The Eighth Gate

The Gate of the Chapters of the Tzelem [Image], and it is divided into seven chapters

השער השמונה שער פרקי הצלם ויתחלק לז׳ פרקים

Chapter 1

שער כד פרק א מ״ק

[24:1] (Mahadura Batra) (מ״ב), the three Mochin, whether in the Tzelem [Image] of Abba or in the Tzelem [Image] of Imma (הַג׳ מוֹחִין בֵּין בְּצֶלֶם אַבָּא בֵּין בְּצֶלֶם אִמָּא), all of them have ascent and descent, Direct Light and Returning Light (יֵשׁ בְּכֻלָּן עֲלִיָּה וִירִידָה אוֹר יָשָׁר וְאוֹר חוֹזֵר), whether in Ibbur, Yenikah, or Gadlut [Greatness], as mentioned elsewhere (בֵּין בְּעִיבּוּר וִינִיקָה וְגַדְלוּת כַּנִּזְכָּר בְּמ״א), and this is in all the Partzufim of Ze’ir Anpin and Ya‘akov and Leah and the generation of the wilderness and Rachel (וְזֶהוּ בְּכָל הַפַּרְצוּפִים דְּז״א וְיַעֲקֹב וְלֵאָה וְדוֹר הַמִּדְבָּר וְרָחֵל). After it has already been explained in detail all the aspects of the Tzelem [Image] of Ze’ir Anpin (אַחַר שֶׁכְּבָר נִתְבָּאֵר בִּפְרָטוּת כָּל בְּחִי׳ שֶׁצֶלֶם דְּז״א), we will now explain in the finest details at length all the aspects of the expansion of Ze’ir Anpin and the aspect of the Tzelem [Image] (נְבָאֵר עַתָּה בִּפְרָטֵי פְּרָטוֹת בְּאֹרֶךְ כָּל בְּחִי׳ הִתְפַּשְּׁטוּת ז״א וּבְחִי׳ הַצֶּלֶם).

It is already known that every Sefirah is included of ten, and ten within ten, until no end (כְּבָר נוֹדַע כִּי כָּל סְפִירָה כְּלוּלָה מִי׳ וְי׳ מִי׳ עַד אֵין קֵץ). And behold, Ze’ir Anpin, when he is in the secret of Ibbur, only three Sefirot are revealed within him, which are the aspect of his Netzach, Hod, Yesod (וְהִנֵּה ז״א בִּהְיוֹתוֹ בְּסוֹד עִיבּוּר לֹא נִתְגַּלּוּ בּוֹ רַק ג״ס שֶׁהֵם בְּחִי׳ נֵה״י שֶׁבּוֹ), and not the Netzach, Hod, Yesod of the generality, but of the particularity (וְלֹא הַנֵּה״י שֶׁל הַכְּלָלוּת אֶלָּא שֶׁל פְּרָטוּת), for certainly the Ibbur contains two hundred and forty-eight limbs that are detailed into ten Sefirot (כִּי וַדַּאי שֶׁהָעִיבּוּר יֵשׁ בּוֹ רמ״ח אֵיבָרִים הַנִּפְרָטִין בְּי״ס). And each limb is included of skin and flesh and sinews and bones (וְכָל אֵיבָר כָּלוּל מֵעוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת), and this matter exists whether he is in Ibbur, or whether he is an infant, or whether he is a complete man (וְעִנְיָן זֶה יֵשְׁנוֹ בֵּין כְּשֶׁהוּא בְּעִיבּוּר וּבֵין כְּשֶׁהוּא תִּינוֹק וּבֵין כְּשֶׁהוּא אִישׁ גָּמוּר). And there is no difference in him in the number of limbs (וְאֵין הֶפְרֵשׁ בּוֹ בְּמִנְיַן אֵיבָרִים), for the limbs are not added according to the aforementioned stages (כִּי הָאֵיבָרִים לֹא נִתּוֹסְפוּ כְּפִי הַזְּמַנִּים הַנַּ״ל), except for the addition of their growth within themselves (זוּלַת תּוֹסֶפֶת הִגְדָּלָתָם בָּהֶם עַצְמָם). And a small limb becomes a large one (וְאֵיבָר קָטָן נַעֲשֶׂה גָּדוֹל). And this matter is divided into two aspects (וְעִנְיָן זֶה נֶחְלָק לִב׳ בְּחִינוֹת): whether in height, which is in length (אִם בְּגוֹבַהּ שֶׁהוּא בָּאֹרֶךְ), or whether in thickness, which is in width (וְאִם בְּעוֹבְיוֹ שֶׁהוּא הָרוֹחַב).

That is to say (פי׳), that if the limb of the thigh or the arm were a span in its length (כִּי אִם הָיָה אֵיבָר הַיָּרֵךְ אוֹ הַזְּרוֹעַ זֶרֶת אָרְכוֹ), and a handbreadth in its circumference (וְטֶפַח הֶקֵּפוֹ), behold when it grows it will be a cubit in its length (הִנֵּה כְּשֶׁיִּגְדַּל יִהְיֶה אַמָּה אָרְכוֹ), and two handbreadths in its circumference (וּב׳ טְפָחִים הֶקֵּפוֹ), it is found that it grew in length and in stature (נִמְצָא שֶׁגָּדַל בָּאֹרֶךְ וּבַקּוֹמָה), and also in width and thickness (וְגַם בָּרוֹחַב הָעוֹבִי), and if so it is necessary to know what this growth is (וְאִם כֵּן צָרִיךְ לֵידַע מַה עִנְיַן הַגְּדָלָה זוֹ), and in what manner it is (וּבְאֵיזֶה אֹפֶן הוּא).

Know (דַּע), that at the time of Ibbur he refined from the seven kings the aspect of his Netzach, Hod, Yesod (כִּי בִּזְמַן הָעִיבּוּר בֵּרֵר מִן ז׳ מְלָכִים בחי׳ הַנֵה״י שֶׁלּוֹ), for thus a person begins to acquire the Nefesh (כִּי כֵּן הָאָדָם מַתְחִיל לִקְנוֹת הַנֶּפֶשׁ), and afterwards the Ruach (וְאַחַ״כ הָרוּחַ), and afterwards the Neshamah (וְאַחַ״כ הַנְּשָׁמָה), and he grows from below upward (וְגָדֵל מִמַּטָּה לְמַעְלָה), and so the tree grows from below upward (וְכֵן הָאִילָן גָּדֵל מִמַּטָּה לְמַעְלָה), and so the person (וְכֵן הָאָדָם). It is found that at first he refined the Netzach, Hod, Yesod within him (נִמְצָא כִּי תְּחִלָּה בֵּרֵר הַנֵה״י שֶׁבּוֹ), and they are not all the Netzach, Hod, Yesod (וְאֵינָם הַנֵה״י כֻּלָּם), but rather the Netzach, Hod, Yesod that are within his Netzach, Hod, Yesod alone (אֲבָל הַנֵה״י שֶׁיֵּשׁ בְּנֵה״י שֶׁלּוֹ לְבַד).

That is to say (פי׳), behold the general Netzach of Ze’ir Anpin is the right line (כִּי הִנֵּה הַנֵּצַח הַכְּלָלִי דְּז״א הוּא קַו יָמִין), and it has three points Reish–Tav–Samekh (וְיֵשׁ לוֹ ג׳ נְקֻדּוֹת רת״ס), which are Chokhmah, Chesed, Netzach (שֶׁהֵם חח״ן), and they are the Chokhmah within it (וְהֵם חָכְמָה שֶׁבּוֹ), and the Chesed within it (וְחֶסֶד שֶׁבּוֹ), and the Netzach within it (וְנֵצַח שֶׁבּוֹ), and all of them are the aspect of the Netzach within it, the general Netzach of Ze’ir Anpin (וְכֻלָּם בחי׳ נֵצַח שֶׁבּוֹ הַכּוֹלֵל דְּז״א). And each one of these three is included of Chokhmah, Chesed, and Netzach (וְכ״א מֵאֵלּוּ הַג׳ כָּלוּל מֵחָכְמָה חֶסֶד נֵצַח), as is known (כַּנּוֹדָע), for each one of the three points mentioned above has within each and every one Reish–Tav–Samekh (כִּי כ״א מֵהַג׳ נְקֻדּוֹת הַנַּ״ל יֵשׁ בְּכָל א׳ וְא׳ רת״ס).

It is found that in the Chokhmah of the general Netzach of Ze’ir Anpin there are Chokhmah, Chesed, Netzach (נִמְצָא שֶׁבְּחָכְמָה דְּנֵצַח כְּלָלִי שֶׁל הַז״א יֵשׁ חח״ן), and all three are called Chokhmah (וְנִקְרָא שְׁלָשְׁתָּן חָכְמָה), and this is the aspect of the upper joint of the general Netzach (וְהוּא בחי׳ פֶּרֶק עֶלְיוֹן שֶׁל הַנֵּצַח הַכְּלָלִי). And after it is the second joint (וְאַחֲרָיו פֶּרֶק ב׳), and it is the Chesed of the general Netzach (וְהוּא חֶסֶד דְּנֵצַח הַכְּלָלִי), and it too is divided into three (וְנֶחְלַק גַּם הוּא לְג׳), and they are Chokhmah, Chesed, Netzach (וְהוּא חח״ן), and they are the aspect of the middle joint of the general Netzach (וְהֵם בחי׳ פֶּרֶק אֶמְצָעִי שֶׁבַּנֵּצַח הַכְּלָלִי), and all three are called the Chesed within the general Netzach (וְנִקְרָא שְׁלָשְׁתָּן חֶסֶד שֶׁבַּנֵּצַח הַכְּלָלִי). And after it is the third joint (וְאַחֲרָיו פֶּרֶק ג׳), and it is Netzach of the general Netzach (וְהוּא נֵצַח דְּנֵצַח הַכְּלָלִי), and it too is divided into three (וְנֶחְלַק גַּם הוּא לְג׳), and they are Chokhmah, Chesed, Netzach (וְהֵם חח״ן), and all three are Netzach of the general Netzach (וְשְׁלָשְׁתָּן נֵצַח דְּנֵצַח הַכְּלָלִי), and behold they are nine aspects in the Netzach of Ze’ir Anpin (וַהֲרֵי הֵם ט׳ בְּחִינוֹת בְּנֵצַח דְּז״א). And this is according to the way mentioned in the Tikkunim on daf 108 (וְזֶהוּ עַל דֶּרֶךְ שֶׁהִזְכִּיר בַּתִּקּוּנִים דְּק״ח), regarding the drop of seed which is one Yod (בְּעִנְיַן טִפַּת הַזֶּרַע שֶׁהוּא י׳ אַחַת), for there is nothing smaller than the point of the Yod (כִּי אֵין דָּבָר קָטָן מִנְּקֻדַּת הַיּו״ד), and this point has three hooks (וְנְקֻדָּה זוֹ יֵשׁ בָּהּ ג׳ קוֹצִין), and this is Reish–Tav–Samekh (וְזֶה רת״ס), and each one of them has three hooks (וְכָל א׳ מֵהֶן יֵשׁ בּוֹ ג׳ קוֹצִין), and behold they are three of three of three (וַהֲרֵי הֵם ג׳ שֶׁל ג׳ ג׳), and their totality is ten (וְכְלָלוּתָן הֵם י׳), and therefore the letter Yod has the numerical value of ten (וְלָכֵן אוֹת י׳ חֶשְׁבּוֹנוֹ עֶשֶׂר), and they are ten drops that were cast from the bow and divided into ten sparks (וְהֵם י׳ טִפִּין דְּאִזְדְּרִיקוּ מִקֶּשֶׁת וְאִתְפַּלִּיגוּ לְי׳ נִיצוֹצִין). And similarly there are nine aspects in Hod and nine aspects in Yesod (וְעַד״ז הֵם ט׳ בְּחִינוֹת בְּהוֹד וְט׳ בְּחִינוֹת בִּיסוֹד), and all of them are twenty-seven aspects corresponding to the twenty-seven letters of the Torah (וְכֻלָּם הֵם כ״ז בְּחִינוֹת נֶגֶד כ״ז אוֹתִיּוֹת הַתּוֹרָה), and understand this well (וְהָבֵן זֶה).

And behold this drop, which is the Yod at first, is the aspect of Malkhut (וְהִנֵּה זֶה הַטִּפָּה שֶׁהוּא י׳ בִּתְחִלָּה הִיא בְּחִינַת מַלְכוּת), and afterward in the secret of Ibbur it was enlarged into the aspect of three hooks which are Netzach, Hod, Yesod (וְאַחַ״כ בְּסוֹד הָעִיבּוּר הֻגְדְּלָה בִּבְחִינַת ג׳ קוֹצִין שֶׁהֵם נֵה״י), and after he was born each hook was revealed into three extremities (וְאַחַר שֶׁנּוֹלַד כָּל קוֹץ נִגְלָה בְּג׳ קְצָווֹת), and then the ten Sefirot were completed (וְאָז נִשְׁלַם לְי״ס), as we will explain at length with the help of Hashem (כְּמ״ש בְּע״ה בְּאֹרֶךְ). It is found that at first the drop of seed was one small point (נִמְצָא כִּי בַּתְּחִלָּה הָיְתָה טִפַּת הַזֶּרַע נְקֻדָּה אַחַת קְטַנָּה), and the matter is that there was revealed in it only the aspect of Malkhut in every aspect and aspect (וְהָעִנְיָן כִּי לֹא נִתְגַּלָּה בּוֹ רַק בְּחִינַת הַמַלְכוּת שֶׁבְּכָל בחי׳ וּבחי׳), as was explained regarding Netzach, Hod, Yesod (כְּמ״ש בְּעִנְיַן הַנֵּה״י), and from there you will learn for this (וּמִשָּׁם תִּלְמַד לָזֶה), for I do not wish to lengthen (כִּי אֵינִי רוֹצֶה לְהַאֲרִיךְ). And indeed this principle should be in your hand everywhere that you find the matter of a “point” (וְאָמְנָם כְּלָל זֶה יִהְיֶה בְיָדְךָ בְּכָל מָקוֹם שֶׁתִּמְצָא עִנְיַן נְקוּדָה), such as Malkhut that diminishes in the secret of a point (כְּמוֹ הַמַלְכוּת שֶׁמִּתְמַעֶטֶת בְּסוֹד נְקוּדָה), and says “Do not look upon me for I am dark” (וְאוֹמֶרֶת אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת), as mentioned in the Zohar on Shir haShirim (כַּנִּזְכָּר בַּזֹּהַר שִׁיר הַשִּׁירִים), and the like (וְכַיּוֹצֵא), meaning regarding the aspect of the Malkhut within Malkhut (פֵּרוּשׁ עַל בחי׳ הַמַלְכוּת שֶׁבַּמַלְכוּת).

And we return to the matter (וְנַחְזוֹר לָעִנְיַן), that in the secret of the drop there is discerned only the Malkhut within every aspect and aspect (כִּי בְּסוֹד הַטִּפָּה לֹא נִכָּר רַק הַמַלְכוּת שֶׁבְּכָל בחי׳ וּבחי׳), and afterward in Ibbur the drop grew (וְאַחַר כָּךְ בְּעִיבּוּר הִגְדִּילָה הַטִּפָּה), and this is because there was added to it the aspect of Netzach, Hod, Yesod in every aspect and aspect (וְהוּא כִּי נִתְוֹסְפָה עָלֶיהָ בחי׳ הַנֵּה״י שֶׁבְּכָל בחי׳ וּבחי׳). In this manner (בְּאוֹפֶן זֶה), behold it has been explained that in the right line there is the general Netzach of Ze’ir Anpin (כִּי הִנֵּה נִתְבָּאֵר שֶׁיֵּשׁ בְּקו יָמִין נֵצַח דְּז״א הַכְּלָלִי), and there are in it three joints (וְיֵשׁ בּוֹ ג׳ פְּרָקִין), and each one is included of Chokhmah, Chesed, Netzach (וְכָל א׳ כָּלוּל מֵחח״ן). And indeed now in Ibbur there was added to Ze’ir Anpin the three Netzach aspects that are in the three joints (וְאָמְנָם עַתָּה בְּעִיבּוּר נִתְוֹסַף בְּז״א ג׳ הַנְּצָחִים שֶׁיֵּשׁ בְּג׳ פְּרָקִין), and these three Netzach aspects serve him in place of Chokhmah, Chesed, Netzach (וְאֵלּוּ הַג׳ נְצָחִים מְשַׁמְּשִׁין לוֹ בִּמְקוֹם חח״ן). And similarly in the left line, in his Hod, three joints (וְכַעֲד״ז בְּקו שְׂמֹאל בְּהוֹד שֶׁלּוֹ ג׳ פְּרָקִין), and there were included in him the three Hod aspects that are in the three joints (וְנִכְלְלוּ בּוֹ ג׳ הוֹדוֹת שֶׁיֵּשׁ בְּג״פ), and they served him in place of Binah–Gevurah–Hod (וְשִׁמְּשׁוּ לוֹ בִּמְקוֹם בג״ה). And similarly in the middle line, in his Yesod, three joints (וְכַעֲד״ז בְּקו אֶמְצָעִי בִּיסוֹד שֶׁלּוֹ ג״פ), and there were included in him the three Yesod aspects that are in the three joints (וְנִכְלְלוּ בּוֹ ג׳ יְסוֹדוֹת שֶׁיֵּשׁ בְּג״פ), and they served him in place of Da‘at–Tiferet–Yesod (וּמְשַׁמְּשִׁין לוֹ בִּמְקוֹם דת״י). And these are the aspect of nine Sefirot of Ze’ir Anpin at the time of Ibbur (וְאֵלּוּ בחי׳ ט״ס דְּז״א בְּעֵת הָעִיבּוּר), and all of them are only the Netzach aspects of the general Netzach, and the Hod aspects of the general Hod, and the Yesod aspects of the general Yesod (וְכֻלָּם אֵינָם רַק בחי׳ נְצָחִים שֶׁל נֵצַח הַכְּלָלִי וְהוֹדוֹת שֶׁל הוֹד הַכְּלָלִי וִיסוֹדוֹת שֶׁל יְסוֹד הַכְּלָלִי). And behold the Three Upper, which are the upper Netzach, Hod, Yesod that served him in place of Chokhmah, Binah, Da‘at (וְהִנֵּה הַג״ר שֶׁהֵם הַנֵּה״י הָעֶלְיוֹנִים שֶׁשִּׁמְּשׁוּ לוֹ בִּמְקוֹם חב״ד), they are called the Mochin of Ibbur (הֵם הַנִּקְרָא מוֹחִין דְּעִיבּוּר), for all three of them are the aspect of the three upper thirds called Chokhmah, Binah, Da‘at of Netzach, Hod, Yesod, as stated above (כִּי שְׁלָשְׁתָּן הֵם בְּחִי׳ ג״פ עֶלְיוֹנִים הַנִּקְרָא חב״ד דְּנֵה״י כַּנַּ״ל).

And know (וְדַע), that every aspect of Chokhmah, Binah, Da‘at that exists in the world, in every aspect, all of them are drawn from Abba and Imma and the Da‘at of Atzilut (כִּי כָּל בְּחִי׳ חב״ד שֶׁיֵּשׁ בָּעוֹלָם בְּכָל בְּחִי׳ כֻּלָּם נִמְשָׁכִין מֵאו״א וְדַעַת דַּאֲצִילוּת), for they are the roots of all wisdoms and understandings and knowledges (כִּי הֵם שָׁרָשִׁים לְכָל הַחָכְמוֹת וְהַבִּינוֹת וְהַדֵּעוֹת). And therefore it is impossible for Ze’ir Anpin to receive them unless Abba and Imma give their portion of them themselves (וְלָכֵן א״א לְז״א לְקַבְּלָם אִם לֹא עַל יְדֵי שֶׁאו״א יִתְּנוּ חֶלְקָם מֵהֶם עַצְמָם), and these are their Netzach, Hod, Yesod to clothe (וְהֵם הַנֵּה״י שֶׁבָּהֶם לְהַלְבִּישׁ), and through them they enter and spread within Ze’ir Anpin and he receives them (וְעַל יְדָם נִכְנָסִין וּמִתְפַּשְּׁטִין בְּז״א וִיקַבְּלֵם). And see and understand (וְעַיֵּן וְתָבִין), that just as Ze’ir Anpin itself is now the aspect of Netzach, Hod, Yesod, in exactly this manner is the aspect of Netzach, Hod, Yesod of Abba and Imma to clothe these Mochin within Ze’ir Anpin (כִּי כְּמוֹ שֶׁז״א עַצְמוֹ עַתָּה הוּא בְּחִי׳ נֵה״י כַּעֲד״ז מַמָּשׁ הוּא בְּחִי׳ נֵה״י דְּאו״א לְהַלְבִּישׁ מוֹחִין אֵלּוּ תּוֹךְ ז״א).

And behold these Netzach, Hod, Yesod of Abba and Imma are the aspects that Abba and Imma gave from their own essence to their children in order to enlarge them and to rectify them (וְהִנֵּה אֵלּוּ הַנֵּה״י דְּאו״א הֵם הַבְּחִינוֹת אֲשֶׁר נָתְנוּ או״א מֵעַצְמוּתָן בַּבָּנִים לְהַגְדִּילָם וּלְתַקְּנָם). And for this reason the son is obligated in the honor of Abba and Imma (וְלְסִבָּה זוֹ הַבֵּן חַיָּב בִּכְבוֹד או״א), and this is the secret of what our Sages of blessed memory said, “the son is the thigh of his father” (וְזֶהוּ סוֹד שֶׁאָרְז״ל בְּרָא כְּרַעָא דְּאַבּוּהָ), and they also said, “the fetus is the thigh of its mother” (וְכֵן אָמְרוּ עוּבָּר יֶרֶךְ אִמּוֹ הוּא). And understand this (וְהָבֵן זֶה), for he takes only the aspect of the thighs and the legs (כִּי אֵינוֹ לוֹקֵחַ רַק בְּחִי׳ הַכְּרָעַיִם וְהַיְרֵכַיִם), which are their lower three and Netzach, Hod, Yesod alone (שֶׁהֵם ג״ת נֵה״י שֶׁלָּהֶם לְבַד).

And behold the three aspects of the Netzachim mentioned above (וְהִנֵּה ג׳ בְּחִי׳ הַנְּצָחִים הַנַּ״ל), which were in the fetus in its mother’s womb (הֵמָּה שֶׁהָיוּ בָּעוּבָּר בְּמֵעֵי אִמּוֹ), are not simple one above the other (אֵינָם פְּשׁוּטִים זֶה לְמַעְלָה מִזֶּה), but rather they are one within the other (אֲכֵן הֵם זֶה תּוֹךְ זֶה), for the Netzach in the lower joint clothes the Netzach in the middle joint (כִּי הַנֵּצַח שֶׁבְּפֶרֶק תַּחְתּוֹן מַלְבִּישׁ לַנֵּצַח שֶׁבְּפֶרֶק אֶמְצָעִי), and the middle Netzach clothes the Netzach in the upper joint (וְנֵצַח אֶמְצָעִי מַלְבִּישׁ לַנֵּצַח שֶׁבְּפ״ע), it is found that the measure of the fetus’s length is only a small thing alone (נִמְצָא כִּי אֵין שִׁעוּר אֹרֶךְ הָעוּבָּר רַק דָּבָר מְעוּט לְבַד), which is the Netzach in the lower joint alone (שֶׁהוּא נֵצַח שֶׁבְּפ״ת לְבַד), which is one part out of nine (שֶׁהוּא חֵלֶק א׳ מִט׳), for behold the length of the entire line of the general Netzach is nine aspects as stated above (כִּי הֲרֵי אֹרֶךְ הַקַּו כֻּלּוֹ שֶׁל נֵצַח הַכְּלָלִי הֵם ט׳ בְּחִי׳ כַּנַּ״ל). And so is the matter in the left line (וְכֵן הָעִנְיָן בְּקו שְׂמֹאלִי), that the Hod in the lower joint clothes the Hod of the middle joint (הָיָה הַהוֹד שֶׁבְּפֶרֶק תַּחְתּוֹן מַלְבִּישׁ לַהוֹד שֶׁל פֶּרֶק אֶמְצָעִי), and the Hod in the middle joint clothes the Hod of the upper joint (וְהוֹד שֶׁבְּפֶרֶק אֶמְצָעִי מַלְבִּישׁ לַהוֹד שֶׁל פ״ע), and nothing was revealed except the Hod of the lower joint alone (וְלֹא נִתְגַּלָּה רַק הוֹד שֶׁל פ״ת לְבַד). And likewise in the middle line (וְכֵן בְּקו הָאֶמְצָעִי), the Yesod of the lower joint clothes the Yesod of the middle joint (יְסוֹד שֶׁל פ״ת מַלְבִּישׁ לִיסוֹד שֶׁל פֶּרֶק אֶמְצָעִי), and the Yesod of the middle joint clothes the Yesod of the upper joint (וִיסוֹד שֶׁל פ״א מַלְבִּישׁ לִיסוֹד שֶׁל פ״ע), and nothing was revealed except the Yesod of the lower joint alone (וְלֹא נִתְגַּלָּה רַק יְסוֹד שֶׁל פ״ת).

It is found that at the time of Ibbur nothing was revealed from any aspect of Ze’ir Anpin except the lower Netzach, Hod, Yesod that are in the three lower joints (נִמְצָא כִּי בִּזְמַן הָעִיבּוּר לֹא נִתְגַּלָּה מִכָּל בחי׳ הַז״א רַק נֵה״י תַּחְתּוֹנִים שֶׁבְּג״פ תַּחְתּוֹנִים). And this is the secret in the Tosefta, tractate Beshalach (וְז״ס בְּתוֹסֶפְתָּא פ׳ בְּשַׁלַּח), that Ze’ir Anpin is “three included within three” (כִּי הַז״א ג׳ כְּלִיל בְּג׳), meaning that the Netzach, Hod, Yesod within him were clothing his Chesed, Gevurah, Tiferet (פֵּרוּשׁ כִּי הַנֵּה״י שֶׁבּוֹ הָיוּ מַלְבִּישִׁין לְחָג״ת שֶׁלּוֹ). And these Chesed, Gevurah, Tiferet mean the Netzach, Hod, Yesod that are in the three middle joints (וְאֵלּוּ חָג״ת ר״ל הַנֵּה״י שֶׁבְּג״פ אֶמְצָעִיִּים), which are called the Chesed, Gevurah, Tiferet of the general Netzach, Hod, Yesod, as explained above (הַנִּקְרָא חָג״ת שֶׁל נֵה״י הַכּוֹלְלִים כַּנַּ״ל). And the reason it did not say “three included within three and three within three” (וּמַה שֶּׁלֹּא אָמַר ג׳ כְּלִילִין בְּג׳ וְג׳ בְּג׳), is because even the Chesed, Gevurah, Tiferet are not called by name except by way of generality (הוּא לְפִי שֶׁאֲפִלּוּ חָג״ת אֵינָם עוֹלִים בְּשֵׁם רַק דֶּרֶךְ כְּלָלוּת), since they are clothed within the Netzach, Hod, Yesod (יַעַן הֵם מִתְלַבְּשִׁין תּוֹךְ נֵה״י).

(Explanation: “generality” means clothing, and remember this) (פֵּרוּשׁ כְּלָלוּת ר״ל הִתְלַבְּשׁוּת וּזְכוֹר זֶה). And all the more so the other three that are within the Chesed, Gevurah, Tiferet are not revealed at all (וּמִכָּל שֶׁכֵּן שֶׁהַג׳ אֲחֵרִים שֶׁבְּתוֹךְ הַחָג״ת אֵינָם מִתְגַּלִּין כְּלָל). And it is found that the essential thing that was revealed are only the final Netzach, Hod, Yesod (וְנִמְצָא כִּי עִקָּר מַה שֶּׁנִּגְלָה הֵם הַנֵּה״י הָאַחֲרוֹנִים לְבַד), and this is the secret of the fetus that is folded and standing in the intestines of Imma (וְז״ס הָעוּבָּר שֶׁמְּקוּפָּל וְעוֹמֵד בְּמֵעֵי דְּאִמָּא), with his head between his arms (רֹאשׁוֹ בֵּין זְרוֹעוֹתָיו), and his body upon his knees (וְגוּפוֹ עַל בִּרְכָּיו), and his buttocks covering beneath his thighs (וְעַגָּבוֹתָיו מְכַסִּין תַּחַת הַיְרֵכַיִם שֶׁלּוֹ), and he is round like a sphere, folded in three foldings (וְהוּא עָגוֹל כְּכַדּוּר מְקוּפָּל בְּג׳ קִפּוּלִים). And this is what is written in the books (וְז״ש בַּסְּפָרִים), that the Chesed, Gevurah, Tiferet were in potential and not in actuality (כִּי הַחָג״ת הָיוּ בְּכֹחַ וְלֹא בְּפֹעַל), for even though they are called Chesed, Gevurah, Tiferet (כִּי אַף עַל פִּי שֶׁנִּקְרָא חָג״ת), they are only Netzach, Hod, Yesod (אֵינָם רַק נֵה״י), except that they are rooted by the power of Chesed, Gevurah, Tiferet (אֶלָּא שֶׁנִּשְׁרָשִׁים מִכֹּחַ חָג״ת), but they are only Netzach, Hod, Yesod (אֲמָנָם אֵינָם רַק נֵה״י). If so, they are in potential and not in actuality (א״כ הֵם בְּכֹחַ וְלֹא בְּפֹעַל), and similarly the Mochin within them were in potential and not in actuality, according to the manner explained above (וְכַעֲד״ז הַמּוֹחִין שֶׁבְּתוֹכָם הָיוּ בְּכֹחַ וְלֹא בְּפֹעַל עַל דֶּרֶךְ הַנַּ״ל).

Tzemach (צָמַח), that these aspects are found in Ze’ir Anpin alone (כִּי בְּחִי׳ אֵלּוּ נִמְצָא בְּז״א לְבַד), and he is the one called Torah (וְהוּא הַנִּקְרָא תּוֹרָה), therefore they are the aspect of twenty-seven (לָכֵן הֵם בְּחִי׳ כ״ז), corresponding to the number of the letters of the Torah (כְּמִנְיַן אוֹתִיּוֹת הַתּוֹרָה).

Chapter 2

שער כד פרק ב מ״ק

[24:2] And now you must know another matter (וְעַתָּה צָרִיךְ שֶׁתֵּדַע עִנְיַן אַחֵר), for just as in length there is Chokhmah, Chesed, Netzach in the right line (כִּי כְּמוֹ שֶׁבָּאֹרֶךְ יֵשׁ חח״ן בְּקו יָמִין), so too in width it is included of all of them (כֵּן בָּרוֹחַב כָּלוּל מִכֻּלָּם). And the matter is (וְהָעִנְיָן), that there is nothing which does not contain Nefesh–Ruach–Neshamah–Chayah (כִּי אֵין דָּבָר שֶׁאֵין בּוֹ נרנ״ח), and they are the aspects of A”B, S”G, M”H, and B”N as mentioned above (וְהֵם בחי׳ ע״ב ס״ג מ״ה ב״ן כַּנַּ״ל), and they are the aspects of Malkhut, Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet, Chokhmah, Binah, Da‘at (וְהֵם בחי׳ מַלְכוּת נֵה״י חָג״ת חב״ד), for each one of these exists on its own level (כִּי כָּל א׳ מֵאֵלּוּ הֵם בְּמַדְרֵגָה בִּפְנֵי עַצְמָהּ), as we will explain, with the help of Hashem (כְּמ״ש בְּע״ה). Therefore also in thickness it is necessary that there be the aforementioned aspect as stated above (לָכֵן גַּם בָּעוֹבִי צָרִיךְ שֶׁיִּהְיֶה בחי׳ הַנַּ״ל כַּנַּ״ל), for the limbs have height and thickness, which are length and width (כִּי יֵשׁ בָּאֵיבָרִים גּוֹבַהּ וְעוֹבִי שֶׁהֵם אֹרֶךְ וְרוֹחַב).

And the matter is (וְהָעִנְיָן), that every joint and joint and every aspect and aspect of those mentioned above has skin and flesh and sinews and bones (כִּי כָּל פֶּרֶק וּפֶרֶק וְכָל בחי׳ וּבחי׳ מֵאֵלּוּ הַנַּ״ל יֵשׁ עוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת). And the skin is Malkhut that surrounds everything and they become like a house for all of them, in the secret that “there is no house except a woman,” which is the Name B״N (וְהָעוֹר הוּא מַל׳ הַמַּקֶּפֶת הַכֹּל וְנַעֲשִׂין כְּמִין בַּיִת לְכֻלָּם בְּסוֹד אֵין בַּיִת אֶלָּא אִשָּׁה שֶׁהִיא שֵׁם ב״ן). Afterward the flesh is in the secret of Ze’ir Anpin, M״H (אַחַ״כ הַבָּשָׂר בְּסוֹד ז״א מ״ה). And afterward the sinews are in the secret of Imma, S״G, and therefore within them is the aspect of redness (וְאַחַ״כ הַגִּידִין בְּסוֹד אִמָּא ס״ג וְלָכֵן בְּתוֹכָן בחי׳ אֹדֶם). And afterward the bones are in the secret of whiteness, Abba, A״B (וְאַחַ״כ הָעֲצָמוֹת בְּסוֹד הַלֹּבֶן אַבָּא ע״ב).

And behold each one of these four aspects has three aspects (וְהִנֵּה כָּל א׳ מֵאֵלּוּ הַד׳ בחי׳ יֵשׁ בּוֹ ג׳ בחי׳), for the flesh has external, middle, and internal, as stated above, for there is nothing that does not have Reish–Tav–Samekh in the matter of length (כִּי הַבָּשָׂר יֵשׁ בּוֹ חִיצוֹן וְאֶמְצָעִי וּפְנִימִי כַּנַּ״ל כִּי אֵין דָּבָר שֶׁאֵין בּוֹ רת״ס בְּעִנְיַן הָאֹרֶךְ), and likewise in thickness (וְכֵן בָּעוֹבִי). And so it is in the skin—three skins, one within the other, and all three are one skin (וְכֵן הוּא בָּעוֹר ג׳ עוֹרוֹת זֶה לִפְנִים מִזֶּה וּשְׁלָשְׁתָּן עוֹר א׳). And likewise in the sinews—three layers, one within the other, and all three are one sinew (וְכֵן בַּגִּידִין ג׳ קְלִיפִין זוֹ תּוֹךְ זוֹ וּשְׁלָשְׁתָּן גִּיד א׳). And likewise in the bones—three layers, and all three are one thickness of the bones (וְכֵן בָּעֲצָמוֹת ג׳ קְלִיפִין וּשְׁלָשְׁתָּן עוֹבִי א׳ שֶׁל הָעֲצָמוֹת). And understand this well (וְהָבֵן זֶה הֵיטֵב). And behold, the aspect of externality in skin, flesh, sinews, and bones are the Netzach, Hod, Yesod within them (וְהִנֵּה בחי׳ חִיצוֹנִיוּת שֶׁבְּעוֹר בָּשָׂר גִּידִין וַעֲצָמוֹת הֵם הַנֵה״י שֶׁבָּהֶם), and the second aspect is the Chesed, Gevurah, Tiferet within them (וּבחי׳ הַב׳ הֵם חָג״ת שֶׁבָּהֶם), and the third, the inner aspect, is the Chokhmah, Binah, Da‘at within them (וּבחי׳ (הַג׳) הַפְּנִימִית הוּא חב״ד שֶׁבָּהֶם).

And behold, the fetus has skin and flesh and sinews and bones (וְהִנֵּה הָעוּבָּר יֵשׁ בּוֹ עוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת), however they are thin (אֲמָנָם הֵם דַּקִּין), for as yet there is within them only the external aspect of each of them (כִּי עֲדַיִן אֵין בָּהֶם רַק בחי׳ חִיצוֹנִיוּת שֶׁבְּכָל בחי׳ מֵהֶם), and that is the aspect of Netzach, Hod, Yesod within them (וְהוּא בחי׳ הַנֵה״י שֶׁבָּהֶם). And these Netzach, Hod, Yesod are according to what was explained above regarding Netzach, Hod, Yesod in the matter of length (וְגַם בחי׳ נֵה״י אֵלּוּ הֵם עַל דֶּרֶךְ הַנַּ״ל בְּנֵה״י בְּעִנְיַן הָאֹרֶךְ), for they are the Netzach, Hod, Yesod within the Netzach, Hod, Yesod (כִּי הֵם הַנֵה״י שֶׁבְּנֵה״י), as stated above—see there (וְכַּנַּ״ל ע״ש). And when he is born, then enter into him the Chesed, Gevurah, Tiferet of the generality of Ze’ir Anpin (וּכְשֶׁנּוֹלַד אָז נִכְנָסִים בּוֹ בחי׳ חָג״ת דְּכְלָלוּת הַז״א), and they clothe within the Netzach, Hod, Yesod of the generality of Ze’ir Anpin, which are the aspect of Ibbur as stated above (וְהֵם מִתְלַבְּשִׁין תּוֹךְ נֵה״י דְּכְלָלוּת הַז״א שֶׁהֵם בחי׳ הָעִיבּוּר כַּנַּ״ל). And before these enter, Ze’ir Anpin expands from what he was in Ibbur, for in Ibbur he was folded as stated above (וְקֹדֶם שֶׁנִּכְנְסוּ אֵלּוּ מִתְפַּשֵּׁט הַז״א מִמַּה שֶּׁהָיָה בְּעִיבּוּר שֶׁהָיָה בְּעִיבּוּר שֶׁהָיָה מְקוּפָּל כַּנַּ״ל), and now he grows and becomes an elongated Vav without a head, in this manner (וְעַתָּה נִגְדָּל וְנַעֲשֶׂה ו׳ אֲרוּכָה בְּלִי רֹאשׁ בְּאוֹפֶן זֶה). For all three Netzachim were revealed, one above the other and one above the other, in the secret of Chokhmah, Chesed, Netzach (כִּי כָּל הַג׳ נְצָחִים נִתְגַּלּוּ זֶה לְמַעְלָה מִזֶּה וְזֶה לְמַעְלָה מִזֶּה בְּסוֹד חח״ן), and likewise the three Hodim were revealed in the secret of Binah–Gevurah–Hod (וְכֵן הַג׳ הוֹדוֹת נִתְגַּלּוּ בְּסוֹד בג״ה), and likewise the three Yesodot were revealed in the secret of Da‘at–Tiferet–Yesod (וְכֵן הַג׳ יְסוֹדוֹת נִתְגַּלּוּ בְּסוֹד דת״י).

And behold, he now has at birth nine aspects (וְהֲרֵי יֵשׁ בּוֹ עַתָּה כְּשֶׁנּוֹלַד ט׳ בחי׳), those very same ones that he had when he was in Ibbur alone (אוֹתָן עַצְמָן שֶׁהָיוּ בִּהְיוֹתוֹ בְּעִיבּוּר לְבַד), except that what was renewed is that they were all revealed and he expanded from what had been folded (אֶלָּא מַה שֶּׁנִּתְחַדֵּשׁ הוּא שֶׁנִּתְגַּלּוּ כֻּלָּם וְנִתְפַּשֵּׁט מִמַּה שֶּׁהָיָה מְקוּפָּל), in the secret of three included within three as stated above (בְּסוֹד ג׳ כְּלִיל בְּג׳ כַּנַּ״ל). And all this expansion occurs in that single moment when he exits his mother’s womb, as seen by the eye (וְכָל זֶה הִתְפַּשְּׁטוּת נַעֲשֶׂה בְּרֶגַע (א׳) הַהוּא בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ כַּנִּרְאֶה בְּחוּשׁ הָעַיִן). And indeed afterward, through the nursing, he began to grow more (וְאָמְנָם אַח״כ ע״י הַיְנִיקָה הִתְחִיל לִגְדֹּל יוֹתֵר), and the general Chesed, Gevurah, Tiferet of Ze’ir Anpin entered into him (וְנִכְנְסוּ בּוֹ הַחָג״ת הַכּוֹלְלִים שֶׁל ז״א).

And behold, also within them there are twenty-seven aspects, as stated above, in the general Netzach, Hod, Yesod (וְהִנֵּה גַּם בָּהֶם יֵשׁ כ״ז בְּחִינוֹת כַּנַּ״ל בְּנֵה״י הַכּוֹלְלִים). However, at first there entered only the nine aspects (וְאָמְנָם תְּחִלָּה לֹא נִכְנְסוּ רַק הַט׳ בְּחִינוֹת), which are the three Netzachim, the three Hodim, and the three Yesodot that are within them (שֶׁהֵם ג׳ הַנְּצָחִים וְג׳ הוֹדוֹת וְג׳ יְסוֹדוֹת שֶׁיֵּשׁ בָּהֶם), and these nine were clothed within the nine of the Ibbur (וְנִתְלַבְּשׁוּ ט׳ אֵלּוּ בְּט׳ שֶׁל הָעִיבּוּר). And behold, even though these nine are also the aspect of Netzach, Hod, Yesod, as stated above (וְהִנֵּה אַף עַל פִּי שֶׁט׳ אֵלּוּ הֵם גַּם כֵּן בְּחִי׳ נֵה״י כַּנַּ״ל), nevertheless they are from the aspect of the general Chesed, Gevurah, Tiferet (עִם כָּל זֶה הֵם מִבְּחִי׳ חָג״ת הַכּוֹלְלִים), and therefore they have the power that also the nine aspects of the Ibbur, which are the aspect of Netzach, Hod, Yesod alone, grew into the aspect of Chesed, Gevurah, Tiferet within them (לָכֵן יֵשׁ בָּהֶם כֹּחַ שֶׁגַּם הַט׳ בְּחִינוֹת שֶׁל הָעִיבּוּר שֶׁהוּא בְּחִי׳ נֵה״י לְבַד נִגְדְּלוּ בְּחִי׳ חָג״ת שֶׁבּוֹ), which are nine other aspects (שֶׁהֵם ט׳ בְּחִינוֹת אֲחֵרוֹת).

For they are the Chesed and Netzach that are in the upper joint of the general Netzach (כִּי הֵם הַחֶסֶד וְהַנֵּצַח שֶׁיֵּשׁ בְּפ״ע שֶׁל נֵצַח הַכְּלָלִי), and the Chesed and Netzach that are in the middle joint (וְחֶסֶד וְנֵצַח שֶׁבְּפֶרֶק אֶמְצָעִי), and the Chesed and Netzach that are in the lower joint (וְחֶסֶד וְנֵצַח שֶׁבְּפ״ת), behold six aspects of the right line of the general Netzach (הֲרֵי ו׳ בְּחִינוֹת שֶׁל קַו יָמִין דְּנֵצַח הַכְּלָלִי). And corresponding to them are six aspects in the left line, the general Hod (וְכְנֶגְדָּן ו׳ בְּחִינוֹת בְּקו הַשְּׂמֹאלִי הוֹד הַכְּלָלִי), and corresponding to them six aspects in the middle line, the general Yesod (וְכְנֶגְדָּן ו׳ בְּחִינוֹת בְּקו הָאֶמְצָעִי יְסוֹד הַכְּלָלִי).

Behold, now there is the aspect of Six Extremities in the general Netzach, Hod, Yesod (הֲרֵי עַתָּה שֶׁיֵּשׁ בְּחִי׳ ו״ק בְּנֵה״י הַכְּלָלִי), and moreover the aspects of the general Chesed, Gevurah, Tiferet that are within them also grew (וְעוֹד נִגְדְּלוּ גַּם בְּחִי׳ שֶׁל הַחָג״ת הַכְּלָלִי שֶׁבְּתוֹכָם), and they too are the aspect of Six Extremities within them (וְהֵם גַּם כֵּן בְּחִי׳ ו״ק שֶׁבָּהֶם). For they are the Chesed and Netzach that are in the upper joint of the general Chesed (כִּי הֵם חֶסֶד וְנֵצַח שֶׁבְּפ״ע שֶׁל חֶסֶד הַכְּלָלִי), and the Chesed and Netzach that are in the middle joint (וְחֶסֶד וְנֵצַח שֶׁבְּפֶרֶק אֶמְצָעִי), and the Chesed and Netzach that are in the lower joint (וְחֶסֶד וְנֵצַח שֶׁבְּפ״ת), behold Six Extremities in the right line (הֲרֵי ו״ק שֶׁבְּקו יָמִין). And corresponding to them in the left line (וְכְנֶגְדָּן בְּקו שְׂמֹאלִי), and corresponding to them in the middle line (וְכְנֶגְדָּן בְּקו אֶמְצָעִי), and it is found now that there are two such aspects one within the other, and in each one of them there are Six Extremities (וְנִמְצָאִים עַתָּה ב׳ בְּחִינוֹת זוֹ תּוֹךְ זוֹ בְּכ״א יֵשׁ בּוֹ ו״ק). And behold now the external aspect, which is from the general Netzach, Hod, Yesod, all of its aspects grew in length and stature (וְהִנֵּה עַתָּה הַבחי׳ הַחִיצוֹנָה שֶׁהוּא מִנֵה״י הַכּוֹלְלִים כָּל בחי׳ מֵהֶם נִגְדְּלוּ בָּאֹרֶךְ וּבַקּוֹמָה), for then the Netzach within it was the Netzach of the lower joint, and now the Chesed of the lower joint also grew (כִּי אָז הַנֵּצַח שֶׁבּוֹ הָיָה נֵצַח שֶׁבְּפ״ת וְעַתָּה נִגְדַּל גַּם הַחֶסֶד שֶׁבְּפ״ת), and likewise the Chesed of the middle joint grew (וְכֵן נִגְדַּל הַחֶסֶד שֶׁבְּפֶרֶק אֶמְצָעִי), and the Chesed of the upper joint grew (וְנִגְדַּל הַחֶסֶד שֶׁבְּפ״ע), and it is found that the Chokhmah-mochin of the Ibbur was the Netzach of the upper joint, and now this mochin grew and it is the Chesed of the upper joint (וְנִמְצָא כִּי מוֹחַ הַחָכְמָה שֶׁל הָעִיבּוּר הָיָה נֵצַח שֶׁבְּפ״ע וְעַתָּה נִגְדַּל מוֹחַ זֶה וְהוּא חֶסֶד שֶׁבְּפ״ע), and similarly in the left line and likewise in the middle line (וְכַעֲדַ״ז בְּקו שְׂמֹאלִי וְכֵן בְּקו הָאֶמְצָעִי), it is found that the mochin of Ibbur also grew now (נִמְצָא כִּי הַמּוֹחִין דְּעִיבּוּר נִגְדְּלוּ גַּם הֵם עַתָּה). And through this you will understand what is written in our books, that in Ibbur the mochin are in the secret of “Mute,” and in Yenikah they were completed and became Elohim (וּבְזֶה תָּבִין מ״ש בְּסְפָרֵינוּ כִּי בְּעִיבּוּר הַמּוֹחִין בְּסוֹד אֵלָם וּבִינִיקָה נִשְׁלְמוּ וְנַעֲשׂוּ אֱלֹהִים), and the matter is as mentioned in the Idra on daf 135 (וְהָעִנְיָן כַּנִּזְכָּר בָּאִדְרָא דְּקלה), that Ze’ir Anpin is called Elohim in relation to Atik who is called Havayah (ז״א נִקְרָא אֱלֹהִים בְּעֶרֶךְ עַתִּיק הַנִּקְרָא הֲוָיָ״ה), and it is known that Ze’ir Anpin is the aspect of Six Extremities of the totality of Atzilut (וְנוֹדָע כִּי ז״א הוּא בחי׳ ו״ק שֶׁל כְּלָלוּת הָאֲצִילוּת), and it is found therefore that every aspect of the mochin are Havayot and every aspect of Six Extremities are Elohim (וְנִמְצָא א״כ כִּי כָּל בחי׳ הַמּוֹחִין הֵם הֲוָיוֹת וְכָל בחי׳ ו״ק הֵם אֱלֹהִים).

The explanation of the matter is that even the Six Extremities that exist within the mochin themselves above are called Elohim (בֵּיאוּר הַדָּבָר כִּי אֲפִלּוּ הַו״ק שֶׁיֵּשׁ בַּמּוֹחִין עַצְמָם לְמַעְלָה נִקְרָא אֱלֹהִים), and this is the reason that in Yenikah the mochin within him are called Elohim (וְזֶהוּ הַטַּעַם שֶׁבִּינִיקָה נִקְרָא אֱלֹהִים הַמּוֹחִין שֶׁבּוֹ), and understand this (וְהָבֵן זֶה). And indeed in Ibbur, since there were only three extremities of Netzach, Hod, Yesod, there was only Illem [Mute] (וְאָמְנָם בְּעִיבּוּר שֶׁהָיוּ ג׳ קְצָווֹת נֵה״י לְבַד הָיָה אֵלָם לְבַד).

For the thighs are concealed, as mentioned in Parashat Tetzaveh (כִּי יְרֵכִין אִינוּן סְתִימִין כְּנִזְכָּר בְּפ׳ תְּצַוֶּה), and in Yenikah the Six Extremities were completed, then the Name Elohim was completed (וּבִינִיקָה נִשְׁלְמוּ ו״ק אָז נִגְמְרוּ שֵׁם אֱלֹהִים), and behold all of this is in the aspect of externality, which are the general Netzach, Hod, Yesod of Ze’ir Anpin (וְהִנֵּה כָּל זֶה בִּבְחִי׳ חִיצוֹנִיוּת שֶׁהֵם נֵה״י דְּכְלָלוּת דְּז״א). And the same applies in the intermediate aspect, which are the general Chesed, Gevurah, Tiferet (וְכֵן הָעִנְיָן בִּבְחִי׳ הַתִּיכוֹנָה שֶׁהֵם חָג״ת דְּכְלָלוּת), that it too is likewise called Elohim, the Mochin within them (גַּם הוּא עַל דֶּרֶךְ זֶה נִקְרָא אֱלֹהִים הַמּוֹחִין שֶׁבָּהֶם), which are Chesed, Netzach, Gevurah, Hod, and Tiferet and Yesod (שֶׁהֵם חֶסֶד נֵצַח גְּבוּרָה הוֹד וְתִפְאֶרֶת וִיסוֹד), that exist in the three upper joints of the nine joints that are in Chesed, Gevurah, Tiferet, as is known (שֶׁיֵּשׁ בְּג׳ פְּרָקִין עֶלְיוֹנִים מִט׳ פְּרָקִין שֶׁיֵּשׁ בְּחָג״ת כַּנּוֹדָע). And these are called the Mochin of Yenikah (וְאֵלּוּ נִקְרְאוּ מוֹחִין דְּיְנִיקָה), for there already exists in them the generality of Chesed and Netzach in all three joints of the right line, which is Chesed (כִּי כְּבָר יֵשׁ בָּהּ כְּלָלוּת חֶסֶד וְנֵצַח בְּכָל ג׳ פְּרָקִין שֶׁל קַו יָמִין שֶׁהוּא חֶסֶד), and the generality of Gevurah and Hod in each of the three joints of the left line, which is Gevurah (וְכְלָלוּת גְּבוּרָה וְהוֹד בְּכָל א׳ מֵהַג״פ דְּבְקו שְׂמֹאלִי שֶׁהוּא גְּבוּרָה), and the generality of Tiferet and Yesod in each of the three joints of Tiferet, which is in the middle line (וְכְלָלוּת תִפְאֶרֶת וִיסוֹד בְּכ״א מִג״פ הַתִּפְאֶרֶת שֶׁהוּא בְּקו הָאֶמְצָעִי).

And behold, as it was said that he now grew in length, so too he grew in width and thickness (וְהִנֵּה כְּמ״ש שֶׁנִּגְדַּל עַתָּה בָּאֹרֶךְ גַּם הִגְדִּיל בּוֹ בָּרוֹחַב וְהָעוֹבִי), for until now his thickness was from Netzach (כִּי עַד עַתָּה עוֹבְיוֹ מִנֵּצַח), and now there is Chesed within it in the right line (וְעַתָּה יֵשׁ חֶסֶד בְּתוֹכוֹ בְּקו יָמִין), and likewise in the left line (וְכֵן בְּקו שְׂמֹאל), and likewise in the middle line there are Gevurah and Tiferet (וְכֵן בְּקו אֶמְצָעִי יֵשׁ בָּהֶם גְּבוּרָה וְתִפְאֶרֶת). And as was said, that in the external aspect of the general Netzach, Hod, Yesod there are four aspects, which are skin, flesh, sinews, and bones (וְכְמ״ש כִּי יֵשׁ בִּבְחִי׳ הַחִיצוֹנִיוּת שֶׁל נֵה״י הַכּוֹלְלִים ד׳ בחי׳ שֶׁהֵם עוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת), but they are in the external aspect in three aspects, and the husks that are in each of these four aspects (אֶלָּא שֶׁהֵם בִּבְחִי׳ הַחִיצוֹנִית בְּג׳ בְּחִינוֹת וְהַקְּלִיפּוֹת שֶׁיֵּשׁ בְּכָל בחי׳ מֵאֵלּוּ הַד׳), so too in this intermediate aspect of the general Chesed, Gevurah, Tiferet there are within them four aspects—skin, flesh, sinews, and bones (הִנֵּה כֵּן בְּזֹאת הַבחי׳ הַתִּיכוֹנָה שֶׁל חָג״ת הַכּוֹלְלִים יֵשׁ בָּהֶם ד׳ בחי׳ עוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת), and they are in the intermediate aspect within them, which is the middle husk of the three Klipahs that exist in each of these four aspects (וְהֵם בִּבְחִי׳ הַתִּיכוֹנָה שֶׁבָּהֶם שֶׁהִיא הַקְּלִיפָּה הָאֶמְצָעִית מִג׳ הַקְּלִיפּוֹת שֶׁיֵּשׁ בְּכָל בחי׳ מֵאֵלּוּ הַד׳).

Tzemach (צָמַח), and it did not say “Yechidah” (וְלֹא אָמַר יְחִידָה), because it is the aspect of Keter (מִפְּנֵי שֶׁהוּא בחי׳ כֶּתֶר), and the Keter is not from the Partzuf itself (וְאֵין הַכֶּתֶר מִן הַפַּרְצוּף עַצְמוֹ), but from the Tiferet of the Partzuf that is above it (רַק מִן הַתִּפְאֶרֶת שֶׁל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), as is known (כַּנּוֹדָע).

Chapter 3

שער כד פרק ג מ״ק

[24:3] And when he grew completely, the aspect of the general Chokhmah, Binah, Da‘at entered into him (וּכְשֶׁנִּגְדַּל לְגַמְרֵי נִכְנְסוּ בּוֹ בחי׳ חב״ד הַכְּלָלִי), and in them too there are twenty-seven aspects, as stated above, in the general Netzach, Hod, Yesod and in the general Chesed, Gevurah, Tiferet (וְיֵשׁ בָּהֶם גַּם כֵּן כ״ז בְּחִינוֹת כַּנַּ״ל בְּנֵה״י הַכְּלָלִי וּבְחָג״ת הַכְּלָלִיּוֹת), and through this the aspect of the Ibbur also grew (וְאָז ע״י זֶה נִגְדַּל גַּם בחי׳ הָעִיבּוּר). And then the upper joint of Netzach had in it Chokhmah, Chesed, Netzach, and all three were Chokhmah of Netzach (וְאָז פֶּרֶק עֶלְיוֹן שֶׁל נֵצַח הָיָה בּוֹ חח״ן וְשְׁלָשְׁתָּן חָכְמָה דְּנֵצַח), and likewise in the second joint Chokhmah, Chesed, Netzach, and all three were Chesed of Netzach (וְכֵן בְּפ״ב חח״ן וְשְׁלָשְׁתָּן חֶסֶד דְּנֵצַח), and likewise in the third joint Chokhmah, Chesed, Netzach, and all three were Netzach of Netzach (וְכֵן בְּפ״ג חח״ן וְשְׁלָשְׁתָּן נֵצַח שֶׁבְּנֵצַח). And all of this is in the right line (וְכָל זֶה בְּקו יָמִין), and all of them are one general Netzach of Ze’ir Anpin in three joints (וְכֻלָּם נֵצַח א׳ הַכְּלָלִי דְּז״א בְּג״פ), and every joint includes the three aspects (וְכָל פֶּרֶק כּוֹלֵל הַג׳ בְּחִינוֹת). And similarly in the left line from the aspect of the externality of Ibbur (וְכַעֲד״ז בְּקו שְׂמֹאלִי מִבחי׳ חִיצוֹנִיוּת דְּעִיבּוּר), namely the general Hod has in it three joints (וְהַיְינוּ הוֹד הַכְּלָלִי בּוֹ ג״פ), the first joint with Binah–Gevurah–Hod, and all three were Binah of the general Hod (פ״א בג״ה וְשְׁלָשְׁתָּן בִּינָה דְּהוֹד הַכְּלָלִי), the second joint with Binah–Gevurah–Hod, and all three were Gevurah of the general Hod (פ״ב בג״ה וְשְׁלָשְׁתָּן גְּבוּרָה דְּהוֹד הַכְּלָלִי), the third joint with Binah–Gevurah–Hod, and all three were Hod of the general Hod (פ״ג בג״ה וְשְׁלָשְׁתָּן הוֹד דְּהוֹד הַכְּלָלִי). And similarly in the middle line, the general Yesod has in it three joints (וְכַעֲד״ז בְּקו אֶמְצָעִי יְסוֹד הַכְּלָלִי בּוֹ ג״פ), the first joint with Da‘at–Tiferet–Yesod, and all three were Da‘at of the general Yesod (פ״א דת״י וְשְׁלָשְׁתָּן דַּעַת דִּיסוֹד הַכְּלָלִי), the second joint with Da‘at–Tiferet–Yesod, and all three were Tiferet of the general Yesod (פ״ב דת״י וְשְׁלָשְׁתָּן תִּפְאֶרֶת דִּיסוֹד הַכְּלָלִי), the third joint with Da‘at–Tiferet–Yesod, and all three were Yesod of the general Yesod (פ״ג דת״י וְשְׁלָשְׁתָּן יְסוֹד דִּיסוֹד הַכְּלָלִי). And behold, the Netzach, Hod, Yesod of the generality of Ze’ir Anpin have been explained (וְהֲרֵי נִתְבָּאֵר נֵה״י דְּכְלָלוּת הַז״א), which are the aspect of the externality of Ze’ir Anpin, called Ibbur (שֶׁהֵם בחי׳ חִיצוֹנִיוּת דְּז״א הַנִּקְרָא עִיבּוּר), and they are called Asiyah within him (וְנִקְרָא עֲשִׂיָּה שֶׁבּוֹ), and corresponding to them, within them, the general Chesed, Gevurah, Tiferet of Ze’ir Anpin are clothed (וּכְנֶגְדָּן בְּתוֹכָם מִתְלַבְּשִׁים בְּחָג״ת הַכְּלִי דְּז״א הַכְּלוּלִים (בּוֹ)).

And behold, Chesed has in it three joints (וְהִנֵּה הַחֶסֶד יֵשׁ בּוֹ ג״פ), the first joint with Chokhmah, Chesed, Netzach, and all three are Chokhmah within Chesed (פ״א חח״ן וְשְׁלָשְׁתָּן חָכְמָה שֶׁבַּחֶסֶד), the second joint with Chokhmah, Chesed, Netzach, and all three are Chesed within the general Chesed (פ״ב חח״ן וְשְׁלָשְׁתָּן חֶסֶד שֶׁבַּחֶסֶד הַכְּלָלִי), the third joint with Chokhmah, Chesed, Netzach, and all three are Netzach within the general Chesed (פ״ג חח״ן וְשְׁלָשְׁתָּן נֵצַח שֶׁבַּחֶסֶד הַכְּלָלִי). And in the same way in the left line, the general Gevurah (וְכַעֲד״ז בְּקו שְׂמֹאלִי גְּבוּרָה הַכְּלָלִית), and in it three joints (וּבָהּ ג״פ), the first joint with Binah–Gevurah–Hod, and all three are Binah of Gevurah (פ״א בג״ה וְשְׁלָשְׁתָּן בִּינָה דִּגְבוּרָה), the second joint with Binah–Gevurah–Hod, and all three are Gevurah of Gevurah (פ״ב בג״ה וְשְׁלָשְׁתָּן גְּבוּרָה דִּגְבוּרָה), the third joint with Binah–Gevurah–Hod, and all three are Hod of the general Gevurah (פ״ג בג״ה וְשְׁלָשְׁתָּן הוֹד דִּגְבוּרָה הַכְּלָלִי). And in the same way in the middle line, Tiferet (וְכַעֲד״ז בְּקו הָאֶמְצָעִי תִּפְאֶרֶת), and in it three joints (וּבָהּ ג״פ), the first joint with Da‘at–Tiferet–Yesod, and all three are Da‘at of Tiferet (פ״א דת״י וְשְׁלָשְׁתָּן דַּעַת דְּתִּפְאֶרֶת), the second joint with Da‘at–Tiferet–Yesod, and all three are Tiferet of Tiferet (פ״ב דת״י וְשְׁלָשְׁתָּן תִּפְאֶרֶת דְּתִּפְאֶרֶת), the third joint with Da‘at–Tiferet–Yesod, and all three are Yesod of the general Tiferet (פ״ג דת״י וְשְׁלָשְׁתָּן יְסוֹד דְּתִּפְאֶרֶת הַכְּלָלִי).

Behold, the Chesed, Gevurah, Tiferet of the vessel of Ze’ir Anpin has been explained (הֲרֵי נִתְבָּאֵר חָג״ת הַכְּלִי דְּז״א), which is the intermediate aspect within him (שֶׁהוּא בחי׳ אֶמְצָעִי שֶׁבּוֹ), which is called Yenikah (הַנִּקְרָא יְנִיקָה), and is called Yetzirah within him (וְנִקְרָא יְצִירָה שֶׁבּוֹ), for he already has within him the Six Extremities that include Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁכְּבָר יֵשׁ בּוֹ ו״ק הַכּוֹלְלִים נֵה״י וְחָג״ת), and within them there is the general Chokhmah, Binah, Da‘at of Ze’ir Anpin (וּבְתוֹכָם יֵשׁ חב״ד הַכְּלָלִי דְּז״א), and they are clothed within the general Chesed, Gevurah, Tiferet (וְהֵם מְלוּבָּשִׁים תּוֹךְ חָג״ת הַכְּלָלִי).

And behold, the general Chokhmah has in it three joints (וְהִנֵּה הַחָכְמָה הַכְּלָלִי יֵשׁ בָּהּ ג״פ), the first joint has Chokhmah, Chesed, Netzach, and all three are Chokhmah of the general Chokhmah (פ״א יֵשׁ בָּהּ חח״ן וְשְׁלָשְׁתָּן חָכְמָה דְּחָכְמָה הַכְּלָלִי), the second joint has Chokhmah, Chesed, Netzach, and all three are Chesed of the general Chokhmah (פ״ב חח״ן וְשְׁלָשְׁתָּן חֶסֶד דְּחָכְמָה הַכְּלָלִי), the third joint has Chokhmah, Chesed, Netzach, and all three are Netzach of the general Chokhmah (פ״ג חח״ן וְשְׁלָשְׁתָּן נֵצַח דְּחָכְמָה הַכְּלָלִי). And likewise in the left line, the general Binah has three joints (וְכַעֲד״ז בְּקו שְׂמֹאלִי בִּינָה הַכְּלָלִי ג״פ), the first joint has Binah–Gevurah–Hod, and all three are Binah of the general Binah (פ״א בג״ה וְשְׁלָשְׁתָּן בִּינָה דְּבִּינָה הַכְּלָלִי), the second joint has Binah–Gevurah–Hod, and all three are Gevurah of the general Binah (פ״ב בג״ה וְשְׁלָשְׁתָּן גְּבוּרָה דְּבִּינָה הַכְּלָלִי), the third joint has Binah–Gevurah–Hod, and all three are Hod of the general Binah (פ״ג בג״ה וְשְׁלָשְׁתָּן הוֹד דְּבִּינָה הַכְּלָלִי). And likewise in the middle line, the general Da‘at, and in it three joints (וְכַעֲד״ז בְּקו הָאֶמְצָעִי דַּעַת הַכְּלָלִי וּבוֹ ג״פ), the first joint has Da‘at–Tiferet–Yesod, and all three are Da‘at within Da‘at the vessel (פ״א דת״י וְשְׁלָשְׁתָּן דַּעַת שֶׁבְּדַּעַת הַכְּלִי), the second joint has Da‘at–Tiferet–Yesod, and all three are Tiferet of the general Da‘at (פ״ב דת״י וְשְׁלָשְׁתָּן תִּפְאֶרֶת דְּדַּעַת הַכְּלָלִי), the third joint has Da‘at–Tiferet–Yesod, and all three are Yesod of the general Da‘at (פ״ג דת״י וְשְׁלָשְׁתָּן יְסוֹד דְּדַּעַת הַכְּלָלִי). And behold, the general Chokhmah, Binah, Da‘at of Ze’ir Anpin have been explained (וְהֲרֵי נִתְבָּאֵר חב״ד הַכְּלָלִי דְּז״א), which are the inner aspect within him (שֶׁהֵם בחי׳ הַפְּנִימִי שֶׁבּוֹ), which is called Mochin (הַנִּקְרָא מוֹחִין), and is called Beri’ah and Atzilut within him (וְנִקְרָא בְּרִיאָה וַאֲצִילוּת שֶׁבּוֹ), for he already includes nine complete Sefirot (שֶׁכְּבָר כָּלוּל ט״ס גְּמוּרוֹת).

The general principle that emerges is that Ze’ir Anpin has ten complete, perfect, great Sefirot (הַכְּלָל הָעוֹלֶה כִּי ז״א יֵשׁ בּוֹ ט״ס גְּמוּרוֹת שְׁלֵמוֹת גְּדוֹלוֹת), and they are in this manner (וְהֵם בְּאוֹפֶן זֶה): Netzach, Hod, Yesod are the aspect of the externality (נֵה״י הֵם בחי׳ הַחִיצוֹנִיות), and in them are nine joints (וְיֵשׁ בָּהֶם ט׳ פְּרָקִין), and they are the ten Sefirot that exist in the aspect of the externality of Ze’ir Anpin (וְהֵם ט״ס שֶׁיֵּשׁ בִּבחי׳ חִיצוֹנִיות דְּז״א), and they are divided into three Mochin and Six Extremities (וְנֶחְלְקוּ לְג׳ מוֹחִין וּו״ק), and they contain two hundred and forty-eight limbs in skin and flesh and sinews and bones (וְיֵשׁ בָּהֶם רמ״ח אֵיבָרִים בְּעוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת), and they are the aspect of the outer shell that exists in skin and flesh and sinews and bones (וְהֵם בחי׳ הַקְּלִיפָּה הַחִיצוֹנָה שֶׁיֵּשׁ בְּעוֹר וּבָשָׂר וְגִידִין וַעֲצָמוֹת), as explained above, for in each of them there are three shells (כַּנַּ״ל שֶׁבְּכ״א מֵהֶם יֵשׁ ג׳ קְלִיפּוֹת). And within them are clothed the general Chesed, Gevurah, Tiferet (וּבְתוֹכָם מִתְלַבְּשִׁים חָג״ת הַכְּלָלִי), and they are the intermediate, middle aspect within Ze’ir Anpin (וְהֵם בחי׳ הָאֶמְצָעִית תִּיכוֹנָה שֶׁבְּז״א), and in them are nine joints (וְיֵשׁ בָּהֶם ט״פ), and they are clothed within the nine joints of the general Netzach, Hod, Yesod exactly equally (וְהֵם מִתְלַבְּשִׁים תּוֹךְ הַט״פ שֶׁל נֵה״י הַכּוֹלְלִים מַמָּשׁ שָׁוֶה בְּשָׁוֶה הַנַּ״ל). And these nine joints of the general Chesed, Gevurah, Tiferet are also divided into three Mochin and Six Extremities (וְאֵלּוּ הַט״פ דְּחָג״ת הַכְּלָלִי נֶחְלָקִים גַּם כֵּן לְג׳ מוֹחִין וּו״ק), and they contain two hundred and forty-eight limbs in skin, flesh, sinews, and bones (וְיֵשׁ בָּהֶם רמ״ח אֵיבָרִים בְּעוֹר בָּשָׂר גִּידִין וַעֲצָמוֹת), and they are the aspect of the middle shell that exists in skin, flesh, sinews, and bones (וְהֵם בחי׳ קְלִיפַּת אֶמְצָעִי שֶׁיֵּשׁ בְּעוֹר בָּשָׂר גִּידִין וַעֲצָמוֹת). And within them are clothed the general Chokhmah, Binah, Da‘at (וּבְתוֹכָם מִתְלַבְּשׁ חב״ד הַכְּלָלִי), and they are nine joints that clothe within the nine joints of the general Chesed, Gevurah, Tiferet equally (וְהֵם ט״פ הַמִּתְלַבְּשִׁים תּוֹךְ ט״פ שֶׁל חָג״ת הַכְּלָלִי שָׁוֶה בְּשָׁוֶה), and they are the aspect of the inner dimension within Ze’ir Anpin (וְהֵם בְּחִינַת הַפְּנִימִיות שֶׁבְּז״א), and they are the aspect of the third, inner shell that exists in the two hundred and forty-eight limbs in the aspect of skin, flesh, sinews, and bones (וְהֵם בחי׳ קְלִיפָּה הַג׳ פְּנִימִית שֶׁיֵּשׁ בְּרמ״ח אֵיבָרִים בִּבחי׳ עוֹר בָּשָׂר גִּידִין וַעֲצָמוֹת), and these nine joints are also divided into three Mochin and Six Extremities (וְאֵלּוּ הַט״פ נֶחְלָקִים גַּם הֵם לְג׳ מוֹחִין וּו״ק).

And through this you will understand how there are actual Mochin in all the ten Sefirot of Ze’ir Anpin (וּבְזֶה תָּבִין אֵיךְ יֵשׁ מוֹחִין מַמָּשׁ בְּכָל ט״ס הַז״א), for behold the three Mochin which are Chokhmah, Binah, Da‘at clothe throughout the entire stature of Ze’ir Anpin (כִּי הֲרֵי ג׳ מוֹחִין שֶׁהֵם חב״ד מִתְלַבְּשִׁין בְּכָל קוֹמַת ז״א), and you will understand how there are Mochin that are called Six Extremities and Mochin that are called Three Upper (וְתָבִין אֵיךְ יֵשׁ מוֹחִין הַנִּקְרָא ו״ק וּמוֹחִין הַנִּקְרָא ג״ר), and you will also understand that the entire stature of Ze’ir Anpin is only one Sefirah, which is Netzach (גַּם תָּבִין כִּי כָּל קוֹמַת ז״א אֵינוֹ רַק סְפִירָה א׳ שֶׁהוּא נֵצַח), but its width is three Sefirot, which are Netzach, Hod, Yesod (רַק רָחְבּוֹ ג׳ סְפִי׳ וְהֵם נֵה״י), and the Chesed, Gevurah, Tiferet within it do not stand upon the Netzach, Hod, Yesod within it but rather within it (וְאֵין הַחָג״ת שֶׁבּוֹ עוֹמְדִין עַל הַנֵה״י שֶׁבּוֹ אֶלָּא בְּתוֹכוֹ), and likewise the Chokhmah, Binah, Da‘at are within the Chesed, Gevurah, Tiferet (וְכֵן הַחב״ד תּוֹךְ הַחָג״ת), however the particular Chokhmah, Binah, Da‘at of the general Netzach, Hod, Yesod stand upon the particular Chesed, Gevurah, Tiferet of the general Netzach, Hod, Yesod (אֲמָנָם הַחב״ד הַפְּרָטִי שֶׁל נֵה״י הַכּוֹלְלִים עוֹמְדִין עַל גַּבֵּי חָג״ת הַפְּרָטִי שֶׁל נֵה״י הַכְּלָלִי), and the particular Chesed, Gevurah, Tiferet (upon the particular) of the general Netzach, Hod, Yesod stand upon the particular Netzach, Hod, Yesod (וְהַחָג״ת הַפְּרָטִי (עַל הַפְּרָטִי) שֶׁל נֵה״י הַכְּלָלִי עוֹמְדִים עַל גַּבֵּי נֵה״י הַפְּרָטִי), (of the general Netzach, Hod, Yesod) ((שֶׁל הַנֵה״י הַכְּלָלִים)).

Chapter 4

שער כד פרק ד מ״ק

[24:4] The general principle that emerges is (הַכְּלָל הָעוֹלֶה), that the three first joints of Netzach, Hod, Yesod clothe the three first joints of Chesed, Gevurah, Tiferet (כִּי הַג״פ רִאשׁוֹנִים שֶׁל נֵה״י מַלְבִּישִׁין לַג״פ הָרִאשׁוֹנִים שֶׁל חָג״ת), and they clothe the three first joints of Chokhmah, Binah, Da‘at (וְהֵם מַלְבִּישִׁין לַג״פ הָרִאשׁוֹנִים שֶׁל חב״ד), and the totality of these are called the Three Upper (וְכְלָלוּת אֵלּוּ נִקְרָא ג״ר), which have within them three vessels, one within the other (אֲשֶׁר יֵשׁ בָּהֶם ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה), for the three first joints of Netzach, Hod, Yesod are called vessels of externality (כִּי ג״פ רִאשׁוֹנִים דְּנֵה״י נִקְרְאוּ כֵּלִים דְּחִיצוֹנִיוּת), and the three first joints of Chesed, Gevurah, Tiferet are called the intermediate vessels (וְג״פ רִאשׁוֹנִים דְּחָג״ת נִקְרְאוּ כֵּלִים הָאֶמְצָעִים), and the three first joints of Chokhmah, Binah, Da‘at are called the inner vessels (וְג״פ רִאשׁוֹנִים דְּחב״ד נִקְרְאוּ כֵּלִים פְּנִימִיִּים).

It is thus found that they are the Three Upper, Chokhmah, Binah, Da‘at (וְנִמְצָא עַתָּה כִּי הֵם ג״ר חב״ד), and each one of them has three vessels, one within the other (וּלְכ״א מֵהֶם יֵשׁ ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה): the aspects of Netzach, Chesed, Chokhmah; Hod, Gevurah, Binah; Yesod, Tiferet, Da‘at (בחי׳ נֵצַח חֶסֶד חָכְמָה הוֹד גְּבוּרָה בִּינָה יְסוֹד תִּפְאֶרֶת דַּעַת). And these three aspects of vessels are those mentioned by us in the matter of the three aspects that exist in every Sefirah and Sefirah (וְאֵלּוּ הַג׳ בחי׳ דְּכֵלִים הֵם הַנִּזְכָּר אֶצְלֵנוּ בְּעִנְיַן ג׳ בחי׳ שֶׁיֵּשׁ לְכָל סְפִירָה וּסְפִירָה), and each one has a specific name (וְשֵׁם מְיֻחָד לְכָל א׳ וְא׳), and they are external, intermediate, and internal (וְהֵם חִיצוֹן וְאֶמְצָעִי וּפְנִימִי), as explained by us in Sha‘ar haShemot (כְּמְבוֹאָר אֶצְלֵנוּ בְּשַׁעַר הַשֵּׁמוֹת), and keep this principle (וּשְׁמוֹר כְּלָל זֶה). And afterward they are the three middle ones, and they are the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְאַחַ״כ הֵם ג׳ אֶמְצָעִים וְהֵם חָג״ת דְּז״א), and each one of them has three vessels one within the other (וְיֵשׁ לְכָל א׳ מֵהֶם ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה), and they are the three middle joints of the general Netzach, Hod, Yesod (וְהֵם בחי׳ ג׳ פְּרָקִין אֶמְצָעִים דְּנֵה״י הַכּוֹלְלִים), and the three middle joints of the general Chesed, Gevurah, Tiferet within them (וְג״פ אֶמְצָעִים דְּחָג״ת הַכּוֹלְלִים (וְהֵם) בְּתוֹכָם), and the three middle joints of Chokhmah, Binah, Da‘at within them (וְג״פ אֶמְצָעִים דְּחב״ד בְּתוֹכָם), and all of them are called Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְכֻלָּן נִקְרָא חָג״ת דְּז״א). And afterward they are the three lower ones, and they are the Netzach, Hod, Yesod of Ze’ir Anpin (וְאַחַ״כ הֵם ג״ת וְהֵם נֵה״י דְּז״א), and they are the three lower joints of the Netzach, Hod, Yesod of Ze’ir Anpin (וְהֵם ג״פ תַּחְתּוֹנִים דְּנֵה״י דְּז״א), and within them the three lowest joints of Chesed, Gevurah, Tiferet (וּבְתוֹכָם ג״פ תַּתָּאִין דְּחָג״ת), and within them the three lower joints of Chokhmah, Binah, Da‘at (וּבְתוֹכָם ג״פ תַּחְתּוֹנִים דְּחב״ד), and all of them are called Netzach, Hod, Yesod of Ze’ir Anpin (וְכֻלָּם נִקְרָאִים נֵה״י דְּז״א), and each one of them has three vessels as stated above (וּלְכָל א׳ מֵהֶם ג׳ כֵּלִים כַּנַּ״ל).

Thus now Ze’ir Anpin is divided into three aspects, twenty-seven (הֲרֵי עַתָּה נֶחְלַק ז״א לְג׳ בחי׳ (כ״ז)), and they are three (some say twenty-seven) kinds of vessels one within the other (וְהֵם ג׳ (נ״א כ״ז) מִינֵי כֵּלִים זֶה תּוֹךְ זֶה): nine external vessels, the nine joints of Netzach, Hod, Yesod (ט׳ כֵּלִים הַחִיצוֹנִים ט״פ נֵה״י), and nine intermediate vessels, the nine joints of Chesed, Gevurah, Tiferet (וְט׳ כֵּלִים תִּיכוֹנִים ט״פ חָג״ת), and nine inner vessels, the nine joints of Chokhmah, Binah, Da‘at (וְט׳ כֵּלִים פְּנִימִים ט״פ חב״ד). And these inner vessels are the Mochin that spread throughout the entire body, as is known (וְאֵלּוּ הַכֵּלִים פְּנִימִים הֵם הַמּוֹחִין הַמִּתְפַּשְּׁטִים בְּכָל הַגּוּף כַּנּוֹדָע), but their roots, which are the Chokhmah, Binah, Da‘at within the Chokhmah, Binah, Da‘at, these are the essential Mochin, the Mochin of Gadlut [Greatness] (אַךְ שָׁרְשָׁם שֶׁהֵם חב״ד שֶׁבְּחב״ד אֵלּוּ הֵם הַמּוֹחִין הָעִיקָּרִים הַמּוֹחִין שֶׁל גַּדְלוּת), and also their Six Extremities are called Gadlut [Greatness], except that they are the aspect of Gadlut [Greatness] of the Six Extremities (וְגַם הַו״ק שֶׁלָּהֶם נִקְרָא גַּדְלוּת אֶלָּא שֶׁהֵם בחי׳ גַּדְלוּת דְּו״ק), and remember this (וְזָכוֹר). And do not forget how these three vessels exist in the skin in the secret of the outer, middle, and inner shell within it (וְאַל תִּשְׁכַּח אֵיךְ ג׳ כֵּלִים אֵלּוּ יֵשְׁנָם בָּעוֹר בְּסוֹד קְלִיפָּה הַחִיצוֹנָה וְתִיכוֹנָה וּפְנִימִית שֶׁבּוֹ), and the totality of these three vessels is called “skin” (וְכְלָלוּת ג׳ כֵּלִים אֵלּוּ נִקְרָא עוֹר), and likewise in the flesh, and likewise in the sinews, and likewise in the bones (וְעַד״ז בַּבָּשָׂר וְכֵן בַּגִּידִין וְכֵן בָּעֲצָמוֹת). And through this you will understand how the Mochin of Ibbur become the skull for the Mochin of Yenikah, and the Mochin of Yenikah are the membranes, and those of Gadlut [Greatness] are the actual Mochin (וּבְזֶה תָּבִין אֵיךְ הַמּוֹחִין דְּעִיבּוּר נַעֲשִׂין גֻּלְגֹּלְתָּא אֶל הַמּוֹחִין דְּיְנִיקָה וּמוֹחִין דְּיְנִיקָה הֵם הַקְּרוּמוֹת וְדְּגַדְלוּת הֵם הַמּוֹחִין מַמָּשׁ), for behold the Mochin are within the membranes and the membranes are within the skull, and they are three vessels one within the other (כִּי הֲרֵי הַמּוֹחִין (הֵם) תּוֹךְ הַקְּרוּמוֹת וְהַקְּרוּמוֹת תּוֹךְ הַגֻּלְגֹּלְתָּא וְהֵם ג׳ כֵּלִים זֶה תּוֹךְ זֶה).

Chapter 5

שער כד פרק ה מ״ק

[24:5] And we return to the first matter (וְנַחְזוֹר לְעִנְיַן רִאשׁוֹן), for behold all that we have mentioned until now is called the Tzadi of the Tzelem [Image] of Ze’ir Anpin (כִּי הִנֵּה כָּל מַה שֶּׁזָּכַרְנוּ עַד עַתָּה נִקְרָא צ׳ דְּצֶלֶם דְּז״א), and they are the aspect of Netzach, Hod, Yesod (וְהֵם בחי׳ נֵה״י). And know that there is exactly a counterpart like this (וְדַע כִּי יֵשׁ דֻּגְמָתוֹ מַמָּשׁ עַל דֶּרֶךְ זֶה), three aspects, and each one is included of nine Sefirot (ג׳ בחי׳ וְכָל א׳ מִט״ס), and it is called the Lamed of the Tzelem [Image] (וְנִקְרָא ל׳ דְּצֶלֶם), and they are the aspect of Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהֵם בחי׳ חָג״ת דְּז״א). And corresponding to them are three other aspects (וּכְנֶגְדָּן ג׳ בחי׳ אֲחֵרוֹת), and each one is included of nine Sefirot (וְהֵם כָּל א׳ כָּלוּל מִט״ס), and it is called the Mem of the Tzelem [Image] (וְנִקְרָא ם׳ דְּצֶלֶם), and they are the aspect of Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְהֵם בחי׳ חב״ד דְּז״א), and behold the entire Ze’ir Anpin is completed (וְהֲרֵי נִשְׁלַם כָּל ז״א).

The general principle that emerges is this (הַכְּלָל הָעוֹלֶה הוּא זֶה), that behold there are nine Sefirot of Ze’ir Anpin, and they are Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (כִּי הִנֵּה יֵשׁ ט״ס דְּז״א וְהֵם חב״ד חָג״ת נֵה״י). And Chokhmah, Binah, Da‘at are the Mem of the Tzelem [Image] (וְחב״ד הֵם ם׳ דְּצֶלֶם). And Chesed, Gevurah, Tiferet are the Lamed of the Tzelem [Image] (וְחָג״ת ל׳ דְּצֶלֶם). And Netzach, Hod, Yesod are the Tzadi of the Tzelem [Image] (וְנֵה״י צ׳ דְּצֶלֶם). And Chokhmah, Binah, Da‘at, which are the Mem of the Tzelem [Image], become surrounding lights for Chesed, Gevurah, Tiferet, which are the Lamed of the Tzelem [Image] (וְחב״ד שֶׁהֵם ם׳ דְּצֶלֶם נַעֲשִׂין מַקִּיפִין לְחָג״ת שֶׁהֵם ל׳ דְּצֶלֶם). And Chesed, Gevurah, Tiferet, which are the Lamed of the Tzelem [Image], become surrounding lights for Netzach, Hod, Yesod, which are the Tzadi of the Tzelem [Image] (וְחָג״ת שֶׁהֵם ל׳ דְּצֶלֶם נַעֲשִׂין מַקִּיפִין לְנֵה״י שֶׁהֵם צ׳ דְּצֶלֶם). And the Tzadi of the Tzelem [Image], which are the Netzach, Hod, Yesod of Ze’ir Anpin, are called Ze’ir Anpin itself as inner light (וְצ׳ דְּצֶלֶם שֶׁהֵם נֵה״י דְּז״א נִקְרָא ז״א מַמָּשׁ או״פ).

And it has already been explained that at first Ze’ir Anpin was emanated as a small point (וּכְבָר נִתְבָּאֵר כִּי תְּחִלָּה נֶאֱצַל הַז״א י׳ נְקוּדָה קְטַנָּה), and this point has Reish–Tav–Samekh, which are the three hooks of the Yod (וְנְקוּדָה זוֹ יֵשׁ לָהּ רת״ס וְהֵם ג׳ קוֹצֵי י׳), and they are the three lines of Ze’ir Anpin (וְהֵם ג׳ קַוִּין שֶׁל ז״א). And each line has Reish–Tav–Samekh (וְכָל קַו יֵשׁ לָהּ רת״ס), behold they are nine Sefirot: Chokhmah, Chesed, Netzach of the right line, Reish–Tav–Samekh; and Binah–Gevurah–Hod of the left line, Reish–Tav–Samekh; and Da‘at–Tiferet–Yesod of the middle line, Reish–Tav–Samekh (הֲרֵי ט״ס שֶׁהֵם חח״ן קַו יָמִין רת״ס וּבג״ה קַו שְׂמֹאלִי רת״ס וְדת״י קַו אֶמְצָעִי רת״ס).

And behold, these are the root nine Sefirot within Ze’ir Anpin ((וְהֲרֵי) ט״ס שָׁרְשִׁיּוֹת שֶׁבְּז״א), and since their roots are nine root Sefirot, it is necessary that each one of them be included of nine (וְהִנֵּה כֵּיוָן שֶׁשָּׁרְשָׁם אֵלּוּ הֵם ט״ס שָׁרְשִׁיּוֹת מֻכְרָח הוּא שֶׁכָּל אֶחָד מֵהֶם תִּהְיֶה כְּלוּלָה מִט׳), and thus there will be nine times nine (א״כ יִהְיֶה טפ״ט). In this manner (בְּאוֹפֶן זֶה), for behold the Chokhmah that is in the Mem of the Tzelem [Image] has Reish–Tav–Samekh, Chokhmah, Chesed, Netzach within it (כִּי הִנֵּה הַחָכְמָה שֶׁבָּם׳ דְּצֶלֶם יֵשׁ לָהּ רת״ס חח״ן שֶׁבָּהּ), and each one of them has Reish–Tav–Samekh (וְכָל א׳ מֵהֶם רת״ס), thus the root Chokhmah is divided into nine aspects within it in particularity (הֲרֵי חָכְמָה הַשָּׁרְשִׁית נֶחְלֶקֶת לְט״ס שֶׁבָּהּ פְּרָטִיּוֹת), and they are: the first joint, Chokhmah, Chesed, Netzach, and all three are Chokhmah within the root Chokhmah (וְהֵם פ״א חח״ן וְכֻלָּם חָכְמָה שֶׁבַּחָכְמָה הַשָּׁרְשִׁית), the second joint, Chokhmah, Chesed, Netzach, and all three are Chesed of the root Chokhmah (פ״ב חח״ן וְכֻלָּם חֶסֶד דְּחָכְמָה הַשָּׁרְשִׁית), the third joint, Chokhmah, Chesed, Netzach, and all three are Netzach of the root Chokhmah (פ״ג חח״ן וְכֻלָּם נֵצַח דְּחָכְמָה הַשָּׁרְשִׁי׳), and they are the Chokhmah, Chesed, Netzach within it, and each one has Reish–Tav–Samekh (וְהֵם חח״ן שֶׁבָּהּ וְכָל א׳ רת״ס), thus the root Chokhmah is divided into nine aspects, and they are Chokhmah, Chesed, Netzach, and all of them are Chokhmah, thus they are nine inner aspects and all of them are the root Chokhmah (הֲרֵי חָכְמָה הַשָּׁרְשִׁית נֶחְלְקוּ לְט״ס וְהֵם חח״ן וְכֻלָּם חָכְמָה (שָׁרְשִׁית) הֲרֵי ט״ס פְּנִימִיּוֹת וְכֻלָּם חָכְמָה הַשָּׁרְשִׁית).

Afterward, the Binah that is in the Mem of the Tzelem [Image] is also divided in the same manner (אַחַ״כ הַבִּינָה שֶׁבָּם׳ דְּצֶלֶם נֶחְלְקָה עַל דֶּרֶךְ הַנַּ״ל גַּם כֵּן), and it has Reish–Tav–Samekh, and each one is included of Reish–Tav–Samekh (וְיֵשׁ בָּהּ רת״ס וְכָל א׳ כָּלוּל מֵרת״ס), thus there are nine particular aspects in the root Binah (הֲרֵי ט״ס פְּרָטִיּוֹת בַּבִּינָה הַשָּׁרְשִׁית): the first joint, Binah–Gevurah–Hod, and all three are Binah within the root Binah (פ״א בג״ה וְכֻלָּם בִּינָה שֶׁבַּבִּינָה הַשָּׁרְשִׁית), the second joint, Binah–Gevurah–Hod, and all of them are Gevurah within the root Binah (פ״ב בג״ה וְכֻלָּם גְּבוּרָה שֶׁבַּבִּינָה הַשָּׁרְשִׁית), the third joint, Binah–Gevurah–Hod, and all of them are Hod within the root Binah (פ״ג בג״ה וְכֻלָּם הוֹד שֶׁבַּבִּינָה הַשָּׁרְשִׁית), thus nine particular aspects, and all of them are the root Binah (הֲרֵי ט״ס פְּרָטִיּוֹת וְכֻלָּם בִּינָה הַשָּׁרְשִׁית). After that, the Da‘at that is in the Mem of the Tzelem [Image] has nine aspects (אַחַר כָּךְ הַדַּעַת שֶׁבָּם׳ דְּצֶלֶם יֵשׁ לוֹ ט״ס): the first joint, Da‘at–Tiferet–Yesod, and all of them are Da‘at within the root Da‘at (פ״א דת״י וְכֻלָּם דַּעַת שֶׁבַּדַּעַת הַשָּׁרְשִׁי), the second joint, Da‘at–Tiferet–Yesod, and all of them are Tiferet within the root Da‘at (פ״ב דת״י וְכֻלָּם תִּפְאֶרֶת שֶׁבַּדַּעַת הַשָּׁרְשִׁי), the third joint, Da‘at–Tiferet–Yesod, and all of them are Yesod within the root Da‘at (פ״ג דת״י וְכֻלָּם יְסוֹד שֶׁבַּדַּעַת).

Behold, there are nine particular aspects in the root Da‘at (הֲרֵי ט״ס פְּרָטִיּוֹת בְּדַעַת שָׁרְשִׁיּוֹת), and these three, which are the root Chokhmah, Binah, Da‘at, are called the Mem of the Tzelem [Image] (וְג׳ אֵלּוּ שֶׁהֵם חב״ד שָׁרְשִׁיּוֹת נִקְרָא ם׳ דְּצֶלֶם). Afterward, in the same manner as above, is the Lamed of the Tzelem [Image], and they are the root Chesed, Gevurah, Tiferet of Ze’ir Anpin (אַחַ״כ ע"ד הַנַּ״ל הֵם ל׳ דְּצֶלֶם וְהֵם חָג״ת שָׁרְשִׁיּוֹת דְּז״א). How so: behold the Chesed of the Lamed of the Tzelem [Image] has nine aspects (כֵּיצַד הִנֵּה חֶסֶד דְּל׳ דְּצֶלֶם שֶׁבָּהּ ט״ס), and they are: the first joint has Chokhmah, Chesed, Netzach, and all of them are Chokhmah within the root Chesed (וְהֵם פ״א חח״ן וְכֻלָּם חָכְמָה שֶׁבַּחֶסֶד הַשָּׁרְשִׁי), the second joint has Chokhmah, Chesed, Netzach, and all of them are Chesed within the root Chesed (פ״ב חח״ן וְכֻלָּם חֶסֶד שֶׁבַּחֶסֶד הַשָּׁרְשִׁי), the third joint has Chokhmah, Chesed, Netzach, and all of them are Netzach within the root Chesed (פ״ג חח״ן וְכֻלָּם נֵצַח שֶׁבַּחֶסֶד הַשָּׁרְשִׁי). And likewise in the left line, the root Gevurah has nine aspects (וְעַד״ז בְּקו שְׂמֹאלִי גְּבוּרָה הַשָּׁרְשִׁית ט״ס): the first joint has Binah–Gevurah–Hod, and all of them are Binah within the root Gevurah (פ״א בג״ה וְכֻלָּם בִּינָה שֶׁבַּגְּבוּרָה הַשָּׁרְשִׁיּוֹת), the second joint has Binah–Gevurah–Hod, and all of them are Gevurah within the root Gevurah (פ״ב בג״ה וְכֻלָּם גְּבוּרָה שֶׁבַּגְּבוּרָה הַשָּׁרְשִׁי), the third joint has Binah–Gevurah–Hod, and all of them are Hod within the root Gevurah (פ״ג בג״ה וְכֻלָּם הוֹד שֶׁבַּגְּבוּרָה הַשָּׁרְשִׁיּוֹת). And likewise in the root Tiferet, the middle line (וְעַד״ז בְּתִפְאֶרֶת הַשָּׁרְשִׁי קַו אֶמְצָעִי): the first joint has Da‘at–Tiferet–Yesod, and all of them are Da‘at within the root Tiferet (פ״א דת״י וְכֻלָּם דַּעַת שֶׁבַּתִּפְאֶרֶת הַשָּׁרְשִׁי), the second joint has Da‘at–Tiferet–Yesod, and all of them are Tiferet within the root Tiferet (פ״ב דת״י וְכֻלָּם תִּפְאֶרֶת שֶׁבַּתִּפְאֶרֶת הַשָּׁרְשִׁי), the third joint has Da‘at–Tiferet–Yesod, and all of them are Yesod within the root Tiferet (פ״ג דת״י וְכֻלָּם יְסוֹד שֶׁבַּתִּפְאֶרֶת הַשָּׁרְשִׁי). And these three root Chesed, Gevurah, Tiferet are called the Lamed of the Tzelem [Image] (וְג׳ אֵלּוּ חָג״ת הַשָּׁרְשִׁיּוֹת נִקְרָא ל׳ דְּצֶלֶם). Afterward, in exactly the same manner, is the Tzadi of the Tzelem [Image], and they are the root Netzach, Hod, Yesod of Ze’ir Anpin (אַחַ״כ עַד״ז מַמָּשׁ צ׳ דְּצֶלֶם וְהֵם נֵה״י הַשָּׁרְשִׁי דְּז״א), how so: behold the Netzach of the Tzadi of the Tzelem [Image] has nine particular aspects (כֵּיצַד נֵצַח דְּצ׳ דְּצֶלֶם יֵשׁ בָּהּ ט״ס פְּרָטִיּוֹת), the first joint of Netzach has Chokhmah, Chesed, Netzach and all of them are Chokhmah within the root Netzach (פ״א דְּנֵצַח חח״ן וְכֻלָּם חָכְמָה שֶׁבְּנֵצַח הַשָּׁרְשִׁי), the second joint has Chokhmah, Chesed, Netzach and all of them are Chesed within the root Netzach (פ״ב חח״ן וְכֻלָּם חֶסֶד שֶׁבְּנֵצַח הַשָּׁרְשִׁי), the third joint has Chokhmah, Chesed, Netzach and all of them are Netzach within the root Netzach (פ״ג חח״ן וְכֻלָּם נֵצַח שֶׁבְּנֵצַח הַשָּׁרְשִׁי). And in the same way in the left line, the root Hod (וְעַד״ז בְּקו שְׂמֹאל הוֹד הַשָּׁרְשִׁי), the first joint has Binah–Gevurah–Hod and all of them are Binah within the root Hod (פ״א בג״ה וְכֻלָּם בִּינָה שֶׁבְּהוֹד הַשָּׁרְשִׁי), the second joint has Binah–Gevurah–Hod and all of them are Gevurah within the root Hod (פ״ב בג״ה וְכֻלָּם גְּבוּרָה שֶׁבְּהוֹד הַשָּׁרְשִׁי), the third joint has Binah–Gevurah–Hod and all of them are Hod within the root Hod (פ״ג בג״ה וְכֻלָּם הוֹד שֶׁבְּהוֹד הַשָּׁרְשִׁי). And in the same way in the middle line, the root Yesod (וְעַד״ז בְּקו הָאֶמְצָעִי יְסוֹד הַשָּׁרְשִׁי), the first joint has Da‘at–Tiferet–Yesod and all of them are Da‘at within the root Yesod (פ״א דת״י וְכֻלָּם דַּעַת שֶׁבִּיסוֹד הַשָּׁרְשִׁי), the second joint has Da‘at–Tiferet–Yesod and all of them are Tiferet within the root Yesod (פ״ב דת״י וְכֻלָּם תִּפְאֶרֶת שֶׁבִּיסוֹד שָׁרְשִׁי), the third joint has Da‘at–Tiferet–Yesod and all of them are Yesod within the root Yesod (פ״ג דת״י וְכֻלָּם יְסוֹד שֶׁבִּיסוֹד הַשָּׁרְשִׁי).

Behold, these three aspects are root aspects and are called the Tzadi of the Tzelem [Image] (הֲרֵי ג׳ בחי׳ אֵלּוּ שָׁרְשִׁיּוֹת וְנִקְרָא צ׳ דְּצֶלֶם). And now everything is included and we say that in every Tzelem [Image] there are nine root Sefirot (וְהִנֵּה עַתָּה נִכְלַל הַכֹּל וְנֹאמַר כִּי בְּכָל צֶלֶם יֵשׁ ט״ס שָׁרְשִׁיּוֹת), and in each one a particular Sefirah (וּפ״א סְפִירָה פְּרָטִית). And indeed when you divide this Tzelem [Image] into three aspects, which are Mem–Lamed–Tzadi as stated above (וְאָמְנָם כְּשֶׁתַּחְלִק צֶלֶם זֶה לְג׳ בְּחִינָת שֶׁהֵם מ״ל״ץ כַּנַּ״ל), it is found that in each one of them there will be three root Sefirot and twenty-seven particular Sefirot (נִמְצָא כִּי בְּכָל בחי׳ מֵהֶם יִהְי׳ ג״ס שָׁרְשִׁיּוֹת וְכ״ז סְפִירָה פְּרָטִית). And through this you will understand the matter of Sefer Yetzirah (וּבְזֶה תָּבִין עִנְיַן ס׳ יְצִירָה), for they are ten Sefirot and within them twenty-seven letters (כִּי הֵם י״ס וּבָהֶן כ״ז אֶתְוָון).

And behold, Ze’ir Anpin is only nine Sefirot (וְהִנֵּה הַז״א אֵינוֹ רַק ט״ס), for the Nukvah is one Sefirah, the tenth (כִּי נוּקְבָּא הִיא סְפִי׳ א׳ הָעֲשִׂירִית). And behold, you will find that every one of these aspects has three root Sefirot (וְהִנֵּה תִּמְצָא שֶׁכָּל בחי׳ מֵהֶם יֵשׁ ג״ס שָׁרְשִׁיּוֹת), and they are the aspect of Alef–Mem–Shin (וְהֵם בחי׳ אמ״ש): Mem is the right line, water (מ׳ קו יָמִין מַיִם), Shin is the left line, fire (ש' קו שְׂמֹאל אֵשׁ), Alef is the middle line, air (א׳ קו אֶמְצָעִי אֲוִיר). And these three root Sefirot are first divided into nine intermediate Sefirot (וְאֵלּוּ הַג״ס שָׁרְשִׁיּוֹת נֶחְלָקוֹת תְּחִלָּה לְט״ס בֵּינוֹנִית), and afterward the nine intermediate Sefirot are divided into twenty-seven particular Sefirot (וְאַחַ״כ ט״ס בֵּינוֹנִית נֶחְלָקוֹת לְכ״ז סְפִירוֹת פְּרָטִיּוֹת), behold they are twenty-seven corresponding to the twenty-two letters of the Torah together with the five final letters of MNTZPKH in a particular manner (הֲרֵי הֵם כ״ז כְּמִנְיַן כ״ב אוֹתִיּוֹת הַתּוֹרָה עִם ה׳ אוֹתִיּוֹת מַנְצַפ״ךְ בְּדֶרֶךְ פְּרָטִי).

However, the nine intermediate Sefirot correspond to the first letters, which are Alef, Bet, Gimal, Dalet, Heh, Vav, Zayin, Chet, Tet (אֲמָנָם הַט״ס בֵּינוֹנִית הֵם נֶגֶד אוֹתִיּוֹת הָרִאשׁוֹנִים שֶׁהֵם א״ב ג״ד ה״ו ז״ח ט׳), and this is in the Mem of the Tzelem [Image] (וְזֶהוּ בְּם׳ דְּצֶלֶם). Afterward, in the same way, are the nine second letters, which are YKL MNS APTZ, in the Lamed of the Tzelem [Image] (אַחַ״כ עַד״ז הֵם ט׳ אוֹתִיּוֹת שְׁנִיּוֹת וְהֵם יכ״ל מַנ״ס עַפ״צ בְּל׳ דְּצֶלֶם). And behold, afterward in the same way are the nine third Sefirot, which are Q”R SH”T MNTZPKH, and these are in the Tzadi of the Tzelem [Image] (וְהִנֵּה אַחַ״כ עַד״ז הֵם ט״ס שְׁלִישִׁיּוֹת וְהֵם ק״ר ש״ת מַנְצַפ״ךְ וְאֵלּוּ הֵם בְּצ׳ דְּצֶלֶם), and behold they are three aspects (וְהֲרֵי הֵם ג׳ בְּחִינוֹת). However, the particular Sefirot are twenty-seven letters (אֲמָנָם סְפִירוֹת הַפְּרָטִים הֵם כ״ז אוֹתִיּוֹת), for even within them alone there are corresponding to the number of twenty-seven letters of the Torah (כִּי גַּם בָּהֶם לְבַד יֵשׁ כְּמִנְיַן כ״ז אוֹתִיּוֹת הַתּוֹרָה). The nine intermediate Sefirot are the secret of Alef–Beit of Alef, Yod, Quf, Bet, Kaf, Reish, etc. (הַט״ס בֵּינוֹנִית הֵם סוֹד א״ב דְּאִי״ק בְּכ״ר וְכו׳), meaning the first aspect is Alef, the second Yod, the third Kuf (ר״ל א׳ בְּחִינָה רִאשׁוֹנָה י׳ שְׁנִיָּה ק' הַשְּׁלִישִׁי), and likewise in all the rest (וְכַעֲד״ז בְּכָל הַשְּׁאָר).

Chapter 6

שער כד פרק ו מ״ק

[24:6] The general principle that emerges is that in every Tzelem [Image] there are nine root Sefirot corresponding to the nine letters of number beyond which there is no higher counting, as is known to masters of number, for the ten returns to one (כְּלָל הָעוֹלֶה כִּי בְּכָל הַצֶּלֶם יֵשׁ ט״ס שָׁרְשִׁיּוֹת נֶגֶד ט׳ אוֹתִיּוֹת שֶׁל הַמִּסְפָּר שֶׁאֵין חֶשְׁבּוֹן לְמַעְלָה מִמֶּנּוּ כַּנּוֹדָע לְבַעֲלֵי הַמִּסְפָּר כִּי הֲרֵי הַי׳ חוֹזֵר לְא׳), and within it there are twenty-seven intermediate Sefirot corresponding to the twenty-seven letters of the Torah (וְיֵשׁ בּוֹ כ״ז סְפִירוֹת בֵּינוֹנִית נֶגֶד כ״ז אוֹתִיּוֹת הַתּוֹרָה), and within it there are eighty-one complete particular Sefirot, whose numerical value is the Throne, to indicate that Tiferet becomes a throne for the Glory above it (וְיֵשׁ בּוֹ פ״א סְפִירוֹת פְּרָטִיּוֹת שְׁלֵמוֹת וְהֵם גִּימ׳ כְּסָא לְהוֹרוֹת כִּי הַתִּפְאֶרֶת נַעֲשֶׂה כִּסֵּא אֶל הַכָּבוֹד שֶׁלְּמַעְלָה מִמֶּנּוּ), and behold all these aspects are called the external aspect of Ze’ir Anpin as explained above, for he has within him three vessels one inside the other, and this is the aspect of the vessel of his externality (וְהִנֵּה כָּל בְּחִיּוֹת אֵלּוּ נִקְרָא בְּחִיּת חִיצוֹנִיוּת שֶׁבְּז״א כַּנּ״ל שֶׁיֵּשׁ בּוֹ ג׳ כֵּלִים זעג״ז וְזֶהוּ בְּחִיּת כְּלִי הַחִיצוֹנִיוּת שֶׁבּוֹ), and thus in its length there are nine Sefirot as stated above (וְהֲרֵי בְּאָרְכּוֹ יֵשׁ ט״ס כַּנּ״ל).

And indeed also in width and in thickness it must be likewise as stated above (וְאָמְנָם גַּם בָּרוֹחַב וּבְעוֹבְיוֹ צָרִיךְ שֶׁיִּהְיֶה עַד״ז כַּנַּ״ל), and it is found that it is necessary that in width and in thickness there be three aspects of the nine Sefirot mentioned above (וְנִמְצָא שֶׁצָרִיךְ שֶׁיִּהְיֶה בָּרוֹחַב וּבְעוֹבְיוֹ ג׳ בחי׳ ט״ס הַנַּ״ל), in order that this entire external aspect be Netzach, Hod, Yesod, the intermediate be Chesed, Gevurah, Tiferet, and the inner be Chokhmah, Binah, Da‘at (כְּדֵי שֶׁתִּהְיֶה כָּל בחי׳ זוֹ הַחִיצוֹנָה בחי׳ נֵה״י וְהַתִּיכוֹנָה חָג״ת וּפְנִימִית חב״ד), and there will be three Tzelemim [Images] [Images] one within the other (וְיִהְיֶה ג׳ צְלָמִים זוֹ לִפְנִים מִזּוֹ), and the outer Tzelem [Image] is called the Tzelem [Image] of Netzach, Hod, Yesod (וְהַצֶּלֶם הַחִיצוֹן נִקְרָא צֶלֶם דְּנֵה״י).

It is found that all the nine root Sefirot mentioned above are in the outer aspect (נִמְצָא כִּי כָּל ט״ס שָׁרְשִׁיּוֹת הַנַּ״ל הֵם בְּבחי׳ הַחִיצוֹן), and they are only three great and true Sefirot, which are the Netzach, Hod, Yesod of Ze’ir Anpin (וְאֵינָם רַק ג׳ סְפִירוֹת גְּדוֹלוֹת אֲמִתִּיּוֹת שֶׁהֵם נֵה״י דְּז״א), each one included of three, thus nine (כָּל א׳ כָּלוּלָה מִג׳ הֲרֵי ט׳). And the intermediate Tzelem [Image] is called the Tzelem [Image] of Chesed, Gevurah, Tiferet alone (וְהַצֶּלֶם הַתִּיכוֹן נִקְרָא צֶלֶם דְּחָג״ת לְבַד), and it has within it nine root Sefirot (וְיֵשׁ בּוֹ ט״ס שָׁרְשִׁיּוֹת שֶׁבּוֹ), and the inner Tzelem [Image] is called the Tzelem [Image] of Chokhmah, Binah, Da‘at alone (וְהַצֶּלֶם הַפְּנִימִי נִקְרָא צֶלֶם דְּחב״ד לְבַד), and it has within it nine root Sefirot (וְיֵשׁ בּוֹ ט״ס שָׁרְשִׁיּוֹת שֶׁבּוֹ).

It is found that when these three are clothed one within the other (וְנִמְצָא כִּי כַּאֲשֶׁר יִתְלַבְּשׁוּ ג׳ אֵלּוּ זֶה תּוֹךְ זֶה), it is found that the Mem of the Tzelem [Image] has within it three Mems one within the other and all of them are the aspect of Chokhmah, Binah, Da‘at (נִמְצָא כִּי ם׳ דְּצֶלֶם יִהְיֶה בּוֹ ג׳ מֵמִי"ן זֶה תּוֹךְ זֶה וְכֻלָּם בחי׳ חב״ד). How so: the outer Mem is Chokhmah, Binah, Da‘at that are within the true Netzach, Hod, Yesod, the intermediate Mem is Chokhmah, Binah, Da‘at that are within the true Chesed, Gevurah, Tiferet, the inner Mem is Chokhmah, Binah, Da‘at that are within the true Chokhmah, Binah, Da‘at (כֵּיצַד ם׳ חִיצוֹנָה חב״ד שֶׁבְּנֵה״י הָאֲמִתִּית ם׳ תִּיכוֹנָה חב״ד שֶׁבְּחָג״ת הָאֲמִתִּית ם׳ פְּנִימִית חב״ד שֶׁבְּחב״ד הָאֲמִתִּית), and all of them are called the first surrounding light in the Mem of the Tzelem [Image] (וְכֻלָּם נִקְרָא אוֹר מַקִּיף רִאשׁוֹן בְּם׳ דְּצֶלֶם).

Afterward the Lamed of the Tzelem [Image] has within it three Lameds one within the other and all of them are the aspect of Chesed, Gevurah, Tiferet (אַחַ״כ ל׳ דְּצֶלֶם יֵשׁ בּוֹ ג׳ לַמְדִי״ן זֶה לִפְנִים מִזֶּה וְכֻלָּם בחי׳ חָג״ת), how so: the outer Lamed is Chesed, Gevurah, Tiferet that are within the true Netzach, Hod, Yesod, etc. (כֵּיצַד ל׳ חִיצוֹנָה חָג״ת שֶׁבְּנֵה״י אֲמִתִּית כו׳). And all of these are called the second surrounding light of the Lamed of the Tzelem [Image] (וְכָל אֵלּוּ נִקְרָא אוֹר מַקִּיף ב׳ דְל׳ דְּצֶלֶם). And afterward there is the Tzadi of the Tzelem [Image], and it has three Tzadis one within the other, and all of them are the aspect of Netzach, Hod, Yesod (וְאַחַ״כ הוּא צ׳ דְּצֶל״ם וְיֵשׁ בּוֹ ג׳ צַדִּיקִי״ן זֶה לִפְנִים מִזֶּה וְכֻלָּם בחי׳ נֵה״י). How so: the outer Tzadi is Netzach, Hod, Yesod of the true Netzach, Hod, Yesod, the intermediate Tzadi is Netzach, Hod, Yesod of the true Chesed, Gevurah, Tiferet, the inner Tzadi is Netzach, Hod, Yesod of the true Chokhmah, Binah, Da‘at (כֵּיצַד צ׳ חִיצוֹנָה נֵה״י דְּנֵה״י אֲמִתִּית צ׳ תִּיכוֹנָה נֵה״י דְּחָג״ת הָאֲמִתִּית צ׳ פְּנִימִית נֵה״י דְּחב״ד הָאֲמִתִּית), and all of these are called the third surrounding light, the Tzadi of the Tzelem [Image] (וְכָל אֵלּוּ נִקְרָא אוֹר מַקִּיף ג׳ צ׳ דְּצֶלֶם).

And it is found now that if we count, in the aspect of length and height, every particular Sefirah that exists in each and every part of this external aspect, there will be twenty-seven particular Sefirot, and they are the twenty-seven letters of the Torah (וְנִמְצָא עַתָּה שֶׁאִם נִמְנֶה בִּבחי׳ הָאֹרֶךְ וְהַגּוֹבַהּ כָּל סְפִירָה פְּרָטִית שֶׁיֵּשׁ בְּכָל חֵלֶק וְחֵלֶק מִבחי׳ זוֹ הַחִיצוֹנָה יִהְיוּ כ״ז סְפִירוֹת פְּרָטִיּוֹת וְהֵם כ״ז אוֹתּוֹת הַתּוֹרָה), and this is when we begin from the first Chokhmah in that part and complete with the final Yesod of that part (וְהוּא כְּשֶׁנַּתְחִיל מֵחָכְמָה הָרִאשׁוֹנָה שֶׁבְּחֵלֶק הַהוּא וְנַשְׁלִים בִּיסוֹד הָאַחֲרוֹן שֶׁל חֵלֶק הַהוּא).

And if we count the intermediate Sefirot that exist in all three parts, there will be twenty-seven letters in each single external Tzelem [Image]: ones in the Mem, tens in the Lamed, hundreds in the Tzadi (וְאִם נִמְנֶה סְפִי׳ הַבֵּינוֹנִית שֶׁיֵּשׁ בְּכָל הַג׳ חֲלָקִים יִהְיֶה כ״ז אוֹתִיּוֹת בְּכָל צֶלֶם הַחִיצוֹן אֶחָדִים בְּם׳ עֲשִׂירִית בְּל׳ מֵאוֹת בְּצ׳), and likewise the intermediate aspect, the intermediate Tzelem [Image], and likewise the inner aspect, the inner Tzelem [Image] (וְכַעֲד״ז בחי׳ הַתִּיכוֹנָה צֶלֶם הַתִּיכוֹן וְכַעֲד״ז בְּבחי׳ פְּנִימִית צֶלֶם הַפְּנִימִי). However, if we count in another manner, which is in width and thickness, it is found that in every upper part that includes three aspects, in each one of them alone there will be twenty-seven particular Sefirot, and all of them together will be twenty-seven intermediate ones (אֲמָנָם אִם נִמְנֶה בְּאוֹפֶן אַחֵר שֶׁהוּא בָּרוֹחַב וּבְעוֹבִי נִמְצָא בְּכָל חֵלֶק הָעֶלְיוֹן הַכּוֹלֵל ג׳ בחי׳ יִהְיֶה בְּכָל א׳ מֵהֶם לְבַד כ״ז סְפִירוֹת פְּרָטִיּוֹת וְכֻלָּם יַחַד כ״ז בֵּינוֹנִית), and there will be nine inner Sefirot, nine letters of the units, and nine intermediate Sefirot, nine letters of the tens, and nine external Sefirot, nine letters of the hundreds (וְיִהְיוּ ט״ס פְּנִימִית ט׳ אוֹתִיּוֹת הָאֲחָדִים וְט״ס תִּיכוֹנִית ט׳ אוֹתִיּוֹת עֲשִׂירוֹת וְט״ס חִיצוֹנִית ט׳ אוֹתִיּוֹת הַמֵּאוֹת), and likewise in the three Lameds of the three Tzelemim [Images] [Images], and likewise in the three Tzadis of the three Tzelemim [Images] [Images] (וְכַעֲד״ז בְּג׳ לַמְדִי״ן דְּג׳ צְלָמִים וְכַעֲד״ז בְּג׳ צ׳ שֶׁבְּג׳ צְלָמִים).

It is found that the lowest Yesod of all of them, which is in the part of the Tzadi of the outer Tzelem [Image], which stands with the Nukvah back-to-back (נִמְצָא כִּי הַיְסוֹד הַתַּחְתּוֹן שֶׁבְּכֻלָּן שֶׁבְּחֵלֶק הַצ׳ דְּצֶלֶם הַחִיצוֹן (הָעוֹמֶדֶת עִם הַנּוּקְבָּא אָב״א)), is a simple Tzadi, indicating that it spreads in the secret of back-to-back (הוּא צ׳ פְּשׁוּטָה רוֹמֵז שֶׁמִּתְפַּשֵּׁט בְּסוֹד אָב״א), for the outer Tzelem [Image] stands with the Nukvah back-to-back and there is grasp for the externals in its spreading (כִּי צֶלֶם הַחִיצוֹן עוֹמֵד עִם נוּקְבָּא אָב״א וְיֵשׁ בּוֹ אֲחִיזָּה לַחִיצוֹנִים בְּהִתְפַּשְּׁטוּתוֹ). And the lowest Yesod of all of them, which is in the part of the Tzadi of the intermediate Tzelem [Image], is a bent Tzadi (וִיסוֹד הַתַּחְתּוֹן שֶׁבְּכֻלָּן שֶׁבְּחֵלֶק הַצ׳ דְּצֶלֶם הַתִּיכוֹן הוּא צ׳ כְּפוּפָה), and it too is the aspect of back-to-back, but it does not spread to the externals like the outer one (וְגַם הוּא בחי׳ אָב״א אֲבָל אֵינוֹ מִתְפַּשֵּׁט אֶל הַחִיצוֹנִים כְּמוֹ הַחִיצוֹן), and the externals have no grasp in it even though it is back-to-back (וְאֵין לַחִיצוֹנִים אֲחִיזָּה בּוֹ אֲפִלּוּ שֶׁהוּא אָב״א). And the lowest Yesod of all of them, which is in the part of the Tzadi of the inner Tzelem [Image], is the letter Tet, indicating the coupling face-to-face (וִיסוֹד הַתַּחְתּוֹן שֶׁבְּכֻלָּן שֶׁבְּחֵלֶק הַצ׳ דְּצֶלֶם הַפְּנִימִי הוּא אוֹת ט׳ מוֹרֶה עַל הַזִּוּוּג פב״פ), and it is called “How great is Your goodness that You have hidden for those who fear You” (וְנִקְרָא מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ), for it is hidden, concealed, and stored away, and is the most inward of all of them (כִּי הוּא צָפוּן טָמִיר וְגָנוּז וּפְנִימִי מִכֻּלָּן), as it is written in the Zohar that “His goodness is hidden within Him” (כְּמ״ש בַּזֹּהַר דְּטוּבֵיהּ גָּנוּז בְּגוֹוֵיהּ).

And we shall explain this further (וְנְבָאֵר זֶה יוֹתֵר), and it will be found that the Tzadi of the Tzelem [Image] of Ze’ir Anpin is nine Sefirot (וְנִמְצָא שֶׁהַצ׳ דְּצֶלֶם דְּזְעֵיר אַנְפִּין הוּא ט׳ סְפִירוֹת), and each one has three Kelim [Vessels], one within the other (וְכָל אַחַת יֵשׁ לָהּ ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה). And behold, the first is Chokhmah within the Tzadi of the Tzelem [Image] (וְהִנֵּה הָרִאשׁוֹן הוּא חָכְמָה שֶׁבַּצ׳ דְּצֶלֶם), and they are three Chokhmot, one within the other (וְהֵם ג׳ חָכְמוֹת זוֹ לִפְנִים מִזוֹ), in the secret of Alef–Yod–Kuf (בְּסוֹד אִי״ק), Alef in the innermost (א׳ בַּפְּנִימִיּוּת), Yod in the middle (י׳ בַּתִּיכוֹנָה), Kuf in the outermost (ק׳ בַּחִיצוֹנָה). And the Binah of the Tzadi of the Tzelem [Image] are three Binot, one within the other (וְהַבִּינָה שֶׁל הַצ׳ דְּצֶלֶם הֵם ג׳ בִּינוֹת זוֹ לִפְנִים מִזוֹ), in the secret of Beit–Kaf–Resh (בְּסוֹד בְּכ״ר), Beit in the innermost (ב׳ בַּפְּנִימִית), Kaf in the middle (כ׳ בָּאֶמְצָעִית), Resh in the outermost (ר׳ בַּחִיצוֹנִית). And likewise Gal–Shin–Lamed in Da‘at of the Mem–Tav (וְכֵן גַל״ש בְּדַעַת דְּמ״ת), Nun–Khaf in Chesed (נ״ךְ בְּחֶסֶד), Nun–Khaf in Gevurah (הַנ״ךְ בִּגְבוּרָה), Samekh–Mem in Tiferet (וְס״ם בְּתִּפְאֶרֶת), Zayin–Ayin–Nun in Netzach (זַע״ן בְּנֵצַח), Chet–Peh–Fe in Hod (חַפ״ף בְּהוֹד), Tet–Tzadi–Tzadi in Yesod (טַצ״ץ בִּיסוֹד). And in this manner Alef–Yod–Kuf, Beit–Kaf–Resh, etc., in the Lamed of the Tzelem [Image] in its nine Sefirot (וְכַעֲדַ״ז אִי״ק בְּכ״ר כו׳ בְּל׳ דְּצֶלֶם בְּט׳ סְפִירוֹת שֶׁבּוֹ), and in this manner Alef–Yod–Kuf, Beit–Kaf–Resh, etc., in the Mem of the Tzelem [Image] in its nine Sefirot (וְכַעֲדַ״ז אִי״ק בְּכ״ר כו׳ בְּמ׳ דְּצֶלֶם בְּט׳ סְפִירוֹת שֶׁבּוֹ), and each one has three Kelim [Vessels], one within the other (וְכָל אַחַת ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה). And if we calculate and say in another manner (וְאִם נַחְשֹׁב וְנֹאמַר בְּאוֹפֶן אַחֵר), that the entire length of the Tzelem [Image] is only nine Sefirot alone (כִּי כָל אֹרֶךְ הַצֶּלֶם אֵינוֹ רַק ט׳ סְפִירוֹת לְבַד), and each one has three Kelim [Vessels], one within the other (וְכָל אַחַת ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה), it follows that the nine inner Sefirot are the inner aspect of the entire generality of the Tzelem [Image] (נִמְצָא כִּי הַט׳ סְפִירוֹת הַפְּנִימִיּוֹת הֵם פְּנִימִיּוּת שֶׁל כָּל כְּלָלוּת הַצֶּלֶם).

Behold, they are nine letters of ones, Alef–Beit, Gimel–Dalet, Heh–Vav, Zayin–Chet, Tet (הִנֵּה הֵם ט׳ אוֹתִיּוֹת אֲחָדִים א״ב ג״ד ה״ו ז״ח ט׳), and the nine middle Sefirot are tens (וְהַט׳ סְפִירוֹת תִּיכוֹנִיּוֹת עֲשָׂרִיּוֹת), and the nine outer ones are the nine letters of the hundreds (וְהַט׳ הַחִיצוֹנִים הֵם הַט׳ אוֹתִיּוֹת הַמֵּאוֹת). And behold, in Ze’ir Anpin in its totality, which includes all three parts of the Tzelem [Image], there are three parts in length, and likewise three parts of width and depth, which are outer, middle, inner (וְהֲרֵי בְּכָל זְעֵיר אַנְפִּין בִּכְלָלוּתוֹ שֶׁכּוֹלֵל כָּל ג׳ חֶלְקֵי הַצֶּלֶם, ג׳ חֲלָקִים בָּאֹרֶךְ, וְכֵן ג׳ חֶלְקֵי הָרוֹחַב וְהָעֹבִי שֶׁהֵם חִיצוֹן תִּיכוֹן פְּנִימִי), there is within it only the Alef–Beit, Alef of Alef–Yod–Kuf, Beit–Kaf–Resh (אֵין בּוֹ רַק אַלְפָּא בֵּיתָא א׳ דְּאִי״ק בְּכ״ר). And by way of particularization, there will be three Alef–Beit sets of Alef–Yod–Kuf, Beit–Kaf–Resh, in the three parts of the Tzelem [Image] as above (וְעַל דֶּרֶךְ פְּרָט יִהְיֶה ג׳ אַלְפָּא בֵּיתָא דְּאִי״ק בְּכ״ר בְּג׳ חֶלְקֵי הַצֶּלֶם כַּנַּ״ל). And by way of the particular of the particular, there will be three Alef–Beit sets of Alef–Yod–Kuf, Beit–Kaf–Resh, in each and every part of the three parts of the Tzelem [Image] (וְעַל דֶּרֶךְ פְּרָט מִן הַפְּרָט יִהְיֶה ג׳ אַלְפָּא בֵּיתָא דְּאִי״ק בְּכ״ר בְּכָל חֵלֶק וְחֵלֶק מִג׳ חֶלְקֵי הַצֶּלֶם), and this suffices (וְדַי בָּזֶה).

And behold, it has been explained that there are eighty-one particular Sefirot in the outer Tzelem [Image] (וְהֲרֵי נִתְבָּאֵר כִּי יֵשׁ פ״א סְפִירוֹת פְּרָטִיּוֹת בַּצֶּלֶם הַחִיצוֹן), and corresponding to them eighty-one other Sefirot in the middle Tzelem [Image] (וּכְנֶגְדָּן פ״א סְפִירוֹת אֲחֵרִים בַּצֶּלֶם הַתִּיכוֹן), and eighty-one others in the inner Tzelem [Image] (וּפ״א אֲחֵרִים בַּצֶּלֶם הַפְּנִימִי), behold three times eighty-one (הֲרֵי ג׳ פְּעָמִים פ״א), behold two hundred and forty-three limbs (הֲרֵי רמ״ג אֵיבָרִים), the numerical value of “Avram” (גִּימַטְרִיָּא אַבְרָם). And afterward the Binah that clothed the Mochin of all the above Tzelemim [Images], as is known (וְאַחַר כָּךְ הַבִּינָה שֶׁהִלְבִּישָׁה אֶת הַמּוֹחִין דְּכָל הַצְּלָמִים הַנַּ״ל כַּנּוֹדָע), within the Malkhut of the second Tevunah, which is the final letter Heh of the Name S״G, as is known (תוֹךְ הַמַּלְכוּת שֶׁל הַתְּבוּנָה הַב׳ שֶׁהִיא אוֹת ה׳ אַחֲרוֹנָה מִשֵּׁם ס״ג שֶׁלָּהּ כַּנּוֹדָע). And this is called the third Tevunah (וְזוֹ נִקְרֵאת תְּבוּנָה הַג׳), which is the fourth when we also count the Upper Binah (שֶׁהִיא רְבִיעִית כְּשֶׁנִּמְנֶה גַּם אֶת הַבִּינָה הָעֶלְיוֹנָה). And this Heh has ten Sefirot within it (וְזוֹ ה׳ יֵשׁ בּוֹ י׳ סְפִירוֹת), and its length extends and touches along the entire length of the Tzelem [Image] of Ze’ir Anpin equally (וְאָרְכָּהּ מְמַשֵּׁשׁ בָּאֹרֶךְ כָּל צֶלֶם זְעֵיר אַנְפִּין שָׁוֶה בְּשָׁוֶה), and it contains in it all the above particulars in length and in width in the Tzelem [Image] of Ze’ir Anpin, exactly as above (וְיֵשׁ בָּהּ בְּכָל הַפְּרָטִים הַנַּ״ל בָּאֹרֶךְ וּבָרוֹחַב בְּצֶלֶם דְּזְעֵיר אַנְפִּין בְּכָל הַנַּ״ל מַמָּשׁ). And remember this introduction (וּזְכוֹר הַקְדָּמָה זֹאת). And behold, this Heh that clothes these three Tzelemim [Images], as is known (וְהִנֵּה ה׳ זוֹ הַמַּלְבֶּשֶׁת אֵלּוּ הַג׳ צְלָמִים כַּנּוֹדָע), which contain two hundred and forty-three particular Sefirot (שֶׁיֵּשׁ בָּהֶם רמ״ג סְפִירוֹת פְּרָטִיּוֹת), they become two hundred and forty-eight limbs (נַעֲשִׂים רמ״ח אֵיבָרִים), corresponding to the number of “Avraham” (כְּמִנְיַן אַבְרָהָם), through this Heh that was added to them (עַל יְדֵי ה׳ זוֹ שֶׁנִּתּוֹסֵף בָּהֶם). And these are the secret of the two hundred and forty-eight limbs in man (וְאֵלּוּ הֵם סוֹד רמ״ח אֵיבָרִים שֶׁבָּאָדָם). And you already know that the Tzelem [Image] is the secret of “and a razor shall not come upon his head,” said regarding Samson (וּכְבָר יָדַעְתָּ כִּי הַצֶּלֶם הוּא סוֹד וּמוֹרָא לֹא יַעֲלֶה עַל רֹאשׁוֹ הָאָמֻר בְּשִׁמְשׁוֹן) (Judges 13), only that they enter within the body of Ze’ir Anpin (רַק שֶׁהֵם נִכְנָסִׁים תּוֹךְ גּוּף זְעֵיר אַנְפִּין). And see Pri Etz Ḥayim, Gate of Standing, end of Gate Ten (וְעַיֵּן בְּפְּרִי עֵץ חַיִּים שַׁעַר הָעֲמִידָה סוֹף שַׁעַר י׳). And behold, “Mora [Fear]” with the inclusive count has the numerical value of two hundred and forty-eight (וְהִנֵּה מוֹרָא עִם הַכּוֹלֵל גִּימַטְרִיָּא רמ״ח), and behold it has been explained how there are nine Sefirot in Ze’ir Anpin, and twenty-seven letters, and two hundred and forty-eight limbs, and how man was created in the image (וְהֲרֵי נִתְבָּאֵר אֵיךְ יֵשׁ ט״ס בְּזְעֵיר אַנְפִּין וְכ״ז אוֹתִיּוֹת וְרמ״ח אֵיבָרִים וְאֵיךְ נִבְרָא בְּצֶלֶם).

Chapter 7

שער כד פרק ז מ״ק

[24:7] And know that each and every Sefirah is included only from all of its own line, and not from all the ten Sefirot (וְדַע כִּי כָּל סְפִירָה וּסְפִירָה כְּלוּלָה מִכָּל הַקַּו שֶׁלָּהּ לְבַד וְלֹא מִכָּל הַי׳ סְפִירוֹת). How so: Chokhmah is from Chokhmah, Chesed, Netzach, which is its line (כֵּיצַד חָכְמָה מֵחַח״ן שֶׁהוּא הַקַּו שֶׁלָּהּ), and each one is included of three (וְכָל אֶחָד כְּלוּלָה מִג׳), and they expand and divide into thousands upon thousands of aspects (וְכֵן מִתְפַּשְּׁטוֹת וְנֶחְלָקוֹת לְאֶלֶף אַלְפֵי בְּחִינוֹת), and all of them are aspects of Chokhmah, Chesed, Netzach alone (וְכֻלָּם בְּחִינוֹת חַח״ן לְבַד). And in this manner on the left line, each Sefirah of the left is included of the three Sefirot of that line (וְעַל דֶּרֶךְ זֶה בְּקו שְׂמֹאל כָּל סְפִירָה שֶׁל שְׂמֹאל כְּלוּלָה מִג׳ סְפִירוֹת הַקַּו הַהוּא), and each one of them is included of three until thousands upon thousands of aspects (וְכָל אֶחָד מֵהֶם כְּלוּלָה מִג׳ עַד אֶלֶף אַלְפִּים בְּחִינוֹת), and all of them are aspects of Binah–Gevurah–Hod alone (וְכֻלָּם בְּחִינוֹת בַּג״ה לְבַד).

And in this manner on the middle line (וְעַל דֶּרֶךְ זֶה בְּקו אֶמְצָעִי), and all of them are aspects of Tiferet–Yesod alone (וְכֻלָּם בְּחִינוֹת דַּת״י לְבַד). And this is by way of generality (וְזֶה בְּדֶרֶךְ כְּלָלוּת). However, by way of particularity, each aspect of these ten Sefirot is included from all the ten Sefirot (אֲמְנָם בְּדֶרֶךְ פְּרָטוּת כָּל בְּחִינָה מֵאֵלּוּ הַי׳ סְפִירוֹת כְּלוּלָה מִכָּל הַי׳ סְפִירוֹת), yet they do not go out from the nature of the aspect of that line (אֲמְנָם אֵינָן יוֹצְאִין מִטֶּבַע בְּחִינַת הַקַּו הַהוּא).

The parable for this is the Sefirah of Chokhmah (הַמָּשָׁל בָּזֶה סְפִירַת הַחָכְמָה): it will be included of Chokhmah, Chesed, Netzach (תִּהְיֶה כְּלוּלָה מֵחַח״ן), and each one of them has ten Sefirot within it (וְכָל אֶחָד מֵהֶם יֵשׁ בָּהּ י׳ סְפִירוֹת), and all of them are called only Chokhmah or Chesed or Netzach (וְכֻלָּם נִקְרָאִים חָכְמָה אוֹ חֶסֶד אוֹ נֵצַח לְבַד), and they do not incline toward the left (וְאֵינָן נוֹטִים עַל הַשְּׂמֹאל), for all of them are Chesed (כִּי כֻלָּם חֲסָדִים). And similarly the Sefirah of Binah is included of Binah–Gevurah–Hod alone (וְכֵן סְפִירַת בִּינָה כְּלוּלָה מִבַּג״ה לְבַד), and each one of them has ten Sefirot within it (וְכָל אֶחָד מֵהֶם יֵשׁ בָּהּ י׳ סְפִירוֹת), and all of them are called only Binah or Gevurah or Hod (וְכֻלָּם נִקְרָאוֹת בִּינָה אוֹ גְּבוּרָה אוֹ הוֹד לְבַד), and they do not incline toward the right (וְאֵינָן נוֹטִים אֶל הַיָּמִין), for these are all Gevurot (כִּי אֵלּוּ כֻלָּם גְּבוּרוֹת). And in this manner on the middle line, all of them are those that decide and mediate (וְכַעֲדַ״ז בְּקו הָאֶמְצָעִי כֻלָּם מַכְרִיעִים). And remember this introduction (וּזְכוֹר הַקְדָּמָה זֹאת).