The First Gate

The Gate of Ze’ir Anpin, and It Is Divided into Four Chapters

Chapter 1

שער יז פרק א מ״ת

[17:1] And we shall explain the matter of Ze’ir Anpin and Nukvah (וְנְבָאֵר עִנְיַן זו״ן), whose rectification came after the rectification of Abba and Imma (אֲשֶׁר תִּקּוּנָם בָּאוּ אַחַר תִּקּוּן או״א). And behold, it was explained above (וְהִנֵּה נִתְלַ״ל), that Ze’ir Anpin and Nukvah were made from the aspect of the seven lower of M״H (כִּי זו״ן נַעֲשׂוּ מִבְּחִי׳ ז״ת דְמ״ה), and the aspect of the seven lower of B״N (וּבְחִי׳ ז״ת דְב״ן), excluding the Keterim that are in the seven lower of B״N (זוּלַת הַכְּתָרִים שֶׁבְּז״ת דְב״ן), for these ascended into the body of Atik Yomin (כִּי אֵלּוּ עָלוּ בְּגוּפָא דְע״י). However, their place is below the membrane (וְאוּלָם מְקוֹמָם הוּא לְמַטָּה מִן הַקְּרוּם), and that partition mentioned above which divides the middle of the body of Arich Anpin (וְאוֹתָהּ פַּרְסָה הַנַּ״ל שֶׁמַּפְסֶקֶת בְּאֶמְצַע גּוּפָא דְּא״א), for until that partition reaches the conclusion of Yisrael-Saba and Tevunah (כִּי עַד אוֹתָהּ הַפַּרְסָה עַד שָׁם מַגִּיעַ סִיּוּם יְשַׂ״ס וּתְבוּנָה), and from the partition and below begins Ze’ir Anpin and Nukvah (וּמֵהַפַּרְסָה וּלְמַטָּה מַתְחִיל זו״ן), which are made as a garment for Arich Anpin below (הַנַּעֲשִׂים מַלְבּוּשׁ שֶׁל א״א לְמַטָּה), which is from the navel of Arich Anpin and downward (שֶׁהוּא מִטַּבּוּרָא דְּא״א וּלְתַתָּא), until the conclusion of the feet of Arich Anpin (עַד סִיּוּם רַגְלָיו שֶׁל א״א), as will be explained, with Hashem’s help (כמ״ש בע״ה).

And we shall now explain (וְנְבָאֵר עַתָּה), that which we designated above (מַה שֶּׁיָּעַדְנוּ לְמַעְלָה), in the discourse of Arich Anpin (בִּדְרוּשׁ א״א), to explain (לְבָאֵר), how every aspect of Atzilut (אֵיךְ כָּל בְּחִי׳ אֲצִילוּת), when they were rectified (כַּאֲשֶׁר נִתְקְּנוּ), initially suckled (יָנְקוּ מִתְּחִלָּה), in the secret of the breasts of an animal (בְּסוֹד דְּדֵי בְּהֵמָה), and afterward suckled (וְאַחַ״כ יָנְקוּ), from the breasts of a human (מִדְּדֵי אָדָם). And we shall begin to explain (וְנַתְחִיל לְבָאֵר), from the aspect of the rectification of Arich Anpin (מִבְּחִי׳ תִּקּוּן א״א), and we shall say (וְנֹאמַר), that behold (כִּי הִנֵּה), it was explained above (נִתְלַ״ל), that behold (כִּי הִנֵּה), the rectification of all of Atzilut (תִּקּוּן כָּל הָאֲצִילוּת), was in pregnancy of twelve months (הָיָה בְּעִיבּוּר י״ב חֹדֶשׁ), and I did not know to explain (וְלֹא יָדַעְתִּי לְפָרֵשׁ), where was the place of this pregnancy (הֵיכָן הָיָה מְקוֹם עִיבּוּר זֶה), and the wise one will understand (וְהַמַּשְׂכִּיל יָבִין), from his own knowledge (מִדַּעְתּוֹ).

And behold (וְהִנֵּה), when Arich Anpin was (כַּאֲשֶׁר א״א הָיָה), in the secret of pregnancy (בְּסוֹד עִיבּוּר), he was born (נוֹלַד), and went outwards (וְיָצָא לַחוּץ), and descended below (וְיָרַד לְמַטָּה), to the world of Beri’ah (לְעוֹלַם הַבְּרִיאָה), meaning (ר״ל), that which would be afterward the world of Beri’ah (מַה שֶּׁיִּהְיֶה אַחַ״כ עוֹלַם הַבְּרִיאָה), for then (כִּי אָז), the world of Beri’ah had not yet been created (עֲדַיִן לֹא נִבְרָא עוֹלַם הַבְּרִיאָה), and it descended below (וְיָרַד לְמַטָּה), from those two lower ends (מֵאוֹתָן ב״פ תַּחְתּוֹנִים), of Netzach and Hod of Atik Yomin (שֶׁל נ״ה דְּע״י), which we explained above (אֲשֶׁר בֵּאַרְנוּ לְעֵיל), that they stand below (שֶׁהֵם עוֹמְדִין לְמַטָּה), in the world of Beri’ah (בְּעוֹלַם הַבְּרִיאָה), and there Arich Anpin would suckle (וְשָׁם הָיָה יוֹנֵק א״א), from those two ends of theirs (מֵאוֹתָן הַב״פ שֶׁלָּהֶם), which are at the conclusion of the feet (שֶׁהֵם בְּסִיּוּם הָרַגְלַיִם), like two breasts of an animal (כְּדִמְיוֹן ב׳ דְּדֵי בְּהֵמָה), whose breasts are near the feet (שֶׁדָּדֵיהֶם סָמוּךְ לָרַגְלַיִם), and the wise one will understand (וְהַמַּשְׂכִּיל יָבִין), how they became actually (אֵיךְ נַעֲשׂוּ מַמָּשׁ), an aspect of breasts below (בְּחִי׳ דָּדִים לְמַטָּה), and there is no need to elaborate (וְאֵין לְהַאֲרִיךְ). And after he suckled from there (וְאַחַר שֶׁיָּנַק מִשָּׁם), he grew further (הִגְדִּיל יוֹתֵר), and ascended in Atzilut (וְעָלָה בָּאֲצִילוּת), and they clothed his ten Sefirot within him (וְהִלְבִּישׁוּ י״ס שֶׁבּוֹ), to the seven lower of Atik Yomin (לְז״ת דְּע״י), as mentioned above (כְּנַ״ל), and behold the rectification of Arich Anpin was completed (וַהֲרֵי נִשְׁלַם תִּקּוּן דְּא״א). And Abba and Imma also were rectified afterward (וְאו״א גַּם נִתְקְּנוּ אַחַ״כ), and also their rectification was through pregnancy (וְגַם תִּקּוּנָם ע״י עִיבּוּר), and after this pregnancy (וְאַחַר זֶה הָעִיבּוּר), they were born (נוֹלְדוּ), and went outwards (וְיָצְאוּ לַחוּץ), and they too descended below (וְיָרְדוּ גַּם הֵם לְמַטָּה), into Beri’ah (בִּבְרִיאָה), beneath those two lower ends of Atik (תַּחַת אוֹתָן ב״פ תַּחְתּוֹנִים דְּעַתִּיק), and they suckled from there (וְיָנְקוּ מִשָּׁם), and afterward they grew further (וְאַחַ״כ הִגְדִּילוּ יוֹתֵר), and ascended (וְעָלוּ), and clothed those two lower ends (וְהִלְבִּישׁוּ לְאוֹתָן ב״פ תַּתָּאִין), of Netzach and Hod of Atik (דְּנ״ה דְּעַתִּיק), and afterward they grew further (וְאַחַ״כ הִגְדִּילוּ יוֹתֵר), and ascended in Atzilut to their place (וְעָלוּ בָּאֲצִילוּת בִּמְקוֹמָם), and clothed Arich Anpin (וְהִלְבִּישׁוּ אֶת א״א), from the throat until the navel (מֵהַגָּרוֹן עַד הַטַּבּוּר), as mentioned above (כְּנַ״ל).

And the reason that there were in them two ascents (וְהַסִּבָּה שֶׁהָיְתָה בָהֶם ב׳ עֲלִיּוֹת), is because here they have two levels to ascend (הוּא כִּי כָאן יֵשׁ לָהֶם לַעֲלוֹת ב׳ מַדְרֵגוֹת), the aspect of Atik (בְּחִי׳ עַתִּיק), and the aspect of Arich Anpin (וּבְחִי׳ א״א), which are those two lower joints of Atik (שֶׁהֵם אוֹתָן ב׳ פְּרָקִים תַּתָּאִין דְּעַתִּיק), and their clothing of Arich Anpin (וְהִתְלַבְּשׁוּתָן אֶת א״א), and therefore they required two ascents (וְלָכֵן הֻצְרַךְ לָהֶם ב׳ עֲלִיּוֹת). But Arich Anpin (אֲבָל א״א), since there is upon him only one level (שֶׁאֵין עָלָיו רַק מַדְרֵגָה א׳), one time is sufficient for him (דַּי לוֹ בְּפַעַם א׳), to ascend all the seven lower of Atik in one ascent (לַעֲלוֹת כָּל ז״ת דְּעַתִּיק בַּעֲלִיָּה א׳), for all of them are one level (כִּי כֻלָּם מַדְרֵגָה א׳), to ascend all the seven lower of Atik (לַעֲלוֹת כָּל ז״ת דְּעַתִּיק). Afterwards was the rectification of Ze’ir Anpin and Nukvah (אַחַ״כ הָיָה תִּקּוּן זו״ן), and at first they were in pregnancy (וּתְּחִלָּה הָיוּ בְּעִיבּוּר), in the womb of Binah (בְּמֵעֵי בִינָה), and afterwards came the time of their birth (וְאַחַ״כ בָּא זְמַן לֵידָתָם), and they descended below (וְיָרְדוּ לְמַטָּה), to the world of Beri’ah (לְעוֹלַם הַבְּרִיאָה), beneath those two lower ends (תַּחַת אוֹתָם ב״פ תַּתָּאִין), of Netzach and Hod of Atik (דְּנ״ה דְּעַתִּיק), and they suckled from there (וְיָנְקוּ מִשָּׁם), during the time of suckling (זְמַן הַיְּנִיקָה). And afterward they grew (וְאַחַ״כ נִתְגַּדְּלוּ), and clothed those two lower ends of Atik (וְהִלְבִּישׁוּ אוֹתָן הַב״פ תַּתָּאִין דְּעַתִּיק). Afterwards they grew further (אַחַ״כ הִגְדִּילוּ עוֹד), and ascended to their place (וְעָלוּ לִמְקוֹמָם), which is from the navel of Arich Anpin and below (שֶׁהוּא מֵהַטַּבּוּר דְּא״א וּלְמַטָּה), and they clothed him there (וְהִלְבִּישׁוּהוּ שָׁם). Afterwards they grew further (אַחַ״כ הִגְדִּילוּ יוֹתֵר), and ascended to the place of Netzach, Hod, and Yesod of Tevunah (וְעָלוּ לְמָקוֹם נְה״י דְּתְבוּנָה), of the aspect of smallness (שֶׁל בְּחִי׳ קַטְנוּת), and they suckled from there (וְיָנְקוּ מִשָּׁם), from her three middle ones (מִג׳ אֶמְצָעִיִּים שֶׁלָּהּ), which is the place of the chest (שֶׁהוּא מְקוֹם הֶחָזֶה), an ascent alone (עֲלִיָּה בִּלְבַד), from the outside (מִבַּחוּץ), in the manner that the mother lifts the infant from between her thighs (כְּדֶרֶךְ שֶׁמַּגְבִּיהַת הָאֵם אֶת הַתִּינוֹק מִבֵּין יְרֵכוֹתֶיהָ), and he suckles from between her arms (וְיוֹנֵק מִבֵּין זְרוֹעוֹתֶיהָ). And this aspect is always called by us the aspect of suckling (וּבְחִי׳ זוֹ נִקְרָא אֶצְלֵנוּ תָּמִיד בְּחִי׳ הַיְּנִיקָה), as explained elsewhere (כְּמְבוֹאָר בְּמ״א), for there are three times for Ze’ir Anpin and Nukvah (כִּי יֵשׁ ג׳ זְמַנִּים לְזו״ן), and they are pregnancy, suckling, and Mochin of greatness (וְהֵם עִיבּוּר וִינִיקָה וּמוֹחִין דְּגַדְלוּת).

And know (וְדַע), that this suckling (כִּי הַיְּנִיקָה זֹאת), is true suckling (הִיא יְנִיקָה אֲמִתִּית), which is mentioned in our words always (הַנִּזְכָּר בִּדְבָרֵינוּ תָּמִיד). However (וְאָמְנָם), all the other aspects (כָּל שְׁאָר הַבְּחִי׳), that Ze’ir Anpin and Nukvah had after they were born (שֶׁהָיָה לְזו״ן אַחַר שֶׁנּוֹלְדוּ), all of them are included with it (כֻּלָּם נִכְלָלִין עִמָּהֶם), [some say: with her] (ס״א עִמָּה), and are called the aspect of suckling (וְנִקְרָא בְּחִי׳ יְנִיקָה), but its essence (אֲבָל עִקָּרָהּ), is only this one mentioned above (אֵינָהּ אֶלָּא זוֹ הַנַּ״ל). And afterward came the time of the true greatness of Ze’ir Anpin and Nukvah (וְאַחַ״כ בָּא זְמַן הַגַּדְלוּת הָאֲמִתִּי שֶׁל זו״ן), and this is the time of the entry of the Mochin of greatness into his head (וְהוּא זְמַן כְּנִיסַת הַמּוֹחִין דְּגַדְלוּת בְּרֹאשׁוֹ), for then the Netzach, Hod, and Yesod of Tevunah enter actually into his head (שֶׁאָז הַנְּה״י דְּתְבוּנָה נִכְנָסִין מַמָּשׁ בְּרֹאשׁוֹ), to be for him Mochin (לִהְיוֹת לוֹ מוֹחִין). And this is not like the time of suckling (וְאֵין זֶה כְּמוֹ זְמַן הַיְּנִיקָה), in which he ascended until her thighs (אֲשֶׁר עָלָה עַד יְרֵכוֹתֶיהָ), which are the Netzach, Hod, and Yesod of Tevunah (שֶׁהֵם הַנְּה״י דְּתְבוּנָה), to suckle from the breasts in the chest (לִינֹק מִן הַדָּדִים שֶׁבַּחָזֶה), for then it was only an ascent from the outside (כִּי אָז אֵינָהּ רַק עֲלִיָּה מִבַּחוּץ), as mentioned above (כְּנַ״ל). But now (אֲבָל עַתָּה), they enter actually (נִכְנָסִין מַמָּשׁ), into the inner interior of Ze’ir Anpin (תוֹךְ פְּנִימִיּוּת הַז״א), as actual Mochin (בִּבְחִי׳ מוֹחִין מַמָּשׁ).

Behold (הֲרֵי), it was explained above (נִתְלַ״ל), all the rectification that exists in Ze’ir Anpin and Nukvah (כָּל תִּקּוּן שֶׁיֵּשׁ בְּזו״ן), and we shall now explain first (וְנְבָאֵר עַתָּה תְּחִלָּה), in what manner (בְּאֵיזֶה אוֹפֶן), Ze’ir Anpin clothes Arich Anpin (מַלְבִּישׁ ז״א אֶת א״א), from the navel and below (מֵהַטַּבּוּר וּלְמַטָּה):

Behold (הִנֵּה), the Keter of Ze’ir Anpin (הַכֶּתֶר דְּז״א), is from the navel and below (הוּא מֵהַטַּבּוּר וּלְמַטָּה), until the completion of the body (עַד סִיּוּם הַגּוּף), which is called Tiferet (הַנִּקְרָא ת״ת), which is until the heads of the thighs (שֶׁהוּא עַד רִישֵׁי יְרֵכִין). And the three joints of Netzach of Arich Anpin (וְג״פ דְּנֵצַח דְּא״א), clothe in the right line of Ze’ir Anpin (מִתְלַבְּשִׁין בְּקו יָמִין דְּז״א), which is Chokhmah, Chesed, Netzach (שֶׁהוּא חח״ן). And the three joints of Hod of Arich Anpin (וְג״פ דְּהוֹד דְּא״א), clothe in the left line of Ze’ir Anpin (מִתְלַבְּשִׁין בְּקו שְׂמָאלִי דְּז״א), which is Binah–Gevurah–Hod within him (שֶׁהוּא בג״ה שֶׁבּוֹ). And the Yesod of Arich Anpin (וִיסוֹד דְּאַרִיךְ אַנְפִּין), clothes in the middle line of Ze’ir Anpin (מִתְלַבֵּשׁ בְּקו הָאֶמְצָעִי דְּז״א), which is Da‘at–Tiferet (שֶׁהוּא ד״ת). And the Nukvah of Ze’ir Anpin (וְנוּקְבָא דְּז״א), emerges from the chest of Ze’ir Anpin and below (יָצְאָה מֵהֶחָזֶה דְּז״א וּלְמַטָּה), similar to Ze’ir Anpin emerging from Arich Anpin itself (כִּדְמְיוֹן הַז״א הַיּוֹצֵא מֵא״א מַמָּשׁ). And it is found that Ze’ir Anpin clothes Arich Anpin (וְנִמְצָא שֶׁהַז״א מַלְבִּישׁ א״א), until the completion of his feet (עַד סִיּוּם רַגְלָיו), from all its sides (מִכָּל צִדָּדָיו), and there as well the feet of Ze’ir Anpin and Nukvah conclude (וְשָׁם גַּם כֵּן מִסְתַּיְּמִין רַגְלֵי דְּזו״ן), and there is the conclusion of the world of Atzilut (וְשָׁם הוּא סִיּוּם עוֹלַם אֲצִילוּת). However (אֲמְנָם), the feet of Atik (רַגְלֵי עַתִּיק), the two lower joints within it (הַב״פ תַּחְתּוֹנִים שֶׁבּוֹ), which are the lower joint of Netzach (שֶׁהוּא פֶּרֶק תַּחְתּוֹן דְּנֵצַח), and the lower joint of Hod of Atik (וּפ״ת דְּהוֹד דְּעַתִּיק), these enter further below (אֵלּוּ נִכְנָסִין יוֹתֵר לְמַטָּה), and stand at the boundary of the world of Beri’ah (וְעוֹמְדִים בִּגְבוּל עוֹלַם הַבְּרִיאָה), which is below the world of Atzilut (אֲשֶׁר הוּא לְמַטָּה מֵעוֹלַם אֲצִילוּת), and they stand there in the aspect of the breasts of an animal (וְעוֹמְדִין שָׁם בִּבְחִי׳ דְּדֵי בְּהֵמָה), as mentioned above at length (כְּנַ״ל בְּאֹרֶךְ). (And it is possible to say (וְאֶפְשָׁר לוֹמַר), that it was not so (כִּי לֹא הָיָה כֵּן), except before the rectification of Atzilut (אֶלָּא קֹדֶם תִּקּוּן אֲצִילוּת), as mentioned here (כַּנִּזְכָּר כָּאן), and after the rectification this was not required (וְאַחַר הַתִּקּוּן לֹא הֻצְרַךְ זֶה), and Atik returned to gather its feet upward (וְחָזַר עַתִּיק לֶאֱסֹף רַגְלָיו לְמַעְלָה), in one equal level (בְּהַשְׁוָאָה א׳), together with the feet of Arich Anpin p1-0(עִם רַגְלֵי א״א).

Chapter 2

שער יז פרק ב מ״ת

[17:2] And we shall now explain (וְנְבָאֵר עַתָּה), the aspect of the time of pregnancy of Ze’ir Anpin and Nukvah (בְּחִי׳ זְמַן הָעִיבּוּר שֶׁל זו״ן), how it was (אֵיךְ הָיָה). And it was already explained above (וְכְבָר נִתְלַ״ל), that they were made from two aspects (כִּי נַעֲשׂוּ מִב׳ בְּחִינוֹת), which are the seven lower of M״H (שֶׁהֵם ז״ת דְמ״ה), and the seven lower of B״N (וְז״ת דְב״ן), excluding the seven Keterim (זוּלַת הַכְּתָרִים הַז׳). And we shall explain the secret of the pregnancy (וְנְבָאֵר סוֹד הָעִיבּוּר), and we shall say (וְנֹאמַר), that behold (כִּי הִנֵּה), after Abba and Imma were rectified (אַחַר שֶׁנִּתְקְּנוּ או״א), there now remained (נִשְׁאֲרוּ עַתָּה), the aspect of the seven kings who died (בְּחִי׳ ז׳ מְלָכִים שֶׁמֵּתוּ), and they were still without rectification (וַעֲדַיִן הָיוּ בְּלִי תִּקּוּן). And indeed (וְאָמְנָם), they are the aspect of the seven lower of B״N (הֵם בְּחִי׳ ז״ת דְב״ן), as is known (כַּנּוֹדָע). Also then (גַּם אָז), Arich Anpin was still without clothing (הָיָה עֲדַיִן א״א בִּלְתִּי הִתְלַבְּשׁוּת), from the navel and below until the completion of his feet (מִטַּבּוּר וּלְמַטָּה עַד סִיּוּם רַגְלָיו), and he was revealed without a garment (וְהָיָה מְגֻלֶּה מִבְּלִי לְבוּשׁ). And in order to rectify the seven kings who died (וּכְדֵי לְתַקֵּן הַז׳ מְלָכִים שֶׁמֵּתוּ), from whom Ze’ir Anpin and Nukvah were made as mentioned above (אֲשֶׁר מֵהֶם נַעֲשׂוּ זו״ן הַנַּ״ל), it was necessary that it be (הָיָה צָרִיךְ שֶׁיִּהְיֶה), in the secret of pregnancy within Imma (בְּסוֹד הָעִיבּוּר בְּתוֹךְ אִמָּא), and this is the secret of the pregnancy (וְזֶ״ס הָעִיבּוּר).

Behold, at first Arich Anpin gathered his feet (הִנֵּה תְּחִלָּה אָסַף א״א אֶת רַגְלָיו), meaning (ר״ל), that his Netzach, Hod, and Yesod (כִּי נ״ה״י שֶׁלּוֹ), which were still revealed as mentioned above (שֶׁעֲדַיִן הָיוּ מְגוּלִּין כְּנַ״ל), ascended upward (נִתְעַלּוּ לְמַעְלָה), until the three middle ones—Chesed, Gevurah, and Tiferet—of Arich Anpin himself (עַד הַג׳ אֶמְצָעִית חג״ת דְּא״א עַצְמוֹ), which were already clothed within Abba and Imma prior to this (הַמִּתְלַבְּשִׁים תּוֹךְ או״א מִקֹּדֶם זֶה כְּנַ״ל). Also Atik began (גַּם עַתִּיק הִתְחִיל), to gather his two middle joints (לֶאֱסֹף ב׳ פְּרָקִין הָאֶמְצָעִים שֶׁלּוֹ), upon the two first joints of his Netzach and Hod (עַל גַּבֵּי ב״פ הָרִאשׁוֹנִים דְּנ״ה שֶׁלּוֹ), and the upper joints were clothed (וְהָיוּ מְלוּבָּשִׁים ב״פ עֶלְיוֹנִים), within the middle joints (תּוֹךְ ב״פ אֶמְצָעִים). But the Yesod of Atik does not need to ascend (אֲבָל הַיְסוֹד דְּעַתִּיק אֵינוֹ צָרִיךְ לַעֲלוֹת), because it concludes above in the chest of Arich Anpin (כִּי הוּא מִסְתַּיֵּם לְמַעְלָה בֶּחָזֶה דְּא״א). And afterward they clothed (וְאַחַ״כ הִלְבִּישׁוּ), the Chesed and the Gevurah and half of the upper Tiferet of Arich Anpin (אֶת הַחֶסֶד וְהַגְּבוּרָה וַחֲצִי ת״ת הָעֶלְיוֹן דְּאַרִיךְ אַנְפִּין), upon those two middle joints of Netzach and Hod (לְאוֹתָן ב״פ אֶמְצָעִים דְּנ״ה), and the Yesod of Atik (וְאֶת הַיְסוֹד דְּעַתִּיק). And afterward they clothed (וְאַחַ״כ הִלְבִּישׁוּ), the Netzach and Hod of Arich Anpin (נ״ה דְּא״א), to his own Chesed and Gevurah (לְח״ג שֶׁלּוֹ עַצְמוֹ), and half of the lower Tiferet within him clothed the upper half (וַחֲצִי ת״ת הַתַּחְתּוֹן שֶׁבּוֹ הִלְבִּישׁ אֶת חֲצִי הָעֶלְיוֹן). And the Yesod of Arich Anpin clothed afterward (וְהַיְסוֹד דְּא״א הִלְבִּישׁ אַחַ״כ), the lower half of the Tiferet within him (אֶת חֲצִי ת״ת תַּתָּאָה שֶׁבּוֹ). And the crown ascended to the Yesod within him (וְעָלְתָה הָעֲטָרָה אֶל יְסוֹד שֶׁבּוֹ), and clothed the Yesod itself within him (וְהִלְבִּישָׁה אֶת הַיְסוֹד עַצְמוֹ שֶׁבּוֹ). And afterward the Chesed, Gevurah, and Tiferet of Ze’ir Anpin ascended (וְאַחַ״כ עָלוּ חג״ת דְּז״א), and clothed the Netzach, Hod, and the crown of the Yesod of Arich Anpin (וְהִלְבִּישׁוּ לְנ״ה וְעֲטֶרֶת הַיְסוֹד דְּא״א). And afterward the Netzach, Hod, and Yesod of Ze’ir Anpin ascended (וְאַחַר כָּךְ עָלוּ נ״ה״י דְּז״א), and clothed the Chesed, Gevurah, and Tiferet of Ze’ir Anpin himself (וְהִלְבִּישׁוּ לְחג״ת דְּז״א עַצְמוֹ). And afterward the Nukvah ascended (וְאַחַ״כ עָלְתָה הַנּוּק׳), which is the Malkhut (שֶׁהִיא הַמַּלְכוּת), in the secret of the crown (בְּסוֹד הָעֲטָרָה), and clothed the Yesod of Ze’ir Anpin (וְהִלְבִּישָׁה אֶת הַיְסוֹד דְּז״א).

And it is found (וְנִמְצָא), that the aspects of Ze’ir Anpin and Nukvah ascended upward (שֶׁעָלוּ בְּחִי׳ זו״ן לְמַעְלָה), and it is found that Ze’ir Anpin includes three within three (וְנִמְצָא ז״א כָּלוּל ג׳ בְּתוֹךְ ג׳), which are his six extremities (שֶׁהֵם ו״ק שֶׁבּוֹ), three included within three (ג׳ כָּלִיל בְּג׳). And this is alluded to in Parashat Beshalach, daf 50a (וְנִרְמַז זֶה פ׳ בְּשַׁלַּח ד״ן ע״א), in the Tosefta (בְּתוֹסֶפְתָּא), “three spirits included within three were submerged” (ג׳ רוּחִין דְּכָלִילִין בְּג׳ הֲווֹ שְׁקִיעִין כו׳). And it is known (וְנוֹדָע), that Ze’ir Anpin is the aspect of spirit (כִּי ז״א הוּא בְּחִי׳ רוּחַ), and the Malkhut is called stone (וְהַמַּלְכוּת נִקְרֵאת אֶבֶן), and this is “stones submerged” (וְזֶהוּ אֲבָנִין שְׁקִיעָן), and this suffices (וְדַי בָּזֶה). And now it will be explained (וְעַתָּה יִתְבָּאֵר), how they too were clothed within Abba and Imma (אֵיךְ נִתְלַבְּשׁוּ גַּם הֵם תּוֹךְ או״א), and this is because (וְהוּא כִּי), after all that was stated above (אַחַר כָּל הַנַּ״ל), Abba and Imma and Yisrael-Saba and Tevunah clothed all the aforementioned aspects (הִלְבִּישׁוּ או״א וְיִשְׂס וּתְבוּנָה אֶת כָּל הַבְּחִיּוֹת הַנַּ״ל).

For it was already explained above (כִּי כְבָר נִתְלַ״ל), that the length of these four Partzufim (שֶׁאֹרֶךְ אֵלּוּ הַד׳ פַּרְצוּפִים), is according to the measure of the aforementioned length (הוּא כְּשִׁעוּר אֹרֶךְ הַנַּ״ל), which is the Chesed, Gevurah, and Tiferet of Arich Anpin (שֶׁהֵם חג״ת דְּא״א).

It is found (נִמְצָא), that Abba and Imma remained as they were originally always (כִּי או״א נִשְׁאֲרוּ כְּמוֹ שֶׁהָיוּ בָּרִאשׁוֹנָה תָּמִיד), since they are of short stature (לְפִי שֶׁהֵם קְצָרֵי קוֹמָה), as mentioned above (כְּנַ״ל). But Atik and Arich Anpin (אֲבָל עַתִּיק וְא״א), since they are long (שֶׁהֵם אֲרוּכִים), were required to raise their lower extremities (הֻצְרְכוּ לַעֲלוֹת קְצָווֹתָם הַתַּחְתּוֹן), and to include them within their upper extremities (וּלְכַלֵּל אוֹתָן בְּקְצָווֹתָם הָעֶלְיוֹן).

And behold (וְהִנֵּה), Ze’ir Anpin and Nukvah also could have remained there as they were (גַּם זו״ן הָיוּ יְכוֹלִים לְהִשָּׁאֵר שָׁם כְּמוֹ שֶׁהוּא), and not to clothe their lower extremities within their upper (וְלֹא לְהַלְבִּישׁ קְצָווֹתָם הַתַּחְתּוֹן בָּעֶלְיוֹן), since the length of the six extremities is not so great (כִּי אֹרֶךְ הַו״ק אֵינָם כָּל כָּךְ גְּדוֹלִים). And if so (וְאִם כֵּן), why were they required to include and be (לָמָּה הֻצְרְכוּ לְהִכָּלֵל וְלִהְיוֹת), an aspect of three included within three (בְּחִי׳ ג׳ כָּלִיל בְּג׳). And indeed (וְאָמְנָם), the answer to this question was explained at length (תְּשׁוּבַת שְׁאֵלָה זוֹ נִתְבָּאֵר בַּאֲרִיכוּת), for the intention was (כִּי הַכַּוָּנָה הָיְתָה), to gather them and bind them together (לְקַבְּצָם וּלְקַשְּׁרָם יַחַד), so that they would be a private domain in unity (שֶׁיִּהְיוּ רְה״י בְּאַחְדוּת), and not a public domain by way of separation (וְלֹא רְה״ר דֶּרֶךְ פֵּרוּד), for this was the cause of the death of the kings initially (כִּי זוֹ הָיְתָה סִבַּת מִיתַת הַמְּלָכִים בָּרִאשׁוֹנָה). And through this it is found (וּבְזֶה נִמְצָא), that Ze’ir Anpin and Nukvah stand in the middle (כִּי זו״ן הֵם עוֹמְדִין בָּאֶמְצַע), between the Netzach, Hod, and Yesod of Arich Anpin (בֵּין נ״ה״י דְּא״א), and between the inner interior of Abba and Imma (וּבֵין פְּנִימִיּוּת או״א). And then they were there (וְאָז הָיוּ שָׁם), within the inner interior of Abba and Imma (בְּתוֹךְ פְּנִימִיּוּת או״א), in the secret of pregnancy (בְּסוֹד עִיבּוּר), in the manner of a fetus placed in its mother’s womb (כְּדֶרֶךְ הַוָּלָד הַנִּתָּן בִּמְעֵי אִמּוֹ). And there is no wonder in this (וְאֵין תֵּימָא בָּזֶה), if Abba and Imma, who are more supernal and spiritual (אִם או״א שֶׁהֵם יוֹתֵר עֶלְיוֹנִים וְרוּחָנִיִּים), clothe Ze’ir Anpin and Nukvah within their wombs and inner interior (מַלְבִּישִׁין לְזו״ן בְּתוֹךְ מֵעֵיהֶם וּפְנִימִיּוּתָם), for so it is necessary for the need of pregnancy by necessity (כִּי כֵן צָרִיךְ לְצֹרֶךְ הָעִיבּוּר בְּהֶכְרֵחַ). And furthermore (וְעוֹד), according to the truth (כְּפִי הָאֱמֶת), this is not a separation or interruption (אֵין זֶה חֲצִיצָה וְהֶפְסֵק), between Arich Anpin and Abba and Imma (בֵּין א״א לְאו״א), since Ze’ir Anpin and Nukvah are small in comparison (לְפִי שֶׁזו״ן הוּא קָטָן מְאֹד בְּעֶרְכָּם), and especially now (וּבִפְרָט עַתָּה), since he does not have ten Sefirot but only six extremities (שֶׁאֵין לוֹ י״ס רַק ו״ק בִּלְבַד). And even these six extremities (וַאֲפִלּוּ אֵלּוּ הַו״ק), do not expand except as three included within three (אֵינָם מִתְפַּשְּׁטִין רַק ג׳ כָּלִיל בְּג׳), as mentioned above (כְּנַ״ל).

It is found (נִמְצָא), that the place, situation, and standing of Ze’ir Anpin (שֶׁמְּקוֹם וּמַצָּב וּמַעֲמַד הַז״א), is only in the lower half of the Tiferet of Imma (אֵינוֹ רַק בַּחֲצִי ת״ת הַתַּחְתּוֹן דְּאִמָּא), which is the place of pregnancy and gestation of the fetus (אֲשֶׁר שָׁם מְקוֹם הֵרָיוֹן וְעִיבּוּר הַוָּלָד). But in all the rest of the Partzuf (אֲבָל בְּכָל שְׁאָר הַפַּרְצוּף), there is no separation whatsoever (אֵין שׁוּם הֶפְסֵק כְּלָל), between Abba and Imma and Arich Anpin (בֵּין או״א לְא״א), and this is not called a separation or interruption (וְאֵין זוֹ נִקְרֵאת חֲצִיצָה וְהֶפְסֵק).

And behold (וְהִנֵּה), through all the inclusions and clothings mentioned above (ע״י כָּל הַכְּלָלוֹת וְהַהִתְלַבְּשׁוּת הַנַּ״ל), it is found that now there are many and doubled lights within Abba and Imma (נִמְצָא שֶׁעַתָּה יֵשׁ אוֹרוֹת רַבִּים וּכְפוּלִים תּוֹךְ או״א). And therefore (וְאִם כֵּן), even though Ze’ir Anpin was placed within them (אַע״פ שֶׁהָיָה הַז״א נָתוּן בְּתוֹכָם), and he was separating between them and Arich Anpin (וְהָיָה מַפְסִיק בֵּינָם לְבֵין א״א), this makes no difference at all (אֵין זֶה מַעֲלֶה וּמוֹרִיד). It is found now (נִמְצָא עַתָּה), that Netzach and Chesed and half of Tiferet and half of Yesod and half of Malkhut of Ze’ir Anpin (כִּי נֵצַח וְחֶסֶד וַחֲצִי ת״ת וַחֲצִי יְסוֹד וַחֲצִי מַלְכוּת שֶׁל ז״א), are placed on the right side within Abba (נְתוּנִים מִצַּד יָמִין תּוֹךְ אַבָּא), and the other half (וְהַחֲצִי הָאַחֵר), are placed on the left side within Imma (נְתוּנִים בַּצַּד שְׂמֹאל תּוֹךְ אִמָּא). However afterward (אֲמְנָם אַחַ״כ), all of them gather together (כֻּלָּם מִתְקַבְּצִין), in the womb of Imma (בְּמֵעֵי דְּאִמָּא), and Abba gives his half into the womb of Imma (וְאַבָּא נוֹתֵן הַמֶּחֱצָה שֶׁלּוֹ בְּמֵעֵי דְּאִמָּא), for there is the place of true pregnancy (כִּי שָׁם הוּא מְקוֹם הָעִיבּוּר הָאֲמִתִּי), as will be written, with Hashem’s help (וְכַמָּ״ש בְּע״ה).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for behold (כִּי הִנֵּה), from the power of the ascent of all the aforementioned lights (מִכֹּחַ עֲלִיַּת כָּל הָאוֹרוֹת הַנַּ״ל), and their inclusion upward (וּכְלָלוּתָן לְמַעְלָה), and likewise from the power of the ascent of the two middle joints of Netzach and Hod of Atik upward (וְכֵן מִכֹּחַ עֲלִיַּת ב״פ הָאֶמְצָעִיִּים דְּנ״ה דְּעַתִּיק לְמַעְלָה), a great and mighty light was added there (נוֹסַף שָׁם אוֹר גָּדוֹל וְעָצוּם). And there is not strength in the Yesod of Atik to bear it (וְאֵין בּוֹ כֹּחַ בִּיסוֹד דְּעַתִּיק לְסָבְלוֹ), for it is very narrow (כִּי הוּא צַר מְאֹד). And then it split and cracked (וְאָז נִבְקַע וְנִסְדַּק), from above to below along its length (מִלְּמַעְלָה לְמַטָּה לְאָרְכּוֹ), and the light went outwards (וְיָצָא הָאוֹר לַחוּץ). And then Chokhmah and Yisrael-Saba (וְאָז חָכְמָה וְיִשְׂרָאֵל־סָבָא), who stand on the right (הָעוֹמְדִין בַּיָּמִין), join together (מִתְחַבְּרִין), and became one single Partzuf (וְנַעֲשׂוּ פַּרְצוּף אֶחָד בִּלְבַד). And likewise Imma and Tevunah on the left side (וְכֵן אִמָּא וּתְבוּנָה שֶׁבַּצַּד שְׂמֹאל), became one single Partzuf alone (נַעֲשׂוּ פַּרְצוּף אֶחָד לְבַד).

For now (כִּי עַתָּה), the lights of the Yesod are equal (אוֹרוֹת הַיְסוֹד שָׁוִים), in the matter of revelation (בְּעִנְיַן גִּלּוּי), in one equal measure (בְּהַשְׁוָאָה א׳), and now there is no covering and revelation (וְאֵין עַתָּה כִּסּוּי וְגִלּוּי), which causes differentiation of Partzufim (הַגּוֹרֵם חִלּוּק פַּרְצוּפִים). And now (וְעַתָּה), there are only two Partzufim there alone (אֵין שָׁם רַק ב׳ פַּרְצוּפִים לְבַד), one from Abba (אֶחָד מֵאַבָּא), and one from Imma (וְאֶחָד מֵאִמָּא). And their measure (וְשִׁעוּרָם), is from above the throat until below at the navel of Arich Anpin (לְמַעְלָה מִן הַגָּרוֹן עַד לְמַטָּה בַּטַּבּוּרָא דְּא״א). And remember this introduction (וּזְכֹר הַקְדָּמָה זוֹ), for every time that Abba and Imma wish to unite (כִּי בְּכָל פַּעַם שֶׁרוֹצִין או״א לְהִזְדַּוֵּג), for the sake of Mochin for Ze’ir Anpin (לְצֹרֶךְ מוֹחִין לְז״א), everything becomes one single Partzuf (נַעֲשֶׂה הַכֹּל פַּרְצוּף אֶחָד בִּלְבַד), one for Abba and Yisrael-Saba (לְאַבָּא וְיִשְׂרָאֵל־סָבָא), and one Partzuf for Binah and Tevunah (וּפַּרְצוּף אֶחָד לְבִינָה וּתְבוּנָה). And remember this (וּזְכֹר זֶה), for all the places where you will need this introduction (לְכָל הַמְּקוֹמוֹת שֶׁתִּצְטָרֵךְ לְהַקְדָּמָה זוֹ).

Chapter 3

שער יז פרק ג מ״ב

[17:3] Ze’ir Anpin selected the six extremities of M״H (ז״א בֵּרֵר ו״ק דְמ״ה), and they became the male aspect (וְנַעֲשִׂים דְּכוּרָא), and he selected from B״N six extremities excluding the Keterim (וּבֵרֵר מִן ב״ן ו״ק זוּלָת הַכְּתָרִים), and this is his Malkhut (וְהִיא מַלְכוּת שֶׁבּוֹ). And the Nukvah selected the seven of M״H (וְנוּקְבָא בֵּרְרָה הַז׳ דְמ״ה), and the seven of B״N excluding the Keter (וְהַז׳ דְב״ן זוּלַת הַכֶּתֶר). And their Mochin are two aspects of Netzach, Hod, and Yesod of Abba and Imma (וְהַמּוֹחִין שֶׁלָּהֶם הֵם ב׳ בְּחִינוֹת נ״ה״י דְּאו״א). And Abba implanted four Mochin from himself (וְאַבָּא הִזְרִיעַ ד׳ מוֹחִין מִשֶּׁלּוֹ), from the side of M״H (מִשָּׁם מ״ה), and Imma implanted four Mochin from herself (וְאִמָּא הִזְרִיעָה ד׳ מוֹחִין מִשֶּׁלָּהּ), from the side of B״N (מִשָּׁם ב״ן). And afterward they were interchanged in this manner (וְאַחַר כֵּן נִתְחַלְּפוּ בְּאוֹפֶן זֶה): the Chokhmah of M״H and the Chokhmah of B״N (חָכְמָה דְמ״ה וְחָכְמָה דְב״ן), are the Chokhmah and Binah of the Tzelem [Image] of Abba (הֵם חו״ב דְּצֶלֶם דְּאַבָּא); the Binah of M״H and the Binah of B״N (בִּינָה דְמ״ה וּבִינָה דְב״ן), are the Chokhmah and Binah of the Tzelem [Image] of Imma (הֵם חו״ב דְּצֶלֶם דְּאִמָּא); and the Chesed of M״H and the Chesed of B״N (וְחֲסָדִים דְמ״ה וְחֲסָדִים דְב״ן), are the Da‘at that includes Chesed and Gevurah of the Tzelem [Image] of Abba (הֵם דַּעַת הַכּוֹלֵל חו״ג דְּצֶלֶם דְּאַבָּא); and the Gevurah of M״H and the Gevurah of B״N (וּגְבוּרָה דְמ״ה וּגְבוּרָה דְב״ן), are the Da‘at that includes Chesed and Gevurah of the Tzelem [Image] of Imma (הֵם דַּעַת הַכּוֹלֵל חו״ג דְּצֶלֶם דְּאִמָּא). And the reason is (וְהַטַּעַם), in order that the Tzelem [Image] of Abba should be Chokhmah and Binah, male and female, from M״H and B״N (כְּדֵי שֶׁיִּהְיֶה צֶלֶם דְּאַבָּא חו״ב זָכָר וְנוּקְבָא מ״ה וּב״ן), and likewise the Tzelem [Image] of Imma, Chokhmah and Binah, male and female, from M״H and B״N (וְכֵן הַצֶּלֶם דְּאִמָּא חו״ב זָכָר וְנוּקְבָא מ״ה וּב״ן), and likewise the Chesed and Gevurah of the Tzelem [Image] of Abba, male and female, from M״H and B״N (וְכֵן חו״ג דְּצֶלֶם דְּאַבָּא זָכָר וְנוּקְבָא מ״ה וּב״ן), and likewise the Chesed and Gevurah of the Tzelem [Image] of Imma, male and female, from M״H and B״N (וְכֵן חו״ג דְּצֶלֶם דְּאִמָּא זָכָר וְנוּקְבָא מ״ה וּב״ן). For if not so (דְּאִם לֹא כֵן), how could male unite with male (אֵיךְ יִזְדַּוְּגוּ זָכָר עִם זָכָר), and female with female (וְנוּקְבָא עִם נוּקְבָא). And understand this (וְהָבֵן זֶה).

It is found (נִמְצָא), that since Ze’ir Anpin alone clothes all the Netzach, Hod, and Yesod of Arich Anpin (כִּי כֵּיוָן שֶׁז״א מַלְבִּישׁ לְבַדּוֹ לְכָל נ״ה״י דְּא״א), where the Chesed and Gevurah of right and left are located (אֲשֶׁר שָׁם הַחו״ג דְּיָמִין וּשְׂמֹאל), therefore Ze’ir Anpin alone took the Chesed and Gevurah, Chokhmah and Binah, of M״H and B״N in the male (עַל כֵּן לָקַח הַז״א לְבַדּוֹ חו״ג חו״ב דְמ״ה וּב״ן בַּזָּכָר). And in this manner with the female (וְעַל דֶּרֶךְ זֶה בַּנּוּקְבָא), since she clothes Ze’ir Anpin (כִּי הִיא מַלְבֶּשֶׁת לְז״א), who clothes the two sides of Arich Anpin (הַמַלְבִּישׁ אֶת ב׳ צִדְדֵי א״א).

In such a manner (בְּאוֹפֶן), that there is none among all the ten Sefirot (כִּי אֵין בְּכָל הַי״ס), that has within it M״H and B״N in the male and M״H and B״N in the female (מִי שֶׁיִּהְיֶה בּוֹ מ״ה וּב״ן בַּזָּכָר וּמ״ה וּב״ן בַּנּוּקְבָא), except Ze’ir Anpin and Nukvah (כִּי אִם זו״ן), for the reason mentioned above (לְטַעַם הַנַּ״ל). And there is another reason together with the above (וְעוֹד טַעַם אַחֵר עִם הַנַּ״ל), that in every aspect of Atik and Arich Anpin and Abba and Imma (כִּי בְּכָל בְּחִי׳ דְּעַתִּיק וְא״א וְאו״א), one change was added within them (נִתְוַסֵּף בּוֹ שִׁנּוּי א׳), regarding the male and female within them (בְּעִנְיַן הַזָּכָר וְהַנְּקֵבָה שֶׁבָּהֶם). And therefore (וְעַל כֵּן), the change that was added in Ze’ir Anpin and Nukvah (הַשִּׁנּוּי שֶׁנִּתְוַסֵּף בְּזו״ן), is this (הוּא זֶה), that each one of the two of them (כִּי כָּל אֶחָד מִשְּׁנֵיהֶם), is included from M״H and B״N (כָּלוּל מִמ״ה וּב״ן). And there is another reason (וְעוֹד טַעַם אַחֵר), that above (כִּי לְמַעְלָה), only the male is discernible (אֵין נִכָּר רַק זָכָר לְבַד), and the female is included within him (וְהַנּוּקְבָא כְּלוּלָה בּוֹ). And therefore (וְעַל כֵּן), the Mochin of the male are from M״H alone (הַמּוֹחַ שֶׁל הַזָּכָר מ״ה לְבַד), and of the female from B״N alone (וְשֶׁל נוּקְבָא ב״ן לְבַד). But Abba and Imma (אַךְ או״א), are complete male and female (זָכָר וּנְקֵבָה גְּמוּרִים), in complete and separate Partzufim (בְּפַרְצוּפִים גְּמוּרִים נִפְרָדִים), and each one must give from its portion (וְכָל אֶחָד צָרִיךְ לָתֵת מֵחֶלְקוֹ), to each one of its children (לְכָל אֶחָד מִבָּנָיו), to the son and to the daughter (לְבֵן וְלַבַּת). And therefore (וְעַל כֵּן), the son who is Ze’ir Anpin (הַבֵּן שֶׁהוּא ז״א), inherits Abba and Imma (יוֹרֵשׁ או״א), and takes M״H and B״N (וְלָקַח מ״ה וּב״ן). And the female inherits Abba and Imma (וְהַנְּקֵבָה יוֹרֶשֶׁת או״א), in the secret of “And Hashem Elohim built the rib” (בְּסוֹד וַיִּבֶן ה׳ אֱלֹהִים אֶת הַצֵּלָע), and she took M״H and B״N (וְלָקְחָה מ״ה וּב״ן). And see Parashat Pekudei, page two hundred and twenty-one (וְעַיֵּן פָּרָשַׁת פְּקוּדֵי דְּרַכ״א), and Naso, page one hundred and twenty-eight (וְנָשֹׂא דַּף קכ״ח), and you will understand (וְתָבִין), how the seven kings are Ze’ir Anpin and Nukvah of B״N (אֵיךְ הַז׳ מְלָכִים הֵם זו״ן דְּב״ן). And afterward (וְאַחַ״כ), seven other kings emerged from M״H (יָצְאוּ ז׳ מְלָכִים אֲחֵרִים דְּמ״ה), and they are Ze’ir Anpin and Nukvah of M״H (וְהֵם זו״ן דְּמ״ה), and he is called Hadar (וְנִקְרָא הֲדָר), which is Ze’ir Anpin of M״H (שֶׁהוּא ז״א דְּמ״ה), who are six kings (שֶׁהֵם ו׳ מְלָכִים), and Mehetabel is the Nukvah of M״H (וּמְהֵיטַבְאֵל נוּקְבָא דְּמ״ה). And through these (וְעַל יְדֵי אֵלּוּ), the seven lower were rectified (נִתְקְּנוּ ז״ת), and the totality of these seven of M״H (וּכְלָלוּת ז׳ אֵלּוּ דְּמ״ה), is called Hadar and Mehetabel (נִקְרָא הֲדָר וּמְהֵיטַבְאֵל).

And it appears to me in my humble opinion (ונלע״ד), that certainly ten of M״H emerged (וַדַּאי שֶׁיָּצְאוּ י׳ דְמ״ה), but since the principal rectification (אֶלָּא כֵּיוָן שֶׁעִיקַּר הַתִּקּוּן), is only toward the seven kings of B״N alone (הוּא אֶל ז׳ מְלָכִים דְּב״ן לְבַד), therefore they were mentioned by the name seven (לָכֵן נִזְכְּרוּ בְּשֵׁם שֶׁבַע). But certainly (אֲבָל וַדַּאי), they were included of ten Sefirot (הָיוּ כְּלוּלִים מִי״ס), for also the three upper (כִּי גַּם ג״ר), which are Atik and Arich Anpin and Abba and Imma (שֶׁהֵם עַתִּיק וְא״א וְאו״א), were rectified through the Name M״H (נִתְקְּנוּ ע״י שֵׁם מ״ה), as mentioned above (כְּנַ״ל). Also another answer (גַּם תֵּרוּץ אַחֵר), as is written there in Naso, daf 122 (כְּמ״ש שָׁם בְּנָשֹׂא קכ״ב), in the explanation (בְּפֵירוּשׁ), that there were seven kings in Arich Anpin (כִּי ז׳ מְלָכִים הָיוּ בְּא״א), and seven kings in Ze’ir Anpin (וְז׳ מְלָכִים בְּז״א), and seven kings in the Nukvah (וְז׳ מְלָכִים בַּנּוּקְבָא). And if so (וְאִם כֵּן), the seven mentioned above (הַז׳ הַנַּ״ל), means the seven in each aspect (ר״ל הַז׳ שֶׁבְּכָל בְּחִי׳), of these three (מֵהַג׳ אֵלּוּ). And thus (וְאִם כֵּן), also in Arich Anpin (גַּם בְּא״א), there were the seven primordial kings (הָיוּ בּוֹ הַז׳ מְלָכִים קַדְמָאִין), in his seven lower extremities (בְּז״ק שֶׁלּוֹ), and the seven others of M״H came to rectify them (וּבָאוּ הַז׳ אֲחֵרִים דְּמ״ה לְתַקְּנָם). And likewise in Ze’ir Anpin and Nukvah (וְכֵן בְּזו״ן). And if so (וְאִם כֵּן), from here also there is proof to the above (גַּם מִכָּאן רְאָיָה אֶל הַנַּ״ל), that in Ze’ir Anpin alone there is M״H and B״N (כִּי בְּז״א לְבַדּוֹ יֵשׁ מ״ה וּב״ן), and likewise in the Nukvah alone there is M״H and B״N (וְכֵן בַּנּוּקְבָא לְבַדּוֹ יֵשׁ מ״ה וּב״ן). Also from another place (גַּם מִמָּקוֹם אַחֵר), you will understand (תָּבִין), how Ze’ir Anpin itself after the rectification (אֵיךְ ז״א עַצְמוֹ אַחַר הַתִּקּוּן), took the six extremities of the kings who died (לָקַח ו״ק שֶׁל מְלָכִים שֶׁמֵּתוּ), which are B״N (שֶׁהֵם ב״ן), and likewise the Nukvah took seven (וְכֵן הַנּוּקְבָא נָטְלָה ז׳). And if so (וְאִם כֵּן), certainly (וַדַּאי), Ze’ir Anpin has within it M״H and B״N (כִּי ז״א יֵשׁ בּוֹ מ״ה וּב״ן), and likewise in the Nukvah, M״H and B״N (וְכֵן בַּנּוּקְבָא מ״ה וּב״ן). And know (וְדַע), that M״H has within it Chesed and Gevurah (כִּי הַמ״ה יֵשׁ בּוֹ הַחו״ג), which are M״H and B״N (שֶׁהֵם מ״ה וּב״ן), and likewise in B״N there is within it M״H and B״N (וְכֵן בַּב״ן יֵשׁ בּוֹ מ״ה וּב״ן), which are the Chesed and Gevurah (שֶׁהֵם הַחו״ג). For you already know (כִּי כְבָר יָדַעְתָּ), that the M״H of the totality (כִּי הַמ״ה דְּכְלָלוּת), which is Hadar (שֶׁהוּא הֲדָר), includes A״B, S״G, M״H, B״N (כּוֹלֵל ע״ב ס״ג מ״ה ב״ן). And likewise the B״N of the totality (וְכֵן הַב״ן דְּכְלָלוּת), includes A״B, S״G, M״H, B״N (כּוֹלֵל ע״ב ס״ג מ״ה ב״ן), which are the kings who died (שֶׁהֵם הַמְּלָכִים שֶׁמֵּתוּ), as mentioned above (כְּנַ״ל).

In Parashat Naso, daf 131 (בְּפ׳ נָשֹׂא קל״א), we wrote there (כָּתַבְנוּ שָׁם), that there were four kinds of kings in Arich Anpin and in Abba and Imma and in Ze’ir Anpin and Nukvah (כִּי ד׳ מִינֵי מְלָכִים הָיוּ בְּא״א וּבְאו״א וְזו״ן), and every aspect had seven kings (וְכָל בְּחִי׳ הָיוּ ז׳ מְלָכִים). And behold, you will see (וְהִנֵּה תִּרְאֶה), that there are five Partzufim (כִּי ה׳ פַּרְצוּפִים הֵם), and in each one there is M״H and B״N (וּבְכָל אֶחָד יֵשׁ בּוֹ מ״ה וּב״ן). However (אֲמְנָם), the first Partzuf alone (פַּרְצוּף הָא׳ לְבַדּוֹ), is without a Nukvah (הוּא בְּלִי נוּקְבָא), and the other four Partzufim (וְהַד׳ פַּרְצוּפִים הָאֲחֵרִים), each one becomes the female for its companion (כָּל אֶחָד נַעֲשֶׂה נְקֵבָה לַחֲבֵרוֹ), even though in each one there is M״H and B״N (אַעַ״פ שֶׁיֵּשׁ בְּכָל אֶחָד מ״ה וּב״ן). How is this so (כֵּיצַד)? Arich Anpin has within it M״H and B״N (א״א יֵשׁ בּוֹ מ״ה וּב״ן), and it is one Partzuf (וְהוּא פַּרְצוּף אֶחָד), that has no corresponding mate at all as a single Partzuf (שֶׁאֵין כְּנֶגְדּוֹ בַּת זוּג כְּלָל בְּפַּרְצוּף אֶחָד). And so it was with Atik (וְכֵן הָיָה בְּעַתִּיק), who is above the five Partzufim (שֶׁהוּא לְמַעְלָה מֵה׳ פַּרְצוּפִים), and does not enter into their number (וְאֵינוֹ נִכְנָס בְּמִנְיָנָם), as is known (כַּנּוֹדָע), for he is the root of everything (כִּי הוּא שֹׁרֶשׁ הַכֹּל), and he is the Malkhut (וְהוּא מַלְכוּת), (some say: he clothes) (נ״א מַלְבִּישׁ), the supernal world (הָעוֹלָם הָעֶלְיוֹן), which afterward clothes within them (הַמִּתְלַבֵּשׁ בָּהֶם אַחַ״כ). Afterward (אַחַ״כ), the Partzuf of Abba is Chokhmah (פַּרְצוּף דְּאַבָּא הוּא חָכְמָה), included of M״H and B״N (כָּלוּל מִמ״ה וּב״ן), which is Abba and Imma (שֶׁהוּא אַבָּא וְאִמָּא), and all is one Partzuf (וְהַכֹּל פַּרְצוּף אֶחָד), in the secret of “and the son is wise” (בְּסוֹד וְהַבֵּן בְּחָכְמָה). And it has one Partzuf as its mate (וְיֵשׁ לוֹ פַּרְצוּף אֶחָד בַּת זוּגוֹ), called Binah (נִקְרָא בִּינָה), included of M״H and B״N (נִכְלֶלֶת מִמ״ה וּב״ן), which is Yisrael-Saba and Tevunah (שֶׁהוּא יִשְׂסו״ת), and both of them are one Partzuf (וּשְׁנֵיהֶם פַּרְצוּף אֶחָד). And this entire Partzuf (וְכָל זֶה הַפַּרְצוּף), is the mate of the supernal Partzuf of Chokhmah (הוּא בַּת זוּגוֹ לְפַּרְצוּף הָעֶלְיוֹן דְּחָכְמָה). Afterward (אַחַ״כ), the Partzuf of Ze’ir Anpin (הַפַּרְצוּף דְּז״א), is included of M״H and B״N (כָּלוּל מִמ״ה וּב״ן), and it has another Partzuf as its mate (וְיֵשׁ לוֹ פַּרְצוּף אַחֵר בַּת זוּגוֹ), which is called Malkhut (הַנִּקְרֵאת מַלְכוּת), which includes M״H and B״N (הַכּוֹלֵל מ״ה וּב״ן). And this entire Partzuf (וְכָל זֶה הַפַּרְצוּף), is the mate of the supernal Partzuf which is Ze’ir Anpin (הוּא בַּת זוּגוֹ לַפַּרְצוּף הָעֶלְיוֹן שֶׁהוּא ז״א). And therefore (וְאִם כֵּן), do not wonder (אַל תִּתְמַהּ), that Ze’ir Anpin is included of M״H and B״N (אִם ז״א כָּלוּל מִמ״ה וּב״ן), and likewise the Nukvah (וְכֵן הַנּוּקְבָא), for thus it is with Chokhmah and Binah (כִּי כָּךְ חו״ב), every Partzuf and Partzuf (כָּל פַּרְצוּף וּפַּרְצוּף), is included of M״H and B״N (מַה שֶּׁכָּלוּל מִמ״ה וּב״ן), as stated above (הַנַּ״ל). And understand this very well (וְהָבֵן זֶה מְאֹד).

R. Yaakov Tzemach—From here it is implied (צֶמַח מִכָּאן מַשְׁמַע), that in each and every Partzuf of the aforementioned ones (כִּי בְּכָל פַּרְצוּף וּפַּרְצוּף מִן הַנַּ״ל), a new Hadar emerged (יָצָא הֲדָר חָדָשׁ), to rectify all the seven supernal ones of each and every Partzuf (לְתַקֵּן כָּל הַז׳ עֶלְיוֹנִים שֶׁל כָּל פַּרְצוּף וּפַּרְצוּף).

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Chapter 4

שער יז פרק ד מ״ב

[17:4] General principles concerning Ze’ir Anpin and Nukvah (כְּלָלִים מִזו״ן). First (א׳): In Ze’ir Anpin there is the Divine Name Havayah of M״H [45] (בְּז״א יֵשׁ שֵׁם הוי״ה מ״ה), while the Nukvah is the Name Elohim spelled with Hehin, whose gematria, together with the Kolel [Inclusive Unit], is Tzur [Rock] (וְנוּקְבָא שֵׁם אֱלֹהִים דְּההי״ן גִּימַטְרִיָּא צו״ר ע״ה), and these are Dinim [Judgments] (וְהֵם דִּינִין). And in order to draw light from Ze’ir Anpin to her (וּלְהַמְשִׁיךְ אוֹר מִז״א אֵלֶיהָ), it is necessary to strike upon the rock (צָרִיךְ לְהַכּוֹת בַּצּוּר), the Havayah of Ze’ir Anpin (הַהוי״ה דְּז״א), so that light will strike forth from the secret of the Havayah of Ze’ir Anpin (שֶׁיַּכֶּה אוֹר מִסּוֹד דְּהוי״ה דְּז״א), and it will be Yod multiplied by Yod, and Yod multiplied by Heh, total 150; Heh multiplied by Heh, and Heh multiplied by Vav, total 55; Vav multiplied by Vav, Vav multiplied by Heh, and Heh multiplied by Heh, total 91. Together they equal 296, the numerical value of Tzur [Rock] (וְיִהְיֶה יפ״י יפ״ה ק״ן הפ״ה הפ״ו נ״ה וּפ״ו וּפ״ה הפ״ה גִּימַטְרִיָּא צ״א גִּימַטְרִיָּא צו״ר גַּם כֵּן), and then an illumination issues forth to the Tzur [Rock] of Elohim spelled with Hehin, which is in Malkhut (וְאָז יוֹצֵא הֶאָרָה לְצו״ר דְּאֱלֹהִים דְּההי״ן שֶׁבַּמַּלְכוּת), and this is the secret of “And you shall strike the rock” (Exodus 17:6) (וְזֶה סוֹד וְהִכִּיתָ בַּצּוּר).

Second (ב׳), From the Peh [Mouth] of Ze’ir Anpin issued the seven Hevelim [vanities/breaths] of Kohelet [Ecclesiastes] (מִן הַפֶּה דְּז״א יָצְאוּ ז׳ הֲבָלִים דְּקֹהֶלֶת), and they surround the seven lower of the Nukvah of Ze’ir Anpin (וְהֵם מַקִּיפִין אֶל ז״ת דְּנוּק׳ דְּז״א), similar to the breaths of the mouth of Arich Anpin which illuminates Ze’ir Anpin as mentioned above (דּוּגְמַת הֶבֶל הַפֶּה דְּא״א הַמֵּאִיר לְז״א כְּנַ״ל). And behold (וְהִנֵּה), these vapors (אֵלּוּ הַהֲבָלִים), each one includes fire, wind, water, and earth (כָּלוּל כָּל אֶחָד מֵאֵשׁ רוּחַ מַיִם עָפָר). And all of this Ze’ir Anpin gives to the Nukvah (וְכָל זֶה נוֹתֵן ז״א לַנּוּק׳), when they are face to face with him (בִּהְיוֹתָן פָּנִים בְּפָנִים עִמּוֹ), from his chest and below (מֵהֶחָזֶה שֶׁלּוֹ וּלְמַטָּה). And these surrounding lights (וְאֵלּוּ הַמַּקִּיפִים), are the aspect of Ehyeh (הֵם בְּחִי׳ אֶהְיֶה), for every surrounding light is the Name Ehyeh (כִּי כָּל אוֹר מַקִּיף הוּא שֵׁם אֶהְיֶה). And sometimes (וְלִפְעָמִים), because of the sins of the lower ones (בַּעֲוֹנוֹת הַתַּחְתּוֹנִים), when there are false oaths (כְּשֶׁיֵּשׁ שְׁבוּעוֹת שֶׁקֶר), it causes these surrounding lights to be nullified from her (גּוֹרֵם לְבַטֵּל מִמֶּנָּה אוֹרוֹת הַמַּקִּיפִים), which are the vapor of holiness (שֶׁהֵם הֶבֶל דִּקְדוּשָׁה). And Heaven forbid (וְח״ו), as it were (כִּבְיָכוֹל), she becomes clothed in seven vapors of the klipah (מִתְלַבֶּשֶׁת בְּז׳ הֲבָלִים דְּקְלִיפָה), which are called “vapor and striving of spirit” (הַנִּקְרָא הֶבֶל וּרְעוּת רוּחַ). And these seven lower of the Nukvah (וְאֵלּוּ ז״ת דְּנוּק׳), are seven Havayahs (הֵם ז׳ הֲוָיוֹת), which are twenty-eight letters (שֶׁהֵם כ״ח אֶתְוָון). And afterward she grows higher (וְאַחַ״כ הִיא נִגְדֶּלֶת יוֹתֵר), above his chest (לְמַעְלָה מֵהֶחָזֶה דִּילֵיהּ), when three Mochin are drawn into her from him themselves (וְעַל יְדֵי שֶׁנִּמְשָׁכִין בָּהּ ג׳ מוֹחִין דִּילֵיהּ מַמָּשׁ), which are the three upper ones (שֶׁהֵם ג״ר). And then she was equal with him (וְאָז הָיְתָה שָׁוָה בְּשָׁוָה עִמּוֹ), face to face (פָּנִים בְּפָנִים), until the Keter within him (עַד הַכֶּתֶר שֶׁבּוֹ). And then Ze’ir Anpin looks (וְאָז הַז״א מִסְתַּכֵּל), with the aspect of his forehead (בִּבְחִי׳ מֵצַח דִּילֵיהּ), at her forehead (בְּמֵצַח דִּילָהּ), where the Mochin are (שֶׁשָּׁם הַמּוֹחִין), and he illuminates her Mochin (וּמֵאִיר בְּמוֹחִין דִּילָהּ), with the aspect of the gaze of his forehead alone (בִּבְחִי׳ הִסְתַּכְּלוּת מֵצְחוֹ לְבַד), and it is not a vapor (וְאֵינוֹ הֶבֶל), like the vapor that emerges from the mouth as mentioned above (כְּמוֹ הֶבֶל הַיּוֹצֵא מִן הַפֶּה כְּנַ״ל).

Only (רַק), light emerges from within his Mochin (יוֹצֵא אוֹר מִתּוֹךְ מוֹחִין דִּילֵיהּ), and pierces his forehead (וּבוֹקֵעַ מִצְחוֹ), and they go forth (וְיוֹצְאִין), and afterward they pierce her forehead (וְאַחַ״כ בּוֹקְעִין מִצְחָא דִּילָהּ), and enter into her Mochin (וְנִכְנָסִין תּוֹךְ מוֹחִין דִּילָהּ), and illuminate there face to face with her (וּמְאִירִין שָׁם פָּנִים בְּפָנִים עִמָּהּ). And still then (וַעֲדַיִן אָז), she has only two Mochin and a half (אֵין בָּהּ רַק ב׳ מוֹחִין וָחֵצִי), for her Da‘at is light (כִּי דַּעְתָּהּ קַלָּה), which is half of the Da‘at (שֶׁהוּא חֲצִי הַדַּעַת), which is the crown of Gevurah, the Nukvah (שֶׁהוּא עֲטָרָא דִּגְבוּרָה נוּקְבָא). And afterward (וְאַחַ״כ), he unites with her (מִזְדַּוֵּג עִמָּהּ), and in the first union (וּבַבִּיאָה רִאשׁוֹנָה), he gives her spirit (יָהִיב בָּהּ רוּחָא), as is known (כְּנוֹדָע), which is B״N filled with Hehin (שֶׁהוּא ב״ן דְּההי״ן). And then the Name B״N is added in the Da‘at of the Nukvah (וְנִתְוַסֵּף אָז שֵׁם ב״ן בְּדַעַת דְּנוּקְבָא), and the three complete Mochin are completed within her (וְנִשְׁלְמוּ ג׳ מוֹחִין שְׁלֵמִים בָּהּ). And by the power of this B״N (וּבְכֹחַ זֶה הַב״ן), she raises Mayin Nukvin [Feminine Waters] (הִיא מַעֲלָה מ״ן). And when there are sins below (וּכְשֶׁיֵּשׁ עֲוֹנוֹת לְמַטָּה), the Klipot do not rule over her three Mochin (אֵין הַקְּלִיפוֹת שׁוֹלְטוֹת בְּג׳ מוֹחִין דִּילָהּ), as they ruled over the surrounding lights of her seven lower ones (כְּמוֹ שֶׁשָּׁלְטוּ בְּאוֹר מַקִּיף דְּז״ת דִּילָהּ), but rather (רַק), the illumination of her three Mochin is prevented and withdraws (שֶׁהֶאָרַת ג׳ מוֹחִין דִּילָהּ נִמְנָעִין וּמִסְתַּלְּקִין), and the Mochin of Ze’ir Anpin do not illuminate her through the forehead (וְאֵין מוֹחִין דְּז״א מְאִירִין בָּהּ דֶּרֶךְ הַמֵּצַח).

And behold (וְהִנֵּה), the seven lower are seven Havayahs (הַז״ת הֵם ז׳ הֲוָיוֹת), which are twenty-eight letters (שֶׁהֵם כ״ח אוֹתִיּוֹת), as mentioned above (כְּנַ״ל). And the Mochin are six lights (וְהַמּוֹחִין הֵם ו׳ אוֹרוֹת), which are her three Mochin (שֶׁהֵם ג׳ מוֹחִין דִּידָהּ), and they receive illumination from his three Mochin (וּמְקַבְּלִין הֶאָרָה מִג׳ מוֹחִין דִּילֵיהּ), through the forehead (דֶּרֶךְ הַמֵּצַח), as mentioned above (כְּנַ״ל).

And behold (וְהִנֵּה), six and twenty-eight (ו׳ וְכ״ח), are thirty-four (הֵם ד״ל), which are in Malkhut (שֶׁהֵם בַּמַּלְכוּת), as is known (כְּנוֹדָע). Also another aspect (גַּם בְּחִי׳ אַחֶרֶת), that her entire stature together with her Mochin (שֶׁכָּל קוֹמָתָהּ עִם הַמּוֹחִין דִּילָהּ), are Keter, Chokhmah, Binah, Chesed, Gevurah, Tiferet (הֵם כ״ח״ב חַג״ת), behold six Sefirot and twenty-eight (הֲרֵי ו״ס וְכ״ח), equal to the number thirty-four (כְּמִנְיַן ד״ל). And all of this (וְכָל זֶה), is in the aspect of the filling of Adonai (הוּא בִּבְחִי׳ מִלּוּי אֲדֹנָ״י), for the filling of the filling (כִּי מִלּוּי הַמִּלּוּי), is thirty-four letters (הוּא ד״ל אוֹתִיּוֹת), and it is also the permutation of the Name Ehyeh, Bukh’u (וְהוּא גַּם חִלּוּף שֵׁם אֶהְיֶה בּוּכ״ו), which is in Malkhut (שֶׁבַּמַּלְכוּת), as is known (כְּנוֹדָע), and it ascends to thirty-four (וְעוֹלֶה ד״ל). And it is also the Name AGLA (וְהוּא גַּם שֵׁם אגל״א), which is in Malkhut (שֶׁבַּמַּלְכוּת), for these three Names (כִּי ג׳ שֵׁמוֹת אֵלּוּ), indicate Malkhut (מוֹרִים עַל הַמַּלְכוּת), when she is face to face with Ze’ir Anpin (בִּהְיוֹתָהּ פָּנִים בְּפָנִים עִם ז״א), as explained (כְּמְבוֹאָר), in the blessing of the Patriarchs and in “You are mighty” (בִּבְּרָכַת אָבוֹת וּבְאַתָּה גִּבּוֹר).