The Fifth Gate

The Gate of the Birth of the Mochin, and it is divided into three chapters

שער החמישי שער לידת המוחין ויתחלק לג׳ פרקים

Chapter 1

שער כא פרק א מ״ת

[21:1] And now we will explain the matter of the clothing of the Mochin of Ze’ir Anpin within the vessels of Netzach, Hod, Yesod of Imma, which remained empty at the time of birth as mentioned above (וְנְבָאֵר עַתָּה עִנְיַן הִתְלַבְּשׁוּת הַמּוֹחִין דְּז״א בְּתוֹךְ הַכֵּלִים נֵה״י דְּאִמָּא שֶׁנִּשְׁאָרוּ רֵיקָנִים בְּעֵת הַלֵּידָה כַּנַּ״ל), so that afterward they may spread within Ze’ir Anpin (כְּדֵי שֶׁאַחַ״כ יִהְיוּ מִתְפַּשְּׁטִין בְּתוֹךְ ז״א). And we will first explain the aspect of Imma herself (וְנְבָאֵר תְּחִלָּה בְּחִי׳ אִמָּא בְּעַצְמָהּ), for it is impossible that she remain lacking without Netzach, Hod, Yesod for herself (שֶׁאִי אֶפְשָׁר שֶׁתִּשָּׁאֵר חֲסֵרָה מִבְּלִי נֵה״י לָהּ לְעַצְמָהּ). For if we were to say that she remains in this manner, such that the three lower ones—which are her Netzach, Hod, Yesod—remain extended and clothed within Ze’ir Anpin permanently (כִּי אִם נֹאמַר שֶׁנִּשְׁאֶרֶת כָּךְ בְּאוֹפֶן זֶה שֶׁיִּהְיוּ ג״ת שֶׁהֵם נֵה״י שֶׁלָּהּ מִתְפַּשְּׁטִין וּמִתְלַבְּשִׁין תּוֹךְ ז״א תָּמִיד), this is impossible (זֶה אִי אֶפְשָׁר), because when she is so, she is unable to couple with Abba (לְפִי שֶׁבְּהִיוֹתָהּ כָּךְ אִי אֶפְשָׁר לָהּ לְהִזְדַּוֵּג עִם אַבָּא).

And behold it is known that the Zivug [Union] of Abba and Imma is constant and never ceases (וַהֲרֵי נוֹדָע כִּי זִוּוּג או״א תָּדִיר וְלָא פָּסִיק לְעָלְמִין). And for this reason it is necessary that new Netzach, Hod, Yesod be formed for her for her own sake, in the aspect of vessels (וְלְסִבָּה זוֹ הוּא מֻכְרָח שֶׁיִּתְהַוּוּ לָהּ נֵה״י אֲחֵרִים חֲדָשִׁים לְצֹרֶךְ עַצְמָהּ בִּבְחִי׳ הַכֵּלִים). For the lights of those have already been explained to have ascended within her herself and not to have been clothed within Ze’ir Anpin (כִּי הָאוֹרוֹת שֶׁלָּהֶם כְּבָר בֵּאַרְנוּ שֶׁנִּתְעַלּוּ בָּהּ עַצְמָהּ וְלֹא נִתְלַבְּשׁוּ בְּז״א). And then Imma will be complete in all ten Sefirot (וְאָז תִּהְיֶה אִמָּא שְׁלֵמָה בְּכָל י׳ סְפִירוֹת), and she will be above Ze’ir Anpin entirely (וְתִהְיֶה לְמַעְלָה מִז״א כֻּלָּהּ), and she will be able to couple with Abba (וְתוּכַל לְהִזְדַּוֵּג עִם אַבָּא).

However, the renewal by which she comes to have other new Netzach, Hod, Yesod is in this manner (אָֽמְנָם הַהִתְחַדְּשׁוּת לִהְיוֹת לָהּ נֵה״י אֲחֵרִים חֲדָשִׁים הוּא בְּאוֹפֶן זֶה): for behold it has been explained above that it is only the vessels of the Netzach, Hod, Yesod of Imma that were clothed, within them, with the Ruach and Neshamah of the Mochin of Ze’ir Anpin (כִּי הִנֵּה נִתְבָּאַר לְעֵיל כִּי בְּחִי׳ הַכֵּלִים שֶׁל נֵה״י דְּאִמָּא לְבַד הֵם אֲשֶׁר נִתְלַבְּשׁוּ בָּהֶם בְּתוֹכָם רוּחַ וּנְשָׁמָה דְּהַמּוֹחִין דְּז״א). And afterward all of them together spread within Ze’ir Anpin, as explained above (וְאַחַ״כ נִתְפַּשְּׁטוּ הַכֹּל בְּיַחַד תּוֹךְ ז״א כַּנַּ״ל). But the Ruach and Neshamah of the Netzach, Hod, Yesod of Imma—that is, the lights within them—did not remain there (אֲבָל רוּחַ וּנְשָׁמָה דְּנֵה״י דְּאִמָּא שֶׁהֵם הָאוֹרוֹת שֶׁבְּתוֹכָם לֹא נִשְׁאָרוּ שָׁם), rather they ascended above (אָֽמְנָם נִסְתַּלְּקוּ לְמַעְלָה), and they stood in the lower half of Tiferet of Imma, as explained above (וְעָמְדוּ בְּחֵצִי תִּפְאֶרֶת תַּחְתּוֹן שֶׁל אִמָּא כַּנַּ״ל). And then the Ruach and the lights generate and bring forth other vessels of Netzach, Hod, Yesod for their own need (וְאָז הָרוּחַנִיּוּת וְהָאוֹרוֹת הֵם מְהַוִּים וּמוֹצִיאִין כֵּלִים אֲחֵרִים דְּנֵה״י לְצֹרֶךְ עַצְמָן). And thus Imma is completed with ten complete Sefirot, in addition to the Netzach, Hod, Yesod that were clothed within Ze’ir Anpin (וְאָז נִשְׁלֶמֶת אִמָּא בְּי׳ סְפִירוֹת גְּמוּרוֹת מִלְּבַד הַנֵּה״י שֶׁנִּתְלַבְּשׁוּ תּוֹךְ ז״א). And it is obvious that those lights do not have the power to originate and bring into being entirely new vessels (וּפָשׁוּט הוּא שֶׁאֵין כֹּחַ בָּאוֹרוֹת הָהֵם לְהַמְצִיא וּלְהַוּוֹת כֵּלִים אֲחֵרִים חֲדָשִׁים לְגַמְרֵי). Rather, it is in the manner of the growth of a small one that goes and grows (אֶלָּא הוּא עַל דֶּרֶךְ הַגְדָּלַת הַקָּטָן שֶׁהוֹלֵךְ וְגָדֵל), so here as well the garment of Imma—that is, the aspect of the vessel of her Tiferet—which remained, half of it, existing below (some say: above) and did not enter Ze’ir Anpin (כֵּן בְּכָאן הַלְּבוּשׁ דְּאִמָּא ר״ל בְּחִי׳ כְּלִי תִּפְאֶרֶת שֶׁבָּהּ שֶׁנִּשְׁאָר חֶצְיוֹ קַיָּם לְמַטָּה (נ״א לְמַעְלָה) וְלֹא נִכְנַס בְּז״א), it grows and lengthens until it goes and covers and clothes its own lights and the spiritual aspects of the Netzach, Hod, Yesod of Imma (הוּא נִגְדָּל וְנִתְאָרֵךְ עַד שֶׁהוֹלֵךְ וּמְכַסֶּה וּמַלְבִּישׁ אֶת [אוֹרוֹת] עַצְמוֹת וְרוּחָנִיּוֹת נֵה״י דְּאִמָּא). And therefore it must grow double what it was, in order to suffice for this (וְא״כ צָרִיךְ שֶׁיִּגְדַּל כִּפְלַיִם מִמַּה שֶׁהָיָה כְּדֵי שֶׁיַּסְפִּיק לְזֶה).

And behold, this is the order of their doubling (וְהִנֵּה זֶהוּ סֵדֶר כְּפִילָתָן): Ze’ir Anpin does not take from the vessels of Imma except from the beginning of the lower third of Tiferet of Imma and downward, together with her Netzach, Hod, Yesod–Malkhut, as will be explained with the help of Hashem (הִנֵּה ז״א אֵינוֹ לוֹקֵחַ מִן הַכֵּלִים שֶׁל אִמָּא רַק מִתְּחִלַּת שְׁלִישׁ תִּפְאֶרֶת תַּחְתּוֹן דְּאִמָּא וּלְמַטָּה עִם נֵהי״ם שֶׁבָּהּ כְּמ״ש בְּעֶזְרַת ה׳). It follows that what enters Ze’ir Anpin are four measures and a third, which are the lower third of Tiferet and the Netzach, Hod, Yesod–Malkhut of Binah (נִמְצָא כִּי מַה שֶׁנִּכְנָס בְּז״א הֵם ד׳ מִדּוֹת וּשְׁלִישׁ שֶׁהוּא שְׁלִישׁ תַּחְתּוֹן שֶׁל תִּפְאֶרֶת וְנֵהי״ם שֶׁל בִּינָה). And behold, there must be four measures and a third above that are doubled (וְהִנֵּה צָרִיךְ שֶׁד׳ מִדּוֹת וּשְׁלִישׁ אֲחֵרִים עֶלְיוֹנִים יִכָּפְלוּ). How so? We begin from the beginning of the last two-thirds that are in the Binah of Imma, and we count, and it will be four measures and a third (כֵּיצַד נַתְחִיל מִתְּחִלַּת ב׳ שְׁלִישִׁים אַחֲרוֹנִים שֶׁיֵּשׁ בְּבִינָה דְּאִמָּא וְנִמְנֶה וְיִהְיֶה ד׳ מִדּוֹת וּשְׁלִישׁ), which are three complete measures—Da‘at, Chokhmah–Binah–Gevurah—and the two lower thirds of the Binah of Imma, and the two upper thirds of her Tiferet (שֶׁהֵם ג׳ מִדּוֹת שְׁלֵמוֹת דַּעַת חו״ג וּב׳ שְׁלִישִׁים תַּחְתּוֹנִים שֶׁל בִּינָה דְּאִמָּא וּב׳ שְׁלִישִׁים עֶלְיוֹנִים שֶׁל תִּפְאֶרֶת שֶׁבָּהּ).

Behold, these are four measures and a third (הֲרֵי ד׳ מִדּוֹת וּשְׁלִישׁ). And these grew and doubled twofold, and became eight measures and two-thirds (וְאֵלּוּ נִגְדְּלוּ וְנִכְפְּלוּ כִּפְלַיִם וְנַעֲשׂוּ ח׳ מִדּוֹת וּב׳ שְׁלִישִׁים), which are the two lower thirds of the Binah of Imma, and Da‘at, and Chesed, Gevurah, Tiferet, and Netzach, Hod, Yesod, and Malkhut that are in Imma (שֶׁהֵם ב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּבִינָה דְּאִמָּא וְדַּעַת וְחַג״ת וְנֵה״י וּמַלְכוּת שֶׁבְּאִמָּא). And behold, she is completed with ten complete Sefirot, aside from what entered from her into Ze’ir Anpin as explained above (וְהֲרֵי נִשְׁלְמָה בְּי׳ סְפִירוֹת שְׁלֵמוֹת זוּלַת מַה שֶׁנִּכְנַס מִמֶּנָּהּ בְּז״א כַּנַּ״ל). And if you will say: why did not the two lower thirds of the Tiferet of Imma and below enter Ze’ir Anpin at first (וְאִם תֹּאמַר לָמָּה לֹא נִכְנַס תְּחִלָּה בְּז״א בְּחִי׳ ב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּתִּפְאֶרֶת דְּאִמָּא וּלְמַטָּה), and then there would be four measures and two thirds (וְאָז נִמְצָא ד׳ מִדּוֹת וּב׳ שְׁלִישִׁים), and then the entire aspect of the Binah of Imma would be doubled and enlarged (וְאָז הָיְתָה כָּל בְּחִי׳ בִּינָה דְּאִמָּא נִכְפֶּלֶת וְנִגְדֶּלֶת). For from the beginning of Binah until the completion of the first third of the Tiferet of Imma are four measures—Binah, Da‘at, Chesed, Gevurah—and an additional upper third of Tiferet (כִּי מִתְּחִלַּת הַבִּינָה עַד סִיּוּם שְׁלִישׁ רִאשׁוֹן דְּתִּפְאֶרֶת דְּאִמָּא הֵם ד׳ מִדּוֹת בִּינָה דַּעַת חֶסֶד גְּבוּרָה וְעוֹד שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת), and they would have been doubled and sufficed (וְהָיוּ נִכְפָּלִים וּמַסְפִּיקִים). But now, since the Keter of Ze’ir Anpin does not ascend upward except to the lower third of the Tiferet of Imma (אֲבָל עַתָּה שֶׁאֵין כֶּתֶר שֶׁל ז״א עוֹלֶה לְמַעְלָה רַק בִּשְׁלִישׁ תִּפְאֶרֶת תַּחְתּוֹן דְּאִמָּא), it follows that not all of the Binah of Imma was doubled, but only her two lower thirds (נִמְצָא שֶׁלֹּא נִכְפְּלָה כָּל הַבִּינָה דְּאִמָּא אֶלָּא ב׳ שְׁלִישִׁים תַּחְתּוֹנִים שֶׁלָּהּ). And why was it so? (וְלָמָּה הָיָה כָּךְ).

The answer is this (הַתְּשׁוּבָה הוּא): know one introduction (כִּי דַּע הַקְדָּמָה אַחַת), and it is as has been explained, that the Zivug [Union] of Abba and Imma—who are the aspect of two Partzufim that were made from the aspect of Chokhmah and Binah of the totality of the world of Atzilut, when it is considered entirely as one Partzuf, as mentioned in many places (וְהוּא כְּמוֹ שֶׁנִּתְבָּאַר כִּי זִוּוּג דְּאו״א שֶׁהֵם בְּחִי׳ ב׳ פַּרְצוּפִים שֶׁנַּעֲשׂוּ מִבְּחִי׳ חו״ב שֶׁל כְּלָלוּת עוֹלָם הָאֲצִילוּת בְּהִיוֹתוֹ נֶחְשָׁב כֻּלּוֹ פַּרְצוּף אֶחָד כַּנִּזְכָּר בְּהַרְבֵּה מְקוֹמוֹת). And behold, their Zivug [Union] is constant and never ceases (וְהִנֵּה זִוּוּגָם תָּדִיר וְלָא פָּסִיק לְעָלְמִין), and they emerge together and dwell together (וְגַם דְּכַחֲדָא אִינוּן נָפְקִין וּכְחַדָא שָׁרְיָין), and there is no difference between them (וְאֵין הֶפְרֵשׁ בֵּינֵיהֶם). For Imma is as great as Abba (כִּי אִמָּא גְּדוֹלָה כְּאַבָּא), which is the reason that their Zivug [Union] is constant (אֲשֶׁר זֶה הַטַּעַם דְּזִוּוּגָם תָּדִיר). This is not so with Ze’ir Anpin and Nukvah (מַה שֶּׁאֵין כֵּן בְּזו״ן), whose Zivug [Union] is not constant (שֶׁאֵין זִוּוּגָם תָּדִיר), because the Nukvah is sometimes inferior and lacking relative to him and they are not equal (לְפִי שֶׁהַנּוּקְבָּא לִפְעָמִים גְּרוּעָה וַחֲסֵרָה מִמֶּנּוּ וְאֵינָן שָׁוִין), and then she cannot couple with him (וְאָז אֵינָהּ יְכוֹלָה לְהִזְדַּוֵּג עִמּוֹ). And behold, so is the matter in every particular aspect of Chokhmah and Binah that exists in each and every Partzuf (וְהִנֵּה כֵּן הָעִנְיָן בְּכָל בְּחִי׳ חו״ב פְּרָטִיּוֹת שֶׁיֵּשׁ בְּכָל פַּרְצוּף וּפַרְצוּף), for the two of them are equal in their existence and their Zivug [Union] is constant (שֶׁשְּׁנֵיהֶן שָׁוִין בְּמְצִיאוּתָן וְזִוּוּגָם תָּדִיר). And thus it follows that the particular Chokhmah and Binah within the ten Sefirot of Imma must be equal in their existence and their Zivug [Union] constant (וְאִם כֵּן נִמְצָא שֶׁחו״ב פְּרָטִיּוֹת שֶׁבְּי׳ סְפִירוֹת דְּאִמָּא צְרִיכִין שֶׁיִּהְיוּ שָׁוִין בְּמְצִיאוּתָן וְזִוּוּגָם תָּדִיר). And therefore, if Ze’ir Anpin were to take from Imma the two lower thirds of the Tiferet of Imma (וְאִם כֵּן אִם ז״א הָיָה לוֹקֵחַ מֵאִמָּא ב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּתִּפְאֶרֶת דְּאִמָּא), then the entire Binah of Imma would need to grow and double completely (הָיְתָה צְרִיכָה כָּל הַבִּינָה דְּאִמָּא לְהִגָּדֵל וּלְהִכָּפֵל כֻּלָּהּ). And in this there would certainly be a weakening of power within her (וּבָזֶה וַדַּאי יֵשׁ בָּהּ תְּשׁוּת כֹּחַ). This is not so with Chokhmah, for all her power remains within her and she is not doubled to complete the deficiency of others beneath her (מַה שֶּׁאֵין כֵּן בְּחָכְמָה שֶׁנִּשְׁאָר כָּל כֹּחָהּ בָּהּ וְלֹא הֻכְפְּלָה לְהַשְׁלִים בְּחִי׳ חֶסְרוֹן אֲחֵרִים שֶׁתַּחְתֶּיהָ). Unlike Binah, whose half-power is given over to the lower ones (מַה שֶּׁאֵין כֵּן בְּבִינָה שֶׁחֲצִי כֹּחָהּ נִתָּן אֶל הַתַּחְתּוֹנִים).

And therefore it was necessary that Ze’ir Anpin not take from the Tiferet of Imma except the lower third alone (וְלָכֵן הֻצְרַךְ שֶׁז״א לֹא יִקַּח מִתִּפְאֶרֶת שֶׁבָּאִמָּא רַק שְׁלִישׁ תַּחְתּוֹן לְבַד). And through this the Binah of Imma will not need to double except her two lower thirds (וְעַל יְדֵי זֶה לֹא תִּצְטָרֵךְ הַבִּינָה דְּאִמָּא לְהִכָּפֵל רַק ב׳ שְׁלִישִׁים תַּחְתּוֹנִים). And her upper third will remain intact in all its power (וְיִשָּׁאֵר שְׁלִישׁ הָעֶלְיוֹן שֶׁלָּהּ קַיָּם בְּכָל כֹּחוֹ). And in the aspect of this third she will be equal with Chokhmah (וּבִבְחִי׳ שְׁלִישׁ זֶה תִּהְיֶה שָׁוָה עִם הַחָכְמָה). And the explanation of the matter is as follows (וּבֵאוּר הָעִנְיָן), for behold Binah is the form of the first He of the Name, as is known (כִּי הִנֵּה הַבִּינָה צוּרַת ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם כַּנּוֹדָע). And the form of the He is three lines that include the ten Sefirot within it (וְצוּרַת ה׳ הוּא ג׳ קַוִּין שֶׁכּוֹלְלִים י׳ סְפִירוֹת שֶׁבָּהּ): the right line includes Chokhmah, Chesed, Netzach within it (כִּי קַו יָמִין כּוֹלֵל חח״ן שֶׁבָּהּ), and the left line includes Binah–Gevurah–Hod within it (וְקו שְׂמָאלִי בְּג״ה שֶׁבָּהּ), and the middle line includes Da‘at–Tiferet–Yesod and her Malkhut (וְקו אֶמְצָעִי כּוֹלֵל דת״י וּמַלְכוּת שֶׁבָּהּ).

And behold, her upper third are her Chokhmah, Binah, Da‘at, which are the three heads of her three lines (וְהִנֵּה שְׁלִישׁ הָעֶלְיוֹן שֶׁבָּהּ הֵם חב״ד שֶׁבָּהּ שֶׁהֵם ג׳ רָאשִׁין שֶׁל ג׳ הַקַּוִּין שֶׁבָּהּ). And since these remain in all their strength and completeness, this suffices (וְכֵיוָן שֶׁאֵלּוּ קַיָּמִים בְּכָל כֹּחָם וּשְׁלֵמוּתָם דַּי בָּזֶה), for her three upper ones are already complete (כִּי כְּבָר ג״ר שֶׁבָּהּ שְׁלֵמוֹת). And also, since the three heads of the lines are recognized in completeness, there is no need for compensation (וְגַם שֶׁכֵּיוָן שֶׁג׳ רָאשֵׁי הַקַּוִּין נִכָּרִים בִּשְׁלֵמוּת א״צ לְתַשְׁלוּמִין), especially in a place of necessity that they be doubled for the reason explained above (וּבִפְרָט בִּמְקוֹם הַהֶכְרֵחַ שֶׁיִּכָּפְלוּ לַטַּעַם הַנַּ״ל). And there is yet another reason close to the above (וְעוֹד טַעַם אַחֵר קָרוֹב אֶל הַנַּ״ל), and that is that the three upper ones are always considered as one (וְהוּא כִּי ג׳ רִאשׁוֹנוֹת לְעוֹלָם הֵם חֲשׁוּבוֹת כְּאֶחָד). And if the entire Binah of Imma were doubled and her strength weakened, it would be found that she would have no equivalence with the two upper ones (וְאִם כָּל הַבִּינָה דְּאִמָּא הָיְתָה נִכְפֶּלֶת וְתָּשֵׁשׁ כֹּחָהּ נִמְצָא שֶׁאֵין לָהּ הַשְׁוָאָה עִם הַב׳ רִאשׁוֹנִים). And therefore it was necessary to leave from her one third whose strength would not be weakened (וְלָכֵן הֻצְרַךְ לְהַנִּיחַ מִמֶּנָּהּ שְׁלִישׁ אֶחָד שֶׁלֹּא יוּתַשׁ כֹּחוֹ), and relative to this she will be considered as one of the upper ones (וּבְעֶרֶךְ זֶה תִּהְיֶה חֲשׁוּבָה כְּאַחַת מִן הָרִאשׁוֹנִים).

Chapter 2

שער כא פרק ב מ״ת

[21:2] And after we have explained the matter of Imma herself, we will explain the matter of the difference that exists between Ze’ir Anpin and the Nukvah regarding their Mochin (וְאַחַר שֶׁבֵּאַרְנוּ עִנְיַן אִמָּא עַצְמָהּ נְבָאֵר עִנְיַן הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין ז״א לַנּוּקְבָּא בְּעִנְיַן הַמּוֹחִין שֶׁלָּהֶם). For behold, just as the measure of Ze’ir Anpin is from the Tiferet of Imma and downward, so the Nukvah of Ze’ir Anpin is from the Tiferet of Ze’ir Anpin and downward (כִּי הִנֵּה עַל דֶּרֶךְ שֶׁשִּׁעוּר ז״א הוּא מִן הַתִּפְאֶרֶת דְּאִמָּא וּלְמַטָּה כֵּן נוּקְבָּא דְּז״א הִיא מִן תִּפְאֶרֶת דְּז״א וּלְמַטָּה).

However, there is one difference between them (אֶלָּא שֶׁיֵּשׁ הֶפְרֵשׁ אֶחָד בֵּינֵיהֶן), and that is that behold, the place of the Nukvah of Ze’ir Anpin at the beginning, when she was emanated, is at the back of Ze’ir Anpin, from the chest of Ze’ir Anpin and downward (וְהוּא כִּי הִנֵּה הַנּוּקְבָּא דְּז״א מְקוֹמָהּ הוּא בַּתְּחִלָּה כַּאֲשֶׁר נֶאֱצְלָה בַּאֲחוֹרֵי ז״א מֵהַחָזֶה שֶׁל ז״א וּלְמַטָּה). How so? (כֵּיצַד): up to the chest is the upper third of the Tiferet of Ze’ir Anpin (עַד הֶחָזֶה הוּא שְׁלִישׁ עֶלְיוֹן שֶׁל תִּפְאֶרֶת דְּז״א), and from the place where the chest ends until the end of the Tiferet of Ze’ir Anpin there are two other lower thirds (וּמִמְּקוֹם סִיּוּם הֶחָזֶה עַד סוֹף הַתִּפְאֶרֶת דְּז״א יֵשׁ ב׳ שְׁלִישִׁים תַּחְתּוֹנִים אֲחֵרִים). And behold, the measure of the Keter of the Nukvah of Ze’ir Anpin is the measure of the place of the two lower thirds of the Tiferet of Ze’ir Anpin (וְהִנֵּה שִׁעוּר כֶּתֶר שֶׁל הַנּוּקְבָּא דְּז״א הוּא שִׁעוּר מְקוֹם ב׳ שְׁלִישִׁים הַתַּחְתּוֹנִים דְּתִּפְאֶרֶת דְּז״א). And this is the secret of the verse, “And I will make your windows of kadkod” (Isaiah 54:12) (וְזֶהוּ סוֹד הַפָּסוּק וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתָיִךְ וְגו׳). And the matter is as follows (וְהָעִנְיָן הוּא), for behold it is known that the five Chasadim spread within Ze’ir Anpin from the Chesed within him until the Hod within him (כִּי הִנֵּה נוֹדָע כִּי ה״ח מִתְפַּשְּׁטִין בְּז״א מֵהַחֶסֶד שֶׁבּוֹ עַד הַהוֹד שֶׁבּוֹ).

And behold, Chesed has the numerical value of seventy-two (וְהִנֵּה חֶסֶד גִּימַטְרִיָּא ע״ב). And behold, the Chesed that spreads within the Tiferet of Ze’ir Anpin, when it is divided into three thirds, each third of it will have the numerical value of twenty-four (וְהִנֵּה הַחֶסֶד הַמִּתְפַּשֵּׁט בְּתוֹךְ תִּפְאֶרֶת דְּז״א בְּהִיוֹתוֹ מִתְחַלֵּק לְג׳ שְׁלִישִׁים יִהְיֶה כָּל שְׁלִישׁ מִמֶּנּוּ בְּמִסְפָּר כ״ד), for three times twenty-four equals seventy-two (כִּי ג׳ פְּעָמִים כ״ד גִּימַטְרִיָּא ע״ב), and this is equal to the Chesed mentioned above (וְהֵם כְּמִנְיַן חֶסֶד הַנַּ״ל). And behold, the Keter of Ze’ir Anpin is three times “Light, Light, Light,” which equals the numerical value of Keter [with kollel] (וְהִנֵּה כֶּתֶר דְּז״א הֵם ג׳ פְּעָמִים אוֹר אוֹר אוֹר כְּמִנְיַן כֶּתֶר). But the Nukvah—her Keter is two times “Light, Light,” which equals the numerical value of “House” (אֲבָל הַנּוּקְבָּא הַכֶּתֶר שֶׁלָּהּ הוּא ב׳ פְּעָמִים אוֹר אוֹר שֶׁהֵם גִּימַטְרִיָּא בֵּית), as is known, for the Nukvah is called “House” (כַּנּוֹדָע כִּי הַנּוּקְבָּא נִקְרֵאת בַּיִת).

And these two “light” that are in the Keter of the Nukvah are the aspect of the two lower thirds of the Tiferet of Ze’ir Anpin, which the Nukvah took for her Keter (וְאֵלּוּ ב׳ פְּעָמִים אוֹר שֶׁיֵּשׁ בְּכֶתֶר דְּנוּקְבָּא הֵם בְּחִי׳ ב׳ שְׁלִישִׁים דְּתִּפְאֶרֶת דְּז״א שֶׁלָּקְחָתָם הַנְּקֵבָה לְכֶתֶר שֶׁלָּהּ), and each one of them is twenty-four (אֲשֶׁר כָּל א׳ מֵהֶם הוּא כ״ד). And this is the secret of “and she filled her pitcher” (וְזֶה סוֹד וַתְּמַלֵּא כַּדָּהּ), and “and she went up twenty-four” (וְזֶה סוֹד וַתַּעַל כ״ד ה׳). And this is the secret of the twenty-four letters that are in the verse Barukh Shem Kevod Malkhuto le-Olam va-Ed [Blessed be the Name of the glory of His Kingdom forever and ever], as mentioned in the Zohar (וְזֶה סוֹד כ״ד אוֹתִיּוֹת שֶׁיֵּשׁ בַּפָּסוּק בְּשַׁכְמָל״ו כַּנִּזְכָּר בַּזֹּהַר). And this is the secret of the twenty-four books of the Torah (וְזֶה סוֹד כ״ד סִפְרֵי דְּאוֹרַיְיתָא). And therefore the Nukvah is called “poor and afflicted” (וְלָכֵן הַנּוּקְבָּא נִקְרֵאת דַּ״ךְ וַעֲנִיָּה), because she lacks from herself twenty-four, which is the first third (לְפִי שֶׁחָסֵר מִמֶּנָּהּ כ״ד שֶׁהוּא הַשְּׁלִישׁ הָרִאשׁוֹן), and she is poor and afflicted relative to it (וְהִיא דַּ״ךְ וַעֲנִיָּה מִמֶּנּוּ).

And this is the secret of what our Sages said, “From the day the Temple was destroyed, it is forbidden for a person to fill his mouth with laughter in this world” (וְזֶה סוֹד שֶׁאָמְרוּ רַז״ל מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ אָסוּר לְאָדָם שֶׁיְּמַלֵּא שְׂחוֹק פִּיו בָּעוֹלָם הַזֶּה) (Berakhot 31a), for at the time that the Temple was destroyed, which is the Nukvah called “House” (כִּי בְּעֵת שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ שֶׁהִיא הַנּוּקְבָּא הַנִּקְרֵאת בַּיִת), because of the taking of her Keter (לְסִבַּת לְקִיחַת הַכֶּתֶר שֶׁבָּהּ), which is two times twenty-four, twenty-four (ב׳ פְּעָמִים כ״ד כ״ד), as mentioned above (כַּנַּ״ל), which are two times “Light” whose numerical value is “House” (שֶׁהֵם ב׳ פְּעָמִים אוֹר כְּמִנְיַן בֵּית). And therefore from then onward it is forbidden to laugh (וְלָכֵן מֵאָז וָאֵילָךְ אָסוּר לִשְׂחוֹק), for laughter has the numerical value of two times “Light, Light” (כִּי שְׂחוֹק הוּא גִּימַטְרִיָּא ב׳ פְּעָמִים אוֹר אוֹר), and since “Light, Light” has departed, there is no laughter in the world (וְכֵיוָן שֶׁנִּסְתַּלֵּק אוֹר אוֹר אֵין שְׂחוֹק בָּעוֹלָם). And in the future, when the Temple will be rebuilt, it will then be said, “And I will make your windows of kadkod” (וּלְעָתִיד לָבוֹא כְּשֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ יֵאָמֵר אָז וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתָיִךְ) (Isaiah 54:12), for then there will return to her the two times twenty-four, twenty-four mentioned above (כִּי אָז יַחֲזֹר לָהּ ב׳ פְּעָמִים כ״ד כ״ד הַנַּ״ל), which are called “your windows” (הַנִּקְרָא שִׁמְשֹׁתָיִךְ), because they shine like the sun (עַל שֶׁמְּאִירִין כַּשֶּׁמֶשׁ). And also because she takes them from the body of the Tiferet of Ze’ir Anpin, which is called “sun,” as is known (וְגַם לְפִי שֶׁלוֹקַחַתָן מִגּוּף הַתִּפְאֶרֶת דְּז״א הַנִּקְרָא שֶׁמֶשׁ כַּנּוֹדָע), to be for her the aspect of her Keter (לִהְיוֹת לָהּ בְּחִי׳ הַכֶּתֶר שֶׁבָּהּ). And it follows that they are two thirds from the sun (וְנִמְצָא שֶׁהֵם ב׳ שְׁלִישִׁים מִן הַשֶּׁמֶשׁ), and thus it will be “twenty-four, twenty-four your windows” (וְיִהְיֶה כ״ד כ״ד שִׁמְשֹׁתָיִךְ), for Ze’ir Anpin in his entirety is called “sun” (כִּי הַז״א כֻּלּוֹ נִקְרָא שֶׁמֶשׁ), and also the aspect of the Tiferet within him is called “sun” (וְגַם בְּחִי׳ הַתִּפְאֶרֶת שֶׁבּוֹ נִקְרָא שֶׁמֶשׁ).

And the matter is as follows (וְהָעִנְיָן), for every Chesed is called “light,” in the secret of the light that was created on the first day of the work of Creation (כִּי כָּל חֶסֶד נִקְרָא אוֹר בְּסוֹד הָאוֹר דְּאִתְבְּרִי בְּיוֹמָא קַדְמָאָה דְּמַעֲשֵׂה בְּרֵאשִׁית). And behold, the reason that she takes only the two lower thirds is because the Yesod of Tevunah is clothed in the upper third of the Tiferet of Ze’ir Anpin, as is known, which is until the place of the chest (וְהִנֵּה טַעַם לְקִיחָתָהּ ב׳ שְׁלִישִׁים תַּחְתּוֹנִים לְבַד הוּא לְפִי שֶׁיְּסוֹד שֶׁל תְּבוּנָה מִתְלַבֵּשׁ בִּשְׁלִישׁ עֶלְיוֹן שֶׁל תִּפְאֶרֶת דְּז״א כַּנּוֹדָע שֶׁהוּא עַד מְקוֹם הֶחָזֶה). And from there downward the lights of the Chasadim are revealed (וּמִשָּׁם וּלְמַטָּה הָאוֹרוֹת שֶׁל הַחֲסָדִים הֵם מְגוּלִּים).

Therefore the Keter of the Nukvah cannot begin except at the end of the upper third of the Tiferet (לָכֵן אֵין כֶּתֶר דְּנוּקְבָּא יָכוֹל לְהַתְחִיל אֶלָּא בְּסוֹף סִיּוּם שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת), for there the Chasadim begin to be revealed (כִּי שָׁם הִתְחִילוּ הַחֲסָדִים לְהִתְגַּלוֹת). And by the power of the revealed lights there, her Keter emerges from the aspect of the two lower thirds of the revealed Chesed (וּמִכֹּחַ הָאוֹרוֹת הַמְּגוּלִּים שָׁם אָז יוֹצֵא שָׁם כֶּתֶר שֶׁלָּהּ מִבְּחִי׳ ב׳ שְׁלִישִׁים הַחֶסֶד הַמְּגוּלִּים). And therefore they are two times “light, light” (וְלָכֵן הֵם ב׳ פְּעָמִים אוֹר אוֹר). And this is what was said above, that two times “light” is the numerical value of “laughter” (וְזֶהוּ מַה שֶּׁנֶּאֱמַר לְמַעְלָה כִּי ב׳ פְּעָמִים אוֹר הוּא גִּימַטְרִיָּא שְׂחוֹק).

And behold, the two Alephs in the two times “light” are their roots that remain in Ze’ir Anpin (וְהִנֵּה ב׳ הָאַלְפִּין שֶׁבְּב׳ פְּעָמִים אוֹר אֵלּוּ הֵם שָׁרָשֵׁיהֶם הַנִּשְׁאָרִים בְּז״א), and the rest of the letters, which are Vav–Resh and Vav–Resh, shine in the Nukvah (וּשְׁאָר הָאוֹתִיּוֹת שֶׁהֵם ו״ר ו״ר מְאִירִין בַּנּוּקְבָּא). And then within her is formed the aspect of “House” (וְאָז נַעֲשֵׂה בָּהּ בְּחִי׳ בַּיִת).

Therefore, from the time the Temple was destroyed, it is forbidden to fill one’s mouth with laughter in this world (וְלָכֵן מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ אָסוּר שֶׁיְּמַלֵּא שְׂחוֹק פִּיו בָּעוֹלָם הַזֶּה). But when she takes them, she is called “a woman of valor, the crown of her husband” (אֲבָל בְּהִיוֹתָהּ לוֹקַחַתָם נִקְרֵאת אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ), for “valor” has the numerical value of twenty-four, twenty-four as mentioned above (כִּי חַיִל גִּימַטְרִיָּא כ״ד כ״ד הַנַּ״ל). And in the future, when she will take them, it is written, “With God we shall make valor,” which is Rachel (וְלֶעָתִיד לָבוֹא שֶׁתִּקַּחָם כְּתִיב בֵּאלֹהִים נַעֲשֶׂה חָיִל שֶׁהִיא רָחֵל). And “He will trample our adversaries” (וְהוּא יָבוּס צָרֵינוּ), for through this we will trample our adversaries at the time the Temple is rebuilt (שֶׁעַל־יְדֵי כֵּן נָבוּס צָרֵינוּ בְּעֵת שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ). And this is also the secret of “and Israel made valor” (וְזֶה סוֹד גַּם־כֵּן וְיִשְׂרָאֵל עָשָׂה חָיִל), for Ze’ir Anpin, who is called Israel, makes valor for the Nukvah (כִּי ז״א הַנִּקְרָא יִשְׂרָאֵל עוֹשֶׂה חָיִל לַנּוּקְבָּא), and gives his two thirds to her Keter (וְנוֹתֵן ב׳ שְׁלִישִׁים שֶׁלּוֹ לְכֶתֶר שֶׁלָּהּ).

And this will be explained later, regarding these two lights, in detail—see there (וְנִתְבָּאַר לְקַמָּן בְּעִנְיַן ב׳ אוֹרוֹת אֵלּוּ הֵיטֵב עַיֵּן שָׁם). But the root of this discourse is explained in its proper place—see there (אֲבָל שֹׁרֶשׁ דְּרוּשׁ זֶה עַל מְתַכֻּנְתּוֹ עַיֵּן שָׁם), and there it is also explained that Ze’ir Anpin has three lights in his Keter (גַּם שָׁם נִתְבָּאַר כִּי ז״א יֵשׁ לוֹ ג׳ אוֹרוֹת בְּכֶתֶר שֶׁלּוֹ), and Rachel has two of them in her Keter (וְרָחֵל ב׳ אוֹרוֹת מֵהֶם בְּכֶתֶר שֶׁלָּהּ), and Leah has only one of them in her Keter (וְלֵאָה אוֹר א׳ מֵהֶם בִּלְבַד בְּכֶתֶר שֶׁלָּהּ). However, what we said above—that she takes for her Keter the two lower thirds of the Tiferet of Ze’ir Anpin—is only from the aspect of the vessel and the body itself of the Tiferet of Ze’ir Anpin (אָֽמְנָם מַה שֶּׁאָמַרְנוּ לְמַעְלָה שֶׁלוֹקַחַת לְכֶתֶר שֶׁלָּהּ ב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּתִּפְאֶרֶת דְּז״א אֵינָן אֶלָּא מִבְּחִי׳ כְּלִי וְהַגּוּף עַצְמוֹ שֶׁל הַתִּפְאֶרֶת דְּז״א). But from the Moach [Brain] that spreads within it, which is the Chesed that spreads within the Tiferet of Ze’ir Anpin, she takes from it only half of one third of its light alone (אָֽמְנָם מִן הַמּוֹחַ הַמִּתְפַּשֵּׁט בְּתוֹכוֹ שֶׁהוּא הַחֶסֶד הַמִּתְפַּשֵּׁט בְּתוֹךְ תִּפְאֶרֶת דְּז״א אֵינָהּ לוֹקַחַת מִמֶּנּוּ רַק חֲצִי שְׁלִישׁ אוֹר שֶׁלּוֹ לְבַד). But Ze’ir Anpin is not so (אָֽמְנָם הַז״א אֵינוֹ כֵן), for he too takes his Keter from the Tiferet of Imma (כִּי גַּם הוּא לוֹקֵחַ הַכֶּתֶר שֶׁלּוֹ מִן הַתִּפְאֶרֶת דְּאִמָּא), but he takes only the final third alone from the aspect of her actual body, as explained above (אֲבָל אֵינוֹ לוֹקֵחַ רַק שְׁלִישׁ אַחֲרוֹן לְבַד מִבְּחִי׳ הַגּוּף מַמָּשׁ שֶׁלָּהּ כַּנַּ״ל). Thus his Keter is smaller than the Keter of the Nukvah in proportion (בְּאוֹפֶן שֶׁכִּתְרוֹ קָטָן מִכֶּתֶר הַנּוּקְבָּא כְּפִי הָעֵרֶךְ), but certainly the third of the Tiferet of Binah is greater than the two thirds of the Tiferet of Ze’ir Anpin that the Nukvah takes (אַךְ וַדַּאי שֶׁשְׁלִישׁ תִּפְאֶרֶת דְּבִינָה גָּדוֹל מִב׳ שְׁלִישִׁים תִּפְאֶרֶת דְּז״א שֶׁלוֹקַחַת הַנּוּקְבָּא). But our intention is that according to relative measure it would have been fitting that just as she takes two thirds of his Tiferet, so too he should take two thirds of the Tiferet of Binah (אֶלָּא כַּוָּנָתֵנוּ הוּא כִּי לְפִי הָעֵרֶךְ הָיָה רָאוּי שֶׁכְּמוֹ שֶׁהִיא לוֹקַחַת ב׳ שְׁלִישִׁים מִתִּפְאֶרֶת שֶׁלּוֹ גַּם הוּא יִקַּח כְּפִי זֶה ב׳ שְׁלִישִׁים מִתִּפְאֶרֶת דְּבִינָה).

And behold, it is not so (וְהִנֵּה אֵינוֹ כֵן), rather he takes only one final third alone (אֶלָּא אֵינוֹ לוֹקֵחַ רַק שְׁלִישׁ אֶחָד אַחֲרוֹן לְבַד). And this is from the aspect of the body (וְהִנֵּה זֶהוּ מִבְּחִי׳ הַגּוּף), but from the aspect of the light, which is the Chesed that spreads within it as explained above (אֲבָל מִבְּחִי׳ הָאוֹר שֶׁהוּא הַחֶסֶד הַמִּתְפַּשֵּׁט בְּתוֹכוֹ כַּנַּ״ל), behold he took all of that light in its entirety (הִנֵּה לָקַח כָּל הָאוֹר הַהוּא כֻּלּוֹ), as will be explained with the help of Hashem (כְּמוֹ שֶׁאֶכְתּוֹב בְּעֶזְרַת ה׳). For the Netzach, Hod, Yesod of Imma are empty vessels—small—without light (כִּי בְּחִי׳ נֵצַח הוֹד יְסוֹד דְּאִמָּא הֵם כֵּלִים רֵיקָנִים קְטַנִּים בִּלְתִּי אוֹר), and the light within them are the Neshamot of the Mochin and the lights of Ze’ir Anpin himself (וְהָאוֹר שֶׁבְּתוֹכָם הוּא נְשָׁמוֹת הַמּוֹחִין וְהָאוֹרוֹת שֶׁל ז״א עַצְמוֹ). But the Keter of Ze’ir Anpin—the body and the light of the Tiferet itself of Binah—this itself is the Keter of Ze’ir Anpin (אֲבָל הַכֶּתֶר שֶׁל זְעֵיר אַנְפִּין הַגּוּף וְהָאוֹר שֶׁל הַתִּפְאֶרֶת עַצְמָהּ דְּבִינָה מַמָּשׁ הוּא כֶּתֶר שֶׁל ז״א), as I will write later with the help of Hashem (כְּמוֹ שֶׁאֶכְתּוֹב לְקַמָּן בְּעֶזְרַת ה׳).

And behold, there is this difference and distinction between Ze’ir Anpin and the Nukvah (וְהִנֵּה יֵשׁ שִׁנּוּי וְהֶפְרֵשׁ זֶה בֵּין ז״א לַנּוּקְבָּא), that the Keter of Ze’ir Anpin—its vessel is small and its light is very great (כִּי הַכֶּתֶר שֶׁל ז״א גּוּפוֹ קָטָן וְאוֹרוֹ גָּדוֹל מְאֹד), whereas the Keter of the Nukvah is the opposite, for her Keter—its vessel is great and its light is very small (וְכֶתֶר הַנּוּקְבָּא הוּא לְהֵפֶךְ כִּי הַכֶּתֶר שֶׁלָּהּ גּוּפוֹ גָּדוֹל וְאוֹרוֹ קָטָן מְאֹד). And there is yet a second difference and distinction between the two of them (וְעוֹד יֵשׁ שִׁנּוּי וְהֶפְרֵשׁ ב׳ בֵּין שְׁנֵיהֶן), and that is that the Keter of the Nukvah does not take from Ze’ir Anpin except a mere illumination that goes forth and shines from the body of Ze’ir Anpin (וְהוּא כִּי כֶּתֶר הַנּוּקְבָּא אֵינָהּ לוֹקַחַת מִן הַז״א רַק הֶאָרָה בְּעָלְמָא שֶׁיּוֹצֵאת מְאִירָה מִגּוּף הַז״א), whereas Ze’ir Anpin takes the very essence and substance of the lights of Imma themselves, which entered into him in the secret of Keter, as explained above (אֲבָל הַז״א לוֹקֵחַ עַצְמוּת וּמַמָּשׁוּת הָאוֹרוֹת שֶׁל אִמָּא מַמָּשׁ שֶׁנִּכְנְסָה בְּתוֹכוֹ בְּסוֹד כֶּתֶר כַּנַּ״ל). And there is yet a third difference and distinction (וְעוֹד יֵשׁ הֶפְרֵשׁ וְשִׁנּוּי ג׳), and it is drawn from the difference mentioned above, as stated (וְהוּא נִמְשָׁךְ מִן הַשִּׁנּוּי הַנַּ״ל כַּמָּה שֶׁנֶּאֱמַר).

And the matter is with regard to the third Moach [Brain], which is called Da‘at (וְהָעִנְיָן הוּא בְּעִנְיַן הַמּוֹחַ הַג׳ הַנִּקְרָא דַּעַת), for behold it has been explained to us that in the male there are three Mochin—Chokhmah, Binah, and Da‘at—and in their particulars they are four, since Da‘at is included of two aspects, which are Chesed and Gevurah (כִּי הִנֵּה נִתְבָּאַר אֶצְלֵנוּ כִּי בַּזָּכָר יֵשׁ ג׳ מוֹחִין חב״ד וּפְרָטָן ד׳ לְפִי שֶׁדַּעַת כָּלוּל מִב׳ בְּחִי׳ שֶׁהֵם חו״ג). But the Da‘at of the Nukvah is light, and there are within it only Gevurot alone (אֲבָל דַּעַת הַנּוּקְבָּא הוּא קַל וְאֵין בּוֹ רַק גְּבוּרוֹת לְבַד). And know another introduction (וְדַע הַקְדָּמָה אַחֶרֶת), that behold these Mochin that are drawn to Ze’ir Anpin and to the Nukvah are the aspect of drops that are drawn from Abba and Imma from their Mochin at the time of their Zivug [Union], as is known (וְהִנֵּה אֵלּוּ הַמּוֹחִין הַנִּמְשָׁכִין אֶל הַז״א וְלַנּוּקְבָּא הֵם בְּחִי׳ טִפּוֹת הַנִּמְשָׁכִין מִן או״א מִמּוֹחוֹתֵיהֶם בְּעֵת זִוּוּגָם כַּנּוֹדָע). And indeed, the two drops called Chokhmah and Binah are drawn from the Mochin themselves of Abba and Imma, from the Chokhmah and Binah of each one of them (וְאָֽמְנָם ב׳ טִפּוֹת הַנִּקְרָא חו״ב הֵם נִמְשָׁכִין מִן הַמּוֹחִין עַצְמָן דְּאו״א מֵחו״ב שֶׁל כָּל אֶחָד מֵהֶם). But the drop of Da‘at, which is included of Chesed and Gevurah, is not drawn from the Da‘at itself of Abba and Imma, but from the Chesed and Gevurah that spread through the six extremities of the body of Abba and Imma (אֲבָל טִפַּת הַדַּעַת הַכְּלוּלָה מֵחו״ג אֵינָהּ נִמְשֶׁכֶת מֵהַדַּעַת עַצְמוֹ דְּאו״א אֶלָּא מֵהַחו״ג הַמִּתְפַּשְּׁטִין בְּו׳ קְצָווֹת דְּגוּפָא דְּאו״א).

And behold, according to this (וְהִנֵּה כְּפִי זֶה), it would have been fitting (מִן הָרָאוּי הָיָה), that when these Mochin spread within Ze’ir Anpin (כַּאֲשֶׁר אֵלּוּ הַמּוֹחִין מִתְפַּשְּׁטִין בְּז״א), it should be thus (יִהְיוּ עַל דֶּרֶךְ זֶה), that Chokhmah and Binah would be above in his head (שֶׁחו״ב יִהְיוּ לְמַעְלָה בְּרֹאשׁוֹ), but the Chesed and Gevurah would spread in his body through the six extremities (אֲבָל הַחו״ג יִתְפַּשְּׁטוּ בְּגוּפָא בְּו׳ קְצָווֹת), and there would not be in his head the third Moach [Brain] called Da‘at that includes Chesed and Gevurah (וְלֹא יִהְיֶה בְּרֹאשׁוֹ בְּחִי׳ מוֹחַ ג׳ הַנִּקְרָא דַּעַת הַכּוֹלֵל חו״ג), since the beginning of their drawing is only from the spreading of the six extremities of Abba and Imma, as explained above (כֵּיוָן שֶׁתְּחִלַּת הַמְשָׁכָתָן אֵינָהּ אֶלָּא מִן הִתְפַּשְּׁטוּת ו׳ קְצָווֹת דְּאו״א כַּנַּ״ל). But the matter was not so (וְאָֽמְנָם הָעִנְיָן לֹא כָךְ הָיָה), rather Ze’ir Anpin has three Mochin in his head itself (אֶלָּא שֶׁיֵּשׁ אֶל הַז״א ג׳ מוֹחִין בְּרֹאשׁוֹ מַמָּשׁ), and even the aspect of Da‘at included of Chesed and Gevurah is above in his head (וַאֲפִלּוּ בְּחִי׳ הַדַּעַת הַכָּלוּל מֵחו״ג הוּא לְמַעְלָה בְּרֹאשׁוֹ), and in the aspect of an actual Moach [Brain] (וּבִבְחִי׳ מוֹחַ מַמָּשׁ), besides the spreading of the five Chasadim and five Gevurot in his six extremities, as is known (מִלְּבַד הִתְפַּשְּׁטוּת ה״ח וְה״ג אֲשֶׁר בְּו׳ קְצָווֹתָיו כַּנּוֹדָע). But in the Nukvah of Ze’ir Anpin it is not so (אֲבָל בַּנּוּקְבָּא דְּז״א לֹא כֵן הוּא), rather in her head there are only two Mochin alone, which are her Chokhmah and Binah (אֶלָּא שֶׁבְּרֹאשָׁהּ לֹא יֵשׁ רַק בְּחִי׳ ב׳ מוֹחִין לְבַד שֶׁהֵם חו״ב שֶׁלָּהּ), as mentioned in Idra Zuta (כַּנִּזְכָּר בְּאַדְרָא זֻטָא), “and the radiance of two Mochin is engraved in her” (וְנַהִירוּ דְּב׳ מוֹחִין גְּלִיפָא בָּהּ). And this is the secret of “the understanding of women is light” (וְזֶהוּ סוֹד דַּעְתָּן שֶׁל נָשִׁים קַלָּה). And afterward she has the aspect of spreading of Gevurot alone and not Chasadim (וְאַחַ״כ יֵשׁ לָהּ בְּחִי׳ הִתְפַּשְּׁטוּת גְּבוּרוֹת לְבַד וְלֹא חֲסָדִים), and even this spreading is only in her body below (וְאַף הִתְפַּשְּׁטוּת זוֹ אֵינָהּ אֶלָּא בְּגוּפָהּ לְמַטָּה). And the place of half of her Da‘at, which are the Gevurot alone (וּמְקוֹם חֲצִי הַדַּעַת שֶׁלָּהּ שֶׁהֵם הַגְּבוּרוֹת לְבַד), they sit between her two shoulders (הֵם יוֹשְׁבִים בֵּין ב׳ הַכְּתֵפָיִם שֶׁלָּהּ), in the upper third of her Tiferet (בִּשְׁלִישׁ הָעֶלְיוֹן שֶׁל תִּפְאֶרֶת שֶׁבָּהּ), and there is the aspect of her Da‘at (וְשָׁם הִיא בְּחִי׳ הַדַּעַת שֶׁבָּהּ), which is the secret of the knot of the hand-tefillin (שֶׁזֶּהוּ סוֹד קֶשֶׁר שֶׁל תְּפִלִּין שֶׁל יָד), as explained by us in its place (כְּמוֹ שֶׁנִּתְבָּאַר אֶצְלֵנוּ בִּמְקוֹמוֹ).

In such a manner that this third difference is divided and includes two differences (בְּאוֹפֶן כִּי שִׁנּוּי זֶה הַג׳ נֶחְלָק וְכוֹלֵל ב׳ שִׁנּוּיִים), the first is that the male has Da‘at from Chesed and Gevurah (הָא׳ שֶׁהַזָּכָר יֵשׁ בּוֹ דַּעַת מֵחו״ג), and the female has no Da‘at except from Gevurot (וְהַנְּקֵבָה אֵין לָהּ דַּעַת רַק מֵהַגְּבוּרוֹת). And the second is that the Da‘at of Ze’ir Anpin is in his head as an actual Moach [Brain] (וְהַב׳ שֶׁדַּעַת הַז״א הוּא בְּרֹאשׁוֹ בִּבְחִי׳ מוֹחַ מַמָּשׁ), whereas the Da‘at of the Nukvah is in the upper third of her Tiferet (וְדַּעַת הַנּוּקְבָּא הוּא בִּשְׁלִישׁ הָעֶלְיוֹן שֶׁל תִּפְאֶרֶת), and there are gathered in that Da‘at her Gevurot (וְשָׁם מְקוּבָּצִים בְּדַעַת הַהוּא הַגְּבוּרוֹת שֶׁלָּהּ), aside from the spreading of the Gevurot that spread in the body of the six extremities, as is known (זוּלַת הִתְפַּשְּׁטוּת הַגְּבוּרוֹת הַמִּתְפַּשְּׁטִים בְּגוּפָא דְּו״ק כַּנּוֹדָע).

And behold, the cause that the Da‘at of the Nukvah is given below in the body is explained (וְהִנֵּה סִבַּת הֱיוֹת דַּעַת הַנּוּקְבָּא נִתָּן לְמַטָּה בְּגוּפָא מְבוֹאָר הוּא), since it is not drawn from the Da‘at of Abba and Imma that is above in the head (כֵּיוָן שֶׁלֹּא נִמְשָׁךְ מִדַּעַת או״א הָעֶלְיוֹן שֶׁבְּרֹאשָׁהּ). But it is necessary to know the reason why the Da‘at of Ze’ir Anpin is given above in the secret of a Moach [Brain] in his head itself (אֲבָל צָרִיךְ לֵידַע סִבָּה לָמָּה דַּעַת הַז״א נִתָּנִים לְמַעְלָה בְּסוֹד מוֹחַ בְּרֹאשׁוֹ מַמָּשׁ), even though it is not drawn from the Moach [Brain] of Da‘at of Abba and Imma, as mentioned above (כֵּיוָן שֶׁלֹּא נִמְשָׁךְ מִמּוֹחַ הַדַּעַת דְּאו״א כַּנַּ״ל).

And the reason depends on the first difference mentioned above (וְהַטַּעַם תָּלוּי בַּשִּׁנּוּי הָרִאשׁוֹן הַנַּ״ל), and it is that Ze’ir Anpin, whose Keter has a very great light and a small body (וְהוּא כִּי ז״א אֲשֶׁר הַכֶּתֶר שֶׁלּוֹ יֵשׁ לוֹ אוֹר גָּדוֹל מְאֹד וְגוּפוֹ קָטָן), has within him a great illumination (יֵשׁ בּוֹ הֶאָרָה גְּדוֹלָה), and he has the power to draw and elevate the Chesed and Gevurah, which are the Da‘at of Ze’ir Anpin (וְיֵשׁ בּוֹ כֹּחַ לְהַמְשִׁיךְ וּלְהַעֲלוֹת אֶת הַחֶסֶד וְהַגְּבוּרָה שֶׁהֵם דַּעַת דְּז״א), and to elevate them through the middle line up to his head itself beneath the Keter, as is known (וּלְהַעֲלוֹת דֶּרֶךְ הַקַּו הָאֶמְצָעִי עַד רֹאשׁוֹ מַמָּשׁ תַּחַת הַכֶּתֶר כַּנּוֹדָע), for both of them are the middle line (כִּי שְׁנֵיהֶם הֵם הַקַּו הָאֶמְצָעִי). And then Ze’ir Anpin becomes similar to Abba and Imma, who have their Moach [Brain] of Da‘at in their head (וְאָז יִהְיֶה הַז״א דּוֹמֶה לְאַבָּא וְאִמָּא שֶׁיֵּשׁ לָהֶם מוֹחַ הַדַּעַת שֶׁלָּהֶם בְּרֹאשָׁם). But the Nukvah of Ze’ir Anpin, whose Keter-body is great and whose light is very small (אֲבָל נוּקְבָּא דְּזְעֵיר אַנְפִּין שֶׁגּוּף כֶּתֶר שֶׁלָּהּ גָּדוֹל וְאוֹרוֹ קָטָן מְאֹד), does not have the power to elevate it (אֵין בָּהּ כֹּחַ לְהַעֲלוֹתוֹ), and it remains below in the body (וְנִשְׁאָר לְמַטָּה בַּגּוּף), for there is their fitting place (כִּי שָׁם מְקוֹמָם הָרָאוּי לָהֶם), since from there they are hewn from Abba and Imma, as mentioned above (כִּי מִשָּׁם חֻצְּבוּ מֵאו״א כַּנּוֹדָע).

Chapter 3

שער כא פרק ג מ״ת

[21:3] And now it is necessary to give a reason why Ze’ir Anpin does not take his Keter from the Tiferet of Imma as two complete thirds, like the measure by which the Nukvah of Ze’ir Anpin takes her Keter from his Tiferet (וְעַתָּה צָרִיךְ לָתֵת טַעַם לָמָּה אֵין הַז״א לוֹקֵחַ הַכֶּתֶר שֶׁלּוֹ בְּתִּפְאֶרֶת דְּאִמָּא ב׳ שְׁלִישִׁים גְּמוּרִים כְּשִׁעוּר מַה שֶׁלוֹקַחַת הַנּוּקְבָּא דְּז״א הַכֶּתֶר שֶׁלָּהּ בְּתִּפְאֶרֶת שֶׁבּוֹ). And in this matter there are three reasons (וּבְעִנְיַן זֶה יֵשׁ ג׳ טְעָמִים). The first is for his own sake (הָא׳ הוּא בַּעִיבּוּר עַצְמוֹ), and the second is for the sake of the Nukvah (וְהַב׳ הוּא בַּעִיבּוּר נוּקְבָּא), and the third is for the sake of Imma (וְהַג׳ הוּא בַּעִיבּוּר אִמָּא). And we will explain them (וְנְבָאֵר אוֹתָן).

For the reason for his own sake is because if Ze’ir Anpin were to raise his head up to the measure of two thirds of the Tiferet of Imma (כִּי הַטַּעַם בַּעִיבּוּר עַצְמוֹ הוּא מִפְּנֵי כִּי אִם הַז״א יַעֲלֶה רֹאשׁוֹ עַד שִׁעוּר ב׳ שְׁלִישִׁים תִּפְאֶרֶת דְּאִמָּא), it would follow that Imma, when she clothes and spreads within Ze’ir Anpin, as is known (נִמְצָא שֶׁאִמָּא כַּאֲשֶׁר מִתְלַבֶּשֶׁת וּמִתְפַּשֶּׁטֶת תּוֹךְ הַז״א כַּנּוֹדָע), would need to descend lower (נִמְצָא שֶׁצְּרִיכָה אִמָּא לֵרֵד יוֹתֵר לְמַטָּה). And the two thirds of her Tiferet would have to enter into Ze’ir Anpin (וְיִכָּנְסוּ ב׳ שְׁלִישִׁים תִּפְאֶרֶת שֶׁלָּהּ תּוֹךְ הַז״א). And her middle line would extend downward (וְקו הָאֶמְצָעִי שֶׁלָּהּ יִתְפַּשֵּׁט לְמַטָּה). Because from her Tiferet is made the Keter of Ze’ir Anpin, which is the middle line (לְפִי שֶׁמִתִּפְאֶרֶת שֶׁלָּהּ נַעֲשֶׂה הַכֶּתֶר דְּז״א שֶׁהוּא הַקַּו הָאֶמְצָעִי). And thus, when the Tiferet of Imma descends two thirds downward into Ze’ir Anpin (וְאִם כֵּן בִּרְדִידַת תִּפְאֶרֶת שֶׁל אִמָּא ב׳ שְׁלִישִׁים לְמַטָּה תּוֹךְ הַז״א), it would be necessary that also the Yesod of Imma, which is in her middle line, descend further down from its accustomed place (צָרִיךְ גַּם שֶׁיֵּרֵד הַיְסוֹד שֶׁל אִמָּא שֶׁבְּקו הָאֶמְצָעִי שֶׁלָּהּ יוֹתֵר לְמַטָּה מִמְּקוֹמוֹ הַנָּהוּג). Which accustomed place is at the chest of Ze’ir Anpin (שֶׁהוּא בַּחָזֶה דְּז״א).

Which is at the end of the upper third of the Tiferet of Ze’ir Anpin (שֶׁהוּא בְּסוֹף שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת דְּז״א). And it would be required to descend together with the completion of the two upper thirds of the Tiferet of Ze’ir Anpin (וְהֻצְרַךְ לֵרֵד עִם סִיּוּם ב׳ שְׁלִישִׁים עֶלְיוֹנִים דְּתִּפְאֶרֶת דְּז״א). And behold, it is known that the essence of the illumination of Ze’ir Anpin is from the Chasadim within the Yesod of Binah (וְהִנֵּה נוֹדָע כִּי עִקַּר הֶאָרַת ז״א הוּא מִן הַחֲסָדִים שֶׁבְּתוֹךְ יְסוֹד הַבִּינָה), which are revealed within him from the chest and downward (הַמִּתְגַּלִּים בּוֹ מֵהֶחָזֶה וּלְמַטָּה), for the garment of the Yesod of Imma has already completed there which covers them (שֶׁכְּבָר נִגְמַר מַלְבּוּשׁ הַיְסוֹד דְּאִמָּא שֶׁהוּא מְכַסֶּה עֲלֵיהֶם).

And now, if the Yesod of Binah were to descend until the completion of the two lower thirds of the Tiferet of Ze’ir Anpin (וְעַתָּה אִם תֵּרֵד יְסוֹד הַבִּינָה עַד סִיּוּם ב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּתִּפְאֶרֶת דְּז״א), there would be no revelation of the Chasadim within Ze’ir Anpin except in the lowest third alone (לֹא יִהְיֶה גִּלּוּי אֶל הַחֲסָדִים שֶׁבְּז״א אֶלָּא בִּשְׁלִישׁ הַתַּחְתּוֹן לְבַד), and Ze’ir Anpin would be without great illumination altogether (וְיִהְיֶה הַז״א בִּלְתִּי הֶאָרָה גְּדוֹלָה כְּלָל). And the second reason is because of the Nukvah (וְהַטַּעַם הַב׳ הוּא מִפְּנֵי הַנּוּקְבָּא), for when the Yesod of Imma ends at the chest of Ze’ir Anpin, the Chasadim and the lights are revealed (כִּי בְּהִיוֹת יְסוֹד דְּאִמָּא מִסְתַּיֵּם בַּחָזֶה דְּז״א מִתְגַּלִּים הַחֲסָדִים וְהָאוֹרוֹת). And through this illumination the Nukvah is able to be built (וְעַל־יְדֵי הֶאָרָה זוֹ יְכוֹלָה הַנּוּקְבָּא לְהִבָּנוֹת), and she is built from there and downward, at the back of Ze’ir Anpin, as explained above (וְהִיא נִבְנֵית מִשָּׁם וּלְמַטָּה בַּאֲחוֹר דְּז״א כַּנַּ״ל).

For the Nukvah is built only from the illumination of the Gevurot that are in the Yesod of Imma (לְפִי שֶׁהַנּוּקְבָּא אֵינָהּ נִבְנֵית אֶלָּא מִן הֶאָרַת הַגְּבוּרוֹת אֲשֶׁר בִּיסוֹד דְּאִמָּא). And when they are covered within the Yesod of Imma, they must pass through two screens (וּבְהִיוֹתָן מְכוּסִּים בִּיסוֹד דְּאִמָּא צְרִיכִין לַעִיבּוּר ב׳ מָסָכִים), one being the wall of the screen of the Yesod of Imma (א׳ דּוֹפֶן מָסָךְ הַיְסוֹד דְּאִמָּא), and the second being the wall of the Tiferet of Ze’ir Anpin itself (וְהַב׳ הוּא דּוֹפֶן הַתִּפְאֶרֶת דְּז״א עַצְמוֹ). And afterward the light goes out to the Nukvah (וְאַחַ״כ יוֹצֵא הָאוֹר אֶל הַנּוּקְבָּא), and in this manner she does not receive illumination (וּבְזֶה לֹא תְקַבֵּל הֶאָרָה), and therefore she does not emerge except after the completion of the screen of the Yesod of Imma (וְלָכֵן אֵינָהּ יוֹצֵאת רַק אַחַר כִּלּוּי מָסָךְ הַיְסוֹד דְּאִמָּא).

For then the lights of the Gevurot are revealed (שֶׁאָז אוֹרוֹת הַגְּבוּרוֹת מְגוּלִּים), and they do not need to pass in order to illuminate her except through one screen alone (וְאֵינָם צְרִיכִים לַעִיבּוּר לְהָאִיר לָהּ אֶלָּא דֶּרֶךְ מָסָךְ אֶחָד לְבַד), which is the wall of the Tiferet of Ze’ir Anpin (שֶׁהוּא דּוֹפֶן הַתִּפְאֶרֶת דְּז״א). And if the Yesod of Imma were to descend downward until the measure of the two lower thirds of the Tiferet of Ze’ir Anpin (וְאִם הָיָה יְסוֹד דְּאִמָּא יוֹרֵד לְמַטָּה עַד שִׁעוּר ב׳ שְׁלִישִׁים דְּתִּפְאֶרֶת דְּז״א), the Malkhut, the Nukvah of Ze’ir Anpin, would not emerge nor be built except from there and downward (לֹא הָיְתָה הַמַּלְכוּת נוּקְבָּא דְּז״א יוֹצֵאת וְנִבְנֵית אֶלָּא מִשָּׁם וּלְמַטָּה), and she would be exceedingly short in stature (וְהָיְתָה קְצַרַת הַקּוֹמָה מְאֹד מְאֹד).

And the third reason is for the sake of Imma Ila’ah (וְהַטַּעַם הַג׳ בַּעִיבּוּר אִמָּא עִלָּאָה), as was explained at the beginning of this discourse (כַּאֲשֶׁר נִתְבָּאַר בִּתְחִלַּת דְּרוּשׁ זֶה). And it is that Imma Ila’ah, when she clothes from the final third of her Tiferet and from her Netzach, Hod, Yesod, and Malkhut into Ze’ir Anpin for the sake of his Mochin (וְהוּא כִּי אִמָּא עִלָּאָה כַּאֲשֶׁר מִתְלַבֶּשֶׁת מִשְּׁלִישׁ הָאַחֲרוֹן דְּתִּפְאֶרֶת שֶׁלָּהּ וְנֵצַח וְהוֹד וְיְסוֹד וּמַלְכוּת שֶׁבָּהּ תּוֹךְ ז״א לְצֹרֶךְ הַמּוֹחִין שֶׁלּוֹ), must grow and be doubled twofold (צְרִיכָה הִיא לְהִתְגַּדֵּל וּלְהִכָּפֵל כִּפְלַיִם), in order to complete their deficiency (לְהַשְׁלִים חֶסְרוֹנָם), according to the measure of what entered into Ze’ir Anpin (כְּשִׁעוּר מַה שֶׁנִּכְנַס בְּז״א). And these are the two lower thirds of the Binah of Imma, and Da‘at, and Chesed, and Gevurah, and the two upper thirds of her Tiferet (וְהֵם ב׳ שְׁלִישִׁים תַּחְתּוֹנִים דְּבִינָה דְּאִמָּא וְדַּעַת וְחֶסֶד וּגְבוּרָה וּב׳ שְׁלִישִׁים עֶלְיוֹנִים דְּתִּפְאֶרֶת שֶׁבָּהּ). And they are doubled and enlarged twofold according to the measure of their deficiency (וְנִכְפָּלִים וְנִגְדָּלִים כִּפְלַיִם כְּשִׁעוּר חֶסְרוֹנָם). But if also the middle third of her Tiferet were to be clothed in the Keter of Ze’ir Anpin (וְאִם גַּם שְׁלִישׁ הָאֶמְצָעִי דְּתִּפְאֶרֶת שֶׁבָּהּ הָיָה מִתְלַבֵּשׁ בְּכֶתֶר דְּז״א), she would need to be doubled and enlarged twofold from the beginning of her Binah until the end of the upper third of her Tiferet (הָיְתָה צְרִיכָה לְהִכָּפֵל וּלְהִתְגַּדֵּל כִּפְלַיִם מִתְּחִלַּת בִּינָה שֶׁלָּהּ עַד סוֹף שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת שֶׁבָּהּ). And then the aspect of the Binah of Imma would be weakened thereby (וְאָז בְּחִי׳ בִּינָה דְּאִמָּא תָּשֵׁשׁ כֹּחָהּ עַל יְדֵי כֵן), and she would not be equal to Chokhmah (וְלֹא הָיְתָה שָׁוָה אֶל הַחָכְמָה).

And I have already elaborated above on this as much as necessary (וּכְבָר הֶאֱרַכְתִּי לְעֵיל בָּזֶה כָּל הַצֹּורֶךְ). And now it is necessary to inform you (וְעַתָּה צָרִיךְ לְהוֹדִיעֲךָ), that all this which we said (כִּי כָּל זֶה שֶׁאָמַרְנוּ), that Ze’ir Anpin has no measure of the body of his Keter except one third alone (כִּי ז״א אֵין שִׁעוּר גּוּף הַכֶּתֶר שֶׁלּוֹ רַק שְׁלִישׁ אֶחָד לְבַד), is when only the Mochin from the side of Imma have entered into him (הוּא כַּאֲשֶׁר לֹא נִכְנְסוּ בּוֹ רַק הַמּוֹחִין דְּמִצַּד אִמָּא לְבַד). But when afterward the Mochin from the side of Abba also enter into him, as is known (אֲבָל כַּאֲשֶׁר נִכְנָסִין בּוֹ אַחַ״כ גַּם הַמּוֹחִין דְּמִצַּד אַבָּא כַּנּוֹדָע), then his Keter will have a length of two thirds (הִנֵּה אָז יִהְיֶה הַכֶּתֶר שֶׁלּוֹ אֹרֶךְ ב׳ שְׁלִישִׁים), like the likeness of the Keter of the Nukvah (כִּדְמִיּוֹן כֶּתֶר הַנּוּקְבָּא). And the matter is understood (וְהָעִנְיָן הוּא מוּבָן), when I will give you one parable (כַּאֲשֶׁר אֶמְשֹׁל לְךָ מָשָׁל אֶחָד).

If there are before you two vessels equal in their height entirely (וְהוּא אִם יִהְיוּ לְפָנֶיךָ ב׳ כֵּלִים שָׁוִין בְּקוֹמָתָן מַמָּשׁ), behold when one enters into the other (הִנֵּה כַּאֲשֶׁר יִכָּנֵס זֶה תּוֹךְ זֶה), it is necessary that the inner vessel’s rim rise above the rim of the outer vessel (בְּהֶכְרֵחַ הוּא שֶׁיֻּגְבְּהוּ שִׂפְתוֹת הַכְּלִי הַפְּנִימִי לְמַעְלָה מִשִּׂפְתוֹת הַכְּלִי הַחִיצוֹן). So is the matter here (כֵּן הָעִנְיָן כָּאן), for when the Tiferet of Abba enters and clothes within the Tiferet of Imma (כִּי כַּאֲשֶׁר תִּפְאֶרֶת דְּאַבָּא נִכְנֶסֶת וּמִתְלַבֶּשֶׁת תּוֹךְ תִּפְאֶרֶת דְּאִמָּא), to enter together into Ze’ir Anpin (לִכְנוֹס יַחַד תּוֹךְ ז״א), the Tiferet of Abba will be higher above the Tiferet of Imma that is external to it (יִהְיֶה תִּפְאֶרֶת דְּאַבָּא גָּבוֹהַּ לְמַעְלָה מִתִּפְאֶרֶת דְּאִמָּא הַחִיצוֹן אֵלָיו). And then the length and stature of the Keter of Ze’ir Anpin will reach there (וְאָרְכּוֹ וְקוֹמָתוֹ שֶׁל כֶּתֶר דְּז״א אָז יִהְיֶה עַד שָׁם), and its measure will be like the two thirds of the Tiferet of Imma (וְיִהְיֶה שִׁעוּרוֹ כְּמוֹ ב׳ שְׁלִישִׁים דְּתִּפְאֶרֶת דְּאִמָּא).