The Eleventh Gate

The Gate of the Details of Ibbur, Yenikah, and Mochin, and within it are four chapters

השער אחד עשר שער פרטי עיבור יניקה ומוחין ובו ד׳ פרקים

Chapter 1

שער כז פרק א

[27:1] Ze’ir Anpin has only nine Sefirot, and the tenth is the Nukvah (ז״א אֵין בּוֹ רַק ט״ס וְהָעֲשִׂירִית הִיא נוּקְבָא). However, she left her root within him, and it is his crown, for from there she is grasped (אָֽמְנָם הִנִּיחָה שָׁרְשָׁהּ בּוֹ וְהִיא עֲטָרָה שֶׁבּוֹ כִּי מִשָּׁם נֶאֱחֶזֶת). But the crown is included within the Yesod itself, as is known (אַךְ הָעֲטָרָה הִיא מִכְּלַל הַיְסוֹד עַצְמוֹ כַּנּוֹדָע), for every Sefirah is divided into three sections, and the crown is the third section of the Yesod (כִּי כָּל סְפִירָה נֶחְלֶקֶת לְג׳ פְּרָקִין וְעֲטָרָה הִיא פֶּרֶק ג׳ שֶׁל הַיְסוֹד). It is found that the tenth Sefirah is the Partzuf of the Nukvah of Ze’ir Anpin, and he himself has only nine Sefirot (נִמְצָא כִּי הַסְּפִירָה י׳ הִיא פַּרְצוּף נוּקְבָא דְּז״א וְהוּא אֵינוֹ רַק ט״ס), and she is rooted and grasped at the end of the Yesod, which is its third section, called the crown (וְהִיא נִשְׁרֶשֶׁת וְנֶאֱחֶזֶת בְּסוֹף הַיְסוֹד שֶׁהוּא בְּפ״ג שֶׁבּוֹ הַנִּקְרָא עֲטָרָה).

And behold, the nine Sefirot of Ze’ir Anpin—each one has three sections (וְהִנֵּה הַט״ס דְּז״א כָּל אֶחָד יֵשׁ בָּהּ ג׳ פְּרָקִין), and these are the nine Sefirot: Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (וְאֵלּוּ הֵם ט״ס חב״ד חַג״ת נֶה״י). And the Keter is not from his essence and is not counted among them (וְהַכֶּתֶר אֵינוֹ מֵעַצְמוּתוֹ וְאֵינוֹ נִמְנֶה עִמָּם). However, since Netzach and Hod within him are included as one, it is found that even if we count the Keter, they are still only nine Sefirot (אָֽמְנָם לִהְיוֹת כִּי הַנ״ה שֶׁבּוֹ נִכְלָלִין כְּאֶחָד נִמְצָא כִּי גַּם אִם נִמְנֶה הַכֶּתֶר אֵינוֹ רַק ט״ס לְבַד). And these nine are divided into three lines: right, left, and middle (וְהַט׳ נֶחְלָקִין לְג׳ קַוִּין יָמִין וּשְׂמֹאל וְאֶמְצַע), and this is their arrangement: Chokhmah, Chesed, Netzach, Binah–Gevurah–Hod, Da‘at–Tiferet–Yesod (וְזֶהוּ עִנְיָנָם חח״ן בְּג״ה דְּת״י). And when they are formed as three lines, Chokhmah, Chesed, Netzach is one line, and they are the aspect of Netzach in its three sections (וּכְשֶׁנַּעֲשׂוּ ג׳ קַוִּין יִהְיֶה חח״ן קַו אֶחָד וְהֵם בְּחִי׳ נֵצַח בְּג׳ פְּרָקָיו), and Binah–Gevurah–Hod are three sections of Hod (וּבְג״ה ג״פ הוֹד), and Da‘at–Tiferet–Yesod are three sections of Yesod (וְדְת״י ג״פ יְסוֹד).

And know that there are three kinds of nine Sefirot (וְדַע כִּי יֵשׁ ג׳ מִינִים שֶׁל ט״ס): they are nine inner ones clothed within nine intermediate ones, which are clothed within nine outer ones (וְהֵם ט׳ פְּנִימִים מְלוּבָּשִׁים תּוֹךְ ט״ס אֶמְצָעִים הַמְלוּבָּשִׁים תּוֹךְ ט״ס חִיצוֹנִים). And it is now found that there are three Chokhmahs, three Binahs, three Da‘ats, and similarly in all the nine Sefirot (וְנִמְצָא עַתָּה ג׳ חָכְמוֹת ג׳ בִּינוֹת ג׳ דֵּעוֹת וְכַיּוֹצֵא בָּזֶה בְּכָל הַט״ס), until they are three Kelim [Vessels] in each one, one within the other (עַד שֶׁהֵם ג׳ כֵּלִים בְּכָל אֶחָד זֶה תּוֹךְ זֶה). And all of this is after his Gadlut [Greatness] (וְכָל זֶה אַחַר גַּדְלוּתוֹ). And behold, we shall now speak about one Sefirah, and from it all the rest will be explained (וְהִנֵּה נְדַבֵּר עַתָּה בִּסְפִירָה אַחַת וּמִשָּׁם יִתְבָּאֵר כָּל הַשְּׁאָר). Behold, the Sefirah Netzach has within it three Netzachs, one inside the other, in the secret of three Kelim [Vessels] (הִנֵּה סְפִירַת נֵצַח יֵשׁ בָּהּ ג׳ נְצָחִים זֶה לִפְנִים מִזֶּה בְּסוֹד ג׳ כֵּלִים). And the outer Netzach is the Netzach of Ibbur, and it is the Netzach of Netzach itself, which is the essential one, and it is the first section of the externals, and in it are three sections (וְנֵצַח הַחִיצוֹן הוּא נֵצַח דְּעִיבּוּר וְהוּא נֵצַח דְּנֵצַח עִיקָּרִי שֶׁהוּא פּ״ת שֶׁל הַחִיצוֹנִים וּבּוֹ ג״פ). And the intermediate Netzach is the Netzach of Yenikah, but it is only the first section of the Chesed of the intermediate (וְנֵצַח אֶמְצָעִי הוּא נֵצַח שֶׁל יְנִיקָה אַךְ אֵינוֹ רַק פּ״ת שֶׁל חֶסֶד שֶׁל אֶמְצָעִי). And the inner Netzach is the Netzach of Gadlut [Greatness], but it is only the first section of the Chokhmah of the inner (וְנֵצַח הַפְּנִימִי הוּא נֵצַח דְּגַדְלוּת אַךְ אֵינוֹ רַק פּ״ת דְּחָכְמָה שֶׁל הַפְּנִימִית).

And in this same manner, in Chesed there are three Chesedim (וְכְעֵד זֶה בְּחֶסֶד יֵשׁ בּוֹ ג׳ חֲסָדִים): the outer is called the middle section of the outer Netzach, and it is called Chesed within the outer Netzach (הַחִיצוֹן נִקְרָא פֶּרֶק אֶמְצָעִי דְּנֵצַח הַחִיצוֹנִיּוֹת וְנִקְרָא חֶסֶד שֶׁבְּנֵצַח דְּחִיצוֹנִיּוֹת). And the intermediate is the middle section of Chesed, and it is called Chesed within the intermediate Chesed (וְהָאֶמְצָעִי הוּא פֶּרֶק אֶמְצָעִי דְּחֶסֶד וְנִקְרָא חֶסֶד שֶׁבְּחֶסֶד הָאֶמְצָעִי). And the inner is the middle section of the inner Chokhmah, and it is called Chesed within Chokhmah (וְהַפְּנִימִי הוּא פֶּרֶק אֶמְצָעִי דְּחָכְמָה הַפְּנִימִית וְנִקְרָא חֶסֶד שֶׁבְּחָכְמָה). And in this same manner with Chokhmah there are three Chokhmahs (וְכְעֵד זֶה בְּחָכְמָה הֵם ג׳ חָכְמוֹת): the outer ones are called the first section of Netzach (of the externality) (הַחִיצוֹנִים נִקְרָא פ״ע דְּנֵצַח (דְּחִיצוֹנִית)), and the intermediate is called the first section of Chesed (וְהָאֶמְצָעִי נִקְרָא פ״ע דְּחֶסֶד), and the inner is called the first section of Chokhmah (וְהַפְּנִימִי נִקְרָא פ״ע דְּחָכְמָה).

Behold, they are the right line (הֲרֵי הֵם קַו יָמִין), and they are three times Chokhmah clothed within three times Chesed clothed within three times Netzach (וְהֵם ג״פ חָכְמָה מְלוּבָּשִׁים תּוֹךְ ג״פ חֶסֶד הַמְלוּבָּשִׁים תּוֹךְ ג״פ נֵצַח). It is thus found that the three upper sections are all called Chokhmah, except that this is Chokhmah of Chokhmah, and this is Chokhmah of Chesed, and this is Chokhmah of Netzach (נִמְצָא כִּי ג״פ עֶלְיוֹנִים הֵם כֻּלָּם נִקְרָא חָכְמָה אֶלָּא שֶׁזֶּה נִקְרָא חָכְמָה דְּחָכְמָה וְזֶה חָכְמָה דְּחֶסֶד וְזֶה חָכְמָה דְּנֵצַח). And the three middle sections are all Chesed, except that this is Chesed of Chokhmah, and this is Chesed of Chesed, and this is Chesed of Netzach (וְג״פ אֶמְצָעִים כֻּלָּם חֶסֶד אֶלָּא שֶׁזֶּה חֶסֶד דְּחָכְמָה וְזֶה חֶסֶד דְּחֶסֶד וְזֶה חֶסֶד דְּנֵצַח). And the three lower sections are all Netzach, except that this is Netzach of Chokhmah, and this is Netzach of Chesed, and this is Netzach of Netzach (וְג״פ תַּחְתּוֹנִים כֻּלָּם נֵצַח אֶלָּא שֶׁזֶּה נֵצַח דְּחָכְמָה וְזֶה נֵצַח דְּחֶסֶד וְזֶה נֵצַח דְּנֵצַח).

It is now found that the entire right line is nothing but three Sefirot—each one composed of three sections, one within the other (נִמְצָא עַתָּה כִּי כָּל קַו יָמִין אֵינוֹ רַק ג״ס (פ״ג) זוֹ תּוֹךְ זוֹ כָּל א׳ מִג״פ). And in this same manner with the left line (וְכְעֵד זֶה בְּקַו שְׂמֹאל), and in this same manner with the middle line (וְכְעֵד זֶה בְּקַו אֶמְצָעִי), and all of them together are nine Sefirot (וְכֻלָּן ט״ס).

The general conclusion is that the upper Sefirah of the right line has within it Netzach and Chesed and Chokhmah, one within the other (הַכְּלָל הָעוֹלֶה כִּי סְפִירָה עֶלְיוֹנָה שֶׁל קַו יָמִין יֵשׁ בָּהּ נֵצַח וְחֶסֶד וְחָכְמָה זֶה תּוֹךְ זֶה), and likewise in the intermediate Sefirah, and likewise in the lower Sefirah (וְכֵן בִּסְפִירָה אֶמְצָעִית וְכֵן בִּסְפִירָה הַתַּחְתּוֹנָה). And behold, it has been explained how in each one of these, the three are included within the three—understand this well (וַהֲרֵי נִתְבָּאֵר אֵיךְ בְּכָל א׳ מֵהַג׳ אֵלּוּ נִכְלָלוֹת בְּג׳ וְהָבֵן זֶה הֵיטֵב).

It is found that all the externality is entirely only three Sefirot, which are Netzach, Hod, Yesod, divided into nine Sefirot (נִמְצָא כִּי כָּל הַחִיצוֹנִיּוּת כֻּלָּהּ אֵינָהּ רַק ג״ס שֶׁהֵם נֶה״י הַנֶּחְלָקוֹת לְט״ס), and all the intermediate is only three Sefirot, which are Chesed, Gevurah, Tiferet, and they are divided into nine Sefirot (וְכָל הָאֶמְצָעִית אֵינוֹ אֶלָּא ג״ס שֶׁהֵם חַג״ת וְנֶחְלָקִים לְט״ס), and all the inner is only three Sefirot, which are Chokhmah, Binah, Da‘at, and they are divided into nine Sefirot (וְכָל הַפְּנִימִית אֵינוֹ רַק ג״ס שֶׁהֵם חב״ד וְנֶחְלָקִים לְט״ס). It is thus found (also) that Netzach, Hod, Yesod completely clothe Chesed, Gevurah, Tiferet, and Chesed, Gevurah, Tiferet completely clothe all of Chokhmah, Binah, Da‘at (נִמְצָא (ג״כ) כִּי נֶה״י מַלְבִּישִׁין לְגַמְרֵי חַג״ת וְחַג״ת מַלְבִּישִׁים לְגַמְרֵי אֶת כָּל הַחב״ד).

And this is the secret in the prayer of Rabbi Neḥunya ben HaKanah, that they are three Havayot, one within the other, as he wrote, “and they are filled from within and from the middle and from without”—Havayah, Havayah, Havayah (וְז״ס בִּתְפִלַּת ר׳ נְחוּנְיָא בֶּן הַקָּנֶה כִּי הֵם ג׳ הֲוָיוֹת זֶה תּוֹךְ זֶה כְּמ״שׁ וְהֵם מְלֵאִים מִבִּפְנִים וּמִתִּיכוֹן וּמִבַּחוּץ הוּא הֲוָיָה הֲוָיָה הֲוָיָה).

It is found that Netzach, Hod, Yesod are a complete Partzuf of nine Sefirot, and are called externality, and are called the aspect of Asiyah (נִמְצָא כִּי נֶה״י הֵם פַּרְצוּף שָׁלֵם מִט״ס וְנִקְרָא חִיצוֹנִיּוּת וְנִקְרָא בְּחִי׳ עֲשִׂיָּה). And Chesed, Gevurah, Tiferet are a complete Partzuf of nine Sefirot, and are called intermediacy, and are called the aspect of Yetzirah, and it clothes itself entirely within Asiyah (וְחַג״ת הֵם פַּרְצוּף שָׁלֵם מִט״ס וְנִקְרָא תִּיכוֹנִיּוּת וְנִקְרָא בְּחִי׳ יְצִירָה וְהוּא מִתְלַבֵּשׁ לְגַמְרֵי תּוֹךְ הָעֲשִׂיָּה). And Chokhmah, Binah, Da‘at are a Partzuf of nine Sefirot, and are called inner, and are called the aspect of Beri’ah and Atzilut (וְחב״ד הֵם פַּרְצוּף מִט״ס וְנִקְרָא פְּנִימִית וְנִקְרָא בְּחִי׳ בְּרִיאָה וַאֲצִילוּת), for behold Binah is Beri’ah and Chokhmah is Atzilut, and they clothe one within the other, and afterward both of them within Yetzirah (כִּי הִנֵּה בִּינָה בְּרִיאָה וְחָכְמָה אֲצִילוּת מִתְלַבְּשִׁין זֶה תּוֹךְ זֶה וְאַחַר כָּךְ שְׁנֵיהֶן תּוֹךְ הַיְצִירָה).

Chapter 2

שער כז פרק ב

[27:2] And behold, it is found that the Chokhmah has within it three aspects, which are the first section of Netzach, the first section of Chesed, and the first section of Chokhmah (וְהִנֵּה נִמְצָא כִּי הַחָכְמָה שֶׁיֵּשׁ בָּהּ ג׳ בְּחִינוֹת שֶׁהֵם פּ״א דְּנֵצַח וּפ״א דְּחֶסֶד וּפ״א דְּחָכְמָה). It is found that the first section of Netzach is called the Ibbur within it, and it is half of the six extremities within it (נִמְצָא כִּי פּ״ע דְּנֵצַח נִקְרָא עִיבּוּר שֶׁבּוֹ וְהוּא מַחֲצִית ו״ק שֶׁבּוֹ). And the first section of Chesed is called the completion of the six extremities, which are the aspect of Yenikah within it (וּפ״א דְּחֶסֶד נִקְרָא תַּשְׁלוּם ו״ק שֶׁהֵם בְּחִי׳ יְנִיקָה שֶׁבּוֹ). And the first section of Chokhmah is called the Mochin within it, which are the aspect of Gadlut [Greatness] within it (וּפ״א דְּחָכְמָה נִקְרָא מוֹחִין שֶׁבּוֹ שֶׁהֵם בְּחִי׳ גַּדְלוּת שֶׁבּוֹ). And in this same manner in all of them, in all the other Sefirot (וְכְעֵד זֶה בְּכֻלָּן בְּכָל שְׁאָר הַסְּפִירוֹת).

And behold, this externality is divided into two halves: an upper half from Chokhmah until half of Tiferet, and a lower half from half of Tiferet until the end of Yesod (וְהִנֵּה זֶה הַחִיצוֹנִית נֶחְלָק לִב׳ חֲצִי עֶלְיוֹן מֵחָכְמָה עַד חֲצִי תִּפְאֶרֶת וְחֲצִי תַּחְתּוֹן מֵחֲצִי תִּפְאֶרֶת עַד סוֹף יְסוֹד). And the upper half is severed (some say: completed) and given to Leah, in the secret of inner aspect to her (וְחֲצִי עֶלְיוֹן נִנְסַר (נ״א נִגְמָר) וְנִתָּן לְלֵאָה בְּסוֹד פְּנִימִית אֵלֶיהָ). And the lower half is given to Rachel, in the secret of inner aspect to her (וְחֲצִי תַּחְתּוֹן נִתָּן לְרָחֵל בְּסוֹד פְּנִימִית אֵלֶיהָ).

And understand this well, for even though Netzach, Hod, Yesod are included among the six extremities, and it is known that the six extremities are those called Yetzirah, nevertheless Netzach, Hod, Yesod are called only Asiyah, for Asiyah is the Nukvah, as is known (וְתָבִין הֵיטֵב כִּי אַף עַל פִּי שֶׁנֶה״י הֵם מִכְּלַל הו״ק וְנוֹדָע כִּי הַו״ק הֵם הַנִּקְרָאִים יְצִירָה עִכָּ״ז נֶה״י אֵינָן נִקְרָאִים אֶלָּא עֲשִׂיָּה כִּי עֲשִׂיָּה הִיא נוּקְבָא כַּנּוֹדָע). It is thus found that all externality is Netzach, Hod, Yesod, and all of it is given to the Nukvah (וְנִמְצָא כִּי כָּל חִיצוֹנִית הִיא נֶה״י וְכֻלּוֹ נִתָּן לַנּוּקְבָא). And this is the secret of “And he saw, and behold, a well in the field, and behold, there were three flocks of sheep lying beside it” (וְז״ס וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה שָׁם ג׳ עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ). And there is an upper well and a lower well—Leah and Rachel (וְיֵשׁ בְּאֵר עֶלְיוֹן וְתַחְתּוֹן לֵאָה וְרָחֵל). And this one takes the upper half (וְזוֹ לוֹקַחַת חֲצִי עֶלְיוֹן), and that one takes the lower half (וְזוֹ לוֹקַחַת חֲצִי תַּחְתּוֹן). The three flocks of sheep are Netzach, Hod, Yesod (ג׳ עֶדְרֵי צֹאן שֶׁהֵם נֶה״י), and this is the lower half (וְזֶהוּ מַחֲצִית תַּחְתּוֹן). And then, after the sawing apart, Ze’ir Anpin remains only in two aspects, which are the intermediate and the inner (וְאָז אַחַר הַנְּסִירָה נִשְׁאָר ז״א בְּסוֹד ב׳ בְּחִינוֹת לְבַד שֶׁהֵם הַתִּיכוֹנָה וְהַפְּנִימִית).

And behold, the intermediate is Chesed, Gevurah, Tiferet, and they are called Yetzirah and six extremities, since until there the aspect of the six extremities of Gadlut [Greatness] was completed (וְהִנֵּה הַתִּיכוֹנָה הוּא חַג״ת וְהֵם נִקְרָאִים יְצִירָה ו״ק לְפִי שֶׁעַד שָׁם נִשְׁלְמָה בְּחִי׳ ו״ק שֶׁל הַגַּדְלוּת). However, the truth is that Chesed, Gevurah, Tiferet alone are called six extremities, for the intermediate aspect is so called (אָֽמְנָם הָאֱמֶת הוּא כִּי הַחַג״ת לְבַדָם נִקְרָא ו״ק כִּי בְּחִי׳ אֶמְצָעִית נִקְרָא כֵּן). And this alone is called Yetzirah (וְזוֹ לְבַד נִקְרָא יְצִירָה). And since this aspect belongs to Ze’ir Anpin, he is called Ze’ir Anpin of the six extremities, because then the revelation of the six extremities was completed (וּלְהִיוֹת בְּחִי׳ זוֹ לְז״א נִקְרָא ז״א ו״ק לְפִי שֶׁאָז נִשְׁלְמוּ גִּלּוּי ו״ק). And through this you will understand that Ze’ir Anpin is always the aspect of Tiferet, for it is the one that decides between Chesed and Gevurah (וּבָזֶה תָּבִין כִּי הַז״א הוּא לְעוֹלָם בְּחִי׳ תִּפְאֶרֶת כִּי הוּא הַמַּכְרִיעַ בֵּין חֶסֶד לִגְבוּרָה). And in his being included of both of them he is called Tiferet and is called Ze’ir Anpin (וּבִּהְיוֹתוֹ כָּלוּל מִשְּׁנֵיהֶם נִקְרָא תִּפְאֶרֶת וְנִקְרָא ז״א).

It is thus found that Ze’ir Anpin is Chesed, Gevurah, Tiferet, and the Nukvah is Netzach, Hod, Yesod (וְנִמְצָא א״כ שֶׁז״א הוּא חַג״ת וְנוּקְבָא נֶה״י). And this is a great secret that I informed you at the beginning of the introduction to Idra Zuta (וְז״ס גָּדוֹל שֶׁהוֹדַעְתִּיךָ בִּתְחִלַּת הַקְדָּמָה לְאַדְר״ז), that Chokhmah, Binah, Da‘at are the three heads of Atika (כִּי חב״ד ג׳ רֵישִׁין דְּעַתִּיקָא), and Chesed, Gevurah, Tiferet are the three heads of Ze’ir Anpin (וְחַג״ת ג׳ רֵישִׁין דְּז״א), and Netzach, Hod, Yesod are the three heads of the Nukvah (וְנֶה״י ג׳ רֵישִׁין דְּנוּקְבָא). And through this you will understand why the Nukvah always stands at the back of Ze’ir Anpin, at the conclusion of the Tiferet, behind Netzach, Hod, Yesod (וְהִנֵּה בָּזֶה תָּבִין לָמָּה הַנּוּקְבָא הִיא עוֹמֶדֶת תָּמִיד בָּאֲחוֹרֵי (ז״א) סִיּוּם הַתִּפְאֶרֶת אֲחוֹרֵי נֶה״י), for there she always stands, and from there she is made (כִּי שָׁם עוֹמֶדֶת תָּמִיד וּמִשָּׁם נַעֲשֵׂית). It is thus found that the heads of these Netzach, Hod, Yesod begin from the navel of the Tiferet of the six extremities, which is the intermediate aspect called Ze’ir Anpin (וְנִמְצָא רֹאשׁ נֶה״י אֵלּוּ מַתְחִילִין מִן הַטַּבּוּר הַתִּפְאֶרֶת שֶׁל ו״ק שֶׁהוּא בְּחִי׳ תִּיכוֹנָה הַנִּקְרָא ז״א).

And now we shall explain these aspects—how they are made through Ibbur, Yenikah, and Mochin (וְעַתָּה נְבָאֵר בְּחִי׳ אֵלּוּ אֵיךְ נַעֲשִׂין עַל־יְדֵי עִיבּוּר וִינִיקָה וּמוֹחִין). And behold, at the beginning of the Ibbur there was the Zivug [Union], and then the drop emerged in the aspect of ten Malkhuyot that are within these ten Sefirot of externality (וְהִנֵּה בִּתְחִלַּת הָעִיבּוּר הָיָה הַזִּוּוּג וְאָז יָצְאָה הַטִּפָּה בִּבְחִי׳ י׳ מַלְכֻיּוֹת שֶׁיֵּשׁ בְּי״ס אֵלּוּ דְּחִיצוֹנִיּוּת). And afterward, during the Ibbur, these ten Sefirot of externality were completed (וְאַחַר כָּךְ בְּעִיבּוּר נִשְׁלְמוּ י״ס אֵלּוּ הַחִיצוֹנִיּוּת), some say: during the Ibbur the Netzach, Hod, Yesod of the nine Sefirot emerged (נ״א בְּעִיבּוּר יָצְאוּ נֶה״י דְּט״ס), for all of them are nothing but Netzach, Hod, Yesod alone, as mentioned above (אֲשֶׁר כֻּלָּן אֵינָן רַק נֶה״י לְבַד כַּנַּ״ל). And this is by way of a general explanation: that the Netzach, Hod, Yesod that are within each one of these nine Sefirot of externality were completed (וְזֶהוּ בְּדֶרֶךְ כְּלָלוּת פֵּרוּשׁ שֶׁהַנֶה״י שֶׁיֵּשׁ בְּכָל א׳ מֵאֵלּוּ ט״ס דְּחִיצוֹנִיּוּת נִשְׁלְמוּ). How so? Netzach of Netzach, and Netzach of Chesed, and Netzach of Chokhmah; and Hod of Hod, and Hod of Gevurah, and Hod of Binah; and Yesod of Yesod, and Yesod of Tiferet, and Yesod of Da‘at (כֵּיצַד נֵצַח דְּנֵצַח וְנֵצַח דְּחֶסֶד וְנֵצַח דְּחָכְמָה וְהוֹד הַהוֹד וְהוֹד גְּבוּרָה וְהוֹד בִּינָה וִיסוֹד דְּיְסוֹד וִיסוֹד דְּתִפְאֶרֶת וִיסוֹד דַּעַת).

Behold, there are nine Sefirot within him at the time of Ibbur (הֲרֵי יֵשׁ בּוֹ ט״ס בְּעֵת הָעִיבּוּר), and therefore the body of the fetus is small even though it has nine Sefirot (וְלָכֵן גּוּף הָעֻבָּר קָטָן אַף עַל פִּי שֶׁיֵּשׁ בּוֹ ט״ס). And afterward, during Yenikah, the intermediate aspect enters, which is Chesed, Gevurah, Tiferet in nine sections (וְאַחַר כָּךְ בִּינִיקָה נִכְנֶסֶת הַבְּחִי׳ הַתִּיכוֹנָה שֶׁהֵם חַג״ת בְּט׳ פְּרָקִין). And they were clothing themselves little by little within the nine Sefirot mentioned above, which are nothing but the aspect of Netzach, Hod, Yesod of the externality (וְהָיוּ מִתְלַבְּשִׁין מְעַט מְעַט תּוֹךְ הַט״ס הַנַּ״ל שֶׁאֵינָן רַק בְּחִי׳ נֶה״י שֶׁל הַחִיצוֹנִיּוּת), for all externality is nothing but the aspect of Netzach, Hod, Yesod alone, complete (כִּי כָּל חִיצוֹנִיּוּת אֵינָהּ רַק בְּחִי׳ נֶה״י לְבַד גְּמוּרוֹת). And in Ibbur, only Netzach, Hod, Yesod within Netzach, Hod, Yesod are made (וּבְעִיבּוּר נַעֲשֶׂה נֶה״י שֶׁבְּנֶה״י לְבַד), and after all of them clothed themselves, it is found that since these are the aspect of Chesed, Gevurah, Tiferet, they gave power to the Chesed, Gevurah, Tiferet of the externality, which are Chesed, Gevurah, Tiferet within Netzach, Hod, Yesod, and they too grew in the externality (וְאַחַר הִתְלַבְּשָׁם כֻּלָּם נִמְצָא שֶׁכֵּיוָן שֶׁאֵלּוּ הֵם בְּחִי׳ חַג״ת נָתְנוּ כֹּחַ בְּחַג״ת שֶׁל הַחִיצוֹנִיּוּת שֶׁהֵם חַג״ת שֶׁבְּנֶה״י וְגַם הֵם גָּדְלוּ בְּחִיצוֹנִיּוּת).

It is thus found now that he has two aspects of Ze’ir Anpin: the intermediate and the external (וְנִמְצָא עַתָּה כִּי יֵשׁ לוֹ ב׳ בְּחִינוֹת דְּז״א הַתִּיכוֹנָה וְהַחִיצוֹנָה). However, the external now grows with a second growth, namely that the Chesed, Gevurah, Tiferet within it grew in this manner (אָֽמְנָם הַחִיצוֹנָה נִגְדֶּלֶת עַתָּה גִּדּוּל ב׳ וְהוּא שֶׁנִּגְדַּל בָּהּ חַג״ת שֶׁבָּהֶן בְּאוֹפֶן זֶה): Chesed within Netzach, Chesed within Chesed, Chesed within Chokhmah; Gevurah within Hod, Gevurah within Gevurah, Gevurah within Binah; Tiferet within Yesod, Tiferet within Tiferet, Tiferet within Da‘at (חֶסֶד שֶׁבְּנֵצַח חֶסֶד שֶׁבְּחֶסֶד חֶסֶד שֶׁבְּחָכְמָה גְּבוּרָה שֶׁבְּהוֹד גְּבוּרָה שֶׁבִּגְבוּרָה גְּבוּרָה שֶׁבְּבִינָה תִּפְאֶרֶת שֶׁבִּיסוֹד תִּפְאֶרֶת שֶׁבְּתִפְאֶרֶת תִּפְאֶרֶת שֶׁבְּדַעַת). And in this you will see how, in Yenikah, the small one grows in each and every limb within him, and in each and every Sefirah within him itself (וּבָזֶה תִּרְאֶה אֵיךְ בִּינִיקָה נִגְדַּל הַקָּטָן בְּכָל אֵיבָר וְאֵיבָר שֶׁבּוֹ וּבְכָל סְפִירָה וּסְפִירָה שֶׁבּוֹ עַצְמָם), and they are not an addition of other limbs, but rather the limbs themselves grow (וְאֵינָם תּוֹסֶפֶת אֵיבָרִים אֲחֵרִים אַךְ הָאֵיבָרִים עַצְמָם נִגְדָּלִים).

For behold, in each and every Sefirah of the nine of Ibbur, a third was added to them now, as mentioned above (כִּי הֲרֵי בְּכָל סְפִירָה וּסְפִירָה מֵהַט׳ שֶׁל הָעִיבּוּר נִגְדַּל בָּהֶם עַתָּה שְׁלִישׁ כַּנַּ״ל). For the entire length of the right line at the time of Gadlut [Greatness] is only three thirds (כִּי כָּל אֹרֶךְ קַו יָמִין בְּעֵת הַגַּדְלוּת הֵם ג״פ לְבַד), and behold, in Ibbur the right line was three thirds of three—meaning one third of each section (וְהֲרֵי בְּעִיבּוּר הָיָה קַו יָמִין ג׳ שְׁלִישִׁים מִג״פ ר״ל שְׁלִישׁ מִכָּל פֶּרֶק וָפֶרֶק), which are Netzach within Netzach of Netzach, and Netzach within Chesed of Netzach, and Netzach within Chokhmah of Netzach (שֶׁהוּא נֵצַח שֶׁבְּנֵצַח דְּנֵצַח וְנֵצַח שֶׁבְּחֶסֶד דְּנֵצַח וְנֵצַח שֶׁבְּחָכְמָה דְּנֵצַח).

And now an additional third was added and grew in each and every one of those sections, which is Chesed within each and every section (וְעַתָּה נִתְוֹסֵף וְנִגְדַּל שְׁלִישׁ א׳ בְּכָל פֶּרֶק וָפֶרֶק שֶׁהוּא חֶסֶד שֶׁבְּכָל פֶּרֶק וָפֶרֶק), and all of this is in the externality (וְכָל זֶה בְּחִיצוֹנִיּוּת). But in the intermediate aspect, the six extremities within it came all at once, for their essence is the aspect of Chesed, Gevurah, Tiferet; therefore immediately the entire aspect of the six extremities grew in a single time (אַךְ בַּתִּיכוֹנָה בָּאוּ הַו״ק שֶׁבָּהּ בְּפַעַם אַחַת שֶׁהֲרֵי עַצְמוּתָן הוּא בְּחִי׳ חַג״ת לָכֵן תֵּכֶף נִגְדְּלָה בְּפַעַם אַחַת כָּל בְּחִי׳ ו״ק). And understand this—why the intermediate aspect is called Yetzirah and the aspect of six extremities (וְהָבֵן זֶה לָמָּה נִקְרָא בְּחִי׳ הַתִּיכוֹנָה יְצִירָה וּבְחִי׳ ו״ק), and why they said that Yenikah is from the aspect of the six extremities (וְלָמָּה אָמְרוּ כִּי הַיְנִיקָה הִיא מִבְּחִי׳ ו״ק). And it would have been fitting to say that they are only three extremities, similar to the Ibbur, which were the three lower extremities Netzach, Hod, Yesod (וְהָיָה רָאוּי לוֹמַר שֶׁהֵם ג׳ קְצָווֹת לְבַד דֻּגְמַת הָעִיבּוּר שֶׁהָיוּ ג׳ קְצָווֹת תַּחְתּוֹנִים נֶה״י). However, they are called six extremities because they are the six intermediate extremities that are completed together in a single time (אָֽמְנָם נִקְרָא ו״ק יַעַן הֵם ו״ק הַתִּיכוֹנִים שֶׁנִּגְמָרִים בְּפַעַם אַחַת יַחַד).

Behold, this is one reason—because of the Chesed, Gevurah, Tiferet themselves (הֲרֵי טַעַם א׳ בַּעִיבּוּר הַחַג״ת עַצְמָן). And also because the externality was completed to the six extremities, as mentioned above—behold, this is a second reason (וְגַם חִיצוֹנִיּוּת נִשְׁלְמוּ לו״ק כַּנַּ״ל הֲרֵי טַעַם ב׳). And also because these are the aspect of the six extremities of Yenikah of the entire Gadlut [Greatness] in its generality (וְגַם כִּי אֵלּוּ הֵם בְּחִי׳ ו״ק דְּיְנִיקָה שֶׁל הַגַּדְלוּת כֻּלּוֹ בִּכְלָלוּת). Afterward, in Gadlut [Greatness], the inner aspects entered, which are Chokhmah, Binah, Da‘at in nine Sefirot (אַחַר כָּךְ בְּגַדְלוּת נִכְנְסוּ בְּחִי׳ פְּנִימִיּוּת שֶׁהֵם חב״ד בְּט״ס), and they clothed themselves little by little within the nine Sefirot of the intermediate aspect, which are nothing but Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod of the intermediate aspect (וּמִתְלַבְּשִׁין מְעַט מְעַט תּוֹךְ ט״ס דְּבְחִי׳ אֶמְצָעִי שֶׁאֵינָן רַק חַג״ת נֶה״י שֶׁל בְּחִי׳ הָאֶמְצָעִית).

And now this intermediate aspect grew in the aspect of nine Sefirot of Chokhmah, Binah, Da‘at within it (וְעַתָּה נִגְדְּלָה בְּחִי׳ זוֹ אֶמְצָעִית בִּבְחִי׳ ט״ס חב״ד שֶׁבָּהּ), for since the inner aspect entered, which is entirely the aspect of Chokhmah, Binah, Da‘at, as mentioned above (כִּי כֵּיוָן שֶׁנִּכְנְסָה בְּחִי׳ פְּנִימִית שֶׁכֻּלָּהּ הוּא בְּחִי׳ חב״ד כַּנַּ״ל). Therefore the Chokhmah, Binah, Da‘at within the intermediate aspect also grew and was revealed (לָכֵן הַחב״ד שֶׁבִּבְחִי׳ אֶמְצָעִית גַּם הוּא נִגְדַּל וְנִתְגַּלָּה).

It is found that the Chokhmah within Netzach, and the Chokhmah within Chesed, and the Chokhmah within Chokhmah of the intermediate were revealed and grew (נִמְצָא כִּי חָכְמָה שֶׁבְּנֵצַח וְחָכְמָה שֶׁבְּחֶסֶד וְחָכְמָה שֶׁבְּחָכְמָה שֶׁל הַתִּיכוֹנִית נִתְגַּלּוּ וְנִגְדְּלוּ). And likewise Binah within Hod, and Binah within Gevurah, and Binah within Binah (וְכֵן בִּינָה שֶׁבְּהוֹד וּבִינָה שֶׁבִּגְבוּרָה וּבִינָה שֶׁבְּבִינָה). And Da‘at within Yesod, and Da‘at within Tiferet, and Da‘at within Da‘at grew (וְדַעַת שֶׁבִּיסוֹד וְדַעַת שֶׁבְּתִפְאֶרֶת וְדַעַת שֶׁבְּדַעַת נִגְדְּלוּ).

Behold, the nine sections of the intermediate were completed, all of which are only the three Sefirot Chesed, Gevurah, Tiferet alone (וַהֲרֵי נִשְׁלְמוּ ט״פ דְּתִיכוֹנוֹת שֶׁכֻּלָּם הֵם ג״ס חַג״ת לְבַד), and they grew by one third now (וְהִגְדִּילוּ שְׁלִישׁ [א׳] עַתָּה). And then the stature of the man was completed entirely (וְאָז נִשְׁלְמָה קוֹמַת הָאִישׁ לְגַמְרֵי). And also in the externality, the Chokhmah, Binah, Da‘at within them grew, in the same manner as in the intermediate (וְגַם בַּחִיצוֹנוֹת נִגְדְּלוּ הַחב״ד שֶׁבָּהֶם עַל דֶּרֶךְ הַנַּ״ל בַּתִּיכוֹנִית). And behold, now their Gadlut [Greatness] was completed: nine sections of Chokhmah, Binah, Da‘at within nine sections of Chesed, Gevurah, Tiferet within nine sections of Netzach, Hod, Yesod (וַהֲרֵי נִשְׁלַם עַתָּה הַגַּדְלוּת שֶׁבָּהֶם ט״פ דְּחב״ד תּוֹךְ ט״פ דְּחג״ת תּוֹךְ ט״פ דְּנֶה״י). However, they are only nine Sefirot alone, and in each one there are three sections (אָֽמְנָם אֵינָם רַק ט״ס לְבַד וּבְכָל א׳ ג״פ). And all of this is the aspect in Ze’ir Anpin mentioned in the sections above (וְכָל זֶה בְּחִי׳ בְּז״א הַנִּזְכָּר בַּפְּרָקִין דִּלְעֵיל).

And behold, through this you will understand how Netzach, Hod, Yesod are Nefesh, and Chesed, Gevurah, Tiferet are Ruach, and Chokhmah, Binah, Da‘at are Neshamah and Chayah, which are the aspects of A"B"Y"A (וְהִנֵּה בָּזֶה תָּבִין אֵיךְ נֶה״י הֵם נֶפֶשׁ וְחג״ת רוּחַ וְחב״ד נְשָׁמָה וְחַיָּה שֶׁהֵם בְּחִי׳ אבי״ע). Therefore the liver is the seat of the Nefesh, and it corresponds to Netzach, Hod, Yesod at the end of Tiferet, for there the three upper sections of Netzach, Hod, Yesod are bound, as is known—“there the heads of the thighs cleave” (לָכֵן הַכָּבֵד בּוֹ הַנֶּפֶשׁ וְהוּא נֶגֶד נֶה״י בְּסִיּוּם הַתִּפְאֶרֶת כִּי שָׁם נִקְשָׁרִים ג״פ הָעֶלְיוֹנִים דְּנֶה״י כַּנּוֹדָע דְּתַמָּן דְּבִיקִין רֵישֵׁי יַרְכִין). And the heart is the seat of the Ruach and stands in the middle three, Chesed, Gevurah, Keter (וְהַלֵּב בּוֹ הָרוּחַ וְעוֹמֵד בְּג׳ אֶמְצָעִית חַג״כ). And the brain is the seat of the Neshamah and stands in the three upper ones (וּמוֹחַ בּוֹ הַנְּשָׁמָה וְעוֹמֵד בְּג״ר).

However, from there each one branches out from its place, each one according to its level (אָֽמְנָם מִשָּׁם מִסְתַּעֵף כָּל א׳ מִמְּקוֹמוֹ כָּל א׳ בְּמַדְרֵגָתוֹ). How is it that the Nefesh, which is revealed in the liver corresponding to the heads of the sections of Netzach, Hod, Yesod as mentioned above, certainly was also there above in all the aspects of the upper external Kelim [Vessels], yet it was not revealed nor ascended by name until Netzach, Hod, Yesod of Ze’ir Anpin (כֵּיצַד הַנֶּפֶשׁ אֲשֶׁר מִתְגַּלֵּית בַּכָּבֵד שֶׁכְּנֶגֶד רֵישֵׁי פְּרָקִין דְּנֶה״י כַּנַּ״ל בְּוַדַּאי שֶׁגַּם (שָׁם) הָיְתָה לְמַעְלָה בְּכָל בְּחִי׳ כֵּלִים חִיצוֹנִים הָעֶלְיוֹנִים אֲבָל אָמְנָם לֹא נִתְגַּלְּתָה וְלֹא עָלְתָה בְּשֵׁם עַד נֶה״י דְּז״א). For there stand Netzach, Hod, Yesod within Netzach, Hod, Yesod, and Netzach, Hod, Yesod within Chesed, Gevurah, Tiferet, and Netzach, Hod, Yesod within Chokhmah, Binah, Da‘at, and all of them are the aspect of Nefesh and Netzach, Hod, Yesod (כִּי עוֹמְדִין נֶה״י דְּנֶה״י וְנֶה״י דְּחג״ת וְנֶה״י דְּחב״ד וְכֻלָּם בְּחִי׳ נֶפֶשׁ וְנֶה״י). But the Ruach is revealed in the heart, which stands in Chesed, Gevurah, Tiferet of Ze’ir Anpin (אַךְ הָרוּחַ נִגְלֶה בַּלֵּב הָעוֹמֵד בְּחג״ת דְּז״א), for there are Chesed, Gevurah, Tiferet within Netzach, Hod, Yesod, and Chesed, Gevurah, Tiferet within Chesed, Gevurah, Tiferet, and Chesed, Gevurah, Tiferet within Chokhmah, Binah, Da‘at (כִּי שָׁם חַג״ת דְּנֶה״י וְחַג״ת דְּחג״ת וְחַג״ת דְּחב״ד).

And the Neshamah is revealed in the brain, which stands in Chokhmah, Binah, Da‘at of Ze’ir Anpin (וְהַנְּשָׁמָה נִתְגַּלֵּית בַּמּוֹחַ הָעוֹמֵד בְּחב״ד דְּז״א), for there are Chokhmah, Binah, Da‘at within Netzach, Hod, Yesod, and Chokhmah, Binah, Da‘at within Chesed, Gevurah, Tiferet, and Chokhmah, Binah, Da‘at within Chokhmah, Binah, Da‘at (כִּי שָׁם חב״ד דְּנֶה״י וְחב״ד דְּחג״ת וְחב״ד דְּחב״ד). But the essential point is that the Nefesh clothes itself in the external Kelim [Vessels], and the Ruach in the intermediate, and the Neshamah in the inner ones (אַךְ הָעִיקָּר כִּי הַנֶּפֶשׁ נִתְלַבֶּשֶׁת בַּכֵּלִים הַחִיצוֹנִים וְהָרוּחַ בַּתִּיכוֹן וְהַנְּשָׁמָה בַּפְּנִימִים). It is thus found that in the brain there are Nefesh–Ruach–Neshamah, except that all of them are the aspect of Neshamah—namely, the Neshamah of the Neshamah, and the Neshamah of the Ruach, and the Neshamah of the Nefesh (וְנִמְצָא כִּי בַּמּוֹחַ יֵשׁ נר״ן אֶלָּא שֶׁכֻּלָּם הֵם בְּחִי׳ נְשָׁמָה שֶׁהוּא נִשְׁמַת הַנְּשָׁמָה וְנִשְׁמַת הָרוּחַ וְנִשְׁמַת הַנֶּפֶשׁ).

And therefore we say that the Neshamah is in the brain (וְלָכֵן אָנוּ אוֹמְרִים כִּי הַנְּשָׁמָה בַּמּוֹחַ). Afterward, in the heart there are Nefesh–Ruach–Neshamah (אַחַ״כ בַּלֵּב יֵשׁ נר״ן), and all of them are the aspect of Ruach (וְכֻלָּן בְּחִי׳ רוּחַ), which is the Ruach of the Neshamah, and the Ruach of the Ruach, and the Ruach of the Nefesh (שֶׁהוּא רוּחַ הַנְּשָׁמָה וְרוּחַ הָרוּחַ וְרוּחַ הַנֶּפֶשׁ), therefore we say that the Ruach is in the heart (לָכֵן אָנוּ אוֹמְרִים שֶׁהָרוּחַ בַּלֵּב). And afterward, in the liver there are Nefesh–Ruach–Neshamah (וְאַחַ״כ בַּכָּבֵד יֵשׁ נר״ן), and all of them are the aspect of Nefesh (וְכֻלָּן בְּחִי׳ נֶפֶשׁ), which are the Nefesh within the Neshamah, the Nefesh of the Ruach, and the Nefesh of the Nefesh (שֶׁהֵם נֶפֶשׁ שֶׁבַּנְּשָׁמָה נֶפֶשׁ הָרוּחַ נֶפֶשׁ הַנֶּפֶשׁ), therefore we say that the Nefesh is in the liver (לָכֵן אָנוּ אוֹמְרִים שֶׁהַנֶּפֶשׁ בַּכָּבֵד).

The general principle that emerges is that the brain, heart, and liver—being the inner vessels of the body (הַכְּלָל הָעוֹלֶה כִּי מוֹחַ לֵב כָּבֵד לִהְיוֹתָן כֵּלִים פְּנִימִים דְּגוּף), and each one having three aspects—inner, intermediate, and outer (וְכ״א יֵשׁ בּוֹ ג׳ בְּחִינוֹת פְּנִימִי תִּיכוֹן וְחִיצוֹן), as is known that even in Ibbur and Yenikah the fetus has a kingly aspect (כַּנּוֹדָע כִּי אֲפִלּוּ בְּעִיבּוּר וִינִיקָה יֵשׁ אֶל הָעוּבָּר מֶלֶ״ךְ), yet because they are more inward than all the body (אַךְ לִהְיוֹתָן יוֹתֵר פְּנִימִי מִכָּל הַגּוּף), there the essence of Nefesh–Ruach–Neshamah clothes itself and is revealed (שָׁם מִתְלַבְּשִׁין וּמִתְגַּלִּין עִיקַּר הַנר״ן), since their chain is in the middle line, which is the essence of the body (יַעַן שַׁלְשֶׁלֶתָן בְּקו הָאֶמְצָעִי שֶׁהוּא עִיקַּר הַגּוּף), and from there they send forth their illumination to all the limbs in this manner (וּמִשָּׁם מְשַׁלְּחִין הֶאָרָתָן בְּכָל הָאֵיבָרִים בְּאוֹפֶן זֶה).

For the liver, from its externality, sends the Nefesh within the Nefesh to the Netzach, Hod, Yesod of the externality (כִּי הַכָּבֵד מֵחִיצוֹנִיּוּתוֹ שׁוֹלֵחַ נֶפֶשׁ שֶׁבַּנֶּפֶשׁ לְנֵצַח הוֹד יְסוֹד דְּחִיצוֹנִית), and the Ruach within the Nefesh it sends from its intermediacy to the Chesed, Gevurah, Tiferet of the externality (וְרוּחַ שֶׁבַּנֶּפֶשׁ שׁוֹלֵחַ מֵהַתִּיכוֹנִיּוּת שֶׁלּוֹ אֶל חַג״ת שֶׁבְּחִיצוֹנִית), and from its inner aspect it sends Neshamah to the Chokhmah, Binah, Da‘at within the Nefesh of the externality (וּמִפְּנִימִיּוּתוֹ שׁוֹלֵחַ נְשָׁמָה לְחב״ד שֶׁבַּנֶּפֶשׁ דְּחִיצוֹנִית). And afterward, the heart sends the Nefesh of the Ruach to the Netzach, Hod, Yesod of the intermediate (וְאַחַ״כ הַלֵּב שׁוֹלֵחַ נֶפֶשׁ דְּרוּחַ אֶל נֶה״י דְּתִיכוֹנוֹת), and the Ruach of the Ruach to the Chesed, Gevurah, Tiferet of the intermediate (וְרוּחַ דְּרוּחַ לְחג״ת דְּתִיכוֹנוֹת), and from its inner aspect it sends the Neshamah of the Ruach to the Chokhmah, Binah, Da‘at of the intermediate (וּמִפְּנִימִיּוּתוֹ שׁוֹלֵחַ נְשָׁמָה דְּרוּחַ לְחב״ד דְּתִיכוֹנוֹת).

And afterward, the brain sends from its externality the Nefesh of the Neshamah to the Netzach, Hod, Yesod of the inner (וְאַחַ״כ הַמּוֹחַ שׁוֹלֵחַ מֵחִיצוֹנִיּוּתוֹ נֶפֶשׁ שֶׁבַּנְּשָׁמָה לְנֶה״י דְּפְנִימִיּוֹת), and from its intermediacy it sends the Ruach of the Neshamah to the Chesed, Gevurah, Tiferet of the inner (וּמִתִּיכוֹנִיּוּתוֹ שׁוֹלֵחַ רוּחַ דְּנְשָׁמָה לְחג״ת דְּפְנִימִיּוֹת), and from its inner aspect it sends the Neshamah within the Neshamah to the Chokhmah, Binah, Da‘at of the inner (וּמִפְּנִימִיּוּתוֹ שׁוֹלֵחַ נְשָׁמָה שֶׁבַּנְּשָׁמָה לְחב״ד שֶׁבִּפְנִימִיּוֹת). Thus it has been explained that all of Ze’ir Anpin is only nine Sefirot, even though it is divided into three aspects, and these are complete nine Sefirot and require no more (וְהֲרֵי נִתְבָּאֵר כִּי כָּל הַז״א אֵינוֹ רַק ט״ס אַף עַל פִּי שֶׁנֶּחְלַק לְג׳ בְּחִינוֹת וְאֵלּוּ הֵם ט״ס גְּמוּרוֹת וְאֵ״צ יוֹתֵר). And indeed, each Sefirah of these is divided into many particulars, for each Sefirah of the externality is divided into a thousand myriads (וְאָֽמְנָם כָּל סְפִירָה מֵאֵלּוּ נֶחְלָקִין לְכַמָּה פְּרָטִים כִּי כָּל סְפִירָה דְּחִיצוֹנִית נֶחְלָק לְאֶלֶף רְבָבוֹת), and each Sefirah of the intermediate into six thousand myriads (וְכָל סְפִירָה מֵהַתִּיכוֹנִית לְו׳ אֲלָפִים רְבָבוֹת), and each Sefirah of the inner is divided into ten thousand myriads of parasangs (וְכָל סְפִירָה מֵהַפְּנִימִית נֶחְלָק לְעֶשֶׂרֶת אֲלָפִים רְבָבוֹת פַּרְסָאוֹת), as mentioned in Tikkun 53 (כְּנִזְכָּר תִּקּוּן נ״ג).

Chapter 3

שער כז פרק ג

[27:3] And know that just as each one of these complete nine Sefirot is divided into three aspects alone (וְדַע כִּי כְּמוֹ שֶׁכָּל א׳ מֵאֵלּוּ הַט״ס הַשְּׁלֵמוֹת נֶחְלָקוֹת לְג׳ בְּחִינוֹת לְבַד), how so? The Sefirah of Chokhmah has within it Chokhmah, Chesed, Netzach, since they are from the right line (כֵּיצַד סְפִירַת חָכְמָה יֵשׁ בָּהּ חח״ן יַעַן הֵם מִקַּו יָמִין), and in this same manner the rest of the Sefirot (וְכְעֵד זֶה שְׁאָר הַסְּפִירוֹת). And likewise every aspect of them is included of three (וְכֵן כָּל בְּחִי׳ מֵהֶם כְּלוּלָה מִג׳), and in this same manner to many aspects (וְכְעֵד זֶה לְכַמָּה בְּחִינוֹת), for just as there are three generalities, so it is in each and every Sefirah (כִּי כְּמוֹ שֶׁהוּא ג׳ כְּלָלוֹת כֵּן הוּא בְּכָל סְפִירָה וּסְפִירָה), and it is divided into thousands upon thousands (וְנֶחְלֶקֶת לְאֶלֶף אֲלָפִים), and all of them are only in the aspect of three (וְכֻלָּם בִּבְחִי׳ ג׳ לְבַד). And the reason for this is that there is no drop less than the measure of ten, and within it are three points (וְסִבָּה לָזֶה כִּי אֵין טִפָּה פְּחוּתָה מִשִּׁעוּר י׳ וְיֵשׁ בָּהּ ג׳ קוּצִין), and this is the secret of the three lines—right, left, and middle—necessarily (וְהוּא סוֹד ג׳ קַוִּין יָמִין וּשְׂמֹאל וְאֶמְצָעִית בְּהֶכְרֵחַ). Thus, the complete nine Sefirot mentioned above are divided into three parts and three lines, as stated (כֵּן הַט״ס הַשְּׁלֵמוֹת הַנַּ״ל נֶחְלָקוֹת לְג׳ חֲלָקִים וְג׳ קַוִּין כַּנַּ״ל). And remember this well, that every aspect is divided into three aspects alone (וּזְכוֹר זֶה הֵיטֵב כִּי כָּל בְּחִי׳ נֶחְלֶקֶת לְג׳ בְּחִי׳ לְבַד). However, each and every aspect of these three has within it the generality of ten Sefirot (אָֽמְנָם כָּל בְּחִי׳ וּבְחִי׳ מֵאֵלּוּ הַג׳ יֵשׁ בָּהּ כְּלָלוּת י״ס), for thus the letter Yod has the numerical value of ten, and yet it has only three lines (כִּי כֵּן הַיּו״ד גִּימַטְרִיָּא עֲשָׂרָה וְאֵין בָּהּ רַק ג׳ קַוִּין לְבַד).

And the matter is that it itself is divided into three lines (וְהָעִנְיָן כִּי הִיא עַצְמָהּ נֶחְלֶקֶת לְג׳ קַוִּין), and each line has a head, middle, and end—three divisions—making ten Sefirot in each aspect (וְכָל קַו יֵשׁ בּוֹ רת״ס ג״פ הֲרֵי י״ס בְּכָל בְּחִי׳). However, all the ten are called one aspect (אָֽמְנָם כָּל הַי׳ נִקְרָא בְּחִי׳ א׳). It is thus found that in each and every aspect there are three aspects, each one of which is included of ten Sefirot (נִמְצָא כִּי בְּכָל בְּחִי׳ וּבְחִי׳ יֵשׁ ג׳ בְּחִי׳ אֲשֶׁר כָּל א׳ מֵהֶם כָּלוּל מִי״ס). For thus Ze’ir Anpin has only three lines (כִּי כֵּן הַז״א יֵשׁ בּוֹ ג׳ קַוִּין לְבַד), and within it there are three times ten Sefirot—inner, intermediate, and outer (וְיֵשׁ בּוֹ ג״פ י״ס פְּנִימִי תִּיכוֹן חִיצוֹן). And behold, in order that this be depicted in your eyes, we shall illustrate it through the matter of the Names themselves (וְהִנֵּה כְּדֵי שֶׁיִּצְטַיֵּר בְּעֵינֶיךָ נְצַיֵּר בְּעִנְיַן הַשֵּׁמוֹת עַצְמָם).

Behold, we wrote above that there are three Kelim [Vessels] in each and every Sefirah (הִנֵּה כָּתַבְנוּ לְעֵיל כִּי יֵשׁ ג׳ כֵּלִים בְּכָל סְפִירָה וּסְפִירָה), and we shall illustrate the aspect of Keter, and from it may all the others be understood (וְנְצַיֵּר בְּחִי׳ הַכֶּתֶר וּמִמֶּנּוּ יִתְבָּאֵר כֻּלָּם), and these are they (וְאֵלּוּ הֵן): The first, outer: Yod Yod Heh Yod Heh Vav Yod Heh Vav Heh (א׳ חִיצוֹן יו״ד יו״ד ה״י יו״ד ה״י וי״ו יו״ד ה״י וי״ו ה״א). The second, intermediate: Yod Heh Vav Heh (ב׳ אֶמְצָעִי יו״ד ה״י וי״ו ה״א). The third, inner: Alef Heh Yod Heh (ג׳ פְּנִימִי אל״ף ה״י יו״ד ה״י).

And behold, in Ibbur there was revealed at first only the outer aspect (וְהִנֵּה בְּעִיבּוּר לֹא נִתְגַּלָּה תְּחִלָּה רַק בְּחִי׳ חִיצוֹן), and not all of it, but only Yod–Heh–Vav–Heh which is at the end of that Name (וְלֹא כֻּלּוֹ רַק יו״ד ה״י וי״ו ה״א אֲשֶׁר בְּסוֹף הַשֵּׁם), and this is the aspect of Netzach, Hod, Yesod within the Keter (זֶהוּ בְּחִי׳ נֶה״י שֶׁבַּכֶּתֶר). Afterward, in Yenikah there was revealed from the intermediate the aspect of Vav–Heh within it (אַחַ״כ נִתְגַּלָּה בִּינִיקָה מִשָּׁם הַתִּיכוֹן בְּחִי׳ וי״ו ה״א שֶׁבּוֹ), and also from the outer there was revealed Yod–Heh–Vav within it (וְגַם מִשָּׁם הַחִיצוֹן נִתְגַּלָּה יו״ד ה״י וי״ו שֶׁבּוֹ). Afterward, in Gadlut [Greatness] the entire inner Name was revealed (וְאַחַ״כ בְּגַדְלוּת נִתְגַּלָּה הַשֵּׁם הַפְּנִימִי כֻּלּוֹ), and also from the intermediate there was revealed Yod–Heh (וְגַם מִשָּׁם הַתִּיכוֹן נִתְגַּלָּה יו״ד ה״י), and thereby it was completed (וּבָזֶה נִשְׁלַם), and also from the outer there was revealed Yod–Yod–Heh (וְגַם מִשָּׁם הַחִיצוֹן נִתְגַּלָּה יו״ד יו״ד ה״י), and it was entirely completed (וְנִשְׁלַם כֻּלּוֹ). And in this same manner it is in every Sefirah and Sefirah (וְכְעֵד זֶה בְּכָל סְפִירָה וּסְפִירָה).

And behold, at the time of the emanation of the Kings there emerged Arich Anpin and Abba and Imma in all three of their aspects (וְהִנֵּה בְּעֵת אֲצִילוּת הַמְּלָכִים יָצְאוּ בְּחִי׳ א״א וְאו״א בְּכָל ג׳ בְּחִינוֹתֵיהֶן), therefore each one of them existed in complete nine Sefirot (לָכֵן כָּל א׳ מֵהֶם הָיוּ בְּט״ס גְּמוּרוֹת). Their three upper ones are the inner aspects in their nine sections (אֲשֶׁר הַג״ר שֶׁבָּהֶם הֵם בְּחִי׳ הַפְּנִימִים בְּט׳ פְּרָקֵיהֶם), and the three intermediate ones are the intermediate aspects in nine sections (וְהַג׳ אֶמְצָעִים הֵם בְּחִי׳ הַתִּיכוֹנִים בְּט״פ), and the three lower ones are the external aspects in nine sections (וְהַג״ת הֵם בְּחִי׳ חִיצוֹנִיּוֹת בְּט״פ). But Ze’ir Anpin and Nukvah emerged in a different manner (אַךְ זו״ן יָצְאוּ בְּאוֹפֶן אַחֵר), for Ze’ir Anpin emerged with two aspects—outer and intermediate (כִּי ז״א יָצָא בִּשְׁתֵּי בְּחִינוֹת חִיצוֹן וְתִיכוֹן), and these two aspects are together called only six extremities, as explained above (אֲשֶׁר בּ׳ בְּחִינוֹת אֵלּוּ נִקְרָא ו״ק לְבַד בֵּין שְׁנֵיהֶן כַּנַּ״ל). But the inner aspect did not enter into him until after the Tikkun (אַךְ הַפְּנִימִי לֹא נִכְנַס בּוֹ עַד אַחַר הַתִּקּוּן), and the Nukvah emerged only in a single aspect alone (וְהַנּוּקְבָא לֹא יָצְאָה רַק בְּחִי׳ אַחַת לְבַד). That is to say, that there was revealed in her only the Malkhut within each of the nine Sefirot of her external aspect (ר״ל כִּי לֹא נִתְגַּלְּתָה בָּהּ רַק מַלְכוּת שֶׁבְּכָל הַט״ס שֶׁל בְּחִי׳ הַחִיצוֹנִיּוּת שֶׁלָּהּ). Therefore there were in Ze’ir Anpin three times—namely, in Ibbur the Netzach, Hod, Yesod, and in Yenikah Chesed, Gevurah, Tiferet, and in Gadlut [Greatness] Chokhmah, Binah, Da‘at (לָכֵן הָיָה בְּז״א ג׳ זְמַנִּים שֶׁהֵם בְּעִיבּוּר ד״ת נֶה״י״ם וּבִינִיקָה חַג״ת וּבְגַדְלוּת חב״ד). But the Malkhut had four aspects (אַךְ הַמַּלְכוּת הָיָה לָהּ ד׳ בְּחִינוֹת): the first, a point, and it is in the secret of the Malkhut within her (א׳ נְקוּדָה וְהִיא בְּסוֹד הַמַּלְכוּת שֶׁבָּהּ); the second, that also Netzach, Hod, Yesod grew (ב׳ שֶׁנִּגְדְּלוּ גַּם נֶה״י); the third, that also Chesed, Gevurah, Tiferet grew (ג׳ שֶׁנִּגְדְּלוּ גַּם חַג״ת); the fourth, that also Chokhmah, Binah, Da‘at grew (ד׳ שֶׁנִּגְדְּלוּ גַּם חב״ד). And these four times correspond to the four Hehs in the Name B״N, and they are called the four women (וְאֵלּוּ הַד׳ זְמַנִּים הֵם כְּנֶגֶד ד׳ הַהֵי״ן שֶׁבְּשֵׁם ב״ן וְהֵם נִקְרְאוּ ד׳ נָשִׁים). And all of them are only the aspect of her externality (וְכֻלָּן בְּחִי׳ חִיצוֹנִיּוּת שֶׁלָּהּ לְבַד). And the reason is that since she is the aspect of Malkhut, therefore there was a time in which there was in her only the aspect of Malkhut alone (וְהַטַּעַם כִּי כֵּיוָן שֶׁהִיא בְּחִי׳ הַמַּלְכוּת לָכֵן הָיָה בָּזֶה זְמַן שֶׁלֹּא הָיָה בָּהּ רַק בְּחִי׳ מַלְכוּת לְבַד), and therefore it is called a point (לָכֵן נִקְרָא נְקוּדָה). And there were in Ze’ir Anpin six aspects of Malkhut that are within the six extremities (וְהָיָה בּוֹ בְּז״א ו׳ בְּחִינוֹת מַלְכוּת אֲשֶׁר בְּו״ק), but in the Nukvah there was only one Malkhut alone, which is the Malkhut within Malkhut, and it is one point (אַךְ בַּנּוּקְבָא הָיָה בָּהּ מַלְכוּת א׳ לְבַד שֶׁבַּמַּלְכוּת וְהִיא נְקוּדָה א׳). But all of them are points, and therefore they died (אַךְ כֻּלָּם הֵם נְקוּדוֹת וְלָכֵן מֵתוּ).

But now, in the Ibbur, when also the Netzach, Hod, Yesod grew within her, she did not die (אַךְ עַתָּה בְּעִיבּוּר שֶׁנִּגְדַּל גַּם נֶה״י שֶׁבָּהּ לֹא מית). And understand this reason well—how in Ibbur she did not die, for it was not as at the beginning (וְהָבֵן טַעַם זֶה הֵיטֵב אֵיךְ בְּעִיבּוּר לֹא מֵתָה שֶׁלֹּא הָיְתָה כְּבַתְּחִלָּה). And this is the secret of what we explained: that now in Ibbur a Partzuf was rectified, made with lines (וְז״ס שֶׁבֵּאַרְנוּ שֶׁנִּתְקַן שֶׁנַּעֲשֶׂה עַתָּה בְּעִיבּוּר פַּרְצוּף בְּקַוִּין), and there are no lines except in the aspect of three points—Netzach, Hod, Yesod (וְאֵין קַוִּין אֶלָּא בִּבְחִי׳ ג׳ נְקוּדוֹת נֶה״י). But when it was six points of Malkhut alone, there were not three lines (אַךְ בִּהְיוֹתוֹ ו׳ נְקוּדוֹת מַלְכוּת לְבַד לֹא יֵשׁ ג׳ קַוִּין). And you will also understand why they were all called kings, for there is in them only the aspect of Malkhuyot, even in Ze’ir Anpin (וְגַם תָּבִין לָמָּה נִקְרְאוּ כֻּלָּם מְלָכִים כִּי אֵין בָּהֶם רַק בְּחִי׳ מַלְכֻיּוֹת אַף בְּז״א). And it appears to me, according to this approach, that every external aspect is called Malkhut (וְנִלְע״ד כְּפִי דֶּרֶךְ זֶה כִּי כָּל בְּחִי׳ חִיצוֹנִית נִקְרֵאת מַל׳ כַּנַּ״ל), since Netzach, Hod, Yesod are the three heads of the Nukvah (דְּנֶה״י הֵם ג׳ רֵישִׁין דְּנוּקְבָא). And thus at first there was only the external aspect (וְא״כ הָיְתָה תְּחִלָּה בְּחִי׳ חִיצוֹנִית), and afterward in Ibbur the externality—Netzach, Hod, Yesod—was rectified (וְאַחַר כָּךְ בְּעִיבּוּר נִתְקַן הַחִיצוֹנִית נֶה״י), and in Yenikah the intermediate was added (וּבִינִיקָה נִתְוֹסֵף הַתִּיכוֹן), and in Gadlut [Greatness] the inner (וּבְגַדְלוּת הַפְּנִימִי).

Chapter 4

שער כז פרק ד

[27:4] And know that the first two aspects, since there are in them only six extremities, are called Elohim, as is known (וְדַע כִּי הַב׳ בְּחִינוֹת רִאשׁוֹנִים כֵּיוָן שֶׁאֵין בָּהֶם רַק ו״ק נִקְרָא אֱלֹהִים כַּנּוֹדָע), for every aspect of six extremities is called Elohim (כִּי כָּל בְּחִי׳ ו״ק נִקְרָא אֱלֹהִים). For thus Ze’ir Anpin, being the six extremities of the entirety of the world of Atzilut, is called Elohim (כִּי כֵּן ז״א לִהְיוֹתוֹ ו״ק שֶׁל כְּלָלוּת עוֹלָם הָאֲצִילוּת נִקְרָא אלקים), in relation to Arich Anpin, which is called Havayah (בְּעֶרֶךְ א״א הַנִּקְרָא הֲוָיָה), as mentioned in the Idra (כַּנִּזְכָּר בְּאַדְרָא).

It is thus found that the six extremities of Ze’ir Anpin are called Elohim, and the Mochin are Havayah (נִמְצָא כִּי הַו״ק דְּז״א נִקְרָא אֱלֹהִים וְהַמּוֹחִין הֲוָיָה). Thus all of these are only six extremities of the totality of Atzilut (א״כ כָּל אֵלּוּ אֵינָם רַק ו״ק שֶׁל כְּלָלוּת (הָאֲצִילוּת)), and even though you will see that there is Havayah in the external and intermediate—even in the Kelim [Vessels]—this is in particularity (וְאַף עַל פִּי שֶׁתִּרְאֶה שֶׁיֵּשׁ הֲוָיָה בְּחִיצוֹנִית וְתִיכוֹנִית אֲפִלּוּ בַּכֵּלִים הוּא בִּפְרָטוּת). However, the generality of the external is called Elohim, as is known, for all of Ze’ir Anpin is called Elohim (אָֽמְנָם כְּלָלוּת הַחִיצוֹנִית נִקְרָא אֱלֹהִים כְּמוֹ שֶׁנּוֹדָע כִּי כָּל הַז״א נִקְרָא אֱלֹהִים). And from this Name Elohim are divided many myriads of Names of Havayah (וּמִזֶּה שֵׁם אֱלֹהִים מִתְחַלְּקִין לְכַמָּה רְבָבוֹת שֵׁמוֹת שֶׁל הֲוָיָה). And likewise the Nukvah of Ze’ir Anpin, which grasps all three worlds, is called Elohim (וְכֵן הַנּוּקְבָא דְּז״א הָאוֹחֶזֶת כָּל ג׳ עוֹלָמוֹת וְנִקְרֵאת אֱלֹהִים). And there are aspects of Havayah below, even among the angels, as is known (וְיֵשׁ בְּחִי׳ הֲוָיוֹת לְמַטָּה אֲפִלּוּ בַּמַּלְאָכִים כַּנּוֹדָע), except that these Havayah are all drawn from the Name Elohim (אֶלָּא שֶׁהֵם הֲוָיוֹת נִמְשָׁכִין כֻּלָּם בְּשֵׁם אֱלֹהִים). And now we shall explain the matter in greater detail (וְעַתָּה נְבָאֵר הָעִנְיָן יוֹתֵר בִּפְרָטוּת).

Know that all this which we have said—even in Gadlut [Greatness]—is only the aspect of Netzach, Hod, Yesod alone (דַּע כִּי כָּל זֶה שֶׁאָמַרְנוּ אֲפִלּוּ בְּגַדְלוּת אֵינוֹ רַק בְּחִי׳ נֶה״י לְבַד). The explanation is as follows: the Chokhmah, Binah, Da‘at of the inner are the three upper sections of the Netzach, Hod, Yesod of Ze’ir Anpin (פֵּרוּשׁ כִּי חב״ד שֶׁל פְּנִימִים הֵם ג״פ עֶלְיוֹנִים דְּנֶה״י דְּז״א), and the Chesed, Gevurah, Tiferet of the inner are the three intermediate sections of the Netzach, Hod, Yesod of Ze’ir Anpin (וְחג״ת דְּפְנִימִים הֵם ג״פ תִּיכוֹנִים דְּנֶה״י דְּז״א), and the Netzach, Hod, Yesod of the inner are the three lower sections of the Netzach, Hod, Yesod of Ze’ir Anpin (וְנֶה״י דְּפְנִימִים הֵם ג״פ תַּחְתּוֹנִים דְּנֶה״י דְּז״א). And in this same manner there is the intermediate aspect within these Netzach, Hod, Yesod, and they are nine sections and are called the intermediacy of Netzach, Hod, Yesod (וְכְעֵד זֶה הַנַּ״ל יֵשׁ בְּחִי׳ תִּיכוֹנוֹת בְּנֶה״י אֵלּוּ וְהֵם ט״פ וְנִקְרָא תּוֹכְנִיּוֹת דְּנֶה״י). And likewise there is an external aspect within these Netzach, Hod, Yesod, and they are nine sections and are called the externality of Netzach, Hod, Yesod (וְכְעֵד זֶה יֵשׁ בְּחִי׳ חִיצוֹנִית בְּנֶה״י אֵלּוּ וְהֵם ט״פ וְנִקְרָא חִיצוֹנִית דְּנֶה״י). It is thus found that they are three times Netzach, Hod, Yesod within Netzach, Hod, Yesod, and Netzach, Hod, Yesod within Netzach, Hod, Yesod (נִמְצָא כִּי הֵם ג״פ נֶה״י תּוֹךְ נֶה״י וְנֶה״י תּוֹךְ נֶה״י), and all of them are called Netzach, Hod, Yesod alone (וְכֻלָּם נִקְרְאוּ נֶה״י לְבַד), except that there are three Kelim [Vessels] in it, one within the other, and all of them are from Netzach, Hod, Yesod alone (אֶלָּא שֶׁיֵּשׁ בּוֹ ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה וְכֻלָּם מִנֶּה״י לְבַד). If so, the nine Sefirot of Ze’ir Anpin in their three aspects are nothing but from Netzach, Hod, Yesod of Ze’ir Anpin alone, in nine sections (וְאִם כֵּן הַט״ס דְּז״א בְּג׳ בְּחִינוֹתֵיהֶם אֵינָם רַק מִנֶּה״י דְּז״א לְבַד מִט״פ).

Except that afterward we wish to speak in a more particular manner, to say that these three Kelim [Vessels] are one within the other: the outer is Netzach, Hod, Yesod, the intermediate is Chesed, Gevurah, Tiferet, and the inner is Chokhmah, Binah, Da‘at (אֶלָּא שֶׁאַחַ״כ אָנוּ רוֹצִים לְדַבֵּר דֶּרֶךְ פְּרָטִי יוֹתֵר לוֹמַר כִּי אֵלּוּ הַג׳ כֵּלִים הֵם זֶה לִפְנִים מִזֶּה חִיצוֹן נֶה״י וְהַתִּיכוֹן חַג״ת וְהַפְּנִימִי חב״ד), since they are Nefesh–Ruach–Neshamah of Netzach, Hod, Yesod (לְפִי שֶׁהֵם נר״ן דְּנֶה״י).

However, all three of them are the aspect of Netzach, Hod, Yesod alone (אָֽמְנָם שְׁלָשְׁתָּן בְּחִי׳ נֶה״י לְבַד), and this is the secret of the Tzadi of the Tzelem [Image] (וְז״ס צ׳ דְּצֶלֶם). And afterward, all that was stated above is the lamed of the Tzelem [Image], which are Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְאַחַ״כ כָּל הַנַּ״ל הוּא בלֵ דְּצֶלֶם הֵם חַג״ת דְּז״א). And they are nine sections, nine complete Sefirot of the aspect of Nefesh, and are called Netzach, Hod, Yesod (וְהֵם ט״פ ט׳ סְפִירוֹת גְּמוּרוֹת בְּחִי׳ נֶפֶשׁ נִקְרָא נֶה״י). And within them there are other Chesed, Gevurah, Tiferet in nine other sections, and they are the aspect of Ruach and are called Chesed, Gevurah, Tiferet (וּבְתוֹכָם יֵשׁ חַג״ת אֲחֵרִים בְּט״פ אֲחֵרִים וְהֵם בְּחִי׳ רוּחַ וְנִקְרָא חַג״ת). And within them there are inner Chesed, Gevurah, Tiferet in nine Sefirot, and they are the aspect of Neshamah and are called Chokhmah, Binah, Da‘at (וּבְתוֹכָם יֵשׁ חַג״ת פְּנִימִי בְּט״ס וְהֵם בְּחִי׳ נְשָׁמָה וְנִקְרָא חב״ד). But all of them are only Chesed, Gevurah, Tiferet (אַךְ כֻּלָּם אֵינָם רַק חַג״ת). And in this same manner, the brain of the Tzelem [Image] is Chokhmah, Binah, Da‘at and Keter of Ze’ir Anpin, and they are exactly according to what was explained above (וְעַל דֶּרֶךְ זֶה מוֹחַ דְּצֶלֶם הֵם חב״ד וְכֶתֶר דְּז״א וְהֵם מַמָּשׁ עַל דֶּרֶךְ הַנַּ״ל).

It is thus found that Ze’ir Anpin is not called completely mature until all three aspects of the Tzelem [Image] enter (נִמְצָא כִּי אֵין נִקְרָא זְעֵיר אַנְפִּין גָּדוֹל לְגַמְרֵי עַד שֶׁיִּכָּנְסוּ כָּל בְּחִי׳ דְּצֶלֶם שְׁלָשְׁתָּן), and then he is complete with ten full Sefirot, like Tevunah, in which the Tzelem [Image] clothes itself into her ten Sefirot (וְאָז הוּא שָׁלֵם בְּי״ס גְּמוּרוֹת דֻּגְמַת תְּבוּנָה אֲשֶׁר הַצֶּלֶם מִתְלַבֵּשׁ בְּי״ס שֶׁלָּהּ). As is known, that the Tzadi are in her Netzach, Hod, Yesod, and Lamed in her Chesed, Gevurah, Tiferet, and Mem in her Chokhmah, Binah, Da‘at (כַּנּוֹדָע כִּי צ׳ בְּנֶה״י שֶׁלָּהּ וְל׳ בְּחַג״ת וְם׳ בְּחב״ד שֶׁלָּהּ). But the distinction is as explained above, that there are four women in the Nukvah, and likewise four women in Binah—Imma Ila’ah (אַךְ הַחִלּוּק הוּא כַּנַּ״ל כִּי ד׳ נָשִׁים יֵשׁ בַּנּוּקְבָא וְכְמוֹ כֵּן ד׳ נָשִׁים בְּבִינָה אִמָּא עִילָּאָה).

For the aspect of her Chokhmah, Binah, Da‘at is called Imma, the supernal Binah (שֶׁבְּחִי׳ חב״ד שֶׁלָּהּ נִקְרָא אִמָּא בִּינָה עִילָּאָה), and her Chesed, Gevurah, Tiferet is called the first Tevunah (וְחַג״ת שֶׁלָּהּ נִקְרָא תְּבוּנָה רִאשׁוֹנָה), and her Netzach, Hod, Yesod is called the second Tevunah (וְנֶה״י שֶׁלָּהּ נִקְרָא תְּבוּנָה שְׁנִיָּה), and her Malkhut is called the third Tevunah (וּמַלְכוּת שֶׁלָּהּ נִקְרָא תְּבוּנָה ג׳), and it is the fourth in relation to Binah (וְהִיא רְבִיעִית בְּעֶרֶךְ הַבִּינָה). And in this third Tevunah, within all her ten Sefirot, the entire Tzelem [Image] of Ze’ir Anpin clothes itself (וּבְזוֹ הַתְּבוּנָה הַג׳ בְּכָל י״ס שֶׁלָּהּ מִתְלַבֵּשׁ כָּל הַצֶּלֶם כֻּלּוֹ דְּז״א). Thus Ze’ir Anpin is as great as the Malkhut of Imma Ila’ah, entirely equal, exactly so (בְּאוֹפֶן שֶׁז״א גָּדוֹל כְּמוֹ הַמַּלְכוּת דְּאִמָּא עִילָּאָה כֻּלּוֹ שָׁוֶה בְּשָׁוֶה מַמָּשׁ). In such a manner that Malkhut is the fourth aspect in relation to Imma (בְּאוֹפֶן כִּי מַלְכוּת הִיא בְּחִי׳ רְבִיעִית בְּעֶרֶךְ אִמָּא), and this is the secret of “and He counts the quarter of Israel” (וְזֶה סוֹד וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל), for Ze’ir Anpin is called Israel, the quarter of Imma Ila’ah (כִּי ז״א נִקְרָא יִשְׂרָאֵל רֹבַע שֶׁל אִמָּא עִלָּאָה).