָּרְמוּ הָעֲוֹנוֹת נֶחֱרַב בַּיִת רִאשׁוֹן). And at the time of the destruction itself, the Malkhut descended behind the Yesod of Ze’ir Anpin (וּבְעֵת הַחֻרְבָּן עַצְמוֹ יָרְדָה הַמַּלְכוּת אֲחוֹרֵי הַיְסוֹד דְּז״א).

However, her nine upper Sefirot did not descend into the Klipot as they did at the sin of Adam HaRishon (אָמְנָם ט״ס הָעֶלְיוֹנוֹת שֶׁבָּהּ לֹא יָרְדוּ לַקְּלִיפּוֹת כְּמוֹ שֶׁהָיָה בְּחֶטְאוֹ שֶׁל אָדָם הָרִאשׁוֹן). Rather, they ascended upward into Ze’ir Anpin, to their roots, as explained above in the matter of the diminution of the moon (אָמְנָם עָלוּ לְמַעְלָה תּוֹךְ ז״א בְּשָׁרְשֵׁיהֶן כַּנַּ״ל בְּעִנְיַן מִיעוּט הַיָּרֵחַ). And had this great diminution not occurred, the Klipot and the Erev rav would not have had the power to expand within the Temple (וְאִלּוּלֵי שֶׁנִּתְמַעֵט הַמִּעוּט הַגָּדוֹל הַזֶּה לֹא הָיְתָה יְכֹלֶת אֶל הַקְּלִיפּוֹת וְלָעֵרֶב רַב לְהַרְחִיב בְּהֵיכַל בֵּית הַמִּקְדָּשׁ). But indeed, since the nine upper Sefirot returned and were concealed upward within Ze’ir Anpin, the Klipot did not rule over them (אַךְ אָמְנָם חָזְרוּ ט״ס עֶלְיוֹנוֹת לְהִתְעַלֵּם לְמַעְלָה בְּז״א וְלֹא שָׁלְטוּ בָּהֶם הַקְּלִיפּוֹת). However, immediately after the destruction, the Nukvah returned to be rectified in the third aspect (אָמְנָם תֵּכֶף אַחַר הַחֻרְבָּן חָזְרָה הַנּוּקְבָּא לְהִתְתַּקֵּן בִּבְחִינַת ג׳), and she became a Partzuf of ten Sefirot, back to back, from the chest and below (וְנַעֲשָׂה פַּרְצוּף שֶׁל י״ס אֲחוֹר בְּאָחוֹר מֵהֶחָזֶה וּלְמַטָּה). And even then, the three upper lights of Ze’ir Anpin were illuminating within her (וְאַף כִּי גַּם אָז הָיוּ מְאִירִין בָּהּ הַג״ר שֶׁל ז״א). And all of this was on weekdays (וְכָל זֶה בַּחוֹל), for on Shabbat she was face to face in the sixth aspect (כִּי בְּשַׁבָּת הָיְתָה פָּנִים בְּפָנִים בִּבְחִינַת ו׳).

It is thus found (נִמְצָא), that at the time of the destruction of the First Temple, during that exile of seventy years of Babylon, the Nukvah was exactly as she had been at the Exodus from Egypt and in the generation of the wilderness (שֶׁבְּעֵת חֻרְבַּן בַּיִת רִאשׁוֹן בְּאוֹתוֹ גָּלוּת שֶׁל ע׳ שָׁנָה דְּבָבֶל הָיְתָה הַנּוּקְבָּא מַמָּשׁ כְּמוֹ שֶׁהָיְתָה בִּיצִיאַת מִצְרַיִם וּבְדוֹר הַמִּדְבָּר). And this is what Scripture says, “Was I a wilderness to Israel…” (וְזֶה שֶׁאָמַר הַכָּתוּב הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל וְגו׳). And that which at that time—the aspect of the Exodus from Egypt—was considered redemption, is now considered exile (וּמַה שֶּׁהָיָה אָז בְּחִינַת גְּאֻלַּת מִצְרַיִם נֶחְשָׁב עַתָּה לְגָלוּת), because at first, in the exile of Egypt, it was a complete exile (לְפִי שֶׁבִּתְחִלָּה בְּגָלוּת מִצְרַיִם הָיְתָה גָּלוּת גָּמוּר), for even when she was back to back on the weekdays, the light of his three upper ones did not illuminate within her (שֶׁאֲפִלּוּ בִּהְיוֹתָהּ אֲחוֹר בְּאָחוֹר בִּימֵי הַחוֹל לֹא הָיוּ אוֹר הַג״ר שֶׁלּוֹ מְאִירִין בָּהּ). And therefore, when the illumination of the three upper ones was added, it was considered redemption (וְלָכֵן כַּאֲשֶׁר נִתּוֹסְפָה הֶאָרַת הַג״ר נֶחְשָׁב לִגְּאֻלָּה).

But now, in the time of the First Temple (אֲבָל עַתָּה שֶׁבִּזְמַן בַּיִת רִאשׁוֹן), even on the weekdays they were face to face and their stature was equal (אֲפִלּוּ בִּימֵי הַחוֹל הָיוּ פָּנִים בְּפָנִים וְקוֹמָתָן שָׁוָה). And afterward, when she returned to the third aspect of back to back (וְאַחַר כָּךְ כְּשֶׁחָזְרָה לִבְחִינַת ג׳ דְּאֲחוֹר בְּאָחוֹר), even though the light of the three upper ones was illuminating within her (אַף עַל פִּי שֶׁאוֹר הַג״ר מְאִירִין בָּהּ), it is considered a complete exile (נֶחְשָׁב לְגָלוּת גָּמוּר). However, the deficiency that existed now in the exile of Babylon was as follows (אָמְנָם הַגִּרְעוֹן שֶׁהָיָה עַתָּה בְּגָלוּת בָּבֶל הוּא): that those illuminations which had been illuminating—the six upper Sefirot in which Binah had spread within Ze’ir Anpin, as explained above in the days of the First Temple (כִּי אוֹתָן הֶאָרוֹת שֶׁהָיוּ מְאִירִין ו׳ סְפִירוֹת עֶלְיוֹנוֹת שֶׁבָּהֶן נִתְפַּשְּׁטָה הַבִּינָה בְּז״א כַּנַּ״ל בִּימֵי בֵּית הַמִּקְדָּשׁ רִאשׁוֹן), and all of them were illuminating within her in the aspect of face to face, as explained above (וְכֻלָּם הָיוּ מְאִירִין בָּהּ בִּבְחִינַת פָּנִים בְּפָנִים כַּנַּ״ל)—behold, all these lights descended and were drawn into the Klipot because of our sins (הִנֵּה אֵלּוּ הָאוֹרוֹת יָרְדוּ כֻּלָּם וְנִמְשְׁכוּ אֶל הַקְּלִיפּוֹת בַּעֲוֹנוֹתֵינוּ). But the nine upper Sefirot themselves of hers, as explained above, did not descend (אַךְ לֹא ט״ס רִאשׁוֹנוֹת עַצְמָן שֶׁבָּהּ כַּנַּ״ל), for they ascended into Ze’ir Anpin (שֶׁעָלוּ בְּז״א). Rather, these six lights descended into the Klipot (רַק אֵלּוּ הו׳ אוֹרוֹת יָרְדוּ בַּקְּלִיפּוֹת), and she returned to the state of back to back on the weekdays, as explained above (וְהִיא חָזְרָה אֲחוֹר בְּאָחוֹר כַּנַּ״ל בִּימֵי הַחוֹל). And this is the matter of the exile of Babylon—seventy years (וְזֶהוּ עִנְיַן גָּלוּת בָּבֶל ע׳ שָׁנָה), corresponding to these seven lights (כְּנֶגֶד ז׳ אוֹרוֹת אֵלּוּ), which are the aspect of seven, each one inclusive of ten (שֶׁהִיא בְּחִינַת ז׳ כָּל אֶחָד כָּלוּל מִי׳), therefore it is called the exile of Babylon, whose gematria is Dalet–Lamed (לָכֵן נִקְרָא גָּלוּת בָּבֶל שֶׁהוּא גִּימַטְרִיָּא ד״ל), as is known (כַּנּוֹדָע).

For the Malkhut is built through Bokhu, the permutation of Ehyeh (כִּי מַלְכוּת נִבְנֵית עַל־יְדֵי בּוּכ״ו חִלּוּף אֶהְיֶה), which has the gematria of Dalet–Lamed (שֶׁהוּא גִּימַטְרִיָּא ד״ל). And then the measure of the stature of the Malkhut is the length of the curtain—thirty cubits—and the width—four cubits (וְאָז שִׁעוּר קוֹמַת הַמַלְכוּת הִיא אֹרֶךְ הַיְרִיעָה שְׁלֹשִׁים בָּאַמָּה וְרוֹחַב אַרְבַּע בָּאַמָּה), corresponding to the number Dalet–Lamed (כְּמִנְיַן ד״ל). And now her building and her former stature were diminished (וְעַתָּה נִתְמַעֵט בִּנְיָנָהּ וְקוֹמָתָהּ הָרִאשׁוֹן), which is the gematria of Dalet–Lamed (שֶׁהוּא גִּימַטְרִיָּא ד״ל). Afterward, in the Second Temple (אַחַר כָּךְ בְּבַיִת שֵׁנִי), she ascended on the days of Shabbat face to face in the sixth aspect (עָלְתָה בִּימֵי הַשַּׁבָּת פָּנִים בְּפָנִים בִּבְחִינַת ו׳). But on the weekdays (אַךְ בִּימֵי הַחוֹל), she ascended face to face in the fifth aspect (עָלְתָה פָּנִים בְּפָנִים שֶׁל בְּחִינַת ה׳), in which she was a complete Partzuf of ten Sefirot (שֶׁהָיְתָה פַּרְצוּף בְּי״ס שְׁלֵמוּת), and the measure of her stature was from his chest and below, face to face (וְשִׁעוּר קוֹמָתָהּ מֵהֶחָזֶה שֶׁלּוֹ וּלְמַטָּה פָּנִים בְּפָנִים). And the three upper lights of Ze’ir Anpin were illuminating within her from afar (וְהָיוּ הַה״ר שֶׁלּוֹ מְאִירִין בָּהּ מֵרָחוֹק).

However, she did not ascend opposite them themselves (אָמְנָם לֹא עָלְתָה הִיא כְּנֶגְדָּן מַמָּשׁ), as she had been in the First Temple on the weekdays (כְּמוֹ שֶׁהָיְתָה בְּבַיִת א׳ בִּימֵי הַחוֹל). And this is the matter of what was lacking—five things—in the Second Temple (וְזֶהוּ הָעִנְיָן שֶׁחָסֵר ה׳ דְּבָרִים בְּבַיִת שֵׁנִי), and these are the Urim and Tumim, etc. (וְאֵלּוּ הֵם אוּרִים וְתוּמִים וְכו׳). And this is the meaning of what is written in the Zohar, Parashat Shemot (וְזֶהוּ עִנְיַן מַה שֶּׁכָּתוּב בַּזֹּהַר פָּרָשַׁת שְׁמוֹת), that the First Temple corresponds to the upper Heh (כִּי בַּיִת רִאשׁוֹן לְקַבֵּל ה׳ עִלָּאָה), and the Second Temple corresponds to the lower Heh (וּבַיִת שֵׁנִי לְקַבֵּל ה׳ תַּתָּאָה).

And the matter is as follows (וְהָעִנְיָן הוּא), for we have already explained (שֶׁכְּבָר בֵּאַרְנוּ), that in the First Temple they were face to face up to above, in the aspect of the sixth level (שֶׁבְּבַיִת רִאשׁוֹן הָיוּ פָּנִים בְּפָנִים עַד לְמַעְלָה בִּבְחִינַת ו׳), and the three upper lights were illuminating within her (וְהָיוּ הַה״ר מְאִירִין בָּהּ). And then she is called “the moon in complete fullness” (וְאָז נִקְרֵאת סִיהֲרָא בְּאַשְׁלָמוּתָא), in the fullness of the moon on the fifteenth of the month (בְּמִלּוּי הַלְּבָנָה בְּט״ו לַחֹדֶשׁ), in the secret of fifteen—five over ten (בְּסוֹד חֲמֵשָׁה עָשָׂר ה׳ עַל י׳), as explained above (כַּנַּ״ל).

It follows (נִמְצָא), that when she was there above (כִּי בִּהְיוֹתָהּ שָׁם לְמַעְלָה), she too was called the upper Heh (נִקְרֵאת גַּם הִיא ה׳ עִלָּאָה). But in the Second Temple (אֲבָל בְּבַיִת שֵׁנִי), when on the weekdays she was face to face in the four lower ones of him (שֶׁהָיְתָה בִּימֵי הַחוֹל פָּנִים בְּפָנִים בְּד׳ תַּחְתּוֹנוֹת שֶׁבּוֹ), and she was the fifth relative to them (וְהִיא חֲמִישִׁית לָהֶם), she is therefore called the lower Heh (אָז נִקְרֵאת ה׳ תַּתָּאָה). And there is yet another reason together with the above (וְעוֹד טַעַם אַחֵר עִם הַנַּ״ל), for in the First Temple (כִּי בְּבַיִת רִאשׁוֹן), Imma Ila’ah, who is called the upper Heh (אִמָּא עִלָּאָה הַנִּקְרֵאת ה׳ עִלָּאָה), spread until the second Hod of Ze’ir Anpin (נִתְפַּשְּׁטָה עַד הוֹד ב׳ דְּז״א). And the Malkhut was nursing from her (וְהַמַּלְכוּת הָיְתָה יוֹנֶקֶת מִמֶּנָּה), for there is the place of the Malkhut (כִּי שָׁם מְקוֹם הַמַּלְכוּת). But in the Second Temple (אֲבָל בְּבַיִת שֵׁנִי), the Binah did not spread except until the first Hod of Ze’ir Anpin alone (לֹא נִתְפַּשְּׁטָה הַבִּינָה אֶלָּא עַד הוֹד רִאשׁוֹן דְּז״א לְבַד), which is now the aspect of Gevurah (שֶׁהוּא בְּחִינַת גְּבוּרָה שֶׁל עַתָּה), as explained above (כַּנַּ״ל).

It is found (נִמְצָא), that the Malkhut now, on weekdays in the Second Temple (כִּי הַמַּלְכוּת עַתָּה בְּחוֹל בְּבַיִת ב׳), even though she is face to face (אַף עַל פִּי שֶׁהוּא פָּנִים בְּפָנִים), is from the chest and below (הִיא מֵחָזֶה וּלְמַטָּה), and she does not nurse from the upper Heh (וְאֵינָהּ יוֹנֶקֶת מֵה׳ עִלָּאָה). Therefore she is called the lower Heh (לָכֵן נִקְרֵאת ה׳ תַּתָּאָה), since she does not nurse from the three upper ones (לְפִי שֶׁאֵינָהּ יוֹנֶקֶת מֵהַה״ר). And keep this introduction in mind (וְשָׁמוֹר הַקְדָּמָה זוֹ), regarding the matter of Binah spreading until the first Hod—when it is so, and when it spreads until the second Hod (עַל עִנְיַן בִּינָה הַמִּתְפַּשֶּׁטֶת עַד הוֹד א׳ אֵימָתַי הוּא וְאֵימָתַי מִתְפַּשֶּׁטֶת עַד הוֹד ב׳).

And behold (וְהִנֵּה), afterward, at the destruction of the Second Temple (אַחַר כָּךְ בְּחֻרְבַּן בַּיִת ב׳), there was the greatest diminution of all times (הָיְתָה הַמִּעוּט הַיּוֹתֵר מְמוּעָט שֶׁבְּכָל הַזְּמַנִּים). And it is exactly similar to the time of the sin of Adam HaRishon (וְהוּא דּוֹמֶה מַמָּשׁ אֶל זְמַן חֵטְא אָדָם הָרִאשׁוֹן). And it is as she was in the first aspect of Atzilut, back to back (וְהוּא כְּמוֹ שֶׁהָיְתָה בִּבְחִינָה רִאשׁוֹנָה שֶׁל אֲצִילוּת אֲחוֹר בְּאָחוֹר), when she was in the aspect of one point inclusive of ten (שֶׁהָיְתָה בִּבְחִינַת נְקֻדָּה כְּלוּלָה מִי׳), which is the Malkhut within her alone (שֶׁהִיא הַמַּלְכוּת שֶׁבָּהּ לְבַד). And she was back to back beneath his Yesod (אֲחוֹר בְּאָחוֹר תַּחַת הַיְסוֹד שֶׁלּוֹ). And an additional blemish was added to her (וְנִתּוֹסַף בָּהּ פְּגָם), that those nine Sefirot of hers descended below among the Klipot (שֶׁאוֹתָן ט״ס שֶׁלָּהּ יָרְדוּ לְמַטָּה בֵּין הַקְּלִיפּוֹת). And then the supports were lost (וְאָז סָמְכִין אִתְאַבֵּידוּ), which are the Netzach, Hod, Yesod of Ze’ir Anpin that support her (שֶׁהֵם נֶה״י דְּז״א הַסּוֹמְכִים אוֹתָהּ). And this is the secret of “He cast down from heaven to earth…” (וְזֶהוּ סוֹד הַשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וְגו׳), for Tiferet of Israel, which is Ze’ir Anpin (כִּי תִּפְאֶרֶת יִשְׂרָאֵל שֶׁהוּא ז״א), cast down the Malkhut, which is called “earth” (הִשְׁלִיךְ אֶת הַמַּלְכוּת הַנִּקְרֵאת אֶרֶץ), which was initially in his Tiferet, which is called “heaven” (שֶׁהָיְתָה תְּחִלָּה בְּתִפְאֶרֶת שֶׁבּוֹ הַנִּקְרָא שָׁמַיִם), and from there he cast her even below the footstool of his feet (וּמִשָּׁם הִשְׁלִיכָהּ אֲפִלּוּ לְמַטָּה מֵהֲדוֹם רַגְלָיו), which are his Netzach, Hod, Yesod (שֶׁהֵם נֶה״י שֶׁבּוֹ), and she fell beneath his Yesod, behind him (וְנָפְלָה תַּחַת הַיְסוֹד שֶׁבּוֹ בַּאֲחוֹרָיו). And this is “And the iniquity of the daughter of My people was greater than the sin of Sodom” (וְזֶהוּ וַיִּגְדַּל עֲוֹן בַּת עַמִּי מֵחַטַּאת סְדוֹם), for in the generation of the people of Sodom the Malkhut was behind the Netzach, Hod, Yesod of Ze’ir Anpin, as explained above, in the secret of “And Hashem caused to rain” (כִּי בְּדוֹר אַנְשֵׁי סְדוֹם הָיְתָה הַמַּלְכוּת בַּאֲחוֹרֵי נֶה״י דְּז״א כַּנַּ״ל בְּסוֹד וַה׳ הִמְטִיר).

But now she fell into the aspect of a point alone beneath the Yesod (אֲבָל עַתָּה נָפְלָה בְּסוֹד נְקֻדָּה לְבַד תַּחַת הַיְסוֹד), and her nine Sefirot descended into the Klipot (וְט״ס שֶׁלָּהּ יָרְדוּ אֶל הַקְּלִיפּוֹת). All the more so the illumination of the three upper ones of Ze’ir Anpin fell at the destruction of the First Temple (מִכָּל שֶׁכֵּן הֶאָרַת הַה״ר דְּז״א שֶׁנָּפְלוּ בְּחֻרְבַּן בַּיִת רִאשׁוֹן). It is found (נִמְצָא), that the sin of Adam HaRishon and the sin of the destruction of the Second Temple are entirely one matter (כִּי חֵטְא אָדָם הָרִאשׁוֹן וְחֵטְא חֻרְבַּן בַּיִת שֵׁנִי הַכֹּל אֶחָד). Except that the sin of Adam HaRishon actually rectified the Klipot (אֶלָּא שֶׁחֵטְא אָדָם הָרִאשׁוֹן תִּקֵּן מַמָּשׁ אֶת הַקְּלִיפּוֹת), which at first were without rectification, as will be explained with the help of Hashem (שֶׁמִּתְּחִלָּה הָיוּ בִּלְתִּי תִּקּוּן כְּמוֹ שֶׁנִּבְאַר בְּעֶזְרַת ה׳). But at the time of the destruction, through the sin of Israel, the Klipot were already rectified (אֲבָל בְּעֵת הַחֻרְבָּן בְּחֵטְא יִשְׂרָאֵל כְּבָר הָיוּ הַקְּלִיפּוֹת מְתוּקָּנוֹת). And what they completed was to return and clothe the holiness within them, as explained above (וּמַה שֶּׁגָּמְרוּ הוּא לְהַחֲזִיר וּלְהַלְבִּישׁ בָּהֶם אֶת הַקְּדֻשָּׁה כַּנַּ״ל). And this is the secret of “And they, like Adam, transgressed the covenant” (וְזֶהוּ סוֹד וְהֵמָּה כְּאָדָם עָבְרוּ בְּרִית). And this is the reason that in the days of the Messiah it will no longer be said, “As Hashem lives, who brought you up from the land of Egypt” (וְזֶהוּ הַטַּעַם שֶׁבִּימֵי הַמָּשִׁיחַ לֹא יֵאָמֵר עוֹד חַי ה׳ אֲשֶׁר הֶעֱלָה אֶתְכֶם מֵאֶרֶץ מִצְרָיִם), for this exile is far greater than the exile of Egypt mentioned above (כִּי גָּלוּת זֶה גָּדוֹל מְאֹד מִגָּלוּת מִצְרַיִם הַנַּ״ל).

And behold, the matter of the enclothing of these nine Sefirot of hers within the Klipot is as I wrote elsewhere (וְהִנֵּה עִנְיַן הִתְלַבְּשׁוּת אֵלּוּ הַט״ס שֶׁבָּהּ בַּקְּלִיפּוֹת הָעִנְיָן כְּמוֹ שֶׁכָּתַבְתִּי בְּמָקוֹם אַחֵר). For these Klipot as well are from the aspect of Atzilut, Beri’ah, Yetzirah—impure (כִּי גַּם אֵלּוּ הַקְּלִיפּוֹת הֵם מִבְּחִינַת אֲצִילוּת בְּרִיאָה יְצִירָה הַטָּמֵא). And each and every world is inclusive of ten Sefirot, which are divided into five Partzufim (וְכָל עוֹלָם וְעוֹלָם כָּלוּל מִי״ס הַמִּתְחַלְּקוֹת לְה׳ פַּרְצוּפִים).

And behold, the Nukvah of Ze’ir Anpin of the Klipah of Atzilut is Lilith, the wife of Samael (וְהִנֵּה הַנּוּקְבָּא דְּזְעֵיר אַנְפִּין דְּקְלִיפָּה דְּאֲצִילוּת הִיא לִילִית אֵשֶׁת סַמָּאֵל). And at first she was in the aspect of one point inclusive of ten beneath the Yesod of Samael, her husband (וְהָיְתָה תְּחִלָּה בִּבְחִינַת נְקֻדָּה כְּלוּלָה מִי׳ תַּחַת הַיְסוֹד שֶׁל סַמָּאֵל בַּעְלָהּ). And now these nine Sefirot have been enclothed within her (וְעַתָּה אֵלּוּ הַט״ס נִתְלַבְּשׁוּ בָּהּ), and they become within her ten complete Sefirot (וְנַעֲשִׂין בָּהּ י״ס שְׁלֵמוֹת). And this is the matter of “and His kingship rules over all” (וְזֶהוּ עִנְיַן וּמַלְכוּתוֹ בַכֹּל מָשָׁלָה), which is said in the Tikkunim (שֶׁאָמְרוּ בַּתִּקּוּנִים), that it refers to Adam of Asiyah who was enclothed in ten Klipot (שֶׁהוּא אָדָם דַּעֲשִׂיָּה שֶׁנִּתְלַבֵּשׁ בְּי׳ קְלִיפּוֹת). And Adam of Asiyah is the aspect of these nine Sefirot of the Malkhut of Atzilut of holiness (וְאָדָם דַּעֲשִׂיָּה הוּא בְּחִינַת ט״ס אֵלּוּ דְּמַלְכוּת דְּאֲצִילוּת דִּקְדוּשָׁה), which is called “Asiyah within Atzilut” (הַנִּקְרָא עֲשִׂיָּה שֶׁבַּאֲצִילוּת), and it became enclothed in the Nukvah of the Klipah (וְנִתְלַבְּשָׁה בְּנוּקְבָּא דְּקְלִיפָּה), which is its counterpart in the impure world of Atzilut (שֶׁהוּא כְּדֻגְמָתָהּ בָּעוֹלָם הַטָּמֵא דְּאֲצִילוּת). And this is the matter of “I shall fill the desolate” (וְזֶהוּ עִנְיַן אֲמַלְאָה הֶחֱרֵבָה), as our Sages of blessed memory said (שֶׁאָמְרוּ רַז״ל): “Tyre was not filled except through the destruction of Jerusalem” (לֹא נִתְמַלְּאָה צוֹר אֶלָּא מֵחֻרְבָּנָהּ שֶׁל יְרוּשָׁלַיִם), which is the Nukvah of holiness of Atzilut (נוּקְבָּא דִּקְדוּשָׁה דְּאֲצִילוּת). And this is the matter in tractate Ḥagigah (וְזֶהוּ עִנְיַן בְּמַסֶּכֶת חֲגִיגָה): “And if you will not hear it, in hidden places my soul will weep because of pride” (וְאִם לֹא תִשְׁמָעוּהָ בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה), “because of the pride of Israel, which was taken from them and given to the nations of the world” (מִפְּנֵי גַּאֲוָתָן שֶׁל יִשְׂרָאֵל שֶׁנִּטְּלָה מֵהֶם וְנִתְּנָה לְאוּמּוֹת הָעוֹלָם). And understand this very well (וְהָבֵן זֶה הֵיטֵב).

It is found (נִמְצָא), that when the nine Sefirot of the Malkhut are enclothed in Lilith of the Klipah (כִּי בְּהִתְלַבֵּשׁ ט״ס דְּמַלְכוּת בְּלִילִית דְּקְלִיפָּה), the essence of this loss is for Ze’ir Anpin (עִקַּר הָאֲבֵדָה זוֹ הוּא לְז״א), for from him they emerged, as explained above (כִּי מִמֶּנּוּ יָצְאוּ כַּנַּ״ל). And this is the statement in the Zohar, Parashat Bamidbar, daf 119, on the verse “Her voice goes like the serpent” (וְזֶהוּ מַאֲמַר בַּזֹּהַר פָּרָשַׁת בְּמִדְבָּר דַּף קי״ט עַל פָּסוּק קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ), and understand this matter well (וְהָבֵן עִנְיָן זֶה הֵיטֵב).

And the matter is (וְהוּא), that the aspect which remained in the Malkhut of Atzilut (כִּי בְּחִינַת מַה שֶּׁנִּשְׁאֲרָה בְּמַלְכוּת דְּאֲצִילוּת), is the aspect of the Malkhut within her, which is called the “tail” (הוּא בְּחִינַת מַלְכוּת שֶׁבָּהּ הַנִּקְרָא זָנָב), in the secret of what our Sages of blessed memory said (בְּסוֹד מַה שֶּׁאָמְרוּ רַז״ל), “And Hashem Elohim built the side”—Rav said: it was a tail (וַיִּבֶן ה׳ אֱלֹהִים אֶת הַצֵּלָע רַב אָמַר זָנָב הָיְתָה). And this tail alone remained in her (וְזֶה הַזָּנָב נִשְׁאַר בָּהּ לְבַד). And the nine upper Sefirot within her, which are her head (וְהַט״ס הָרִאשׁוֹנוֹת שֶׁבָּהּ שֶׁהֵם רֵישָׁא דִילָהּ), descended into the Klipot (יָרְדוּ בַּקְּלִיפּוֹת), and they “lie in the dust” (וְשָׁכְבָה לֶעָפָר), in the secret of “from the dust that will be on the ground of the Tabernacle” (בְּסוֹד וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן). Therefore Israel, whose nourishment is from the Malkhut (לָכֵן יִשְׂרָאֵל שֶׁיְנִיקָתָם מִן הַמַּלְכוּת), do not rule in the exile (אֵינָם שׁוֹלְטִים בַּגָּלוּת), but “our soul is bowed to the dust” (אֶלָּא שָׁחָה לֶעָפָר נַפְשֵׁנוּ). But the nations, whose nourishment is from the tail (אֲבָל הָאוּמּוֹת שֶׁיְנִיקָתָן מִן הַזָּנָב), are the ones who rule (הֵם הַשּׁוֹלְטִים), for there is no governance or dominion now except in that tail (כִּי אֵין הַנְהָגָה וְשִׁלְטוֹן עַתָּה אֶלָּא בַּזָּנָב הַנַּ״ל). And from there they receive Alef–Vav–Heh (וּמִשָּׁם מְקַבְּלִים א״ו״ה), which are also the aspect of tail-flow (שֶׁהֵם גַּם כֵּן בְּחִינַת זָנָבָא שֶׁפַע), and they rule in this exile (וְשׁוֹלְטִים בְּגָלוּת זֶה). And this is also the secret of what Scripture says, “So marred from man was his appearance” (וְזֶהוּ סוֹד גַּם כֵּן מַה שֶּׁאָמַר הַכָּתוּב כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ), and understand this (וְהָבֵן זֶה).

Chapter 3

שער לו פרק ג מ״ק

[36:3] And we shall speak of Beri’ah also (וְנְדַבֵּר בִּבְּרִיאָה גַּם כֵּן), for Adam haRishon sinned in holy Beri’ah also (כִּי אַדְהָ״ר חָטָא בִּבְּרִיאָה הַקְּדוֹשָׁה גַּם כֵּן), and he caused darkness, a deficiency, also in Abba (וְגָרַם חֹשֶׁךְ חֶסְרוֹן גַּם בְּאַבָּא), therefore in Beri’ah there is not recognizable except Imma alone (לָכֵן אֵין נִכָּר בִּבְּרִיאָה רַק אִמָּא לְבַד), and this is the secret of “Imma nests in Beri’ah” (וְזֶה סוֹד אִמָּא מְקַנְּנָא בִּבְּרִיאָה), in three upper Sefirot of the Throne (בְּג׳ סְפִירָא עִלָּאִין דְּכוּרְסַיָּא׳), for Abba and Imma—there is darkness, their concealment (כִּי או״א יֵשְׁתָּ חֹשֶׁךְ סִתְרָם), and corresponding to them, in Beri’ah the impurity was made— a Tikkun of the impure Abba and Imma that are there (וּכְנֶגְדָּן בִּבְּרִיאָה הַטֻּמְאָה נַעֲשָׂה תִּקּוּן או״א הַטְּמֵאִים אֲשֶׁר שָׁם), and light is drawn for them from Abba and Imma, as is written, with Hashem’s help (וְנִמְשָׁךְ לָהֶם אוֹר מֵאו״א כְּמ״ש בְּע״ה), and also in Yetzirah Adam haRishon caused to remove the light of Imma (וְגַם בִּיצִירָה גָּרַם אַדְהָ״ר לְהָסִיר אוֹר אִמָּא), and there remained only the light of Ze’ir Anpin (וְלֹא נִשְׁאָר רַק אוֹר ז״א), and this is the secret of “Ze’ir Anpin nests in Metatron” (וְזֶה סוֹד ז״א מְקַנְּנָא בְּמַטַּ״ט), and the three upper of his were there covered in darkness and do not shine (וְג״ר שֶׁלּוֹ הָיוּ שָׁם מְכֻסִּים בְּחֹשֶׁךְ וְאֵינָם מְאִירִין), and corresponding to them, in Yetzirah the impurity—its Ze’ir Anpin was repaired, and light is drawn to it (וּכְנֶגְדָּן בִּיצִירָה הַטֻּמְאָה נִתְקַן ז״א שֶׁבָּהּ וְנִמְשָׁךְ לוֹ אוֹר), also in Asiyah his sin caused to remove the light of Ze’ir Anpin (גַּם בַּעֲשִׂיָּה גָּרַם חֶטְאוֹ לְהָסִיר אוֹר הַז״א), and there remained only Nukvah (וְלֹא נִשְׁאָר רַק נוּקְבָא), and this is the secret of “Malkhut nests in Ofan” (וְזֶה סוֹד מַל׳ מְקַנִּינָא בְּאוֹפַן), and corresponding to it, there was added in impure Asiyah a Tikkun upon the existence of Arich Anpin (וּכְנֶגְדּוֹ נִתְוֹסֵף בַּעֲשִׂיָּה הַטָּמֵא תִּקּוּן עַל מְצִיאוּת א״א), and it is a great secret, forbidden to reveal (וְהוּא סוֹד גָּדוֹל אָסוּר לְגַלּוֹתוֹ), and it is in the place of the Unknowable head (וְהוּא בִּמְקוֹם רַדְלָ״א).

And behold, by this you have known (וַהֲרֵי בָּזֶה יָדַעְתָּ), how the light goes and diminishes in its order (אֵיךְ הָאוֹר הוֹלֵךְ וּמִתְמַעֵט בְּסִדּוּרוֹ), and in impurity it goes and increases in its order (וּבַטֻּמְאָה הוֹלֵךְ וּמִתְרַבֶּה בְּסִדּוּרוֹ), and this is “I will fill the desolate,” as mentioned above (וְזֶהוּ אֲמַלֵּאָה הֶחֱרֵבָה כַּנַּ״ל). And know what we said above (וְדַע מַה שֶּׁאָמַרְנוּ לְמַעְלָה), that Yetzirah and Asiyah are good and evil mixed (כִּי יְצִירָה וַעֲשִׂיָּה הֵם טוֹ״ר מְעוֹרָבִים), the intention is in them themselves (הַכַּוָּנָה בָּהֶם עַצְמָן), and not in the worlds that nest within them, Heaven forbid, as we have written (וְלֹא בְּי״ס הַמְּקַנְּנִים בָּהֶם חַ״ו כְּמ״ש).

Also you have known (גַּם יָדַעְתָּ), that Adam HaRishon and Israel sinned one sin (כִּי אַדְהָ״ר וְיִשְׂרָאֵל חָטְאוּ חֵטְא אֶחָד), only that Adam HaRishon first rectified the existence of the tikkunim of the Klipot (רַק שֶׁאַדְהָ״ר תִּקֵּן מִתְּחִלָּה מְצִיאוּת תִּקּוּנֵי הַקְּלִי׳), and afterward clothed holiness within them (וְאַחַ״כ הִלְבִּישׁ בָּהֶם הַקְּדוּשָּׁה), but Israel found the Klipot already rectified (אֲבָל יִשְׂרָאֵל מָצְאוּ כְּבָר מְתוּקֶּנֶת הַקְּלִי׳), and caused only to restore and clothe holiness within them, in the manner mentioned above (וְלֹא גָּרְמוּ רַק לְהַחֲזִיר וּלְהַלְבִּישׁ בָּהֶם הַקְּדוּשָּׁה עַל דֶּרֶךְ הַנַּ״ל). And this is what is said (וְזֶה אוֹמֵר), “You were marred more than a man in appearance” (מִשְׁחַת מֵאִישׁ מַרְאֵהוּ), and “they, like Adam, transgressed the covenant” (וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית), and understand (וְהָבֵן).

And behold, those nine Sefirot of Malkhut that were given to the externals (וְהִנֵּה אוֹתָן הַטּ״ס שֶׁל הַמַּלְכוּת שֶׁנִּתְּנוּ לַחִיצוֹנִים), are alluded to in Tractate Chagigah, in the passage (נִרְמָז בְּמַסֶּכֶת חֲגִיגָה בְּפָסִיק), “But if you will not hear it, in secret places my soul shall weep because of pride” (וְאִם לֹא תִשְׁמָעוּהָ בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה), because of the pride of Israel that was taken from them and given to the nations of the world (מִפְּנֵי גַּאֲוָתָן שֶׁל יִשְׂרָאֵל שֶׁנִּטְּלָה מֵהֶם וְנִתְּנָה לְאוּ״ה), for it is exactly the above discourse (כִּי הוּא דְּרוּשׁ הַנַּ״ל מַמָּשׁ). And this is the secret of “and His kingship rules over all” (וְזֶה סוֹד וּמַלְכוּתוֹ בַּכֹּל מָשֵׁלָה), and it is in Adam of Asiyah (וְהוּא בְּאָדָם דַּעֲשִׂיָּה), that was clothed through the Klipot (שֶׁנִּתְלַבֵּשׁ עַל יְדֵי הַקְּלִי׳), meaning the Malkhut of Atzilut (פֵּרוּשׁ הַמַּלְכוּת דַּאֲצִילוּת), which is called Adam of Asiyah (הַנִּקְרָא אָדָם דַּעֲשִׂיָּה).

And understand this in the secret of “wearing sackcloth” (וְהָבֵן בְּסוֹד לְבִישַׁת שַׂק), in the matter of Esav (בְּעִנְיַן עֵשָׂו), “entirely like a hairy mantle” (כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר), he is four hundred men (הוּא ת׳ אִישׁ), and his grasp is from four worlds of theirs (וַאֲחִיזָתוֹ מִד׳ עוֹלָמוֹת שֶׁלָּהֶן), so that it will be understood from this (שֶׁיּוּבַן מִזֶּה), that there is no Tikkun in Atzilut of impurity (שֶׁאֵין תִּקּוּן בַּאֲצִילוּת הַטֻּמְאָה), except in Ze’ir Anpin and Nukvah of Samael and Lilith (רַק בְּזו״ן סַמָּאֵ״ל וְלִילִית), which is in Yetzirah of impurity (שֶׁהוּא בִּיצִירַת הַטֻּמְאָה), opposite Ya'akov who nests in Yetzirah (נֶגֶד יַעֲקֹב שֶׁמְּקַנֵּן בִּיצִירָה), and he receives the thirteen Tikkunei beard of Arich Anpin (וְהוּא מְקַבֵּל י״ג תּ״ד דְּא״א), therefore Esav is called “entirely like a hairy mantle” (לָכֵן עֵשָׂו נִקְרָא כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר).

And behold, it follows (וְהִנֵּה נִמְצָא), when these nine Sefirot of Nukvah were clothed in the Klipah (כְּשֶׁנִּתְלַבְּשׁוּ ט״ס אֵלּוּ דְּנוּקְבָא בַּקְּלִיפָּה), it follows that the main loss is to Ze’ir Anpin (נִמְצָא כִּי עִקַּר אֲבֵידָה הוּא לְז״א), for from there they went out to Malkhut (כִּי מִשָּׁם יָצְאוּ לַמַּלְכוּת). And by this you will understand what our sages said (וּבְזֶה תָּבִין שֶׁאָמְרוּ רַז״ל), Jeremiah did not say “and the Awesome” (יִרְמְיָהוּ לֹא אָמַר וְהַנּוֹרָא), because nations were dancing in His sanctuary—“where is His awesomeness?” (לְפִי שֶׁגּוֹיִם מְרַקְּדִים בְּהֵיכָלוֹ אֵיֵה נוֹרְאוֹתָיו), Daniel did not say “the Mighty,” etc. (דָּנִיֵּאל לֹא אָמַר הַגִּבּוֹר כּוּ׳).

And the matter is (וְהָעִנְיָן), that you already know (שֶׁכְּבָר יָדַעְתָּ), that in the destruction of the First Temple (שֶׁבְּחוּרְבַּן בַּיִת רִאשׁוֹן), that illumination which used to reach it face to face (אוֹתָהּ הֶאָרָה שֶׁהָיְתָה מַגַּעַת אֵלֶיהָ פָּנִים בְּפָנִים), The Mochin of Rachamim that is in Tiferet (מה״ר שֶׁבַּתּ״ת), was removed (נִסְתַּלְּקוּ), and went to the Klipot (וְהָלְכָה אֶל הַקְּלִיפּוֹת), but there was still a complete Partzuf of ten Sefirot (אַךְ הָיָה עֲדַיִן פַּרְצוּף שָׁלֵם בַּת י׳ סְפִירוֹת). However, this was after the destruction (אֲמְנָם זֶה הָיָה אַחַר הַחוּרְבָּן), but at the time of the destruction (אֲבָל בְּעֵת הַחוּרְבָּן), there was no ability for the nations and for the Klipot to rule over the Holy Temple (לֹא הָיְתָה יְכוֹלֶת אֶל הַגּוֹיִם וְאֶל הַקְּלִיפּוֹת לִשְׁלוֹט בְּבֵית הַמִּקְדָּשׁ), unless at that very moment Malkhut returned to the secret of one point (אִם לֹא שֶׁבְּאוֹתוֹ רֶגַע חָזְרָה הַמַּלְכוּת בְּסוֹד נְקֻדָּה א׳), and all of her structure was completely destroyed (וְנֶהֱרַס כָּל בִּנְיָנָהּ לְגַמְרֵי), and after the completion of the destruction, the ten Sefirot returned back-to-back (וְאַחַר גְּמַר הַחוּרְבָּן חָזְרוּ הַי״ס אַב״א), and when Jeremiah, peace be upon him, saw this matter (וּכְרְאוֹת יִרְמְיָהוּ ע״ה עִנְיָן זֶה), he did not wish to say “and the Awesome” (לֹא רָצָה לוֹמַר וְהַנּוֹרָא), for “Awesome” is the secret of Tiferet of Ze’ir Anpin, as is written (כִּי נוֹרָא הוּא סוֹד תִּפְאֶרֶת דְּז״א כְּמ״ש).

And behold, from half of this Tiferet (וְהִנֵּה מֵחֲצִי תִּפְאֶרֶת זֶה), from there was the beginning of the skull of Nukvah (מִשָּׁם הָיְתָה הַתְחָלַת גֻּלְגֹּלֶת דְּנוּקְבָא), and the beginning of her structure (וּתְחִלַּת בִּנְיָנָהּ), and since now all of her structure has been destroyed (וּלְהִיּוֹת שֶׁעַתָּה נֶחְרַב כָּל בִּנְיָנָהּ), therefore it is not fitting to mention “Awesome” (אִם כֵּן אֵין רָאוּי לְהַזְכִּיר נוֹרָא). And know (וְדַע), that “Awesome” has the letters of “Ark” (כִּי נוֹרָא אוֹתִיּוֹת אֲרוֹ״ן), to hint to Malkhut who is called Ark (לְרַמֵּז אֶל הַמַּלְכוּת הַנִּקְרֵאת אָרוֹן), because there is the beginning of her structure (לְפִי שֶׁשָּׁם הַתְחָלַת בִּנְיָנָהּ), and likewise “Ark” has the numerical value of “Crown” (וְכֵן אֲרוֹ״ן גִּימַטְרִיָּא נֶזֶ״ר), for from this “Awesome” is the secret of her crown and her Keter (כִּי מִן נוֹרָא זֶהוּ סוֹד נֵזֶר וְכֶתֶר שֶׁלָּהּ). But in the destruction of the Second Temple (אֲבָל בְּחוּרְבַּן בַּיִת שֵׁנִי), even her nine Sefirot descended (אֲפִלּוּ ט״ס שֶׁלָּהּ יָרְדוּ), and were exiled to the Klipot (וְגָלוּ אֶל הַקְּלִיפּוֹת), therefore he did not say “the Mighty” (לָכֵן לֹא אָמַר הַגִּבּוֹר), for all the existence of Malkhut is from the side of Gevurah (כִּי כָּל מְצִיאוּת הַמַּלְכוּת הוּא מִצַּד הַגְּבוּרָה), and from there she is built in nine upper Sefirot (וּמִשָּׁם נִבְנֵית בְּט״ס עֶלְיוֹנִים), in the secret of the crown that is hidden in Abba and Imma (בְּסוֹד עֲטָרָה דְּגָנִיז בְּאו״א).

And behold (וְהִנֵּה), many Gevurot spread forth from her to Malkhut (גְּבוּרוֹת רַבּוֹת מִתְפַּשְּׁטִין מִמֶּנָּה אֶל הַמַּלְכוּת), and they are the secret of the Hod of Tiferet (וְהֵם סוֹד הַהוֹד שֶׁל תִּפְאֶרֶת), which becomes Binah in Malkhut (שֶׁנַּעֲשֵׂית בִּינָה בַּמַּלְכוּת), and the Yesod, Gevurah, and Hod within Malkhut (וִיסוֹד גְּבוּרָה וְהוֹד שֶׁבַּמַּלְכוּת), all of these are called Gevurot (כָּל אֵלּוּ נִקְרְאוּ גְּבוּרוֹת). Therefore he said (לָכֵן אָמַר), “nations are enslaving His sons” (גּוֹיִם מִשְׁתַּעְבְּדִין בְּבָנָיו), for they are the secret of these Gevurot (שֶׁהֵם סוֹד הַגְּבוּרוֹת הָאֵלּוּ), which are the sons of Imma, supernal Gevurah (שֶׁהֵם הַבָּנִים שֶׁל אִמָּא גְּבוּרָה עִלָּאָה). If so, where are His Gevurot? (אִם כֵּן אֵיֵּה גְּבוּרוֹתָיו), therefore he did not mention “the Mighty” (לָכֵן לֹא הִזְכִּיר הַגִּבּוֹר), for its existence is higher still (שֶׁהוּא יוֹתֵר לְמַעְלָה מְצִיאוּתוֹ), since even her nine Sefirot were exiled among the Klipot (כִּי אֲפִלּוּ ט״ס שֶׁלָּהּ גָּלוּ בֵּין הַקְּלִיפּוֹת).

Mahadura Kama (First Edition) (מ״ק), and behold all of this is on the weekdays (וְהִנֵּה כָּל זֶה הוּא בִּימֵי הַחוֹל), that she always stands in the aspect of a point (שֶׁתָּמִיד הִיא עוֹמֶדֶת בִּבְחִינַת נְקֻדָּה), in her Malkhut alone (שֶׁבַּמַּלְכוּת שֶׁבָּהּ לְבַד), beneath the Yesod of Ze’ir Anpin (תַּחַת הַיְסוֹד דְּז״א). However, through the prayers of Israel (אֳָמְנָם עַל יְדֵי תְּפִלּוֹת יִשְׂרָאֵל), and those who fulfill the mitzvah of prayer (וּמְקַיְּמֵי מִצְוַת הַתְּפִלָּה), there is in us the power to raise her (יֵשׁ בָּנוּ כֹּחַ לְהַעֲלוֹתָהּ), in the secret of a complete Partzuf back-to-back (בְּסוֹד פַּרְצוּף שָׁלֵם אַבָּ״א), from the chest of Ze’ir Anpin and below (מֵהֶחָזֶה דְּז״א וּלְמַטָּה). And afterward she returns face to face (וְאַחַ״כ חוֹזֶרֶת פָּנִים בְּפָנִים), and then he descends in his Netzach (וְאָז הוּא יוֹרֵד בְּנֵצַח שֶׁלּוֹ), and she ascends in his Hod (וְהִיא עוֹלָה בְּהוֹד שֶׁלּוֹ), for even though she is from the chest of Ze’ir Anpin and below (כִּי אַף עַל פִּי שֶׁהִיא מֵהֶחָזֶה דְּז״א וּלְמַטָּה), which is above Netzach and Hod (שֶׁהוּא לְמַעְלָה מִנֵּ״ה), nevertheless in order to come face to face (עִם כָּל זֶה כְּדֵי לָבוֹא פָּנִים בְּפָנִים), she must return to one point beneath the Yesod (צָרִיךְ לַחֲזוֹר נְקֻדָּה אַחַת תַּחַת הַיְסוֹד). And then she ascends in the Hod of Ze’ir Anpin (וְאָז עוֹלָה בְּהוֹד דְּז״א), which is the Binah of Ya'akov (שֶׁהוּא בִּינָה דְּיַעֲקֹב), in which is the aspect of the Name Bokhu, as is known (שֶׁבּוֹ בְּחִינַת שֵׁם בּוֹכ״וּ כַּנּוֹדָע). And then he must bend (וְאָז הוּא צָרִיךְ לִכְפּוֹף), even to the Netzach to bend his stature (עַד הַנֵּצַח לִכְפּוֹף קוֹמָתוֹ), to unite with her (לְהִזְדַּוֵּג עִמָּהּ). And after the prayer (וְאַחַר הַתְּפִלָּה), she returns in the secret of a point back-to-back (חוֹזֶרֶת בְּסוֹד נְקֻדָּה אַבָּ״א), in his Yesod (בִּיסוֹד שֶׁלּוֹ).

However, on Shabbat (וְאֳָמְנָם בְּשַׁבָּת), she has automatically (יֵשׁ לָהּ מִמֵּילָא), through the holiness of Shabbat itself (עַל יְדֵי קְדֻשַּׁת שַׁבָּת בְּעַצְמוֹ), that which she had on weekdays through prayer, as mentioned above (מַה שֶּׁהָיָה לָהּ בַּחוֹל עַל יְדֵי תְּפִלָּה כַּנַּ״ל). And afterward, through the prayer of Shabbat (וְאַחַ״כ עַל יְדֵי תְּפִלַּת שַׁבָּת), she returns face to face in the aspect of six (הִיא חוֹזֶרֶת פָּנִים בְּפָנִים בְּחִי׳ ו׳), and this is only through our prayer (וְאֵין זֶה אֶלָּא עַל יְדֵי תְּפִלָּתֵנוּ), for then she ascends many kinds of levels (שֶׁאָז עוֹלָה כַּמָּה מִינֵי מַדְרֵגוֹת), at the time of our receiving the Shabbat (בְּעֵת קַבָּלָתֵנוּ אֶת הַשַּׁבָּת), also in all the prayers, from the prayer of Shacharit until Musaf (גַּם בְּכָל הַתְּפִלּוֹת מִתְּפִלַּת שַׁחֲרִית עַד מוּסָף), for then the aspect of six of face to face is made (שֶׁאָז נַעֲשֶׂה בְּחִי׳ ו׳ דְּפָנִים בְּפָנִים).

However, automatically on the day of Shabbat (אֳָמְנָם מִמֵּילָא בְּיוֹם הַשַּׁבָּת), she is face to face in Netzach, Hod, Yesod of Ze’ir Anpin (הִיא פָּנִים בְּפָנִים בְּנֵה״י דְּז״א), and this is what we accomplish through our prayer on weekdays (וְהוּא מַה שֶּׁאָנוּ עוֹשִׂין עַל יְדֵי תְּפִלָּתֵנוּ בַּחוֹל). And that which is automatic on weekdays (וּמַה שֶּׁהוּא מִמֵּילָא בִּימֵי הַחוֹל), is from the aspect of one of back to back (הוּא מִבְּחִי׳ א׳ דְּאַב״א), that she stood in the aspect of a point beneath the Yesod (שֶׁעָמְדָה בִּבְחִי׳ נְקֻדָּה תַּחַת הַיְסוֹד), and the first nine Sefirot descend to the Klipah of Malkhut (וְהַטּ״ס רִאשׁוֹנִים יוֹרְדוֹת אֶל הַקְּלִיפָּה דְּמַלְכוּת), which is called Lilith of impure Atzilut (הַנִּקְרֵאת לִילִית דְּאֲצִילוּת הַטָּמֵא), and this will be further explained in A"B"Y"A of the Klipot—see there in the discourse (וְזֶה יִתְבָּאֵר עוֹד בְּאבי״ע דְּקְלִיפּוֹת עַיֵּן שָׁם בַּדְּרוּשׁ).

Chapter 4

שער לו פרק ד

[36:4] And we will now explain, in a general manner, the matter of the three Zivugim [Unions] that exist in Zeir Anpin and Nukvah (וְנְבָאֵר עַתָּה בְּדֶרֶךְ כְּלָלוּת עִנְיַן ג׳ זִוּוּגִים שֶׁיֵּשׁ בְּזו״נ). The first is the aspect of the Zivug [Union] of back-to-back, and it is when the Nukvah is back-to-back from the chest of Zeir Anpin and downward (א׳ הוּא בְּחִינַת זִוּוּג דְּאַב״א וְהוּא בִּהְיוֹת הַנּוּקְבָא אַב״א מֵהֶחָזֶה דְּז״א וּלְמַטָּה). The second is when both of them are equal in the entire measure of their stature, face-to-face (ב׳ הוּא בִּהְיוֹת שְׁנֵיהֶם שָׁוִים בְּכָל שִׁעוּר קוֹמָתָם פב״פ). The third is when she is face-to-face, in the aspect of her being short in stature, from the chest and downward, as mentioned above (ג׳ הוּא בִּהְיוֹתָהּ פב״פ בִּבְחִינַת הֱיוֹתָהּ קְצַר הַקּוֹמָה מֵהֶחָזֶה וּלְמַטָּה כַּנ״ל). And know that at the time of the creation of the world (וְדַע כִּי בְּעֵת בְּרִיאַת עוֹלָם), there were only the first two Zivugim [Unions] alone (לֹא הָיָה רַק ב׳ זִוּוּגִים רִאשׁוֹנִים בִּלְבַד), but the third Zivug did not exist then (אַךְ זִוּוּג הַג׳ לֹא הָיָה אָז), as mentioned above in the teaching (וְכַנ״ל בְּדְרוּשׁ), for the matter of this third Zivug [Union] was only renewed from the time of the Second Temple and onward (כִּי עִנְיַן זִוּוּג זֶה ג׳ לֹא נִתְחַדֵּשׁ רַק מִזְּמַן בַּיִת ב׳ וָאֵילָךְ).

And we will explain the matter of the first two Zivugim [Unions] (וְנְבָאֵר עִנְיַן ב׳ זִוּוּגִים רִאשׁוֹנִים), behold, before the world was created and before Adam HaRishon was created (הִנֵּה קֹדֶם שֶׁנִּבְרָא הָעוֹלָם וְקֹדֶם שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן), all the worlds were in the aspect of back-to-back (הָיוּ כָּל הָעוֹלָמוֹת בִּבְחִינַת אַב״א), which is the aspect of Asiyah, which is the aspect of the back (שֶׁהוּא בְּחִינַת עֲשִׂיָּה שֶׁהוּא אֲחוֹר), and understand this well (וְהָבֵן זֶה הֵיטֵב). And therefore the matter of these thirty-nine labors is on the weekdays (וְעַל כֵּן עִנְיַן אֵלּוּ הַט"ל מְלָאכוֹת הֵם בִּימֵי הַחוֹל), for they are in the secret of Asiyah (כִּי הֵם בְּסוֹד עֲשִׂיָּה), for there is the action, which is the aspect of back-to-back (כִּי שָׁם הוּא הַמַּעֲשֶׂה שֶׁהוּא בְּחִינַת אַב״א), and this matter applies in all the worlds (וְעִנְיַן זֶה נוֹהֵג בְּכָל הָעוֹלָמוֹת). And then, during the six days of Creation, which are the weekdays (וְאָז בְּשֵׁשֶׁת יְמֵי בְּרֵאשִׁית שֶׁהֵם יְמֵי הַחוֹל), those thirty-nine labors were performed in the aspect of Asiyah, which is the aspect of back-to-back (אָז הָיוּ אוֹתָן הַט״ל מְלָאכוֹת נַעֲשִׂין בִּבְחִינַת עֲשִׂיָּה שֶׁהִיא בְּחִינַת אַב״א). And behold, the reason for their being back-to-back (וְהִנֵּה טַעַם הֱיוֹתָן אַב״א), was because when the three upper ones were not yet rectified (הָיָה מִפְּנֵי שֶׁכַּאֲשֶׁר עֲדַיִן לֹא נִתְקַנּוּ הַג״ר), when the light descended into the seven lower ones (כַּאֲשֶׁר יָרַד הָאוֹר בַּז״ת), they were not able to bear it (לֹא הָיוּ יְכוֹלִין לְסָבְלוֹ), and because of this they died (וּמִפְּנֵי כָךְ מֵתוּ), in the secret of “And these are the kings” (בְּסוֹד וְאֵלֶּה הַמְּלָכִים), as is known (כַּנּוֹדָע). And after the three upper ones were established (וְאַחַר שֶׁנִּתְּנוּ ג״ר), that is, the first three points (דְּהַיְינוּ ג׳ נְקֻדּוֹת הָרִאשׁוֹנִים), namely Arich Anpin of Atzilut, which is Keter of Atzilut, and Chokhmah and Binah which are Abba and Imma (דְּהַיְינוּ א״א דַּאֲצִילוּת הוּא כֶּתֶר דַּאֲצִילוּת וְחו״ב הֵם או״א), and they became the aspect of a Partzuf (וְנַעֲשׂוּ בְּחִינַת פַּרְצוּף), the light was diminished through the rectification of the expansion of the Partzuf (וְנִתְמַעֵט הָאוֹר עַל־יְדֵי תִּקּוּן הִתְפַּשְּׁטוּת הַפַּרְצוּף), as explained in its place (כְּמְבוֹאָר בִּמְקוֹמוֹ). And then, through the diminishing of the expansion of the light (וְאָז עַל־יְדֵי הַמְעָטַת הִתְפַּשְּׁטוּת הָאוֹר), there was rectification so that the lower ones would be able to receive the light (יֵשׁ תִּקּוּן שֶׁיּוּכְלוּ הַתַּחְתּוֹנִים לְקַבֵּל הָאוֹר), and then there was ability in Zeir Anpin and Nukvah to receive the light (וְאָז הָיְתָה יְכוֹלֶת בְּזו״ן לְקַבֵּל הָאוֹר). And when Abba and Imma were rectified and became a Partzuf (וְכַאֲשֶׁר נִתְקַנּוּ או״א וְנַעֲשׂוּ פַּרְצוּף), behold, the refuse of the refinements that remained from them (הִנֵּה פְּסֹלֶת בֵּרוּרִים שֶׁנִּשְׁתַּיְּרוּ מֵהֶם), and the harsh judgments that were within them (וְהַדִּינִין הַקָּשִׁים שֶׁבָּהֶם), all descended below into Zeir Anpin and Nukvah (כֻּלָּם יָרְדוּ לְמַטָּה בְּזו״ן). And then Zeir Anpin and Nukvah were first rectified in the aspect of back-to-back (וְאָז נִתְקַן זו״ן תְּחִלָּה בִּבְחִינַת אַב״א), and all the judgments and all the Klipot were there (וְהָיוּ כָּל הַדִּינִין וְכָל הַקְּלִיפּוֹת שָׁם), as mentioned above (כַּנ״ל). And when the Supernal Emanator saw (וּכְשֶׁרָאָה הַמַּאֲצִיל הָעֶלְיוֹן), that if at that time He would have rectified Zeir Anpin and Nukvah face-to-face (שֶׁאִם אָז הָיָה מְתַקֵּן אֶת זו״ן פב״פ), the Klipot and the judgments would have attached themselves to their backs (יִהְיוּ הַקְּלִיפּוֹת וְהַדִּינִין מִתְאַחֲזִין בָּאֲחוֹרַיִם שֶׁלָּהֶם), for the backs are an aspect of judgment, as is known (כִּי אֲחוֹרַיִם הֵם בְּחִינַת דִּין כַּנּוֹדָע). And especially since they were below in the aspect of Zeir Anpin and Nukvah (וּבִפְרָט שֶׁהֵם לְמַטָּה בִּבְחִינַת זו״ן), therefore He left them in the aspect of back-to-back (לָכֵן הִנִּיחָם בִּבְחִינַת אַב״א), and through this the Klipot were not able to attach themselves there (וְעַל־יְדֵי זֶה לֹא יוּכְלוּ הַקְּלִיפּוֹת לְהִתְאַחֵז שָׁם). But there was no need for guarding so that they should not attach themselves to their faces (אֲבָל לֹא הָיָה צָרִיךְ שְׁמִירָה כְּדֵי שֶׁלֹּא יִתְאַחֲזוּ בִּפְנֵיהֶם), for there is no hold for the Klipot there (כִּי אֵין שָׁם אֲחִיזָה אֶל הַקְּלִיפּוֹת).

And behold, all the worlds were then in the aspect of back-to-back for the reason mentioned above (וְהִנֵּה כָּל הָעוֹלָמוֹת הָיוּ אָז בִּבְחִינַת אַב״א לְסִבָּה הַנ״ל). And it has already been explained in the teaching of the levels of the worlds (וּכְבָר נִתְבָּאֵר בִּדְרוּשׁ מַדְרֵגוֹת הָעוֹלָמוֹת), how they were before Adam HaRishon was created (אֵיךְ הָיוּ קֹדֶם שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן), the ascent of the upper worlds being exceedingly great (מַעֲלוֹת הָעוֹלָמוֹת הָעֶלְיוֹנִים מְאֹד). And when Zeir Anpin and Nukvah were there above, in the place of Abba and Imma (וּבִהְיוֹת זו״ן שָׁם לְמַעְלָה בִּמְקוֹם או״א), they too were there in the aspect of back-to-back (הָיָה גַּם שָׁם בִּבְחִינַת אַב״א), and then they engaged in a Zivug (וְאָז נִזְדַּוְּגוּ), and they gave birth to Adam HaRishon from the aspect of back-to-back, while they were above (וְהוֹלִידוּ לְאָדָם הָרִאשׁוֹן מִבְּחִינַת אַב״א בִּהְיוֹתָן לְמַעְלָה), and understand this well (וְהָבֵן הֵיטֵב). And behold, after Adam HaRishon was created to work the ground and to guard it, as is written in the verse (וְהִנֵּה אַחַר שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן לַעֲבוֹד אֶת הָאֲדָמָה וּלְשָׁמְרָהּ כְּמוֹ שֶׁכָּתוּב בַּפָּסוּק) (Bereshit 2:15), then through his prayer on that day (אָז עַל־יְדֵי תְּפִלָּתוֹ בַּיּוֹם הַהוּא), he cut off the thorns from the vineyard and removed the Klipot that were there (קִצֵּץ הַקּוֹצִים מִן הַכֶּרֶם וְסִלֵּק הַקְּלִיפּוֹת אֲשֶׁר שָׁם), and through this Zeir Anpin and Nukvah returned to being face-to-face, equal in the entire measure of their stature (וְעַל־יְדֵי כֵן חָזְרוּ זו״ן פב״פ שָׁוִים בְּכָל קוֹמָתָן), in the aspect of (the second) level mentioned above (בִּבְחִינַת (ב׳) [ו׳] הַנ״ל).

And behold, just as he effected rectification in the world of Atzilut (וְהִנֵּה כְּמוֹ שֶׁתִּקֵּן בְּעוֹלָם אֲצִילוּת), so did he cause rectification in all the worlds of Beri’ah and Yetzirah (כֵּן גָּרַם תִּקּוּן בְּכָל הָעוֹלָמוֹת שֶׁל בְּרִיאָה יְצִירָה), and he restored them to face-to-face (וְהֶחֱזִירָם פב״פ). But the world of Asiyah he did not rectify (אֲבָל עוֹלָם עֲשִׂיָּה לֹא תִּקֵּן), because there the evil is greater than the good (לְפִי שֶׁשָּׁם הָרַע מְרֻבֶּה עַל הַטּוֹב), as will be explained with the help of Hashem in the teaching of A"B"Y"A (כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳ בְּדְרוּשׁ אבי"ע), and the refuse is greater than the edible portion (וּפְסֹלֶת מְרֻבָּה עַל הָאֹכֶל), and there are very many Klipot there (וְיֵשׁ שָׁם קְּלִיפּוֹת רַבִּים מְאֹד). Therefore the world of Asiyah remained in the aspect of back (לָכֵן נִשְׁאַר עוֹלָם הָעֲשִׂיָּה בִּבְחִינַת אָחוֹר), and in those backs the Klipot that are there in Asiyah take hold (וְשָׁם בְּאוֹתָן אֲחוֹרַיִם נֶאֱחָזִים הַקְּלִיפּוֹת אֲשֶׁר שָׁם בַּעֲשִׂיָּה), which are called “other gods” (הַנִּקְרָאִים אֱלֹהִים אֲחֵרִים). But indeed, in the three upper worlds he rectified them (וְאָֽמְנָם בְּג׳ עוֹלָמוֹת הָעֶלְיוֹנִים תִּקֵּן), and restored them to face-to-face (וְהֶחֱזִירָם פב״פ). And first the backs were sawn apart, as is known (וּתְּחִלָּה נִנְסְרוּ הָאֲחוֹרַיִם כַּנּוֹדָע), and afterwards he restored Zeir Anpin and Nukvah to face-to-face in Atzilut (וְאַחַר כָּךְ הֶחֱזִירוּ זו״ן פב״פ בַּאֲצִילוּת), and then it was the day of Shabbat (וְאָז הָיְתָה יוֹם הַשַּׁבָּת). And this is the reason that the thirty-nine labors were forbidden on Shabbat (וְזֶהוּ הַטַּעַם שֶׁנֶּאֶסְרוּ ט"ל מְלָאכוֹת בְּשַׁבָּת), because they are the aspect of back-to-back (לְפִי שֶׁהֵם בְּחִינַת אַב״א), which is the aspect of action, called Asiyah (שֶׁהֵם בְּחִינַת הַמַּעֲשֶׂה הַנִּקְרָא עֲשִׂיָּה). And one who does so causes the worlds to return to the aspect of back-to-back as at the beginning (וְהָעוֹשֶׂה כֵּן גּוֹרֵם לְהַחֲזִיר הָעוֹלָמוֹת לִבְחִינַת אַב״א כְּמִתְּחִלָּה). But the third Zivug mentioned above (וְאָֽמְנָם הַזִּוּוּג הַג׳ הַנ״ל), which is the Zivug of face-to-face from the chest and downward (שֶׁהוּא זִוּוּג פב״פ מֵהֶחָזֶה וּלְמַטָּה), did not exist at the time of the creation of the world (זֶה לֹא הָיָה בְּעֵת בְּרִיאַת הָעוֹלָם), but only in the time of the Second Temple, as mentioned above (כִּי אִם בִּזְמַן בַּיִת שֵׁנִי כַּנ״ל). And this is what we are effecting now through our prayers on the weekdays after the destruction, as mentioned above (וְהוּא אֲשֶׁר אָנוּ עוֹשִׂים עַתָּה עַל־יְדֵי תְּפִלָּתֵנוּ בִּימֵי הַחוֹל אַחַר הַחוּרְבָּן כַּנ״ל).