The Fourteenth Gate

השער ארבעה עשר

The Gate of the Partzufim, and it is divided into seven discourses

שער הפרצופים ויתחלק לז׳ דרושים

Discourse of Back and Front. Discourse of the three aspects that exist in all the worlds, and they are Kelim, Back, Middle, and Inner

דרוש אחור ופנים. דרוש ג׳ בחי׳ שיש בכל העולמות והם כלים ואחור ואמצעי ופנימי

Discourse of Ibur, Yenikah, and Mochin. Discourse of the Externality and Internality of all the worlds. And four discourses are bound together

דרוש עיבור יניקה ומוחין. דרוש חיצוניות ופנימיות של כל העולמות. וד׳ דרושים קשורים ביחד

(And this is their matter briefly)

(וזה ענינם בקצרה)

Discourse 1

דרוש א מ״ב

[30:1] Know (דַּע), that Ze’ir Anpin has three Partzufim (כִּי ז״א יֵשׁ לוֹ ג׳ פַּרְצוּפִים), and each one includes ten Sefirot (וְכָל א׳ כָּלוּל מֵי׳ סְפִירוֹת). And they are: ten within ten within ten (וְהֵם זֶה תּוֹךְ י׳ תּוֹךְ י׳ וְי׳ אֲחֵרִים). All of them are inward, one within the other (בִּפְנִימִיּוּת כֻּלָּם). And these three Partzufim are all the aspect of vessels (וְאֵלּוּ הַג׳ פַּרְצוּפִים הֵם כֻּלָּם בְּחִינַת כֵּלִים), and they are thirty vessels (וְהֵם ל׳ כֵּלִים). And all of them together are one body and one vessel (וְכֻּלָּם הֵם בְּיַחַד גּוּף אֶחָד וְכְּלִי אֶחָד). And within it are the lights, which are Nefesh–Ruach–Neshamah, and so forth (וּבְתוֹכוֹ יֵשׁ הָאוֹרוֹת שֶׁהֵם נֶר״ן וְכוּ׳). And when all three are together, one within the other (וּבִּהְיוֹת שְׁלָשְׁתָּן יַחַד זֶה תּוֹךְ זֶה), they are equal in their stature (הֵם שָׁוִים בְּקוֹמָתָן). But sometimes Ze’ir Anpin has only the outer Partzuf alone (אֲבָל לִפְעָמִים אֵין לְז״א רַק פַּרְצוּף הַחִיצוֹן מֵהֶם לְבַד), and sometimes two of them (וְלִפְעָמִים שְׁנֵיהֶם), and sometimes all three of them (וְלִפְעָמִים שְׁלָשְׁתָּן). And at first Ze’ir Anpin begins to be with the outer Partzuf alone (וּבִתְחִלָּה מַתְחִיל הַז״א לִהְיוֹת בּוֹ פַּרְצוּף הַחִיצוֹן), and then the measure of his stature is one third of his growth alone (וְאָז הוּא שִׁעוּר קוֹמָתוֹ שְׁלִישׁ גַּדְלוּתוֹ לְבַד), and it is according to the measure of the stature of Netzach, Hod, Yesod after the final Gadlut (וְהוּא כְּשִׁעוּר קוֹמַת נֵה״י אַחַר הַגַּדְלוּת הָאַחֲרוֹן). And afterward the middle Partzuf enters him (וְאַחַ״כ נִכְנָס בּוֹ פַּרְצוּף אֶמְצָעִי), and clothes within the outer one (וּמִתְלַבֵּשׁ תּוֹךְ הַחִיצוֹן), and then Ze’ir Anpin grows to two thirds of his stature (וְאָז נִגְדַּל הַז״א ב׳ שְׁלִישֵׁי קוֹמָתוֹ), which are Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם נֵה״י וְחג״ת), between the aspect of the outer Partzuf and the aspect of the middle Partzuf (בֵּין בְּחִינַת פַּרְצוּף הַחִיצוֹן וּבֵין פַּרְצוּף הָאֶמְצָעִי), because the middle causes the outer to grow like itself (כִּי הָאֶמְצָעִי גּוֹרֵם לַחִיצוֹן שֶׁיִּגְדַּל כְּמוֹתוֹ). And afterward the inner Partzuf enters him (וְאַחַ״כ נִכְנָס בּוֹ הַפַּרְצוּף הַפְּנִימִי), and clothes within the middle one (וּמִתְלַבֵּשׁ תּוֹךְ הָאֶמְצָעִי), and then also the two Partzufim, the outer and the middle, grow according to the stature of the inner Partzuf (וְאָז גַּם ב׳ הַפַּרְצוּפִים הַחִיצוֹן וְהָאֶמְצָעִי נִגְדָּלִים כְּאֹרֶךְ הַפַּרְצוּף הַפְּנִימִי), and then Ze’ir Anpin is completed according to the full stature of the three Partzufim (וְאָז נִשְׁלַם הַז״א כְּשִׁעוּר קוֹמָתוֹ לִשְׁלֹשֶׁת הַפַּרְצוּפִים). And it is as if we give a parable (וְהוּא כְּאִלּוּ נַמְשִׁיל מָשָׁל), that the outer Partzuf, the measure of its stature, is like the measure of Netzach, Hod, Yesod of Ze’ir Anpin in Gadlut (כִּי הַחִיצוֹן שִׁעוּר קוֹמָתוֹ כְּשִׁעוּר נֵה״י דְּז״א בְּגַדְלוּת), and the middle Partzuf is like the measure of Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of Gadlut (וְהָאֶמְצָעִי כְּשִׁעוּר נֵה״י וְחג״ת דְּגַדְלוּת), and the inner Partzuf is like the measure of Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet, and Chokhmah, Binah, Da’at in its Gadlut (וְהַפְּנִימִי כְּשִׁעוּר נֵה״י חַג״ת חב״ד בְּגַדְלוּתוֹ). Therefore, when the middle enters, it enlarges the outer like itself (לָכֵן בְּבוֹא הָאֶמְצָעִי מַגְדִּיל אֶת הַחִיצוֹן כְּמוֹתוֹ), and when the inner enters, it enlarges both of them like itself (וּבְבוֹא הַפְּנִימִי מַגְדִּיל שְׁנֵיהֶם כְּמוֹהוֹ).

And indeed, even when each of these Partzufim is of short stature (וְאָֽמְנָם אֲפִלּוּ בִּהְיוֹת כָּל פַּרְצוּף מֵהֶם קָצָר הַקּוֹמָה), it is included of ten Sefirot (הוּא כָּלוּל מֵי׳ סְפִירוֹת), and it has Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet, Chokhmah, Binah, Da’at (וְיֵשׁ בּוֹ נֵה״י חַג״ת חב״ד), which are the Mochin of that Partzuf (שֶׁהֵם הַמּוֹחִין שֶׁל הַפַּרְצוּף הַהוּא). And when the outer Partzuf alone is within him (וּבִהְיוֹתוֹ בּוֹ פַּרְצוּף הַחִיצוֹן לְבַד), he has only Nefesh (אֵין בּוֹ רַק נֶפֶשׁ), and when also the middle one is within him (וּבִהְיוֹתוֹ [בּוֹ] גַּם הָאֶמְצָעִי), he also has Ruach (יֵשׁ בּוֹ גַּם רוּחַ), and when the inner one is also within him (וּבִהְיוֹתוֹ בּוֹ גַּם הַפְּנִימִי), he also has Neshamah (יֵשׁ לוֹ גַּם נְשָׁמָה). And for the reason stated above (וְלַסִּבָּה זוֹ הַנַּ״ל), that each Partzuf is of shorter stature than its fellow (שֶׁכָּל פַּרְצוּף מֵהֶם קָצָר הַקּוֹמָה מֵחֲבֵרוֹ), even though it is included of ten (אַעַ״פ שֶׁהוּא כָּלוּל מֵי׳), they were divided into three times (נֶחְלְקוּ לְג׳ זְמַנִּים).

The first Ibbur (עִיבּוּר א׳), then he has the first Partzuf (אָז יֵשׁ לוֹ פַּרְצוּף רִאשׁוֹן), and in Yenikah (וּבִינִיקָה), then he has the second Partzuf (אָז יֵשׁ לוֹ פַּרְצוּף ב׳), and in the Gadlut of Mochin (וּבְגַדְלוּת מוֹחִין), then he also has the third Partzuf (אָז יִהְיֶה לוֹ גַּם פַּרְצוּף הַג׳), which is called the Partzuf of the Mochin (הַנִּקְרָא פַּרְצוּף הַמּוֹחִין). For the reason stated above (לַסִּבָּה הַנַּ״ל), because it causes the other two to grow until Chokhmah, Binah, Da’at of Ze’ir Anpin (כִּי הוּא גּוֹרֵם לִב׳ הָאֲחֵרִים שֶׁיִּגְדְּלוּ עַד חב״ד דְּזְעֵיר אַנְפִּין), and understand this well p2-0(וְהָבֵן זֶה הֵיטֵב). And likewise the matter of inner and outer—what is its meaning in vessels and in lights (וְכֵן עִנְיַן פְּנִימִית וְחִיצוֹנִיּוּת מַה עִנְיָנוֹ בַּכֵּלִים וּבָאוֹרוֹת), and it also requires investigation (וְגַם צָרִיךְ עִיּוּן), for we say that Ibbur, Yenikah, and Mochin are three vessels in every Sefirah and Sefirah (כִּי אָמְרִינַן כִּי עִיבּוּר יְנִיקָה וּמוֹחִין הֵם ג׳ כֵּלִים שֶׁיֵּשׁ בְּכָל סְפִירָה וּסְפִירָה), yet we have said that on weekdays Ze’ir Anpin has only two vessels for Da’at—back and face alone (וַהֲרֵי אָמַרְנוּ כִּי בְּחוֹל אֵין לְז״א רַק ב׳ כֵּלִים לְדַעַת אָחוֹר וּפָנִים לְבַד), which are B”N and S”G (שֶׁהֵם ב״ן וְס״ג), and on Shabbat A”B and S”G (וּבְשַׁבָּת ע״ב ס״ג), and these are the very ones mentioned as three vessels in the Sefirah of Da’at (וְהֵם הֵם אוֹתָן הַנִּזְכָּרִים בְּג׳ כֵּלִים בִּסְפִירַת הַדַּעַת). And behold, even on weekdays there are Mochin (וְהֲרֵי אַף בְּחוֹל יֵשׁ מוֹחִין), and it should have been that there be three (some say: two) Da’ats on weekdays as well (וְהָיָה לוֹ לִהְיוֹת ג׳ (נ״א ב׳) דֵּעוֹת בְּחוֹל גַּם־כֵּן), therefore this requires investigation (עַל־כֵּן צָרִיךְ עִיּוּן).

And know (וְדַע), that when Ze’ir Anpin is emanated (כְּשֶׁנֶּאֱצַל ז״א), he is emanated with two Partzufim—the outer and also the middle (נֶאֱצַל בִּשְׁנֵי הַפַּרְצוּפִים חִיצוֹן וְגַם הָאֶמְצָעִי), which is called the aspect of the six extremities—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (הַנִּקְרָא בְּחִינַת ו״ק נֵה״י וְחג״ת). However, in the first Ibbur, which is at the time of the Tikkun, as is known (וְאָֽמְנָם בְּעִיבּוּר א׳ שֶׁבְּעֵת הַתִּקּוּן כַּנּוֹדָע), only the outer Partzuf was rectified according to the measure of its stature alone (אָז לֹא נִתְקַּן רַק פַּרְצוּף הַחִיצוֹן כְּשִׁעוּר קוֹמָתוֹ לְבַד), which is the measure of Netzach, Hod, Yesod (שֶׁהוּא שִׁעוּר נֵה״י). And then the second Partzuf was also clothed within it (וְאָז גַּם פַּרְצוּף הַב׳ הָיָה מְלוּבָּשׁ בְּתוֹכוֹ), and it was equal to the stature of the outer one (וְהָיָה שָׁוֶה כְּקוֹמַת הַחִיצוֹן), for it is impossible for Ze’ir Anpin to be less than the six extremities (כִּי אִי אֶפְשָׁר לְז״א שֶׁיִּהְיֶה פָּחוֹת מִו״ק), except that it was not yet rectified (אֶלָּא שֶׁעֲדַיִן לֹא נִתְקַּן). And this is the secret of “three included within three” (וְזֶהוּ סוֹד ג׳ כְּלִיל בְּג׳). And afterward, through the Yenikah, the second Partzuf was also rectified (וְאַחַ״כ עַל־יְדֵי הַיְּנִיקָה נִתְקַּן גַּם פַּרְצוּף הַב׳), and then it revealed its strength and essence (וְאָז הֶרְאָה כֹּחוֹ וְעַצְמוּתוֹ). And then Ze’ir Anpin grew according to the measure of the stature of the second Partzuf (וְאָז נִגְדַּל הַז״א כְּשִׁעוּר קוֹמָתוֹ שֶׁל פַּרְצוּף הַב׳), which is the stature of the six extremities—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהוּא קוֹמַת ו״ק נֵה״י חַג״ת), and the two Partzufim grew (וְנִתְגַּדְּלוּ ב׳ הַפַּרְצוּפִים). And afterward, in the Gadlut of the Mochin, the inner Partzuf entered him (וְאַחַ״כ בְּגַדְלוּת הַמּוֹחִין נִכְנַס בּוֹ הַפַּרְצוּף הַפְּנִימִי), and then all three grew according to the measure of his proper stature (וְאָז הִגְדִּילוּ שְׁלָשְׁתָּם כְּשִׁעוּר קוֹמָתוֹ הָרָאוּי לוֹ).

And know (וְדַע), that in the backs of the outer Partzuf of them all (כִּי בָּאֲחוֹרַיִם שֶׁל הַפַּרְצוּף הַחִיצוֹן מִכֻּלָּם), there all the judgments take hold (שָׁם נֶאֱחָזִין כָּל הַדִּינִין), and the Klipot nurse from there (וְהַקְּלִיפּוֹת יוֹנְקִים מִשָּׁם), from the aspect of—some say: and when—Ze’ir Anpin is in this outer Partzuf (מִבְּחִינַת (נ״א וּבִהְיוֹת) ז״א בְּפַרְצוּף זֶה הַחִיצוֹן). And even when he is also in the middle Partzuf (וְאַף בִּהְיוֹתוֹ גַּם בַּפַּרְצוּף הָאֶמְצָעִי), he must be joined back to back with the Nukvah (הוּא מֻכְרָח לִהְיוֹת דָּבוּק אֲחוֹר בְּאֲחוֹר עִם נוּקְבָּא), so that the Klipot will not take hold there (כְּדֵי שֶׁלֹּא יִתְאַחֲזוּ שָׁם הַקְּלִיפּוֹת). And when he grows (וְכַאֲשֶׁר נִגְדַּל), and there are within him three Partzufim (וְהָיָה בּוֹ שְׁלֹשָׁה פַּרְצוּפִים), and the inner Partzuf enters (וְנִכְנַס הַפַּרְצוּף הַפְּנִימִי), which is mercy (שֶׁהוּא רַחֲמִים), then there is no hold for the Klipot (אָז אֵין אֲחִיזָה לַקְּלִיפּוֹת), even in the outer Partzuf (אֲפִלּוּ בַּפַּרְצוּף הַחִיצוֹן). And then Ze’ir Anpin and Nukvah return to face to face (וְאָז חוֹזְרִין זו״ן פָּנִים בְּפָנִים). And since Ze’ir Anpin and Nukvah stand back to back when they have the outer Partzuf alone (וְיַעַן שֶׁעוֹמְדִים ז״א וְנוּקְבָּא אֲחוֹר בְּאֲחוֹר בִּהְיוֹת לָהֶם פַּרְצוּף הַחִיצוֹן [לְבַד]), therefore that entire outer Partzuf is called the Partzuf of backs (לָכֵן אוֹתוֹ פַּרְצוּף הַחִיצוֹן כֻּלּוֹ נִקְרָא פַּרְצוּף אֲחוֹרַיִם), even though it certainly has face and back (עִם הֱיוֹתוֹ בּוֹ פָּנִים וְאָחוֹר בְּוַדַּאי). And so is the matter in the middle Partzuf (וְכֵן הָעִנְיָן בַּפַּרְצוּף הָאֶמְצָעִי). But the inner Partzuf is called entirely the Partzuf of face (אֲבָל הַפַּרְצוּף הַפְּנִימִי נִקְרָא כֻּלּוֹ פַּרְצוּף הַפָּנִים), even though it too has face and back (עִם הֱיוֹתוֹ בּוֹ פָּנִים וְאָחוֹר), since when it enters Ze’ir Anpin (כֵּיוָן שֶׁבְּהִיוֹתוֹ נִכְנָס בְּז״א), he stands only face to face with the Nukvah (אֵינוֹ עוֹמֵד רַק פָּנִים בְּפָנִים עִם נוּקְבָּא).

And understand this well (וְהָבֵן זֶה הֵיטֵב), and do not err (וְאַל תִּטְעֶה), if you find elsewhere (אִם תִּמְצָא בְּמ״א) that he calls the entire outer or middle Partzuf an aspect of back (שֶׁקּוֹרֵא בְּחִינַת אָחוֹר אֶל כָּל פַּרְצוּף הַחִיצוֹן אוֹ הָאֶמְצָעִי כֻּלּוֹ), whether with respect to the backs within it or the faces within it (בֵּין לִבְחִינַת הָאֲחוֹרַיִם שֶׁבּוֹ וּבֵין לִבְחִינַת הַפָּנִים שֶׁבּוֹ). But the essence of backs is only according to its simple meaning (אֲבָל עִקַּר הָאֲחוֹרַיִם אֵינָם אֶלָּא כְּפְשׁוּטָם), which is the backs of each Partzuf and Partzuf (שֶׁהוּא אֲחוֹרַיִם שֶׁל כָּל פַּרְצוּף וּפַרְצוּף). And behold, there are two aspects in holiness (וְהִנֵּה ב׳ בְּחִינוֹת יֵשׁ בַּקְּדוּשָׁה): one is called inner (אַחַת נִקְרֵאת פְּנִימִית), and one is called outer (וְאַחַת נִקְרֵאת חִיצוֹנִית). And the matter is this (וְהָעִנְיָן), that just as in this lower world (כִּי כְּמוֹ שֶׁבָּעוֹלָם הַזֶּה הַתַּחְתּוֹן) there is the aspect of a human (יֵשׁ בְּחִינַת אָדָם), with the Partzuf of the body and the soul (בְּפַרְצוּף הַגּוּף וְהַנֶּפֶשׁ), and he stands within the lands of this world (וְעוֹמֵד תּוֹךְ הָאֲרָצוֹת שֶׁל עוֹלָם הַזֶּה). So too above, in the world of Atzilut (כֵּן יֵשׁ לְמַעְלָה בְּעוֹלָם אֲצִילוּת), the aspect of the supernal human of holiness (בְּחִינַת אָדָם עֶלְיוֹן דְּקְדוּשָׁה), included of vessels and lights as explained above (כָּלוּל מִכֵּלִים וְאוֹרוֹת כַּנַּ״ל).

For there are within him three Partzufim of vessels (כִּי יֵשׁ בּוֹ ג׳ פַּרְצוּפִים שֶׁל כֵּלִים), which are called Ibbur, Yenikah, and Mochin (הַנִּקְרָאִים עִיבּוּר יְנִיקָה וּמוֹחִין), and within them are the lights called Nefesh–Ruach–Neshamah (וּבְתוֹכָם הָאוֹרוֹת הַנִּקְרָאִים נֶר״ן). And this aspect is the essential one (וּבְחִינָה זוֹ הִיא הָעִקָּרִית), and it is called the inner dimension of the worlds (וְנִקְרֵאת פְּנִימִיּוּת הָעוֹלָמוֹת), for it is analogous to the human in this world (כִּי הוּא דֻּגְמַת הָאָדָם בעוה״ז). There is also a second aspect (עוֹד יֵשׁ בְּחִינָה ב׳), and it is the world of Atzilut itself (וְהוּא עוֹלָם אֲצִילוּת עַצְמוֹ), which is divided into seven Heikhalot (הַנֶּחֱלָק בְּז׳ הֵיכָלוֹת), within which stands that supernal Adam (אֲשֶׁר בְּתוֹכוֹ עוֹמֵד אָדָם הָעֶלְיוֹן הַהוּא). And the worlds and the Heikhalot are called the externality of the worlds (וְהָעוֹלָמוֹת וְהַהֵיכָלוֹת נִקְרָאִים חִיצוֹנִיּוּת הָעוֹלָמוֹת), and even though they are the aspect of world and Heikhalot relative to the inner aspect called Adam (וְאַעַ״פ שֶׁהֵם בְּחִינַת עוֹלָם וְהֵיכָלוֹת בְּעֶרֶךְ הַפְּנִימִי הַנִּקְרָא אָדָם). Nevertheless, even they themselves—the Heikhalot—are formed in the form of Adam (אֲבָל עִם כָּל זֶה גַּם הֵם עַצְמָם הַהֵיכָלוֹת הָהֵם מְצוּיָּרִים בְּצִיּוּר אָדָם), as mentioned in the Zohar, parashat Toldot (וְכַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת תּוֹלְדוֹת). That there is no creature and no limb and limb (דְּלֵית בְּרִיָּה וְשׁוּם שַׁיְפָּא וְשַׁיְפָּא), that was not created in the form of Adam (דְּלָא אִתְבְּרִי בְּצוּרַת אָדָם). And this is called the outer Adam relative to the inner Adam (וְזֶה נִקְרָא אָדָם חִיצוֹן בְּעֶרֶךְ אָדָם הַפְּנִימִי). And also this outer Adam has all the aspects mentioned above (וְגַם אָדָם חִיצוֹן זֶה יֵשׁ בּוֹ כָּל הַבְּחִינוֹת הַנַּ״ל), like the inner Adam (כְּאָדָם הַפְּנִימִי), for he has Ibbur and Yenikah and Mochin (שֶׁיֵשׁ בּוֹ עִיבּוּר וִינִיקָה וּמוֹחִין), and a Partzuf of body and vessels (וּפַרְצוּף שֶׁל גּוּף וְכֵּלִים), and within it the lights which are their souls (וּבְתוֹכוֹ הָאוֹרוֹת שֶׁהֵם נִשְׁמָתָם), and all of this is in holiness (וְכָל זֶה בַּקְּדוּשָׁה). And likewise their counterpart in the Klipot (וְכֵן דֻּגְמָתָן בַּקְּלִיפּוֹת), an inner Adam and an outer Adam (אָדָם פְּנִימִי וְאָדָם חִיצוֹן), which are their impure palaces (שֶׁהֵם הַהֵיכָלוֹת הַטְּמֵאִים שֶׁלָּהֶם), and all of this is in Atzilut (וְכָל זֶה בַּאֲצִילוּת), and similarly in Beri’ah–Yetzirah–Asiyah (וְעַל דֶּרֶךְ זֶה בְּבִי״ע). And the four discourses are completed briefly (וְנִשְׁלְמוּ הַד׳ דְּרוּשִׁים בְּקִצָּרָה), understand very well the matter of face and back (הָבֵן מְאֹד עִנְיַן פָּנִים וְאָחוֹר).

However, regarding the Nukvah of Ze’ir Anpin (וְאָֽמְנָם בְּעִנְיַן נוּקְבָּא דְּז״א), since her beginning did not emerge with six extremities like Ze’ir Anpin (כֵּיוָן שֶׁתְּחִלָּתָהּ לֹא יָצְאָה בְּו״ק כְּמוֹ הַז״א), but only her point of Yod (אֶלָּא הַנְּקוּדָּה יו״ד שֶׁלָּהּ בִּלְבַד), therefore she has additional stages (לָכֵן יֵשׁ בָּהּ עוֹד מַדְרֵגוֹת אֲחֵרוֹת). The beginning of all is a small point (תְּחִלַּת הַכֹּל נְקוּדָּה קְטַנָּה), and then she is not called a Partzuf at all (וְאָז אֵינָהּ נִקְרֵאת פַּרְצוּף כְּלָל), but a quarter of a Heh or a small measure (רַק רְבִיעִית הַהֵי״ן אוֹ מִדָּה זְעֵירָא). And afterward, when she has a complete outer Partzuf (וְאַחַ״כ כְּשֶׁיֵּשׁ לָהּ פַּרְצוּף הַחִיצוֹן שָׁלֵם), tall according to the measure of Netzach, Hod, Yesod of the male (גָּבוֹהַּ כְּשִׁעוּר נֵה״י דְּדוּכְרָא), then it is called her Ibbur (אָז נִקְרֵאת עִיבּוּר שֶׁלָּהּ). And afterward she has the second Partzuf (וְאַחַ״כ יֵשׁ לָהּ פַּרְצוּף הַב׳), and afterward also the third (וְאַחַ״כ גַּם הַג׳), exactly like the manner in Ze’ir Anpin (עַל דֶּרֶךְ הַנַּ״ל מַמָּשׁ בְּז״א), and then she is completed to the full stature of Ze’ir Anpin (וְאָז נִשְׁלֶמֶת כְּאֹרֶךְ ז״א מַמָּשׁ). Also from this you will understand (וְגַם מִזֶּה תָּבִין), what is found written in our books (מַה שֶּׁנִּמְצָא כָּתוּב בְּסְפָרֵינוּ), that sometimes Ze’ir Anpin does not receive influx (כִּי לִפְעָמִים אֵין ז״א נוֹטֵל שֶׁפַע), even if he is complete in three Partzufim (אַף אִם הוּא שָׁלֵם בְּג׳ פַּרְצוּפִים), except from the outer Partzuf of Atik or of Arich Anpin (אֶלָּא מִן הַפַּרְצוּף הַחִיצוֹן שֶׁל עַתִּיק אוֹ א״א), which is called its back (הַנִּקְרָא אָחוֹר שֶׁלּוֹ), because the most external of the upper one is more elevated than the inner of the lower one (כִּי הַיּוֹתֵר חִיצוֹן שֶׁל הָעֶלְיוֹן הוּא מְעֻלֶּה יוֹתֵר מִן הַפְּנִימִי שֶׁבַּתַּחְתּוֹן).

Also you will understand (גַּם תָּבִין), that the middle Partzuf (כִּי פַּרְצוּף הָאֶמְצָעִי), even though it is called back relative to the third, the innermost of all (אַף כִּי נִקְרָא אָחוֹר בְּעֶרֶךְ הַג׳ הַפְּנִימִי מִכֻּלָּם), nevertheless sometimes it is called inner relative to the outermost of all (אֲבָל לִפְעָמִים נִקְרָא פְּנִימִי בְּעֶרֶךְ הַחִיצוֹן שֶׁבְּכֻלָּם). And with this you will understand (וּבְזֶה תָּבִין), what has been explained to us (מַה שֶּׁנִּתְבָּאֵר אֶצְלֵנוּ), that at the time of the death of the kings of Ze’ir Anpin (כִּי בְּעֵת מִיתַת הַמְּלָכִים שֶׁל ז״א), there were back and face within him (הָיָה בּוֹ אָחוֹר וּפָנִים), and this was because there were always within him Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, six extremities (וְהוּא לְסִבַּת הֱיוֹתוֹ בּוֹ תָּמִיד נֵה״י חַג״ת ו״ק), which are the outer and the middle Partzuf, as mentioned above (שֶׁהֵם פַּרְצוּף הַחִיצוֹן וְהָאֶמְצָעִי כַּנַּ״ל). And then the outer was called back (וְאָז הַחִיצוֹן נִקְרָא אָחוֹר), and the middle was called inner relative to the outer (וְהָאֶמְצָעִי נִקְרָא פְּנִימִי בְּעֶרֶךְ הַחִיצוֹן), and understand this (וְהָבֵן זֶה).

Discourse 2

שער ל דרוש ב מ״ב

[30:2] A Partzuf of the Malkhut is not less than this measure (פַּרְצוּף שֶׁל הַמַּלְכוּת אֵין פָּחוֹת מִשִּׁעוּר זֶה), in the secret of “And he saw, and behold, in the field” (בְּסוֹד וַיַּרְא וְהִנֵּה בַשָּׂדֶה), and behold there three flocks of sheep were lying by it (וְהִנֵּה שָׁם שְׁלֹשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ), which are Netzach, Hod, Yesod, as mentioned in the Zohar (שֶׁהֵם נֵה״י כַּנִּזְכָּר בַּזֹּהַר). And less than three Sefirot is not called a Partzuf (וּפָחוֹת מִג׳ סְפִירוֹת אֵינוֹ נִקְרָא פַּרְצוּף). And the Partzuf of Ze’ir Anpin begins from the Da’at of Arich Anpin and extends until the completion of the feet of Arich Anpin (וּפַרְצוּף ז״א מַתְחִיל מִן הַדַּעַת דְּא״א וְעַד סִיּוּם רַגְלֵי דְּאַרִיךְ אַנְפִּין), because the root of Ze’ir Anpin is from Da’at and the six extremities, as mentioned above (לְפִי שֶׁז״א שָׁרְשׁוֹ מִן הַדַּעַת וְהַו״ק כַּנַּ״ל), and all the more so since it also includes the Malkhut (וּמִכָּל שֶׁכֵּן שֶׁכּוֹלֵל גַּם אֶת הַמַּלְכוּת). And the Partzuf of Imma begins from the Binah of Arich Anpin and downward (וּפַרְצוּף אִמָּא מַתְחִיל מִבִּינָה דְּא״א וּלְמַטָּה), and the Partzuf of Abba begins from the Chokhmah of Arich Anpin (וּפַרְצוּף אַבָּא מַתְחִיל מֵחָכְמָה דְּא״א). It follows that the Keter of Arich Anpin is higher than all of them (נִמְצָא כִּי כֶּתֶר דְּא״א גָּבוֹהַּ מִכֻּלָּם), and therefore he is called Arich Anpin Keter (וְלָכֵן נִקְרָא א״א כֶּתֶר), for this is the addition that he has over all the Partzufim (כִּי זֶהוּ הַתּוֹסֶפֶת אֲשֶׁר יֵשׁ לוֹ עַל כָּל הַפַּרְצוּפִים כֻּולָּם). And after this it is necessary that you know (וְאַחַר זֶה צָרִיךְ שֶׁתֵּדַע), that every one of these five Partzufim has essence and vessels (כִּי כָּל פַּרְצוּף מֵאֵלּוּ הַה׳ יֵשׁ לוֹ עַצְמוּת וְכֵּלִים), which are called body and soul (הַנִּקְרָא גּוּף וְנְשָׁמָה).

However, its light, which is called soul (אָֽמְנָם הָאוֹר שֶׁלּוֹ הַנִּקְרָא נְשָׁמָה), is also divided into five kinds of lights (גַּם הוּא נֶחְלָק לַה׳ מִינֵי אוֹרוֹת), according to the number of the five Partzufim (כְּמִסְפַּר הַה׳ פַּרְצוּפִים), and they are Nefesh–Ruach–Neshamah–Chayah–Yechidah (וְהֵם נרנח״י). And these themselves are the matter of Chokhmah, Binah, Da’at and the six extremities and the Malkhut (וְהֵם הֵם עִנְיַן חכ״ב וְדַעַת וְו׳ קְצָווֹתָיו וּמַלְכוּת). However, regarding the body and the vessels that it has (אָֽמְנָם בְּעִנְיַן הַגּוּף וְהַכֵּלִים אֲשֶׁר לוֹ), there were only three divisions of vessels alone (לֹא הָיוּ רַק ג׳ חֲלָקִים שֶׁל כֵּלִים לְבַד), for corresponding to Chayah and Yechidah no vessel can contain them (כִּי כְּנֶגֶד חַיָּה וִיחִידָה אֵין כְּלִי יָכוֹל לְסַבְּלָן). And no vessel is born in their middle (וְאֵין נוֹלָד בְּאֶמְצָעִיתָן כְּלִי), in such a manner (בְּאוֹפֶן), that each Partzuf has ten Sefirot called vessels (כִּי יֵשׁ לְכָל פַּרְצוּף י׳ סְפִירוֹת הַנִּקְרָאוֹת כֵּלִים), and they are divided into three parts (וְנֶחְלָקוֹת לְג׳ חֲלָקִים). And they are ten outer vessels that are a dwelling for the Nefesh (וְהֵם י׳ כֵּלִים חִיצוֹנִיּוֹת מָדוֹר לַנֶּפֶשׁ). Ten middle vessels clothed within the outer ones (י׳ כֵּלִים אֶמְצָעִיִּים מְלוּבָּשִׁים תּוֹךְ הַחִיצוֹנִיּוֹת), and they are a dwelling for the Ruach (וְהֵם מָדוֹר אֶל הָרוּחַ), and ten inner vessels clothed within the middle vessels (וְי׳ כֵּלִים פְּנִימִיִּים מְלוּבָּשִׁים תּוֹךְ הַכֵּלִים הָאֶמְצָעִיִּים), and they are a dwelling for the Neshamah (וְהוּא מָדוֹר אֶל הַנְּשָׁמָה). And these are the thirty vessels (וְהֵם הֵם ל׳ כֵּלִים), but the height of their stature is only ten (אֲבָל גּוֹבַהּ קוֹמָתָן אֵינָם אֶלָּא י׳), since they are ten within ten and ten within ten (לְפִי שֶׁהֵם י׳ תּוֹךְ י׳ וְי׳ תּוֹךְ י׳).

However, you must know (אֶלָּא צָרִיךְ שֶׁתֵּדַע), that in the male there are only nine Sefirot (כִּי בַּזָּכָר אֵין בּוֹ רַק ט׳ סְפִירוֹת), for the Malkhut, which is the Nukvah, completes him to ten (כִּי הַמַּלְכוּת נוּקְבָּא מַשְׁלִימָתוֹ לְי׳). And therefore, in the male there are only nine vessels within nine (וְאִם כֵּן אֵין בַּזָּכָר רַק ט׳ כֵּלִים תּוֹךְ ט׳), and nine within nine (וְט׳ תּוֹךְ ט׳), and they are all twenty-seven vessels (וְהֵם כֻּלָּם כ״ז כֵּלִים), corresponding to the twenty-seven letters of the Torah (כְּמִנְיַן כ״ז אוֹתִיּוֹת הַתּוֹרָה). And each Sefirah is built from three vessels (וְכָל סְפִירָה נִבְנֵית מִג׳ כֵּלִים), and they are three letters in each Sefirah (וְהֵם ג׳ אוֹתִיּוֹת בְּכָל סְפִירָה), and they are divided according to the order of Alef–Yod–Kuf, Bet–Kaf–Resh, and so forth (וּמִתְחַלֵּק בְּסֵדֶר א״י״ק ב״כ״ר כו׳). The nine units are the nine inner vessels (הַט׳ אַחֲדִים הֵם ט׳ כֵּלִים פְּנִימִיִּים), and the nine tens are the middle vessels (וְהַט׳ עֲשִׂירִיּוֹת הֵם הַכֵּלִים הָאֶמְצָעִיִּים), and the nine hundreds are the nine outer vessels (וְהַט׳ מֵאוֹת הֵם ט׳ כֵּלִים דְּחִיצוֹנִיּוֹת). And the height of the stature of the ten outer vessels and the middle ones and the inner ones are all equal in one stature exactly (וְגוֹבַהּ קוֹמַת י׳ כֵּלִים הַחִיצוֹנִים וְהָאֶמְצָעִיִּים וְהַפְּנִימִיִּים כֻּלָּם שָׁוִים בְּקוֹמָה אַחַת מַמָּשׁ), and understand this very well (וְהָבֵן זֶה מְאֹד).

And now we shall explain what we intended to explain above (וְעַתָּה נְבָאֵר מַה שֶּׁיָּעַדְנוּ לְבָאֵר לְמַעְלָה), namely (וְהוּא), that when in every Partzuf there are all these thirty vessels as mentioned above (כִּי בִּהְיוֹת בְּכָל פַּרְצוּף כָּל אֵלּוּ הַל׳ כֵּלִים כַּנַּ״ל), then they are complete as is fitting for them (אָז הֵם שְׁלֵמִים כְּפִי הָרָאוּי לָהֶם), and then the place of their standing and their position is as explained above (וְאָז מְקוֹם מַצָּבָם וּמַעֲמָדָם הֵם עַל־דֶּרֶךְ הַנַּ״ל). However, when the kings of Edom died and afterward were rectified (אָֽמְנָם כַּאֲשֶׁר מֵתוּ הַמְּלָכִים דְּאֱדוֹם וְאַחַ״כ נִתְקַּנוּ), each and every Partzuf was rectified slowly and not all at once (הָיָה כָּל פַּרְצוּף וּפַרְצוּף נִתְקַּן לְאַט לְאַט וְלֹא בְּפַעַם אַחַת). And first the outermost aspect of all of them was rectified (וּתְחִלָּה נִתְקַּן בְּחִינַת הַחִיצוֹנִים מִכֻּלָּם), and they are the ten outer vessels of all of them (וְהֵם י׳ כֵּלִים הַחִיצוֹנִים מִכֻּלָּם), and he had only Nefesh (וְהָיָה לוֹ נֶפֶשׁ לְבַד). Afterward the ten middle vessels were rectified (אַחַ״כ נִתְקַּנוּ עֲשָׂרָה כֵּלִים הָאֶמְצָעִיִּים), and they were clothed within the outer ones (וְנִתְלַבְּשׁוּ תּוֹךְ הַחִיצוֹנִיִּים), and Ruach was added within him (וְנִתּוֹסֵף בּוֹ הָרוּחַ). And afterward the ten inner vessels were also rectified (וְאַחַ״כ נִתְקַּנוּ גַּם י׳ כֵּלִים פְּנִימִיִּים), and they were clothed within the middle ones (וְנִתְלַבְּשׁוּ תּוֹךְ הָאֶמְצָעִיִּים), and Neshamah was added within him (וְנִתּוֹסֵף בּוֹ נְשָׁמָה). And since the matter is so (וְכֵיוָן שֶׁהַדָּבָר כֵּן), it follows that when he had only outer vessels (נִמְצָא בִּהְיוֹתוֹ לוֹ כֵּלִים חִיצוֹנִיִּים), his lights were few (אוֹרוֹתָיו מְעוּטִים)

[Tzemach: and it is difficult, for they are letters of hundreds—unless all addition diminishes] (צֶמַח — וְקַשְׁיָא שֶׁהֲרֵי הֵם אוֹתִיּוֹת דְּמֵאוֹת אִם לֹא כָּל הוֹסִיף גּוֹרֵעַ).

And he was very short in stature (וְהָיָה קָצָר הַקּוֹמָה מְאֹד), and he was not tall then (וְלֹא הָיָה אָז גָּבוֹהַּ), except according to the measure that there is in his Partzuf after the completion of its rectification with the thirty vessels mentioned above (רַק כְּשִׁעוּר שֶׁיֵּשׁ בְּפַרְצוּפוֹ אַחַר תַּשְׁלוּם תִּקּוּנוֹ בַּל׳ כֵּלִים הַנַּ״ל). From his navel then until his feet (מִן הַטַּבּוּר שֶׁלּוֹ אָז וְעַד רַגְלָיו), this is the measure of the full height of his stature now (זֶהוּ שִׁעוּר כָּל גּוֹבַהּ קוֹמָתוֹ עַתָּה). And when he grew further (וּכְשֶׁנִּגְדַּל יוֹתֵר), and there were within him ten middle vessels (וְיֵשׁ בּוֹ י׳ כֵּלִים אֶמְצָעִיִּים), the middle was also added to him in the outer aspect (נִתּוֹסֵף בּוֹ גַּם הָאֶמְצָעִי בְּחִיצוֹנִיּוּת), and then all of them together grew further (וְאָז כֻּלָּם יַחַד נִגְדְּלוּ עוֹד), and their measure is like his Da’at after the completion of the rectification of his Partzuf until the end of his feet (וְשִׁעוּרָם כְּמוֹן הַדַּעַת שֶׁלּוֹ אַחַר תַּשְׁלוּם תִּקּוּן פַּרְצוּפוֹ עַד סִיּוּם רַגְלָיו). And when he grows further (וּכְשֶׁיִּגְדַּל יוֹתֵר), and there are also within him ten inner vessels (וְיֵשׁ בּוֹ גַּם י׳ כֵּלִים פְּנִימִיִּים), then he grows to his full measure (אָז נִגְדַּל כָּל צָרְכוֹ).

However, he still has only the Gadlut that is fitting for him (הָאֲמָנָם עֲדַיִן אֵין לוֹ אֶלָּא גַּדְלוּת הָרָאוּי לוֹ), according to the measure of his length from his Binah and downward (כְּפִי שִׁעוּר הֱיוֹת אָרְכוֹ מִבִּינָה שֶׁלּוֹ וּלְמַטָּה), and he still needs to grow all the aspect of Chokhmah within him (וַעֲדַיִן צָרִיךְ לְהַגְדִּיל כָּל בְּחִינַת חָכְמָה שֶׁבּוֹ), and a second Gadlut after it, the aspect of Keter (וְגַדְלוּת ב׳ אַחֲרָיו בְּחִינַת הַכֶּתֶר). But since there are no additional vessels corresponding to them, as mentioned above (אֲבָל לְפִי שֶׁאֵין עוֹד כֵּלִים אֲחֵרִים כְּנֶגְדָּן חֲדָשִׁים כַּנַּ״ל), therefore only three kinds of Gadlut are mentioned (לָכֵן לֹא נִזְכַּר רַק ג׳ מִינֵי גַּדְלוּת לְבַד). And these three kinds of Gadlut (וּבְחִינַת ג׳ מִינֵי גַּדְלוּת אֵלּוּ), are those mentioned by us under the names Ibbur, Yenikah, and Mochin (הֵם הַנִּזְכָּר אֶצְלֵנוּ בְּשֵׁם עִיבּוּר יְנִיקָה וּמוֹחִין).

For at the time of Ibbur he had only the measure that he has in his Gadlut from the navel and downward until his feet (כִּי בִּזְמַן הָעִיבּוּר לֹא הָיָה רַק כְּשִׁעוּר שֶׁיֵּשׁ לוֹ בְּגַדְלוּתוֹ מִן הַטַּבּוּר וּלְמַטָּה עַד רַגְלָיו). And at the time of Yenikah he is large according to the measure from the Da’at and downward (וּבִזְמַן הַיְּנִיקָה גָּדוֹל כְּמִן הַדַּעַת וּלְמַטָּה). And at the time of Mochin he is large like his Mochin (וּבִזְמַן הַמּוֹחִין גָּדוֹל כְּמוֹ הַמּוֹחִין שֶׁלּוֹ), which is from his Chokhmah and downward until his feet (שֶׁהוּא מֵחָכְמָה שֶׁבּוֹ וְעַד רַגְלָיו).

[It appears to me: from Binah, as mentioned above, for Keter is not counted, as mentioned above — Tzemach] (נלע״ד מִבִּינָה כַּנַּ״ל שֶׁהֲרֵי אֵינוֹ מוֹנֶה כֶּתֶר כַּנַּ״ל — צֶמַח). And regarding embrace and kiss and union (וּבְעִנְיַן חִיבּוּק וְנִישּׁוּק וְזִוּוּג), they are three unions (הֵם ג׳ זִוּוּגִים). Three Partzufim (ג׳ פַּרְצוּפִים): Ibbur, Yenikah, and Mochin (דְּעִיבּוּר יְנִיקָה וּמוֹחִין). For when all of them are joined together into one Partzuf (כִּי בְּהִתְחַבְּרָם הַכֹּל יַחַד בְּפַּרְצוּף אֶחָד), therefore the union of the Partzuf of Ibbur is in the true lower Yesod (לָכֵן הַזִּוּוּג דְּפַּרְצוּף עִיבּוּר הוּא בִּיסוֹד הָאֲמִתִּי הַתַּחְתּוֹן). And the union of the Partzuf of Yenikah, which is called Chesed, Gevurah, Tiferet, is called embrace (וְזִוּוּג פַּרְצוּף הַיְּנִיקָה שֶׁהוּא נִקְרָא חַג״ת נִקְרָא חִיבּוּק). And the supernal union of the supernal Partzuf of Mochin alone is called kisses (וְזִוּוּג עֶלְיוֹן דְּפַּרְצוּף עֶלְיוֹן דְּמוֹחִין לְבַד נִקְרָא נְשִׁיקִין). And understand all of this very well (וְהָבֵן כָּל זֶה מְאֹד).

Discourse 3

שער ל דרוש ג מ״ב

[30:3] It is already known that Ze’ir Anpin has only nine Sefirot (כְּבָר נוֹדַע כִּי הַז״א אֵין בּוֹ רַק ט׳ סְפִירוֹת), and the Malkhut completes him to ten (וְהַמַּלְכוּת מַשְׁלִימָתוֹ לְי׳). However, the Malkhut, the Nukvah of Ze’ir Anpin, has ten Sefirot (אָֽמְנָם הַמַּלְכוּת נוּקְבָּא דְּז״א יֵשׁ בָּהּ י׳ סְפִירוֹת), for there is Malkhut within Malkhut (כִּי יֵשׁ בָּהּ מַלְכוּת שֶׁבְּמַלְכוּת). And behold, the body of Ze’ir Anpin must have nine complete Sefirot (וְהִנֵּה גּוּפוֹ שֶׁל ז״א צָרִיךְ שֶׁיִּהְיֶה בּוֹ ט׳ סְפִירוֹת גְּמוּרוֹת), and it is divided into three aspects—outer, middle, and inner (וְהוּא נֶחְלָק לְג׳ בְּחִינוֹת חִיצוֹן אֶמְצָעִי פְּנִימִי). And behold, each one of these three includes nine Sefirot (וְהִנֵּה כָּל אֶחָד מֵאֵלּוּ הַג׳ כּוֹלֵל ט׳ סְפִירוֹת), and each single aspect among these aspects includes three Sefirot (וְכָל בְּחִינָה אַחַת מֵאֵלּוּ הַבְּחִינוֹת הִיא כּוֹלֶלֶת ג׳ סְפִירוֹת).

How so (כֵּיצַד): the aspect of back is that which is called Netzach, Hod, Yesod of Ze’ir Anpin (בְּחִינַת אָחוֹר הוּא הַנִּקְרָא נֵה״י דְּז״א), and the matter is this (וְהָעִנְיָן הוּא), that there is no Partzuf unless there are within it three lines (כִּי אֵין פַּרְצוּף אֶלָּא אִם יֵשׁ בּוֹ ג׳ קַוִּין). And behold, Netzach is included of ten Sefirot (וְהִנֵּה הַנֵּצַח כָּלוּל מֵי׳ סְפִירוֹת), but these ten Sefirot that are included within it are not complete (אֶלָּא שֶׁאֵלּוּ י׳ סְפִירוֹת אֲשֶׁר כְּלוּלוֹת בּוֹ אֵינָן שְׁלֵמוֹת), rather in each one of them there is only the aspect of Netzach, Hod, Yesod (רַק שֶׁבְּכָל אַחַת מֵהֶן יֵשׁ בְּחִינַת נֵה״י לְבַד). It follows that the Sefirah of Netzach of Ze’ir Anpin is included of ten Sefirot (נִמְצָא שֶׁסְפִירַת נֵצַח שֶׁל ז״א כְּלוּלָה מֵי׳ סְפִירוֹת), which are Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (שֶׁהֵם חב״ד חַג״ת נֵה״י). And each one of those Sefirot has within it only the Netzach, Hod, Yesod of each one alone (וְכָל סְפִירָה מֵהֶם אֵין בָּהּ רַק נֵה״י שֶׁבְּכָל אַחַת וְאַחַת לְבַד). And likewise in the Sefirah of Hod of Ze’ir Anpin (וְכֵן בִּסְפִירַת הוֹד שֶׁל ז״א), it includes ten Sefirot (הִיא כּוֹלֶלֶת י׳ סְפִירוֹת), and in each Sefirah among them there is only the aspect of the Netzach, Hod, Yesod within it alone (שֶׁבְּכָל סְפִירָה מֵהֶן אֵינוֹ רַק בִּבְחִינַת נֵה״י שֶׁבָּהּ לְבַד). And in this same manner the Sefirah of Yesod (וְעַל דֶּרֶךְ זֶה סְפִירַת הַיְסוֹד), it includes ten Sefirot (הִיא כּוֹלֶלֶת י׳ סְפִירוֹת), and in each one of them there is only the aspect of the generality of Netzach, Hod, Yesod within it alone (שֶׁבְּכָל אַחַת מֵהֶן אֵין בָּהּ רַק בְּחִינַת כְּלָלוּת נֵה״י שֶׁבָּהּ לְבַד).

And if so it follows that the three lower ones of Ze’ir Anpin are three Sefirot (וְאִם כֵּן נִמְצָא כִּי ג׳ אַחֲרוֹנוֹת דְּז״א הֵם ג׳ סְפִירוֹת), each one of which includes ten Sefirot of the aspect of Netzach, Hod, Yesod alone (שֶׁכָּל אַחַת מֵהֶן כּוֹלֶלֶת י׳ סְפִירוֹת דִּבְחִינַת נֵה״י לְבַד). And with this you will understand why they are called only Netzach, Hod, Yesod (וּבְזֶה תָּבִין לָמָּה אֵין נִקְרָאוֹת רַק נֵה״י), for if they contained the totality of all ten complete Sefirot (שֶׁאִם יֵשׁ בָּהֶן כְּלָלוּת כָּל ט׳ סְפִירוֹת גְּמוּרוֹת), then how would these differ from the others (אִם כֵּן בַּמֶּה יִתְחַלְּקוּ אֵלּוּ מִזּוּלָתָן), and why would they not also be called Chokhmah, Binah, Da’at or Chesed, Gevurah, Tiferet (וְלָמָּה לֹא יִקָּרְאוּ גַּם הֵם חב״ד אוֹ חַג״ת). And behold, even though each one of them has the totality of all ten Sefirot of the aspect of Netzach, Hod, Yesod as stated above (וְהִנֵּה אַעַ״פ שֶׁכָּל אַחַת מֵהֶן יֵשׁ בָּהּ כְּלָלוּת כָּל י׳ סְפִירוֹת דִּבְחִינַת נֵה״י כַּנַּ״ל), nevertheless each one of these three is divided into three sections (עִם כָּל זֶה נֶחְלָקוֹת כָּל אַחַת מֵאֵלּוּ הַג׳ לְג׳ פְּרָקִים). For the three upper ones in Netzach are called the first segment (כִּי ג׳ רִאשׁוֹנוֹת שֶׁבַּנֵּצַח נִקְרָאוֹת פ״א), and the three middle ones are called the second segment (וְג׳ אֶמְצָעִיּוֹת נִקְרָאוֹת פ״ב), and the three lower ones are called the third segment (וְג׳ תַּחְתּוֹנוֹת נִקְרָאוֹת פ״ג). And corresponding to them there are ten Sefirot in the Hod of Ze’ir Anpin (וְכְנֶגְדָּן יֵשׁ י׳ סְפִירוֹת בְּהוֹד דְּז״א), and each one is included only of Netzach, Hod, Yesod (וְכָל אַחַת כּוֹלֶלֶת מִנֵּה״י לְבַד), and they are divided into three segments in the same manner as in Netzach (וְנֶחְלְקוּ לְג׳ פְּרָקִים עַל דֶּרֶךְ הַנַּ״ל בַּנֵּצַח). And corresponding to them there are ten Sefirot in the Yesod of Ze’ir Anpin (וְכְנֶגְדָּן יֵשׁ י׳ סְפִירוֹת בִּיסוֹד דְּז״א), each one included only of Netzach, Hod, Yesod (שֶׁכָּל אַחַת כּוֹלֶלֶת מִנֵּה״י), and they are divided into three segments in the same manner as in Netzach (וְנֶחְלָקוֹת לְג׳ פְּרָקִים עַל דֶּרֶךְ הַנַּ״ל בַּנֵּצַח).

And behold, now these Netzach, Hod, Yesod of Ze’ir Anpin (וְהִנֵּה נִמְצָא עַתָּה אֵלּוּ נֵה״י דְּז״א), in which there is only the aspect of Netzach, Hod, Yesod alone even in detail (שֶׁאֵין בָּהֶם רַק בְּחִינַת נֵה״י לְבַד אֲפִלּוּ בִּפְרָטוּת), are divided, the three of them, into nine segments (וְנֶחְלָקִים שְׁלָשְׁתָּן לְט׳ פְּרָקִים). It follows that now there is a complete Partzuf (נִמְצָא עַתָּה פַּרְצוּף שָׁלֵם), and in all of it there is only the aspect of Netzach, Hod, Yesod alone (וְאֵין בְּכֻלּוֹ רַק בְּחִינַת נֵה״י לְבַד). And the three first segments of Netzach, Hod, Yesod are the Chokhmah, Binah, Da’at of this Partzuf (וְהֵם ג׳ פְּרָקִים רִאשׁוֹנִים דְּנֵה״י הֵם חב״ד שֶׁל פַּרְצוּף זֶה), and the three middle segments are the Chesed, Gevurah, Tiferet of this Partzuf (וְג׳ פְּרָקִים אֶמְצָעִיִּים הֵם חַג״ת שֶׁל פַּרְצוּף זֶה), and the three last segments are the Netzach, Hod, Yesod of this Partzuf (וְג׳ פְּרָקִים אַחֲרוֹנִים הֵם נֵה״י שֶׁל פַּרְצוּף זֶה).

And behold, one complete Partzuf of nine Sefirot is completed (וְהֲרֵי נִשְׁלַם פַּרְצוּף אֶחָד מִט׳ סְפִירוֹת), and all of them are only the aspect of Netzach, Hod, Yesod alone (וְכֻלָּם בְּחִינַת נֵה״י לְבַד), therefore it is a Partzuf very small in stature (לָכֵן הוּא פַּרְצוּף קָטָן בַּקּוֹמָה מְאֹד), for behold, the thirty particular Sefirot that are in this Partzuf contain only the generality of Netzach, Hod, Yesod alone (כִּי הֲרֵי ל׳ סְפִירוֹת פְּרָטִיּוֹת שֶׁיֵּשׁ בַּפַּרְצוּף הַזֶּה אֵין בָּהֶן רַק כְּלָלוּת נֵה״י לְבַד), since it is one third of the height of the stature (לְפִי שֶׁהוּא שְׁלִישׁ גּוֹבַהּ הַקּוֹמָה). And now we shall return to detail this Partzuf into three particulars (וְעַתָּה נַחֲזוֹר לְפָרֵט זֶה הַפַּרְצוּף אֶל ג׳ פְּרָטִים), for behold its three lower ones are called Netzach, Hod, Yesod (כִּי הִנֵּה (הֵם) הַג״ת שֶׁבּוֹ נִקְרָא נֵה״י), and the three middle ones are Chesed, Gevurah, Tiferet (וְג׳ אֶמְצָעִיִּים חַג״ת), and the three upper ones are called the Mochin of this Partzuf (וְג״פ רִאשׁוֹנִים הֵם הַנִּקְרָא מוֹחִין שֶׁל פַּרְצוּף זֶה). And the matter is this (וְהָעִנְיָן), that the Nefesh of Ze’ir Anpin is included within this Partzuf called Netzach, Hod, Yesod (כִּי הַנֶּפֶשׁ שֶׁל ז״א הִיא נִכְלֶלֶת תּוֹךְ הַפַּרְצוּף הַזֶּה הַנִּקְרָא נֵה״י), and it is called the Partzuf of back (וְנִקְרָא פַּרְצוּף דְּאָחוֹר).

And behold, this Nefesh necessarily is divided into three aspects (וְהִנֵּה הַנֶּפֶשׁ הַזּוֹ בְּהֶכְרֵחַ הִיא נֶחְלֶקֶת לְג׳ בְּחִינוֹת), which are Nefesh–Ruach–Neshamah (שֶׁהֵם נר״ן), and all of them are the aspect of Nefesh (וְכֻלָּם בְּחִינַת נֶפֶשׁ). And the Nefesh within the Nefesh is within the Netzach, Hod, Yesod of this Partzuf (וְהִנֵּה נֶפֶשׁ שֶׁבַּנֶּפֶשׁ הוּא תּוֹךְ נֵה״י שֶׁל פַּרְצוּף זֶה), and the Ruach of the Nefesh is in the Chesed, Gevurah, Tiferet of this Partzuf (וְרוּחַ דְּנֶפֶשׁ הוּא בְּחֶסֶד גְּבוּרָה ת״ת שֶׁל פַּרְצוּף זֶה), and the Neshamah within the Nefesh is in the three upper ones of this Partzuf (וְנְשָׁמָה שֶׁבַּנֶּפֶשׁ הִיא בַּג״ר שֶׁל פַּרְצוּף זֶה). And it follows that when the Netzach, Hod, Yesod of this Partzuf are made (וְנִמְצָא כִּי כַּאֲשֶׁר נַעֲשִׂין נֵה״י שֶׁל פַּרְצוּף זֶה), certainly with them comes immediately the Nefesh within the Nefesh (בְּוַדַּאי שֶׁבָּא לוֹ תֵּכֶף עִמָּהֶם נֶפֶשׁ שֶׁבַּנֶּפֶשׁ), for it is impossible otherwise (כִּי אִי אֶפְשָׁר לִהְיוֹת זוּלָתוֹ). And when the Chesed, Gevurah, Tiferet are made within him (וְכַאֲשֶׁר נַעֲשִׂין בּוֹ חַג״ת), then the Ruach of the Nefesh enters within him (אָז נִכְנָס בּוֹ רוּחַ דְּנֶפֶשׁ). And when Chokhmah, Binah, Da’at of this Partzuf are made within him (וּכְאֲשֶׁר נַעֲשִׂין בּוֹ חב״ד שֶׁל פַּרְצוּף זֶה), then inner Mochin enter within the Chokhmah, Binah, Da’at (אָז נִכְנְסוּ בּוֹ מוֹחִין פְּנִימִיִּים תּוֹךְ חב״ד), which is the Neshamah of the Nefesh (שֶׁהוּא נְשָׁמַת הַנֶּפֶשׁ). And they come clothed within the Netzach, Hod, Yesod of the Partzuf of Binah (וּבָאוּ מְלוּבָּשִׁים תּוֹךְ נֵה״י שֶׁל פַּרְצוּף בִּינָה), whose entire generality is nothing but the back Partzuf of Binah (אֲשֶׁר כָּל כְּלָלוּתוֹ אֵינוֹ אֶלָּא פַּרְצוּף אָחוֹר דְּבִינָה), in the secret of her Netzach, Hod, Yesod alone (בְּסוֹד נֵה״י שֶׁלָּהּ לְבַד), in the manner mentioned here in Ze’ir Anpin (עַל־דֶּרֶךְ הַנִּזְכָּר כָּאן בְּז״א).

Except that the Netzach, Hod, Yesod in the Partzuf of the back of Binah (אֶלָּא שֶׁנֵּה״י שֶׁבְּפַרְצוּף דְּנֵה״י דְּאָחוֹר דְּבִינָה), are so great (הֵם גְּדוֹלוֹת כָּל־כָּךְ), as the entire back Partzuf (כְּמוֹ כָּל הַפַּרְצוּף דְּאָחוֹר), which are the complete Netzach, Hod, Yesod of Ze’ir Anpin (שֶׁהֵם נֵה״י דְּז״א שְׁלֵמוֹת). And understand this (וְהָבֵן זֶה), for the entire back Partzuf of Binah, which are her Netzach, Hod, Yesod (שֶׁהֲרֵי כָּל פַּרְצוּף דְּאָחוֹר דְּבִינָה שֶׁהֵם נֵה״י שֶׁלָּהּ), were made into one Tzelem [Image] for Ze’ir Anpin (הֵם נַעֲשׂוּ צֶלֶם אֶחָד אֶל הַז״א). And its lower third, which are the Netzach, Hod, Yesod within her (וּשְׁלִישִׁיתוֹ הַתַּחְתּוֹן שֶׁהֵם נֵה״י שֶׁבָּהּ), which are the Tzadi of the Tzelem [Image] (וְהֵם צ׳ דְּצֶלֶם), enter and clothe (נִכְנָסִין וּמִתְלַבְּשִׁין), they alone (הֵם לְבַדָּם), throughout the entire complete stature of the back Partzuf of Ze’ir Anpin (בְּכָל קוֹמָה שְׁלֵמָה שֶׁל פַּרְצוּף דְּאָחוֹר דְּזְעֵיר אַנְפִּין), which are his Netzach, Hod, Yesod and his Chesed, Gevurah, Tiferet (שֶׁהֵם נֵצַח הוֹד יְסוֹד שֶׁבּוֹ וְחֶסֶד גְּבוּרָה ת״ת). And the Chesed, Gevurah, Tiferet of the back Partzuf of Binah (וְחֶסֶד גְּבוּרָה ת״ת דְּפַרְצוּף דְּאָחוֹר דְּבִינָה), become the Lamed of the Tzelem [Image] as a surrounding light (נַעֲשֶׂה מַקִּיף ל׳ דְּצֶלֶם), and the Chokhmah, Binah, Da’at become the Mem of the Tzelem [Image] as the supernal surrounding light (וְחב״ד נַעֲשֶׂה מַקִּיף עֶלְיוֹן ם׳ דְּצֶלֶם).

And you already know the matter of the Mochin of Ibbur, what their nature is (וְהֲרֵי יָדַעְתָּ עִנְיַן הַמּוֹחִין שֶׁל עִיבּוּר מַה עִנְיָנָם), for they are these that we have explained now (כִּי הֵם אֵלּוּ שֶׁבֵּאַרְנוּ עַתָּה). Also know the meaning of every place where Mochin are mentioned (גַּם תֵּדַע פֵּרוּשׁ כָּל מָקוֹם שֶׁנִּזְכָּר מוֹחִין מַה עִנְיָנָם), for the essence of the Mochin is the inner Neshamah within the three upper ones themselves (כִּי עִקַּר הַמּוֹחִין הוּא בְּחִינַת נְשָׁמָה פְּנִימִית שֶׁבְּתוֹךְ הַג״ר מַמָּשׁ), but they are called Mochin (אֶלָּא שֶׁנִּקְרָאִים הַג״ר מוֹחִין), because when the three upper ones are rectified in the body (לְפִי שֶׁכַּאֲשֶׁר נִתְקַּנוּ הַג״ר בַּגּוּף), then necessarily a portion of Neshamah comes with them (אָז בְּהֶכְרֵחַ בָּא עִמָּהֶם חֵלֶק נְשָׁמָה), which is called Mochin within the three upper ones (הַנִּקְרָא מוֹחִין שֶׁבְּתוֹךְ הַג״ר). And this Neshamah is clothed within the garment of Netzach, Hod, Yesod of Binah (וְהִיא מְלוּבֶּשֶׁת תּוֹךְ לְבוּשׁ נֵה״י דְּבִינָה), and these garments are clothed within the three upper ones of this Partzuf (וְלְבוּשִׁים אֵלּוּ מְלוּבָּשִׁים תּוֹךְ הַג״ר שֶׁל פַּרְצוּף זֶה). However, the lower half of Tiferet of this Partzuf of Netzach, Hod, Yesod of Binah, which is called back (אָֽמְנָם חֲצִי תּ״ת תַּחְתּוֹן שֶׁל פַּרְצוּף נֵה״י דְּבִינָה הַנִּקְרָא אָחוֹר), becomes the aspect of Keter for this Partzuf of Netzach, Hod, Yesod of Ze’ir Anpin (נַעֲשָׂה בְּחִינַת כֶּתֶר אֶל פַּרְצוּף דְּנֵה״י דְּז״א), which is called the back of Ze’ir Anpin (הַנִּקְרָא אָחוֹר דְּז״א).

And now we shall explain the matter of the Yenikah of Ze’ir Anpin (וְעַתָּה נְבָאֵר עִנְיַן הַיְּנִיקָה דְּז״א), for after he is born (כִּי אַחַר שֶׁנּוֹלַד), another Partzuf is made within him (אָז נַעֲשֶׂה פַּרְצוּף אַחֵר בּוֹ), more inner and more elevated than this first one (יוֹתֵר פְּנִימִי וְיוֹתֵר גָּבוֹהַּ מִזֶּה הָרִאשׁוֹן). And this is because there are within him three Sefirot, Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהוּא כִּי יֵשׁ בּוֹ ג׳ סְפִירוֹת חֶסֶד גְּבוּרָה ת״ת דְּז״א), and each one of them is included of ten Sefirot (וְכָל אַחַת מֵהֶן כּוֹלֶלֶת י׳ סְפִירוֹת), and each one of those is included of complete six extremities and no more (אֲשֶׁר כָּל אַחַת מֵהֶן כּוֹלֶלֶת מִו״ק שְׁלֵמוֹת וְלֹא יוֹתֵר). In such a manner that they are thirty Sefirot (בְּאוֹפֶן שֶׁהֵם ל׳ סְפִירוֹת), and each one of those Sefirot is included only of six extremities (וְכָל סְפִירָה מֵהֶן כּוֹלֶלֶת מִו״ק לְבַד). And from them one complete Partzuf is made (וְנַעֲשָׂה מֵהֶן פַּרְצוּף אֶחָד שָׁלֵם), in the same manner as above in the Netzach, Hod, Yesod of Ze’ir Anpin (עַל דֶּרֶךְ הַנַּ״ל בְּנֵה״י דְּז״א).

For the three upper ones of Chesed, each one included of six extremities alone (כִּי ג׳ רִאשׁוֹנוֹת שֶׁל חֶסֶד שֶׁכָּל אַחַת כּוֹלֶלֶת מִו״ק לְבַד), are called the first segment of Chesed (נִקְרָא פ״א דְּחֶסֶד), and the three middle ones are called the second segment (וְג׳ אֶמְצָעִיּוֹת נִקְרָא פ״ב), and the three lower ones are called the third segment of Chesed (וְג״ת נִקְרָא פ״ת דְּחֶסֶד). And likewise in the Sefirah of Gevurah there are three segments (וְכַעֲדָ״ז בִּסְפִירַת גְּבוּרָה ג״פ), and in the Sefirah of Tiferet there are three segments (וּבִסְפִירַת ת״ת ג״פ), and then Ze’ir Anpin is made a complete Partzuf (וְאָז נַעֲשִׂין פַּרְצוּף ז״א שָׁלֵם), of three lines and nine Sefirot (מִג׳ קַוִּין וְט׳ סְפִירוֹת). For the three upper ones of Chesed, Gevurah, Tiferet are the Chokhmah, Binah, Da’at of this Partzuf (כִּי ג״ר דְּחַג״ת הֵם חב״ד שֶׁל פַּרְצוּף זֶה), and the three middle ones are the Chesed, Gevurah, Tiferet of this Partzuf (וְג״א הֵם חַג״ת שֶׁל פַּרְצוּף זֶה), and the three lower ones are the Netzach, Hod, Yesod of this Partzuf (וְג״ת הֵם נֵה״י שֶׁל פַּרְצוּף זֶה), which is called the middle Partzuf of Chesed, Gevurah, Tiferet (הַנִּקְרָא פַּרְצוּף אֶמְצָעִי חַג״ת).

And the matter is this (וְהָעִנְיָן), that just as the first Partzuf of back is called the Partzuf of Netzach, Hod, Yesod (כִּי כְּמוֹ שֶׁפַּרְצוּף הָא׳ דְּאָחוֹר נִקְרָא פַּרְצוּף דְּנֵה״י), even though it has ten Sefirot (אַף עַל פִּי שֶׁיֵּשׁ בּוֹ י׳ סְפִירוֹת), the reason is that all the thirty particular Sefirot of this Partzuf (הַטַּעַם הוּא מִפְּנֵי שֶׁכָּל ל׳ סְפִירוֹת שֶׁבִּפְרָטוּת פַּרְצוּף זֶה), each Sefirah among them includes only the aspect of Netzach, Hod, Yesod within it (לֹא הָיְתָה כָּל סְפִירָה מֵהֶם כּוֹלֶלֶת רַק בְּחִינַת נֵה״י שֶׁבָּהּ), therefore the entire Partzuf is called the Partzuf of Netzach, Hod, Yesod (לָכֵן נִקְרָא כָּל הַפַּרְצוּף פַּרְצוּף דְּנֵה״י). However, the thirty Sefirot in the particulars of the middle Partzuf, each one of them is included of six extremities (וְאָֽמְנָם הַל׳ סְפִירוֹת שֶׁבִּפְרָטוּת פַּרְצוּף הָאֶמְצָעִי כָּל אַחַת מֵהֶן כּוֹלֶלֶת מִו״ק), and behold the addition that this middle Partzuf has is this matter (וְהֲרֵי הַתּוֹסֶפֶת שֶׁיֵּשׁ לְפַּרְצוּף הָאֶמְצָעִי הוּא עִנְיַן זֶה), that in all its particulars there is also included the aspect of Chesed, Gevurah, Tiferet (שֶׁבְּכָל הַפְּרָטִים שֶׁבּוֹ נִכְלְלוּ גַּם מִבְּחִינַת חַג״ת), which is not the case in the Partzuf of back (מַה שֶּׁאֵין כֵּן בְּפַּרְצוּף דְּאָחוֹר). And therefore this Partzuf is called the Partzuf of Chesed, Gevurah, Tiferet (וְעַל כֵּן נִקְרָא זֶה הַפַּרְצוּף פַּרְצוּף חַג״ת).

There is also another reason (גַּם טַעַם אַחֵר), for behold it is certain that this Partzuf is of greater stature than the first Partzuf, double in measure (כִּי הִנֵּה וַדַּאי שֶׁפַּרְצוּף זֶה גָּבוֹהַּ קוֹמָה יוֹתֵר מִפַּרְצוּף רִאשׁוֹן כִּפְלַיִם), because all the particular Sefirot of the first Partzuf have only the aspect of Netzach, Hod, Yesod within them (כִּי כָּל הַסְּפִירוֹת הַפְּרָטִיּוֹת שֶׁל פַּרְצוּף רִאשׁוֹן אֵין בָּהֶן רַק בְּחִינַת נֵה״י), whereas the particular Sefirot of this middle Partzuf are included of Netzach, Hod, Yesod and of Chesed, Gevurah, Tiferet (וְהַסְּפִירוֹת הַפְּרָטִיּוֹת שֶׁל פַּרְצוּף הָאֶמְצָעִי כּוֹלְלוֹת מִנֵּה״י וּמֵחַג״ת), therefore the height of its stature is double (לָכֵן הוּא גּוֹבַהּ קוֹמָתוֹ כִּפְלַיִם).

And behold, since it is made from the three Sefirot Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהִנֵּה לִהְיוֹת כִּי הוּא נַעֲשֶׂה מִג׳ סְפִירוֹת חַג״ת דְּז״א), and each Sefirah includes six extremities (אֲשֶׁר כָּל סְפִירָה כּוֹלֶלֶת ו״ק), therefore it is superior to the first Partzuf (לָכֵן הוּא מְעֻלֶּה מִן הַפַּרְצוּף הָא׳), which is only the aspect of Netzach, Hod, Yesod of Ze’ir Anpin (שֶׁאֵינוֹ רַק בְּחִינַת נֵה״י דְּז״א). Therefore this second Partzuf enters and clothes within the first Partzuf (לָכֵן פַּרְצוּף זֶה הַשֵּׁנִי נִכְנָס וּמִתְלַבֵּשׁ תּוֹךְ פַּרְצוּף הָא׳), and then the first Partzuf is called the Partzuf of back (וְאָז הַפַּרְצוּף הָא׳ נִקְרָא פַּרְצוּף דְּאָחוֹר), since this one is more internal than it (כִּי זֶה הוּא יוֹתֵר פְּנִימִי מִמֶּנּוּ). And this is called the middle Partzuf (וְזֶהוּ נִקְרָא פַּרְצוּף הָאֶמְצָעִי), as will be explained with the help of Hashem (כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳).

And behold, it follows (וְהִנֵּה נִמְצָא), that the measure of the stature of the entire first Partzuf with its Keter (כִּי שִׁעוּר קוֹמַת כָּל הַפַּרְצוּף הָא׳ עִם כִּתְרוֹ), which is made from the Tiferet of the Netzach, Hod, Yesod of Binah as mentioned above (הַנַּעֲשֶׂה מִתּ״ת דְּנֵה״י דְּבִינָה כַּנַּ״ל), begins to clothe this middle Partzuf (הוּא מַתְחִיל לְהַלְבִּישׁ אֶת הַפַּרְצוּף הָאֶמְצָעִי), from the lower half of its Tiferet and downward (מֵחֲצִי תּ״ת תַּחְתּוֹן שֶׁבּוֹ וּלְמַטָּה).

For behold, it is of double stature relative to it (כִּי הֲרֵי הוּא שִׁעוּר גּוֹבַהּ כִּפְלַיִם מִמֶּנּוּ), and it follows that what remains clothed from it is from the lower half of Tiferet and downward (וְנִמְצָא כִּי מַה שֶּׁנִּשְׁאָר מְלוּבָּשׁ מִמֶּנּוּ הוּא מֵחֲצִי תּ״ת וּלְמַטָּה), and that which is revealed from it is from Chesed, Gevurah, Tiferet and upward (וּמְגוּלֶּה מִמֶּנּוּ מֵחַג״ת וּלְמַעְלָה מִמֶּנּוּ). And therefore it is called the Partzuf of Chesed, Gevurah, Tiferet (וְעַל־כֵּן נִקְרָא פַּרְצוּף דְּחַג״ת), in addition to the first reason that we said (מִלְּבַד הַטַּעַם הָרִאשׁוֹן שֶׁאָמַרְנוּ), that each particular Sefirah within it includes six extremities (שֶׁכָּל סְפִירָה פְּרָטִית שֶׁבּוֹ נִכְלְלִים מִו״ק).

And behold, this Partzuf of Chesed, Gevurah, Tiferet of Ze’ir Anpin, the middle Partzuf (וְהִנֵּה זֶה הַפַּרְצוּף דְּחַג״ת דְּזְעֵיר אַנְפִּין הַפַּרְצוּף הָאֶמְצָעִי), is called the Partzuf of Yenikah (הוּא נִקְרָא פַּרְצוּף דְּיְנִיקָה), and it too is divided in the manner of the first Partzuf (וְגַם הוּא נֶחְלָק עַל־דֶּרֶךְ פַּרְצוּף הָא׳). And the matter is this (וְהָעִנְיָן), that just as this Partzuf is double in stature relative to the Partzuf of back (כִּי כְּמוֹ שֶׁפַּרְצוּף זֶה גָּבוֹהַּ קוֹמָתוֹ כִּפְלַיִם מִן הַפַּרְצוּף דְּאָחוֹר), so too the middle Partzuf of Chesed, Gevurah, Tiferet of Binah is higher than the Partzuf of Netzach, Hod, Yesod of Binah itself (כֵּן גַּם פַּרְצוּף אֶמְצָעִי דְּחַג״ת דְּבִינָה הוּא יוֹתֵר גָּבוֹהַּ מִפַּרְצוּף נֵה״י דְּבִינָה עַצְמָהּ). And this entire Partzuf of Chesed, Gevurah, Tiferet of Binah becomes a Tzelem [Image] for this middle Partzuf of Ze’ir Anpin (וְכָל הַפַּרְצוּף הַזֶּה דְּחַג״ת דְּבִינָה נַעֲשֶׂה צֶלֶם לְפַּרְצוּף הָאֶמְצָעִי הַזֶּה דְּז״א), in the same manner as above in the first Partzuf (עַל־דֶּרֶךְ הַנַּ״ל בְּפַרְצוּף רִאשׁוֹן).

And behold, this entire Tzelem [Image] is called the Tzelem [Image] of Ruach of Ze’ir Anpin (וְהִנֵּה כָּל צֶלֶם זֶה נִקְרָא צֶלֶם דְּרוּחַ דְּז״א). And the Mem of the Tzelem [Image], which is Chokhmah, Binah, Da’at in the Partzuf of Chesed, Gevurah, Tiferet of Binah (וְם׳ דְּצֶלֶם שֶׁהוּא חב״ד בְּפַרְצוּף חַג״ת דְּבִינָה), is the supernal surrounding light of the middle Partzuf (הוּא מַקִּיף עֶלְיוֹן דְּפַרְצוּף אֶמְצָעִי). And the Lamed of the Tzelem [Image], which is Chesed, Gevurah, Tiferet of Binah (וְל׳ דְּצֶלֶם שֶׁהוּא חַג״ת דְּבִינָה), is the second surrounding light of the middle Partzuf of Ze’ir Anpin (הוּא מַקִּיף ב׳ דְּפַרְצוּף אֶמְצָעִי דְּז״א). And the lower half of the Tiferet of the Partzuf of Chesed, Gevurah, Tiferet of Binah becomes Keter for this middle Partzuf of Ze’ir Anpin (וְחֲצִי תּ״ת הַתַּחְתּוֹן דְּפַרְצוּף חַג״ת דְּבִינָה נַעֲשֶׂה כֶּתֶר אֶל פַּרְצוּף הָאֶמְצָעִי הַזֶּה דְּז״א). And the Tzadi of the Tzelem [Image], which are the Netzach, Hod, Yesod of the Partzuf of Chesed, Gevurah, Tiferet of Binah (וְצ׳ דְּצֶלֶם שֶׁהֵם נֵה״י דְּפַרְצוּף חַג״ת דְּבִינָה), become the inner Mochin of the middle Partzuf of Ze’ir Anpin (הֵם נַעֲשִׂין מוֹחִין פְּנִימִיִּים דְּפַרְצוּף אֶמְצָעִי דְּז״א). And all of this is the Ruach of Ze’ir Anpin (וְכָל זֶה הוּא רוּחַ דְּז״א), and it too is divided into three parts (וְגַם הוּא מִתְחַלֵּק לְג׳ חֲלָקִים), which are Nefesh–Ruach–Neshamah, all from the aspect of Ruach (שֶׁהֵם נר״ן כֻּלָּם מִבְּחִינַת רוּחַ). And when the three lower ones of this middle Partzuf were rectified (וּכְשֶׁנִּתְקַּנוּ ג׳ אַחֲרוֹנוֹת דְּפַרְצוּף הָאֶמְצָעִי זֶה), then the Nefesh of the Ruach came (אָז בָּא נֶפֶשׁ דְּרוּחַ), and it clothed within all the parts of the Nefesh in the middle Partzuf, the first one (וְנִתְלַבֵּשׁ תּוֹךְ כָּל חֶלְקֵי הַנֶּפֶשׁ שֶׁבְּפַרְצוּף הָאֶמְצָעִי (הָא׳)). And when the three middle ones of this middle Partzuf were rectified (וּכְשֶׁנִּתְקַּנוּ הַג׳ אֶמְצָעִיּוֹת דְּפַרְצוּף זֶה הָאֶמְצָעִי), then the Ruach of the Ruach entered (אָז נִכְנַס רוּחַ דְּרוּחַ), into the Chesed, Gevurah, Tiferet of this middle Partzuf (בְּחַג״ת שֶׁל פַּרְצוּף זֶה הָאֶמְצָעִי). And when the three upper ones were rectified (וּכְשֶׁנִּתְקַּנוּ ג״ר), then the Neshamah of the Ruach, which is called Mochin, entered (אָז נִכְנְסָה נְשָׁמָה שֶׁל הָרוּחַ הַנִּקְרֵאת מוֹחִין), and it clothed within the Netzach, Hod, Yesod of the Partzuf of Chesed, Gevurah, Tiferet of Imma, as mentioned above (וְנִתְלַבֵּשׁ תּוֹךְ נֵצַח הוֹד יְסוֹד שֶׁל פַּרְצוּף חַג״ת דְּאִמָּא כַּנַּ״ל). And those Netzach, Hod, Yesod clothed within the three upper ones of the middle Partzuf (וְאוֹתָם נֵה״י נִתְלַבְּשׁוּ תּוֹךְ ג׳ רִאשׁוֹנוֹת שֶׁל פַּרְצוּף הָאֶמְצָעִי), and all the parts of the Ruach were completed (וְנִשְׁלְמוּ כָּל חֶלְקֵי הָרוּחַ).

Discourse 4

שער ל דרוש ד מ״ב

[30:4] Afterward another Partzuf is made for him from Chokhmah, Binah, Da’at of Ze’ir Anpin (אַחַ״כ נַעֲשֶׂה לוֹ פַּרְצוּף אַחֵר מֵחב״ד דְּז״א), in the manner explained above in all its parts (עַל־דֶּרֶךְ הַנַּ״ל בְּכָל חֶלְקָיו), and it is called the inner Partzuf (וְנִקְרָא פַּרְצוּף פְּנִימִי), which clothes within the middle Partzuf in the Chesed, Gevurah, Tiferet of Ze’ir Anpin (הַמִּתְלַבֵּשׁ תּוֹךְ פַּרְצוּף אֶמְצָעִי בְּחַג״ת דְּז״א). And behold, now Ze’ir Anpin is completed, whole in all his parts (וְהֲרֵי נִשְׁלַם עַתָּה ז״א שָׁלֵם בְּכָל חֶלְקָיו), which are three bodies one within the other (שֶׁהֵם ג׳ גּוּפִים זֶה תּוֹךְ זֶה). And the first is called the Partzuf of back (וְהָרִאשׁוֹן נִקְרָא פַּרְצוּף דְּאָחוֹר), and it is called Netzach, Hod, Yesod alone (וְנִקְרָא נֵה״י לְבַד), because all the particular Sefirot are included only from Netzach, Hod, Yesod (כִּי כָּל הַסְּפִירוֹת הַפְּרָטִיּוֹת כּוֹלְלוֹת מִנֵּה״י לְבַד), and therefore this Partzuf is one third the height of the stature (אֲשֶׁר עַל־כֵּן פַּרְצוּף זֶה גָּבוֹהַּ שְׁלִישׁ הַקּוֹמָה). And the second Partzuf is called Chesed, Gevurah, Tiferet (וּפַרְצוּף הַב׳ נִקְרָא חַג״ת), it is called the middle one (נִקְרָא אֶמְצָעִי), because all its particular Sefirot are included from Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod (כִּי כָּל הַסְּפִירוֹת הַפְּרָטִיּוֹת נִכְלָלִין מֵחַג״ת נֵה״י), and this is one third of the stature of Ze’ir Anpin, higher than the first (וְזֶה גּוֹבַהּ שְׁלִישׁ הָאֶמְצָעִי שֶׁל קוֹמַת ז״א יוֹתֵר מֵהָרִאשׁוֹן). And the third Partzuf is called inner (וּפַרְצוּף הַג׳ נִקְרָא פְּנִימִי), and it is called Chokhmah, Binah, Da’at (וְנִקְרָא חב״ד), since all its particular Sefirot are included from the nine Sefirot, Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (יַעַן כִּי כָּל הַסְּפִירוֹת הַפְּרָטִיּוֹת כְּלוּלוֹת מִט׳ סְפִירוֹת חב״ד חַג״ת נֵה״י), and therefore it is greater in stature by another third (וְעַל־כֵּן הוּא גָּדוֹל הַקּוֹמָה שְׁלִישׁ יוֹתֵר). And all three of these are three garments (וְכָל ג׳ אֵלּוּ הֵם ג׳ לְבוּשִׁין), and all three together are called a complete and perfected body for Ze’ir Anpin (וּשְׁלָשְׁתָּן יַחַד נִקְרָא גּוּף שָׁלֵם גָּמוּר אֶל הַז״א), and this one is higher than that one, and that one higher than this one (וְזֶה גָּבוֹהַּ מִזֶּה וְזֶה גָּבוֹהַּ מִזֶּה), all of them together are one Partzuf (הַכֹּל יַחַד הוּא פַּרְצוּף אֶחָד), and within them are Nefesh–Ruach–Neshamah (וּבְתוֹכָם נֶר״ן).

And now, in the general way (וְעַתָּה בְּדֶרֶךְ כְּלָלוּת), the entire back Partzuf is called the Ibbur of Netzach, Hod, Yesod (כָּל הַפַּרְצוּף הָאָחוֹר נִקְרָא עִיבּוּר דְּנֵה״י), and the entire middle Partzuf is called the middle Partzuf of Chesed, Gevurah, Tiferet of Yenikah (וְכָל פַּרְצוּף הָאֶמְצָעִי נִקְרָא פַּרְצוּף הָאֶמְצָעִי דְּחַג״ת דִּינִיקָה), and the entire inner Partzuf is called the Partzuf of Mochin (וְכָל פַּרְצוּף הַפְּנִימִי נִקְרָא פַּרְצוּף דְּמוֹחִין). And when this is completed (וּכְשֶׁנִּשְׁלַם זֶה), then he is fit for union (אָז רָאוּי לְזִוּוּג), because in the ten particular Sefirot (יַעַן כִּי בְּכָל סְפִירוֹת מֵעֶשֶׂר סְפִירוֹת פְּרָטִיּוֹת), they did not include the aspect of Chokhmah, Binah, Da’at, as explained above (לֹא הָיוּ כּוֹלְלִים בְּחִינַת חב״ד כַּנַּ״ל), except this third Partzuf (רַק זֶה הַפַּרְצוּף הַג׳), which is made from the Chokhmah, Binah, Da’at of Ze’ir Anpin (הַנַּעֲשֶׂה מֵחב״ד דְּז״א). For in every Sefirah and in the particular Sefirot (שֶׁבְּכָל סְפִירָה וְסְפִירוֹת פְּרָטִיּוֹת), of the thirty Sefirot (מֵהַל׳ סְפִירוֹת), which are in the three Partzufim (אֲשֶׁר בִּשְׁלָשְׁתָּן), there is inclusion from Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, and Netzach, Hod, Yesod (הִיא כְּלוּלָה מֵחב״ד חַג״ת נֵה״י).

Therefore these are actual Mochin (עַל־כֵּן אֵלּוּ הֵם מוֹחִין מַמָּשׁ), unlike the others (מַה שֶּׁאֵין כֵּן בָּאֲחֵרִים), and understand this well (וְהָבֵן זֶה הֵיטֵב). It follows that the throat of the totality of the Partzuf (נִמְצָא כִּי הַגָּרוֹן שֶׁל כְּלָלוּת הַפַּרְצוּף), there begins the Keter of the middle Partzuf (שָׁם הוּא מַתְחִיל כֶּתֶר שֶׁל פַּרְצוּף הָאֶמְצָעִי), and it clothes this throat of the inner Partzuf (וּמַלְבִּישׁ אֶת הַגָּרוֹן הַזֶּה שֶׁל פַּרְצוּף הַפְּנִימִי), for all aspects of Ze’ir Anpin now are named according to this inner Partzuf which is higher than all of them (כִּי כָּל בְּחִינוֹת ז״א עַתָּה הֵם עַל שֵׁם זֶה הַפַּרְצוּף הַפְּנִימִי הַגָּבוֹהַּ מִכֻּלָּם). And the lower half of the Tiferet of the total Partzuf of Ze’ir Anpin (וְחֲצִי תַּחְתּוֹן שֶׁל תּ״ת דְּכְלָלוּת הַפַּרְצוּף דְּז״א), which is now the inner Partzuf as mentioned above (שֶׁהוּא עַתָּה פַּרְצוּף הַפְּנִימִי כַּנַּ״ל), there begins the Keter of the first Partzuf (שָׁם הוּא מַתְחִיל כֶּתֶר דְּפַרְצוּף הָא׳), to clothe the second Partzuf (לְהַלְבִּישׁ פַּרְצוּף הַב׳), and the second clothes the third, the inner one (וְהַב׳ מַלְבִּישׁ לַג׳ דְּפְנִימִי). And with this you will understand the matter of the Neshamah that dwells in the brain (וּבְזֶה תָּבִין עִנְיַן הַנְּשָׁמָה הַשּׁוֹרָה בַּמּוֹחַ), which is in the inner Partzuf above in its Chokhmah, Binah, Da’at (שֶׁהִיא בַּפַּרְצוּף הַפְּנִימִי לְמַעְלָה בְּחב״ד שֶׁלּוֹ), and from there it spreads throughout all of Ze’ir Anpin (וּמִשָּׁם מִתְפַּשְּׁטָה בְּכָל הַז״א). And the Ruach of this Neshamah is clothed within the middle garment which is called the heart (וְהָרוּחַ שֶׁל זֹאת הַנְּשָׁמָה מְלוּבָּשׁ תּוֹךְ הַלְּבוּשׁ הָאֶמְצָעִי הַנִּקְרָא לֵב), for from there begins the second Partzuf which is called Ruach (כִּי מִשָּׁם הַתְחָלַת פַּרְצוּף הַב׳ הַנִּקְרָא רוּחַ). And both of them descend clothed one within the other (וּשְׁנֵיהֶם יוֹרְדִים מְלוּבָּשִׁים זֶה תּוֹךְ זֶה), until the place of the head of the outer Partzuf (עַד מְקוֹם רֹאשׁ הַפַּרְצוּף הַחִיצוֹן), which is from the liver and downward (שֶׁהוּא מִן הַכָּבֵד וּלְמַטָּה). And there is the Nefesh itself (וְשָׁם הַנֶּפֶשׁ מַמָּשׁ), and there in that Nefesh is found the Nefesh of the Neshamah clothed within the Nefesh of the Ruach (וְשָׁם בְּאוֹתוֹ נֶּפֶשׁ נִמְצָא נֶפֶשׁ שֶׁבַּנְּשָׁמָה מְלוּבָּשׁ בְּנֶפֶשׁ הָרוּחַ), and the Nefesh of the Ruach is clothed within all three parts of the Nefesh itself (וְנֶפֶשׁ הָרוּחַ מְלוּבָּשׁ בְּכָל ג׳ חֶלְקֵי הַנֶּפֶשׁ מַמָּשׁ).

And understand this very well (וְהָבֵן זֶה מְאֹד). And now we shall explain what existed at the time of the death of the kings, before the Ibbur (וְנְבָאֵר עַתָּה מַה שֶּׁהָיָה בְּעֵת מִיתַת הַמְּלָכִים קֹדֶם הָעִיבּוּר), for Ze’ir Anpin was then only from the aspect of the six extremities of this first Partzuf (כִּי הָיָה אָז ז״א מִבְּחִינַת ו״ק לְבַד שֶׁל פַּרְצוּף זֶה הָרִאשׁוֹן), whose entire being is nothing but Netzach, Hod, Yesod alone (שֶׁכָּל עַצְמוּתוֹ אֵינוֹ רַק נֵה״י לְבַד). And it follows that they are Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod of the back Partzuf (וְנִמְצָא שֶׁהֵם חַג״ת נֵה״י שֶׁל פַּרְצוּף דְּאָחוֹר), and it follows that they are six extremities (וְנִמְצָא שֶׁהֵם ו״ק), but they are only Netzach, Hod, Yesod alone (אֲבָל אֵינָם רַק נֵה״י לְבַד). And with this the discourses written by us will not contradict one another (וּבְזֶה לֹא יַחְלְקוּ הַדְּרוּשִׁים הַכְּתוּבִים אֶצְלֵנוּ). And through the Ibbur he grew, such that a complete back Partzuf was made within him, including its Chokhmah, Binah, Da’at (וְעַל־יְדֵי הָעִיבּוּר נִגְדַּל שֶׁנַּעֲשָׂה בּוֹ פַּרְצוּף שָׁלֵם דְּאָחוֹר גַּם חב״ד שֶׁלּוֹ), however all of them are nothing but Netzach, Hod, Yesod (אָֽמְנָם כָּל עַצְמוּתָם אֵינָם רַק נֵה״י).

For all ten Sefirot in Netzach, and the ten Sefirot in Hod, and the ten Sefirot in Yesod, are nothing but the generality of Netzach, Hod, Yesod in each and every Sefirah (יַעַן כִּי כָּל י׳ סְפִירוֹת שֶׁבַּנֵּצַח וְי׳ שֶׁבַּהוֹד וְי׳ שֶׁבַּיְסוֹד אֵינָם אֶלָּא כְּלָלוּת נֵה״י בְּכָל סְפִירָה וּסְפִירָה מֵהֶם). And behold, it is a complete Partzuf at the time of the Ibbur (וְהֲרֵי הוּא פַּרְצוּף שָׁלֵם בִּזְמַן הָעִיבּוּר), yet it is nothing but Netzach, Hod, Yesod alone (וְאֵינָם רַק נֵה״י לְבַד). And in the Yenikah there is a complete Partzuf included of Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod as well, as mentioned above (וּבַיְּנִיקָה פַּרְצוּף שָׁלֵם כָּלוּל מֵחַג״ת וְנֵה״י גַּם־כֵּן כַּנַּ״ל).

Discourse 5

שער ל דרוש ה מ״ב

[30:5] A discourse on Ibbur–Yenikah–Mochin (דְּרוּשׁ עִי״מ). Know (דַּע), that Ze’ir Anpin was, at the time of the Ibbur, in the aspect of Netzach, Hod, Yesod alone (כִּי הָיָה ז״א בְּעֵת הָעִיבּוּר בִּבְחִינַת נֵה״י לְבַד), for less than this is not called a Partzuf (כִּי פָּחוֹת מִזֶּה אֵינוֹ נִקְרָא פַּרְצוּף), for if it is one Sefirah alone it is not called a Partzuf (כִּי אִם הוּא סְפִירָה אַחַת אֵינוֹ נִקְרָא פַּרְצוּף). And if they are two Sefirot, it is impossible (וְאִם הֵם ב׳ סְפִירוֹת אִי אֶפְשָׁר), for three lines are required—right, left, and middle that mediates (כִּי צְרִיכִין ג׳ קַוִּין יָמִין וּשְׂמֹאל וְאֶמְצָע הַמַּכְרִיעַ). And therefore he has three Sefirot (וְעַל־כֵּן יֵשׁ בּוֹ ג׳ סְפִירוֹת), whose length is only the height of one Sefirah (אֲשֶׁר אָרְכָּן אֵינָם רַק גּוֹבַהּ סְפִירָה אַחַת), but in width there are three Sefirot (אֶלָּא שֶׁבְּרוֹחַב יֵשׁ בּוֹ ג׳ סְפִירוֹת). And this is because the three segments of Netzach then served him as Chokhmah–Chesed–Netzach, the right line (וְהוּא כִּי ג״פ שֶׁל הַנֵּצַח הָיוּ מְשַׁמְּשִׁין לוֹ אָז בִּבְחִינַת חח״ן קַו יָמִין), and the three segments of Hod then served him as Binah–Gevurah–Hod, the left line (וְג״פ שֶׁל הוֹד הָיָה לוֹ אָז בִּבְחִינַת בג״ה קַו שְׂמֹאלוֹ). And the two segments of Yesod were Da’at and Tiferet (וּב״פ דִּיסוֹד הֵם דַּעַת וְת״ת), and the Atarah was Yesod (וְהָעֲטָרָה הָיְתָה יְסוֹד). And behold, the three lines were completed in three Sefirot (וְהֲרֵי נִשְׁלְמוּ ג׳ קַוִּין בְּג׳ סְפִירוֹת), and between the three of them are ten Sefirot of the time of the Ibbur (וּבֵין שְׁלָשְׁתָּן הֵם י׳ סְפִירוֹת דִּזְמַן הָעִיבּוּר). And this connection of these three Sefirot is the rectification that was effected through the Ibbur (וְזֶה הַקֶּשֶׁר שֶׁל ג׳ סְפִירוֹת אֵלּוּ הוּא הַתִּקּוּן שֶׁנַּעֲשָׂה עַל־יְדֵי הָעִיבּוּר). And these are the Asiyah within Ze’ir Anpin, a complete Partzuf (וְאֵלּוּ הֵם עֲשִׂיָּה שֶׁבְּז״א פַּרְצוּף שָׁלֵם), and they are only Netzach, Hod, Yesod (וְאֵינָם רַק נֵה״י). However, he had the aspect of a head (וְאָֽמְנָם הָיְתָה לוֹ בְּחִינַת רֹאשׁ), which is the measure of two thirds of Tiferet of the Yenikah (שֶׁהוּא שִׁעוּר ב׳ שְׁלִישֵׁי ת״ת שֶׁל הַיְּנִיקָה). And this matter is explained explicitly in the discourse on Tefillin (וְעִנְיַן זֶה מְפֹרָשׁ בִּדְרוּשׁ תְּפִלִּין), regarding the reason why the minor is exempt from Tefillin (בְּעִנְיַן טַעַם שֶׁהַקָּטָן פָּטוּר מִתְּפִלִּין).

And behold, the Malkhut and the Nukvah of this Partzuf are equal to it, measure for measure (וְהִנֵּה הַמַּלְכוּת וְהַנּוּקְבָּא שֶׁל הַפַּרְצוּף הַזֶּה הִיא שָׁוָה בְּשָׁוֶה אֵלָיו), after she has grown in the secret of back to back, as is known (אַחַר שֶׁהִיא גְּדוֹלָה בְּסוֹד אֲחוֹר בְּאֲחוֹר כַּנּוֹדָע). And these two are equal in their stature (וְאֵלּוּ הַשְּׁנַיִם שָׁוִים בְּקוֹמָתָן), and they are called Ya'akov and Rachel (וְנִקְרָאִים יַעֲקֹב וְרָחֵל). Afterward, at the time of the Yenikah (אַחַ״כ בִּזְמַן הַיְּנִיקָה), the three middle ones come to him, which are called Chesed, Gevurah, Tiferet (בָּאִים לוֹ ג׳ אֶמְצָעִיּוֹת הַנִּקְרָאִים חַג״ת). And they then, at the time of the Yenikah, spread and enter within the first Partzuf (וְהֵם אָז בִּזְמַן יְנִיקָה מִתְפַּשְּׁטִים וְנִכְנָסִים תּוֹךְ הַפַּרְצוּף (הָא׳)), and they clothe within it (וּמִתְלַבְּשִׁים בְּתוֹכוֹ).

In the manner that Binah spreads within Ze’ir Anpin (עַל דֶּרֶךְ הַבִּינָה הַמִּתְפַּשֶּׁטֶת תּוֹךְ הַז״א), so too are these (כֵּן אֵלּוּ). And within them there is also a complete Partzuf of ten Sefirot (וְיֵשׁ בָּהֶם גַּם־כֵּן פַּרְצוּף שָׁלֵם שֶׁל י׳ סְפִירוֹת), in the manner explained regarding Netzach, Hod, Yesod (עַל דֶּרֶךְ הַנִּזְכָּר בְּנֵה״י). For the three segments of Chesed are three Sefirot of Chokhmah–Chesed–Netzach on the right (כִּי ג״פ דְּחֶסֶד הֵם ג׳ סְפִירוֹת חח״ן יְמִינִית), and the three segments of Gevurah are Binah–Gevurah–Hod on the left (וְג״פ גְּבוּרָה בְּג״ה שְׂמָאלִית), and the three segments of Tiferet are Da’at–Tiferet–Yesod, the middle line (וְג״פ ת״ת הֵם דת״י קַו הָאֶמְצָעִי).

And indeed the stature of this Partzuf is greater than the stature of the Partzuf of Netzach, Hod, Yesod (וְאָֽמְנָם קוֹמַת הַפַּרְצוּף הַזֶּה הִיא גְּדוֹלָה מִקּוֹמַת פַּרְצוּף הַנֵּה״י), and the Keter of the first Partzuf begins to clothe this second Partzuf from its chest and downward (וְהַכֶּתֶר שֶׁל הַפַּרְצוּף הָא׳ מַתְחִיל לְהַלְבִּישׁ לַפַּרְצוּף הַב׳ הַזֶּה מֵהֶחָזֶה שֶׁלּוֹ וּלְמַטָּה). And there remain two thirds of the Tiferet of this Partzuf clothed within the Keter of the first Partzuf (וְנִשְׁאָר ב׳ שְׁלִישֵׁי הַת״ת שֶׁל פַּרְצוּף זֶה מְלוּבָּשִׁים תּוֹךְ כֶּתֶר שֶׁל פַּרְצוּף הָא׳). And the Netzach of the second Partzuf, which is the lower segment of Chesed (וְנֵצַח שֶׁל פַּרְצוּף הַב׳ שֶׁהוּא פ״ת דְּחֶסֶד), is long throughout the entire right line of the first Partzuf (הוּא אָרוֹךְ בְּכָל קַו יְמִינִי דְּפַרְצוּף הָא׳), and likewise in Hod and Yesod (וְכַעֲדָ״ז בְּהוֹד וִיסוֹד).

It follows that the three lower segments of Chesed, Gevurah, Tiferet, which are called within it the aspect of Netzach, Hod, Yesod (נִמְצָא כִּי ג׳ פְּרָקִים תַּתָּאִין דְּחַג״ת שֶׁנִּקְרָאִים בּוֹ בְּחִינַת נֵה״י), are according to the stature of the first Partzuf (הֵם כְּשִׁעוּר קוֹמַת פַּרְצוּף הָרִאשׁוֹן). And this second inner Partzuf is called Yenikah (וְזֶה הַפַּרְצוּף הַב׳ הַפְּנִימִי נִקְרָא יְנִיקָה), and it is called the aspect of six extremities (וְנִקְרָא בְּחִינַת ו״ק), for the entire measure of the first Partzuf is according to the measure of the Netzach, Hod, Yesod of this Partzuf (כִּי הֲרֵי כָּל שִׁעוּר פַּרְצוּף הָא׳ הוּא כְּשִׁעוּר נֵה״י שֶׁל פַּרְצוּף זֶה). And it exceeds it by the aspect of Chesed, Gevurah, Tiferet of the totality of Ze’ir Anpin in its completeness (וְעוֹדֵף עָלָיו בְּחִינַת חַג״ת שֶׁל כְּלָלוּת כָּל הַז״א בִּשְׁלֵמוּתוֹ), as we have explained (כְּמוֹ שֶׁבֵּאַרְנוּ). But in the length of the second Partzuf itself there are revealed all six upper extremities (אֲבָל בְּאֹרֶךְ הַפַּרְצוּף הַב׳ עַצְמוֹ יֵשׁ מְגוּלֶּה כָּל ו׳ סְפִירוֹת הָרִאשׁוֹנוֹת). And also in this Partzuf which is called Yenikah (וְגַם בַּפַּרְצוּף הַזֶּה הַנִּקְרָא יְנִיקָה), which is Yetzirah of Ze’ir Anpin (וְהוּא יְצִירָה דְּז״א), and which is Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהוּא חַג״ת דְּז״א), there is one head (יֵשׁ בּוֹ רֹאשׁ אֶחָד).

And it corresponds to the two lower thirds of the Da’at of Gadlut (וְהוּא כְּנֶגֶד ב׳ שְׁלִישֵׁי תַּחְתּוֹנִים שֶׁל הַדַּעַת דְּגַדְלוּת), as will be explained with the help of Hashem (כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳). And also in this second Partzuf of Yenikah there is a Nukvah equal to it in stature (וְגַם בַּפַּרְצוּף הַב׳ הַזֶּה דְּיְנִיקָה יֵשׁ נוּקְבָּא שָׁוָה בְּשָׁוֶה בְּקוֹמָתוֹ), beginning from the end of the first third of the Da’at of Gadlut (מַתְחֶלֶת מִסּוֹף הַשְּׁלִישׁ הָרִאשׁוֹן שֶׁל הַדַּעַת דְּגַדְלוּת), which is called Leah (הַנִּקְרָא לֵאָה). And this Partzuf is called Yeshurun (וְזֶה הַפַּרְצוּף נִקְרָא יְשֻׁרוּן). And behold, when we evaluate these two Partzufim of Ibbur and Yenikah, one within the other (וְהִנֵּה כַּאֲשֶׁר נַעֲרִיךְ ב׳ פַּרְצוּפִים אֵלּוּ שֶׁל עִיבּוּר וִינִיקָה זֶה תּוֹךְ זֶה), it follows that now the stature of Ze’ir Anpin has grown double compared to the beginning (נִמְצָא שֶׁעַתָּה נִגְדַּל קוֹמַת ז״א כִּפְלַיִם מֵרֵאשִׁיתָהּ), in the aspect that the two of them are considered one Partzuf (בִּבְחִינַת הֱיוֹתָן שְׁנֵיהֶן פַּרְצוּף אֶחָד). Clothed one within the other (מְלוּבָּשִׁים זֶה תּוֹךְ זֶה), in the manner explained regarding the two Partzufim of Binah and Tevunah that are made into one Partzuf alone (עַל־דֶּרֶךְ שֶׁנִּתְבָּאֵר בִּב׳ פַּרְצוּפֵי בִּינָה וּתְבוּנָה הַנַּעֲשִׂים פַּרְצוּף אֶחָד לְבַד), and so it is exactly here (וְכֵן הוּא מַמָּשׁ כָּאן).

It follows that the Partzuf of Asiyah of Ze’ir Anpin has not changed at all from what it was at the beginning (נִמְצָא כִּי לֹא נִשְׁתַּנָּה פַּרְצוּף עֲשִׂיָּה דְּז״א כְּלָל מִמַּה שֶּׁהָיָה בָּרִאשׁוֹנָה), except that now this second Partzuf has entered within it (אֶלָּא שֶׁעַתָּה נִכְנַס בּוֹ פַּרְצוּף זֶה הַב׳ בְּתוֹכוֹ), which is greater than it (שֶׁהוּא גָּדוֹל מִמֶּנּוּ). And the totality of both of them together is one great Partzuf (וְכְלָלוּת שְׁנֵיהֶם יַחַד הוּא פַּרְצוּף גָּדוֹל). Afterward, at the time of Gadlut (אַחַ״כ בִּזְמַן הַגַּדְלוּת), three Sefirot of Chokhmah, Binah, Da’at come to him (בָּאִים לוֹ ג׳ סְפִירוֹת חב״ד), and these too are complete ten Sefirot (וְאֵלּוּ הֵם גַּם־כֵּן י׳ סְפִירוֹת שְׁלֵמוֹת), for Chokhmah has three segments (כִּי לַחָכְמָה יֵשׁ לָהּ ג׳ פְּרָקִים), and it is in the aspect of Chokhmah–Chesed–Netzach, the right line (וְהוּא בִּבְחִינַת חח״ן קַו יָמִין), and likewise in the two lines mentioned above (וְכֵן בִּשְׁנֵי הַקַּוִּים הַנַּ״ל). And these are called the Mochin of Gadlut (וְאֵלּוּ נִקְרָאִים מוֹחִין דְּגַדְלוּת), and the second Partzuf begins to clothe it (וּפַרְצוּף הַב׳ הוּא מַתְחִיל לְהַלְבִּישׁוֹ), from the chest of this third Partzuf that is clothed within it (מֵהֶחָזֶה שֶׁל פַּרְצוּף הַג׳ הַזֶּה הַמִּתְלַבֵּשׁ בְּתוֹכוֹ). And the Netzach, Hod, Yesod of this third Partzuf is also as large as the entire stature of this second Partzuf (וְנֵה״י שֶׁל פַּרְצוּף הַג׳ הַזֶּה גַּם־הוּא גָּדוֹל כְּכָל קוֹמַת פַּרְצוּף הַב׳ כֻּלּוֹ).

And behold, now it is found that they are three Partzufim (וְהֲרֵי עַתָּה נִמְצָא שֶׁהֵם ג׳ פַּרְצוּפִים), each one included of ten Sefirot (כָּל אֶחָד כּוֹלֵל מִי׳ סְפִירוֹת), and they are one within the other (וְהֵם זֶה תּוֹךְ זֶה). And they are not equal (וְאֵינָם שָׁוִים), for the smallest and outermost Partzuf of all of them (כִּי הַפַּרְצוּף הַקָּטָן וְהַחִיצוֹן שֶׁבְּכֻלָּם), begins from the chest of this middle second Partzuf and downward until its end (הוּא מַתְחִיל מֵהֶחָזֶה שֶׁל פַּרְצוּף הַב׳ הָאֶמְצָעִי וְעַד סוֹפוֹ). And relative to the third, inner and highest Partzuf of all (וּבְעֶרֶךְ הַפַּרְצוּף הַג׳ הַפְּנִימִי וְהַגָּבוֹהַּ מִכֻּלָּם), it begins from the end of the middle third of its Yesod (הוּא מַתְחִיל מִסּוֹף הַשְּׁלִישׁ הָאֶמְצָעִי שֶׁל הַיְסוֹד שֶׁבּוֹ). And the middle second Partzuf begins to clothe the third, inner and highest Partzuf of all, from its chest until its end (וּפַרְצוּף הַב׳ הָאֶמְצָעִי מַתְחִיל לְהַלְבִּישׁ פַּרְצוּף הַג׳ הַפְּנִימִי וְהַגָּבוֹהַּ מִכֻּלָּם מֵהֶחָזֶה שֶׁלּוֹ וְעַד סוֹפוֹ).

It follows that all that is revealed from the inner Partzuf upward is called the head (נִמְצָא כִּי כָּל הַמְּגוּלֶּה מִן הַפַּרְצוּף הַפְּנִימִי וּלְמַעְלָה נִקְרָא רֹאשׁ), which are the Chokhmah, Binah, Da’at of the total Ze’ir Anpin (שֶׁהֵם חב״ד דְּז״א הַכּוֹלֵל). And all that is revealed from the middle Partzuf upward is called Chesed, Gevurah, Tiferet of the total Ze’ir Anpin (וְכָל הַמְּגוּלֶּה מִן הַפַּרְצוּף הָאֶמְצָעִי וּלְמַעְלָה נִקְרָא חַג״ת דְּז״א הַכּוֹלֵל). And all that is revealed from the first, outer Partzuf, which is entirely revealed, is called Netzach, Hod, Yesod of the total Ze’ir Anpin (וְכָל הַמְּגוּלֶּה מִפַּרְצוּף הָא׳ הַחִיצוֹן שֶׁכֻּלּוֹ מְגוּלֶּה נִקְרָא נֵה״י דְּז״א הַכּוֹלֵל). And these three are called Beri’ah–Yetzirah–Asiyah of Ze’ir Anpin (וְאֵלּוּ ג׳ נִקְרָאִים בְּרִיאָה–יְצִירָה–עֲשִׂיָּה דְּז״א). And the totality of these three Partzufim, one within the other, is called Ze’ir Anpin (וּכְלָלוּת ג׳ פַּרְצוּפִים אֵלּוּ זֶה תּוֹךְ זֶה נִקְרָא ז״א). And this innermost Partzuf of all also has one Nukvah, back to back, equal to it (וְגַם לְזֶה הַפַּרְצוּף הַפְּנִימִי מִכֻּלָּם יֵשׁ נוּקְבָּא אַחַת אֲחוֹר בְּאֲחוֹר שָׁוָה בְּשָׁוֶה עִמּוֹ). And their union is only by kisses (וְהַזִּוּוּג שֶׁלָּהֶם אֵינוֹ אֶלָּא נְשִׁיקִין), because nothing is revealed in them except the three upper ones (כִּי אֵין בָּהֶם מְגוּלֶּה רַק ג״ר). And when they wish to unite in the aspect of their Yesod (וּכְשֶׁהֵם רוֹצִים לְהִזְדַּוֵּג בִּבְחִינַת הַיְסוֹד שֶׁלָּהֶם), it is only through the union of the lower Yesod of all of them, of the aspect of Ibbur (אֵינוֹ אֶלָּא עַל־יְדֵי זִוּוּג הַיְסוֹד הַתַּחְתּוֹן שֶׁבְּכֻלָּם דִּבְחִינַת עִיבּוּר), in the manner explained regarding the Partzufim of Binah and Tevunah when they are included together (עַל־דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּפַרְצוּף בִּינָה וּתְבוּנָה כְּשֶׁנִּכְלָלִים יַחַד).

Discourse 6

שער ל דרוש ו מ״ב

[30:6] Afterward there is a fourth aspect (אַחַ״כ יֵשׁ בְּחִינָה ד׳), and it is the fourth Partzuf (וְהוּא פַּרְצוּף ד׳), and it is Chokhmah (Keter) of Ze’ir Anpin (וְהוּא חָכְמָה (כֶּתֶר) דְּז״א), and it is greater than all of them (וְהוּא גָּדוֹל מִכֻּלָּם). And the third inner Partzuf, which is the highest, clothes this one from its Tiferet and downward (וּפַרְצוּף הַפְּנִימִי הַג׳ הַגָּבוֹהַּ מַלְבִּישׁ לְזֶה מִתּ״ת שֶׁלּוֹ וּלְמַטָּה), in the manner of the others (עַל־דֶּרֶךְ הָאֲחֵרִים). And behold, they are four Partzufim (וְהֲרֵי הֵם ד׳ פַּרְצוּפִים), each one included of ten Sefirot (כָּל אֶחָד כּוֹלֵל מִי׳ סְפִירוֹת), and they are Atzilut–Beri’ah–Yetzirah–Asiyah (וְהֵם אבי״ע). And all of them together are called Ze’ir Anpin (וְכֻלָּם יַחַד נִקְרָאִים ז״א). And in each one of these Partzufim there is male and female within it (וּבְכָל פַּרְצוּף מֵהֶם יֵשׁ בּוֹ זָכָר וּנְקֵבָה), equal in their stature (שָׁוִים בְּקוֹמָתָן), joined together (מְחֻבָּרִים יַחַד). And upon them is clothed one Partzuf included of Ze’ir Anpin and Nukvah (וַעֲלֵיהֶם מְלוּבָּשׁ פַּרְצוּף אֶחָד כּוֹלֵל מִזּו״ן).

It follows that in the manner that we explained regarding the totality of Atzilut (נִמְצָא כִּי עַל־דֶּרֶךְ שֶׁבֵּאַרְנוּ בִּכְלָלוּת הָאֲצִילוּת כֻּלּוֹ), that there is Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah (שֶׁיֵּשׁ א״א וְאו״א וְזו״ן), and each one is included of ten Sefirot (וְכָל אֶחָד כּוֹלֵל מִי׳ סְפִירוֹת), except that this one clothes within that one (אֶלָּא שֶׁזֶּה מִתְלַבֵּשׁ תּוֹךְ זֶה), and a portion remains supernal and revealed in each Partzuf (וְנִשְׁאָר קְצָתוֹ עֶלְיוֹן וּמְגוּלֶּה בְּכָל פַּרְצוּף וּפַרְצוּף). And therefore in Arich Anpin (וְלָכֵן בְּא״א), even though it has ten Sefirot (אַף עַל פִּי שֶׁיֵּשׁ בּוֹ י׳ סְפִירוֹת), we count only the Keter within it (אֵין אָנוּ מוֹנִין בּוֹ אֶלָּא הַכֶּתֶר שֶׁבּוֹ), for that is what is revealed within it (כִּי הוּא הַמְּגוּלֶּה שֶׁבּוֹ). And in this same manner with all the others (וְכַעֲדָ״ז בְּכָל הַשְּׁאָרִים), so is the matter in each and every Partzuf (כֵּן הָעִנְיָן בְּכָל פַּרְצוּף וּפַרְצוּף).

Thus, from the five Partzufim (מִכָּל הַה׳ פַּרְצוּפִים), each one is divided into five Partzufim one within the other (כָּל אֶחָד נֶחְלָק לְה׳ פַּרְצוּפִים זֶה תּוֹךְ זֶה), and understand this very well (וְהָבֵן מְאֹד). And each Partzuf is included of three Sefirot in width Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet, Chokhmah, Binah, Da’at, and so forth (וְכָל פַּרְצוּף כּוֹלֵל מִג׳ סְפִירוֹת בָּרוֹחַב נֵה״י חַג״ת חב״ד וְכוּ׳). And the Keter, even though it is one Sefirah (וְהַכֶּתֶר אַף עַל פִּי שֶׁהוּא סְפִירָה אַחַת), all four Mochin of Chokhmah, Binah, Da’at are included within it, as is known (בָּהּ כּוֹלֵל כָּל ד׳ מוֹחִין דְּחב״ד כַּנּוֹדָע). And within every Partzuf of Atzilut–Beri’ah–Yetzirah–Asiyah of Ze’ir Anpin (וּבְתוֹךְ כָּל פַּרְצוּף דְּאבי״ע דְּז״א), there is clothed within it one Partzuf of Binah (מִתְלַבֵּשׁ בּוֹ פַּרְצוּף אֶחָד דְּבִינָה).

For she too has Atzilut–Beri’ah–Yetzirah–Asiyah (כִּי גַּם הִיא יֵשׁ בָּהּ אבי״ע), and the Asiyah of Binah—her Netzach, Hod, Yesod—are as great as the entire stature of Ze’ir Anpin of Asiyah (וְהָעֲשִׂיָּה דְּבִינָה הֵם נֵה״י שֶׁלָּהּ הַגְּדוֹלִים כְּכָל קוֹמַת ז״א דְּעֲשִׂיָּה), and they clothe the entire stature of the Netzach, Hod, Yesod (וּמִתְלַבְּשִׁים בְּכָל קוֹמַת הַנֵּה״י). And the Yetzirah of Binah, which is her Netzach, Hod, Yesod of Chesed, Gevurah, Tiferet (וְהַיְּצִירָה דְּבִינָה וְהוּא נֵה״י דְּחַג״ת שֶׁלָּהּ), clothes within the second Partzuf, which are the Chesed, Gevurah, Tiferet of Ze’ir Anpin (מִתְלַבֶּשֶׁת בְּפַרְצוּף הַב׳ שֶׁהֵם חַג״ת דְּז״א), and so likewise with all of them (וְכַעֲדָ״ז כֻּלָּם).

And with this you will find (וּבְזֶה תִּמְצָא), that every three Sefirot in every detail of Atzilut are one complete Partzuf in whatever place it may be (כִּי כָּל ג׳ סְפִירוֹת שֶׁבְּכָל פְּרָטֵי הָאֲצִילוּת הֵם פַּרְצוּף אֶחָד גָּמוּר בְּכָל מָקוֹם שֶׁיִּהְיֶה). And thus it ascends from three to three until Ein Sof (וְכֵן עוֹלֶה מִג׳ לְג׳ עַד א״ס), and through this they are included of ten Sefirot (וְעַל־יְדֵי כֵּן הֵם כּוֹלְלִים מִי׳ סְפִירוֹת), for the Netzach, Hod, Yesod clothe within them the end of Chesed, Gevurah, Tiferet, and the end (and the ends of the ends) of Chokhmah, Binah, Da’at (כִּי הַנֵּה״י מִתְלַבְּשִׁים בְּתוֹכָם סוֹף חַג״ת וְסוֹף (וְסוֹפֵי סוֹפֵי) חב״ד), and likewise all of them (וְכַעֲדָ״ז כֻּלָּם). And with this you will understand clearly (וּבְזֶה תָּבִין הֵיטֵב מְפֹרָשׁ), how Ze’ir Anpin grows little by little (אֵיךְ גָּדֵל ז״א מְעַט מְעַט), and he does not change at all (וְאֵינוֹ מִשְׁתַּנֶּה כְּלָל), except that Partzufim enter within him one inside the other (רַק שֶׁנִּכְנָסִים בּוֹ פַּרְצוּפִים זֶה תּוֹךְ זֶה), and through this it appears as though the totality of Ze’ir Anpin has grown (וְעַל־יְדֵי כֵּן נִרְאֶה כְּאִלּוּ גָּדֵל כְּלָלוּת ז״א).

In detailed specificity, each and every Partzuf within it does not change from how it previously was (אַךְ בִּפְרָטוּת כָּל פַּרְצוּף וּפַרְצוּף שֶׁבּוֹ אֵינוֹ מִשְׁתַּנֶּה מִכְּמוֹ שֶׁהָיָה), and thus it follows that the place which was the head of the Partzuf of Asiyah is now the Yesod of Gadlut (וְאִם כֵּן נִמְצָא כִּי הַמָּקוֹם שֶׁהָיָה רֹאשׁ פַּרְצוּף הָעֲשִׂיָּה שָׁם הוּא עַתָּה יְסוֹד דְּגַדְלוּת), and that which was the place of the head of Yenikah is now beneath the throat of the totality of Gadlut (וּמַה שֶּׁהָיָה מְקוֹם רֹאשׁ הַיְּנִיקָה הוּא עַתָּה תַּחַת הַגָּרוֹן דְּכְלָלוּת דְּגַדְלוּת), thus it is found that the throat is the aspect of the head of Yenikah from the outside (נִמְצָא שֶׁהַגָּרוֹן הוּא בְּחִינַת רֹאשׁ הַיְּנִיקָה מִבַּחוּץ), and therefore it has hairs surrounding it (וְלָכֵן יֵשׁ סְבִיבוֹתָיו שְׂעָרוֹת), and it has an inner throat of Gadlut (וְיֵשׁ לוֹ גָּרוֹן דְּגַדְלוּת בִּפְנִים). And likewise, the head of Ibbur is now in the place of the Yesod of Gadlut that is within Tiferet of Yenikah that is within the head of Ibbur (וְכֵן רֹאשׁ הָעִיבּוּר הוּא עַתָּה בִּמְקוֹם יְסוֹד דְּגַדְלוּת שֶׁבְּתוֹךְ ת״ת דְּיְנִיקָה שֶׁבְּתוֹךְ הָרֹאשׁ דְּעִיבּוּר), and this is what is written, that at the entry of the Mochin of Gadlut, the Mochin of Katnut are completely pushed to the throat (וְהוּא מַה שֶּׁכָּתוּב כִּי בִּכְנִיסַת הַמּוֹחִין דְּגַדְלוּת נִדְחִין מוֹחִין דְּקַטְנוּת לְגַרְן לְגַמְרֵי), and understand this well (וְהָבֵן זֶה הֵיטֵב), and they are externalities, for they are the Names Elohim (וְהֵם חִיצוֹנִיּוּת כִּי הֵם שֵׁמוֹת אֱלֹהִים). And through this you will understand how many kinds of Partzufim there are in Rachel (וּבְזֶה תָּבִין כַּמָּה מִינֵי פַּרְצוּפִים יֵשׁ בְּרָחֵל), whether until the chest (אוֹ עַד הֶחָזֶה), or until the Da‘at (אוֹ עַד הַדַּעַת), or until the Keter (אוֹ עַד הַכֶּתֶר), and they are complete Partzufim (וְהֵם פַּרְצוּפִים גְּמוּרִים), one within another (זֶה תּוֹךְ זֶה), and all of them are Rachel in their entirety within one Partzuf (וְכֻלָּם רָחֵל בְּהִכָּלְלָם בְּפַּרְצוּף אֶחָד). And each Partzuf begins from the chest of the inner Partzuf relative to it (וְכָל פַּרְצוּף מַתְחִיל מֵהֶחָזֶה שֶׁבַּפַּרְצוּף הַפְּנִימִי אֵלָיו), whether in particularity or in generality (בֵּין בִּפְרָטוּת בֵּין בִּכְלָלוּת), for every Keter in every Partzuf of Ze’ir Anpin is the aspect of Tiferet within Binah (כִּי כָּל כֶּתֶר שֶׁבְּכָל פַּרְצוּף דְּזְעֵיר אַנְפִּין הוּא בְּחִינַת ת״ת שֶׁבְּבִּינָה).

For the Netzach, Hod, Yesod of the Netzach, Hod, Yesod of Binah are what are called the Asiyah of Binah (כִּי נֵצַח הוֹד יְסוֹד דְּנֵצַח הוֹד יְסוֹד דְּבִּינָה הֵם הַנִּקְרָאִים עֲשִׂיָּה דְּבִּינָה), only its half from the chest and below (חֶצְיָהּ לְבַד מִן הֶחָזֶה וּלְמַטָּה), and it is called the Tzadi of the Tzelem [Image] (וְהוּא נִקְרָא צ׳ דְּצֶלֶם), and it exists in every Partzuf of Ze’ir Anpin, which is called the Netzach, Hod, Yesod of the generality of Ze’ir Anpin (וְהוּא בְּכָל פַּרְצוּף דְּזְעֵיר אַנְפִּין הַנִּקְרָא נֵצַח הוֹד יְסוֹד דְּכְלָלוּת דְּזְעֵיר אַנְפִּין). And its upper half remains upon it in the secret of a surrounding light as Keter (וְחֶצְיוֹ הָעֶלְיוֹן נִשְׁאָרָה עָלָיו בְּסוֹד מַקִּיף כֶּתֶר), and the Lamed–Mem of the Tzelem [Image], as is known (וְל״ם דְּצֶלֶם כַּנּוֹדָע). And the entire stature of Netzach, Hod, Yesod of Asiyah, which is the Netzach, Hod, Yesod of the Netzach, Hod, Yesod of Binah, is as tall as the Asiyah of Ze’ir Anpin and enclothes within it (וְכָל קוֹמַת נֵצַח הוֹד יְסוֹד דְּעֲשִׂיָּה שֶׁהוּא נֵצַח הוֹד יְסוֹד דְּנֵצַח הוֹד יְסוֹד דְּבִּינָה הוּא גָּבוֹהַּ כְּשִׁעוּר עֲשִׂיָּה דְּזְעֵיר אַנְפִּין וּמִתְלַבֵּשׁ בּוֹ). And all of the Yetzirah of Binah, which is the Netzach, Hod, Yesod of Chesed, Gevurah, Tiferet of Binah, is as tall as the entire Yetzirah of Ze’ir Anpin and enclothes within it (וְכָל יְצִירָה דְּבִּינָה שֶׁהִיא נֵצַח הוֹד יְסוֹד דְּחֶסֶד גְּבוּרָה ת״ת דְּבִּינָה הוּא גָּבוֹהַּ כְּכָל יְצִירָה דְּזְעֵיר אַנְפִּין וּמִתְלַבֶּשֶׁת בּוֹ). The Beri’ah of Binah, which is the Netzach, Hod, Yesod of Chokhmah–Binah–Da‘at of Binah, is as tall as the entire Beri’ah of Ze’ir Anpin and enclothes it (הַבְּרִיאָה דְּבִּינָה שֶׁהִיא נֵצַח הוֹד יְסוֹד דְּחָכְמָה בִּינָה דַּעַת דְּבִּינָה הוּא גָּבוֹהַּ כְּכָל בְּרִיאָה דְּזְעֵיר אַנְפִּין וּמַלְבֶּשֶׁת אוֹתָהּ), and the Beri’ah of Binah from its chest and below is entirely within the Gadlut of Ze’ir Anpin (וּבְרִיאָה דְּבִּינָה הוּא מִן הֶחָזֶה שֶׁלָּהּ וּלְמַטָּה הוּא תּוֹךְ הַגַּדְלוּת דְּזְעֵיר אַנְפִּין כֻּלּוֹ). And the upper half of Binah itself is Keter and the Lamed–Mem of the Tzelem [Image] of the Gadlut of Ze’ir Anpin and remains upon the head of Ze’ir Anpin of Gadlut (וְחֶצְיוֹ הָעֶלְיוֹן דְּבִּינָה עַצְמָהּ הוּא כֶּתֶר וְל״ם דְּצֶלֶם דְּגַדְלוּת דְּזְעֵיר אַנְפִּין וְנִשְׁאָר עַל רֹאשׁ זְעֵיר אַנְפִּין דְּגַדְלוּת). And when all five Partzufim of Ze’ir Anpin are enclothed one within another, then a complete and perfect Partzuf is finished, included of all of them (וּכְשֶׁמִּתְלַבְּשִׁין כָּל ה׳ פַּרְצוּפִים דְּזְעֵיר אַנְפִּין זֶה תּוֹךְ זֶה אָז הוּא נִשְׁלָם לְגַמְרֵי פַּרְצוּף גָּמוּר כָּלוּל מִכֻּלָּם).

In the manner of all of Atzilut in its totality, which is one Partzuf including five Partzufim (עַל דֶּרֶךְ הָאֲצִילוּת כֻּלּוֹ בְּכְלָלוֹ שֶׁהוּא פַּרְצוּף אֶחָד כּוֹלֵל ה׳ פַּרְצוּפִים). And understand this very much, how the general and the particular are completely equal (וְהָבֵן זֶה מְאֹד אֵיךְ הַכְּלָל וְהַפְּרָט שָׁוִין לְגַמְרֵי). Also, that all five Partzufim of Rachel which enclothe one within another are called Rachel, a complete Partzuf equal to Ze’ir Anpin (גַּם שֶׁכָּל ה׳ פַּרְצוּפֵי רָחֵל הַמִּתְלַבְּשִׁין זֶה תּוֹךְ זֶה נִקְרָא רָחֵל פַּרְצוּף שָׁלֵם שָׁוֶה אֶל הַז״א), [in the sense that] two kings make use of one crown (ב׳ מְלָכִים מִשְׁתַּמְּשִׁין בְּכֶתֶר א׳). However, every male and female within each and every Partzuf that is within Ze’ir Anpin and Nukvah are equal together (אָמְנָם כָּל זָכָר וּנְקֵבָה שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּזו״ן הֵם שָׁוִים יַחַד), except that the Nukvah begins as a single point (אֶלָּא שֶׁהַנּוּקְבָא תְּחִלָּתָהּ נְקֻדָּה אַחַת), and afterwards she grows further to the measure of three Sefirot—Netzach, Hod, and Yesod (וְאַחַר כָּךְ נִגְדֶּלֶת יוֹתֵר כְּשִׁעוּר ג״ס נה״י), and afterwards, through the second inner Partzuf of her Yenikah which enters into her, she grows until the level of Da‘at (וְאַחַר כָּךְ עַל־יְדֵי פַּרְצוּף הַב׳ הַפְּנִימִי דְּיְנִיקָה שֶׁלָּהּ הַנִּכְנָס בָּהּ הִיא נִגְדֶּלֶת עַד הַדַּעַת), and in this same manner as all that was explained above regarding Ze’ir Anpin (וְכְעֵין זֶה כְּכָל הַנַּ״ל בְּז״א).

Discourse 7

שער ל דרוש ז מ״ב

[30:7] From Discourse Twenty-One concerning the twenty-one mentions of the Tefillin it appears (מִן דְּרוּשׁ כ״א אַזְכָּרוֹת שֶׁל תְּפִלִּין נִרְאֶה), that in the secret of Ibbur, and also before the first Ibbur, there were not even ten complete Sefirot in him from the aspect of Asiyah (כִּי בְּסוֹד הָעִיבּוּר וְגַם קֹדֶם עִיבּוּר רִאשׁוֹן לֹא הָיָה בּוֹ אֲפִלּוּ י׳ סְפִירוֹת שְׁלֵמוֹת דִּבְחִינַת עֲשִׂיָּה), which are Netzach, Hod, Yesod and the two lower thirds of Tiferet (דְּבִחִי׳ עֲשִׂיָּה שֶׁבּוֹ שֶׁהֵם נה״י וּב״ש ת״ת שֶׁבּוֹ), but only the six extremities of Asiyah alone (רַק ו״ק דְּעֲשִׂיָּה שֶׁבּוֹ לְבַד). And that head of his at that time was from the aspect of the six extremities of Asiyah (וְהָיָה הָרֹאשׁ הַהוּא שֶׁלּוֹ אָז מִבְּחִינַת ו״ק דְּעֲשִׂיָּה), and even those six extremities were three included within three (וַאֲפִלּוּ אוֹתָן הַו״ק הָיוּ ג׳ כְּלִילִין בְּג׳). And afterward they grew and he attained the three upper Sefirot of Asiyah within him (וְאַחַר כָּךְ הִגְדִּילוּ וּבָאוּ לוֹ ג״ר דְּעֲשִׂיָּה שֶׁבּוֹ). And so it was in Yenikah: at first there came to him the six extremities of Yetzirah within him, which are called Chesed, Gevurah, Tiferet and the two lower thirds of Da‘at (וְכֵן הָיָה בִּינִיקָה מִתְּחִלָּה בָּאִים ו״ק דִּיצִירָה שֶׁבּוֹ הַנִּקְרָא חַג״ת וּב״ש הַדַּעַת), and afterward they grew and there came to him the three upper Sefirot of Yetzirah within him (וְאַחַר כָּךְ הִגְדִּילוּ וּבָאוּ לוֹ ג״ר דִּיצִירָה שֶׁבּוֹ).

For Ze’ir Anpin never begins except from the aspect of the six extremities, and no more (כִּי לְעוֹלָם אֵין הַז״א מַתְחִיל אֶלָּא בִּבְחִינַת ו״ק וְלֹא יוֹתֵר). And a proof of this is from the recitation of the Shema, which is the Gadlut of the three upper Sefirot of Beri’ah within him (וְרְאָיָה לָזֶה מִק״ש שֶׁהוּא הַגַּדְלוּת דְּג״ר דִּבְרִיאָה שֶׁבּוֹ), for then at first the six extremities come during the time of the recitation of the Shema (וְאָז תְּחִלָּה בָּאִים ו״ק בִּזְמַן ק״ש), and afterward their three upper Sefirot come during the Standing Prayer (וְאַחַר כָּךְ בָּאִים ג״ר שֶׁלָּהֶם בַּעֲמִידָה). And through this you will understand a very deep question (וּבָזֶה תָּבִין עִנְיַן שְׁאֵלָה עֲמֻקָּה מְאֹד), how at first in Ibbur there were only the six extremities (אֵיךְ תְּחִלָּה בָּעִיבּוּר הָיָה מו״ק), and if so, what then grew in Yenikah (וְאִם כֵּן מַה הִגְדִּיל בִּינִיקָה). And one cannot say that an additional expansion was added to him, since at first he was three included within three (וְאֵין לוֹמַר שֶׁנִּתְוֹסֵף בּוֹ הִתְפַּשְּׁטוּת שֶׁמִּתְּחִלָּה הָיָה ג׳ כְּלִיל בְּג׳), for even before the Ibbur it was so, without three within three (שֶׁהֲרֵי גַּם קֹדֶם הָעִיבּוּר הָיָה כָּךְ בִּלְתִּי ג׳ גוֹ ג׳).

And behold, in another place it is written that in Ibbur there were only three of Asiyah and not six extremities (וְהִנֵּה בְּפַעַם אַחֶרֶת מ״כ שֶׁבָּעִיבּוּר הָיָה ג׳ לְבַד דְּעֲשִׂיָּה וְלֹא ו״ק). But the matter is that there were only the six extremities of the Asiyah within him (אַךְ הָעִנְיָן שֶׁהָיוּ ו״ק לְבַד שֶׁל הָעֲשִׂיָּה שֶׁבּוֹ), and he grew and there were formed within him three Mochin of Ibbur (וְהִגְדִּיל וְנַעֲשׂוּ בּוֹ ג׳ מוֹחִין דְּעִיבּוּר), and then the ten Sefirot of Asiyah were completed within him (וְאָז נִשְׁלְמוּ בּוֹ י״ס דְּעֲשִׂיָּה). And so it is in Yenikah and so it is in Gadlut (וְכֵן בִּינִיקָה וְכֵן בְּגַדְלוּת), in such a way that always the aspect of the Mochin within him, even in Asiyah, are with him in the secret of addition (בְּאוֹפֶן כִּי לְעוֹלָם בְּחִינַת הַמּוֹחִין שֶׁבּוֹ אֲפִלּוּ בַּעֲשִׂיָּה הֵם אֶצְלוֹ בְּסוֹד תּוֹסֶפֶת), for his root initially was only the six extremities of Asiyah (כִּי שָׁרְשׁוֹ מִתְּחִלָּה לֹא הָיָה רַק ו״ק דְּעֲשִׂיָּה).

It follows that within Asiyah there are Asiyah, Yetzirah, and Beri’ah (נִמְצָא כִּי בַּעֲשִׂיָּה יֵשׁ עֲשִׂיָּה יְצִירָה בְּרִיאָה), and since Ze’ir Anpin is by nature the aspect of the six extremities in every place (וּלְהִיּוֹת ז״א בְּחִינַת ו״ק בְּכָל מָקוֹם), it was necessary that he first have the Yetzirah of Asiyah, and less than this is impossible (הָיָה מֻכְרָח שֶׁיִּהְיֶה בּוֹ תְּחִלָּה הַיְצִירָה דְּעֲשִׂיָּה וּפָחוֹת מִזֶּה אִי אֶפְשָׁר). Therefore he always takes all the six extremities together and the three upper Sefirot together (עַל כֵּן הוּא לוֹקֵחַ לְעוֹלָם כָּל הַו״ק יַחַד וְהַג״ר יַחַד), whether in Asiyah, or in Yetzirah, or in Beri’ah (בֵּין בַּעֲשִׂיָּה בֵּין בַּיְצִירָה בֵּין בַּבְּרִיאָה). And likewise in Yetzirah there are Beri’ah, Yetzirah, and Asiyah (וְכֵן בַּיְצִירָה יֵשׁ ב״י״ע), and he takes first the Asiyah and Yetzirah of Yetzirah, and afterward the Beri’ah of Yetzirah (וְלוֹקֵחַ תְּחִלָּה עֲשִׂיָּה וִיצִירָה דְּיְצִירָה וְאַחַר כָּךְ בְּרִיאָה דְּיְצִירָה). And likewise in Beri’ah he takes the Asiyah and Yetzirah of Beri’ah together, and afterward the three upper Sefirot which are the Beri’ah of Beri’ah (וְכֵן בַּבְּרִיאָה לוֹקֵחַ עֲשִׂיָּה וִיצִירָה דִּבְרִיאָה יַחַד וְאַחַר כָּךְ ג״ר שֶׁהֵם בְּרִיאָה דִּבְרִיאָה). And after he is completed in all of them, then every aspect of Asiyah is called Asiyah alone and is also called the Netzach, Hod, Yesod within him (וְאַחַר שֶׁנִּשְׁלַם בְּכֻלָּם אָז כָּל בְּחִינַת עֲשִׂיָּה נִקְרָא עֲשִׂיָּה לְבַד וְגַם נִקְרָא נֵצַח הוֹד יְסוֹד שֶׁבּוֹ), and every Yetzirah is called Chesed, Gevurah, Tiferet (וְכָל יְצִירָה נִקְרָא חַג״ת), and every Beri’ah is called Chokhmah–Binah–Da‘at (וְכָל בְּרִיאָה נִקְרָא חב״ד), and this is the general principle of the matter (וְזֶהוּ כְּלָלוּת הָעִנְיָן). And in exactly this manner was the Malkhut, except that she was divided in a different way (וְעַד״ז מַמָּשׁ הָיְתָה הַמַּלְכוּת אֶלָּא שֶׁנֶּחְלְקָה בְּאוֹפֶן אַחֵר), for since her root is the tenth Sefirah (כִּי כֵיוָן שֶׁשָּׁרְשָׁהּ הוּא סְפִירָה עֲשִׂירִית), therefore at first Malkhut takes only the Asiyah of Asiyah (לָכֵן תְּחִלָּה לוֹקַחַת הַמַּלְכוּת דְּעֲשִׂיָּה לְבַד), and afterward, together, all the nine upper Sefirot of Asiyah, on another occasion, in the secret of addition (וְאַחַר כָּךְ יַחַד כָּל ט״ס הָעֶלְיוֹנוֹת דְּעֲשִׂיָּה בְּפַעַם אַחֶרֶת בְּסוֹד תּוֹסֶפֶת). And so it is in the Yetzirah within her, and so it is in the Beri’ah within her (וְכֵן בַּיְצִירָה שֶׁבָּהּ וְכֵן בַּבְּרִיאָה שֶׁבָּהּ). And this is the secret that Ze’ir Anpin is called six points, and she is called one small point (וְז״ס שֶׁז״א נִקְרָא ו׳ נְקוּדוֹת וְהִיא נִקְרֵאת נְקוּדָה קְטַנָּה א׳), and they did not say that he is six Sefirot and she is one Sefirah (וְלֹא אָמְרוּ שֶׁהוּא ו״ס וְהִיא סְפִירָה א׳), because the Sefirot of Asiyah are in the ultimate smallness (כִּי הַסְּפִירוֹת דְּעֲשִׂיָּה הֵם קַטְּנוּת בְּתַכְלִית), and are called a point in relation to a Sefirah (וְנִקְרָא נְקוּדָה בְּעֶרֶךְ הַסְּפִירָה), for it is not called a Sefirah except when it is inclusive of all Atzilut–Beri’ah–Yetzirah–Asiyah (כִּי אֵינָהּ נִקְרֵאת סְפִירָה רַק בִּהְיוֹתָהּ כְּלוּלָה מִכָּל אבי״ע), and when they are only the aspect of Asiyah alone, it is called a point (וּבִהְיוֹתָם בְּחִינַת עֲשִׂיָּה לְבַד נִקְרָא נְקוּדָה).

And understand this very, very well—the matter of “point” in every place, what its meaning is (וְהָבֵן זֶה מְאֹד מְאֹד עִנְיַן נְקוּדָה בְּכָל מָקוֹם מַה עִנְיָנָהּ), that it is the Asiyah of that aspect (שֶׁהִיא עֲשִׂיָּה שֶׁל הַבְּחִינָה הַהִיא). But the term “Sefirah” is when it is complete in all its parts of Atzilut–Beri’ah–Yetzirah–Asiyah (אַךְ לְשׁוֹן סְפִירָה הוּא בִּהְיוֹתָהּ שְׁלֵמָה בְּכָל חֶלְקֵי אבי״ע שֶׁבָּהּ). And understand very well these three distinctions: point, Sefirah, and Partzuf (וְהָבֵן הֵיטֵב ג׳ חֲלוּקוֹת אֵלּוּ נְקוּדָה וּסְפִירָה וּפַּרְצוּף), for a point is the Asiyah within a Sefirah (כִּי נְקוּדָה הִיא עֲשִׂיָּה שֶׁבַּסְּפִירָה), and a Sefirah is the aspect of a Sefirah complete from Atzilut–Beri’ah–Yetzirah–Asiyah within it (וּסְפִירָה הוּא בְּחִינַת הַסְּפִירָה שְׁלֵמָה מֵאבי״ע שֶׁבָּהּ), and a Partzuf is the bond of ten Sefirot, each one of which is complete from Atzilut–Beri’ah–Yetzirah–Asiyah (וּפַּרְצוּף הוּא קֶשֶׁר י״ס וְכָל סְפִירָה מֵהֶם שְׁלֵמָה מֵאבי״ע), and remember this principle very, very much (וּזְכוֹר מְאֹד מְאֹד כְּלָל זֶה). Also know that all these aspects are in the secret of Back-to-Back Light (also know that all these aspects are in the secret of light of the back) (גַּם דַּע כִּי כָּל בְּחִיּוֹת אֵלּוּ הֵם בְּסוֹד אוֹר דְּאָחוֹר), and corresponding to them there are lights of Face-to-Face (וּכְנֶגְדָּן יֵשׁ אוֹרוֹת דְּפב״פ). And this is the matter of the twenty-one mentions of the Tefillin (וְזֶהוּ עִנְיַן כ״א אַזְכָּרוֹת דְּתְּפִלִּין), for Ze’ir Anpin then, in the first Ibbur, had within him seven lower aspects of the Netzach of Ze’ir Anpin, and seven lower aspects of the Hod of Ze’ir Anpin, and seven lower aspects of the Yesod of Ze’ir Anpin (כִּי הַז״א הָיָה בּוֹ אָז בְּעִיבּוּר א׳ ז״ת דְּנֵצַח ז״א וְז״ת דְּהוֹד ז״א וְז״ת דִּיסוֹד ז״א), and all of these are aspects of Asiyah (וְכָל אֵלּוּ בְּחִיּוֹת עֲשִׂיָּה), and they are the twenty-one mentions (וְהֵם כ״א אַזְכָּרוֹת). And these were not removed from Ze’ir Anpin afterward (וְאֵלּוּ לֹא נִסְתַּלְּקוּ מִז״א אַחַר כָּךְ), but on the contrary, more was added within him (אֶלָּא אַדְּרַבָּה נִתְוֹסֵף בּוֹ יוֹתֵר), and Yetzirah enclothed within Asiyah, and Beri’ah within Yetzirah (וּמִתְלַבֶּשֶׁת יְצִירָה תּוֹךְ עֲשִׂיָּה וּבְרִיאָה תּוֹךְ יְצִירָה), and all together are called Ze’ir Anpin (וְהַכֹּל יַחַד נִקְרָא ז״א). And therefore it is necessary that all these aspects be inscribed in the Tefillin (וְעַל כֵּן הוּא מֻכְרָח שֶׁכָּל הַבְּחִיּוֹת יִהְיוּ רְשׁוּמִין בַּתְּפִלִּין), which are the twenty-one mentions of surrounding aspects of the Mochin of Ze’ir Anpin of Ibbur (שֶׁהֵם כ״א אַזְכָּרוֹת דְּבְחִיּוֹת מַקִּיפִין דְּמוֹחִין דְּז״א דְּעִיבּוּר). And afterward there were added within him the three upper aspects of the Netzach, and the three upper aspects of the Hod, and the three upper aspects of the Yesod, and their surrounding lights, which are the two lower thirds of Tiferet, the Keter of the three extremities (וְנִתּוֹסְפוּ בּוֹ אַחַר כָּךְ ג״ר דְּנֵצַח וְג״ר דְּהוֹד וְג״ר דִּיסוֹד וְהַמַּקִּיפִין שֶׁלָּהֶם שֶׁהֵם ב״ש דְּת״ת כֶּתֶר דְּג״ת). And afterward, in Yenikah, there entered into him the seven lower aspects of Chesed, and the seven lower aspects of Gevurah, and the seven lower aspects of Tiferet (וְאַחַר כָּךְ בִּינִיקָה נִכְנְסוּ בּוֹ ז״ת שֶׁל חֶסֶד וְז״ת שֶׁל גְּבוּרָה וְז״ת דְּת״ת), and afterward there were added within him the Mochin, which are the three upper aspects of Chesed, Gevurah, Tiferet (וְאַחַר כָּךְ נִתּוֹסְפוּ בּוֹ הַמּוֹחִין שֶׁהֵם ג״ר דְּחַג״ת). And afterward their surrounding lights, which are the two lower thirds of Da‘at, the Keter of the three middle ones (וְאַחַר כָּךְ הַמַּקִּיפִין שֶׁהֵם ב״ש הַדַּעַת כֶּתֶר דְּג׳ אֶמְצָעִית). And likewise in Gadlut, in the secret of Beri’ah, the seven lower aspects of Chokhmah, and the seven lower aspects of Binah, and the seven lower aspects of Da‘at, during the recitation of the Shema (וְכֵן בְּגַדְלוּת בְּסוֹד הַבְּרִיאָה ז״ת דְּחָכְמָה וְז״ת דְּבִּינָה וְז״ת דְּדַעַת בִּקְרִיאַת שְׁמַע), and afterward the three upper aspects of Chokhmah–Binah–Da‘at during the Standing Prayer (וְאַחַר כָּךְ ג״ר דְּחב״ד בַּעֲמִידָה), and afterward the surrounding lights, which are the Keter of the three upper aspects (וְאַחַר כָּךְ הַמַּקִּיפִין שֶׁהֵם כֶּתֶר שֶׁל ג״ר). And this Keter of the three upper aspects is what is called the true Keter of Ze’ir Anpin (וְזֶהוּ הַכֶּתֶר שֶׁל ג״ר הוּא הַנִּקְרָא כֶּתֶר אֲמִתִּי דְּז״א), and it is called the Keter of the totality of all Ze’ir Anpin (וְנִקְרָא כֶּתֶר דְּכְלָלוּת כָּל הַז״א), and it is not a Keter of particularity (וְאֵינוֹ כֶּתֶר דְּפְּרָטוּת).