The Fifteenth Gate

השער חמשה אשר

Chapter 1

שער לא פרק א מ״ת

The Gate of the Partzufim of Ze’ir Anpin and Nukvah, and it is divided into five chapters

[31:1] And now it is necessary to explain the matter of Ze’ir Anpin and Nukvah—who they are (וְעַתָּה צָרִיךְ לְבָאֵר עִנְיַן זו״ן מִי הֵם), and afterward we will explain the aspect of their second Ibbur for the need of the Mochin of Gadlut (וְאַחַר כָּךְ נְבָאֵר בְּחִינַת עִיבּוּר ב׳ שֶׁלָּהֶם לְצֹרֶךְ הַמּוֹחִין דְּגַדְלוּת). Also the matter of the four aspects that we find will be explained, and they are Yisrael and Ya‘akov, Rachel and Leah—what their meaning is (גַּם יִתְבָּאֵר עִנְיַן ד׳ בְּחִינוֹת שֶׁמָּצִינוּ וְהֵם יִשְׂרָאֵל וְיַעֲקֹב רָחֵל וְלֵאָה מַה עִנְיָנָם). Behold, it is known that Yisrael and Ya‘akov are aspects of Ze’ir Anpin, and Rachel and Leah are aspects of their females (הִנֵּה נוֹדַע כִּי יִשְׂרָאֵל וְיַעֲקֹב הֵם בְּחִי׳ ז״א וְרָחֵל וְלֵאָה הֵם בְּחִי׳ הַנְּקֵבוֹת שֶׁלָּהֶם). But it is necessary that they are distinct aspects from one another (אֲבָל בְּהֶכְרֵחַ הוּא שֶׁהֵם בְּחִינוֹת חֲלוּקוֹת זֶה מִזֶּה). And the matter is as follows (וְהָעִנְיָן הוּא):

Behold, the Ze’ir Anpin mentioned in the Zohar throughout all our compositions is the one called Yisrael (כִּי הִנֵּה ז״א הַנִּזְכָּר בַּזֹּהַר בְּכָל חִבּוּרֵינוּ הוּא הַנִּקְרָא יִשְׂרָאֵל), and it is the aspect of six Sefirot of the generality of the ten Sefirot of Atzilut, which are from Chesed until Yesod, as is known (וְהוּא בְּחִי׳ ו״ס שֶׁל כְּלָלוּת י״ס דַּאֲצִילוּת שֶׁהֵם מֵחֶסֶד עַד יְסוֹד כַּנּוֹדָע). And the Nukvah of Ze’ir Anpin is the tenth Sefirah, which is Malkhut, among the ten Sefirot of the generality of the entire world of Atzilut as well (וְנוּקְבָא דְּז״א הִיא הַמַּלְכוּת הָעֲשִׂירִית שֶׁבְּי״ס דְּכְלָלוּת עוֹלָם אֲצִילוּת כֻּלּוֹ גַּם כֵּן), and she is the one called Rachel (וְהִיא הַנִּקְרֵאת רָחֵל).

For this reason she is called Rachel, the mainstay of the house, as is known (כִּי לָכֵן נִקְרֵאת רָחֵל עֲקֶרֶת הַבַּיִת כַּנּוֹדָע). Thus, in summary, Ze’ir Anpin and Nukvah are the ones called Yisrael and Rachel (בְּאוֹפֶן כִּי זו״ן הֵם הַנִּקְרָאִים יִשְׂרָאֵל וְרָחֵל). However, Ya‘akov and Leah are the aspects of the kings and the vessels of Abba and Imma from the aspect of their backs (וְאָ מְנָם יַעֲקֹב וְלֵאָה הֵם הַבְּחִינוֹת שֶׁל הַמְּלָכִים וְהַכֵּלִים שֶׁל או״א מִבְּחִינַת אֲחוֹרַיִם שֶׁלָּהֶם), which fell into the place of the Nukvah of Ze’ir Anpin, of Rachel, of Atzilut (שֶׁנָּפְלוּ בִּמְקוֹם נוּקְבָא דְּז״א דְּרָחֵל דַּאֲצִילוּת), and they remained there and did not descend below into Beri’ah (וְנִשְׁאֲרוּ שָׁם וְלֹא לְמַטָּה בִּבְּרִיאָה). And below, with the help of Hashem, we will explain that although Ze’ir Anpin is one complete Partzuf and is called Yisrael (וּלְמַטָּה בְּעֶזְרַת ה׳ נְבָאֵר כִּי אַף עַל פִּי שֶׁז״א הוּא פַּרְצוּף אֶחָד שָׁלֵם וְנִקְרָא יִשְׂרָאֵל), nevertheless he too is divided into two aspects (עִכָּ״ז גַּם הוּא נֶחְלָק לִב׳ בְּחִינוֹת): from the chest and above he is called Yisrael (כִּי עַד הֶחָזֶה נִקְרָא יִשְׂרָאֵל), and from there and below, until his feet, he is called Yeshurun (וּמִשָּׁם וּלְמַטָּה עַד רַגְלָיו נִקְרָא יְשֻׁרוּן), as it is written, “And there was a king in Yeshurun” (וּכְמ״ש וַיְהִי בִּישֻׁרוּן מֶלֶךְ). And these two aspects, which are Yisrael and Yeshurun, are called Ze’ir Anpin (וּב׳ בְּחִינוֹת אֵלּוּ שֶׁהֵם יִשְׂרָאֵל וִישֻׁרוּן הֵם נִקְרָאִים ז״א), and this will be explained below, with the help of Hashem (וּלְמַטָּה יִתְבָּאֵר בְּעֶזְרַת ה׳). And we will begin to explain the matter of Ze’ir Anpin and Nukvah, which are Yisrael and Rachel (וְנַתְחִיל לְבָאֵר עִנְיַן זו״ן שֶׁהֵם יִשְׂרָאֵל וְרָחֵל), and afterward we will explain Ya‘akov and Leah (וְאַחַר כָּךְ נְבָאֵר יַעֲקֹב וְלֵאָה). And first it is necessary that we explain the matter of Ze’ir Anpin, the matter of the Mochin that come to him in the second Ibbur, which are the aspect of the three upper Sefirot within him (וּבַתְּחִלָּה צָרִיךְ שֶׁנְּבָאֵר עִנְיַן ז״א עִנְיַן הַמּוֹחִין הַבָּאִים לוֹ בְּעִיבּוּר הַב׳ שֶׁהֵם בְּחִי׳ ג״ר שֶׁבּוֹ).

Behold, in the second Ibbur of Ze’ir Anpin, which is for the sake of his Mochin (הִנֵּה בְּעִיבּוּר הַב׳ שֶׁל הַז״א שֶׁלְּצֹרֶךְ הַמּוֹחִין שֶׁלּוֹ), Abba and Imma engaged in a Zivug [Union] (נִזְדַּוְּגוּ או״א), and Abba generated from his brain a drop of male essence (וְאַבָּא הוֹלִיד מִן מוֹחַ שֶׁלּוֹ טִפָּה דְּדַכּוּרָא), and they are the totality of Chokhmah and Binah and the five Chasadim and the five Gevurot from the aspect of his Da‘at (וְהֵם כְּלָלוּת חו״ב וְה״ח וְה״ג מִבְּחִי׳ הַדַּעַת שֶׁלּוֹ). And Imma also gave the aspect of her drop of Mayin Nukvin [Feminine Waters] (וְגַם אִמָּא נָתְנָה בְּחִי׳ טִפַּת מ״נ שֶׁלָּהּ), and they are Chokhmah and Binah and the five Chasadim and the five Gevurot, which are her Da‘at, as is known (וְהֵם חו״ב וְה״ח וְה״ג שֶׁהֵם הַדַּעַת שֶׁלָּהּ כַּנּוֹדָע). And after they were in the secret of Ibbur (וְאַחַר הֱיוֹתָן בְּסוֹד הָעִיבּוּר), Tevunah gave birth to them in the secret of birth (יָלְדָה אוֹתָם הַתְּבוּנָה בְּסוֹד לֵידָה), and they emerged through her Yesod (וְיָצְאוּ דֶּרֶךְ הַיְסוֹד שֶׁלָּהּ).

And it has already been explained above that these Mochin of Ze’ir Anpin mentioned above were first enclothed within the Netzach, Hod, Yesod of Tevunah (וּכְבָר נִתְבָּאֵר לְעֵיל כִּי אֵלּוּ הַמּוֹחִין שֶׁל ז״א הַנַּ״ל נִתְלַבְּשׁוּ תְּחִלָּה בְּתוֹךְ נֵצַח הוֹד יְסוֹד שֶׁל הַתְּבוּנָה), and afterward all of them together were enclothed and spread within Ze’ir Anpin (וְאַחַר כָּךְ נִתְלַבְּשׁוּ כֻּלָּם יַחַד וְנִתְפַּשְּׁטוּ תּוֹךְ ז״א). And this is its meaning (וְזֶה עִנְיָנוֹ), for it has been explained in Idra Ha’azinu, daf 295, that Abba is more concealed and hidden than Imma (כִּי נִתְבָּאֵר בְּאַדְרָא הָאֲזִינוּ דְּרצ״ה דְּאַבָּא טָמִיר וְגָנִיז יְתִיר מֵאִמָּא), and therefore also the Netzach, Hod, Yesod of Abba were enclothed within the Netzach, Hod, Yesod of Tevunah (וְעַל כֵּן גַּם הַנֵּצַח הוֹד יְסוֹד דְּאַבָּא נִתְלַבְּשׁוּ תּוֹךְ נֵצַח הוֹד יְסוֹד דְּתְּבוּנָה), in this manner (בְּאוֹפֶן זֶה):

For the Mochin of Chokhmah of Ze’ir Anpin, which is drawn from Abba, was enclothed within the Netzach of Abba (כִּי מוֹחַ הַחָכְמָה דְּז״א שֶׁנִּמְשָׁךְ מִן אַבָּא נִתְלַבֵּשׁ בְּנֵצַח שֶׁל אַבָּא), and the Mochin of Binah of Ze’ir Anpin, which is drawn from Abba, was enclothed within the Hod of Abba (וּמוֹחַ הַבִּינָה דְּז״א שֶׁנִּמְשָׁךְ מִן אַבָּא נִתְלַבֵּשׁ תּוֹךְ הוֹד שֶׁל אַבָּא). And the Mochin of Da‘at of Ze’ir Anpin, which is drawn to him from the Da‘at of Abba, is inclusive of the five Chasadim from the aspect of the Mochin of Chokhmah of Abba, and the five Gevurot from the Mochin of Binah of Abba (וְהַמּוֹחַ שֶׁל הַדַּעַת דְּזְעֵיר אַנְפִּין שֶׁנִּמְשָׁךְ לוֹ מִדַּעַת דְּאַבָּא וְהוּא כָּלוּל מִן ה״ח מִבְּחִינַת מוֹחַ חָכְמָה דְּאַבָּא וְה״ג מִמּוֹחַ בִּינָה דְּאַבָּא).

And behold, this Da‘at was enclothed within the Yesod of Abba (וְהִנֵּה דַּעַת זֶה הוּא שֶׁנִּתְלַבֵּשׁ תּוֹךְ יְסוֹד דְּאַבָּא). And in a similar manner were enclothed the three Mochin that were drawn to Ze’ir Anpin from the side of Imma, which are the Chokhmah–Binah–Da‘at of Imma, and they were enclothed within the Netzach, Hod, Yesod of Imma (וְכְעֵין זֶה נִתְלַבְּשׁוּ ג׳ מוֹחִין שֶׁנִּמְשְׁכוּ לְז״א מִצַּד אִמָּא שֶׁהֵם חב״ד דְּאִמָּא וְנִתְלַבְּשׁוּ בְּנֵצַח הוֹד יְסוֹד דְּאִמָּא). And after all this enclothing—after the Mochin from the side of Abba were within them—the Netzach, Hod, Yesod of Abba were enclothed within the Netzach, Hod, Yesod of Imma (וְאַחַר כָּל הִתְלַבְּשׁוּת זֶה שֶׁנִּתְלַבְּשׁוּ בְּנֵצַח הוֹד יְסוֹד דְּאַבָּא אַחַר הֱיוֹת בְּתוֹכָם הַמּוֹחִין דְּמִצַּד אַבָּא נִתְלַבְּשׁוּ נֵצַח הוֹד יְסוֹד דְּאַבָּא תּוֹךְ נֵצַח הוֹד יְסוֹד דְּאִמָּא). It is thus found that the Chokhmah–Binah–Da‘at of Ze’ir Anpin from the side of Abba have upon them two coverings and two screens, which are the vessels of the Netzach, Hod, Yesod of Abba and the vessels of the Netzach, Hod, Yesod of Imma (וְנִמְצָא אִם כֵּן כִּי חב״ד דְּז״א דְּמִצַּד אַבָּא יֵשׁ עֲלֵיהֶם ב׳ כִּסּוּיִים וּב׳ מַסָּכִים שֶׁהֵם הַכֵּלִים דְּנֵצַח הוֹד יְסוֹד דְּאַבָּא וְכֵלִים דְּנֵצַח הוֹד יְסוֹד דְּאִמָּא).

And behold, the Mochin of Da‘at of Ze’ir Anpin from the side of Abba is the one that arbitrates the two determinations: one between Chokhmah and Binah from the side of Abba, and one between Chokhmah and Binah from the side of Imma (וְהִנֵּה מוֹחַ הַדַּעַת שֶׁל ז״א דְּמִצַּד אַבָּא הוּא הַמַּכְרִיעַ הַב׳ הַכְרָעוֹת א׳ בֵּין חו״ב שֶׁמִּצַּד אַבָּא וְא׳ בֵּין חו״ב שֶׁמִּצַּד אִמָּא). Even though it is placed within the vessel of the Yesod of Abba, and they are placed within the two vessels of the Netzach–Hod of Imma, as explained above (אַף עַל פִּי שֶׁהוּא נָתוּן תּוֹךְ כְּלִי יְסוֹד אַבָּא וְהֵם נְתוּנִים תּוֹךְ ב׳ כֵּלִים דְּנֵצַח הוֹד דְּאִמָּא כַּנַּ״ל). It therefore follows that in this Da‘at there are four aspects included within it (וְאִם כֵּן נִמְצָא שֶׁיֵּשׁ בְּדַעַת זֶה ד׳ בְּחִינוֹת כְּלוּלוֹת בּוֹ): the aspect of Chokhmah–Binah that it takes from Chokhmah–Binah from the side of Abba, and the aspect of Chokhmah–Binah that it takes from Chokhmah–Binah from the side of Imma (בְּחִי׳ חו״ב שֶׁלָּקַח מִצַּד חו״ב דְּמִצַּד אַבָּא וּבְחִי׳ חו״ב שֶׁלָּקַח מִצַּד חו״ב דְּמִצַּד אִמָּא). And these four become the aspect of four Mochin, and all four are called Da‘at (וְאֵלּוּ הַד׳ נַעֲשִׂין בְּחִי׳ ד׳ מוֹחִין וְאַרְבַּעְתָּן נִקְרָאִים דַּעַת). And the Chokhmah–Binah that it took from the side of Abba become, within this Da‘at, the Chokhmah–Binah within it (וְהֵם בְּחִי׳ חו״ב שֶׁלָּקַח מִצַּד אַבָּא נַעֲשֶׂה בְּדַעַת זֶה חו״ב שֶׁבּוֹ). And the Chokhmah–Binah that it took from the side of Imma become, within this Da‘at, the Chasadim–Gevurot in relation to the Chokhmah–Binah within it from the side of Abba (וּבְחִי׳ חו״ב שֶׁלָּקַח מִצַּד אִמָּא נַעֲשֶׂה בְּדַעַת זֶה חו״ג בְּעֶרֶךְ חו״ב שֶׁבּוֹ שֶׁמִּצַּד אַבָּא).

It follows that this Da‘at of Ze’ir Anpin, which is in the Yesod of Abba, contains the totality of four Mochin—namely Chokhmah–Binah and Chasadim–Gevurot (נִמְצָא כִּי הַדַּעַת הַזֶּה דְּז״א שֶׁבִּיסוֹד אַבָּא יֵשׁ בּוֹ כְּלָלוּת ד׳ מוֹחִין וְהֵם חו״ב חו״ג). And all of them are three Mochin, as is known, for the five Chasadim and the five Gevurot are both called one Da‘at (וְכֻלָּם הֵם ג׳ מוֹחִין כַּנּוֹדָע כִּי ה״ח וְה״ג שְׁנֵיהֶם נִקְרָאִים דַּעַת א׳). Thus there are within it three Mochin—Chokhmah, Binah, and Da‘at—in particularity, and all three are called Da‘at in a general manner (אִם כֵּן יֵשׁ בּוֹ ג׳ מוֹחִין חב״ד בִּפְרָטוּת וּשְׁלָשְׁתָּן נִקְרָאִים דַּעַת דֶּרֶךְ כְּלָל). And this is the secret of “Hashem is a God of knowledges” (וְזֶה סוֹד אֵל דֵּעוֹת ה׳), for Ze’ir Anpin has within him two Da‘at: one from the Yesod of Abba and one from the Yesod of Imma (כִּי הַזְּעֵיר אַנְפִּין יֵשׁ בּוֹ ב׳ דֵּעוֹת א׳ מִיסוֹד דְּאַבָּא וְא׳ מִיסוֹד דְּאִמָּא). And thus the matter of the Mochin themselves has been explained (וַהֲרֵי נִתְבָּאֵר עִנְיַן הַמּוֹחִין בְּעַצְמָן).

Chapter 2

שער לא פרק ב מ״ת

[31:2] And now we will explain (וְעַתָּה נְבָאֵר) the manner of their enclothing within Ze’ir Anpin (אוֹפֶן הִתְלַבְּשׁוּתָן תּוֹךְ ז״א), for behold (כִּי הִנֵּה), when the Netzach, Hod, Yesod of Abba were within the Netzach, Hod, Yesod of Imma (בִּהְיוֹת הַנְהִ״י דְּאַבָּא תּוֹךְ הַנְהִ״י דְּאִמָּא), all of them together were enclothed within Ze’ir Anpin (נִתְלַבְּשׁוּ כֻלָּם יַחַד תּוֹךְ ז״א). And we will explain the matter of the expansion of the Netzach, Hod, Yesod of Imma (וְנְבָאֵר עִנְיַן הִתְפַּשְּׁטוּת נְהִ״י דְּאִמָּא), and from it will be explained the aspect of the expansion of the Netzach, Hod, Yesod of Abba (וּמִמֶּנּוּ יִתְבָּאֵר בְּחִי׳ הִתְפַּשְּׁטוּת נְהִ״י דְּאַבָּא).

Behold, it is known that the Netzach is divided into three sections (הִנֵּה נוֹדַע כִּי הַנֵּצַח הוּא מִתְחַלֵּק לְג״פ), and likewise the Mochin called Chokhmah which is within it is divided into three sections (וְכֵן הַמּוֹחַ הַנִּקְרָא חָכְמָה אֲשֶׁר בְּתוֹכוֹ נִתְחַלֵּק לְג״פ). And these expand along the right line of Ze’ir Anpin (וְאֵלּוּ מִתְפַּשְּׁטִין בְּקו יָמִין דְּז״א): The first section of the Netzach of Imma, within which is the upper third of the Mochin of Chokhmah, enclothes within the vessel of Chokhmah of Ze’ir Anpin (פ״ע דְּנֵצַח אִמָּא אֲשֶׁר בְּתוֹכוֹ שְׁלִישׁ עֶלְיוֹן דְּמוֹחַ חָכְמָה נִתְלַבֵּשׁ בִּכְלִי חָכְמָה דְּז״א). The middle section of the Netzach of Imma, within which is the middle third of the Mochin of Chokhmah, enclothes within the vessel of Chesed of Ze’ir Anpin (וּפֶרֶק אֶמְצָעִי דְּנֵצַח אִמָּא אֲשֶׁר בְּתוֹכוֹ שְׁלִישׁ אֶמְצָעִי שֶׁל מוֹחַ חָכְמָה מִתְלַבֵּשׁ בִּכְלִי חֶסֶד דְּז״א). And the lower section of the Netzach of Imma, within which is the lower third of the Mochin of Chokhmah, enclothes within the vessel of Netzach of Ze’ir Anpin (וּפ״ת דְּנֵצַח אִמָּא אֲשֶׁר בְּתוֹכוֹ שְׁלִישׁ תַּחְתּוֹן שֶׁל מוֹחַ חָכְמָה מִתְלַבֵּשׁ בִּכְלִי נֵצַח דְּז״א). And in this same manner were expanded the three sections of the Hod of Imma, within which are the three sections of the Mochin of Binah (וּכְעֵין זֶה נִתְפַּשְּׁטוּ ג״פ דְּהוֹד אִמָּא אֲשֶׁר בְּתוֹכָם ג״פ שֶׁל מוֹחַ בִּינָה), and they enclothed within the left line of Ze’ir Anpin, which are its Binah, Gevurah, and Hod (וְנִתְלַבְּשׁוּ תּוֹךְ קַו שְׂמָאלִי דְּז״א שֶׁהֵם בִּינָה גְּבוּרָה הוֹד שֶׁלּוֹ). And in this same manner were enclothed within the Netzach–Hod of Abba, within which are the Mochin of Chokhmah and Binah (וּכְעֵין זֶה נִתְלַבְּשׁוּ תּוֹךְ נֵצַח הוֹד שֶׁל אַבָּא אֲשֶׁר בְּתוֹכָם מוֹחַ חו״ב), and they were enclothed and expanded along the right line and the left line of Ze’ir Anpin, within the Netzach, Hod, Yesod of Imma (וְנִתְלַבְּשׁוּ וְנִתְפַּשְּׁטוּ בְּקו יָמִין וּבְקו שְׂמָאל דְּז״א תּוֹךְ נְהִ״י של אִמָּא).

And indeed, know (וְאָמְנָם דַּע) that the second section of the Netzach of Imma or the second section of the Hod of Imma (כִּי פ״ב שֶׁל נֵצַח דְּאִמָּא אוֹ פ״ב שֶׁל הוֹד אִמָּא), behold they expand through the entire length of the right or left arm of Ze’ir Anpin (הִנֵּה הֵם מִתְפַּשְּׁטִין בְּכָל אֹרֶךְ הַזְּרוֹעַ הַיְּמָנִי אוֹ הַשְּׂמָאלִי דְּז״א), and extend until the end of his fingernails (וְנִמְשָׁךְ עַד סִיּוּם צִפָּרְנָיו). And from within the fingernails of the fingers that light bursts forth (וּמִתּוֹךְ צִפָּרְנֵי אֶצְבְּעוֹת בּוֹקֵעַ אוֹר הַהוּא), to the third section of the Netzach or Hod of Imma (לְפ״ג שֶׁל נֵצַח אוֹ הוֹד שֶׁל אִמָּא), and it returns and re-enters and enclothes within the head of the right or left thigh of Ze’ir Anpin (וְחוֹזֵר וְנִכְנָס וּמִתְלַבֵּשׁ תּוֹךְ רֹאשׁ הַיָּרֵךְ הַיְּמָנִי אוֹ הַשְּׂמָאלִי דְּז״א), between joint and joint where there is a place of hollow (בֵּין פֶּרֶק לְפֶרֶק שֶׁשָּׁם הוּא מְקוֹם חָלָל), and the light is able to enter through there (וְיָכוֹל הָאוֹר לִכָּנֵס דֶּרֶךְ שָׁם), as will be explained later (כְּדַלְּקָמָן). And it expands throughout it until the end of his feet (וּמִתְפַּשֵּׁט בְּכֻלּוֹ עַד סִיּוּם רַגְלָיו). And you may liken this by way of analogy (וְכְאִלּוּ תַּמְשִׁיל דֶּרֶךְ מָשָׁל), that the hands of Ze’ir Anpin are extended and hanging downward (שֶׁיְּדֵי הַז״א פְּשׁוּטוֹת וּמְשֻׁלְשָׁלוֹת לְמַטָּה), and are suspended upon his body (וּתְלוּיוֹת עַל גּוּפוֹ), and the fingernails of his fingers reach until the heads of his thighs (וְצִפָּרְנֵי אֶצְבְּעוֹתָיו מַגִּיעִין עַד רָאשֵׁי יְרֵכוֹתָיו). And the Inner Light emerges from the fingernails of the fingers and enters into the heads of his thighs (וְיוֹצֵא או״פ מִצִפָּרְנֵי אֶצְבְּעוֹת וְנִכְנָסִין בְּרָאשֵׁי יְרֵכוֹתָיו), and so in this exact manner with the Netzach–Hod of Abba as well (וְכֵן עַד״ז בְּנֵצַח הוֹד שֶׁל אַבָּא).

And indeed, there is no aspect of the Netzach–Hod of Abba and Imma that enters and expands within the body of Ze’ir Anpin at all, which is his Keter–Tiferet–Tiferet (וְאָמְנָם אֵין בְּחִי׳ הַנ״ה דְּאו״א נִכְנָסִין וּמִתְפַּשְּׁטִין תּוֹךְ הַגּוּף שֶׁל ז״א כְּלָל שֶׁהוּא הַכְּת״ת שֶׁבּוֹ), for Netzach does not expand except in the right line alone, which are Chokhmah, Chesed–Netzach of Ze’ir Anpin (כִּי הַנֵּצַח אֵינוֹ מִתְפַּשֵּׁט אֶלָּא בְּקו יָמִין בִּלְבַד שֶׁהֵם חח״ן דְּז״א), and the Hod of Imma does not expand except in the left line, which are Binah–Gevurah–Hod of Ze’ir Anpin (וְהוֹד אִמָּא אֵינוֹ מִתְפַּשֵּׁט רַק בְּקו שְׂמָאלִי שֶׁהֵם בג״ה דְּז״א). But the Tiferet of Ze’ir Anpin is the middle line, and the Netzach–Hod of Abba and Imma—within which are the two Mochin called Chokhmah and Binah of Abba and Imma—do not enter it at all, but only into the two lines alone, the right and the left (אֲבָל ת״ת דְּז״א הוּא קַו הָאֶמְצָעִי וְאֵין נִכְנָסִין בּוֹ נ״ה דְּאו״א אֲשֶׁר בְּתוֹכָם תְּרֵין מוֹחִין הַנִּקְרָאִים חו״ב דְּאו״א כְּלָל רַק בִּב׳ הַקַּוִּים בִּלְבַד הַיְּמָנִי וְהַשְּׂמָאלִי). And this is the aspect of the connection that Chokhmah has with Chesed and Netzach, and the connection that Binah has with Gevurah and Hod (וְזֶהוּ בְּחִי׳ הַקֶּשֶׁר שֶׁיֵּשׁ לְחָכְמָה עִם חֶסֶד וְנֵצַח וְהַקֶּשֶׁר שֶׁיֵּשׁ לְבִּינָה עִם גְּבוּרָה וְהוֹד), and understand this very much and do not err (וְהָבֵן זֶה מְאֹד וְאַל תִּטְעֶה). And through this many questions and doubts will be resolved, among them the matter of seeing how Netzach–Hod, which are beneath Tiferet, have no connection at all with the arms, as is evident to physical sight, for they hang and emerge from the end of the body (וּבְזֶה יִתּוֹרְצוּ קֻשְׁיוֹת וּסְפֵקוֹת רַבּוֹת אֲשֶׁר מִכְּלָלָם הוּא לִרְאוֹת אֵיךְ נ״ה אֲשֶׁר תַּחַת הַת״ת וְאֵין לָהֶם הִתְקַשְּׁרוּת כְּלָל עִם הַזְּרוֹעוֹת כַּנִּרְאֶה בְּחוּשׁ הָרְאִיָּה כִּי מִסִּיּוּם הַגּוּף נִתְלִין וְיוֹצְאִין), and if so they are not bound to the right and left lines with Chesed and Gevurah—yet behold, both of them emerge from the middle line (וְאִם כֵּן אֵינָם נִקְשָׁרִים לְקו יְמִינִית וּשְׂמָאלִית עִם ח״ג וַהֲרֵי שְׁנֵיהֶם יוֹצְאִין מִקַּו הָאֶמְצָעִי)—but this will be understood through what has been explained above (אַךְ יוּבַן עִם הַנַּ״ל).

And through this it will also be resolved for you to see and to know (גַּם יִתּוֹרֵץ לְךָ לִרְאוֹת וְלָדַעַת) what becomes of the light that emerges from the end of the arms through the fingernails of the fingers (מַה נַּעֲשֶׂה מִן הָאוֹר הַיּוֹצֵא מִן סִיּוּם הַזְּרוֹעוֹת דֶּרֶךְ צִפָּרְנֵי אֶצְבְּעוֹת), and to where it goes and spreads (וּלְהֵיכָן הוֹלֵךְ וּמִתְפַּשֵּׁט). And if one were to say that it does not emerge at all (וְאִם נֹאמַר שֶׁאֵינוֹ יוֹצֵא כְּלָל), this is an even greater difficulty (זֶה דֹּחַק גָּדוֹל יוֹתֵר), for light is not drawn forth in vain (כִּי הָאוֹר לֹא נִמְשָׁךְ לְבַטָּלָה), but rather to spread into the lower ones and to illuminate them (אֶלָּא לְהִתְפַּשֵּׁט בַּתַּחְתּוֹנִים וּלְהָאִיר לָהֶם). And if one were to say that it enters through the body (וְאִם נֹאמַר שֶׁנִּכְנָס דֶּרֶךְ הַגּוּף), this is impossible for the reason explained above (זֶה אִי אֶפְשָׁר לְסִבָּה זוֹ הַנַּ״ל), for then you would nullify the aspect of the lines in the secret of right, left, and middle (שֶׁאָז בִּטַּלְתָּ בְּחִי׳ הַקַּוִּין בְּסוֹד יָמִין וּשְׂמֹאל וְאֶמְצָע).

And indeed it is necessary to know for what reason it was thus (וְאָמְנָם צָרִיךְ לָדַעַת עַל אֵיזֶה סִבָּה הָיְתָה כָּךְ), for behold we see that the middle line extends in straightness without interruption (כִּי הֲרֵי אָנוּ רוֹאִים שֶׁקַּו הָאֶמְצָעִי נִמְשָׁךְ בְּיֹשֶׁר בְּלִי הֶפְסֵק), whereas in the two lines, right and left, there is an interruption between Chesed and Netzach and between Gevurah and Hod (וּבִשְׁנֵי הַקַּוִּין יְמִינִי וּשְׂמָאלִי יֵשׁ הֶפְסֵק בֵּין חֶסֶד לְנֵצַח וּבֵּין גְּבוּרָה לְהוֹד), for behold the arms are separated from the legs (כִּי הֲרֵי הַזְּרוֹעוֹת הֵם בְּפֵרוּד מִן הַשּׁוֹקַיִם), and the lines are not connected together (וְאֵין הַקַּוִּין מְחֻבָּרִים יַחַד). And in order to answer all of this (וּלְהָשִׁיב אֶת כָּל זֹאת), it is necessary that we explain to you what is the matter of the fingernails of a person (צָרִיךְ שֶׁנְּבָאֵר לְךָ מַה עִנְיַן הַצִּפָּרְנַיִם שֶׁל הָאָדָם), and also the matter of the Klipot and the externals (גַּם עִנְיַן הַקְּלִיפּוֹת וְהַחִיצוֹנִים), which we find that our Sages of blessed memory said that their sustenance is from the fingernails (שֶׁמָּצִינוּ לְרַז״ל שֶׁיְּנִיקָתָן מִן הַצִּפָּרְנַיִם).

Therefore one who cuts them must wash his hands (לָכֵן צָרִיךְ הַקּוֹצְצָן לִטּוֹל אֶת יָדָיו). And they also said that in the morning an evil spirit rests upon the hands (גַּם אָמְרוּ כִּי בַּשַּׁחֲרִית רוּחַ רָעָה שׁוֹרָה עַל הַיָּדַיִם), and it does not depart until one washes his hands with water (וְאֵינָהּ מִסְתַּלֶּקֶת עַד שֶׁיִּטּוֹל יָדָיו בַּמַּיִם). Also, to understand the matter of Netzach–Hod, which are called “the knees of the sages,” for at their end they are (גַּם לְהָבִין עִנְיַן נ״ה שֶׁהֵם בִּרְכֵּי דְּרַבָּנָן דְּשָׁלֵהֵי מִנַּיְיהוּ הֲוֵי), for there the Klipot take hold (כִּי שָׁם מִתְאַחֲזִין הַקְּלִיפּוֹת), in the secret of “falsehood has no legs” (בְּסוֹד שֶׁקֶר אֵין לוֹ רַגְלַיִם), and in the secret of “all the day faint' (Davah ) [Lamentations 1:13] the opposite of Hod (וּבְסוֹד כָּל הַיּוֹם דּוֶ״ה הֵפֶךְ הוֹד), and matters like this. And behold, Netzach–Hod are in the secret of “willows of the brook,” sealed (וַהֲרֵי נ״ה הֵם סוֹד עַרְבֵי נָחַל סְתוּמִים), and they do not have an open opening like Yesod (וְאֵין לָהֶם פֶּתַח פָּתוּחַ כְּמוֹ הַיְסוֹד), and if so, from where do they draw sustenance (וְאִם כֵּן מֵהֵיכָן הֵם יוֹנְקִים).

But the matter is—know (אֲבָל הָעִנְיָן דַּע), that the place of the Klipah’s sustenance is from the ends of the fingers, the place of the fingernails (כִּי הַקְּלִיפָּה מְקוֹם יְנִיקָתָהּ הוּא מִסּוֹף הָאֶצְבְּעוֹת מְקוֹם הַצִּפָּרְנַיִם), for from there Inner Light bursts forth and emerges (כִּי מִשָּׁם או״פ בּוֹקֵעַ וְיוֹצֵא), both from the fingernails of the hands and from the fingernails of the feet (בֵּין בְּצִפָּרְנֵי יָדָיו וּבֵין בְּצִפָּרְנֵי רַגְלָיו). For from the hands light bursts forth to go out and to enter into the heads of the thighs, as explained above (כִּי מִן הַיָּדַיִם בּוֹקֵעַ אוֹר לָצֵאת וְלִכָּנֵס בְּרָאשֵׁי הַיְרֵכוֹת כַּנַּ״ל), and then they draw sustenance from there while it is revealed there (וְאָז יוֹנְקִים מִשָּׁם בְּעוֹדוֹ מְגֻלֶּה שָׁם). And this is the secret of what our Sages of blessed memory said, that the hands are busy and are second-degree impurity, and they require washing even for ordinary food before eating (וְז״ס שֶׁאָמְרוּ רַז״ל כִּי הַיָּדַיִם עַסְקָנִיּוֹת הֵן וּשְׁנִיּוֹת לְטֻמְאָה וְצְרִיכִין נְטִילָה אֲפִלּוּ לְחֻלִּין קֹדֶם אֲכִילָה). Also, when a person rises in the morning from his bed at night, an evil spirit has already rested upon them, and they require the washing of the hands in the morning, as is known (גַּם בְּקוּם הָאָדָם בַּבֹּקֶר מִמִּטָּתוֹ בַּלַּיְלָה כְּבָר שָׁרְתָה עֲלֵיהֶן רוּחַ רָעָה וְצְרִיכִין נְטִילַת יָדַיִם שַׁחֲרִית כַּנּוֹדָע). For always the externals— all of their sustenance is from the extremities and from the endings (כִּי לְעוֹלָם הַחִיצוֹנִים כָּל יְנִיקָתָן הוּא מִן הַקְּצָווֹת וּמִסִּיּוּמָן), for they have no permission to ascend to the place of holiness (כִּי אֵין לָהֶם רְשׁוּת לַעֲלוֹת אֶל מְקוֹם הַקְּדֻשָּׁה), but they draw nourishment from the place of the termination (אֶלָּא יוֹנְקִים מִמְּקוֹם סִיּוּמָא).

And behold, at those extremities of the arms and of the thighs is their hold and their sustenance (וְהִנֵּה בַּקְּצָווֹת הָהֵם שֶׁל הַזְּרוֹעוֹת וְשֶׁל הַיְּרֵכוֹת שָׁם אֲחִיזָתָן וִינִיקָתָן). And behold, we see with physical sight that the flesh at the end of the finger is split, and from within it the fingernail emerges and grows and comes outwards (וְהִנֵּה אָנוּ רוֹאִים בְּחוּשׁ הָרְאִיָּה כִּי הַבָּשָׂר שֶׁבְּסוֹף הָאֶצְבַּע נִבְקָע וּמִתּוֹכוֹ יוֹצֵא וְגָדֵל הַצִּפֹּרֶן וְיוֹצֵא לַחוּץ). And through that splitting emerge the lights mentioned above (וְדֶרֶךְ אוֹתוֹ בְּקִיעָה יוֹצְאִים הָאוֹרוֹת הַנַּ״ל), and from there the externals draw sustenance at times, when there is blemish—Heaven forfend—among Israel, and not always (וְיוֹנְקִים מִשָּׁם הַחִיצוֹנִים לִפְעָמִים כְּשֶׁיֵּשׁ פְּגָם ח״ו בְּיִשְׂרָאֵל וְלֹא תָּמִיד). And behold, the fingernails themselves are not actual Klipot, Heaven forbid (וְהִנֵּה הַצִּפָּרְנַיִם עַצְמָן אֵינָם בְּחִי׳ קְלִיפּוֹת מַמָּשׁ ח״ו), as it is written in the Zohar, Parashat Vayakhel, daf 218 (וְכַמ״ש בַּזֹּהַר וַיַּקְהֵל דְּרִי״ח), that the primordial garments with which Adam was clothed in the Garden of Eden were from those garments (דְּלְבוּשִׁין קַדְמָאִין דְּאִתְלַבַּשׁ בְּהוֹן אָדָם בְּגִנְתָּא דְּעֵדֶן), from those chariots that are called “backs” (מֵאִינּוּן רְתִיכִין דְּאִיקְרוּן אֲחוֹרַיִים), and those garments are called garments of fingernail (וְאִינּוּן לְבוּשִׁין דְּאִיקְרוּן לְבוּשֵׁי טוֹפְרָא), and so forth (וְכוּ׳).

And the explanation of the matter is (וּפֵירוּשׁ הָעִנְיָן), that if the fingernails were, Heaven forbid, impurity and Klipah (כִּי אִם הַצִּפָּרְנַיִם הָיוּ ח״ו טֻמְאָה וּקְלִיפָּה), what benefit would washing provide (מַה הָיָה מוֹעִיל הַנְּטִילָה), for impurity would then always cling to the person (וַהֲרֵי לְעוֹלָם הַטֻּמְאָה דְּבוּקָה בָּאָדָם). Rather, the fingernails are a pure and refined garment (אֲמְנָם הַצִּפָּרְנַיִם הֵם מַלְבּוּשׁ טָהוֹר וָזַךְ), except that they are hard in their nature (אֶלָּא שֶׁהוּא קָשֶׁה בְּטִבְעוֹ). And this is what is written in Parashat Terumah, daf 141 (וְהוּא מַה שֶּׁאָמַר פ׳ תְּרוּמָה דְּקמ״א), that at the time when the Temple was destroyed (בְּשַׁעְתָּא דְּאִתְחָרֵיב בֵּי מַקְדְּשָׁא), it was destroyed only from that side of the sitra achra (לָא אִתְחָרֵיב אֶלָּא מֵהַהוּא סִטְרָא אָחֳרָא), at the time when the Mochin were sealed (בְּשַׁעְתָּא דְּאִסְתִּים לְמוֹחָא), and because the holy people were not there (וּבְגִין דְּעַמָּא קַדִּישָׁא לָא הֲווֹ תַּמָּן), coverings were not placed upon that thin opening (לָא הֲווֹ תַּפְיָא עַל הַהוּא פְּתִיחָא חוּפָאָה), the weak covering of the curtain (קְלִישָׁאָה דְּפָרוֹכְתָּא קְלִישָׁאָה), to guard that other side so that that Klipah would not seal itself strongly (לְנַטְרָא הַהוּא אָחֳרָא דְּלָא יִסְתִּים לֵיהּ הַהוּא קְלִיפָּה תַּקִּיפָא), and take hold in all directions (וַאֲחִיד בְּכָל סִטְרִין).

In such a manner that the fingernails are the hard garment that was placed there at the heads of his fingers and at the extremities (בְּאוֹפֶן כִּי הַצִּפָּרְנַיִם הֵם הַלְּבוּשׁ הַקָּשֶׁה שֶׁנִּתַּן שָׁם בְּרָאשֵׁי אֶצְבְּעוֹתָיו וּבַקְּצָווֹתִין), in order that the externals, who are called the strong Klipah, should not draw sustenance from there (כְּדֵי שֶׁלֹּא יִינְקוּ הַחִיצוֹנִים הַנִּקְרָאִים קְלִיפָּה תַּקִּיפָא מִשָּׁם). For when the weak Klipah is there, which are the fingernails that are very hard (כִּי בִּהְיוֹת שָׁם הַקְּלִיפָּה הַקְּלִישָׁא שֶׁהֵם הַצִּפָּרְנַיִם שֶׁהֵם קָשִׁים מְאֹד), it is impossible for the externals to draw sustenance from there (אִי אֶפְשָׁר אֶל הַחִיצוֹנִים לִינֹק מִשָּׁם). And the fingernails stand upon the extremities of the openings, the endings of the fingers (וְהַצִּפָּרְנַיִם עוֹמְדִים עַל קְצוֹי פִּתְחֵי סִיּוּמֵי הָאֶצְבְּעוֹת), as a shield and as a shelter from the external Klipot (לְמָגֵן וּלְמַחְסֶה מִן הַקְּלִיפּוֹת הַחִיצוֹנִים), so that they should not draw more sustenance than is necessary for them (שֶׁלֹּא יִינְקוּ יוֹתֵר מִן הַצֹּרֶךְ שֶׁלָּהֶם).

For necessarily from there is the place of their sustenance (כִּי בְּהֶכְרֵחַ מִשָּׁם מְקוֹם יְנִיקָתָם), but the intention is that they should not draw excessively (אֶלָּא הַכַּוָּנָה הִיא כְּדֵי שֶׁלֹּא יִינְקוּ יוֹתֵר מִדַּאי). And therefore, from this aspect, these were the garments of Adam haRishon when he was in the Garden of Eden of the earth, to guard him from the externals (וְלָכֵן מִבְּחִי׳ זוֹ הָיוּ הַלְּבוּשִׁים שֶׁל אָדָם הָרִאשׁוֹן בִּהְיוֹתוֹ בְּגַן עֵדֶן הָאָרֶץ לְשָׁמְרוֹ מִן הַחִיצוֹנִים), and when they were removed from him, he remained naked and afraid, and hid from the externals and the harmful forces (וּבְהִתְפַּשְּׁטוּתָם מֵהֶם נִשְׁאַר עָרוֹם וְיָרֵא וְנִתְחַבֵּא מִפְּנֵי הַחִיצוֹנִים וְהַמַּזִּיקִין).

It is found that the fingernails are the root of the Klipot, except that they are refined to the utmost refinement (נִמְצָא כִּי הַצִּפָּרְנַיִם הֵם שֹׁרֶשׁ קְלִיפּוֹת אֶלָּא שֶׁהִיא זַכָּה בְּתַכְלִית הַזַּכּוּת), and they draw nourishment from the place of the splitting of the flesh at the end of the fingers, as mentioned above (וְהִיא יוֹנֶקֶת מִמְּקוֹם בְּקִיעַת הַבָּשָׂר בְּסוֹף הָאֶצְבְּעוֹת כַּנַּ״ל), for behold, from there is the growth of the fingernail (כִּי הֲרֵי מִשָּׁם צְמִיחַת הַצִּפֹּרֶן). And that which is opposite the flesh is of the utmost refinement (וּמַה שֶּׁהוּא כְּנֶגֶד הַבָּשָׂר הוּא בְּתַכְלִית הַזַּכּוּת), but that which extends beyond the fingernail and goes outwards opposite the flesh of the finger—this must be cut (אֲבָל מַה שֶּׁעוֹדֵף מִן הַצִּפֹּרֶן וְיוֹצֵא לַחוּץ מִכְּנֶגֶד הַבָּשָׂר שֶׁל הָאֶצְבַּע זֶה צָרִיךְ לַחְתּוֹךְ אוֹתָם), for there the externals cling and draw sustenance to the utmost degree (כִּי שָׁם נִתְלִין הַחִיצוֹנִים וְיוֹנְקִים בְּתַכְלִית). And this is what is written in the Zohar, “And in this matter a person should not grow those fingernails,” and so forth (וְז״ש בַּזֹּהַר וּבְגִין דָּא לָא בָּעֵי לֵיהּ לְאִינְשֵׁי לְרַבָּאָה לְאִינּוּן טוֹפְרִין וְכוּ׳).

And this is the measure that constitutes an interposition in the matter of the washing of the hands, as mentioned by our Sages of blessed memory (וְהוּא הַשִּׁעוּר שֶׁהוּא חוֹצֵץ בְּעִנְיַן הַנְּטִילָה שֶׁל הַיָּדַיִם כַּנִּזְכָּר לְרַז״ל), and it is that which extends beyond what is opposite the flesh (וְהוּא מַה שֶּׁעוֹדֵף מִכְּנֶגֶד הַבָּשָׂר). Therefore, the punishment of one who grows fingernails is exceedingly severe (לָכֵן עָנְשׁוֹ שֶׁל הַמְגַדֵּל צִפָּרְנַיִם קָשֶׁה מְאֹד). And this is also the secret mentioned by our Sages of blessed memory in the Tikkunim, in the verse “and the arms of his hands were strengthened,” which is said about Yosef the Tzaddik (וְזֶה ג״כ סוֹד הַנִּזְכָּר לְרַז״ל בַּתִּקּוּנִים בַּפָּסוּק וַיָּפֹזוּ זְרֹעֵי יָדָיו הַנֶּאֱמָר עַל יוֹסֵף הַצַּדִּיק), that ten drops of seed went out from between the fingernails of his hands (שֶׁיָּצְאוּ עֲשָׂרָה טִפִּין זֶרַע מִבֵּין צִפָּרְנֵי יָדָיו), for from there the externals took them and ruled over them (כִּי מִשָּׁם לְקָחוּם הַחִיצוֹנִים וְשָׁלְטוּ בָּהֶם), in the secret of the dominion of the externals over the drop of one who has had a seminal emission, as is known (בְּסוֹד שְׁלִיטַת הַחִיצוֹנִים בְּטִפַּת בַּעַל קֶרִי כַּנּוֹדָע), except that here, by way of the fingers, it is a small breach (רַק שֶׁמִּכָּאן בְּדֶרֶךְ הָאֶצְבָּעוֹת הִיא בְּקִיעָה מוּעֶטֶת), and fine, and sealed within, and they desire to go outwards and cannot (וְדַקָּה וּסְתוּמִים בִּפְנִים וְרוֹצִין לָצֵאת חוּץ וְאֵינָם יְכוֹלִין), precisely as we have written (דַּוְקָא כְּמוֹ שֶׁכָּתַבְנוּ). And the matter is this, in what we must investigate—why is the flesh split at the ends of the fingers (וְהָעִנְיָן הוּא בְּמַה שֶּׁנַּחְקֹר עַל מַה נִבְקַע הַבָּשָׂר שֶׁבְּסוֹפֵי הָאֶצְבָּעוֹת). But the matter is that the lights, by their nature, seek to go out and to illuminate, and for the flow to go and increase and spread downward, like the nature of waters that spring forth and emerge from their source (אֲבָל הָעִנְיָן הוּא כִּי הָאוֹרוֹת מִטִּבְעָם לָצֵאת וּלְהָאִיר וּלְהִהְיוֹת הַשֶּׁפַע הוֹלֵךְ וּמִתְרַבֶּה וּמִתְפַּשֵּׁט לְמַטָּה כְּטֶבַע מַיִם הַנּוֹבְעִים וְיוֹצְאִים מִן הַמָּקוֹר).

And behold, they are sealed and closed within, and they desire to go outwards and cannot (וְהִנֵּה הֵם חֲתוּמִים וּסְתוּמִים בִּפְנִים וְרוֹצִים לָצֵאת חוּץ וְאֵינָם יְכוֹלִים), and therefore they break through at the extremities of the fingers and go outwards (וְלָכֵן בּוֹקְעִים בַּקְּצָווֹת הָאֶצְבָּעוֹת וְיוֹצְאִים לַחוּץ). But they are not wide openings, rather narrow and fine (אֶלָּא שֶׁאֵינָם פְּתִיחוֹת רְחָבוֹת אֶלָּא צָרוֹת וְדַקּוֹת), and then, in their extension outward, the roots of the Klipot, which are the fingernails, cleave to them, as explained above (וְאָז בְּהַמְשָׁכָתָם לַחוּץ נִדְבָּקִים בָּהֶם שָׁרְשֵׁי הַקְּלִיפּוֹת שֶׁהֵם הַצִּפָּרְנַיִם כַּנַּ״ל). And they draw sustenance from there, whether from the fingernails of the hands or from the fingernails of the feet (וְיוֹנְקִים מִשָּׁם בֵּין בְּצִפָּרְנֵי הַיָּדַיִם וּבֵין בְּצִפָּרְנֵי הָרַגְלַיִם), for both of them are aspects of extremities, from which is the sustenance of the externals, as explained above (כִּי שְׁנֵיהֶם בְּחִי׳ קְצָווֹת אֲשֶׁר מִשָּׁם יְנִיקַת הַחִיצוֹנִים כַּנַּ״ל). [And it appears to me, Chaim (וְנִלְחַ״י), that this is the advantage of the middle line (כִּי זֶה יִתְרוֹן קַו הָאֶמְצָעִי), that there is no sustenance of the externals in it (שֶׁאֵין בּוֹ יְנִיקַת הַחִיצוֹנִים), except at its termination, at the mouth of the Yesod (רַק בְּסִיּוּמוֹ בְּפִי הַיְסוֹד), and this is in the secret of Ya‘akov, the chosen of the Patriarchs (וְהוּא בְּסוֹד יַעֲקֹב בְּחִיר שֶׁבָּאָבוֹת), Abraham and Isaac (אַבְרָהָם וְיִצְחָק), from whom emerged Esau and Ishmael (שֶׁיָּצְאוּ מִשָּׁם עֵשָׂו וְיִשְׁמָעֵאל), and understand this (וְהָבֵן זֶה), according to my humble understanding (כנלע״ד)].

Also, through this you will understand the blessing of Me’orei HaEsh [the Lights of the Fire], which is recited on Motza’ei Shabbat [the Conclusion of Shabbat] in the order of Havdalah [Separation], as mentioned in the Zohar, Parashat Vayakhel, concerning the fingernails—that is to say (גַּם תָּבִין בָּזֶה בִּרְכַּת מְאוֹרֵי הָאֵשׁ שֶׁאוֹמְרִים בְּמוֹצָאֵי שַׁבָּת בְּסֵדֶר הַבְדָּלָה כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיַּקְהֵל נֶגֶד הַצִּפָּרְנַיִם ר״ל), that from within the fingernails the light bursts forth and goes outwards (כִּי מִתּוֹךְ הַצִּפָּרְנַיִם בּוֹקֵעַ הָאוֹר וְיוֹצֵא לַחוּץ). And through this the questions will be resolved as to why the lines were not drawn straightly (וּבְזֶה יִתּוֹרְצוּ הַשְּׁאֵלוֹת דְּלָמָּה לֹא נִמְשְׁכוּ הַקַּוִּין בְּיֹשֶׁר), but rather there was a separation between them, between the arms and the thighs (אֲמְנָם הָיָה פִּסּוּק בֵּינֵיהֶן בֵּין הַזְּרוֹעוֹת וְהַיְּרֵכוֹת). But the matter is (אֲבָל הָעִנְיָן הוּא), that if it were not so, and the line were entirely straight and extended until its end (כִּי אִם לֹא הָיָה כָּךְ וְהָיָה הַקַּו הַכֹּל יָשָׁר וְנִמְשָׁךְ עַד סוֹפוֹ), and the light were also drawn within it continuously until below (וְהָיָה הָאוֹר גַּם כֵּן נִמְשָׁךְ בְּתוֹכוֹ עַד לְמַטָּה תָּמִיד), and that is the place of the standing of the Klipot and the externals, who draw sustenance from the extremities and who are below (וְשָׁם מְקוֹם מַעֲמַד הַקְּלִיפּוֹת וְהַחִיצוֹנִים שֶׁהֵם יוֹנְקִים מִן הַקְּצָווֹת וְגַם שֶׁהֵם תַּחְתּוֹנִים), then the externals would cling to the light emerging there at its end exceedingly more than is fitting (וְאָז הָיוּ הַחִיצוֹנִים נֶאֱחָזִין בָּאוֹר הַיּוֹצֵא מִשָּׁם בְּסוֹפוֹ מְאֹד יוֹתֵר מִדַּאי), and especially if the sins of Israel were many, Heaven forbid (וּבִפְרָט אִם הָיוּ עֲוֹנוֹת יִשְׂרָאֵל מְרֻבִּים ח״ו).

But now, since the arms are separated, each one by itself (אֲבָל עַתָּה שֶׁהַזְּרוֹעוֹת נִפְרָדִין כָּל אֶחָד בִּפְנֵי עַצְמוֹ), Ze’ir Anpin can raise his arms upward (יָכוֹל ז״א לְהַעֲלוֹת זְרוֹעוֹתָיו לְמַעְלָה), and his hands are lifted until opposite the shoulders (וְיָדָיו נִגְבָּהוֹת עַד נֶגֶד כְּתֵפוֹת), and then the light does not emerge from the revealed fingernails except upward (וְאָז אֵין הָאוֹר יוֹצֵא מִן הַצִּפָּרְנַיִם הַגְּלוּיִים רַק לְמַעְלָה), to the place of the three upper Sefirot within him (בְּמָקוֹם ג״ר שֶׁבּוֹ), where there is no dominion of the externals or Klipah at all (אֲשֶׁר אֵין שָׁם שְׁלִיטַת הַחִיצוֹנִים וּקְלִיפָּה כְּלָל). It is found that when the actions of the lower ones are favorable, and there is no power for the externals to take hold (נִמְצָא כִּי כַּאֲשֶׁר מַעֲשֵׂה הַתַּחְתּוֹנִים רְצוּיִים שֶׁאֵין כֹּחַ אֶל הַחִיצוֹנִים לְהֵאָחֵז), then Ze’ir Anpin lowers his arms and his hands downward (אָז יַשְׁפִּיל ז״א זְרוֹעוֹתָיו וְיָדָיו לְמַטָּה), and places them opposite the heads of his thighs (וְיַנִּיחֵם נֶגֶד רָאשֵׁי יְרֵכִין שֶׁלּוֹ), and they spread within those thighs mentioned (וּמִתְפַּשְּׁטִין בְּתוֹךְ הַיְּרֵכַיִם הַנַּ״ל). And when the actions of the lower ones are evil, Heaven forbid (וּכְשֶׁמַּעֲשֵׂה תַּחְתּוֹנִים רָעִים ח״ו), at which time the dominion of the externals is in his Netzach, Hod, Yesod (אֲשֶׁר אָז שְׁלִיטַת הַחִיצוֹנִים בְּנ״ה״י שֶׁלּוֹ), because they are outside the body, as is known, for from there is their principal hold (לְסִבַּת הֱיוֹתָם לְבַר מִגּוּפָא כַּנּוֹדָע כִּי מִשָּׁם עִקַּר אֲחִיזָתָן), then either he raises his hands upward (לְכָךְ אוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה), and the light is revealed above in a higher place (וְהָאוֹר נִגְלֶה לְמַעְלָה בְּמָקוֹם עֶלְיוֹן), and they have no hold there (וְאֵין לָהֶם אֲחִיזָה שָׁם), and also below the light is not drawn and there is no hold for the externals in the upper light (וְגַם לְמַטָּה אֵין הָאוֹר נִמְשָׁךְ וְאֵין אֲחִיזָה אֶל הַחִיצוֹנִים בָּאוֹר הָעֶלְיוֹן). And therefore the arms were placed in this manner (וְלָכֵן הֻנְּחוּ הַזְּרוֹעוֹת בְּאוֹפֶן זֶה), so that at times they are lowered and at times they are raised (כְּדֵי שֶׁיִּהְיוּ לִפְעָמִים נִשְׁפָּלִים וְלִפְעָמִים נִגְבָּהִים). And through this you will understand the verse, “when Moshe raised his hand” (וּבְזֶה תָּבִין פָּסוּק כַּאֲשֶׁר יָרִים מֹשֶׁה אֶת יָדוֹ), and understand (וְהָבֵן). Also understand the secret of Netilat Yadayim [Raising of the Hands], for they did not call it “washing of the hands,” but employed the term netilah [raising], thereby alluding that one must lift and raise them (גַּם הָבֵן סוֹד נְטִילַת יָדַיִם שֶׁלֹּא אָמַר רְחִיצַת יָדַיִם אֶלָּא בְּלָשׁוֹן נְטִילָה לְרַמֵּז שֶׁצָּרִיךְ לָשֵׂאת וְלִנְטָלָם), in the secret of “Lift your hands in holiness,” as mentioned in the Gemara and in the Zohar (בְּסוֹד שְׂאוּ יְדֵיכֶם קֹדֶשׁ כַּנִּזְכָּר בַּגְּמָרָא וּבַּזֹּהַר).

And the reason is (וְהַטַּעַם כִּי), behold, the washing of the hands—its cause—is to distance the Klipot from the extremities of his fingers and from the fingernails, for there is their place, as explained above (הִנֵּה רְחִיצַת יָדַיִם סִבָּתָהּ הִיא לְהַרְחִיק הַקְּלִיפּוֹת מִקְּצָווֹת אֶצְבְּעוֹתָיו וּמִצִּפָּרְנַיִם כִּי שָׁם מְקוֹמָם כַּנַּ״ל). And this is accomplished through the waters of Chesed (וְזֶהוּ עַל־יְדֵי מֵימֵי הַחֶסֶד). And in order that the Klipot should not return to take hold of the light that emerges from them (וּכְדֵי שֶׁלֹּא יַחְזְרוּ הַקְּלִיפּוֹת לְהִתְאַחֵז בָּאוֹר הַיּוֹצֵא מֵהֶם), it is necessary to raise [the hands] toward the three upper Sefirot, which are called “Kodesh [Holiness]” (צָרִיךְ לְהַגְבִּיהַּ כְּלַפֵּי ג״ר הַנִּקְרָא קֹדֶשׁ). And then the light that emerges returns and re-enters directly into the Mochin, from the very place from which it emerged (וְאָז הָאוֹר הַיּוֹצֵא חוֹזֵר וְנִכְנָס תּוֹךְ הַמּוֹחִין מַמָּשׁ מִמָּקוֹם שֶׁיָּצָא). And this is the secret that in Netilah [Washing] one must raise his hands opposite his head itself (וְזֶהוּ סוֹד שֶׁצָּרִיךְ בַּנְּטִילָה לְהַגְבִּיהַּ יָדָיו נֶגֶד רֹאשׁוֹ מַמָּשׁ), and especially if it is on the day of Shabbat (וּבִפְרָט אִם הוּא בְּיוֹם הַשַּׁבָּת), for then it is necessary to distance the Klipah to the utmost distance (כִּי אָז צָרִיךְ לְהַרְחִיק הַקְּלִיפָּה בְּתַכְלִית הָרִחוּק).

There is yet another second reason to the above question (עוֹד יֵשׁ טַעַם ב׳ אֶל הַשְּׁאֵלָה הַנַּ״ל), and it is that it was so because of the Partzuf of Leah that emerges from behind him (וְהוּא שֶׁהָיָה כֵן לְסִבַּת פַּרְצוּף לֵאָה הַיּוֹצֵאת מֵאֲחוֹרָיו). And if these two lines, right and left, were straight without interruption in their middle (וְאֵלּוּ הַב׳ קַוִּין יָמִין וּשְׂמֹאל אִם הָיוּ יְשָׁרִים בִּלְתִּי הֶפְסֵק בְּאֶמְצָעִיתָם), he would not be able to raise his arms (לֹא הָיָה יָכוֹל לְהַגְבִּיהַּ זְרוֹעוֹתָיו), for light emerges from them to illuminate Leah (לִהְיוֹת אוֹר יוֹצֵא מֵהֶם לְהָאִיר אֶל לֵאָה), to make the Chokhmah and Binah within her (לַעֲשׂוֹת חו״ב שֶׁבָּהּ), as will be written below in her place (וּכְמ״ש לְקַמָּן בִּמְקוֹמָהּ). And through this you will understand the secret of Netilat Yadayim [Raising of the Hands] (וּבְזֶה תָּבִין סוֹד נְטִילַת יָדַיִם), for through their ascent upward the light ascends (כִּי ע״י עֲלִיָּתָן לְמַעְלָה עוֹלֶה הָאוֹר), and returns to enter into the Mochin themselves (וְחוֹזֵר לִכָּנֵס תּוֹךְ הַמּוֹחִין עַצְמָם), and then enters into Leah, as has been written (אָז נִכְנָס תּוֹךְ לֵאָה כְּמ״ש). And through this you will also understand the secret of the Priestly Blessing, that they raise their hands opposite their shoulders (גַּם בְּזֶה תָּבִין סוֹד בִּרְכַּת כֹּהֲנִים שֶׁמַּגְבִּיהִין יְדֵיהֶם נֶגֶד כְּתֵפֵיהֶם). And behold, this will be explained below in the matter of the Partzuf of Leah (וְהִנֵּה יִתְבָּאֵר לְקַמָּן בְּעִנְיַן פַּרְצוּף לֵאָה). And through this will also be explained there the order of the drawing of the Inner Light by way of the right line or the left line (וְגַם בְּזֶה יִתְבָּאֵר שָׁם סֵדֶר הַמְשָׁכַת אוֹר פְּנִימִי בְּדֶרֶךְ הַקַּו יָמִין אוֹ שְׂמֹאל), how it goes out and enters between joint and joint (אֵיךְ יוֹצֵא וְנִכְנָס בֵּין פֶּרֶק לְפֶּרֶק), see there well (עַיֵּן שָׁם הֵיטֵב).

Chapter 3

שער לא פרק ג מ״ת

[31:3] And we will return to explain the matter of the expansion of the Mochin of Ze’ir Anpin (וְנַחְזוֹר לְבָאֵר עִנְיַן הִתְפַּשְּׁטוּת הַמּוֹחִין דְּז״א), and behold, the matter of the difference that exists between the limbs of the arms and the hands and the rest of the limbs of the entire body has been explained (וְהִנֵּה נִתְבָּאֵר עִנְיַן שִׁנּוּי שֶׁיֵּשׁ בֵּין אֵיבְרֵי הַזְּרוֹעוֹת וְהַיָּדַיִם לִשְׁאָר הָאֵיבָרִים שֶׁל הַגּוּף כֻּלּוֹ), that these move and wander, ascending and descending (שֶׁאֵלּוּ נָעִים וְנוֹדְדִים עוֹלִים וְיוֹרְדִים), unlike all the other limbs (מַה שֶּׁאֵין כֵּן בִּשְׁאָר הָאֵיבָרִים כֻּלָּם). However, the middle line of Ze’ir Anpin, in which the Mochin of Ze’ir Anpin expand (אֲמְנָם קַו הָאֶמְצָעִי שֶׁל ז״א שֶׁבּוֹ הַמּוֹחִין דְּז״א מִתְפַּשְּׁטִין), extends in straightness without separation (דֶּרֶךְ יֹשֶׁר בִּלְתִּי פֵרוּד), from Da‘at to Tiferet (מִדַּעַת לְת״ת), and from Tiferet to Yesod (וּמִת״ת לִיסוֹד). And the matter is (וְהָעִנְיָן), for behold it has been explained that the Mochin of Da‘at from the side of Abba and Imma are enclothed within the vessels of the Yesod of Abba and Imma (כִּי הִנֵּה נִתְבָּאֵר שֶׁמוֹחַ הַדַּעַת דְּמִצַּד או״א מְלֻבָּשִׁים תּוֹךְ כֵּלִים דִּיסוֹד אַבָּא וְאִמָּא), and each Da‘at from the two of them includes Chokhmah and Binah, as explained above (וְכָל דַּעַת מִשְּׁנֵיהֶם כּוֹלֵל חו״ב כַּנַּ״ל).

And behold, the Yesod of Imma is not like the Netzach–Hod, where each one has three sections as explained above (וְהִנֵּה הַיְסוֹד שֶׁל אִמָּא אֵינוֹ כְּמוֹ הַנ״ה שֶׁכָּל אֶחָד יֵשׁ בּוֹ ג״פ כַּנַּ״ל), but rather it is one section alone (אֶלָּא הוּא פֶּרֶק אֶחָד לְבַד), and it enters and enclothes within the vessel of Da‘at of Ze’ir Anpin (וְהוּא נִכְנָס וּמִתְלַבֵּשׁ תּוֹךְ כְּלִי הַדַּעַת דְּז״א), and there it becomes the aspect of the Mochin of Da‘at of Ze’ir Anpin in his head (וְשָׁם נַעֲשֶׂה בְּחִי׳ מוֹחַ דַּעַת דְּז״א בְּרֹאשׁוֹ). And it is known that the vessel of the Yesod of the Nukvah does not have an aspect of extension and spreading, but only that measure of the Yesod which is placed in the middle between the two heads of the upper sections of her Netzach–Hod (וְנוֹדָע כִּי כְּלִי הַיְסוֹד שֶׁל הַנּוּקְבָא אֵין בּוֹ בְּחִי׳ הֶמְשֵׁךְ וְהִתְפַּשְּׁטוּת רַק אוֹתוֹ הַשִּׁעוּר שֶׁל הַיְסוֹד הַנָּתוּן בָּאֶמְצַע בֵּין ב׳ רָאשֵׁי פְּרָקִים עֶלְיוֹנִים דְּנ״ה שֶׁלָּהּ). And there is another aspect (וְיֵשׁ בְּחִי׳ אַחֶרֶת), and it is that which is called in the Gemara and in the Rambam regarding an aylonit [a sterile woman], that she has no lower folds as women do (וְהִיא אוֹתָהּ הַנִּקְרֵאת בַּגְּמָרָא וּבְּהָרַמְבַּ״ם עַל אַיְלוֹנִית שֶׁאֵין לָהּ שְׁפֹלֵי מֵעַיִם כְּנָשִׁים), and it is the aspect of flesh that is thickened, like a crown, at the termination of her Yesod (וְהוּא בְּחִי׳ בָּשָׂר הַתָּפוּחַ כְּעֵין עֲטָרָה בְּסִיּוּם הַיְסוֹד שֶׁבָּהּ).

And behold, her Yesod itself is enclothed above, in the Da‘at of Ze’ir Anpin in his head (וְהִנֵּה הַיְסוֹד עַצְמָהּ שֶׁלָּהּ הוּא מִתְלַבֵּשׁ לְמַעְלָה בְּדַעַת דְּז״א בְּרֹאשׁוֹ), but the second aspect, which is called the crown, extends further downward (אֲבָל הַבְּחִי׳ הַשֵּׁנִית הַנִּקְרֵאת עֲטָרָה מִתְפַּשֶּׁטֶת יוֹתֵר לְמַטָּה), and enclothes within one third of the Tiferet of Ze’ir Anpin, until the place of his chest (וּמִתְלַבֶּשֶׁת תּוֹךְ שְׁלִישׁ ת״ת דְּז״א עַד מְקוֹם הֶחָזֶה שֶׁלּוֹ), and from there downward there is no further extension of the vessel of the Yesod of Imma at all (וּמִשָּׁם וּלְמַטָּה אֵין עוֹד הִתְפַּשְּׁטוּת כְּלִי הַיְסוֹד שֶׁל אִמָּא כְּלָל).

And behold, through this you will understand one difference that exists among the three lines (וְהִנֵּה בָּזֶה תָּבִין שִׁנּוּי אֶחָד שֶׁיֵּשׁ בְּג׳ קַוִּין), for the right line and the left line, within which are expanded and enclothed the Mochin of Chokhmah and Binah that are enclothed in the Netzach–Hod of Imma, as explained above (כִּי קַו יָמִין וּשְׂמֹאל אֲשֶׁר בְּתוֹכָם מִתְפַּשְּׁטִין וּמִתְלַבְּשִׁין מוֹחֵי חו״ב הַמְלֻבָּשִׁים בְּנ״ה שֶׁל אִמָּא כַּנַּ״ל), behold, those lights are closed and sealed (הִנֵּה הָאוֹרוֹת הָהֵם סְתוּמִים), and therefore they are lines that are not broad and thick (וְלָכֵן הֵם קַוִּין בִּלְתִּי רְחָבִים וַעֲבִים), for they are the aspect of the arms and the thighs, which are long but not broad (כִּי הֵם בְּחִי׳ הַזְּרוֹעוֹת וְהַשּׁוֹקַיִם שֶׁהֵם אֲרוּכִים בִּלְתִּי רְחָבִים). But the middle line is Tiferet, and it is the body, which is very broad, unlike the other lines (אֲבָל קַו הָאֶמְצָעִי הוּא ת״ת וְהוּא הַגּוּף שֶׁהוּא רָחָב מְאֹד מַה שֶּׁאֵין כֵּן בִּשְׁאָר הַקַּוִּין). And the reason for the matter is (וְטַעַם הַדָּבָר), because the lights of the Mochin of the central Da‘at expand within it (לְפִי שֶׁאוֹרוֹת מוֹחַ הַדַּעַת הָאֶמְצָעִי מִתְפַּשְּׁטִין בְּתוֹכוֹ).

And behold, there stands and is enclothed the aspect of the crown of the Yesod of Imma, which is called “the broad places of the river” (וְהִנֵּה שָׁם עוֹמֶד וּמִתְלַבֵּשׁ בְּחִי׳ עֲטָרָה שֶׁל יְסוֹד דְּאִמָּא הַנִּקְרָא רְחֹבוֹת הַנָּהָר), for it is a place that is broad and not a narrow place like the opening of the crown of the male Yesod (כִּי הוּא מָקוֹם רָחָב וְאֵינוֹ מָקוֹם צַר כְּמוֹ פִּי עֲטֶרֶת יְסוֹד הַזָּכָר). And then from there begins the light of Da‘at, which is within the vessel of the Yesod of Imma, to expand and broaden (וְאָז מַתְחִיל מִשָּׁם אוֹר הַדַּעַת שֶׁבְּתוֹךְ כְּלִי הַיְסוֹד שֶׁל אִמָּא לְהִתְרַחֵבה). And afterward, from the chest and downward, the light of Da‘at emerges completely revealed, without any garment at all of the Yesod of Imma, for it has already been completed and concluded, as explained above (וְאַחַר כָּךְ מֵהֶחָזֶה וּלְמַטָּה יוֹצֵא אוֹר הַדַּעַת מְגֻלֶּה לְגַמְרֵי בִּלְתִּי לְבוּשׁ כְּלָל בִּיסוֹד דְּאִמָּא כִּי כְּבָר נִגְמְרָה וְנִסְתַּיְּמָה כַּנַּ״ל). And then the light goes out and expands through an opening, without obstruction of a screen or covering (וְאָז הָאוֹר יוֹצֵא וּמִתְרַחֵב דֶּרֶךְ נֶקֶב בְּלִי עִכּוּב מָסָךְ וְכִסּוּי), and then the vessel of the body, which is called Tiferet, expands and becomes broader than the other Sefirot (וְאָז מִתְרַחֵב כְּלִי הַגּוּף הַנִּקְרָא ת״ת וְנַעֲשֶׂה רָחָב יוֹתֵר מִשְּׁאָר הַסְּפִירוֹת). However, also in the right line there is a difference within itself, and likewise in the left line within itself (אֲמְנָם גַּם בְּקו יָמִין יֵשׁ שִׁנּוּי מִינֵּיהּ וּבֵיהּ וְכֵן בְּקו שְׂמֹאלִי מִינֵּיהּ וּבֵיהּ), and that is that the middle of the line, which is Chesed or Gevurah, are the aspect of the arms, and they are thinner than the extremities of the lines, which are the thighs and the knees, which are thicker than the arms (וְהוּא כִּי אֶמְצַע הַקַּו שֶׁהוּא הַחֶסֶד אוֹ הַגְּבוּרָה הֵם בְּחִי׳ הַזְּרוֹעוֹת וְהֵם יוֹתֵר דַּקִּים מִן הַקְּצָווֹת הַקַּוִּין שֶׁהֵם הַשּׁוֹקַיִם וְהַבְּרָכַיִם שֶׁהֵם עֲבִים יוֹתֵר מִן הַזְּרוֹעוֹת).

And the reason is according to what was explained above (וְהַסִּבָּה הִיא עַל דֶּרֶךְ הַנַּ״ל), because below the Chasadim, which are the light of Da‘at, are revealed (כִּי לְמַטָּה הַחֲסָדִים שֶׁהֵם אוֹר הַדַּעַת מִתְגַּלִּים), therefore the vessel expands (לָכֵן מִתְרַחֵב הַכְּלִי), but not so much in revelation and expansion as in the body itself, where the principal revelation of the lights of Da‘at and the place of their expansion is found (אֲבָל אֵינוֹ כָּךְ בְּגִלּוּי וּבְהִתְרַחֲבוּת כְּמוֹ בַּגּוּף עַצְמוֹ שֶׁשָּׁם עִקַּר גִּלּוּי אוֹרוֹת הַדַּעַת וּמְקוֹם הִתְרַחֲבוּתָם). And behold, from the chest of Ze’ir Anpin and downward, the lights of the Mochin of the central Da‘at are revealed (וְהִנֵּה מֵהֶחָזֶה דְּז״א וּלְמַטָּה אָז מִתְגַּלִּין אוֹרוֹת שֶׁל מוֹחַ הַדַּעַת הָאֶמְצָעִי), which had been enclothed within the Yesod of Imma, as explained above (שֶׁהָיָה מְלֻבָּשׁ תּוֹךְ יְסוֹד דְּאִמָּא כַּנַּ״ל). And they are the aspects of the five Chasadim and the five Gevurot (וְהֵם בְּחִי׳ ה״ח וְה״ג), and the five Chasadim divide within Chesed, Gevurah, Tiferet–Netzach–Hod of Ze’ir Anpin, five within five (וְה״ח מִתְחַלְּקִין בְּחג״ת נ״ה דְּז״א ה׳ בְּה׳), and all the five Gevurot are included within the Yesod of Ze’ir Anpin (וְה״ג כֻּלָּן נִכְלָלִין בִּיסוֹד שֶׁל ז״א). And this is the secret of Yitzḥak, whose letters are Qof, Tzadi, Chet, Yod (וְז״ס יִצְחָק אוֹתִיּוֹת ק״ץ ח״י), for the five Gevurot, which are called Yitzḥak, are in the Yesod which is called “Chai”, which is the termination and the end of the body (כִּי ה״ג הַנִּקְרָאִים יִצְחָק הֵם בִּיסוֹד הַנִּקְרָא ח״י שֶׁהוּא סִיּוּם וְקֵץ הַגּוּף). However, the lights of Da‘at from the side of Abba, enclothed in the Yesod of Abba, also expand by way of the middle line (אֲמְנָם אוֹרוֹת הַדַּעַת דְּמִצַּד אַבָּא הַמְלֻבָּשׁ בִּיסוֹד דְּאַבָּא מִתְפַּשְּׁט גַּם הוּא דֶּרֶךְ הַקַּו הָאֶמְצָעִי). But since the Yesod of the male is long, it extends further downward than the place of the termination of the Yesod of Imma (וְאֲמְנָם לִהְיוֹת יְסוֹד דְּדוּכְרָא אָרוֹךְ הוּא מִתְפַּשֵּׁט יוֹתֵר לְמַטָּה מִמְּקוֹם סִיּוּם יְסוֹד אִמָּא), and it descends and is drawn until the Yesod of Ze’ir Anpin (וְהוּא יוֹרֵד וְנִמְשָׁךְ עַד הַיְסוֹד דְּז״א).

And behold, the Netzach–Hod have been explained, that each one of them has three sections (וְאֲמְנָם הַנ״ה נִתְבָּאֵר שֶׁכָּל אֶחָד מֵהֶם יֵשׁ בּוֹ ג״פ), but the Yesod has only two sections alone (וְהַיְסוֹד אֵין בּוֹ רַק ב״פ בִּלְבַד), and they are the Yesod itself and the head of the crown within it (וְהֵם הַיְסוֹד וְרֹאשׁ הָעֲטָרָה שֶׁבּוֹ). And even though it is divided into three thirds, they are only two sections (וְאַף עַל פִּי שֶׁמִּתְחַלֵּק לְג׳ שְׁלִישִׁים אֵינָם רַק ב״פ), but they are divided into three thirds (אֶלָּא שֶׁמִּתְחַלְּקִין לְג״ש). And through this you will understand what is written (וּבְזֶה תָּבִין מַה שֶּׁכָּתוּב), that at first, at the time of Yenikah, there were in Ze’ir Anpin, in his middle line, only Tiferet and Yesod (כִּי תְּחִלָּה בִּזְמַן הַיְנִיקָה לֹא הָיוּ בְּז״א בְּקו הָאֶמְצָעִי שֶׁלּוֹ רַק ת״ת וִיסוֹד בִּלְבַד). And when the Mochin of Ze’ir Anpin grew after the second Ibbur (וּכְשֶׁהִגְדִּילוּ הַמּוֹחִין דְּז״א אַחַר עִיבּוּר ב׳), then from these two there came into being also the aspect of Da‘at of Ze’ir Anpin (אָז נִתְהַוָּה מֵאֵלּוּ הַב׳ וְנַעֲשָׂה גַּם בְּחִי׳ הַדַּעַת דְּז״א), and there were in the middle line of Ze’ir Anpin three Sefirot—Da‘at, Tiferet, and Yesod (וְהָיָה בְּקו הָאֶמְצָעִי דְּז״א ג׳ סְפִירוֹת דְּת״י).

And this came about in this manner (וְהָיָה בְּזֶה הָאוֹפֶן), for behold, at first there were in him Tiferet and Yesod alone (כִּי הִנֵּה מִתְּחִלָּה הָיָה בּוֹ ת״ת וִיסוֹד לְבַד), and each one of them was divided into three thirds (וְכָל אֶחָד מֵהֶם תְּחַלְּקֵהוּ לְג׳ שְׁלִישִׁים), and it was found that there were six thirds (וְנִמְצָא ו׳ שְׁלִישִׁים). And when they grew and the aspect of Da‘at came into being (וּכְשֶׁהֻגְדְּלוּ וְנַעֲשׂוּ בְּחִי׳ הַדַּעַת), it was in this manner (הָיָה בְּאוֹפֶן זֶה): the two upper thirds of Tiferet became from them the Da‘at (כִּי ב׳ שְׁלִישִׁים עֶלְיוֹנִים דְּת״ת נַעֲשָׂה מֵהֶם הַדַּעַת), and the two middle thirds—which are the lower third of Tiferet and the upper third of Yesod—became from them the Tiferet of Ze’ir Anpin (וּב׳ שְׁלִישִׁים הָאֶמְצָעִיִּים שֶׁהֵם שְׁלִישׁ תַּחְתּוֹן דְּת״ת וְשְׁלִישׁ עֶלְיוֹן דְּיְסוֹד נַעֲשָׂה מֵהֶם ת״ת דְּז״א), and the two lower thirds of Yesod became from them the aspect of Yesod (וּב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּיְסוֹד נַעֲשָׂה מֵהֶם בְּחִי׳ הַיְסוֹד). And in this same manner the two lines, right and left, were enlarged (וְכְעֵין זֶה הֻגְדְּלוּ בְּחִי׳ ב׳ קַוִּין יָמִין וּשְׂמֹאל), for at first there were in each line only two Sefirot (כִּי תְּחִלָּה לֹא הָיָה בְּכָל קַו רַק ב׳ סְפִירוֹת בְּכָל קַו), and afterward they grew and became three Sefirot in each line (וְאַחַר כֵּן הֻגְדְּלוּ וְנַעֲשׂוּ שָׁלֹשׁ סְפִירוֹת בְּכָל קַו מֵהֶם). However, there is a difference between them (אֶלָּא שֶׁיֵּשׁ הֶפְרֵשׁ בֵּינֵיהֶם), for Chesed and Netzach in the right line, and Gevurah and Hod in the left line (כִּי חֶסֶד וְנֵצַח שֶׁבְּקו יָמִין וּגְבוּרָה וְהוֹד שֶׁבְּקו שְׂמֹאל), each attribute has within it three thirds in actuality (כָּל מִדָּה יֵשׁ בָּהּ ג׳ שְׁלִישִׁים מַמָּשׁ), which are three sections separated from one another in each Sefirah (שֶׁהֵם ג׳ פְּרָקִים נִפְרָדִים זֶה מִזֶּה בְּכָל סְפִירָה מֵהֶם), as mentioned in the Zohar, Parashat Vayechi, daf 251, regarding the twelve tribes included within these four Sefirot and corresponding to the four camps (וְכַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיְחִי דְּרנ״א בְּעִנְיַן י״ב שְׁבָטִים הַנִּכְלָלִין בְּד׳ סְפִירוֹת אֵלּוּ וְכְנֶגֶד ד׳ דְּגָלִים). But the Yesod, even though it is divided into three parts, is only two sections alone (אֲבָל הַיְסוֹד אַף עַל פִּי שֶׁנֶּחְלַק לְג׳ חֲלָקִים אֵינוֹ רַק ב׳ פְּרָקִים לְבַד).

And it is found that when the upper third of the Yesod became from it Tiferet at the time of the enlargement, as explained above (וְנִמְצָא כִּי כַּאֲשֶׁר הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל הַיְסוֹד נַעֲשָׂה מִמֶּנּוּ ת״ת בִּזְמַן הַהַגְדָּלָה כַּנַּ״ל), that third is not an independent section by itself (אֵין הַשְּׁלִישׁ הַהוּא בְּחִי׳ פֶּרֶק שָׁלֵם בִּפְנֵי עַצְמוֹ). And for this reason, even though Tiferet was made from it, it is still called Yesod (וְלְסִבָּה זוֹ אַף עַל פִּי שֶׁנַּעֲשָׂה מִמֶּנּוּ ת״ת עֲדַיִן נִקְרָא יְסוֹד), for it was not separated and it has attachment with the Yesod (כִּי לֹא נִפְרַד וְיֵשׁ לוֹ הִתְקַשְּׁרוּת עִם הַיְסוֹד). And this is the secret of what is written in Parashat Pinchas, daf 223, that “the body and the covenant are reckoned as one” (וְזֶהוּ סוֹד מַה שֶּׁכָּתוּב פָּרָשַׁת פִּינְחָס רכ״ג דְּגוּף וּבְרִית חֲשַׁבִּינָן חַד). And behold, the crown of the Yesod of Abba is enclothed within the Yesod of Ze’ir Anpin (וְהִנֵּה הָעֲטָרָה שֶׁל יְסוֹד אַבָּא הִיא מִתְלַבֶּשֶׁת תּוֹךְ יְסוֹד ז״א), and the measure of this crown at its termination is equal—some say, according to the measure—of the entire Yesod of Ze’ir Anpin (וְשִׁעוּר עֲטָרָה זוֹ בְּסִיּוּם נ״א כְּשִׁעוּר כָּל הַיְסוֹד כֻּלּוֹ דְּז״א). And thus it is found that in the aspect of the two lines, the Netzach–Hod of Abba and Imma, there is no difference between Abba and Imma (וַהֲרֵי נִמְצָא כִּי בִּבְחִי׳ ב׳ הַקַּוִּין נ״ה דְּאו״א אֵין שִׁנּוּי בֵּין אַבָּא לְאִמָּא), for all of them conclude at the termination of the Netzach–Hod of Ze’ir Anpin itself, equally (כִּי כֻּלָּם מִסְתַּיְּמִין בְּסִיּוּם נ״ה דְּז״א עַצְמוֹ מַמָּשׁ בְּשָׁוֶה), and also because their lights are covered by the vessels of Abba and Imma (וְגַם כִּי אוֹרוֹתֵיהֶם מְכֻסִּין בִּכְלִים דְּאו״א). But the difference is in the middle line (אֶלָּא הַשִּׁנּוּי הוּא בְּקו הָאֶמְצָעִי), for the Yesod of Abba extends throughout the entire length of the middle line of Ze’ir Anpin until the termination of the Yesod of Ze’ir Anpin (כִּי הַיְסוֹד דְּאַבָּא מִתְפַּשֵּׁט בְּכָל אֹרֶךְ קַו הָאֶמְצָעִי דְּז״א עַד סִיּוּם הַיְסוֹד דְּז״א), whereas the Yesod of Imma concludes at the chest of Ze’ir Anpin (וְהַיְסוֹד דְּאִמָּא מִסְתַּיֵּם בֶּחָזֶה דְּז״א). Therefore, also in the inner lights, which are the Da‘at, there is a difference (לָכֵן גַּם בָּאוֹרוֹת הַפְּנִימִיִּים שֶׁהֵם הַדַּעַת יֵשׁ בָּהֶם שִׁנּוּי), for the lights of Da‘at from the side of Imma are revealed from the chest of Ze’ir Anpin and downward (כִּי אוֹרוֹת הַדַּעַת דְּמִצַּד אִמָּא מִתְגַּלִּים מֵהֶחָזֶה דְּז״א וּלְמַטָּה), whereas the lights of Da‘at from the side of Abba are always covered and are never revealed (וְאוֹרוֹת דַּעַת דְּמִצַּד אַבָּא מְכֻסִּים תָּמִיד וְאֵינָם מִתְגַּלִּים לְעוֹלָם).

Chapter 4

שער לא פרק ד מ״ק

[31:1] The matter of the heart of the human form of Ze’ir Anpin—what is its meaning (עִנְיַן הַלֵּב שֶׁל אָדָם דְּז״א מַה עִנְיָנוֹ). Know (דַּע), for behold it is known that the heart understands (כִּי הֲלֹא נוֹדָע כִּי לֵב מֵבִין), and it is known that it is the secret of Binah (וְנוֹדָע שֶׁהוּא סוֹד בִּינָה). And in another place we find that it is Tiferet (וּבְמָקוֹם אַחֵר מָצִינוּ שֶׁהוּא הַת״ת), and in another place we find that it is in Malkhut (וּבְמָקוֹם אַחֵר מָצִינוּ שֶׁהוּא בַּמַּלְכוּת), and all is one (וְהַכֹּל אֶחָד). However, the beginning of its matter is as follows (אֲמְנָם תְּחִלַּת עִנְיָנוֹ), for behold it is known that all the limbs are heads and important (כִּי הֲלֹא נוֹדָע שֶׁכָּל הָאֵיבָרִים רָאשִׁים וַחֲשׁוּבִים הֵם), in the secret of the ten Sefirot, as is known (בְּסוֹד הַי״ס כַּנּוֹדָע). But the heart—we do not find for it any designation in any Sefirah, as is known (אַךְ הַלֵּב לֹא מָצִינוּ לוֹ שׁוּם כִּנּוּי בְּשׁוּם סְפִירָה כַּנּוֹדָע), for the head is the three upper ones (כִּי הָרֹאשׁ הֵם ג״ר), and the arms and the body are the three middle ones (וְהַזְּרוֹעוֹת וְהַגּוּף הֵם ג׳ אֶמְצָעִיּוֹת), and the legs and the Yesod are the three lower ones (וְהָרַגְלַיִם וְהַיְסוֹד הֵם ג״ת). And yet we find that in the heart the life of a person depends (וְאָמְנָם מָצִינוּ שֶׁהַלֵּב בּוֹ חַיּוּת הָאָדָם תָּלוּי).

And the matter is as follows (וְהָעִנְיָן), for behold the Netzach, Hod, Yesod of Abba are enclothed within the Netzach, Hod, Yesod of Imma, and all of them are enclothed within Ze’ir Anpin (כִּי הִנֵּה הַנְהִ״י דְּאַבָּא מִתְלַבְּשִׁים תּוֹךְ נְהִ״י דְּאִמָּא וְכֻלָּם מִתְלַבְּשִׁים תּוֹךְ ז״א). And indeed, until the place of the chest—up to there all the lights are sealed (וְאָמְנָם עַד מְקוֹם הֶחָזֶה עַד שָׁם כָּל הָאוֹרוֹת סְתוּמִים הֵם), and there, at the chest, they are revealed, as is known (וְשָׁם בֶּחָזֶה מִתְגַּלִּים כַּנּוֹדָע).

And indeed, the first striking and illumination by which these lights emerge with force, in a rush, from within the Yesod of Imma—where at first they were narrow, compressed, and constrained (וְאָמְנָם הַהַפְגָּעָה וְהָאָרָה הָרִאשׁוֹנָה שֶׁיוֹצְאִים אֵלּוּ הָאוֹרוֹת בְּכֹחַ בִּמְרוּצָה מִתּוֹךְ הַיְסוֹד דְּאִמָּא אֲשֶׁר תְּחִלָּה הָיוּ שָׁם צָרִים וְנוֹגְשִׂים וְדְחוּקִים), and now, when they emerge in their first striking, they illuminate with a very strong and great light at that moment of their going out (וְעַתָּה שֶׁיּוֹצְאִים בְּהַפְגָּעָה רִאשׁוֹנָה מְאִירִים בְּאוֹר נִמְרָץ וְגָדוֹל מְאֹד שָׁם תֵּכֶף בְּצֵאתָן), and they make there a very great impression (וְעוֹשִׂים שָׁם רֹשֶׁם גָּדוֹל מְאֹד). And there are inscribed all the lights of Abba and Imma together as one—an astonishing and exceedingly powerful light (וְשָׁם נִרְשָׁמִים הָאוֹרוֹת דְּאו״א כֻּלָּם כְּאֶחָד אוֹר נִפְלָא וְחָזָק מְאֹד), and it is close to the level of the light that they placed in the Mochin (וְקָרוֹב אֶל מַעֲלַת הָאוֹר שֶׁהִנִּיחוּ בַּמּוֹחִין), though certainly it is lower than it in level (אַךְ וַדַּאי שֶׁהוּא יוֹתֵר קָטָן מִמֶּנּוּ בְּמַעֲלָה). And this illumination is called the heart of man (וְזֹאת הָאָרָה נִקְרֵאת לֵב הָאָדָם), therefore the brain of a person is the essence of the person, and the heart is second to it, as is known (לָכֵן מוֹחַ הָאָדָם הוּא עִקַּר הָאָדָם וְהַלֵּב שֵׁנִי לוֹ כַּנּוֹדָע).

It is thus found that the gathering of those lights at the place of their first emergence, which is at the chest (נִמְצָא כִּי קִבּוּץ אוֹתָן הָאוֹרוֹת בִּמְקוֹם יְצִיאָתָן הָרִאשׁוֹנָה שֶׁהוּא בֶּחָזֶה), that gathering which is imprinted there becomes the aspect of the heart (אוֹתוֹ הַקִּבּוּץ הַנִּרְשָׁם שָׁם נַעֲשֶׂה בְּחִי׳ הַלֵּב), and it has no limbs or bones (וְאֵין בּוֹ אֵיבָרִים וַעֲצָמוֹת), for it is only a very spiritual matter, like the Mochin (כִּי אֵינוֹ רַק דָּבָר רוּחָנִי מְאֹד כְּמוֹ הַמּוֹחִין), and this is the secret of the heart (וְזֶהוּ סוֹד הַלֵּב). However, its being called by this name is according to the count of the lights that gather there (אֲמְנָם קְרִיאָתוֹ בְּשֵׁם זֶה הוּא כְּפִי חֶשְׁבּוֹן הָאוֹרוֹת הַמִּתְקַבְּצִין שָׁם), and they are the illuminations of Abba and Imma, which are thirty-two lights (וְהֵם הָאָרוֹת דְּאו״א שֶׁהֵם ל״ב אוֹרוֹת).

And it appears to me to say (וְנִלְעָ״ד לוֹמַר) that they are the eight Mochin of Abba and Imma—eight Havayot—which are thirty-two letters (שֶׁהֵם ח׳ מוֹחִין דְּאו״א ח׳ הֲוָיוֹת שֶׁהֵם ל״ב אוֹתִיּוֹת). But what I have received in this matter is (אַךְ מַה שֶּׁקִּבַּלְתִּי בָּזֶה הוּא), that behold the principal lights are only from the two Yesodot (כִּי הֲלֹא עִקַּר הָאוֹרוֹת הֵם מִן הַב׳ יְסוֹדוֹת לְבַד), for Netzach–Hod are on the two sides and are not in the place of the heart (כִּי נ״ה הֵם בִּב׳ הַצְּדָדִים וְאֵינָם בִּמְקוֹם הַלֵּב), and also because they are always concealed (וְגַם כִּי הֵם לְעוֹלָם סְתוּמִים), but the two Yesodot are the ones that are revealed and that illuminate (אַךְ הַב׳ יְסוֹדוֹת הֵם הַמִּתְגַּלִּים וְהַמְּאִירִים). And behold, it is known that what illuminates is the externality and the backs of them, for the inner aspects are inward and do not illuminate outward, but only the backs that stand outside, facing the body of Ze’ir Anpin, as is known, and this is simple (וְהִנֵּה נוֹדָע כִּי מַה שֶּׁמֵּאִיר הוּא הַחִיצוֹנִיּוּת וְהָאֲחוֹרַיִם שֶׁלָּהֶם כִּי הַפְּנִימִיִּים הֵם בִּפְנִים וְאֵינוֹ מֵאִיר לַחוּץ אֶלָּא הָאֲחוֹרַיִם הָעוֹמְדִים מִבַּחוּץ כְּלַפֵּי גּוּפָא דְּז״א כַּנּוֹדָע וְהוּא פָּשׁוּט). And behold, the backs of Abba are one hundred and eighty-four, and the backs of Imma are one hundred and sixty-six (וְהִנֵּה הָאֲחוֹרַיִם שֶׁל אַבָּא הֵם קפ״ד וְהָאֲחוֹרַיִם שֶׁל אִמָּא הֵם קס״ו). And behold, in the two backs there are thirty-two letters, in the letters of the fillings alone, as follows: Vav–Dalet, Vav–Dalet–Yod, Vav–Dalet–Yod–Yod–Vav, and Vav–Dalet–Yod–Vav–Yod; the second set: Vav, Dalet, Vav, Dalet, Yod, Vav, Dalet, Yod, Alef, Vav, and Vav, Dalet, Yod, Alef, Vav, Yod (וְהִנֵּה בִּב׳ אֲחוֹרַיִם יֵשׁ ל״ב אוֹתִיּוֹת בְּאוֹתִיּוֹת הַמִּלּוּי לְבַד כָּזֶה ו״ד ו״ד״י ו״ד״י״י״ו ו״ד״י״ו״י הַב׳ ו״ד ו״ד״י ו״ד״י״א״ו ו״ד״י״א״ו״י). And this is the secret of the heart: sixteen letters from the Name of seventy-two and sixteen letters from the Name of sixty-three, consisting only of the letters of the backs (וְזֶהוּ סוֹד לֵב י״ו אוֹתִיּוֹת שֶׁל ע״ב וְי״ו אוֹתִיּוֹת שֶׁל ס״ג רַק אוֹתִיּוֹת דְּאֲחוֹרַיִם).

Chapter 5

שער לא פרק ה מ״ת

[31:5] And behold, the matter of Ze’ir Anpin itself has been explained (וְהִנֵּה נִתְבָּאֵר עִנְיַן הַז״א בְּעַצְמוֹ), and now we will explain, by way of generality, the three other Partzufim (וְעַתָּה נְבָאֵר דֶּרֶךְ כְּלָלוּת ג׳ פַּרְצוּפִים הָאֲחֵרִים), which are Rachel, the Nukvah of Ze’ir Anpin, who is called Yisrael, and Ya‘akov and Leah (שֶׁהֵם רָחֵל נוּקְבָא דְּז״א הַנִּקְרָא יִשְׂרָאֵל וְיַעֲקֹב וְלֵאָה), for these three are attached to him and emerge from him (כִּי ג׳ אֵלּוּ נֶאֱחָזִין בּוֹ וְיוֹצְאִין מִמֶּנּוּ), in the manner that we will explain (בְּאוֹפֶן זֶה אֲשֶׁר נְבָאֵר).

Know that from the side of the Mochin that spread within Ze’ir Anpin (דַּע כִּי מִצַּד הַמּוֹחִין שֶׁנִּתְפַּשְּׁטוּ בְּז״א), even though they are needed for him himself (אַף עַל פִּי שֶׁצְּרִיכִין לוֹ לְעַצְמוֹ), nevertheless illuminations emerge from them outward (עִכָּ״ז יוֹצְאִין מֵהֶם הָאָרוֹת לַחוּץ), for above, in the place of the Mochin themselves (כִּי לְמַעְלָה בִּמְקוֹם הַמּוֹחִין עַצְמָם), where all the aspects of the abundance of those lights are found (אֲשֶׁר שָׁם כָּל בְּחִי׳ רִיבּוּי הָאוֹרוֹת הָהֵם), the lights then illuminated outward through the back of Ze’ir Anpin (אָז הֵאִירוּ הָאוֹרוֹת לַחוּץ דֶּרֶךְ אֲחוֹרֵי הַז״א), and the Partzuf of Leah emerges at the back of Ze’ir Anpin (וְיוֹצֵא פַּרְצוּף לֵאָה בַּאֲחוֹרֵי הַז״א), from above the head until the chest of Ze’ir Anpin (לְמַעְלָה מִן הָרֹאשׁ וְעַד הֶחָזֶה דְּז״א), and she emerges from the aspect of the illumination of the Mochin from the side of Imma (וְיוֹצֵאת מִבְּחִי׳ הָאָרַת הַמּוֹחִין דְּמִצַּד אִמָּא), who is female like her (שֶׁהִיא נְקֵבָה כְּמוֹהָ), for she has only one screen alone through which to break through and emerge (שֶׁאֵין לָהּ רַק מָסָךְ אֶחָד לְבַד לִבְקֹעַ וְלָצֵאת), and because of that screen (וּלְסִבַּת הַמָּסָךְ הַהוּא), all of Leah is judgments (לֵאָה כֻּלָּהּ דִּינִין), as will be written, with the help of Hashem (כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳). But by way of the face of Ze’ir Anpin no aspect of any Partzuf emerges there (אֲבָל דֶּרֶךְ הַפָּנִים שֶׁל ז״א אֵין יוֹצֵאת שָׁם בְּחִינַת שׁוּם פַּרְצוּף), for the males emerge from the side of the Mochin of Abba and from the side of the face (כִּי הַזְּכָרִים יוֹצְאִין מִצַּד מוֹחִין דְּאַבָּא וּמִצַּד פָּנִים), and the females emerge from the Mochin of Imma and from the back of Ze’ir Anpin (וְהַנְּקֵבוֹת יוֹצְאִין מִמּוֹחִין דְּאִמָּא וּמֵאֲחוֹר ז״א). And since the Mochin from the side of Abba, when they spread until the chest of Ze’ir Anpin, are covered by two coverings—the covering of the Netzach, Hod, Yesod of Abba and Imma (וּלְהִיּוֹת שֶׁהַהוּחִין דְּמִצַּד אַבָּא בְּהִיוֹתָן מִתְפַּשְּׁטִין עַד הֶחָזֶה דְּז״א הֵם מְכֻסִּים בִּב׳ כִּסּוּיִים כִּסּוּי נְהִ״י דְּאו״א), therefore they have no power to break through and pass the two screens and to illuminate outward by way of the face of Ze’ir Anpin from the chest and above (לָכֵן אֵין בָּהֶם כֹּחַ לִבְקֹעַ וְלַעִיבּוּר שְׁנֵי הַמַּסָּכִים וּלְהָאִיר לַחוּץ דֶּרֶךְ הַפָּנִים דְּז״א מֵהֶחָזֶה וּלְמַעְלָה), but only from the chest and below (כִּי אִם מֵהֶחָזֶה וּלְמַטָּה).

And there is another reason (וְעוֹד טַעַם אַחֵר), for if the Partzuf of Ya‘akov were to emerge opposite the face of Ze’ir Anpin above, the face of Ze’ir Anpin would be covered and would not illuminate (כִּי אִם הָיָה פַּרְצוּף יַעֲקֹב יוֹצֵא נֶגֶד פָּנָיו דְּז״א לְמַעְלָה הָיוּ פְּנֵי ז״א מִתְכַּסִּים וְלֹא הָיָה מֵאִיר), and it is written, “In the light of the king’s face is life” (וְכָתוּב בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים), for through the lights of the face the judgments are sweetened, as is known, and the power of the externals is nullified (כִּי עַל־יְדֵי הָאוֹרוֹת פָּנָיו הַדִּינִים מִתְמַתְּקִים כַּנּוֹדָע וּמִתְבַּטֵּל כֹּחַ הַחִיצוֹנִים). However, from the chest and downward, when the Mochin spread from there downward (וְאָמְנָם מֵהֶחָזֶה וּלְמַטָּה כַּאֲשֶׁר מִתְפַּשְּׁטִין הַמּוֹחִין מִשָּׁם וּלְמַטָּה), then the Mochin from the side of Abba have only one covering alone (אָז הַמּוֹחִין שֶׁמִּצַּד אַבָּא אֵין לָהֶם רַק כִּסּוּי אֶחָד לְבַד), for the covering of the vessel of the Yesod of Imma has already concluded at the chest (שֶׁכְּבָר נִגְמַר כִּסּוּי כְּלִי הַיְסוֹד דְּאִמָּא בֶּחָזֶה). Therefore they have the ability to break through and to illuminate outside Ze’ir Anpin (לָכֵן יֵשׁ לָהֶם יְכוֹלֶת לִבְקֹעַ וּלְהָאִיר מִחוּץ אֶל הַז״א), and to bring forth the Partzuf of Ya‘akov (וּלְהוֹצִיא פַּרְצוּף יַעֲקֹב), which is from the illumination of the Mochin of Abba (שֶׁהוּא מֵהָאָרַת מוֹחִין דְּאַבָּא), from the chest and downward, opposite the face of Ze’ir Anpin (מֵהֶחָזֶה וּלְמַטָּה מִכְּנֶגֶד פְּנֵי ז״א), and from the aspect of the Chasadim that are fully revealed without any screen at all (וּמִבְּחִי׳ הַחֲסָדִים הַמְגֻלִּים לְגַמְרֵי בְּלִי שׁוּם מָסָךְ). And from the Da‘at on the side of Imma there emerged Rachel, the Nukvah of Ze’ir Anpin, the primary mistress of the house (וּמֵהַדַּעַת שֶׁל צַד אִמָּא יָצְאָה רָחֵל נוּקְבָא דְּז״א עֲקֶרֶת הַבַּיִת הָעִקָּרִית), a complete and essential illumination (הָאָרָה גְמוּרָה), from the chest and downward, from the back of Ze’ir Anpin (מֵהֶחָזֶה וּלְמַטָּה מִצַּד אֲחוֹר דְּז״א), until the very end of the legs of Ze’ir Anpin (עַד סִיּוּם רַגְלָיו דְּז״א מַמָּשׁ), unlike Leah, who passes through a screen as explained above (מַה שֶּׁאֵין כֵּן בְּלֵאָה הָעוֹבֶרֶת דֶּרֶךְ מָסָךְ כַּנַּ״ל), who is only a reflected illumination and entirely judgments (שֶׁאֵינָהּ רַק הָאָרָה בְּעַלְמָא וְכֻלָּהּ דִּינִין). The resulting principle is (הַכְּלָל הָעוֹלֶה), that Leah is above the chest of Ze’ir Anpin, at his back, and she emerges from the Mochin of Imma (כִּי לֵאָה הִיא לְמַעְלָה מִן הֶחָזֶה דְּז״א בַּאֲחוֹרָיו וְיוֹצֵאת מִן מוֹחִין דְּאִמָּא), and Rachel, the Nukvah of Ze’ir Anpin, is beneath Leah, from the chest and downward, also at his back (וְרָחֵל נוּקְבָא דְּז״א תַּחַת לֵאָה מֵהֶחָזֶה וּלְמַטָּה בַּאֲחוֹרָיו גַּם כֵּן), and she too emerges from the Mochin of Imma (וְגַם הִיא יוֹצֵאת מִמּוֹחִין דְּאִמָּא). And Ya‘akov, the husband of Leah, emerges from the chest and downward by way of the face of Ze’ir Anpin (וְיַעֲקֹב בַּעְלָהּ דְּלֵאָה יוֹצֵא מֵהֶחָזֶה וּלְמַטָּה דֶּרֶךְ פָּנִים דְּז״א), and he emerges from the Mochin of Abba (וְיוֹצֵא מִמּוֹחַ דְּאַבָּא). And behold, it is thus explained why the male emerges by way of the face of Ze’ir Anpin and the female by way of the back (וְהִנֵּה מִתְבָּאֵר לָמָּה הַזָּכָר יוֹצֵא דֶּרֶךְ פָּנִים דְּז״א וְהַנְּקֵבָה דֶּרֶךְ אֲחוֹר), for this is from the side of Abba and those are from the side of Imma (כִּי זֶה מִצַּד אַבָּא וְאֵלּוּ מִצַּד אִמָּא). And always the male, relative to the female, is face, and she is back (וּלְעוֹלָם הַזָּכָר בְּעֶרֶךְ הַנְּקֵבָה הוּא פָּנִים וְהִיא אָחוֹר), in the secret of “You formed me back and front” (בְּסוֹד אָחוֹר וָקֶדֶם צַרְתָּנִי).

And behold, when Abba and Imma were before the Tikkun, back-to-back (וְהִנֵּה בִּהְיוֹת או״א קֹדֶם הַתִּקּוּן אֲחוֹר בְּאָחוֹר), nevertheless Abba was in the aspect of face relative to the female, who is his back (עִכָּ״ז הָיָה אַבָּא בִּבְחִי׳ פָּנִים בְּעֶרֶךְ הַנְּקֵבָה שֶׁהִיא אֲחוֹרָיו), and therefore the lights of Abba emerge toward the face, and the lights of Imma toward the back (וְלָכֵן אוֹרוֹת דְּאַבָּא יוֹצְאִין לְצַד פָּנִים וְאוֹרוֹת דְּאִמָּא לְצַד אָחוֹר). Also, the reason has been explained why the male is one and the females are two (גַּם נִתְבָּאֵר הַטַּעַם לָמָּה הַזָּכָר אֶחָד וְהַנְּקֵבוֹת שְׁתַּיִם), for the male emerges from the Mochin of Abba and has no revelation except from the chest and downward (כִּי הַזָּכָר יוֹצֵא מִן מוֹחִין דְּאַבָּא וְאֵין לוֹ גִּלּוּי רַק מֵהֶחָזֶה וּלְמַטָּה), but the Mochin of Imma, even above, have only one covering (אֲבָל הַמּוֹחִין דְּאִמָּא שֶׁאַף לְמַעְלָה אֵין לָהֶם אֶלָּא כִּסּוּי אֶחָד), therefore from them emerged two females, one above and one below (לָכֵן יָצְאוּ מֵהֶם ב׳ נְקֵבוֹת א׳ לְמַעְלָה וְא׳ לְמַטָּה). Also know that the back of Ya‘akov is opposite the face of Ze’ir Anpin (גַּם דַּע כִּי אֲחוֹרֵי יַעֲקֹב הוּא נֶגֶד פְּנֵי ז״א), and the face of Leah is opposite the back of Ze’ir Anpin (וּפְנֵי לֵאָה נֶגֶד אֲחוֹר דְּז״א), and the back of Rachel is opposite the back of Ze’ir Anpin and downward (וַאֲחוֹר דְּרָחֵל נֶגֶד אֲחוֹר דְּז״א וּלְמַטָּה), their reasons having been explained (נִתְבָּאֲרוּ טַעֲמֵיהֶם). And now we will explain the matter of Ze’ir Anpin itself, which we said above is called Yisrael and Yeshurun (וְנְבָאֵר עִנְיַן הַז״א עַצְמוֹ שֶׁאָמַרְנוּ לְעֵיל שֶׁנִּקְרָא יִשְׂרָאֵל וִישֻׁרוּן).

And the matter is (וְהָעִנְיָן), for Ze’ir Anpin is one complete Partzuf from his head until his feet alone (כִּי הַז״א הוּא פַּרְצוּף אֶחָד שָׁלֵם מֵרֹאשׁוֹ וְעַד רַגְלָיו בִּלְבַד), however his upper half, which is from the head until the chest, is called Yisrael (אֲמְנָם חֶצְיוֹ הָעֶלְיוֹן שֶׁהוּא מִן הָרֹאשׁ וְעַד הֶחָזֶה נִקְרָא יִשְׂרָאֵל), and his lower half, which is from the chest and downward, is called Yeshurun (וְחֶצְיוֹ הַתַּחְתּוֹן שֶׁהוּא מֵהֶחָזֶה וּלְמַטָּה נִקְרָא יְשֻׁרוּן). And the reason for these names is as follows (וְטַעַם שֵׁמוֹת אֵלּוּ), for behold it is known what is written in the Tikkunim, that Yisrael is shir–El, a song from the left to the right (הִנֵּה נוֹדַע מַה שֶּׁכָּתְבוּ הַתִּקּוּנִים כִּי יִשְׂרָאֵל הוּא שִׁי״ר אֵ״ל שִׁיר מִשְּׂמָאלָא אֶל מִימִינָא), meaning that the female Leah (some say: the power of the female) is the aspect of judgments, called shir, and she is on the left, at the back (פֵּרוּשׁ כִּי הַנְּקֵבָה לֵאָה נ״א כִּי כֹּחַ הַנְּקֵבָה הִיא בְּחִי׳ דִּינִין נִקְרֵאת שִׁיר וְהִיא מִשְּׂמֹאל בָּאֲחוֹר), and Ze’ir Anpin is mercies, called El, and he is on the right, at the face (וְהַז״א רַחֲמִים נִקְרָא אֵ״ל וְהוּא בִימִינָא בְּפָנִים). He is also called thus because there are within him two aspects of Mochin: one from the side of Imma, called shir, and one from the side of Abba, called El (גַּם נִקְרָא כֵן לְפִי שֶׁיֵּשׁ בּוֹ ב׳ בְּחִינוֹת מוֹחִין א׳ מִצַּד אִמָּא נִקְרָא שִׁי״ר וְא׳ מִצַּד אַבָּא נִקְרָא אֵ״ל). But from the chest and downward he is called Yeshurun, from the term shurah (אֲבָל מֵהֶחָזֶה וּלְמַטָּה נִקְרָא יְשֻׁרוּן מִלְּשׁוֹן שׁוּרָה), as our Sages said, “A row does not dwell with fewer than three,” as it is said, “He beholds men,” etc. (כְּמַאֲמַר רַז״ל אֵין שׁוּרָה פוֹתָה מִג׳ שֶׁנֶּאֱמַר יָשׁוּר עַל אֲנָשִׁים וְגו׳). And they are Ya‘akov on the side of the face, and Rachel on the side of the back, and Ze’ir Anpin in the middle (וְהֵם יַעֲקֹב מִצַּד הַפָּנִים וְרָחֵל מִצַּד הָאֲחוֹר וְהַז״א בָּאֶמְצַע), behold a row of three (הֲרֵי שׁוּרָה שֶׁל ג׳), and this exists only from the chest and downward (וְאֵין זֶה אֶלָּא מֵהֶחָזֶה וּלְמַטָּה), therefore this aspect is called Yeshurun (וְלָכֵן בְּחִי׳ זוֹ נִקְרֵאת יְשֻׁרוּן). And this is the secret of “Yisrael, in whom I will be glorified” (וְזֶהוּ סוֹד יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר), for Yisrael, who is Ze’ir Anpin, in him are glorified and branch out many adornments and branches that emerge from him (כִּי יִשְׂרָאֵל שֶׁהוּא ז״א בּוֹ יִתְפָּאֲרוּ וְיִסְתַּעֲפוּ כַּמָּה פְּאֵרוֹת וַעֲנָפִים יוֹצְאִים מִמֶּנּוּ), which are the Partzufim of Leah, Rachel, and Ya‘akov, and the generation of the wilderness, and the matter of the tribes, as will be written, with the help of Hashem (שֶׁהוּא פַּרְצוּף לֵאָה וְרָחֵל וְיַעֲקֹב וְדוֹר הַמִּדְבָּר וְעִנְיַן הַמַּטּוֹת כְּמוֹ שֶׁכָּתוּב בְּעֶזְרַת ה׳). And the word Etpa’ar [I Will Be Glorified] is an expression of Pe’erot [Branches] and an expression of branching, as in, “He lops off the boughs with terrifying power” (Isaiah 10:33) (וּמִלַּת אֶתְפָּאָר הוּא לְשׁוֹן פְּאֵרוֹת וּלְשׁוֹן מִסְעָף פָּארָה בְּמַעֲרָצָה), meaning branches (ר״ל עֲנָפִים).