The Fourth Gate

The Gate of the Mochin, and It Is Divided into Twelve Chapters

שער הרביעי שער המוחין ויתחלק לי״ב פרקים

Chapter 1

שער כ פרק א מ״ת

[20:1] And let us return to what was stated above (וְנַחֲזוֹר לְעֵיל), and we shall say (וְנֹאמַר), that behold there were explained three aspects of the six extremities (כִּי הִנֵּה נִתְבָּאֲרוּ ג׳ בְּחִינוֹת שֶׁל ו״ק), which are called the kings of the land of Edom (שֶׁהֵם נִקְרָאִים מַלְכֵי אֶרֶץ אֱדוֹם), when they are rectified (אֵימָתַי נִתְקַּנִּים). Now it is necessary to explain another aspect (עַתָּה צָרִיךְ לְבָאֵר עוֹד בְּחִינָה אַחֶרֶת), and that is what was explained by us in many places (וְהוּא מַה שֶּׁנִּתְבָּאֵר אֶצְלֵנוּ בְּהַרְבֵּה מְקוֹמוֹת), that even during the time of pregnancy there are Mochin for Ze’ir Anpin which are the three upper Sefirot (כִּי גַּם בִּזְמַן עִיבּוּר יֵשׁ מוֹחִין אֶל הַז״א שֶׁהֵם ג״ר), except that they are Names of Elohim (אֶלָּא שֶׁהֵם שֵׁמוֹת אֱלֹהִים). And when we measure the four vessels of the Mochin during the twelve months (וְכַאֲשֶׁר נַעֲרִיךְ אֶת ד׳ הַכֵּלִים שֶׁל הַמּוֹחִין בִּזְמַן י״ב חֹדֶשׁ), it is found (נִמְצָא), that in three months a vessel is completed within him that is fit for one Mochin (שֶׁבְּג׳ חֳדָשִׁים נִגְמָר בּוֹ כְּלִי הָרָאוּי לִהְיוֹת בּוֹ מוֹחַ אֶחָד).

And behold (וְהִנֵּה), the vessel of that Mochin is from the aspect of Elohim (כְּלִי הַמּוֹחַ הַהוּא מִבְּחִי׳ אֱלֹהִים), and its numerical value is eighty-six (וְהוּא גִּימַטְרִיָּא פ״ו), like the number mentioned above (כְּמִנְיַן הַנַּ״ל), which is close to the measure of the days that are in three months (שֶׁהוּא קָרוֹב לְשִׁעוּר הַיָּמִים שֶׁיֵּשׁ בְּג׳ חֳדָשִׁים). For then one Mochin-vessel of Elohim is completed (שֶׁאָז נִגְמָר (כְּלִי) מוֹחַ אֶחָד דְּאֱלֹהִים). It is found (וְנִמְצָא), that upon completion of twelve months of pregnancy (שֶׁבִּתְשַׁלּוּם י״ב חֹדֶשׁ עִיבּוּר), four Mochin are completed (נִגְמְרוּ ד׳ מוֹחִין). And all of this is in the aspect of the vessels, whose time is twelve months (וְכָל זֶה בִּבְחִי׳ הַכֵּלִים שֶׁזְּמַנָּם י״ב חֹדֶשׁ).

However, in the aspect of the sparks, whose time is nine months (אֲמְנָם בִּבְחִי׳ הַנִּיצוֹצִין שֶׁזְּמַנָּם ט׳ חֳדָשִׁים), it is in another manner (הוּא בְּאוֹפֶן אַחֵר). For behold (כִּי הִנֵּה), we know (נֵדַע), that the Mochin in their particulars are four (שֶׁהַמּוֹחִין פְּרָטָן ד׳), and in their totality they are three alone (וּבִכְלָלוּתָן הֵם ג׳ לְבַד), which are Chokhmah, Binah, and Da‘at of Ze’ir Anpin (שֶׁהֵם חב״ד דְּז״א). For Da‘at includes Chesed and Gevurah (כִּי הַדַּעַת כּוֹלֵל חו״ג).

It is found (נִמְצָא), that one Mochin from the aspect of the sparks is completed in three months (שֶׁמוֹחַ אֶחָד מִבְּחִי׳ הַנִּיצוֹצוֹת נִגְמָר בְּג׳ חֳדָשִׁים), and three Mochin are completed in nine months (וְג׳ מוֹחִין נִגְמָרִים בְּט׳ חֳדָשִׁים), which is the time of the pregnancy of the sparks (שֶׁהֵם זְמַן עִיבּוּר הַנִּיצוֹצִין). And also for this reason (וְגַם לְסִבָּה זוֹ), our sages of blessed memory said (אָמְרוּ רַז״ל), that at three months the fetus is recognizable (כִּי לְג׳ חֳדָשִׁים נִכָּר הַוָּלָד), because he already has one rectified Mochin (לְפִי שֶׁכְּבָר יֵשׁ לוֹ מוֹחַ אֶחָד מְתוּקָן).

However, I am uncertain regarding what I heard from my teacher of blessed memory (אֲמְנָם אֲנִי מְסֻפָּק מַה שֶּׁשָּׁמַעְתִּי מִמּוֹרִי זל״ה״ה), whether the first Mochin that began to be rectified in the first three months (אִם הַמּוֹחַ הָא׳ שֶׁהִתְחִיל לְהִתְתַּקֵּן בְּג׳ חֳדָשִׁים הָרִאשׁוֹנִים), is the Mochin called Chokhmah because it is first and also because it is the right line (הוּא מוֹחַ הַנִּקְרָא חָכְמָה לִהְיוֹתוֹ רִאשׁוֹן וְגַם שֶׁהוּא קַו יָמִין), or whether it is the Mochin of Da‘at (אוֹ אִם הוּא מוֹחַ הַדַּעַת), which is last, in which is the secret of Chesed and Gevurah that cause the fetus to grow (שֶׁהוּא אַחֲרוֹן אֲשֶׁר בּוֹ סוֹד חו״ג הַמְּגַדְּלִין אֶת הַוָּלָד). And according to the first explanation it appears more likely (וּכְפֵרוּשׁ הָרִאשׁוֹן נִרְאֶה יוֹתֵר), for the right is rectified first, since it is not so much judgments (כִּי הַיָּמִין נִתְתַּקֵּן תְּחִלָּה שֶׁאֵינוֹ כָּל כָּךְ דִּינִין).

And behold (וְהִנֵּה), there are also in the Mochin, which are the three upper Sefirot, aspects of lights as stated above (גַּם יֵשׁ בַּמּוֹחִין שֶׁהֵם הַג״ר בְּחִי׳ אוֹרוֹת כַּנ״ל), for there are three aspects: vessels, sparks, and lights (כִּי ג׳ בְּחִינוֹת הֵם כֵּלִים וְנִיצוֹצִין וְאוֹרוֹת). Therefore set in your mind to understand this introductory matter (לָכֵן שִׂים בְּדַעְתְּךָ לְהָבִין עִנְיַן הַקְדָּמָה זוֹ), for it is necessary for you to understand most of the discourses of Ze’ir Anpin (כִּי הוּא מֻכְרָח לְךָ לְהָבִין רֹב דְּרוּשֵׁי ז״א), and it is an introduction regarding the discourse of the Mochin of smallness and suckling and maturity of Ze’ir Anpin (וְהִיא הַקְדָּמָה בְּעִנְיַן דְּרוּשׁ דְּמוֹחִין דְּקַטְנוּת וִינִיקָה וְגַדְלוּת דְּז״א).

And know (וְדַע), that the essence of Ze’ir Anpin is the aspect of six extremities alone (כִּי עִיקַּר הַז״א הוּא בְּחִי׳ ו״ק לְבַד), in the aspect of the totality of the entire world of Atzilut (בִּבְחִי׳ כְּלָלוּת כָּל עוֹלַם אֲצִילוּת), when the entire world of Atzilut is depicted as a single Partzuf alone (בִּהְיוֹתוֹ כָּל עוֹלַם הָאֲצִילוּת מְצוּיָּר בִּבְחִי׳ פַּרְצוּף אֶחָד לְבַד). However, in the aspect of his own particulars (וְאָמְנָם בִּבְחִי׳ פְּרָטוּת עַצְמוֹ), he is a complete Partzuf that includes all ten Sefirot within him (הוּא פַּרְצוּף שָׁלֵם כּוֹלֵל כָּל י׳ סְפִירוֹת שֶׁבּוֹ). And if so, it is necessary (וְאִם כֵּן מֻכְרָח הוּא), that besides his having the six extremities mentioned above (שֶׁמִּלְּבַד הֱיוֹתוֹ לוֹ ו״ק הַנַּ״ל), he also has within him the aspect of three upper Sefirot (עוֹד יֵשׁ לוֹ בְּחִי׳ ג״ר שֶׁבּוֹ). And this matter is always so (וְעִנְיַן זֶה הוּא לְעוֹלָם), meaning in the three times that exist for Ze’ir Anpin (ר״ל בְּג׳ זְמַנִּים שֶׁיֵּשׁ אֶל הַז״א), which are called pregnancy, suckling, and Mochin, meaning maturity (הַנִּקְרָא עִיבּוּר וִינִיקָה וּמוֹחִין ר״ל דְּגַדְלוּת שֶׁבּוֹ).

For even though we call and introduce the aspect of Mochin into the time of maturity (כִּי אַף עַל פִּי שֶׁאָנוּ קוֹרְאִין וּמַכְנִיסִין (אוֹתוֹ) בְּחִי׳ מוֹחִין אֶל זְמַן הַגַּדְלוּת), it does not mean that in pregnancy and suckling he has no Mochin (אֵינוֹ סִבָּה דְּבְּעִיבּוּר וִינִיקָה אֵין לוֹ מוֹחִין). For it is necessary that he always include within him ten Sefirot (כִּי מֻכְרָח הוּא שֶׁיִּהְיֶה תָּמִיד כּוֹלֵל י׳ סְפִירוֹת שֶׁבּוֹ), among which are the three upper Sefirot that are called Mochin (אֲשֶׁר מִכְּלָלָן הֵם ג״ר שֶׁנִּקְרָאִים מוֹחִין). And the explanation of the matter is this (וּבֵיאוּר הָעִנְיָן דַּע), that in the days of pregnancy and suckling (כִּי בִּימֵי עִיבּוּר וִינִיקָה), when they are still called the smallness of Ze’ir Anpin (אֲשֶׁר עֲדַיִן אָז נִקְרָאִים הַקַּטְנוּת שֶׁל ז״א), he also has within him the aspect of the three upper Sefirot (יֵשׁ בּוֹ גַּם כֵּן בְּחִי׳ ג״ר שֶׁבּוֹ), which are always called by us by the name “Mochin” (שֶׁהֵם תָּמִיד נִקְרָאִים אֶצְלֵנוּ בְּשֵׁם מוֹחִין), aside from the six extremities within him (זוּלַת ו״ק שֶׁבּוֹ).

And behold (וְהִנֵּה), just as it has been explained that within the six extremities there are vessels and sparks and lights, which are three aspects within them (כְּמוֹ שֶׁנִּתְבָּאֵר שֶׁבַּו״ק יֵשׁ כֵּלִים וְנִיצוֹצִין וְאוֹרוֹת שֶׁהֵם ג׳ בְּחִינוֹת שֶׁבָּהֶם). And behold (וְהִנֵּה), the vessels are the limbs in a human being (הַכֵּלִים הֵם הָאֵיבָרִים שֶׁבָּאָדָם), and the sparks are the soul within the external limbs of a human being (וְהַנִּיצוֹצִין הֵם הַנֶּפֶשׁ שֶׁבָּאֵיבָרִים הַחִיצוֹנִים שֶׁבָּאָדָם), which include flesh and sinews and bones (הַכּוֹלְלִים בָּשָׂר וְגִידִין וַעֲצָמוֹת). And the lights are the soul of the internal organs (וְהָאוֹרוֹת הֵם הַנֶּפֶשׁ שֶׁל הָאֵיבָרִים הַפְּנִימִיִּים), which do not contain sinews and bones (שֶׁאֵין בָּהֶם גִידִין וַעֲצָמוֹת), such as the heart and the lungs and the kidneys and the liver and the like (כְּגוֹן הַלֵּב וְהָרֵאָה וְהַכְּלָיוֹת וְהַכָּבֵד וְכַיּוֹצֵא בָּזֶה). And our intention is not only to the level called Nefesh (וְאֵין כַּוָּנָתֵנוּ אֶל נֶפֶשׁ לְבַד), for the term “Nefesh” includes all the levels of spirituality—Nefesh, Ruach, and Neshamah (כִּי שֵׁם נֶפֶשׁ כּוֹלֵל לְכָל חֶלְקֵי רוּחָנִיּוּת נר״ן), (some say: Nefesh, Ruach, Neshamah, Chayah, Yechidah) (נ״א נרנח״י).

And behold (וְהִנֵּה), also in the three upper Sefirot there are these three aspects (גַּם בַּג״ר יֵשׁ בָּהֶם ג׳ בְּחִינוֹת אֵלּוּ), and they are the vessels and the sparks and the lights (וְהֵם הַכֵּלִים וְהַנִּיצוֹצִין וְהָאוֹרוֹת). And they are exactly according to the pattern stated above (וְהֵם מַמָּשׁ עַל דֶּרֶךְ הַנַּ״ל). For the lights are the spirituality—the Nefesh and Ruach and Neshamah (כִּי הָאוֹרוֹת הֵם הָרוּחָנִיּוּת וְהַנֶּפֶשׁ וְהַנְּשָׁמָה), which are in the internal organ (אֲשֶׁר בָּאֵיבָר הַפְּנִימִי שֶׁבּוֹ), which is in the brain itself (שֶׁהוּא בַּמּוֹחַ עַצְמוֹ), which has no aspect of flesh or sinews or bones (שֶׁאֵין בּוֹ בְּחִי׳ בָּשָׂר גִידִין וַעֲצָמוֹת), but is similar to the heart and lungs (אֶלָּא דּוֹמֶה לַלֵּב וְלָרֵאָה). And the sparks are the soul for the external organs of the head (וְהַנִּיצוֹצִין הֵם הַנֶּפֶשׁ אֶל הָאֵיבָרִים הַחִיצוֹנִים שֶׁבָּרֹאשׁ), which include flesh and sinews and bones (שֶׁהֵם כּוֹלְלִים בָּשָׂר וְגִידִין וַעֲצָמוֹת). And the vessels are the organs themselves (וְהַכֵּלִים הֵם הָאֵיבָרִים עַצְמָם). However, the division of the three aspects mentioned above is in this manner at the time of maturity (וְאָמְנָם הִתְחַלְּקוּת ג׳ בְּחִינוֹת הַנַּ״ל עַל דֶּרֶךְ זֶה הוּא בִּזְמַן הַגַּדְלוּת). But at the time of smallness, which are the days of pregnancy and suckling (אַךְ בִּזְמַן הַקַּטְנוּת שֶׁהֵם יְמֵי עִיבּוּר וִינִיקָה), the three aspects mentioned above are divided in another manner (מִתְחַלְּקִים ג׳ בְּחִינוֹת הַנַּ״ל בְּאוֹפֶן אַחֵר).

And this is (וְהוּא), that from the vessels are made the external organs, which are the bones (כִּי מִן הַכֵּלִים נַעֲשִׂין הָאֵיבָרִים הַחִיצוֹנִים שֶׁהֵם הָעֲצָמוֹת), which are called the three cavities of the skull (הַנִּקְרָאִים ג׳ חַלְלֵי דְּגֻלְגַּלְתָּא). These are made from actual dry bones (הַנַּעֲשִׂים מֵעֲצָמוֹת מַמָּשׁ הַיְּבֵשִׁים), and they are formed in the shape of three hollow vessels (וְנַעֲשׂוּ בְּצוּרַת ג׳ כֵּלִים חֲלוּלִין), which are called the three cavities of the skull (הַנִּקְרָאִים ג׳ חַלְלֵי דְּגֻלְגַּלְתָּא). And from the sparks were made three actual membranes (וּמִן הַנִּיצוֹצִין נַעֲשׂוּ ג׳ קְרוּמוֹת מַמָּשׁ), which are inside the three cavities of the skull (שֶׁיֵּשׁ בְּתוֹךְ ג׳ חַלְלֵי דְּגֻלְגַּלְתָּא), which cover over the Mochin as mentioned above (הַחוֹפְפִים עַל הַמּוֹחִין כַּנַּ״ל). And these membranes are those that are always mentioned by us as the Mochin of Elohim (וְאֵלּוּ הַקְּרוּמִין הֵם הַנִּזְכָּרִים אֶצְלֵנוּ תָּמִיד מוֹחִין דְּאֱלֹהִים), since they are the aspect of the two hundred and eighty-eight sparks (לִהְיוֹתָם בְּחִי׳ רפ״ח נִיצוֹצִין), which are judgments (שֶׁהֵם דִּינִין). And because they are judgments (וְלְסִבַּת הֱיוֹתָם דִּינִין), the sparks also descended together with the vessels to the world of Beri’ah (יָרְדוּ הַנִּיצוֹצִין גַּם כֵּן עִם הַכֵּלִים לְעוֹלַם הַבְּרִיאָה), as mentioned in the discourse of the two hundred and eighty-eight sparks (כַּנִּזְכָּר בִּדְרוּשׁ רפ״ח נִיצוֹצִין).

And from the aspect of lights were made the three Mochin themselves (וּמִבְּחִי׳ אוֹרוֹת נַעֲשׂוּ הַג׳ מוֹחִין עַצְמָן), which are like flesh, very soft, like white moisture (שֶׁהֵם כְּעֵין הַבָּשָׂר רַךְ מְאֹד כְּמוֹ לֵיחָה לְבָנָה). And these material Mochin are literally material (וְאֵלּוּ הַמּוֹחִין חוֹמְרִיִּים הֵם מַמָּשׁ חוֹמְרִיִּים), except that they are purer and more refined than the flesh of the other organs (אֶלָּא שֶׁהֵם יוֹתֵר צַחִים וְזַכִּים מִן הַבָּשָׂר שֶׁל שְׁאָר הָאֵיבָרִים). And these material Mochin are made from the aspect of the lights (וְאֵלּוּ הַמּוֹחִין הַחוֹמְרִיִּים הֵם נַעֲשִׂין מִבְּחִי׳ הָאוֹרוֹת), and they are Havayahs literally (וְהֵם הֲוָיוֹת מַמָּשׁ), even in the days of pregnancy and suckling (אֲפִלּוּ בִּימֵי עִיבּוּר וִינִיקָה). And only the membranes are what we always call the Mochin of Elohim of smallness (וְהַקְּרוּמִית לְבַד הֵם הַנִּקְרָאִים אֶצְלֵנוּ תָּמִיד מוֹחִין דְּאֱלֹהִים דְּקַטְנוּת). And remember this very much (וּזְכוֹר זֶה מְאֹד), for they are from the aspect of the sparks, which are the judgments (לִהְיוֹתָם מִבְּחִי׳ הַנִּיצוֹצִין שֶׁהֵם הַדִּינִין), but the Mochin themselves are Names of Havayah (אֲבָל הַמּוֹחִין הֵם שֵׁמוֹת הוי״ה). And behold, all of this is in pregnancy and suckling (וְהִנֵּה כָּל זֶה הוּא בְּעִיבּוּר וִינִיקָה), for in the time of maturity it is in another manner, as explained above (כִּי בִּזְמַן הַגַּדְלוּת הוּא בְּאוֹפֶן אַחֵר כַּנַּ״ל). For the vessels are in the limbs (כִּי הַכֵּלִים הֵם בָּאֵיבָרִים), and the sparks are the soul for the external limbs (וְהַנִּיצוֹצִין הֵם נֶפֶשׁ לָאֵיבָרִים הַחִיצוֹנִים), and the lights are the soul for the internal limbs (וְהָאוֹרוֹת הֵם נֶפֶשׁ לָאֵיבָרִים הַפְּנִימִיִּים). And they are the aspects of Nefesh and Neshamah and complete spirituality (וְהֵם בְּחִי׳ נֶפֶשׁ וּנְשָׁמָה וְרוּחָנִיּוּת גָּמוּר), relative to the material Mochin mentioned above that were made in the time of smallness (אֶל הַמּוֹחִין הַחוֹמְרִיִּים הַנַּ״ל שֶׁנַּעֲשׂוּ בִּזְמַן הַקַּטְנוּת). And these too are the aspect of Names of Havayah, but more elevated and more spiritual than the Havayah-Names of the material Mochin themselves, as explained above (וְהֵם גַּם כֵּן בְּחִי׳ שֵׁמוֹת שֶׁל הוי״ה אֲחֵרִים יוֹתֵר מְעוּלִים וְרוּחָנִיִּים מִן שֵׁמוֹת הוי״וֹת שֶׁל הַמּוֹחִין הַחוֹמְרִיִּים עַצְמָם כַּנַּ״ל).

The general conclusion is (כְּלַל הָעוֹלֶה), that the Mochin of the days of smallness are material Mochin and they are Havayahs (כִּי הַמּוֹחִין דִּימֵי קַטְנוּת הֵם מוֹחִין חוֹמְרִיִּים וְהֵם הוי״וֹת), and their membranes are Names of Elohim (וְקְרוּמֵיהֶם הֵם שֵׁמוֹת אֱלֹהִים). But the Mochin in the time of maturity are not the material ones (אֲבָל הַמּוֹחִין שֶׁבִּזְמַן הַגַּדְלוּת אֵינָם בְּחִי׳ הַחוֹמְרִיִּים), rather they are the soul and spirituality of the Mochin alone (רַק נְשָׁמָה וְרוּחָנִיּוּת הַמּוֹחִין לְבַד). And these Names of the Mochin are drawn from the spirituality of the lights that are in the Mochin of Abba and Imma themselves (אֲשֶׁר אֵלּוּ הַשֵּׁמוֹת שֶׁל הַמּוֹחִין הֵם נִמְשָׁכִים מִן הָרוּחָנִיּוּת שֶׁל הָאוֹרוֹת שֶׁיֵּשׁ בְּמוֹחִין דְּאו״א עַצְמָם). And they also draw from above them, which are Arich Anpin and Atik (וְהֵם מַמְשִׁיכִים גַּם כֵּן מִלְּמַעְלָה מֵהֶם שֶׁהֵם א״א וְעַתִּיק), as will be explained in its place, with Hashem’s help (כְּמוֹ שֶׁכָּתַבְנוּ בִּמְקוֹמוֹ בְּעֶזְרַת ה׳).

It is found (נִמְצָא), that everywhere the aspect of Mochin of maturity is mentioned (כִּי בְּכָל מָקוֹם שֶׁנִּזְכָּר בְּחִי׳ מוֹחִין דְּגַדְלוּת), the intention is not the aspect of the material Mochin (אֵין הַכַּוָּנָה עַל בְּחִי׳ הַמּוֹחִין הַחוֹמְרִיִּים), for these were already made in the days of pregnancy and suckling (כִּי אֵלּוּ כְּבָר נַעֲשׂוּ בִּימֵי עִיבּוּר וִינִיקָה). Rather, the intention is the soul and spirituality of the Mochin that is drawn to him in the days of his maturity (רַק הַכַּוָּנָה הִיא בַּנְּשָׁמָה וְרוּחָנִיּוּת הַמּוֹחִין הַנִּמְשָׁךְ לוֹ בִּימֵי גַדְלוּתוֹ). And remember this principle and do not err (וּזְכוֹר כְּלָל זֶה וְאַל תִּטְעֶה). And it appears to me in my humble opinion (וְנִלְעַד״ד), that the vessels include external and internal limbs (כִּי הַכֵּלִים כּוֹלְלִים אֵיבָרִים חִיצוֹנִים וּפְנִימִיִּים), except that they are divided into two aspects within the vessel (אֶלָּא שֶׁנֶּחְלָקִים לִב׳ בְּחִינוֹת שֶׁיֵּשׁ בַּכְּלִי) (some say: rather, there are two parts in each aspect of the vessels) (נ״א אֶלָּא ב׳ חֲלָקִים יֵשׁ בְּכָל בְּחִי׳ שֶׁבַּכֵּלִים): internal and external, as explained above (פְּנִימִית וְחִיצוֹנִית כַּנַּ״ל). And this itself is the aspect of the external and internal limbs (וְזֶה עַצְמוֹ הוּא בְּחִי׳ הָאֵיבָרִים הַחִיצוֹנִים וְהַפְּנִימִיִּים). And understand this very well, as it appears to my humble opinion (וְהָבֵן זֶה מְאֹד כְּנִלְעַד״ד).

Chapter 2

שער כ פרק ב מ״ת

[20:2] And let us return to the first matter (וְנַחֲזוֹר לְעִנְיָן רִאשׁוֹן), for behold it has already been explained (כִּי הִנֵּה נִתְלַ״ל), how there are three aspects in Ze’ir Anpin or in the Nukvah that require rectification (אֵיךְ ג׳ בְּחִינוֹת יֵשׁ בְּז״א אוֹ בַּנּוּקְבָא לְתַקֵּן), and they are lights, sparks, and vessels (וְהֵם אוֹרוֹת נִיצוֹצִין כֵּלִים). And they entered to be rectified in the secret of pregnancy (וְנִכְנְסוּ לְתַקֵּן בְּסוֹד עִיבּוּר), in the three places that exist in the Partzuf which includes Binah and Tevunah (בִּג׳ הַמְּקוֹמוֹת שֶׁיֵּשׁ בַּפַּרְצוּף הַכּוֹלֵל בִּינָה וּתְבוּנָה). And they are the Yesod of Binah (וְהֵם יְסוֹד דְּבִינָה), and the Yesod of Tevunah (וִיסוֹד דְּתְבוּנָה), and the place of the cleft between one and the other (וּמְקוֹם הַחֶתֶךְ שֶׁבֵּין זוֹ לָזוֹ). And this is the secret of what our sages of blessed memory said (וְז״ס שֶׁאָמְרוּ רַז״ל): in the first three months the fetus dwells in the lower chamber (בְּג׳ חֳדָשִׁים הָרִאשׁוֹנִים הַוָּלָד דָּר בַּמָּדוֹר הַתַּחְתּוֹן), and in the middle three in the middle chamber (וּג׳ אֶמְצָעִיּוֹת בַּמָּדוֹר הָאֶמְצָעִי), and in the last three in the upper chamber (וּג׳ אַחֲרוֹנִים בַּמָּדוֹר הָעֶלְיוֹן).

Behold, these are the three chambers mentioned above (הֲרֵי הֵם ג׳ מְדוֹרִים הַנַּ״ל). And it will also be understood (וְיוּבַן גַּם כֵּן), what is said (מַה שֶּׁנֶּאֱמַר): in the first three months marital relations are difficult for the woman and for the fetus (בְּג׳ חֳדָשִׁים הָרִאשׁוֹנִים תַּשְׁמִישׁ קָשֶׁה לָאִשָּׁה וְלַוָּלָד), and the second three are difficult for the woman but beneficial for the fetus (וְהַב׳ קָשֶׁה לָאִשָּׁה וְיָפֶה לַוָּלָד), and the last three are beneficial for both (וְג׳ אַחֲרוֹנִים יָפֶה לָזֶה וְלָזֶה).

For in the first three months the aspect of marital relations is difficult for the woman and for the fetus (כִּי בְּג׳ חֳדָשִׁים הָרִאשׁוֹנִים בְּחִי׳ הַתַּשְׁמִישׁ קָשֶׁה לָאִשָּׁה וְלַוָּלָד), because the union is below in the Yesod of Tevunah (כִּי הַזִּוּוּג הוּא לְמַטָּה בִּיסוֹד הַתְּבוּנָה). And therefore, since there was already a first act of intercourse there for the sake of pregnancy (וְלָכֵן כֵּיוָן שֶׁכְּבָר הָיְתָה שָׁם בִּיאָה רִאשׁוֹנָה לְצוֹרֶךְ הָעִיבּוּר), it is found that all the unions that took place there from then onward are almost in vain (נִמְצָא שֶׁכָּל הַזִּוּוּגִים שֶׁהָיוּ שָׁם מֵאָז וָאֵילָךְ הֵם כִּמְעַט לְבַטָּלָה), for the first act of intercourse already sufficed for the woman and for the fetus (כִּי כְּבָר הִסְפִּיק לָאִשָּׁה וְלַוָּלָד הַבִּיאָה הָרִאשׁוֹנָה). And the middle three months (וּג׳ חֳדָשִׁים אֶמְצָעִים), then the union is in the place of the cleft (אָז הַזִּוּוּג בִּמְקוֹם הַחֶתֶךְ), and then the union is beneficial for the fetus (וְאָז הַזִּוּוּג הוּא יָפֶה לַוָּלָד), for it is for the sake of the sparks that are there (שֶׁהוּא לְצוֹרֶךְ הַנִּיצוֹצִין אֲשֶׁר שָׁם), but for the woman herself it is difficult (אֲבָל לָאִשָּׁה עַצְמָהּ קָשֶׁה), because there is no aspect of Yesod there that is fit for intercourse and union (לְפִי שֶׁאֵין שָׁם בְּחִי׳ יְסוֹד הָרָאוּי לְבִיאָה וּלְזִוּוּג). And the last three months (וּג׳ חֳדָשִׁים אַחֲרוֹנִים), when the union is in the Yesod of Binah above (אֲשֶׁר הַזִּוּוּג בִּיסוֹד הַבִּינָה לְמַעְלָה), then it is beneficial for the fetus (אָז יָפֶה לַוָּלָד), for they are the aspect of the lights that are there (שֶׁהֵם בְּחִי׳ הָאוֹרוֹת אֲשֶׁר שָׁם), and it is also beneficial for the woman (וְגַם יָפֶה לָאִשָּׁה), for there is Yesod there, which is the place of intercourse and union (אֲשֶׁר שָׁם יְסוֹד שֶׁהוּא מְקוֹם הַבִּיאָה וְהַזִּוּוּג), and she has no pain (וְאֵין לָהּ צַעַר).

And know (וְדַע), that even though we said (כִּי אַף עַל פִּי שֶׁאָמַרְנוּ), that in the middle three the union is in the place of the cleft (שֶׁבְּג׳ הָאֶמְצָעִיּוֹת הַזִּוּוּג הוּא בִּמְקוֹם הַחֶתֶךְ), and in the last three the union is in the Yesod of Binah (וּבְג׳ אַחֲרוֹנִים הַזִּוּוּג הוּא בִּיסוֹד הַבִּינָה), the matter is (הָעִנְיָן הוּא), that in every one of the three aspects of the fetus they ascend upward (כִּי בְּכָל בְּחִי׳ הַג׳ שֶׁל הַוָּלָד עוֹלִין לְמַעְלָה), even the aspect of the vessels (אֲפִלּוּ בְּחִי׳ הַכֵּלִים), from chamber to chamber (מִמָּדוֹר לְמָדוֹר), until the upper chamber (עַד הַמָּדוֹר הָעֶלְיוֹן). And afterward, at the time of birth (וְאַחַ״כ בְּעֵת הַלֵּידָה), the fetus rolls, including all three of them (מִתְגַּלְגֵּל הַוָּלָד כָּלוּל מִשְּׁלָשְׁתָּן), and descends from above to below (וְיוֹרֵד מִלְּמַעְלָה עַד לְמַטָּה), and then is the time of birth (וְאָז הוּא זְמַן הַלֵּידָה).

Chapter 3

שער כ פרק ג מ״ת

[20:3] And now we shall explain the birth—how the Supernal Imma gave birth to Ze’ir Anpin and Nukvah (וְעַתָּה נְבָאֵר הַלֵּידָה אֵיךְ יָלְדָה אִמָּא עִילָאָה אֶת זו״ן). And behold, in the explanation of the prayers regarding the matter of the recitation of the Shema (וְהִנֵּה בְּבֵאוּר שֶׁל הַתְּפִלּוֹת בְּעִנְיַן קְרִיאַת שְׁמַע), it was explained there by us the matter of the birth of the Supernal Imma of Ze’ir Anpin and Nukvah (נִתְבָּאֵר שָׁם אֶצְלֵנוּ עִנְיַן לֵידַת אִמָּא עִילָאָה אֶת זו״ן), in the secret of the six words of “Shema Yisrael” (בְּסוֹד ו׳ תֵּיבוֹת דְּשְׁמַע יִשְׂרָאֵל), see there carefully, for behold it is explained there (עַיֵּן שָׁם הֵיטֵב כִּי הִנֵּה שָׁם נִתְבָּאֵר).

And the secret of the matter is (וְסוֹד הָעִנְיָן הוּא), that behold Ze’ir Anpin is the fetus placed in pregnancy in the womb of Imma (כִּי הִנֵּה הַז״א הוּא הַוָּלָד הַנָּתוּן בְּעִיבּוּר בְּמֵעֵי אִמָּא), which is the nine months of pregnancy (שֶׁהוּא ט׳ חָדְשֵׁי הָעִיבּוּר). And when the nine months of pregnancy were completed (וְכַאֲשֶׁר נִשְׁלְמוּ ט׳ חָדְשֵׁי הָעִיבּוּר), then he was born and went out outside (אָז נוֹלַד וְיָצָא לַחוּץ). However, there is an aspect of birth both in Ze’ir Anpin himself (וְאָמְנָם יֵשׁ בְּחִי׳ לֵידָה בֵּין בְּז״א עַצְמוֹ), and also in the aspect of his Mochin of the time of maturity (וּבֵין בִּבְחִי׳ הַמּוֹחִין שֶׁלּוֹ שֶׁל זְמַן הַגַּדְלוּת), as explained above (כַּנַּ״ל), which are the aspect of the spirituality and souls of the Mochin of Ze’ir Anpin (שֶׁהֵם בְּחִי׳ רוּחָנִיּוּת וּנְשָׁמוֹת הַמּוֹחִין דְּז״א). And the two aspects are equal (וּב׳ הַבְּחִינוֹת שָׁוִין), for it has already been explained by us (כִּי כְּבָר נִתְבָּאֵר אֶצְלֵנוּ), that always the Netzach, Hod, and Yesod of Imma enter and clothe and spread within Ze’ir Anpin himself (כִּי תָּמִיד נִכְנָסִין וּמִתְלַבְּשִׁין נ״ה״י דְּאִמָּא וּמִתְפַּשְּׁטִין תּוֹךְ ז״א עַצְמוֹ), whether in the aspect of the time of pregnancy (בֵּין בִּבְחִי׳ זְמַן עִיבּוּר), or in the aspect of smallness which is the time of suckling (בֵּין בִּבְחִי׳ קַטְנוּת שֶׁהוּא זְמַן יְנִיקָה), or in the time of maturity which is called by us Mochin of maturity (וּבֵין בִּזְמַן הַגַּדְלוּת הַנִּקְרָא אֶצְלֵנוּ מוֹחִין דְּגַדְלוּת), which are the spirituality of the Mochin, as explained above (שֶׁהֵם רוּחָנִיּוּת הַמּוֹחִין כַּנַּ״ל).

And behold, I begin to explain the aspect of the birth of the Mochin of Gadlut [Greatness] of Ze’ir Anpin (וְהִנְנִי מַתְחִיל לְבָאֵר בְּחִי׳ לֵידַת הַמּוֹחִין דְּגַדְלוּת ז״א), which is an aspect of spirituality and souls as above (שֶׁהוּא בְּחִי׳ רוּחָנִית וּנְשָׁמוֹת כַּנַּ״ל), and from it will be explained to you the birth of Ze’ir Anpin itself literally (וּמִמֶּנּוּ יִתְבָּאֵר לְךָ לֵידַת ז״א עַצְמוֹ מַמָּשׁ), for everything is one (כִּי הַכֹּל א׳).

Know (דַּע), that behold the verse said: “When you midwife the Hebrew women and you see upon the stones” (כִּי הִנֵּה הַפָּסוּק אָמַר בְּיַלֶּדְכֶן אֶת הָעִבְרִיּוֹת וּרְאִיתֶן עַל הָאָבְנָיִם), and our Rabbis of blessed memory said (וְאָרְזַ״ל), that “the stones” are the thighs of a woman (כִּי הָאָבְנָיִם הֵם הַיְרֵכַיִם שֶׁל אִשָּׁה), for when she gives birth they become chilled and hardened like stones (שֶׁכַּאֲשֶׁר יוֹלֶדֶת מִצְטַנְּנוֹת וּמִתְקַשּׁוֹת כַּאֲבָנִים), and therefore they are called stones (וְלָכֵן נִקְרָא אָבְנָיִם).

And to understand this (וּלְהָבִין זֶה), we will first explain (נְבָאֵר תְּחִלָּה), what is the matter of birth (מַה עִנְיַן הַלֵּידָה), and who caused it (וּמִי גָּרַם אוֹתָהּ), and the matter is (וְהָעִנְיָן הוּא), that there are many lights there in the belly of Supernal Imma through the pregnancy as above (כִּי יֵשׁ אוֹרוֹת רַבּוֹת שָׁם בְּבֶטֶן אִמָּא עִילָאָה ע״י הָעִיבּוּר כַּנַּ״ל), and this causes (וְזֶהוּ גּוֹרֵם), that the fetus, which is Ze’ir Anpin, wants to go out and be born (שֶׁהַוָּלָד שֶׁהוּא ז״א רוֹצֶה לָצֵאת וְלִוָּלֵד), and since the mouth of her womb is narrow and sealed it is impossible for the fetus to go out from within her (וּלְהִיוֹת פִּי רַחְמָהּ צַר וְסָתוּם אִי אֶפְשָׁר אֶל הַוָּלָד לָצֵאת מִתּוֹכָהּ). Therefore, when the time of birth arrives (לָכֵן כַּאֲשֶׁר בָּא זְמַן הַלֵּידָה), when the time of pregnancy has been completed (שֶׁנִּגְמַר זְמַן הָעִיבּוּר), and the fetus has already been rectified and formed (וּכְבָר נִתְקַן וְנִצְטַיֵּר הָעוּבָּר), then the aspect of the lights and spirituality that are in the Netzach, Hod, Yesod of Imma depart from there (אָז בְּחִי׳ הָאוֹרוֹת וְהָרוּחָנִיּוּת שֶׁיֵּשׁ בְּנ״ה״י דְּאִמָּא מִסְתַּלְּקִין מִשָּׁם), and ascend upward in the body of Imma herself (וְעוֹלִין לְמַעְלָה בְּגוּף אִמָּא עַצְמָהּ), to the place where the fetus stands there in the aspect of pregnancy (בְּמָקוֹם שֶׁהָעוּבָּר עוֹמֵד שָׁם בְּבְחִי׳ עִיבּוּר). And then the lights increase there (וְאָז מִתְרַבִּים שָׁם הָאוֹרוֹת), for behold there is there the light of the Tiferet itself of Imma (כִּי הִנֵּה יֵשׁ שָׁם אוֹר שֶׁל הַתּ״ת עַצְמוֹ דְּאִמָּא), and the lights of the lower half of her body as above (וְהָאוֹרוֹת שֶׁל מַחֲצִית גּוּף הַתַּחְתּוֹן שֶׁלָּהּ כַּנַּ״ל), and all the lights of Ze’ir Anpin and Nukvah which stand there in the secret of the pregnancy (וְכָל הָאוֹרוֹת דְּזו״נ אֲשֶׁר עוֹמְדִין שָׁם בְּסוֹד הָעִיבּוּר), and her belly cannot bear all that abundance of lights (וְאֵין הַבֶּטֶן שֶׁלָּהּ יוֹכֹל לִסְבֹּל כָּל רִבּוּי אוֹרוֹת הָהֵם). And then the lights of the aspect of Imma [Mother] herself, which are the Ba‘al Ha-Bayit [Master of the House], press upon the lights of Ze’ir Anpin and Nukvah, which are not hers, for they are the Oreaḥ [Guest] (וְאָז הָאוֹרוֹת שֶׁל בְּחִי׳ אִמָּא עַצְמָהּ שֶׁהֵם בַּעַל הַבַּיִת הֵם דּוֹחֲקִין אֶת הָאוֹרוֹת שֶׁל זו״נ שֶׁאֵינָם שֶׁלָּהּ שֶׁהוּא אוֹרֵחַ), and they bring it out outside through the mouth of her Yesod (וּמוֹצִיאִין אוֹתוֹ לַחוּץ דֶּרֶךְ פִּי הַיְסוֹד שֶׁלָּהּ), and her womb is split and opened (וְנִבְקָּע וְנִפְתָּח רַחְמָהּ), and the fetus goes out outside (וְיוֹצֵא הַוָּלָד לַחוּץ).

And it is found (וְנִמְצָא), that the ascents and departure of the lights of Netzach, Hod, Yesod of Imma from below to above as above (כִּי עֲלִיּוֹת וְהִסְתַּלְּקוּת אוֹרוֹת דְּנ״ה״י דְּאִמָּא מִלְּמַטָּה לְמַעְלָה כַּנַּ״ל) are for two benefits (הוּא לְב׳ תּוֹעַלִיּוֹת). One (א׳), for the need of the birth as above (לְצֹרֶךְ הַלֵּידָה כַּנַּ״ל), for through their ascent the lights increase there and press the fetus and bring it out outside (כִּי ע״י עֲלִיָּתָן מִתְרַבִּים שָׁם הָאוֹרוֹת וְדּוֹחֲקִין אֶת הָעוּבָּר וּמוֹצִיאִין אוֹתוֹ לַחוּץ). And the second (וְהַב׳), is for the need of the Mochin of Ze’ir Anpin (הוּא לְצֹרֶךְ הַמּוֹחִין דְּז״א), as explained by us (כְּמְבוֹאָר אֶצְלֵנוּ), that they do not enter Ze’ir Anpin except after being clothed in the Netzach, Hod, Yesod of Imma (שֶׁאֵינָם נִכְנָסִים בְּז״א אֶלָּא אַחַר הֱיוֹתָם מְלוּבָּשִׁים בְּנ״ה״י דְּאִמָּא), and therefore they needed to be emptied of their own lights (וְלָכֵן הוּצְרְכוּ לְהִתְרוֹקֵן מִן הָאוֹרוֹת שֶׁלָּהֶם), so that in their place the lights of the Mochin of Ze’ir Anpin would be clothed (כְּדֵי שֶׁיִּתְלַבְּשׁוּ בִּמְקוֹמָם אוֹרוֹת הַמּוֹחִין דְּז״א), for the two aspects of lights—hers and Ze’ir Anpin’s—cannot be there together (כִּי ב׳ בְּחִי׳ הָאוֹרוֹת שֶׁלָּהּ וְשֶׁל ז״א אִי אֶפְשָׁר לִהְיוֹת שָׁם בְּיַחַד). And behold, when the lights of the Netzach, Hod, Yesod of Imma ascend and withdraw (וְהִנֵּה כַּאֲשֶׁר עוֹלִין וּמִסְתַּלְּקִין אוֹרוֹת נ״ה״י דְּאִמָּא), they ascend and stand in the lower half of the Tiferet of Imma herself (הֵם עוֹלִין וְעוֹמְדִין בַּחֲצִי תִּפְאֶרֶת הַתַּחְתּוֹן דְּאִמָּא עַצְמָהּ), for behold there is the standing place of Ze’ir Anpin in the secret of pregnancy (שֶׁהֲרֵי שָׁם הוּא מַעֲמַד ז״א בְּסוֹד הָעִיבּוּר), and they press him outward (וְדוֹחֲקִין אוֹתוֹ לַחוּץ).

And thus it is found (וְאִם כֵּן נִמְצָא), that they stand beneath the place of the chest of Imma (שֶׁהֵם עוֹמְדִין תַּחַת מְקוֹם הֶחָזֶה שֶׁל הָאִמָּא), where the two breasts of the woman stand (שֶׁשָּׁם עוֹמְדִין ב׳ דַּדֵּי הָאִשָּׁה), and behold they perform a third benefit in their ascent upward (וַהֲרֵי הֵם עוֹשִׂין תּוֹעֶלֶת ג׳ בַּעֲלִיָּתָם לְמַעְלָה), for then a great illumination is added (כִּי אָז נִתְוֹסֶפֶת הֶאָרָה גְּדוֹלָה), and those lights protrude outward (וּבוֹלְטִין אוֹתָן הָאוֹרוֹת לַחוּץ), and they become in that place like two breasts (וְנַעֲשִׂים בַּמָּקוֹם הַזֶּה כְּעֵין ב׳ דַּדִּים), and they split open (וְנִבְקָּעִין), and from them emerges the milk to nurse the infant after the birth (וּמֵהֶם יוֹצֵא הֶחָלָב לְהֵינִיק הַוָּלָד אַחַר הַלֵּידָה). And this is the cause and reason why there is not in the man the aspect of two protruding breasts like in the woman (וְזֶהוּ סִבָּה וְטַעַם לָמָּה אֵין בָּאִישׁ בְּחִי׳ ב׳ דַּדִּים בּוֹלְטוֹת כְּמוֹ בָּאִשָּׁה).

And behold this is perceived by the sense of sight (וְהִנֵּה זֶה נִרְגָּשׁ בְּחוּשׁ הָרְאִיָּה), that immediately after the birth the milk flows and goes out through the breasts (שֶׁתֵּכֶף אַחַר הַלֵּידָה זָב הֶחָלָב וְיוֹצֵא דֶּרֶךְ הַדַּדִּים), unlike at the beginning (מַה שֶּׁאֵין כֵּן בַּתְּחִלָּה). And behold it is known (וְהִנֵּה נוֹדַע), that the milk was initially blood (כִּי הִנֵּה הֶחָלָב הוּא דָּם מִתְּחִלָּה), which was below in her womb (שֶׁהָיָה לְמַטָּה בְּרַחְמָהּ), and ascended upward from there to the place of the breasts (וְעָלָה לְמַעְלָה מִשָּׁם עַד מְקוֹם הַדַּדִּים), and was transformed into milk (וְנֶהְפַּךְ לֶחָלָב), for through the ascent of the aforementioned lights upward there (כִּי עַל־יְדֵי עֲלִיַּת הָאוֹרוֹת הַנַּ״ל שָׁם לְמַעְלָה), it causes it to be transformed into milk (גּוֹרֵם שֶׁיִּתְהַפֵּךְ לֶחָלָב). And through this will be understood what our Rabbis of blessed memory said on the verse “A man, if he dies in a tent” (וּבָזֶה יוּבַן מַה שֶּׁאָמְרוּ רַזַ״ל עַל פָּסוּק אָדָם כִּי יָמוּת בְּאֹהֶל), that the Torah is not sustained except in one who puts himself to death over it (אֵין הַתּוֹרָה מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ), for the Torah is Ze’ir Anpin as above (כִּי הַתּוֹרָה הוּא ז״א כַּנַּ״ל), which is the Written Torah (שֶׁהוּא תּוֹרָה שֶׁבִּכְתָב), and its sustenance is the Mochin (וְהַקִּיּוּם שֶׁלּוֹ הֵם הַמּוֹחִין), and the Torah cannot be sustained—so that it will have Mochin that sustain it—except through Binah, which is called “Mi” (Who) as is known (וְאֵין הַתּוֹרָה יְכוֹלָה לְהִתְקַיֵּם לִהְיוֹת לָהּ מוֹחִין הַמְקַיְּמִין אוֹתָהּ אֶלָּא ע״י בִּינָה הַנִּקְרֵאת מִי כַּנּוֹדָע), which puts itself to death for the sake of the Torah (אֲשֶׁר הִיא מְמִיתָה עַצְמָהּ בִּשְׁבִיל הַתּוֹרָה), for her Netzach, Hod, Yesod withdraw their lights (כִּי נ״ה״י שֶׁלָּהּ מִסְתַּלְּקִין הָאוֹרוֹת שֶׁלָּהֶם), and they remain like dead—vessels without bones and a body without a soul (וְנִשְׁאָרִין כְּמֵתִים כֵּלִים בְּלִי עֲצָמוֹת וְגוּף בְּלִי נְשָׁמָה), and she does so for the sake of the Torah, which is Ze’ir Anpin (וְעוֹשָׂה כֵן בִּשְׁבִיל הַתּוֹרָה שֶׁהוּא ז״א), so that the Mochin, which are its sustenance, will be clothed within her (כְּדֵי שֶׁיִּתְלַבְּשׁוּ בְּתוֹכָהּ הַמּוֹחִין שֶׁהֵם הַקִּיּוּם שֶׁלּוֹ), and see below the matter of this clothing—what its nature is (וְעַיֵּן לְקַמָּן עִנְיַן הַהִתְלַבְּשׁוּת הַזֹּאת מַה עִנְיָנוֹ).

This is also the secret of the aforementioned verse (גַּם זֶה סוֹד הַפָּסוּק הַנַּ״ל), “And he said, when you midwife the Hebrew women and you see upon the stones” (וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת הָעִבְרִיּוֹת וּרְאִיתֶן עַל הָאָבְנָיִם), for behold at the time of birth the lights withdraw from the thighs of the woman, which are her Netzach–Hod (כִּי הִנֵּה בְּעֵת זְמַן הַלֵּידָה מִסְתַּלְּקִין הָאוֹרוֹת מִן הַיְרֵכַיִם שֶׁל הָאִשָּׁה שֶׁהֵם נ״ה שֶׁלָּהּ), and they remain cold and dry like stones (וְנִשְׁאָרִים קָרִים וִיבֵשִׁים כָּאֲבָנִים), like the thighs of a person at his death (כְּמוֹ יַרְכֵי הָאָדָם בְּמוֹתוֹ), for behold the lights within him, which are spirituality, are like fire, in the secret of “The candle of Hashem is the soul of man” (כִּי הִנֵּה הָאוֹרוֹת שֶׁבְּתוֹכוֹ שֶׁהוּא רוּחָנִיּוּת הוּא כְּמוֹ אֵשׁ בְּסוֹד נֵר ה׳ נִשְׁמַת אָדָם), and because of this the person is warm while it is within him, and after he dies he becomes cold and hard (וּמֵחֲמַת זֶה הָאָדָם בְּעוֹדֶנּוּ בּוֹ וְאַחַר שֶׁמֵּת מִתְקָרֵר וּמִתְקַשֶּׁה), therefore the verse called the Netzach–Hod of the woman at the time of her birth “stones,” for the aforementioned reason (לָכֵן קָרָא הַפָּסוּק הַזֶּה לְנ״ה שֶׁל הָאִשָּׁה בְּעֵת לֵידָתָהּ אֲבָנִים לַטַּעַם הַנַּ״ל).

It is also for another reason, as is known from the Zohar and the Tikkunim (גַּם הוּא לְסִבַּת טַעַם אַחֵר כַּנּוֹדָע מִזֹּהַר וּמִתִּקּוּנִים), for Chesed, Gevurah, Tiferet are called fathers, and Netzach, Hod, Yesod are called sons (כִּי חַג״ת הֵם אָבוֹת וְנ״ה״י נִקְרָאִים בָּנִים), therefore they are called “stones,” from the expression “sons” (לָכֵן נִקְרְאוּ אֲבָנִים מִלְּשׁוֹן בָּנִים). Another, third reason (עוֹד טַעַם ג׳), is that her Netzach, Hod, Yesod return to become the aspect of a body for Ze’ir Anpin and Nukvah, who are the sons of Tevunah, when they clothe within them (כִּי נ״ה״י שֶׁלָּהּ חוֹזְרִין לְהֵעָשׂוֹת בְּחִי׳ הַגּוּף אֶל זו״נ שֶׁהֵם בְּנֵי הַתְּבוּנָה כַּאֲשֶׁר מִתְלַבְּשִׁין בְּתוֹכָם).

Chapter 4

שער כ פרק ד מ״ב

[20:4] Five inner and five surrounding within vessels (ה׳ פְּנִימִים וְה׳ מַקִּיפִים בְּכֵלִים), and corresponding to them in the lights are three vessels of Ze’ir Anpin (וְכְּנֶגְדָּן בָּאוֹרוֹת ג׳ כֵּלִים דְּז״א), and corresponding to them are three garments of Imma to clothe three kinds of Mochin (וְכְּנֶגְדָּן ג׳ לְבוּשִׁין אִמָּא לְהַלְבִּישׁ ג׳ מִינֵי מוֹחִין), which themselves are garments for the three kinds of Neshamah within Nefesh–Ruach–Neshamah (שֶׁגַּם הֵם לְבוּשִׁין אֶל ג׳ מִינֵי נְשָׁמָה שֶׁבְּנר״ן). And in this manner there will also be three garments of Abba to clothe three kinds of Mochin (וְעַל דֶּרֶךְ זֶה יִהְיֶה גַּם כֵּן ג׳ לְבוּשִׁין אַבָּא לְהַלְבִּישׁ ג׳ מִינֵי מוֹחִין), which themselves are garments for the three kinds of Chayah within Nefesh–Ruach–Neshamah (שֶׁגַּם הֵם לְבוּשִׁין אֶל ג׳ מִינֵי חַיָּה שֶׁבְּנר״ן). And in this manner there will also be three garments of Arich Anpin for the three kinds of Yechidah, etc. (וְעַל דֶּרֶךְ זֶה יִהְיֶה גַּם כֵּן ג׳ לְבוּשִׁין א״א לְג׳ מִינֵי יְחִידָה כו׳), and corresponding to them are the surrounding lights (וְכְּנֶגְדָּן הַמַּקִּיפִין). It is found that the externality are the vessels (נִמְצָא שֶׁהַחִיצוֹנִיּוּת הֵם הַכֵּלִים), and the internality are the three Mochin mentioned above which are also garments (וְהַפְּנִימִיּוּת הֵם הַג׳ מוֹחִין הַנַּ״ל שֶׁגַּם הֵם לְבוּשִׁין), and therefore sometimes the Nefesh is called internality (וְלָכֵן לִפְעָמִים נִקְרָא הַנֶּפֶשׁ פְּנִימִיּוּת), and sometimes also the Mochin are called internality (וְלִפְעָמִים גַּם הַמּוֹחִין נִקְרָאִים פְּנִימִיּוּת). And know that the inner garments are not the Mochin themselves (וְדַע שֶׁהַלְּבוּשִׁין הַפְּנִימִיִּים אֵינָם הַמּוֹחִין עַצְמָם), but rather the three cavities of the skull (אֶלָּא ג׳ חַלְלֵי דְּגַלְגַּלְתָּא).

The state of smallness on the night of Passover is the state of suckling, and it also includes pregnancy (הַקַּטְנוּת בְּלֵיל פֶּסַח הוּא הַיְנִיקָה וּבוֹ כּוֹלֵל גַּם הָעִיבּוּר), and likewise in the second state of smallness it is the suckling and it also includes the smallness of pregnancy (וְכֵן בְּקַטְנוּת שֵׁנִי הוּא הַיְנִיקָה וְכוֹלֵל גַּם קַטְנוּת דְּעִיבּוּר). And it is found that in the fetus of Ze’ir Anpin, in pregnancy, there is made for him a Tzelem [Image] of the third Tevunah (וְנִמְצָא שֶׁבְּהַוָּלָד ז״א בְּעִיבּוּר נַעֲשֶׂה לוֹ צֶלֶם דְּתְבוּנָה שְׁלִישִׁית), and in suckling a Tzelem [Image] of the second Tevunah (וּבִּינִיקָה צֶלֶם דְּתְבוּנָה שְׁנִיָּה), and in maturity a Tzelem [Image] of the first Tevunah (וּבְּגַדְלוּת צֶלֶם דְּתְבוּנָה א׳), and afterward pregnancy is a Tzelem [Image] in Binah—third (וְאַחַ״כ עִיבּוּר צֶלֶם בְּבִינָה ג׳), and in suckling a Tzelem [Image] in Binah—second (וּבִּינִיקָה צֶלֶם בְּבִינָה ב׳), and in maturity a Tzelem [Image] in the first Binah (וּבְּגַדְלוּת צֶלֶם בְּבִינָה רִאשׁוֹנָה). And it is found that the three vessels of Tevunah are pregnancy, suckling, and Mochin (וְנִמְצָא שֶׁג׳ כֵּלִים דְּתְבוּנָה הֵם עִיבּוּר יְנִיקָה וּמוֹחִין), and likewise the three vessels of Binah are pregnancy, suckling, and Mochin (וְכֵן ג׳ כֵּלִים דְּבִינָה הֵם עִיבּוּר וְיְנִיקָה וּמוֹחִין).

Tzemach—according to my humble understanding—it appears that we should understand together with what was said in the secret of the chapters of pregnancy (צֶמַח נִלְע״ד שֶׁנָּבִין עִם מַה שֶּׁנֶּאֱמַר בְּסוֹד פִּרְקֵי הָעִיבּוּר), and that is that this Binah which corresponds to the second Tevunah is called Binah second (וְהוּא שֶׁבִּינָה זוֹ שֶׁהִיא נֶגֶד תְּבוּנָה ב׳ נִקְרֵאת בִּינָה ב׳), and that which corresponds to the third Tevunah is called Binah third (וּמַה שֶּׁהוּא נֶגֶד תְּבוּנָה ג׳ נִקְרֵאת בִּינָה ג׳).

Chapter 5

שער כ פרק ה מ״ק

On the matter of Ze’ir Anpin and Nukvah in its proper configuration

ענין זו״ן על מתכונתו

[20:5] And behold, it has already been explained to us in the previous discourses that there is the Partzuf of Supernal Binah of Ehyeh of Yodin, and the Partzuf of Tevunah of S״G (וְהִנֵּה נִתְבָּאֵר לָנוּ בִּדְרוּשִׁים שֶׁעָבְרוּ כִּי יֵשׁ פַּרְצוּף בִּינָה עִילָאָה דְּאֶהְיֶה דְּיוּדִי״ן וּפַּרְצוּף תְּבוּנָה דְּסַ״ג), and we shall now speak of the Partzuf of Tevunah of S״G alone (וְנְדַבֵּר עַתָּה בְּפַּרְצוּף תְּבוּנָה דְּסַ״ג לְבַדָּהּ), which has within it Keter–Chokhmah–Binah and three Tevunot as above (אֲשֶׁר יֵשׁ בָּהּ כַּח״ב וְג׳ תְּבוּנוֹת כַּנַּ״ל). And it has already been explained to us that the upper externality becomes internality in the lower (וּכְבָר נִתְבָּאֵר לָנוּ כִּי הַחִיצוֹנִיּוּת הָעֶלְיוֹן נַעֲשֶׂה פְּנִימִיּוּת בַּתַּחְתּוֹן), and all of this is in the aspect of vessels (וְכָל זֶה בִּבְחִי׳ כֵּלִים). And behold Ze’ir Anpin and Nukvah are not able to receive their illumination in the aspect of their Neshamah except through the middle externality of Tevunah, which clothes within their internality in the secret of Mochin, as is known (וְהִנֵּה זו״נ אֵינָן יְכוֹלִין לְקַבֵּל הֶאָרָתָן בִּבְחִי׳ נִשְׁמָתָן אֶלָּא בְּאֶמְצָעִית חִיצוֹנִיּוּת הַתְּבוּנָה שֶׁנִּתְלַבֵּשׁ תּוֹךְ פְּנִימִיּוּתָן בְּסוֹד מוֹחִין כַּנּוֹדָע).

However, there are many aspects in the lights of the Neshamah, which are Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְאָֽמְנָם יֵשׁ כַּמָּה בְּחִינוֹת בְּאוֹרוֹת הַנְּשָׁמָה וְהֵם נרנח״י), and there are also many aspects of Tevunah and many aspects of Binah, etc. (גַּם יֵשׁ כַּמָּה בְּחִינוֹת תְּבוּנָה וְכַמָּה בְּחִינוֹת בִּינָה כו׳). And it is found that sometimes there are in Ze’ir Anpin all five aspects of the lights of Nefesh, Ruach, Neshamah, Chayah, Yechidah entirely through the middle part of Tevunah (וְנִמְצָא כִּי לִפְעָמִים יֵשׁ בְּז״א ה׳ בְּחִינוֹת אוֹרוֹת נרנח״י הַנַּ״ל כֻּלָּם ע״י אֶמְצָעִית חֵלֶק הַתְּבוּנָה), and sometimes all of them through the middle of Binah (וְלִפְעָמִים כֻּלָּם בְּאֶמְצָעִית הַבִּינָה), and sometimes through the middle of Arich Anpin (וְלִפְעָמִים ע״י אֶמְצָעִית א״א). However, know (וְאָמְנָם דַּע), that when we say that they take all of them through the middle of Tevunah (כְּשֶׁאָנוּ אוֹמְרִים שֶׁלוֹקְחִין כֻּלָּם בְּאֶמְצָעִית תְּבוּנָה), the intention is also from Yisrael-Saba (ר״ל וְגַם מִיש״ס), and likewise when we say that they take through Binah (וְכֵן כְּשֶׁאָנוּ אוֹמְרִים שֶׁלוֹקְחִין ע״י הַבִּינָה), the intention is also from Supernal Abba (ר״ל וְגַם מֵאַבָּא עִילָאָה).

And the explanation of the matter is (וּפֵרוּשׁ הָעִנְיָן הוּא), that behold all these aspects are drawn from the Zivug [Union] of Abba and Imma (כִּי הֲלֹא כָּל בְּחִינוֹת אֵלּוּ הֵם נִמְשָׁכִין מִזִּוּוּג או״א), and therefore it is necessary that in each of these five aspects, which are Nefesh, Ruach, Neshamah, Chayah, Yechidah, there be within them a portion of Abba and Imma (וְאִם כֵּן צָרִיךְ שֶׁבְּכָל בְּחִי׳ מֵאֵלּוּ הַה׳ שֶׁהֵם נרנח״י יִהְיֶה בָּהֶם חֵלֶק או״א). But know a great principle (אֲבָל דַּע כְּלָל גָּדוֹל), that the Nefesh alone is inclusive of all five Nefesh, Ruach, Neshamah, Chayah, Yechidah (כִּי הַנֶּפֶשׁ לְבַדָּהּ כְּלוּלָה מִכָּל ה׳ נרנח״י), and all of them are Nefesh alone (וְכֻלָּם נֶפֶשׁ לְבַד). And similarly there are five aspects and all of them are called Ruach (וְדֻגְמָתָן ה׳ בְּחִינוֹת וְכֻלָּם נִקְרָאִים רוּחַ), and likewise in Neshamah (וְכֵן בַּנְּשָׁמָה), and likewise in Chayah (וְכֵן בַּחַיָּה), and likewise in Yechidah (וְכֵן בַּיְּחִידָה). And it is known that Ze’ir Anpin in its entirety is called Ruach (וְנוֹדָע כִּי הַז״א כֻּלּוֹ נִקְרָא רוּחַ), and there are within it Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְיֵשׁ בּוֹ נרנח״י), and within its Nefesh there are five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah (וּבְנֶפֶשׁ שֶׁלּוֹ יֵשׁ בָּהּ ה׳ בְּחִינוֹת נרנח״י), and likewise the Ruach, and so on (וְכֵן הָרוּחַ כו׳). In such a manner (בְּאֹפֶן), that there are five aspects, each one inclusive of five, which are twenty-five aspects (שֶׁהֵם ה׳ בְּחִינוֹת כָּל א׳ כְּלוּלָה מֵה׳ שֶׁהֵם כ״ה בְּחִינוֹת), and all of them are called Ruach alone (וְכֻלָּם נִקְרָאִים רוּחַ לְבַד). And likewise there are twenty-five aspects in Nukvah, and all of them are called Nefesh (וְכֵן כ״ה בְּחִינוֹת בַּנּוּקְבָּא וְכֻלָּם נִקְרָאִים נֶפֶשׁ).

However, we shall explain the matter of Ze’ir Anpin, and from there you will infer to the others (אָמְנָם נְבָאֵר עִנְיַן ז״א וּמִשָּׁם תַּקִּישׁ אֶל הַשְּׁאָר), behold there are three vessels in Ze’ir Anpin: external, middle, and internal (הִנֵּה ג׳ כֵּלִים יֵשׁ בְּז״א חִיצוֹן וְאֶמְצָעִי וּפְנִימִי), and there is no limb and limb that does not have these three aspects (וְאֵין לְךָ אֵבֶר וָאֵבֶר שֶׁאֵין בּוֹ ג׳ בְּחִינוֹת אֵלּוּ), the thickness of the external from the side of the back (עֹבִי הַחִיצוֹן מִצַּד אָחוֹר), and the thickness of the internal from the side of the front (וְעֹבִי הַפְּנִימִי מִצַּד הַפָּנִים), and that which is between them in the secret of the middle (וּמַה שֶּׁבֵּינֵיהֶם בְּסוֹד אֶמְצָעִי).

However, these three roots of the vessels— the external of all of them—its vitality is drawn from the liver (אַךְ ג׳ שָׁרְשֵׁי כֵּלִים אֵלּוּ הַחִיצוֹן שֶׁבְּכֻלָּם נִמְשָׁךְ חַיּוּתוֹ מִן הַכָּבֵד), through the veins of the liver through which it sends the nourishment, which is the blood, to that external (ע״י וְרִידֵי הַכָּבֵד שֶׁבָּהֶם שׁוֹלֵחַ הַמָּזוֹן שֶׁהוּא הַדָּם אֶל אוֹתוֹ הַחִיצוֹן). And the middle vessel draws its vitality from the heart (וְהַכְּלִי הָאֶמְצָעִי נִמְשָׁךְ חַיּוּתוֹ מִן הַלֵּב), through the pulsating arteries that extend from the heart (ע״י עוֹרָקִים הַדּוֹפְקִים הַנִּמְשָׁכִים מִן הַלֵּב), through which it sends the nourishment—the spiritual vitality—like a fine and refined breath (שֶׁבָּהֶם שׁוֹלֵחַ הַמָּזוֹן הַחַיּוּת הָרוּחָנִי כְּעֵין רוּחַ דַּק וָזַךְ), and it too is an aspect of material blood (וְהוּא בְּחִינַת דָּם חוֹמְרִי גַּם כֵּן), except that it returned and became refined in the heart (אֶלָּא שֶׁחָזַר וְנִזְדַּכֵּךְ בַּלֵּב), as is known (כַּנּוֹדָע), for the liver sends the actual blood to every limb and limb (כִּי הַכָּבֵד שׁוֹלֵחַ הַדָּם הַמַּמָּשִׁי אֶל כָּל אֵבֶר וָאֵבֶר), and the choicest of it it sends to the heart (וְהַיּוֹתֵר מְבוּחָר שׁוֹלֵחַ אֶל הַלֵּב), and then the heart returns and refines it (once more) (וְאָז הַלֵּב חוֹזֵר וּמְזַכְּכוֹ פַּעַם ב׳), and within it there is made an aspect of refined spiritual blood (וְנַעֲשֶׂה בּוֹ בְּחִינַת דָּם רוּחָנִי זַךְ), and it sends it to the middle vessel of each and every limb (וּמְשַׁלְּחוֹ אֶל הַכְּלִי הָאֶמְצָעִי שֶׁבְּכָל אֵבֶר וָאֵבֶר). And afterward the heart sends the most refined spiritual blood to the brain (וְאַחַ״כ הַלֵּב שׁוֹלֵחַ דָּם רוּחָנִי הַיּוֹתֵר זַךְ אֶל הַמֹּחַ), and there it returns and becomes refined a third time (וְשָׁם חוֹזֵר וְנִזְדַּכֵּךְ פַּעַם ג׳), and then the brain sends it to the internal vessel of the limb (וְאָז שׁוֹלְחוֹ הַמֹּחַ אֶל הַכְּלִי הַפְּנִימִי שֶׁל הָאֵבֶר), through sinews that extend from the brain, as is known (דֶּרֶךְ גִּידִין הַנִּמְשָׁכִים מִן הַמֹּחַ כַּנּוֹדָע), and that refined spirituality is called the power of sensation (וְאוֹתוֹ הָרוּחָנִיּוּת הַזַּךְ נִקְרָא כֹּחַ הַהַרְגָּשָׁה). However, the common element among the three is that all of them are types of blood, except that this one is refined from that one, and that one is refined from the other (אָמְנָם הַצַּד הַשָּׁוֶה שֶׁבִּשְׁלָשְׁתָּן שֶׁכֻּלָּם הֵם מִינֵי דָּם אֶלָּא שֶׁזֶּה מְזֻכָּךְ מִזֶּה וְזֶה מְזֻכָּךְ מִזֶּה).

And behold, within these three roots—which are brain, heart, and liver (וְהִנֵּה בְּתוֹךְ ג׳ שָׁרָשִׁים אֵלּוּ שֶׁהֵם מֹחַ לֵב כָּבֵד), which are the three roots of the three aspects of the vessels of every limb and limb as mentioned above (אֲשֶׁר הֵם ג׳ שָׁרָשֵׁי ג׳ בְּחִינוֹת הַכֵּלִים שֶׁל כָּל אֵבֶר וָאֵבֶר כַּנַּ״ל), behold within them is Nefesh–Ruach–Neshamah (הִנֵּה בְּתוֹכָם הוּא נר״ן). And thus it is found that the Nefesh dwells in the liver (וְאִם כֵּן נִמְצָא כִּי הַנֶּפֶשׁ שׁוֹרָה בַּכָּבֵד), and from its middle it sends its illuminations to the external vessels through the veins of the blood, as mentioned (וּבְאֶמְצָעִיתוֹ מְשַׁלַּח הֶאָרוֹתֶיהָ אֶל הַכֵּלִים הַחִיצוֹנִים ע״י וְרִידֵי הַדָּם כַּנִּזְכָּר), and thus it is found that the lights of the Nefesh shine in the external vessel (וְאִם כֵּן נִמְצָא כִּי אוֹרוֹת הַנֶּפֶשׁ יָאִירוּ בַּכְּלִי הַחִיצוֹן). And the Ruach dwells in the heart (וְרוּחַ שׁוֹרָה בַּלֵּב), and from its middle it sends splendorous illuminations to the middle vessels through the pulsating arteries, as mentioned above (וּבְאֶמְצָעִיתוֹ שׁוֹלֵחַ פְּאֵרוֹת הֶאָרוֹתָיו אֶל הַכֵּלִים הָאֶמְצָעִיִּים ע״י הָעוֹרָקִים הַדּוֹפְקִים כַּנַּ״ל). And the brain—within it the Neshamah dwells (וְהַמֹּחַ שׁוֹרָה בּוֹ הַנְּשָׁמָה), and from its middle the Neshamah sends splendorous illuminations to the inner vessels through the sinews, as mentioned above (וּבְאֶמְצָעִיתוֹ שׁוֹלֵחַ הַנְּשָׁמָה פְּאֵרוֹת הֶאָרוֹתֶיהָ אֶל הַכֵּלִים הַפְּנִימִיִּים ע״י הַגִּידִין כַּנַּ״ל). However, corresponding to Chayah and Yechidah there are no further aspects of vessels of Ze’ir Anpin corresponding to them (וְאָמְנָם נֶגֶד חַיָּה וִיחִידָה אֵין עוֹד בְּחִי׳ כֵּלִים דְּז״א כְּנֶגְדָּן), because their light is great and no vessel can endure their light (כִּי אוֹרָם גָּדוֹל וְאֵין כְּלִי סוֹבֵל אוֹרָם).

However, the Chayah—its inner aspect clothes within the Neshamah (אֲבָל הַחַיָּה מִתְלַבֶּשֶׁת פְּנִימִיּוּתָהּ תּוֹךְ הַנְּשָׁמָה), and its surrounding light remains in the secret of a Surrounding Light upon Ze’ir Anpin from the outside—three Surrounding aspects corresponding to the inner Nefesh–Ruach–Neshamah (וְאוֹר הַמַּקִּיף שֶׁלָּהּ נִשְׁאָר בְּסוֹד אוֹר מַקִּיף עַל הַז״א מִבַּחוּץ ג׳ בְּחִינוֹת מַקִּיפִין כְּנֶגֶד נר״ן הַפְּנִימִיִּים). And the Yechidah—its inner aspect clothes within the Chayah (וְהַיְּחִידָה פְּנִימִיּוּתָהּ מִתְלַבֶּשֶׁת תּוֹךְ הַחַיָּה), and its surrounding light remains in the secret of a Surrounding Light upon Ze’ir Anpin from the outside (וְאוֹר הַמַּקִּיף שֶׁלָּהּ נִשְׁאָר בְּסוֹד אוֹר מַקִּיף אֶל הַז״א מִבַּחוּץ). And it would be possible to say that it divides into four Surrounding Lights corresponding to Chayah, Neshamah, Ruach, and Nefesh, the inner ones (וְהָיָה אֶפְשָׁר לוֹמַר שֶׁמִּתְחַלֵּק לְד׳ מַקִּיפִין נֶגֶד חַיָּה נְשָׁמָה רוּחַ נֶפֶשׁ הַפְּנִימִיִּים), and thus there would be four aspects of Yechidah as Surrounding Lights—Mem of the Tzelem [Image] (וְאִם כֵּן יִהְיוּ ד׳ בְּחִינוֹת הַיְּחִידָה מַקִּיפִין מ׳ דְּצֶלֶם), and afterward three aspects of Chayah as Surrounding Lights—Lamed of the Tzelem [Image] (וְאַחַ״כ ג׳ בְּחִינוֹת מַקִּיפִין דְּחַיָּה ל׳ דְּצֶלֶם), and the Tzadi of the Tzelem [Image] are the inner lights (וְהַצ׳ דְּצֶלֶם הֵם הָאוֹרוֹת הַפְּנִימִיִּים), which are nine within nine of Ze’ir Anpin (שֶׁהֵם ט׳ בְּט׳ דְּז״א).

And behold, the five aforementioned aspects of Ze’ir Anpin have been explained (וְהִנֵּה נִתְבָּאֲרוּ ה׳ בְּחִינוֹת הַנַּ״ל שֶׁל ז״א). However, sometimes he takes all of them through the general Binah, which is the aspect of Yisrael-Saba and Tevunah (אָמְנָם לִפְעָמִים לוֹקֵחַ כֻּלָּם ע״י הַבִּינָה הַכְּלָלִית שֶׁהֵם בְּחִי׳ יִשְׂרָאֵל־סָבָא וּתְבוּנָה), and sometimes he ascends higher and takes all of them from the place of the general Chokhmah, which are Supernal Abba and Imma (וְלִפְעָמִים עוֹלֶה יוֹתֵר וְלוֹקֵחַ כֻּלָּם מִמְּקוֹם הַחָכְמָה הַכְּלָלִית שֶׁהֵם או״א עִילָּאִין), and sometimes he ascends higher still and takes all of them from the place of the general Keter, which is Arich Anpin and Nukvah (וְלִפְעָמִים עוֹלֶה יוֹתֵר וְלוֹקֵחַ כֻּלָּם מִמְּקוֹם הַכֶּתֶר הַכְּלָלִית שֶׁהוּא א״א וְנוּקְבָּא).

However, know that he can never take them except through Yisrael-Saba and Tevunah (אָמְנָם דַּע כִּי לְעוֹלָם אִי אֶפְשָׁר שֶׁיִּקָּחֵם אֶלָּא ע״י יִשְׂסו״ת), for behold they are above him (כִּי הֲרֵי הֵם עֶלְיוֹנִים מִמֶּנּוּ). But the matter is (אֶלָּא הָעִנְיָן הוּא), that it is impossible to ascend above one’s own level, for behold there is no empty place or void (כִּי אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי הֲרֵי אֵין מָקוֹם פָּנוּי וְחָלָל), but it is necessary that first Yisrael-Saba and Tevunah ascend to the place of Abba and Imma (אֶלָּא צָרִיךְ שֶׁתְּחִלָּה תִּתְעַלֶּה יִשְׂסו״ת לִמְקוֹם או״א), and then Ze’ir Anpin and Nukvah ascend to the place of Yisrael-Saba and Tevunah (וְאָז זו״ן יַעֲלוּ לִמְקוֹם יִשְׂסו״ת), and Abba and Imma ascend to the place of Arich Anpin and Nukvah (וְיַעֲלוּ או״א לִמְקוֹם א״א וְנוּקְבָּא), and Arich Anpin and Nukvah ascend to the level above them (וְיַעֲלֶה א״א וְנוּקְבָּא לַמַּדְרֵגָה שֶׁעָלָיו), and in this manner there is ascent above ascent until all of them are stirred and exchanged from their places (וְכַעֲדַ״ז עֲלִיָּה לְמַעְלָה מֵעֲלִיָּה עַד שֶׁיִּתְנוֹעֲעוּ וְיִתְחַלְּפוּ כֻּלָּם מִמְּקוֹמָם). It is found that when Yisrael-Saba and Tevunah ascend upward to the place of Abba and Imma, behold Ze’ir Anpin and Nukvah are found at the level of Yisrael-Saba and Tevunah (נִמְצָא כִּי בַּעֲלוֹת יִשְׂסו״ת לְמַעְלָה בִּמְקוֹם או״א הִנֵּה נִמְצָא זו״ן בְּמַדְרֵגַת יִשְׂרָאֵל־סָבָא וּתְבוּנָה), and when Yisrael-Saba and Tevunah ascend upward to Arich Anpin and Nukvah, Ze’ir Anpin and Nukvah ascend to the place of Abba and Imma themselves (וּכְשֶׁעָלוּ יִשְׂסו״ת לְמַעְלָה בְּא״א וְנוּקְבָּא יַעֲלוּ זו״ן בִּמְקוֹם או״א עַצְמָם), and it is found that behold they are called Abba and Imma themselves (וְנִמְצָא כִּי הֲרֵי הֵם נִקְרָאִים או״א עַצְמָם). However, they do not receive their illumination and Mochin except through Yisrael-Saba and Tevunah, which have also ascended (אָמְנָם אֵינָם מְקַבְּלִים הֶאָרָה וְהַמּוֹחִין שֶׁלָּהֶם אֶלָּא ע״י יִשְׂסו״ת שֶׁגַּם הֵם עָלוּ), and this suffices (וְדַי בָּזֶה).

And we shall begin and explain the matter of the five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah which he receives from Yisrael-Saba and Tevunah alone (וְנַתְחִיל וּנְבָאֵר עִנְיַן ה׳ בְּחִי׳ נרנח״י שֶׁמְּקַבֵּל מִיִשְׂסו״ת לְבַד), behold, at the time of pregnancy there entered into him the aspect of Nefesh alone (הִנֵּה בְּעֵת הָעִיבּוּר נִכְנְסָה בּוֹ בְּחִי׳ נֶפֶשׁ לְבַד). And the matter is—know (וְהָעִנְיָן דַּע), that it is impossible in any manner for the fetus to be formed except through Nefesh which gives power within it (כִּי אִי אֶפְשָׁר בְּשׁוּם אֹפֶן לְהִצְטַיֵּר הַוָּלָד אֶלָּא ע״י נֶפֶשׁ הַנּוֹתֵן כֹּחַ בּוֹ). However, this Nefesh cannot enter until some beginning of formation has begun in the body of the fetus (וְאָמְנָם נֶפֶשׁ זֶה אֵינָהּ יְכוֹלָה לִכְנוֹס עַד שֶׁהִתְחִיל אֵיזֶה הַתְחָלָה לְהִצְטַיֵּר בְּגוּף הַוָּלָד).

Therefore it was necessary that first the male and the female cast the drops of material seed (וְלָכֵן הֻכְרַח שֶׁתְּחִלָּה יַטִּילוּ הַזָּכָר וְהַנְּקֵבָה טִפַּת זֶרַע הַחוֹמְרִיִּים), and this is drawn from the aspect of the organ of the liver of the male and female themselves (וְזֶה נִמְשָׁךְ מֵחֵלֶק אֵבֶר הַכָּבֵד שֶׁל הַזָּכָר וְהַנְּקֵבָה עַצְמָם). And then there is drawn within those drops a bit of spirituality from the Nefesh of the father and mother themselves, as is known to the sages of nature (וְאָז נִמְשָׁךְ בְּטִפָּה הָהֵם מְעַט רוּחָנִיּוּת מִנֶּפֶשׁ הָאָב וְהָאֵם עַצְמָם כַּנּוֹדָע לַחַכְמֵי הַטֶּבַע).

And then there already exists leavening to ferment (וְאָז כְּבָר יֵשׁ שְׂאוֹר לְהַחְמִיץ), and then the clarifications of Ze’ir Anpin are clarified little by little (וְאָז מִתְבָּרְרִין הַבֵּרוּרִים שֶׁל ז״א מְעַט מְעַט), and Imma alone clarifies them through her eating (וּמְבָרֶרֶתָן אִמָּא לְבַד ע״י אֲכִילָתָהּ). And through this the material is increased in the fetus (וּבְזֶה נִתְוֹסֵף הַחוֹמֶר בַּוָּלָד), and also in her Nefesh she clarifies the clarifications of the Nefesh of Ze’ir Anpin (וְגַם בְּנַפְשָׁהּ מְבָרֶרֶת בֵּרוּרֵי נֶפֶשׁ דְּז״א), in such a manner that they begin to be clarified—from the aspect of vessels, and from the sparks, and from the lights of Nefesh—little by little (בְּאֹפֶן שֶׁמַּתְחִילִין לְהִתְבָּרֵר מִבְּחִי׳ כֵּלִים וּמִן הַנִּיצוֹצִין וּמֵאוֹרוֹת הַנֶּפֶשׁ מְעַט מְעַט). And indeed, the drop of seed is drawn from the material substance of the father (וְאָמְנָם טִפַּת הַזֶּרַע נִמְשֶׁכֶת מֵהַחֹמֶר שֶׁל אָב), and its spirituality within it is from the very soul that is in the father (וְהָרוּחָנִיּוּת שֶׁבּוֹ מִן הַנֶּפֶשׁ עַצְמָהּ שֶׁבְּאָב), and likewise in the drop of the mother there is within it the material substance of the mother herself (וְכֵן כַּיּוֹצֵא בָּזֶה בְּטִפַּת הָאֵם יֵשׁ בָּהּ חֹמֶר הָאֵם עַצְמָהּ), and her spirituality within it is from the soul that is in her (וְרוּחָנִיּוֹתֶיהָ שֶׁבָּהּ מִן הַנֶּפֶשׁ שֶׁבָּהּ).

And behold, that soul is called the spirit that he cast into her, as is known (וְהִנֵּה הַנֶּפֶשׁ הַהוּא נִקְרָא רוּחָא דְשַׁדֵּי בְּגַוָּהּ כַּנּוֹדָע), and from there she gives a portion of that spirit within that drop (וּמִשָּׁם נוֹתֶנֶת קְצָת מִן אוֹתָהּ הָרוּחַ בְּתוֹךְ הַטִּפָּה הַהוּא), and it is found now that the beginning of the leaven to ferment the dough, which are the refinements of the fetus itself (וְנִמְצָא עַתָּה כִּי הַתְחָלַת שְׂאוֹר לְהַחְמִיץ הָעִסָּה שֶׁהֵם בֵּרוּרֵי הַוָּלָד עַצְמָן), behold they are two drops, male and female (הִנֵּה הֵם ב׳ טִפּוֹת זָכָר וּנְקֵבָה), together with two sparks, the souls of Abba and Imma themselves (עִם ב׳ נִיצוֹצִין נְפָשׁוֹת או״א עַצְמָן), and behold, according to those aforementioned sparks of Abba and Imma (וְהִנֵּה כְּפִי אוֹתָן הַנִּיצוֹצִין הַנַּ״ל שֶׁל או״א), so in their likeness are refined the refinements of the soul of the fetus with the vessels as well (כָּךְ דּוּגְמָתָן הֵם מִתְבָּרְרִים בֵּרוּרֵי נֶפֶשׁ הַוָּלָד עִם הַכֵּלִים גַּם כֵּן), meaning, if they performed some commandments that depend upon the eye, they draw refinements of the soul that depend upon the eye, and likewise in this manner, and enough with this (רָ״ל אִם עָשׂוּ אֵיזֶה מִצְוֹת הַתְּלוּיִין בָּעַיִן מַמְשִׁיכִין בֵּרוּרֵי נֶפֶשׁ הַתְּלוּיָה בָּעַיִן וְכַיּוֹצֵא בָּזֶה וְדַי בָּזֶה).

And we shall return to the matter, for these sparks that were drawn from father and mother within their drops (וְנַחְזֹר לָעִנְיָן כִּי אֵלּוּ הַנִּיצוֹצִין שֶׁנִּמְשְׁכוּ מֵאָב וָאֵם בְּתוֹךְ הַטִּפּוֹת שֶׁלָּהֶם), behold from the sparks a garment is made for the soul of the fetus in the secret of “in his garment, within her,” as mentioned in the Saba (הִנֵּה מֵהַנִּיצוֹצִין נַעֲשֶׂה מַלְבּוּשׁ אֶל הַנֶּפֶשׁ שֶׁל הַוָּלָד בְּסוֹד בְּבִגְדוֹ בָּהּ כַּנִּזְכָּר בַּסָּבָא), and from the drops themselves is made the inner aspect of the materials of the body of the fetus (וּמִן הַטִּפּוֹת עַצְמָן נַעֲשֶׂה פְּנִימִיּוּת הַחֳמָרִים שֶׁל גּוּף הַוָּלָד), since within these drops the soul of the fetus enters to be formed and to refine its vessels (לְפִי שֶׁבְּתוֹךְ טִפָּה אֵלּוּ נִכְנֶסֶת נֶפֶשׁ הַוָּלָד לְהִצְטַיֵּר וּלְבָרֵר הַכֵּלִים שֶׁלּוֹ), and this is the reason mentioned to us in the commandment of honoring father and mother (וְזֶה הַטַּעַם הַנִּזְכָּר לָנוּ בְּמִצְוַת כִּבּוּד או״א).

And indeed, after all these drops—each one of them—is drawn from the two hundred and forty-eight limbs of Abba and Imma (וְאָֽמְנָם אַחַר שֶׁכָּל טִפּוֹת אֵלּוּ כָּל א׳ מֵהֶם נִמְשֶׁכֶת מֵרמ״ח אֵיבְרֵי או״א), therefore there are, in their entirety, two hundred and forty-eight limbs (לָכֵן יֵשׁ בִּכְלָלוּתָהּ רמ״ח אֵיבָרִים), and at first—at the beginning—begins that spark of the Nefesh that is drawn from Abba and Imma (וּתְחִלָּה מִתְחִלַּת אוֹתָהּ נִיצוֹץ הַנֶּפֶשׁ שֶׁנִּמְשָׁךְ מֵאו״א), for within it as well there is an entirety of two hundred and forty-eight sparks (שֶׁגַּם בָּהּ יֵשׁ כְּלָלוּת רמ״ח נִיצוֹצִין), and then the first spark, and the superior one, begins to be formed—the drop of the limbs of the liver that is within that drop, as is known to the sages of nature (וְאָז הַנִּיצוֹץ הָרִאשׁוֹן וְהַמְעוּלֶּה מַתְחִיל לְהִצְטַיֵּיר טִפַּת אֵיבְרֵי הַכָּבֵד שֶׁיֵּשׁ בְּתוֹךְ אוֹתָהּ טִפָּה כְּנוֹדָע לְחַכְמֵי הַטֶּבַע), and then it draws forth those clarifications of the fetus itself from the aspect of its liver (וְאָז מַמְשִׁיךְ אוֹתָם הַבֵּרוּרִים שֶׁל הַוָּלָד עַצְמוֹ מִבְּחִי׳ הַכָּבֵד שֶׁלּוֹ), and the aspect of the liver of the fetus begins to be formed (וּמַתְחִיל לְהִצְטַיֵּיר בְּחִי׳ הַכָּבֵד שֶׁל הַוָּלָד), and there is drawn there a portion of the Nefesh from the liver of the fetus (וְנִמְשָׁךְ שָׁם חֵלֶק הַנֶּפֶשׁ מִכָּבֵד שֶׁל הַוָּלָד), and the Keli [Vessel] of the liver is formed (וּמִצְטַיֵּיר הַכְּלִי שֶׁל הַכָּבֵד), and all of this is through the father’s drop with the spark of the Nefesh that is there—from the side of the father—as is known (וְכָל זֶה ע״י טִפַּת הָאָב עִם נִיצוֹץ הַנֶּפֶשׁ אֲשֶׁר שָׁם מִשֶּׁל אָב כְּנוֹדָע), for this is the likeness of the rennet that is placed within the milk—which is the mother’s drop—and it curdles and is formed (כִּי זֶהוּ דִּמְיוֹן הַקוֹם שֶׁנּוֹתְנִין בְּתוֹךְ הֶחָלָב שֶׁהוּא טִפַּת הָאֵם וְנִקְפִּית וּמִצְטַיֶּירֶת), and then, from there and onward, the liver begins to refine the refinements of the fetus for the need of its two hundred and forty-eight limbs (וְאָז מִשָּׁם וָאֵילָךְ מַתְחִיל הַכָּבֵד לְבָרֵר בֵּרוּרֵי הַוָּלָד לְצֹרֶךְ רמ״ח אֵיבָרָיו), and blood is made within it (וְנַעֲשֶׂה בּוֹ דָם), and then that blood is sent forth by way of the veins (וְאָז מִשְׁתַּלַּח הַדָּם הַהוּא דֶּרֶךְ הַוְּרִידִין), and the limbs are formed (וּמִצְטַיְּרִין הָאֵיבָרִים), and they become flesh and sinews and bones (וְנַעֲשׂוּ בָּשָׂר וְגִידִין וַעֲצָמוֹת), and according to how the sparks of the Nefesh of the fetus are refined and entered there in the liver, so is the measure of the refinement—the aspect of the limbs of the fetus (וּכְפִי מַה שֶּׁמִּתְבָּרְרִים נִיצוֹצֵי נֶפֶשׁ הַוָּלָד וְנִכְנְסָה שָׁם בַּכָּבֵד כָּךְ הוּא שִׁעוּר הַבִּירוּר בְּחִי׳ אֵיבָרִים שֶׁל הַוָּלָד), and likewise, according to how the aspect of the liver itself increases and grows, so do all the Kelim [Vessels] of the two hundred and forty-eight limbs of the fetus grow (וְכֵן כְּפִי מַה שֶּׁנִּתְרַבָּה וְנִגְדַּל בְּחִינַת הַכָּבֵד עַצְמָהּ כָּךְ נִגְדָּלִים כָּל הַכֵּלִים שֶׁל רמ״ח הָאֵיבָרִים שֶׁל הַוָּלָד), in this manner they go and grow—all the nine months of pregnancy (עַד״ז הֵם הוֹלְכִים וּמִתְגַּדְּלִים כָּל ט׳ חָדְשֵׁי הָעִיבּוּר), and the nine Sefirot of Ze’ir Anpin are completed in the aspect of Kelim [Vessels] and Nefesh and sparks of Ze’ir Anpin itself (וְנִגְמָרִין ט״ס דְּז״א בִּבְחִי׳ כֵּלִים וְנֶפֶשׁ וְנִיצוֹצִין שֶׁל זְעֵיר אַנְפִּין עַצְמוֹ), and all of this was due to the leaven of the drop of Abba and Imma in matter and form (וְכָל זֶה הָיָה לְסִבַּת הַשְּׂאוֹר שֶׁל הַטִּפָּה שֶׁל או״א בְּחֹמֶר וְצוּרָה), in such a manner that when Ze’ir Anpin is born, there is already within it the aspect of two hundred and forty-eight limbs of Kelim [Vessels] and sparks and Orot [Lights], from the aspect of the Nefesh of Ze’ir Anpin (בְּאוֹפֶן כִּי כְּשֶׁנּוֹלַד זְעֵיר אַנְפִּין כְּבָר יֵשׁ בּוֹ בְּחִי׳ רמ״ח אֵיבָרִים דְּכֵלִים וְנִיצוֹצִין וְאוֹרוֹת מִבְּחִי׳ נֶפֶשׁ שֶׁל ז״א). And indeed, the sparks of the souls of Abba and Imma became garments for the Nefesh itself of Ze’ir Anpin, as mentioned above (וְאָֽמְנָם נִיצוֹצִין נְפָשִׁין דְּאו״א נַעֲשׂוּ לְבוּשִׁים אֶל הַנֶּפֶשׁ עַצְמוֹ דְּז״א כַּנַּ״ל), and they came clothed within the sparks of the drop of the substance of the Kelim [Vessels] of Abba and Imma (וּבָאוּ מְלוּבָּשִׁים תּוֹךְ נִיצוֹצֵי טִפַּת הַחוֹמֶר דְּכֵלִים דְּאו״א).

It is found that their order is thus (נִמְצָא סִדְרָן כָּךְ הוּא): outside of everything are the two hundred and forty-eight limbs of the body of Ze’ir Anpin (חוּץ מִן הַכֹּל הֵם רמ״ח אֵיבָרִים דְּגוּפָא דְּז״א), and within them is the drop of the mother, inclusive of two hundred and forty-eight in its substance and its Nefesh (וּבְתוֹכָם טִפַּת אִמָּא כְּלוּלָה מֵרמ״ח בְּחוֹמֶר שֶׁלָּהּ וְנַפְשָׁהּ), and within it is the drop of the father, inclusive of two hundred and forty-eight in its substance and in its Nefesh (וּבְתוֹכוֹ טִפַּת אַבָּא כָּלוּל מֵרמ״ח בְּחוֹמֶר שֶׁלּוֹ וּבְנַפְשׁוֹ), and within everything is the Nefesh of the human itself of Ze’ir Anpin, placed there (וּבְתוֹךְ הַכֹּל הוּא נֶפֶשׁ אָדָם עַצְמוֹ דְּז״א נָתוּן שָׁם).

Thus, the Nefesh of Ze’ir Anpin is found standing in the liver, clothed within the drop of the Nefesh of the father and the Nefesh of the mother (וְנִמְצֵאת נֶפֶשׁ דְּז״א עוֹמֶדֶת בַּכָּבֵד מְלוּבֶּשֶׁת תּוֹךְ טִפַּת נֶפֶשׁ אַבָּא וְנֶפֶשׁ אִמָּא), and they are clothed in the drop of the Kelim [Vessels] (וְהֵם מְלוּבָּשִׁים בְּטִפַּת הַכֵּלִים), and branches and sparks of the Nefesh of Ze’ir Anpin are sent forth into its two hundred and forty-eight limbs (וּמִשְׁתַּלְּחִים עֲנָפִים וְנִיצוֹצֵי נֶפֶשׁ דְּז״א בְּרמ״ח אֵיבָרָיו), while they are clothed within the Nefesh of Abba and Imma, within the drop of their Kelim [Vessels] of Abba and Imma, as mentioned above (בִּהְיוֹתָן מְלוּבָּשִׁים תּוֹךְ נֶפֶשׁ דְּאו״א תּוֹךְ טִפַּת כֵּלֵיהֶם דְּאו״א כַּנַּ״ל). It is found, therefore, that from the beginning of pregnancy all of the aforementioned aspects began to be formed together (נִמְצָא כִּי מִתְּחִלַּת הֵרָיוֹן הִתְחִילוּ לְהִצְטַיֵּיר כָּל הַבְּחִינוֹת הַנַּ״ל בְּיַחַד).

However, at first of all of them were the drop of Abba and Imma—substance and form (אָֽמְנָם רֵאשִׁית כֻּלָּם הָיוּ טִפַּת או״א חֹמֶר וְצוּרָה), and they were drawing there the refinements of the Kelim [Vessels] and the Nefesh of Ze’ir Anpin itself, little by little—both from the Kelim [Vessels] and from the lights (וְהָיוּ מַמְשִׁיכִין שָׁם בֵּרוּרִים הַכֵּלִים וְהַנֶּפֶשׁ דְּז״א עַצְמוֹ מְעַט מְעַט בֵּין מֵהַכֵּלִים בֵּין מֵהָאוֹר), in such a manner that when the time of pregnancy was completed, all the refinements of the two hundred and forty-eight limbs were completed together—in the aspect of Kelim [Vessels] and in the aspect of the Nefesh within them (בְּאוֹפֶן שֶׁבְּהִשְׁתַּלֵּם זְמַן הָעִיבּוּר נִשְׁלְמוּ בְּיַחַד כָּל הַבֵּרוּרִים שֶׁל רמ״ח אֵיבָרִים בִּבְחִי׳ כֵּלִים וּבִבְחִי׳ נֶפֶשׁ שֶׁבָּהֶם). However, know that as yet there did not enter there except the aspect of Nefesh within the Nefesh of Ze’ir Anpin (אָֽמְנָם דַּע כִּי עֲדַיִן לֹא נִכְנְסוּ שָׁם רַק בְּחִי׳ נֶפֶשׁ שֶׁבַּנֶּפֶשׁ דְּז״א), and therefore only the Kelim [Vessels] of the portion of the Nefesh within the Nefesh of Ze’ir Anpin were refined (וְלָכֵן לֹא נִתְבָּרְרוּ רַק הַכֵּלִים שֶׁל הַחֵלֶק שֶׁל הַנֶּפֶשׁ שֶׁבַּנֶּפֶשׁ דְּז״א), for according to what is refined from the Nefesh, so is refined from the Keli (כִּי כְּפִי הַנִּבְרָר מִן הַנֶּפֶשׁ נִתְבָּרֵר מִן הַכְּלִי).

Therefore, the stature of the body of the fetus is still very small (וְלָכֵן עֲדַיִן קוֹמַת גּוּף הָעוּבָּר קָטָן מְאֹד), even though it is inclusive of ten Sefirot and of its two hundred and forty-eight limbs, which are from the aspect of Nefesh within the Nefesh, as mentioned above (עִם הֱיוֹתוֹ כָּלוּל מִי״ס וּמֵרמ״ח אֵיבָרָיו שֶׁהֵם מִבְּחִי׳ נֶפֶשׁ שֶׁבַּנֶּפֶשׁ כַּנַּ״ל). And indeed, that aforementioned drop which Abba and Imma cast in substance and form for the need of the leaven of the dough, as mentioned above (וְאָֽמְנָם הַטִּפָּה הַנַּ״ל שֶׁהִטִּילוּ או״א בְּחֹמֶר וְצוּרָה לְצֹרֶךְ שְׂאוֹר שֶׁל הָעִסָּה כַּנַּ״ל), was drawn from the aspect of the externality of the Malkhut of Yisrael-Saba and the Malkhut of Tevunah (נִמְשְׁכָה מִבְּחִי׳ הַחִיצוֹנִיּוּת שֶׁל מַלְכוּת יִשְׂרָאֵל סָבָא וּמַלְכוּת דְּתְבוּנָה), and in each and every Zivug [Union] during the time of pregnancy, that drop was drawn and increased (וּבְכָל זִוּוּג וְזִוּוּג שֶׁבִּזְמַן הָעִיבּוּר הָיָה נִמְשָׁךְ וּמִתְרַבֶּה אוֹתָהּ הַטִּפָּה), in such a manner that when the days of pregnancy were completed, the externality of that Malkhut was completed—all its ten Sefirot—to enter into Ze’ir Anpin and Nukvah (בְּאוֹפֶן שֶׁבְּהִשְׁתַּלֵּם יְמֵי הָעִיבּוּר נִגְמַר הַחִיצוֹנִיּוּת דְּמַלְכוּת הַנַּ״ל כָּל י״ס שֶׁלָּהֶם לִכְנוֹס תּוֹךְ זו״ן).

And you already know that this externality is called the Tzelem [Image] of the Mochin of Ibbur, and it has a Tzelem [Image] (וּכְבָר יָדַעְתָּ כִּי זֶה הַחִיצוֹנִיּוּת נִקְרָא צֶלֶם דְּמוֹחִין דְּעִיבּוּר וְיֵשׁ בּוֹ צֶלֶם), and they are two Tzelemim [Images]—one of Yisrael-Saba and one of Tevunah (וְהֵם ב׳ צְלָמִים א׳ דְּיִשְׂרָאֵל סָבָא וְא׳ דְּתְבוּנָה), and all of them entered during the time of pregnancy (וְכֻלָּם נִכְנְסוּ בִּזְמַן הָעִיבּוּר), which are the aspect of all nine Sefirot of the externality of the Malkhut of Yisrael-Saba and Tevunah (שֶׁהֵם בְּחִי׳ כָּל ט׳ סְפִירוֹת דְּחִיצוֹנִיּוּת דְּמַלְכוּת יִשְׂרָאֵל סָבָא וּתְבוּנָה), for behold, in nursing there enter other levels more exalted than these, as it seems to me (כִּי הֲרֵי בִּינִיקָה נִכְנָסִין מַדְרֵגוֹת אֲחֵרוֹת מְעוּלוֹת מֵאֵלּוּ כְּנַעְלָ״ד). And that which seems to me even more correct is that until now only the Nefesh within the Nefesh—in the aspect of Orot [Lights] and Kelim [Vessels]—was refined (וְהַיּוֹתֵר נַעְלָ״ד כִּי עַד עַתָּה לֹא נִתְבָּרְרוּ רַק נֶפֶשׁ שֶׁבַּנֶּפֶשׁ דְּבְחִי׳ אוֹר וְכֵלִים), therefore the stature of the fetus is very small (לָכֵן גֹּבַהּ הַוָּלָד קָטָן מְאֹד).

Chapter 6

שער כ פרק ו

[20:6] Afterwards, Ze’ir Anpin is born (אַחַ״כ נוֹלַד ז״א), and then the aspect of the sparks of the Ruach of Ze’ir Anpin are refined, together with the aspect of their Kelim [Vessels] (וְאָז מִתְבָּרְרִין בְּחִי׳ נִיצוֹצֵי הָרוּחַ דְּז״א עִם בְּחִי׳ הַכֵּלִים שֶׁלָּהֶם), and then Abba and Imma unite once again (וְאָז מִזְדַּוְּגִים שֵׁנִית או״א), and they bring forth a drop from substance and form of the aspect of their Ruach (וְהֵם מוֹצִיאִין טִפָּה מֵחֹמֶר וְצוּרָה שֶׁל בְּחִי׳ רוּחַ שֶׁלָּהֶם), and this is from the aspect of the six extremities of Yisrael-Saba and Tevunah (וְהוּא מִבְּחִי׳ ו״ק שֶׁל יִש״ס וּתְבוּנָה), for these are more internal than the drops that were drawn for him for the Nefesh of Ibbur (שֶׁאֵלּוּ הֵם יוֹתֵר פְּנִימִים מִן הַטִּפוֹת שֶׁנִּמְשְׁכוּ לוֹ לְנֶפֶשׁ דְּעִיבּוּר), for those were from the Malkhut of Yisrael-Saba and Tevunah (שֶׁאוֹתָן הָיוּ מִמַּלְכוּת יִש״ס וּתְבוּנָה), whereas these are from their six extremities (וְאֵלּוּ הֵם מִו׳ קְצָווֹתֵיהֶן). And just as those Tzelemim [Images] of Ibbur were from the externality of the Malkhut of Yisrael-Saba and Tevunah (וּכְמוֹ שֶׁאוֹתָן צְלָמִים דְּעִיבּוּר הָיוּ מֵחִיצוֹנִיּוּת דְּמַלְכוּת יִשסו״ת), so too these Tzelemim [Images] of Yenikah are from the externality of the six extremities of Yisrael-Saba and Tevunah (כֵּן אֵלּוּ הַצְּלָמִים דְּיְנִיקָה הֵם מֵחִיצוֹנִיּוּת דְּו״ק דְּיִשסו״ת). And it is already known that the upper externality becomes internal within the internality of the lower (וּכְבָר נוֹדַע כִּי הַחִיצוֹנִיּוּת עֶלְיוֹן נַעֲשֶׂה פְּנִימִית תּוֹךְ פְּנִימִית תַּחְתּוֹן).

And behold, all the aspects that were refined for the need of the fetus in order to enlarge it—all of them were afterwards drawn during the time of nursing, only that they are drawn into it little by little, in the manner explained above regarding Ibbur, in all their particulars (וְהִנֵּה כָּל הַבְּחִינוֹת שֶׁנִּתְבָּרְרוּ לְצֹרֶךְ הַוָּלָד לְהַגְדִּילוֹ הִנֵּה כֻּלָּן נִמְשְׁכוּ אַחַ״כ בִּזְמַן הַיְּנִיקָה רַק שֶׁהֵם נִמְשָׁכִין בּוֹ מְעַט מְעַט עַ״ד הַנַּ״ל בְּעִיבּוּר בְּכָל פְּרָטָם).

And indeed, now the two hundred and forty-eight limbs of Ze’ir Anpin grew in two aspects—one in length and one in width, which is the thickness of the Keli (וְאָֽמְנָם עַתָּה נִגְדְּלוּ רמ״ח אֵיבָרִים דְּז״א בִּב׳ בְּחִינוֹת א׳ בְּאֹרֶךְ וְא׳ בְּרֹחַב שֶׁהוּא עֹבִי הַכְּלִי). And the matter is that from the illumination of the Ruach that comes now, even the Keli of the Nefesh grows, and the Nefesh itself—even though it already entered entirely, as mentioned above (וְהָעִנְיָן כִּי מֵהֶאָרַת הָרוּחַ הַבָּא עַתָּה מִתְגַּדֵּל אֲפִלּוּ כְּלִי נֶפֶשׁ וְהַנֶּפֶשׁ עַצְמָהּ אַף עַל פִּי שֶׁכְּבָר נִכְנְסָה כֻּלָּהּ כַּנַּ״ל), or according to the second explanation mentioned above, it will be that now Ruach within the Nefesh is added, and then the stature of the Keli grows (אוֹ כְּפִי פֵּרוּשׁ הַב׳ הַנַּ״ל יִהְיֶה שֶׁעַתָּה נִתּוֹסֵף רוּחַ שֶׁבַּנֶּפֶשׁ וְאָז נִגְדַּל הַכְּלִי קוֹמָתוֹ).

And in this manner, the fetus is found to grow during its nursing—its stature increases in height, and it also increases in width and thickness (וְעַד״ז נִמְצָא הַוָּלָד גָּדֵל בִּינִיקָתוֹ וְגָבְהָה קוֹמָתוֹ וְגַם גָּדֵל בְּרֹחַב וּבְעֹבִי), for now the thickness of the Keli is doubled—double thickness in every aspect of its two hundred and forty-eight limbs (כִּי נִכְפַּל עַתָּה עֹבִי הַכְּלִי כִּפְלַיִם בְּכָל בְּחִי׳ רמ״ח אֵיבָרָיו). And it is found that the external thickness that grew during Ibbur is called the Keli of the Nefesh, and this thickness that was added to it now is the intermediate Keli of the Ruach, which is within the external Keli of the Nefesh (וְנִמְצָא כִּי עֹבִי הַחִיצוֹן שֶׁגָּדַל בְּעִיבּוּר נִקְרָא כְּלִי הַנֶּפֶשׁ וְזֶה הָעֹבִי שֶׁנִּתּוֹסֵף בּוֹ עַתָּה הוּא הַכְּלִי הָאֶמְצָעִי שֶׁל הָרוּחַ שֶׁהוּא תּוֹךְ הַכְּלִי הַחִיצוֹן שֶׁל הַנֶּפֶשׁ).

And indeed, at first the revelation of the entry of the sparks of the Ruach is in the heart (וְאָֽמְנָם תְּחִלָּה גִּלּוּי כְּנִיסַת נִיצוֹצֵי הָרוּחַ הֵם בַּלֵּב), and from there its branches and offshoots are sent forth (וּמִשָּׁם מִשְׁתַּלְּחִין פֵּארוֹתָיו וַעֲנָפָיו), through the pulsating arteries (דֶּרֶךְ הָעוֹרְקִים הַדּוֹפְקִים), into all two hundred and forty-eight limbs (בְּכָל רמ״ח אֵיבָרִים), beneath the thickness of the external Keli that grew during Ibbur (תַּחַת עָבְיוֹ שֶׁל הַכְּלִי הַחִיצוֹן שֶׁגָּדַל בְּעִיבּוּר). And in this manner the ten Sefirot of Ze’ir Anpin of its two hundred and forty-eight limbs grow during the days of nursing (וְעַד״ז גְּדֵלִים י״ס דְּז״א דְּרמ״ח אֵיבָרָיו בִּימֵי הַיְּנִיקָה), in height and in thickness (בְּגוֹבַהּ וּבְעֹבִי), in height, it is that the Kelim [Vessels] of the Nefesh itself grow upward (בְּגוֹבַהּ הוּא שֶׁהַכֵּלִים שֶׁל הַנֶּפֶשׁ עַצְמָהּ גָּדְלָה לְמַעְלָה), and in thickness, it is the aspect of the intermediate Keli of the Ruach (וּבְעֹבִי הוּא בְּחִי׳ כְּלִי אֶמְצָעִי שֶׁל הָרוּחַ), and they grow little by little (וְהֵם גְּדֵלִים מְעַט מְעַט), until all of it is completed to enter entirely (עַד שֶׁנִּשְׁלַם לִכְנוֹס כֻּלּוֹ).

And know that certainly even in Ibbur there exist brain, heart, liver, flesh, pulsating arteries, and bones (וְדַע כִּי בּוֹדַאי גַּם בְּעִיבּוּר יֵשׁ מוֹחַ לֵב כָּבֵד בָּשָׂר עוֹרְקִין דּוֹפְקִים וַעֲצָמוֹת), except that the matter is thus (אֶלָּא שֶׁהָעִנְיָן הוּא כָּךְ), that in each one of these aspects there exists within it the aspect of נר״ן (כִּי בְּכָל בְּחִי׳ מֵאֵלּוּ יֵשׁ בָּהּ בְּחִי׳ נר״ן), which are smallness of Ibbur and Yenikah and greatness (שֶׁהֵם קַטְנוּת עִיבּוּר וִינִיקָה וְגַדְלוּת), but from the Nefesh within the Nefesh the liver grew (אֶלָּא שֶׁמִן הַנֶּפֶשׁ שֶׁבַּנֶּפֶשׁ נִתְגַּדֵּל הַכָּבֵד), and every external aspect in the flesh and sinews and bones (וְכָל בְּחִי׳ חִיצוֹנִיּוּת שֶׁבַּבָּשָׂר וְגִידִין וַעֲצָמוֹת). And from Ruach within the Nefesh the heart grew (וּמֵרוּחַ שֶׁבַּנֶּפֶשׁ נִגְדַּל הַלֵּב), and every aspect of the intermediate Keli in the flesh, sinews, and bones (וְכָל בְּחִי׳ הַכְּלִי הָאֶמְצָעִי שֶׁבַּבָּשָׂר גִּידִין וַעֲצָמוֹת). And from the Neshamah within the Nefesh there grows the brain, and every aspect of the inner vessels within the flesh, sinews, and bones (וּמִנְּשָׁמָה שֶׁבַּנֶּפֶשׁ נִגְדַּל מֹחַ וְכָל בְּחִי׳ כֵּלִים הַפְּנִימִים שֶׁבַּבָּשָׂר גִּידִין וַעֲצָמוֹת). And at first the Nefesh within the Nefesh enters, and the liver begins to be formed (וּתְּחִלָּה נִכְנָס נֶפֶשׁ שֶׁבַּנֶּפֶשׁ וּמַתְחִיל לְהִצְטַיֵּר הַכָּבֵד), and afterward the Ruach within the Nefesh, and the heart begins to be formed (וְאַחַר כָּךְ הָרוּחַ שֶׁבַּנֶּפֶשׁ וּמַתְחִיל לְהִצְטַיֵּר הַלֵּב), and afterward the Neshamah within the Nefesh, and the brain begins to be formed (וְאַחַר כָּךְ הַנְּשָׁמָה שֶׁבַּנֶּפֶשׁ וּמַתְחִיל לְהִצְטַיֵּר הַמֹּחַ). And afterward, when the stage of nursing comes, the Nefesh of the Ruach enlarges the liver with a much greater growth, and also the outer vessels (וְאַחַ״כ בְּבֹא הַיְנִיקָה הַנֶּפֶשׁ שֶׁל הָרוּחַ מַגְדִּיל הַכָּבֵד גַּדְלוּת יוֹתֵר גְּדוֹלָה וְגַם הַכֵּלִים הַחִיצוֹנִים), and when the Ruach of Ruach comes, the heart grows and all the intermediate vessels (וּבְבֹא רוּחַ דְּרוּחַ נִגְדַּל הַלֵּב וְכָל כֵּלִים הָאֶמְצָעִים), and when the Neshamah of the Ruach comes, the brain grows and all the inner vessels (וּבְבֹא נִשְׁמַת הָרוּחַ נִגְדַּל הַמֹּחַ וְכָל כֵּלִים פְּנִימִים), but still there is not within all of them except the aspect of the true Ruach and the true Nefesh (אַךְ עֲדַיִן אֵין בְּכֻלָּם רַק בְּחִי׳ רוּחַ הָאֲמִתִּי וְנֶפֶשׁ הָאֲמִתִּי). It follows that the drop of Abba and Imma, from the matter and form of their Ruach, became internal to the intermediate vessel, and the Ruach itself of Ze’ir Anpin clothed itself within the drop of the Ruach of Abba and Imma, in the manner explained above regarding the Nefesh of Ibbur (נִמְצָא כִּי טִפַּת או״א מֵחֹמֶר וְצוּרָה שֶׁל הָרוּחַ שֶׁלָּהֶם נַעֲשׂוּ פְּנִימִים אֶל הַכְּלִי הָאֶמְצָעִי וְהָרוּחַ עַצְמוֹ דְּזְעֵיר אַנְפִּין נִתְלַבֵּשׁ בְּתוֹךְ טִפַּת רוּחַ דְּאו״א עַל דֶּרֶךְ הַנַּ״ל בְּנֶפֶשׁ דְּעִיבּוּר), and they are two Tzelemim [Images], one in Yisrael-Saba and one in Tevunah (וְהֵם ב׳ צְלָמִים א׳ בְּיִשְׂס וְא׳ בִּתְבוּנָה).

Chapter 7

שער כ פרק ז

[20:7] And afterward Ze’ir Anpin begins to grow with true Gadlut [Greatness], which is the entrance of the Neshamah (אַחַ״כ מַתְחִיל ז״א לְהַגְדִּיל גַּדְלוּת הָאֲמִתִּי וְהוּא כְּנִיסַת הַנְּשָׁמָה), and the reason that this aspect is called true Gadlut [Greatness] is because until now there was in Ze’ir Anpin the aspect of Ruach, and all of this is called the aspect of Ze’ir Anpin, which is Ruach, as is known (וְהַטַּעַם הֱיוֹת נִקְרָא בְּחִי׳ זוֹ גַּדְלוּת הָאֲמִתִּי הוּא לְפִי שֶׁעַד עַתָּה הָיָה אֶל הַז״א בְּחִי׳ רוּחַ אֲשֶׁר כָּל זֶה נִקְרָא בְּחִי׳ ז״א שֶׁהוּא רוּחַ כַּנּוֹדָע), but when the Neshamah comes to him, then it is true Gadlut [Greatness], for he grows beyond his own level, since all his root is the six extremities called Ruach, and now the three upper ones grow for him, which are the aspect of Neshamah (אַךְ בְּבֹא לוֹ נְשָׁמָה אָז הוּא גַּדְלוּת הָאֲמִתִּי שֶׁגָּדַל בְּיוֹתֵר מִבְּחִינָתוֹ כִּי כָּל שָׁרְשׁוֹ הֵם ו״ק הַנִּקְרָא רוּחַ וְעַתָּה נִגְדְּלוּ לוֹ ג״ר שֶׁהֵם בְּחִי׳ נְשָׁמָה). And they return to enlarge the vessels of Ze’ir Anpin in three aspects—outer, intermediate, and inner—both in thickness and in height (וְחוֹזְרִין לְהַגְדִּיל כֵּלִים דְּז״א בְּג׳ בְּחִי׳ הַחִיצוֹן וְאֶמְצָעִי וּפְנִימִי בֵּין בְּעֹבִי בֵּין בְּגוֹבַהּ), and this is through the illumination of the Neshamah within them, in the Nefesh and Ruach themselves (וְזֶה ע״י הֶאָרַת הַנְּשָׁמָה בָּהֶם בַּנֶּפֶשׁ וְרוּחַ עַצְמָהּ). It follows that even though at first he also had the aspect of Mochin, since there was still in them only the aspect of illumination of Nefesh alone or Ruach alone, which are not the aspect of light fitting for them, it is as though there were no Mochin within them (נִמְצָא כִּי אַעַ״פ שֶׁמִּתְּחִלָּה גַּם כֵּן הָיָה לוֹ בְּחִי׳ מוֹחִין כֵּיוָן שֶׁעֲדַיִן אֵין בָּהֶם רַק בְּחִי׳ הֶאָרַת נֶפֶשׁ בִּלְבַד אוֹ הָרוּחַ בִּלְבַד שֶׁאֵינָם בְּחִי׳ אוֹר הָרְאוּיִים לָהֶם הֲרֵי הוּא כְּאִלּוּ אֵין בָּהֶם מוֹחִין). But now that the Neshamah has come within them, and also that they have grown as stated above, therefore it is now called Gadlut [Greatness] of Mochin—understand this (אַךְ עַתָּה שֶׁבָּאָה הַנְּשָׁמָה בְּתוֹכָם וְגַם שֶׁנִּגְדְּלוּ כַּנַּ״ל לָכֵן נִקְרָא עַתָּה גַּדְלוּת דְּמוֹחִין וְהָבֵן). And this entrance of the Neshamah is also little by little, in the manner explained above regarding Ruach and Nefesh, and it grows little by little (וְגַם כְּנִיסַת הַנְּשָׁמָה זוֹ הִיא מְעַט מְעַט עַל דֶּרֶךְ הַנַּ״ל בָּרוּחַ וְנֶפֶשׁ וְנִגְדָּל מְעַט מְעַט), and also in this it is like all that was explained above in Nefesh and Ruach, for they are the very power of the drop of the Zivug [Union] of Abba and Imma, which draw a drop of matter and form from the aspect of their inner vessels and from the aspect of their Neshamah (וְגַם בָּזֶה הוּא כְּכָל הַנַּ״ל בְּנֶפֶשׁ וְרוּחַ כִּי הֵם כֹּחַ טִפַּת הַזִּוּוּג דְּאו״א מַמְשִׁיכִין טִפַּת חֹמֶר וְצוּרָה מִבְּחִי׳ כֵּלִים הַפְּנִימִים שֶׁלָּהֶם וּמִבְּחִי׳ הַנְּשָׁמָה שֶׁלָּהֶם), and through them the clarifications of Ze’ir Anpin himself are refined from the kings who died, from the aspect of the vessels and from the aspect of the Neshamah (וְעַל יָדָם מִתְבָּרְרִין בֵּרוּרֵי ז״א עַצְמוֹ מֵהַמְּלָכִים שֶׁמֵּתוּ מִבְּחִי׳ הַכֵּלִים וּמִבְּחִי׳ הַנְּשָׁמָה).

And you must know one general principle regarding all the Tzelemim [Images] of Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְצָרִיךְ שֶׁתֵּדַע כְּלָל אֶחָד בְּכָל הַצְּלָמִים דְּנר״ן ח״י), and it is that the aspect of the Nefesh of that Tzelem [Image] comes first (וְהוּא כִּי בְּחִי׳ נֶפֶשׁ שֶׁל הַצֶּלֶם הַהוּא בָּאָה תְּחִלָּה), and afterward the Ruach of the six extremities of the Tzelem [Image] (וְאַחַ״כ רוּחַ דְּו״ק שֶׁל הַצֶּלֶם), and afterward all the three upper ones together, which are Neshamah, Chayah, and Yechidah (וְאַחַר כָּךְ כָּל ג״ר בְּיַחַד שֶׁהֵם נְשָׁמָה חַיָּה יְחִידָה), for the three upper ones are considered as one (כִּי ג״ר חֲשׁוּבוֹת כְּאֶחָד). However, they enter one by one, such that first the Neshamah enters, afterward Chayah, and afterward Yechidah (אֲמְנָם הֵם נִכְנָסִין א׳ א׳ שֶׁהוּא תְּחִלָּה נִכְנָס הַנְּשָׁמָה אַחַ״כ חַיָּה אַחַ״כ יְחִידָה).

And behold, in the Tzelem [Image] there is the letter Tzadi, and within it is included the Ruach, for the aspect of Nefesh is called D’mut, and this is given to the Nukvah (וְהִנֵּה בַּצֶּלֶם יֵשׁ בּוֹ צ׳ וּבוֹ נִכְלָל הָרוּחַ כִּי בְּחִי׳ נֶפֶשׁ נִקְרָא דְּמוּת וְזֹאת נִיתֶּנֶת אֶל הַנּוּקְבָא), but the letter Tzadi of the Tzelem [Image] is for the male, and it is the aspect of Ruach, and it is called Da‘at that spreads through the entire body, in the secret of “And by Da‘at chambers are filled” (אַךְ הַצ׳ דְּצֶלֶם הוּא אֶל הַזָּכָר וְהוּא בְּחִי׳ רוּחַ וְהוּא נִקְרָא דַּעַת הַמִּתְפַּשֵּׁט בְּכָל הַגּוּף בְּסוֹד וּבְדַעַת חֲדָרִים יִמָּלְאוּ). And in this Da‘at there are three Mochin called Chokhmah, Binah, Da‘at, and they spread in the three lines of Ze’ir Anpin until its Netzach, Hod, Yesod (וְיֵשׁ בְּדַעַת זֶה ג׳ מוֹחִין הַנִּקְרָא חב״ד וּמִתְפַּשְּׁטִין בְּג׳ קַוִּין דְּז״א עַד נֶה״י שֶׁבּוֹ).

However, the Chokhmah and Binah within it are Chesed and Gevurah within the Da‘at, and they are called the two known Crowns, and this is what is stated in the Zohar Mishpatim 122, that “the head of the King is rectified in Chesed and Gevurah” (וְאֲמְנָם הַחו״ב שֶׁבּוֹ הֵם חו״ג שֶׁבְּדַעַת וְנִקְרָא תְּרֵין עַטְרִין הַנּוֹדָעִים וְהוּא מַה שֶּׁכָּתוּב בַּזֹּהַר מִשְׁפָּטִים דְּקכ״ב כִּי רֵישָׁא דְּמַלְכָּא בְּחו״ג אִתְתְּקַן). And there is an aspect of lower Da‘at that connects these two Crowns (וְיֵשׁ בְּחִי׳ דַּעַת תַּחְתּוֹן הַמְחַבֵּר ב׳ עַטְרִין אֵלּוּ). And these three spread throughout the entire body of Ze’ir Anpin, in the secret of the letter Tzadi of the Tzelem [Image], and this is the aspect of Da‘at, as is known (וְאֵלּוּ הַג׳ מִתְפַּשְּׁטִין בְּכָל גּוּפָא דְּז״א בְּסוֹד צ׳ דְּצֶלֶם וְהוּא בְּחִי׳ דַּעַת כַּנּוֹדָע), for in Ze’ir Anpin there is only the aspect of the Name Yod–He–Vav, and in the Nukvah the final He, and the Vav of Yod–He–Vav is Da‘at, for the entire essence of Ze’ir Anpin is nothing other than the Vav of the Havayah (כִּי בְּז״א יֵשׁ בְּחִי׳ שֵׁם י־ה־ו לְבַד וּבַנּוּקְבָא ה׳ אַחֲרוֹנָה וְו׳ שֶׁל י־ה־ו הוּא דַּעַת כִּי כָּל הָעַצְמוּת ז״א אֵינוֹ אֶלָּא ו׳ שֶׁבַּהֲוָיָ״ה). And afterward the letter Lamed of the Tzelem [Image] is the Binah of Ze’ir Anpin, and it is his Neshamah (וְאַחַ״כ ל׳ דְּצֶלֶם הִיא בִּינָה דְּז״א וְהִיא הַנְּשָׁמָה שֶׁלּוֹ). And afterward the letter Mem of the Tzelem [Image] is the Chokhmah of Ze’ir Anpin, and it is his Chayah (וְאַחַ״כ מ׳ דְּצֶלֶם הוּא חָכְמָה דְּז״א וְהִיא הַחַיָּה שֶׁלּוֹ). And afterward comes his Keter (וְאַחַ״כ בָּא כֶּתֶר שֶׁלּוֹ).

And behold, the Nefesh is called D’mut and comes from the Malkhut of the Partzuf of the Malkhut of Yisrael-Saba and Tevunah (וְהִנֵּה הַנֶּפֶשׁ נִקְרָא דְּמוּת בָּאָה מִמַּלְכוּת שֶׁל הַפַּרְצוּף דְּמַלְכוּת דְּיִשְׂס וְתְבוּנָה), and the Ruach, which is the Tzadi of the Tzelem [Image], comes from the six extremities of the Malkhut of Yisrael-Saba and Tevunah (וְהָרוּחַ שֶׁהוּא צ׳ דְּצֶלֶם בָּא מִו״ק דְּמַלְכוּת דְּיִשְׂס וְתְבוּנָה), and the Neshamah, which is the Lamed of the Tzelem [Image], comes from the Binah of the Malkhuyot of Yisrael-Saba and Tevunah (וְהַנְּשָׁמָה שֶׁהִיא ל׳ דְּצֶלֶם בָּאָה מִבִּינָה דְּמַלְכֻיּוֹת דְּיִשְׂס וְתְבוּנָה), and the Chayah, which is the Mem of the Tzelem [Image], comes from the Chokhmah of the Malkhut of Yisrael-Saba and Tevunah (וְהַחַיָּה שֶׁהִיא מ׳ דְּצֶלֶם בָּאָה מֵחָכְמָה דְּמַלְכוּת דְּיִשְׂס וְתְבוּנָה), and the Yechidah comes from the Keter of the Malkhut of Yisrael-Saba and Tevunah (וִיחִידָה בָּא מִכֶּתֶר דְּמַלְכוּת יִשְׂס וְתְבוּנָה). And all of this is the Tzelem [Image] of Ibbur, and all of them are called Nefesh alone (וְכָל זֶה הוּא הַצֶּלֶם דְּעִיבּוּר וְכֻלָּם נִקְרָא נֶפֶשׁ לְבַד), and in a similar manner in the Tzelem [Image] of Yenikah, which includes Nefesh, Ruach, Neshamah, Chayah, Yechidah, and all of them are called the aspect of Ruach (וְכַעֲדָ״ז בְּצֶלֶם דִּינִיקָה הַכּוֹלֵל נרנח״י וְכֻלָּם נִקְרָא בְּחִי׳ רוּחַ), and they are drawn from the externality of the six extremities of Yisrael-Saba and Tevunah, which is composed of Chokhmah, Binah, and the six extremities, and Malkhut (וְהֵם נִמְשָׁכִין מֵחִיצוֹנִיּוּת ו״ק דְּיִשְׂס וְתְבוּנָה אֲשֶׁר הוּא כָּלוּל מִכַּח״ב וּו״ק וּמַלְכוּת), and in this same manner it is in the Tzelem [Image] of Neshamah of Gadlut [Greatness], which includes Nefesh, Ruach, and so forth (וְעַד״ז הוּא בְּצֶלֶם דְּנְשָׁמָה דְּגַדְלוּת הַכּוֹלֶלֶת נֶפֶשׁ רוּחַ וְכו׳). And all of them are called Neshamah alone, and they are drawn from the externality of the Binah of Yisrael-Saba and Tevunah, which includes within it Chokhmah, Binah, the six extremities, and the Malkhut within it (וְכֻלָּם נִקְרָא נְשָׁמָה לְבַד וְהֵם נִמְשָׁכִין מֵחִיצוֹנִיּוּת בִּינָה דְּיִש״ס וְתְבוּנָה אֲשֶׁר הִיא כּוֹלֶלֶת כַּח״ב וּו״ק וּמַלְכוּת שֶׁבָּהּ).

And indeed, already now Ze’ir Anpin has three aspects—Nefesh, Ruach, and Neshamah—within three vessels and within three Tzelemim [Images] of matter and form from Yisrael-Saba and Tevunah, from their Malkhut and from Ze’ir Anpin and from their Binah, as explained above (וְאָֽמְנָם כְּבָר יֵשׁ עַתָּה אֶל הַז״א ג׳ בְּחִי׳ נר״ן בְּתוֹךְ ג׳ כֵּלִים וּבְתוֹךְ ג׳ צְלָמִים מֵחֹמֶר וְצוּרָה שֶׁל יִשְׂסו״ת מִמַּלְכוּת וְז״א וּבִינָה שֶׁלָּהֶם כַּנַּ״ל). And each Tzelem [Image] of these three is doubled, being a Tzelem [Image] of Yisrael-Saba and a Tzelem [Image] of Tevunah (וְכָל צֶלֶם מֵאֵלּוּ הַג׳ הוּא כָּפוּל שֶׁהוּא צֶלֶם דְּיִש״ס וְצֶלֶם דְּתְבוּנָה).

And it has already been explained above that corresponding to Chayah and Yechidah there are no additional vessels in Ze’ir Anpin; rather, they enter and are clothed within the Neshamah of Ze’ir Anpin (וְכְבָר נִתְבָּאַר לְעֵיל שֶׁכְּנֶגֶד חַיָּה וִיחִידָה לֹא יֵשׁ עוֹד כֵּלִים בְּז״א אָֽמְנָם נִכְנָסִין וּמִתְלַבְּשִׁין בְּתוֹךְ נִשְׁמַת ז״א). And afterward the Tzelem [Image] of Chayah enters Ze’ir Anpin from the aspect of Chokhmah of Yisrael-Saba and Tevunah, inclusive of the five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah, and all of them are called Chayah (וְאַחַ״כ נִכְנָס צֶלֶם דְּחַיָּה בְּז״א מִבְּחִי׳ חָכְמָה דְּיִש״ס וְתְבוּנָה כָּלוּל מֵה׳ בְּחִי׳ נרנח״י וְכֻלָּם נִקְרָא חַיָּה). Afterward the Tzelem [Image] of Yechidah enters Ze’ir Anpin from the aspect of Keter of Yisrael-Saba and Tevunah, inclusive of the five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah, and all of them are called Yechidah (אַחַ״כ נִכְנָס צֶלֶם דְּיִחִידָה בְּז״א מִבְּחִי׳ כֶּתֶר דְּיִש״ס וְתְבוּנָה כָּלוּל מֵה׳ מִבְּחִי׳ נרנח״י וְכֻלָּן נִקְרָא יְחִידָה). And thus now Ze’ir Anpin is completed with Nefesh, Ruach, Neshamah, Chayah, Yechidah, all of them from the five aspects of Yisrael-Saba and Tevunah (וְהֲרֵי נִשְׁלַם עַתָּה ז״א בְּנרנח״י וְכֻלָּם מֵה׳ בְּחִי׳ דְּיִש״ס וְתְבוּנָה).

Chapter 8

שער כ פרק ח

[20:8] Afterward he has another ascent (אַחַ״כ יֵשׁ לוֹ עֲלִיָּה אַחֶרֶת), and he returns as at the beginning (וְחוֹזֵר כְּבָרִאשׁוֹנָה), and ascends and takes the five aspects Nefesh Ruach Neshamah Chayah Yechidah (וְעוֹלֶה וְלוֹקֵחַ ה׳ בְּחִי׳ נרנח״י), from the five aspects of Abba and Imma Ila’in (מִן ה׳ בְּחִי׳ או״א עִלָּאִין עַלָּאן), and therefore he returns to Katnut [Smallness] and Yenikah and other Mochin (וְלָכֵן חוֹזֵר לְקַטְנוּת וִינִיקָה וּמוֹחִין אֲחֵרִים), as mentioned regarding the night of Pesach (כַּנִּזְכָּר בְּלֵיל פֶּסַח). And afterward he has another ascent like all the above (וְאַחַ״כ יֵשׁ לוֹ עֲלִיָּה אַחֶרֶת כְּכָל הַנַּ״ל), and he takes all of them from Arich Anpin (וְלוֹקְחָם כֻּלָּם בְּא״א).

And the explanation of the matter is (וּבֵאוּר הַדָּבָר), that at first he had his own aspect which is Ruach (כִּי תְּחִלָּה הָיָה לוֹ בְּחִי׳ עַצְמוֹ שֶׁהוּא רוּחַ), and the aspect of the Nukvah included within him which is Nefesh (וּבְחִי׳ נוּקְבָא הַכּוֹלֶלֶת בּוֹ וְהִיא נֶפֶשׁ). And when he took from Yisrael-Saba and Tevunah all those Tzelemim [Images] (וּבְלָקְחוֹ מִיִש״ס וְתְבוּנָה כָּל אוֹתָן הַצְּלָמִים), then he has a complete Neshamah (אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה), for Yisrael-Saba and Tevunah are called Binah as is known (כִּי הֲרֵי יִש״ס וְתְבוּנָה נִקְרָא בִּינָה כַּנּוֹדָע). And when he takes them a second time from Abba and Imma Ila’in who are called Chokhmah (וּבְלָקְחוֹ אוֹתָם שֵׁנִית מִן או״א עִלָּאִין הַנִּקְרָא חָכְמָה), he has Chayah in completeness (יֵשׁ לוֹ חַיָּה בִּשְׁלֵמוּת). And when he takes those three vessels from Arich Anpin who is called Keter (וּבְלָקְחוֹ אוֹתָן ג׳ כֵּלִים מֵא״א הַנִּקְרָא כֶּתֶר), Yechidah is completed within him in completeness (נִשְׁלַם בּוֹ יְחִידָה בִּשְׁלֵמוּת). And now we must say (to explain) (וְעַתָּה אָנוּ צְרִיכִין לוֹמַר (לְבָאֵר)), that behold all these aspects of the Tzelemim [Images] mentioned above are all from the aspect of externality of Yisrael-Saba and Tevunah and of Abba and Imma and of Arich Anpin (כִּי הֲרֵי כָּל אֵלּוּ בְּחִי׳ שֶׁל הַצְּלָמִים כַּנַּ״ל הֵם כֻּלָּם מִבְּחִי׳ חִיצוֹנִית דְּיִש״ס וְתְבוּנָה וְדְּאו״א וְדְּא״א). But indeed you must know that there is also within them an aspect of internality, and we must explain their matter (וְאָֽמְנָם צָרִיךְ שֶׁתֵּדַע כִּי גַּם יֵשׁ בָּהֶם בְּחִי׳ פְּנִימִית וְצְרִיכִין אָנוּ לְבָאֵר עִנְיָנָם).

Therefore we will explain the Tzelem [Image] of Gadlut [Greatness] of the Neshamah of Ze’ir Anpin, which he took from Yisrael-Saba and Tevunah, and from it you will infer to the rest from there and above (לָכֵן נְבָאֵר צֶלֶם דְּגַדְלוּת נְשָׁמָה דְּז״א שֶׁלָּקְחוּ מִיִש״ס וְתְבוּנָה וּמִמֶּנּוּ תַּקִּישׁ אֶל הַשְּׁאָר מִשָּׁם וּלְמַעְלָה). For from there and downward, which are Ibbur and Yenikah, there is no internality there, only externality alone (כִּי מִשָּׁם וּלְמַטָּה שֶׁהֵם עִיבּוּר וִינִיקָה אֵין שָׁם פְּנִימִית רַק חִיצוֹנִיּוּת לְבַד). Because there is no aspect of internality except when he is in Gadlut [Greatness], for then he is fit for Zivug [Union], and he must return face-to-face through the power of the internality (כִּי אֵין בְּחִי׳ פְּנִימִיּוּת אֶלָּא כְּשֶׁהוּא בְּגַדְלוּת שֶׁאָז רָאוּי לְזִוּוּג וְצָרִיךְ שֶׁיַּחְזֹר פָּנִים בְּפָנִים בְּכֹחַ הַפְּנִימִית). And thus it is possible that in Ibbur and Yenikah he takes only the Tzelem [Image] from the aspect of externality alone (וְאִם כֵּן אֶפְשָׁר שֶׁבְּעִיבּוּר וִינִיקָה אֵינוֹ לוֹקֵחַ רַק בְּצֶלֶם מִבְּחִי׳ חִיצוֹנִיּוּת לְבַד).

Or it is possible that we say that he also takes internality (אוֹ אֶפְשָׁר שֶׁנֹּאמַר שֶׁגַּם לוֹקֵחַ פְּנִימִיּוּת), but that even the internality is called externality (אֶלָּא שֶׁאַף הַפְּנִימִיּוּת נִקְרָא חִיצוֹנִיּוּת), for it is not called internality except in the secret of Neshamah and its vessels (כִּי אֵין נִקְרָא פְּנִימִית אֶלָּא בְּסוֹד נְשָׁמָה וְהַכֵּלִים שֶׁלָּהּ), for the internality of the vessels—that inner internality—is what is called true internality (כִּי הַפְּנִימִית שֶׁל הַכֵּלִים הַהוּא הַפְּנִימִי הוּא הַנִּקְרָא פְּנִימִית מַמָּשׁ), and this exists only in actual Gadlut [Greatness] (וְזֶה אֵינוֹ אֶלָּא בְּגַדְלוּת מַמָּשׁ), for then he also takes the internality of that vessel (שֶׁאָז לוֹקֵחַ גַּם פְּנִימִית הַכְּלִי הַהוּא), and through it he returns face to face for the need of the Zivug [Union] (וְעַל יָדוֹ חוֹזֵר פָּנִים בְּפָנִים לְצֹרֶךְ הַזִּוּוּג). And therefore we will begin and explain the matter of the Tzelem [Image] of Mochin that comes to Ze’ir Anpin from Yisrael-Saba and Tevunah (וְלָכֵן נַתְחִיל וּנְבָאֵר עִנְיַן הַצֶּלֶם דְּמוֹחִין הַבָּאָה לְז״א מִיִש״ס וְתְבוּנָה).

Know that Ze’ir Anpin has no more than three vessels (דַּע כִּי אֵין אֶל הַז״א יוֹתֵר מִג׳ כֵּלִים), and they correspond to the Malkhut within him (וְהֵם כְּנֶגֶד מַלְכוּת שֶׁבּוֹ), and correspond to the Ze’ir Anpin within him, which are the six extremities within him (וְכְנֶגֶד הַז״א שֶׁבּוֹ שֶׁהֵם ו״ק שֶׁבּוֹ), and correspond to the Binah within him (וְכְנֶגֶד הַבִּינָה שֶׁבּוֹ). And these are the aspects of his Nefesh, Ruach, and Neshamah (וְאֵלּוּ הֵם בְּחִי׳ נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁבּוֹ). But the Chayah and Yechidah within him have no vessels (אַךְ הַחַיָּה וְהַיְּחִידָה שֶׁבּוֹ אֵין בָּהֶם כֵּלִים). And each one of these three has externality and internality (וְכָל אֶחָד מֵאֵלּוּ הַג׳ יֵשׁ בּוֹ חִיצוֹנִיּוּת וּפְּנִימִיּוּת), meaning back and front (ר״ל אָחוֹר וּפָנִים), for this is a vessel at the back of each and every limb (כִּי זֶה הוּא כְּלִי בַּאֲחוֹרַיִם שֶׁל כָּל אֵבֶר וְאֵבֶר), and this is a vessel which is the front of each and every limb (וְזֶה כְּלִי שֶׁהוּא פָּנִים שֶׁל כָּל אֵבֶר וְאֵבֶר). And corresponding to them are lights, which are Nefesh, Ruach, and Neshamah (וְכְנֶגְדָּן אוֹרוֹת וְהֵם נר״ן), and each one of them has a light that illuminates in the back and a light that illuminates in the front of each and every limb (כִּי כָּל אֶחָד מֵהֶם יֵשׁ בּוֹ אוֹר הַמֵּאִיר בָּאֲחוֹרַיִם וְאוֹר הַמֵּאִיר בַּפָּנִים שֶׁל כָּל אֵבֶר וְאֵבֶר). And corresponding to them there are aspects of Abba and Imma from whom Ze’ir Anpin takes, from the aspect of their three vessels as explained above (וְכְנֶגְדָּם יֵשׁ בְּחִי׳ או״א אֲשֶׁר לוֹקֵחַ ז״א מֵהֶם מִבְּחִי׳ ג׳ כֵּלֵיהֶם עַל דֶּרֶךְ הַנַּ״ל), which are the vessel of their Malkhut, which is Nefesh (שֶׁהֵם כְּלִי הַמַּלְכוּת שֶׁבָּהֶם וְהוּא הַנֶּפֶשׁ), and the vessel of their Ze’ir Anpin, which is Ruach (וְכְלִי ז״א שֶׁבָּהֶם וְהוּא רוּחַ), and the vessel of their Binah, which is Neshamah (וְכְלִי בִּינָה שֶׁבָּהֶם וְהוּא נְשָׁמָה). And in each one there is internality and externality (וּבְכָל אֶחָד יֵשׁ בּוֹ פְּנִימִית וְחִיצוֹנִיּוּת), and in each one there are also the lights Nefesh, Ruach, and Neshamah (וּבְכָל אֶחָד יֵשׁ בּוֹ גַּם כֵּן אוֹרוֹת נר״ן), and they too are aspects of lights of front and back (וְגַם הֵם בְּחִי׳ אוֹרוֹת דְּפָנִים וְאָחוֹר). And when the light of Ze’ir Anpin is from the aspect of back (וּבִהְיוֹת אוֹר ז״א מִבְּחִי׳ הָאָחוֹר), then there is a back that is inferior to its fellow, as is known (אָז יֵשׁ אָחוֹר גָּרוּעַ מֵחֲבֵרוֹ כַּנּוֹדָע), for there are many backs and many faces (כִּי כַּמָּה אֲחוֹרַיִם וְכַמָּה פָּנִים הֵם). And then the inferior back remains in the back (וְאָז הָאָחוֹר הַגָּרוּעַ נִשְׁאָר בַּאֲחוֹרָיו), and the superior light, even though it is from the aspect of back, remains in the front (וְאוֹר הַמְּעֻלֶּה אַעַ״פ שֶׁהוּא מִבְּחִי׳ אָחוֹר נִשְׁאָר בַּפָּנִים). And when the light of the face comes (וּבְבֹא אוֹר הַפָּנִים), then the light of the back is entirely repelled to the back (אָז אוֹר הָאָחוֹר נִדְחֶה כֻּלּוֹ אֶל הָאָחוֹר), and the light of the face is drawn to the face (וְאוֹר הַפָּנִים נִמְשָׁךְ אֶל הַפָּנִים). And it follows that even the outer vessel of Ze’ir Anpin has within it a vessel from the side of back and a vessel from the side of face in each and every limb (וְנִמְצָא כִּי אֲפִלּוּ כְּלִי הַחִיצוֹן שֶׁל ז״א יֵשׁ בּוֹ כְּלִי מִצַּד אָחוֹר וְכְלִי מִצַּד פָּנִים בְּכָל אֵבֶר וְאֵבֶר). And within it there is the light of Nefesh from the aspect of back and face (וְיֵשׁ בּוֹ אוֹר נֶפֶשׁ מִבְּחִי׳ אָחוֹר וּפָנִים). And within them is the outer vessel of Abba and Imma in the aspect of back and face (וְיֵשׁ בְּתוֹכָם כְּלִי הַחִיצוֹן דְּאו״א בִּבְחִי׳ אָחוֹר וּפָנִים), and this vessel is placed within the outer vessel of Ze’ir Anpin (וְזֶה הַכְּלִי נָתוּן תּוֹךְ כְּלִי הַחִיצוֹן דְּז״א). And within this vessel of Abba and Imma there is the outer light of Nefesh of Abba and Imma from back and face (וּבְתוֹךְ כְּלִי זֶה דְּאו״א יֵשׁ אוֹר חִיצוֹן נֶפֶשׁ דְּאו״א דְּאָחוֹר וּפָנִים), and within it the Nefesh of Ze’ir Anpin from back and face (וּבְתוֹכוֹ נֶפֶשׁ דְּז״א דְּאָחוֹר וּפָנִים). And afterward, within this vessel there is the intermediate vessel of Ze’ir Anpin from the aspect of back and face (וְאַחַ״כ תּוֹךְ כְּלִי זֶה יֵשׁ כְּלִי אֶמְצָעִי דְּז״א בִּבְחִי׳ אָחוֹר וּפָנִים), and within it the intermediate vessel of Abba and Imma from back and face (וּבְתוֹכוֹ כְּלִי דְּאו״א הָאֶמְצָעִי דְּאָחוֹר וּפָנִים), and within it the light of Ruach of Abba and Imma from the aspect of back and face (וּבְתוֹכוֹ אוֹר רוּחַ דְּאו״א מִבְּחִי׳ אָחוֹר וּפָנִים), and within it the light of Ruach of Ze’ir Anpin, face and back (וּבְתוֹכוֹ אוֹר רוּחַ דְּז״א פָּנִים וְאָחוֹר).

And behold, the two vessels mentioned above are called the vessels of Ibbur and Yenikah (וְהִנֵּה ב׳ הַכֵּלִים הַנַּ״ל נִקְרָא כֵּלִים דְּעִיבּוּר וִינִיקָה), and they are from the aspect of Elohim, in which there is back and face, both in the vessels and in the lights (וְהֵם מִבְּחִי׳ אֱלֹהִים שֶׁיֵּשׁ בּוֹ אָחוֹר וּפָנִים בֵּין בַּכֵּלִים וּבֵין בָּאוֹרוֹת). And afterward, within the vessels mentioned above, there is the inner vessel of Ze’ir Anpin from the aspect of back and face (וְאַחַ״כ בְּתוֹךְ הַכֵּלִים הַנַּ״ל יֵשׁ כְּלִי הַפְּנִימִי דְּז״א בִּבְחִי׳ אָחוֹר וּפָנִים), and within them the inner vessel of Abba and Imma, face and back (וּבְתוֹכָם כְּלִי דְּאו״א הַפְּנִימִי פָּנִים וְאָחוֹר), and within it the light of Abba and Imma, the Neshamah, from the aspect of face and back (וּבְתוֹכוֹ אוֹר או״א הַנְּשָׁמָה בִּבְחִי׳ פָּנִים וְאָחוֹר), and within it the light of Ze’ir Anpin, face and back, of the Neshamah (וּבְתוֹכוֹ אוֹר ז״א פָּנִים וְאָחוֹר שֶׁל נְשָׁמָה). And then, when the name of the Neshamah comes, it sends its lights to the two vessels, and also to the lights which are Nefesh and Ruach (וְאָז בְּבֹא שֵׁם הַנְּשָׁמָה מְשַׁלֵּחַ אוֹרוֹתֶיהָ אֶל הַב׳ כֵּלִים וְגַם אֶל הָאוֹרוֹת שֶׁהֵם נֶפֶשׁ וְרוּחַ), and they become aspects of Havayot (וְנַעֲשִׂין בְּחִי׳ הֲוָיוֹת), for there are no Havayot except in Gadlut [Greatness] (כִּי אֵין הֲוָיוֹת אֶלָּא בְּגַדְלוּת), except that then also the two outer vessels become Havayot (אֶלָּא שֶׁאָז גַּם ב׳ הַכֵּלִים הַחִיצוֹנִים נַעֲשִׂין הֲוָיוֹת).

And now we will explain the matter of this inner vessel of Ze’ir Anpin, which is the aspect of Neshamah of Gadlut [Greatness], which is the inner vessel of Imma, and within it the inner vessel of Abba (וְנְבָאֵר עַתָּה עִנְיַן זֶה הַכְּלִי הַפְּנִימִי דְּז״א שֶׁהוּא בְּחִי׳ נְשָׁמָה דְּגַדְלוּת שֶׁהוּא כְּלִי הַפְּנִימִי דְּאִמָּא וּבְתוֹכָהּ כְּלִי הַפְּנִימִי דְּאַבָּא). And behold, these three aspects—the outer, the intermediate, and the inner vessels—each one of them has within it the aspect of face and back, as mentioned above (וְהִנֵּה ג׳ בְּחִי׳ אֵלּוּ הַכֵּלִים חִיצוֹן וְאֶמְצָעִי וּפְנִימִי בְּכָל אֶחָד מֵהֶם יֵשׁ בּוֹ בְּחִי׳ פָּנִים וְאָחוֹר כַּנַּ״ל). And this applies both to the vessels of Ze’ir Anpin or of Abba and Imma, and to the lights, whether of Ze’ir Anpin or of Abba and Imma (וְזֶה בֵּין בִּבְחִי׳ הַכֵּלִים דְּז״א אוֹ דְּאו״א וּבֵין בִּבְחִי׳ אוֹרוֹת בֵּין דְּז״א בֵּין דְּאו״א). And all of this exists both in back and in face (וְכָל זֶה בֵּין בָּאָחוֹר וּבֵין בַּפָּנִים). And all of these have the aspects of M״H and B״N—M״H from the new light, and B״N from the clarifications of the kings (וְכָל אֵלּוּ יֵשׁ לָהֶם בְּחִי׳ מ״ה וּב״ן מ״ה אוֹר הֶחָדָשׁ וּב״ן מִבֵּרוּרֵי הַמְּלָכִים). And remember all of this (וּזְכוֹר כָּל זֶה).

Chapter 9

שער כ פרק ט

[20:9] And now we will explain all of this, with the help of Hashem (וְעַתָּה נְבָאֵר כָּל זֶה בְּעֶזְרַת ה׳). Behold, at first this Tzelem [Image] of Gadlut [Greatness] comes to him from the Binah of Yisrael-Saba and Tevunah, from the aspect of their externality, which is in the backs, both in the vessels and in the lights (הִנֵּה תְּחִלָּה בָּא לוֹ זֶה הַצֶּלֶם דְּגַדְלוּת מִבִּינָה דְּיִש״ס וְתְבוּנָה מִבְּחִי׳ חִיצוֹנִיּוּתָם שֶׁהוּא בָּאֲחוֹרַיִם בֵּין בַּכֵּלִים וּבֵין בָּאוֹרוֹת). And they enter Ze’ir Anpin (וְנִכְנָסִין בְּז״א), and they become within him the innermost vessel of all of them, from the aspect of back alone, which is its externality (וְנַעֲשִׂין בּוֹ כְּלִי הַפְּנִימִי מִכֻּלָּם בִּבְחִי׳ הָאָחוֹר לְבַד שֶׁהוּא חִיצוֹנִיּוּתוֹ). And within it are the Mochin, which are a Neshamah for him (וּבְתוֹכוֹ הַמּוֹחִין שֶׁהִיא נְשָׁמָה לוֹ). And all of this is in the aspect of back (וְכָל זֶה בִּבְחִי׳ אָחוֹר). And then they stand back-to-back, Ze’ir Anpin and Nukvah (וְאָז עוֹמְדִין אֲחוֹר בְּאֲחוֹר זו״ן), and then the Nukvah grows from the back of Ze’ir Anpin (וְאָז נִגְדֶּלֶת הַנְּקֵבָה בַּאֲחוֹר ז״א). And this is because Ze’ir Anpin takes his portion and her portion (וְהוּא כִּי הִנֵּה הַז״א לוֹקֵחַ חֶלְקוֹ וְחֶלְקָהּ), for he is the firstborn son (כִּי הוּא בֵּן בְּכוֹר). And therefore he first took his vessel and her vessel in back alone, from the aspect of M״H and B״N (וְא״כ לָקַח תְּחִלָּה כְּלִי שֶׁלּוֹ וְשֶׁלָּהּ בְּאָחוֹר לְבַד מִבְּחִי׳ מ״ה וּב״ן). And similarly in this manner in the lights (וְכֵן עַל דֶּרֶךְ זֶה בָּאוֹרוֹת). And it is found that he now has within him M״H and B״N in the light of Neshamah and in the inner vessel for himself, and likewise for the Nukvah (וְנִמְצָא שֶׁיֵּשׁ בּוֹ עַתָּה מ״ה וּב״ן בְּאוֹר נְשָׁמָה וּכְלִי הַפְּנִימִי לוֹ וְכֵן לַנּוּק׳).

And indeed, the Gevurot of B״N of M״H that are in Abba are given into the Netzach, Hod, Yesod of Imma (וְאָֽמְנָם הַגְּבוּרוֹת דְּב״ן דְּמ״ה שֶׁבְּאַבָּא נִיתָּנִין בְּנֵה״י דְּאִמָּא), and they become Chesed in relation to the Gevurah of Imma, as is known (וְנַעֲשִׂין חֲסָדִים בְּעֶרֶךְ הַגְּבוּרָה דְּאִמָּא כַּנּוֹדָע), for they too are Gevurot of B״N of B״N of her portion (שֶׁהֵם גַּם כֵּן גְּבוּרוֹת דְּב״ן דְּב״ן דְּחֶלְקָהּ). And the Chasadim of M״H of M״H of Abba together with the Chasadim of M״H of B״N of Imma are given into the Netzach, Hod, Yesod of Abba (וְהַחֲסָדִים דְּמ״ה דְּמ״ה דְּאַבָּא עִם הַחֲסָדִים דְּמ״ה דְּב״ן דְּאִמָּא נִיתָּנִין בְּנֵה״י דְּאַבָּא), and they become Chasadim of Imma—Gevurot in relation to the Chasadim of Abba, as is known (וְנַעֲשִׂין חֲסָדִים דְּאִמָּא גְּבוּרוֹת בְּעֶרֶךְ חֲסָדִים דְּאַבָּא כַּנּוֹדָע). And all of this enters first entirely within Ze’ir Anpin (וְכָל זֶה נִכְנָס תְּחִלָּה כֻּלּוֹ תּוֹךְ הַז״א). And afterward, through his back, he would shine to the Nukvah (וְאַחַ״כ דֶּרֶךְ הָאָחוֹר שֶׁלּוֹ הָיָה מֵאִיר לַנּוּקְבָא), and he gives her then an illumination from the Mochin in the Netzach, Hod, Yesod of Imma (וְנוֹתֵן לָהּ אָז הֶאָרָה מִן הַמּוֹחִין שֶׁבְּנֵצַח הוֹד יְסוֹד דְּאִמָּא), all of which are the aspect of B״N of him and of her (אֲשֶׁר כֻּלָּם הֵם בְּחִינַת ב״ן שֶׁלּוֹ וְשֶׁלָּהּ). And he gives her illumination from her own share alone, which are the Gevurot of B״N of B״N (וְנוֹתֵן לָהּ הֶאָרָה מִשֶּׁלָּהּ לְבַד שֶׁהֵם הַגְּבוּרוֹת דְּב״ן דְּב״ן), and he also gives her the illumination of the Gevurot of B״N of M״H (וְגַם נוֹתֵן לָהּ הֶאָרַת הַגְּבוּרוֹת דְּב״ן דְּמ״ה). And afterward, at the time of the Nesirah, the Netzach, Hod, Yesod of Abba and Imma depart (וְאַחַ״כ בְּעֵת הַנְּסִירָה מִסְתַּלְּקִין נֵה״י דְּאו״א), and the two aspects of Chokhmah and Chasadim, both of Abba and of Imma, remain as an Ohr Makif [Surrounding Light] over the head of Ze’ir Anpin (וּב׳ בְּחִי׳ חָכְמָה וַחֲסָדִים בֵּין דְּאַבָּא בֵּין דְּאִמָּא נִשְׁאָרִין בְּסוֹד אוֹר מַקִּיף עַל רֹאשׁ ז״א). And the remainder, which are the Binot and the Gevurot, enter into the Nukvah (וְהַשְּׁאָר שֶׁהֵם הַבִּינוֹת וְהַגְּבוּרוֹת נִכְנָסִין בַּנּוּקְבָא), and she grows in all the back equally with him (וְנִגְדֶּלֶת בְּכָל הָאָחוֹר שָׁוֶה אֵלָיו), for then she takes them themselves and not their illumination alone as at first (כִּי אָז נוֹטֶלֶת הֵם עַצְמָן וְלֹא הֶאָרָתָן לְבַד כְּבַתְּחִלָּה). And then the aspect of the Yesod within her is made (וְאָז נַעֲשֶׂה בְּחִי׳ הַיְסוֹד שֶׁבָּהּ), for at first, through illumination alone that was drawn to her through Ze’ir Anpin, only the aspect of Malkhut within her was made (כִּי מִתְּחִלָּה עַל יְדֵי הֶאָרָה לְבַד הַנִּמְשֶׁכֶת לָהּ עַל יְדֵי ז״א לֹא נַעֲשֶׂה בָּהּ רַק בְּחִי׳ הַמַּלְכוּת שֶׁבָּהּ). And afterward, now, the Yesod within her is made (וְאַחַ״כ עַתָּה נַעֲשֶׂה הַיְסוֹד שֶׁבָּהּ). And these are Tziyon and Yerushalayim, as mentioned elsewhere (וְהֵם צִיּוֹן וִירוּשָׁלַיִם כַּנִּזְכָּר בְּמָקוֹם אַחֵר). And afterward Abba and Imma raise them to the Chuppah in the supernal Heichal of theirs after the Nesirah (וְאַחַ״כ מַעֲלִים אוֹתָן או״א לַחֻפָּה בְּהֵיכָל עִלָּאָה דִּלְהוֹן אַחַר נְסִירָה). And still there are within them only lights of back-to-back (וַעֲדַיִן אֵין בָּהֶם רַק אוֹרוֹת דְּאַב״א). And they couple there face-to-face (וּמִזְדַּוְּגִים שָׁם פָּנִים בְּפָנִים). And he gives her the Chasadim of Imma, which are also only the five Gevurot of M״H of B״N from his own aspect (וְנוֹתֵן בָּהּ הַחֲסָדִים דְּאִמָּא שֶׁגַּם הֵם אֵינָם רַק ה״ג מ״ה דְּב״ן מִבְּחִי׳ עַצְמוֹ), except that in relation to her Gevurot they are called Chasadim (אֶלָּא שֶׁבְּעֶרֶךְ הַגְּבוּרוֹת שֶׁלָּהּ נִקְרָא חֲסָדִים). And then these Chasadim are called the Ruach that is cast within her (וְאָז אֵלּוּ הַחֲסָדִים נִקְרָא רוּחָא דְּשַׁדֵּי בְּגוָּהּ), for then it is in the secret of an actual Zivug [Union] (כִּי אָז הוּא בְּסוֹד זִוּוּג מַמָּשׁ).

However, her vessel is her Yesod (אֲמְנָם הַכְּלִי שֶׁלָּהּ הוּא הַיְסוֹד שֶׁלָּהּ), and the Mayin Nukvin [Feminine Waters] are the five Gevurot of her portion that she takes at the time of the Nesirah, as explained above (וְהַמַּ״ן הֵם ה״ג שֶׁל חֶלְקָהּ שֶׁלוֹקַחַת בְּעֵת הַנְּסִירָה כַּנַּ״ל). But these very five Gevurot of his are called the Ruach of his own that he casts within her (אַךְ אֵלּוּ ה״ג עַצְמָן שֶׁלּוֹ נִקְרָא רוּחָא דִּילֵיהּ דְּשָׁבִיק בְּגוָוהּ), for behold Ze’ir Anpin is in the secret of Ruach (כִּי הִנֵּה ז״א סוֹד רוּחַ), but when it is given into her it is called Nefesh at the departure of her soul (אַךְ בְּהִנָּתְנוֹ בָּהּ נִקְרָא נֶפֶשׁ בְּצֵאת נַפְשָׁהּ), and therefore he is called son and not daughter (וְלָכֵן נִקְרָא בֵּן וְלֹא בַּת). And since it is in the secret of back-to-back, it is not a complete Zivug [Union], but only the Ruach that is cast within her (וּלְהִיוֹתוֹ בְּסוֹד אַב״א אֵינוֹ זִוּוּג גָּמוּר רַק רוּחָא דְּשַׁדֵּי בְּגוָוהּ). And this is the root for elevating all the clarifications until the days of Mashiach (וְהוּא שֹׁרֶשׁ לְהַעֲלוֹת כָּל הַבֵּרוּרִים עַד יְמוֹת הַמָּשִׁיחַ), and it is the root of them all, for it is the first root of B״N (וְהוּא שֹׁרֶשׁ לְכֻלָּם כִּי הוּא הַשֹּׁרֶשׁ הָרִאשׁוֹן דְּב״ן), and through it all the clarifications of the kings of Ze’ir Anpin and Nukvah are clarified (וְעַל יָדוֹ מִתְבָּרְרִין כָּל בֵּרוּרֵי הַמְּלָכִים שֶׁל זו״ן). And indeed afterward they return face-to-face (וְאָֽמְנָם אַחַ״כ חוֹזְרִים פָּנִים בְּפָנִים), and then the aspects of the lights of the face of Binah that are in Tevunah and Yisrael-Saba come (וְאָז בָּאִים בְּחִי׳ אוֹרוֹת הַפָּנִים דְּבִינָה שֶׁבַּתְּבוּנָה וְיִש״ס), clothed in their very internality (מְלוּבָּשִׁין בִּפְנִימִיּוּתָן מַמָּשׁ). And then he gives her, in the secret of illumination, the aspect of her five Gevurot, B״N of B״N (וְאָז נוֹתֵן לָהּ בְּסוֹד הֶאָרָה בְּחִי׳ ה״ג שֶׁלָּהּ ב״ן דְּב״ן), and in the secret of an actual Zivug [Union], his five Gevurot which are called the Chasadim of Imma, as mentioned above (וּבְּסוֹד זִוּוּג מַמָּשׁ ה״ג שֶׁלּוֹ הַנִּקְרָא חֲסָדִים דְּאִמָּא כַּנַּ״ל), and all of them are from B״N (וְכֻלָּם הֵן מִן ב״ן). Another explanation appears to me by a second path, and both explanations are true (עוֹד נִרְאֶה לִי בְּדֶרֶךְ שֵׁנִי וּב׳ פֵּרוּשִׁים הֵם אֱמֶת). For behold, Ze’ir Anpin cannot couple with the Nukvah unless she is completely equal to him (כִּי הִנֵּה אֵין מִזְדַּוֵּג ז״א בַּנּוּקְבָא אֶלָּא בְּהִיוֹתָהּ שָׁוֶה בְּשָׁוֶה לְגַמְרֵי כְּמוֹהוּ), and if not, then the coupling is the coupling of Ze’ir Anpin with Leah, or Ya'akov with Rachel, or Ya'akov with Leah (וְאִם לָאו אָז הַזִּוּוּג הוּא זִוּוּג ז״א בְּלֵאָה אוֹ יַעֲקֹב בְּרָחֵל אוֹ יַעֲקֹב בְּלֵאָה). And behold, when she is in the secret of back, equal to him (וְהִנֵּה בְּהִיוֹתָהּ בְּסוֹד אָחוֹר שָׁוֶה אֵלָיו), then the aspect of the Gevurot of B״N of B״N shines within her (אָז הֵאִיר בָּהּ בְּחִי׳ הַגְּבוּרוֹת דְּב״ן דְּב״ן). But the Gevurot of M״H of B״N are all hidden within the concealed Yesod of Abba, as is known (אַךְ הַגְּבוּרוֹת דְּמ״ה דְּב״ן כֻּלָּם נֶעְלָמִים תּוֹךְ יְסוֹד דְּאַבָּא הַסָּתוּם כַּנּוֹדָע). Therefore they must emerge from there and be given into her herself at the time of the Nesirah (לָכֵן צָרִיךְ שֶׁיֵּצְאוּ מִשָּׁם וְיִנָּתְנוּ בְּתוֹכָהּ מַמָּשׁ בְּעֵת הַנְּסִירָה). And then the Netzach, Hod, Yesod of Abba return to be given into her (וְאָז חוֹזְרִים לְהִנָּתֵן בָּהּ נֵה״י דְּאַבָּא). And it is impossible for her to receive them unless the Netzach, Hod, Yesod of Imma also enter into her and are clothed within her (וְאִי אֶפְשָׁר שֶׁתְּקַבְּלֵם אִם לֹא יִכָּנְסוּ בָּהּ גַּם נֵה״י דְּאִמָּא וְיִתְלַבְּשׁוּ בְּתוֹכָהּ). And then she receives the Gevurot of M״H (of B״N) that are in the Yesod of Abba (וְאָז מְקַבֶּלֶת הִיא גְּבוּרוֹת דְּמ״ה (דְּב״ן) שֶׁבִּיסוֹד דְּאַבָּא). And behold, now two MNTZPKH come—one of the Gevurot of Imma and one of the Gevurot of Abba—as mentioned elsewhere (וְהֲרֵי עַתָּה בָּא ב׳ מַנְצְפַּ״ךְ א׳ דִּגְבוּרוֹת אִמָּא וְא׳ דִּגְבוּרוֹת אַבָּא כַּנִּזְכָּר בְּמָקוֹם אַחֵר). Afterward, in their returning face-to-face, if she has not grown equal to him (אַחַ״כ בְּחֲזִירָתָם פָּנִים בְּפָנִים אִם לֹא גָּדְלָה כְּמוֹהוּ), then it is the Zivug [Union] of Ya‘akov and Rachel (אָז הוּא זִוּוּג יַעֲקֹב וְרָחֵל), and she first receives the Gevurot of M״H of B״N through a screen from Ze’ir Anpin (וְהִיא קִבְּלָה תְּחִלָּה גְּבוּרוֹת דְּמ״ה דְּב״ן דֶּרֶךְ מָסָךְ מִז״א), and afterward he gives her the Chasadim of M״H of M״H in the secret of Zivug [Union] (וְאַחַ״כ נוֹתֵן לָהּ חֲסָדִים דְּמ״ה דְּמ״ה בְּסוֹד זִוּוּג). However, when she grows completely like Ze’ir Anpin, face-to-face (אָֽמְנָם כְּשֶׁנִּגְדֶּלֶת כְּמוֹ הַז״א לְגַמְרֵי פָּנִים בְּפָנִים), then she takes the Chasadim of B״N of M״H of B״N (אָז לוֹקַחַת הַחֲסָדִים (דְּב״ן) דְּמ״ה (דְּב״ן)), and also the Chasadim of M״H of M״H (וְגַם הַחֲסָדִים דְּמ״ה דְּמ״ה), as mentioned elsewhere (כַּנִּזְכָּר בְּמָקוֹם אַחֵר), for Ze’ir Anpin has Abba and Imma, and Ya‘akov has Abba alone (כִּי ז״א יֵשׁ לוֹ או״א וְיַעֲקֹב אַבָּא לְבַד). And behold, from all that was explained above you will understand how the Chesed and Gevurah in the Netzach-Hod-Yesod of Imma are all from the aspect of B״N (וְהִנֵּה מִן זֶה הַנַּ״ל תָּבִין אֵיךְ הַחו״ג שֶׁבְּנֵה״י דְּאִמָּא כֻּלָּם הֵם בְּחִי׳ ב״ן), and all of them are Gevurot (וְכֻלָּם הֵם גְּבוּרוֹת), and therefore they are double MNTZPKH (וְלָכֵן הֵם מַנְצְפַּ״ךְ כְּפוּלוֹת), for all of them are Gevurot (כִּי כֻּלָּם גְּבוּרוֹת). And they are the ten bloods in the woman (וְהֵם י׳ דָּמִים שֶׁבָּאִשָּׁה), five bloods of purity from the Chasadim (ה׳ דַּם טֹהַר מֵהַחֲסָדִים), and five impure bloods from the Gevurot (וְה׳ דַּם טָמֵא מֵהַגְּבוּרוֹת). And from them the impure Klipot draw sustenance (וּמֵהֶם יוֹנְקִים הַקְּלִיפּוֹת הַטְּמֵאִים), because they are Gevurot of the Nukvah, for there is the grasp of the Klipot (יַעַן שֶׁהֵם גְּבוּרוֹת דְּנוּקְבָּא שֶׁשָּׁם אֲחִיזַת הַקְּלִיפּוֹת). It is also possible that there is another aspect (גַּם אֶפְשָׁר כִּי יֵשׁ בְּחִי׳ אַחֶרֶת), namely the five Gevurot of M״H are blood of purity (וְהֵם ה״ג דְּמ״ה דַּם טֹהַר), and the five Gevurot of B״N are impure blood (וְה״ג דְּב״ן דַּם טָמֵא). And behold, during the standing of the silent Amidah of a weekday (וְהִנֵּה בַּעֲמִידַת לַחַשׁ דְּחוֹל), they take the back and face of Imma of Yisrael-Saba and Tevunah (הֵם לוֹקְחִים אָחוֹר וּפָנִים דְּאִמָּא דְּיִש״ס וְתְבוּנָה), and in the return they take the back and face of Chokhmah of Yisrael-Saba and Tevunah (וּבַחֲזָרָה הֵם לוֹקְחִים אָחוֹר וּפָנִים דְּחָכְמָה דְּיִשְׂסו״ת). And therefore there is still no Zivug [Union] except of Ya‘akov and Rachel (וְלָכֵן עֲדַיִן אֵין זִוּוּג אֶלָּא לְיַעֲקֹב וְרָחֵל), except that it is in a high place in the Chesed-Gevurah-Tiferet of Ze’ir Anpin, as is known (אֶלָּא שֶׁהוּא בְּמָקוֹם גָּבוֹהַּ בְּחַג״ת דְּז״א כַּנּוֹדָע). But on Rosh Ḥodesh, in Musaf, they take the back and the face of the Keter of Yisrael-Saba and Tevunah (אַךְ בְּרֹאשׁ חֹדֶשׁ בְּמוּסָף הֵם לוֹקְחִים אָחוֹר וּפָנִים דְּכֶתֶר דְּיִש״ס וְתְבוּנָה), and then Ze’ir Anpin can couple with Rachel, as stated above (וְאָז יְכוֹלִין לְהִזְדַּוֵּג ז״א בְּרָחֵל כַּנַּ״ל), for these only couple when they are equal in their stature (שֶׁאֵין אֵלּוּ מִזְדַּוְּגִים רַק בְּהִיוֹתָן שָׁוִים בְּקוֹמָתָן). And through this you will understand what is written elsewhere (וּבָזֶה תָּבִין מַה שֶּׁכָּתוּב בְּמָקוֹם אַחֵר), that Rabbi Akiva was clothed in his Neshamah from the Netzach, Hod, Yesod of Abba from the side of Gevurot, which is the left side (כִּי רַבִּי עֲקִיבָא לָבוּשׁ נִשְׁמָתוֹ מִן (נ״א מֵהוֹד) נֵה״י דְּאַבָּא מִצַּד גְּבוּרוֹת שֶׁהוּא צַד שְׂמָאלִי). But indeed his Neshamah is from Kayin, which is from Imma (וְאָֽמְנָם נִשְׁמָתוֹ הוּא מִקַּיִן שֶׁהוּא מִן אִמָּא), for behold Rabbi Akiva is called a Ḥasid (כִּי הֲרֵי ר״ע נִקְרָא חָסִיד), because the Gevurah of his Neshamah was sweetened with the Chasadim when they descended into Yesod (כִּי נִתְבַּסְּמָה גְּבוּרַת נִשְׁמָתוֹ עִם הַחֲסָדִים בְּרִדְתָּם בִּיסוֹד). And the Chasadim were at first Gevurot of Abba, as stated above (וְהַחֲסָדִים הָיוּ תְּחִלָּה גְּבוּרוֹת דְּאַבָּא כַּנַּ״ל), except that afterward they were exchanged and given into Imma (אֶלָּא שֶׁאַחַ״כ נִתְחַלְּפוּ וְנִתְּנוּ בְּאִמָּא). Therefore his garment is from there, from Abba, from the side of Gevurot, from the left side within him (לָכֵן לְבוּשׁוֹ מִשָּׁם מֵאַבָּא מִצַּד הַגְּבוּרוֹת מִצַּד שְׂמָאל שֶׁבּוֹ). And it has already been explained how the Gevurah of Hod enters Yesod in the place of the Chesed within Chesed (וּכְבָר נִתְבָּאַר אֵיךְ הַגְּבוּרָה דְּהוֹד נִכְנֶסֶת בִּיסוֹד בִּמְקוֹם הַחֶסֶד שֶׁבַּחֶסֶד). Therefore Rabbi Akiva, whose Neshamah is from Hod of the Gevurot, his garment was made from Chesed within the Chasadim (לָכֵן ר״ע שֶׁנִשְׁמָתוֹ מֵהוֹד הַגְּבוּרוֹת נַעֲשֶׂה לְבוּשׁוֹ מֵחֶסֶד שֶׁבַּחֲסָדִים), and it was from the side of Abba, for from there is their root (וְהָיָה מִצַּד אַבָּא כִּי מִשָּׁם שָׁרְשָׁם).

Chapter 10

שער כ פרק י

[20:10] And in order that you understand all of this, we will explain well the matter of Abba and Imma (וּכְדֵי שֶׁתָּבִין כָּל זֶה נְבָאֵר עִנְיַן או״א הֵיטֵב). Behold, Abba takes from the Name M״H, from the Binah within it, the Keter and the Chokhmah of the ten Sefirot of this Binah (הִנֵּה אַבָּא לוֹקֵחַ מִשֵּׁם מ״ה מִבִּינָה שֶׁבּוֹ הַכֶּתֶר וְהַחָכְמָה שֶׁבְּי׳ סְפִירוֹת דְּבִינָה זוֹ). And Imma takes the Binah of the Binah of M״H (וְאִמָּא לוֹקַחַת בִּינָה דְּבִינָה דְּמ״ה). And it is possible also that the Keter is divided into two halves, half to him and half to her (וְאֶפְשָׁר שֶׁגַּם הַכֶּתֶר נֶחְלָק לִשְׁנַיִם חֶצְיוֹ לוֹ וְחֶצְיוֹ לָהּ), except that according to what appears from the discourse of Shilu’aḥ haKen in Sha‘ar haNeḥorim, for her Keter is concealed and hidden within Abba (אֶלָּא שֶׁכְּפִי הַנִּרְאֶה מִדְּרוּשׁ שִׁלּוּחַ הַקֵּן בְּשַׁעַר נְהוֹרִין כִּי כֶּתֶר שֶׁלָּהּ טָמִיר וְגָנִיז בְּאַבָּא). And if so, it appears that Abba took the entire Keter (א״כ נִרְאֶה שֶׁכָּל הַכֶּתֶר לְקָחוֹ אַבָּא), and therefore he is called “more concealed and hidden than her” (וְלָכֵן נִקְרָא טָמִיר וְגָנִיז יְתִיר מִינָּהּ). And Yisrael-Saba takes the six extremities of the Binah of M״H (וְיִשְׂרָאֵל סָבָא לָקַח ו״ק דְּבִינָה דְּמ״ה), and therefore he is called Yisrael-Saba, for he is the Ze’ir Anpin within it (וְלָכֵן נִקְרָא יִשְׂרָאֵל סָבָא הוּא ז״א שֶׁבּוֹ). And Tevunah takes the Malkhut of the Binah of M״H (וּתְבוּנָה לוֹקַחַת מַלְכוּת דְּבִינָה דְּמ״ה), and therefore she is called Tevunah—Malkhut, the Nefesh of Tevunah (לָכֵן נִקְרָא הַתְּבוּנָה מַלְכוּת נֶפֶשׁ תְּבוּנָה), as mentioned in the Tikkunim of Tikun 43 (כַּנִּזְכָּר בַּתִּקּוּנִים דְּמ״ג). And just as Abba and Imma do not separate, whereas Yisrael and Rachel separate at times (וּכְשֵׁם שֶׁאו״א לֹא מִתְפָּרְשִׁין וְיִשְׂרָאֵל וְרָחֵל מִתְפָּרְשִׁין לְזִמְנִין), so too Abba and Imma are alluded to in a great union in the first Yod of the Havayah, as is known (כֵּן או״א נִרְמָזִין בְּחִבּוּר גָּדוֹל בְּי׳ רִאשׁוֹנָה שֶׁבַּהֲוָיָ״ה כַּנּוֹדָע), because they are Chokhmah and Binah of the Binah of M״H (לְפִי שֶׁהֵם חו״ב דְּבִינָה דְּמ״ה). But the six extremities of the Binah of M״H together with the Malkhut of the Binah of M״H, which are Yisrael-Saba and Tevunah (אַךְ ו״ק דְּבִינָה דְּמ״ה עִם מַלְכוּת דְּבִינָה דְּמ״ה שֶׁהֵם יִשְׂרָאֵל סָבָא וּתְבוּנָה), resemble Ze’ir Anpin and Nukvah (הֵם דּוֹמִין לְזו״ן), and they are not as tightly bound in a great union as Abba and Imma (וְאֵינָן כָּל כָּךְ מְחוּבָּרִים חִבּוּר גָּדוֹל כְּמוֹ או״א). And indeed, from B״N Abba took the six extremities of Chokhmah of B״N (וְאָֽמְנָם מִב״ן לָקַח אַבָּא ו״ק דְּחָכְמָה דְּב״ן), for behold the three upper ones were taken by Atik for the need of his Nukvah (כִּי הֲרֵי ג״ר לָקַחָם עַתִּיק לְצֹרֶךְ הַנְּקֵבָה שֶׁלּוֹ). And the Malkhut of Chokhmah of B״N was taken by Yisrael-Saba (וּמַלְכוּת דְּחָכְמָה דְּב״ן לָקַח יִשְׂרָאֵל־סָבָא), and therefore he too is alluded to in the secret of the Nukvah in the first He of the Havayah, as is known (וְלָכֵן נִרְמָז גַּם הוּא בְּסוֹד נְקֵבָה בְּה׳ רִאשׁוֹנָה דְּהֲוָיָ״ה כַּנּוֹדָע).

And indeed, from the Binah of B״N the four heads—which are Keter, Chokhmah, Binah, and Chesed—were taken by Atik (וְאָֽמְנָם מִבִּינָה דְּב״ן הַד׳ רָאשִׁים שֶׁהֵם כֶּתֶר חָכְמָה בִּינָה חֶסֶד לָקַחָם עַתִּיק), and then the five extremities of the Binah of B״N—which are Gevurot, Tiferet, Netzach, Hod, and Yesod—were taken by Imma (וְאָז ה׳ קְצָווֹת דְּבִינָה דְּב״ן שֶׁהֵם גְּבוּרוֹת תִּפְאֶרֶת נֵצַח הוֹד יְסוֹד לָקְחָתָן אִמָּא), and the Malkhut of the Binah of B״N was taken by Tevunah (וּמַלְכוּת דְּבִינָה דְּב״ן לָקְחָה תְבוּנָה). It follows that Abba has M״H and B״N (נִמְצָא כִּי אַבָּא יֵשׁ לוֹ מ״ה וּב״ן), and Imma has M״H and B״N (וְאִמָּא יֵשׁ לָהּ מ״ה וּב״ן), and Yisrael-Saba has M״H and B״N (וְיִשְׂרָאֵל־סָבָא מ״ה וּב״ן), and Tevunah has M״H and B״N (וּתְבוּנָה מ״ה וּב״ן). But Arich Anpin and Atik are not so (אַךְ א״א וְעַתִּיק אֵינָם כֵּן), rather the males took M״H alone and the females B״N alone (רַק הַזְּכָרִים לָקְחוּ מ״ה לְבַד וְהַנְּקֵבוֹת ב״ן לְבַד), therefore they are joined in one Partzuf (לָכֵן הֵם מְחוּבָּרִים בְּפַרְצוּף אֶחָד). But in Abba and Imma, who are male and female separated (אַךְ בְּאו״א שֶׁהֵם זָכָר וּנְקֵבָה נִפְרָדִין), it is necessary that each one contain M״H and B״N (מוּכְרָח שֶׁכָּל אֶחָד יִהְיֶה בּוֹ מ״ה וּב״ן), so that they not be completely separated (כְּדֵי שֶׁלֹּא יִתְפָּרְדוּ לְגַמְרֵי). And this is the secret of “the son in Chokhmah and the wise one in Binah” (וְזֶה סוֹד הַבֵּן בְּחָכְמָה וְחָכָם בְּבִינָה). And in a similar manner with Ze’ir Anpin and Nukvah (וְכַעֲדָ״ז בְּזו״ן), for Ze’ir Anpin has the six extremities of B״N and the six extremities of M״H (כִּי ז״א יֵשׁ לוֹ ו״ק דְּב״ן וּו״ק דְּמ״ה), and the Nukvah has within her the Malkhut of M״H and the Malkhut of B״N (וְנוּקְבָּא יֵשׁ בָּהּ מַלְכוּת דְּמ״ה וּמַלְכוּת דְּב״ן).

It follows that in Ze’ir Anpin there are Chesed and Gevurah which are M״H and B״N (נִמְצָא כִּי בְּז״א יֵשׁ בּוֹ חו״ג שֶׁהֵם מ״ה וּב״ן), and likewise in the Nukvah (וְכֵן בַּנּוּקְבָּא). And indeed, Ze’ir Anpin, who takes his Mochin as doubled—from the side of Abba and from the side of Imma (וְאָֽמְנָם ז״א שֶׁלוֹקֵחַ מוֹחִין שֶׁלּוֹ כְּפוּלִים מִצַּד אַבָּא וּמִצַּד אִמָּא), then the Chasadim of M״H and the Chasadim of B״N were in Abba, and the Gevurot of M״H and the Gevurot of B״N were in Imma (הָיוּ אָז הַחֲסָדִים דְּמ״ה וְחֲסָדִים דְּב״ן בְּאַבָּא וּגְבוּרוֹת דְּמ״ה וּגְבוּרוֹת דְּב״ן בְּאִמָּא). And afterward, when they entered into Ze’ir Anpin, they were exchanged (וְאַחַ״כ בְּהִכָּנְסָם בְּז״א נִתְחַלְּפוּ), and then the Chasadim of B״N joined with the Gevurot of B״N in the Netzach, Hod, Yesod of Imma (וְאָז הַחֲסָדִים דְּב״ן נִשְׁתַּתְּפוּ עִם הַגְּבוּרוֹת דְּב״ן בְּנֵה״י דְּאִמָּא), and the Gevurot of M״H together with the Chasadim of M״H joined in the Netzach, Hod, Yesod of Abba (וּגְבוּרוֹת דְּמ״ה עִם חֲסָדִים דְּמ״ה נִשְׁתַּתְּפוּ בְּנֵה״י דְּאַבָּא). It follows that the Mochin of Imma are all from B״N (נִמְצָא מוֹחִין דְּאִמָּא כֻּלָּם דְּב״ן), and those of Abba are all from M״H (וְדְּאַבָּא כֻּלָּם דְּמ״ה). And from what has been explained above you will understand what is written elsewhere (וּמִן הַנַּ״ל תָּבִין מַה שֶּׁכָּתוּב בְּמָקוֹם אַחֵר), that the Keter of Abba are the Ta‘amim, and the nine lower are the Nekudot (כִּי כֶּתֶר דְּאַבָּא הֵם טְעָמִים וְט׳ תַּחְתּוֹנוֹת הֵם נְקֻדוֹת).

For the Keter within it is the Keter of the Binah of M״H, as explained above (כִּי כֶּתֶר שֶׁבּוֹ הוּא כֶּתֶר דְּבִינָה דְּמ״ה כַּנַּ״ל). And every Keter in each and every Sefirah is Ta‘amim (וְכָל כֶּתֶר שֶׁבְּכָל סְפִירָה וּסְפִירָה הוּא טְעָמִים), and remember this well (וּזְכוֹר זֶה הֵיטֵב). And the nine lower Sefirot of that Sefirah are Nekudot of M״H alone (וְט׳ סְפִירוֹת תַּחְתּוֹנוֹת שֶׁל אוֹתָהּ סְפִירָה הֵם נְקֻדוֹת דְּמ״ה לְבַד), from those differences that we have found (מֵאוֹתָן הַשִּׁנּוּיִים שֶׁמָּצָאנוּ). For sometimes it is said that Binah is Ehyeh (כִּי לִפְעָמִים נֶאֱמַר כִּי בִּינָה הִיא אֶהְיֶה), and sometimes it is said that it is S”G (וּלְפָעָמִים נֶאֱמַר שֶׁהוּא ס״ג). And with what has been explained above it is possible to reconcile this (וְעִם הַנַּ״ל אֶפְשָׁר לְיַשְּׁבוֹ), for this is in B״N and this is in M״H within it (כִּי זֶה הוּא בְּב״ן וְזֶה הוּא בְּמ״ה שֶׁבָּהּ), or this is in Imma and this is in Tevunah (אוֹ זֶה בְּאִמָּא וְזֶה בִּתְבוּנָה), or this is in the three upper ones and this—some say: in the seven lower ones—in the six extremities (אוֹ זֶה בְּג״ר וְזֶה (נ״א בְּז״ת) בְּג״ת).

Examine this and you will find it so (וְדוּק וּתְשַׁכַּח), for it appears more that Ehyeh is in the portion of M״H (כִּי יוֹתֵר נִרְאֶה שֶׁאֶהְיֶה הוּא בְּחֵלֶק מ״ה), but S”G is in the portion of B״N (אַךְ ס״ג הוּא בְּחֵלֶק ב״ן), for behold the root of B״N is from S”G, which are the Nekudot, as is known, for they are the kings who died (כִּי הֲרֵי ב״ן שָׁרְשׁוֹ מִס״ג שֶׁהֵם הַנְּקֻדוֹת כַּנּוֹדָע שֶׁהֵם הַמְּלָכִים שֶׁמֵּתוּ). Also you will understand how every Abba is Chokhmah, or Chokhmah of B״N, or Chokhmah of the Binah of M״H (גַּם תָּבִין אֵיךְ כָּל אַבָּא הוּא חָכְמָה אוֹ חָכְמָה דְּב״ן אוֹ חָכְמָה דְּבִינָה דְּמ״ה), but always Imma is Binah, or Binah of the Binah of M״H, or Binah of B״N (אַךְ לְעוֹלָם אִמָּא הִיא בִּינָה אוֹ בִּינָה דְּבִינָה דְּמ״ה אוֹ בִּינָה דְּב״ן). And therefore M״H can connect with B״N, whether in Abba or in Imma (וְלָכֵן יָכוֹל לְהִתְקַשֵּׁר מ״ה עִם ב״ן בֵּין בְּאַבָּא בֵּין בְּאִמָּא), for all of them are Chokhmah—this in Abba (שֶׁכֻּלָּם הֵם חָכְמָה וְזֶה בְּאַבָּא), except that the Chokhmah of B״N becomes the feminine side to the Chokhmah of the Binah of M״H (אֶלָּא שֶׁחָכְמָה דְּב״ן נַעֲשֵׂית צַד נוּקְבָּא לְחָכְמָה דְּבִינָה דְּמ״ה). Or all of them are Binot in Imma (אוֹ שֶׁכֻּלָּם הֵם בִּינוֹת בְּאִמָּא), except that the Binah of the Binah of M״H becomes the masculine side to the Binah of B״N (אֶלָּא שֶׁבִּינָה דְּבִינָה דְּמ״ה נַעֲשֵׂית צַד זָכָר לְבִינָה דְּב״ן). And with this it is possible to resolve, as explained above, the matter of Kayin and Hevel (וּבָזֶה אֶפְשָׁר לְתָרֵץ כַּנַּ״ל בְּעִנְיַן קַיִן וְהֶבֶל), for this is the matter when the Netzach, Hod, Yesod of Abba and Imma enter into Ze’ir Anpin (כִּי זֶהוּ הָעִנְיַן כְּשֶׁנִּכְנָסִים בְּז״א נֵה״י דְּאו״א). But there, in the sin of Adam haRishon, only the Mochin of Imma entered into him (אַךְ שָׁם בְּחֵטְא אָדָם הָרִאשׁוֹן לֹא נִכְנְסוּ בּוֹ רַק מוֹחִין דְּאִמָּא לְבַד), and then there were no exchanges (וְאָז אֵין חֲלִיפִין).

It follows that the Chesed and Gevurah of Imma are from M״H and B״N (נִמְצָא הַחו״ג דְּאִמָּא הֵם מִמ״ה וּמִב״ן). It follows that Kayin is from the Gevurot of B״N (נִמְצָא כִּי קַיִן הוּא מִגְּבוּרוֹת דְּב״ן), and Hevel is from the Chasadim of M״H (וְהֶבֶל מֵחֲסָדִים דְּמ״ה), as it appears to me—Chaim (כְּנַרְאֶה לִי חַיִּים).

Chapter 11

שער כ פרק יא

[20:11] And we will return to the matter of face and back (וְנַחְזוֹר לְעִנְיַן פָּנִים וְאָחוֹר). Behold, you already know the order of the levels and the rank of the Names (הִנֵּה כְּבָר יָדַעְתָּ סֵדֶר הַמַּדְרֵגוֹת וּמַעֲלַת הַשֵּׁמוֹת), for there are backs that are greater than faces below (כִּי יֵשׁ אֲחוֹרַיִם גְּדוֹלִים מִן הַפָּנִים דְּלְמַטָּה). For the faces of Keter are greater than the backs of their Keter (כִּי הַפָּנִים דְּכֶתֶר גְּדוֹלִים מֵאֲחוֹרַיִם דְּכֶתֶר שֶׁלָּהֶם). But their backs are greater than the faces of Chokhmah (אַךְ הָאֲחוֹרַיִם שֶׁלָּהֶם גְּדוֹלִים מֵהַפָּנִים דְּחָכְמָה). And in this same manner in all the ten Sefirot (וְכַעֲדָ״ז בְּכָל הַי׳ סְפִירוֹת). And therefore, when we say that the internality of the three lower ones ascends to the place of the three middle ones, it is in this manner (וְאִם כֵּן כְּשֶׁאָנוּ אוֹמְרִים שֶׁעוֹלִין פְּנִימִיּוּת ג׳ תַּחְתּוֹנוֹת בִּמְקוֹם ג׳ אֶמְצָעִיּוֹת הוּא עַל דֶּרֶךְ זֶה).

For behold, the internality of Netzach ascended by way of the right line (כִּי הִנֵּה פְּנִימִיּוּת דְּנֵצַח עָלָה דֶּרֶךְ קַו יָמִין), and it is the externality of Chesed (וְהוּא חִיצוֹנִיּוּת דְּחֶסֶד). And the externality of Chesed is internality relative to it, even though it is backs (וְחִיצוֹנִיּוּת דְּחֶסֶד הוּא פְּנִימִיּוּת אֵלָיו אַעַ״פ שֶׁהוּא אֲחוֹרַיִם). And understand this (וְהָבֵן זֶה).

And indeed, the internality of Chesed ascends by way of the right line and becomes externality to Chokhmah (וְאָֽמְנָם פְּנִימִיּוּת דְּחֶסֶד עוֹלֶה דֶּרֶךְ קַו יָמִין וְנַעֲשֶׂה חִיצוֹנִיּוּת לְחָכְמָה), and the externality of Chokhmah is internality relative to it (וְחִיצוֹנִיּוּת דְּחָכְמָה הוּא פְּנִימִית אֵלָיו). And in this manner they ascended from level to level without end (וְכַעֲדָ״ז עָלוּ מִמַּדְרֵגָה לְמַדְרֵגָה עַד אֵין קֵץ). And in this same manner in the middle line, and likewise in the left line (וְכַעֲדָ״ז בְּקו אֶמְצָעִי וְכֵן בְּקו שְׂמָאלִי), for it is impossible to ascend except each one in its own line (כִּי אִי אֶפְשָׁר לַעֲלוֹת אֶלָּא כָּל אֶחָד בְּקוֹ שֶׁלּוֹ). And remember this as well (וּזְכוֹר גַּם זֶה). And through this you will understand that you will find many Names in which the more internal are in the secret of backs and squared forms (וּבָזֶה תָּבִין שֶׁתִּמְצָא שֵׁמוֹת הַרְבֵּה שֶׁהַיּוֹתֵר פְּנִימִיּוֹת הֵם בְּסוֹד אֲחוֹרַיִם וְרִבּוּעַ), and the externality is in the secret of face without square, but in simple form (וְהַחִיצוֹנִיּוּת הוּא בְּסוֹד פָּנִים בְּלִי רִבּוּעַ אֶלָּא כִּפְשׁוּטוֹ). As you will find much of this in the Names of the three vessels that Ze’ir Anpin and the Nukvah possess (כְּמוֹ שֶׁתִּמְצָא מִזֶּה הַרְבֵּה בִּשְׁמוֹת הַג׳ כֵּלִים שֶׁיֵּשׁ לְז״א וְלַנּוּקְבָּא). And the matter is that those internalities are upper backs (וְהָעִנְיָן כִּי אוֹתוֹ הַפְּנִימִיּוּת הֵם אֲחוֹרַיִם עֶלְיוֹנִים), and here, even though they are backs, they suffice to be here in the aspect of face (וּבְכָאן אַף עַל פִּי שֶׁהֵם אֲחוֹרַיִם מַסְפִּיקִין לִהְיוֹת פֹּה בְּחִי׳ פָּנִים). But the faces of here are backs relative to them (אַךְ הַפָּנִים שֶׁל פֹּה הֵם אֲחוֹרַיִם בְּעֶרְכָּם).

However, when the backs are from those same faces themselves, of one Name and one aspect, then certainly the backs are inferior to the faces, and the faces are internality while the backs are externality (אֲמְנָם כְּשֶׁהָאֲחוֹרַיִם הֵם מֵאוֹתָן הַפָּנִים עַצְמָן שֶׁלָּהֶם שֶׁבְּשֵׁם אֶחָד וּבְחִי׳ אֶחָד אָז וַדַּאי שֶׁאֲחוֹרַיִם גְּרוּעִים מִן הַפָּנִים וְהַפָּנִים הֵם פְּנִימִיּוּת וְאֲחוֹרַיִם הֵם חִיצוֹנִיּוּת). And through this you will understand how the very faces of Yisrael-Saba and Tevunah are the aspect of the backs of Abba and Imma (וּבָזֶה תָּבִין אֵיךְ יִשְׂרָאֵל־סָבָא וּתְבוּנָה הַפָּנִים עַצְמָן שֶׁלָּהֶם הֵם בְּחִי׳ אֲחוֹרַיִם דְּאו״א). For they are the squared forms 184 and 544 (כִּי הֵם רִבּוּעַ קפ״ד וְתַּקמ״ד), and they are for Yisrael-Saba and Tevunah the aspect of actual face (וְהֵם אֶל יִשְׂרָאֵל־סָבָא וּתְבוּנָה בְּחִי׳ פָּנִים מַמָּשׁ). And their backs may be simple Names without square (וְאֲחוֹרַיִם שֶׁלָּהֶם אֶפְשָׁר שֶׁיִּהְיוּ שֵׁמוֹת פְּשׁוּטִים בְּלִי רִבּוּעַ).

And the reason is that even though they are not squared, they are called backs relative to the upper backs, which interrupt them from becoming faces (וְהַטַּעַם כִּי אַף עַל פִּי שֶׁאֵינָם רִבּוּעַ נִקְרָאִים אֲחוֹרַיִם בְּעֶרֶךְ הָאֲחוֹרַיִם הָעֶלְיוֹנִים שֶׁמַּפְסִיקִין לָהֶם לִבְחִי׳ פָּנִים). At first Ze’ir Anpin was six Malkhuyot, or six Ketarim of the six extremities (תְּחִלָּה הָיָה ז״א ו׳ מַלְכֻיּוֹתֶיךָ אוֹ ו׳ כְּתָרִים שֶׁל ו״ק), and therefore it was a public domain (וְלָכֵן הָיָה רְהָ״ר), for each one was a separate aspect by itself and one was not included in another (כִּי כָּל א׳ בְּחִינָה בִּפְנֵי עַצְמָהּ וְאֵין זוֹ כְּלוּלָה בְּזוֹ). And through the Ibbur this was included within that (וְעַל־יְדֵי הָעִיבּוּר נִכְלַל זֶה בָּזֶה), and Chesed, Gevurah, Tiferet were revealed within all six lower ones from their six points (וְנִתְגַּלּוּ חַג״ת בְּכָל ו׳ תַּחְתּוֹנוֹת מִו׳ נְקֻדּוֹתֵיהֶן), and they became six extremities, each one including the aspect of Ze’ir Anpin and the six extremities of the six extremities (וְנַעֲשׂוּ ו״ק כָּל א׳ כּוֹלֶלֶת בְּחִי׳ ז״א ו״ק דְּו״ק). And with the Mochin of the six extremities of Gadlut [Greatness], the six extremities were completed, each one included of ten (וּבְּמוֹחִין דְּו״ק דְּגַדְלוּת נִשְׁלְמוּ ו״ק כָּל א׳ כָּלוּל מִי׳). And afterward, with the Mochin of the three upper ones, all his three upper ones came to him, each one included of ten (וְאַחַ״כ בְּמוֹחִין דְּג״ר בָּאוּ לוֹ כָּל הַג״ר שֶׁבּוֹ כָּל א׳ כָּלוּל מִי׳). Then they came to him in the secret of Makif of the Lamed–Mem of the Tzelem [Image] (אָז בָּאוּ לוֹ בְּסוֹד מַקִּיף דְּל״מ דְּצֶלֶם), for the Tzadi were the three lower of the three upper ones (כִּי צ׳ הָיוּ ג״ת שֶׁל ג״ר), and the Lamed of the Tzelem [Image] are the three middle of the three upper ones (וְל׳ דְּצֶלֶם הֵם ג׳ אֶמְצָעִיּוֹת שֶׁל ג״ר), and the Mem of the Tzelem [Image] are the four heads of the three upper ones (וְם׳ דְּצֶלֶם הֵם ד״ר שֶׁל ג״ר). And through this you will understand why there is Zivug [Union] of the six extremities (וּבְזֶה תָּבִין שֶׁלָּכֵן יֵשׁ זִוּוּג שֶׁל ו״ק).

And behold, Ze’ir Anpin has vessels, and it is a body, and it is externality (וְהִנֵּה הַז״א יֵשׁ בּוֹ כֵּלִים וְהוּא גּוּף וְהוּא חִיצוֹנִיּוּת), and it is divided into three aspects—outer, middle, and inner (וְנֶחְלָק לְג׳ בְּחִי׳ חִיצוֹן תִּיכוֹן וּפְנִימִי). And the outer is made in the first Ibbur (וְהַחִיצוֹן נַעֲשֶׂה בְּעִיבּוּר רִאשׁוֹן), and the second in Yenikah, which is the middle (וְהַשֵּׁנִי בִּינִיקָה שֶׁהוּא הַתִּיכוֹן), and the inner in the second Ibbur of Gadlut [Greatness] (וְהַפְּנִימִי בְּעִיבּוּר ב׳ דְּגַדְלוּת). And in each limb of the two hundred and forty-eight limbs there are in its thickness these three aspects—head, middle, end (וּבְכָל אֵבֶר מֵרמ״ח אֵבָרִים יֵשׁ בְּעוֹבְיוֹ ג׳ בְּחִי׳ אֵלּוּ רֹאשׁ תּוֹךְ סוֹף), whether in the skin alone, or in the flesh alone, or in the sinews alone, or in the bones alone (בֵּין בָּעוֹר לְבַדּוֹ בֵּין בַּבָּשָׂר לְבַדּוֹ וּבֵין בַּגִּידִין לְבַדָּן וּבֵין בָּעֲצָמוֹת לְבַדָּן).

In each one of them there are three vessels, one inside the other (בְּכָל א׳ מֵהֶם יֵשׁ בּוֹ ג׳ כֵּלִים זֶה לִפְנִים מִזֶּה), and the joining of the three of them is one thickness of the skin, or of the flesh, and similarly with the others (וְהִתְחַבְּרוּת שְׁלָשְׁתָּן הוּא עוֹבִי א׳ דְּעוֹר אוֹ שֶׁל הַבָּשָׂר וְכַיּוֹצֵא בָּהֶם). However, within each of these vessels there must dwell an inner light that gives them life (אָֽמְנָם בְּכָל כְּלִי מֵאֵלּוּ צָרִיךְ שֶׁיִּשְׁרֶה בְּתוֹכָם אוֹר פְּנִימִי הַמְּחַיֶּה אוֹתָן), and in a general way these lights are called the Neshamah of the vessels (וְדֶרֶךְ כְּלָלוּת נִקְרְאוּ אֵלּוּ הָאוֹרוֹת נִשְׁמַת כֵּלִים).

However, in a particular way they too are divided into three other aspects corresponding to them (אָֽמְנָם דֶּרֶךְ פְּרָטִים נֶחְלָקִים גַּם הֵם ג׳ בְּחִי׳ אֲחֵרוֹת דֻּגְמָתָן), Nefesh corresponding to the outer vessel (נֶפֶשׁ כְּנֶגֶד הַכְּלִי הַחִיצוֹן), Ruach corresponding to the middle one (וְרוּחַ נֶגֶד הַתִּיכוֹן), and Neshamah corresponding to the inner one (וְנְשָׁמָה נֶגֶד הַפְּנִימִי). However, when they are clothed within them, they are clothed within them by means of intermediaries and other garments (אָֽמְנָם בְּהִיוֹתָן מִתְלַבְּשִׁין בָּהֶם הֵם מִתְלַבְּשִׁין בְּתוֹכָם עַל־יְדֵי אֶמְצָעִי וּלְבוּשִׁים אֲחֵרִים), and these are the aspect of the portion that Abba and Imma themselves give from the aspect of their own bodies to the sons born from them (וְהֵם בְּחִי׳ הַחֵלֶק שֶׁנּוֹתְנִין או״א עַצְמָן מִבְּחִי׳ גּוּפָם בַּבָּנִים הַנּוֹלָדִים מֵהֶם). And behold, those garments that are drawn into Ze’ir Anpin from the side of the very body of Abba and Imma (וְהִנֵּה אוֹתָן הַלְּבוּשִׁין הַנִּמְשָׁכִים בְּז״א מִצַּד גּוּפָא דְּאו״א עַצְמָן), certainly they too are the three aspects mentioned above (וַדַּאי שֶׁגַּם הֵם ג׳ בְּחִי׳ הַנַּ״ל), for the body of Abba or of Imma is also divided into the three vessels mentioned above (כִּי גַּם גּוּפָא דְּאַבָּא אוֹ דְּאִמָּא נֶחְלָק לְג׳ כֵּלִים הַנַּ״ל).

However, certainly the vessel of Abba or of Imma is more refined than the vessels of Ze’ir Anpin himself (אָֽמְנָם וַדַּאי שֶׁהַכְּלִי דְּאַבָּא אוֹ דְּאִמָּא יִהְיוּ יוֹתֵר זַכִּים מִן הַכֵּלִים דְּז״א עַצְמוֹ), and the vessels of Ze’ir Anpin will be in the aspect of externality relative to the internality, which are the vessels of Abba or of Imma (וְיִהְיוּ הַכֵּלִים דְּז״א בִּבְחִי׳ חִיצוֹנִיּוּת אֶל הַפְּנִימִיּוּת שֶׁהֵם הַכֵּלִים דְּאַבָּא אוֹ דְּאִמָּא). It follows that the vessels of Abba and Imma are clothed within the vessels of Ze’ir Anpin, three within three (נִמְצָא כִּי הַכֵּלִים דְּאו״א מִתְלַבְּשִׁין תּוֹךְ הַכֵּלִים דְּז״א ג׳ בְּג׳). How is this clothing? (כֵּיצַד לְבוּשׁ): the outer vessel of Imma is clothed within the outer vessel of Ze’ir Anpin (כְּלִי הַחִיצוֹן דְּאִמָּא יִתְלַבֵּשׁ תּוֹךְ כְּלִי הַחִיצוֹן דְּז״א), and the middle vessel of Imma is clothed within the middle vessel of Ze’ir Anpin (וְכְלִי אֶמְצָעִי דְּאִמָּא יִתְלַבֵּשׁ תּוֹךְ כְּלִי אֶמְצָעִי דְּז״א), and the inner vessel of Imma is clothed within the inner vessel of Ze’ir Anpin (וְכְלִי הַפְּנִימִי דְּאִמָּא מִתְלַבֵּשׁ תּוֹךְ כְּלִי פְּנִימִי דְּז״א). And afterward the three vessels of Abba are also clothed within the three vessels of Imma in the manner stated above (וְאַחַ״כ יִתְלַבְּשׁוּ ג׳ כֵּלִים דְּאַבָּא גַּם־כֵּן תּוֹךְ ג׳ כֵּלִים דְּאִמָּא עַל־דֶּרֶךְ הַנַּ״ל).

And know that these vessels have within them the aspect of externality and internality (וְדַע כִּי כֵּלִים אֵלּוּ יֵשׁ בָּהֶם בְּחִי׳ חִיצוֹנִיּוּת וּפְנִימִיּוּת), and each one of them is divided into three vessels (וְכָל א׳ מֵהֶם נֶחְלָק ג׳ כֵּלִים), for the externalities are the three external vessels as mentioned above (כִּי הַחִיצוֹנִים הֵם ג׳ כֵּלִים הַחִיצוֹנִיּוּת כַּנַּ״ל). And also the internality of the vessels is divided into three internal vessels (גַּם פְּנִימִיּוּת הַכֵּלִים נֶחְלַק לְג׳ כֵּלִים פְּנִימִיּוּת), and these are what are called the Mochin of Ze’ir Anpin, as is known (וְהֵם הַנִּקְרָא מוֹחִין דְּז״א כַּנּוֹדָע). And it is known that every Moach [Brain] is only from Chokhmah and Binah, which are Abba and Imma (וְנוֹדָע כִּי כָּל מוֹחַ אֵינוֹ רַק מֵחו״ב שֶׁהֵם או״א). And therefore these Mochin are drawn from the Mochin themselves of Abba and Imma (וְלָכֵן מוֹחִין אֵלּוּ נִמְשָׁכִין מִן הַמּוֹחִין עַצְמָן דְּאו״א). And therefore these Mochin were not drawn into Ze’ir Anpin except when they were clothed within the three vessels of Abba and Imma themselves (וְלָכֵן לֹא נִמְשְׁכוּ מוֹחִין אֵלּוּ בְּז״א אֶלָּא בִּהְיוֹתָן מְלוּבָּשִׁין תּוֹךְ ג׳ כֵּלִים דְּאו״א עַצְמָן).

It follows that even the garments of Nefesh–Ruach–Neshamah have internality and externality (א״כ נִמְצָא כִּי גַּם הַלְּבוּשִׁים שֶׁל נר״ן יֵשׁ בָּהֶם פְּנִימִיּוּת וְחִיצוֹנִיּוּת), and each one is divided into two aspects (וְכָל א׳ נֶחְלָק לִב׳ בְּחִי׳). And these are the aspects of the Mochin and the membranes of the Mochin, which are the vessels of Abba and Imma themselves (וְהֵם בְּחִי׳ הַמּוֹחִין וְקְרוּמוֹת הַמּוֹחִין שֶׁהֵם הַכֵּלִים דְּאו״א עַצְמָן). It follows now that in every aspect of the vessels, all of them—even the membranes and even the Mochin—are called externality (נִמְצָא עַתָּה כִּי בְּכָל בְּחִי׳ הַכֵּלִים כֻּלָּם אֲפִלּוּ הַקְּרוּמוֹת וַאֲפִלּוּ הַמּוֹחִין נִקְרָא חִיצוֹנִיּוּת), and all the lights, which are Nefesh–Ruach–Neshamah, are called internality (וְהָאוֹרוֹת כֻּלָּם שֶׁהֵם נר״ן נִקְרָאִים פְּנִימִיּוּת). And afterward the vessels themselves, which are all called externality, are also divided (וְאַחַ״כ הַכֵּלִים עַצְמָן שֶׁכֻּלָּם נִקְרָאִים חִיצוֹנִיּוּת גַּם הֵם נֶחְלָקִים), for the three vessels themselves of Ze’ir Anpin are called the externality of the vessels (כִּי ג׳ הַכֵּלִים עַצְמָן דְּז״א נִקְרָא חִיצוֹנִיּוּת הַכֵּלִים), and the vessels of Imma, which are the membranes, as well as the Mochin within them, are called the internality of the vessels (וְהַכֵּלִים דְּאִמָּא שֶׁהֵם הַקְּרוּמוֹת וְכֵן הַמּוֹחִין שֶׁבְּתוֹכָם נִקְרָא פְּנִימִיּוּת הַכֵּלִים). And afterward the internality of the vessels is also divided into two (וְאַחַ״כ פְּנִימִיּוּת הַכֵּלִים גַּם הוּא נֶחְלַק לִב׳), for the vessels of Imma, which are the membranes, are called externality (כִּי הַכֵּלִים דְּאִמָּא שֶׁהֵם קְרוּמוֹת נִקְרָא חִיצוֹנִיּוּת), and the Mochin are called internality (וְהַמּוֹחִין נִקְרָא פְּנִימִיּוּת).

However, in a general way it is thus (אֲמְנָם דֶּרֶךְ כְּלָל הוּא כָּךְ): the three vessels themselves of Ze’ir Anpin are called externality (כִּי ג׳ הַכֵּלִים עַצְמָן דְּז״א נִקְרָא חִיצוֹנִיּוּת), and from them the worlds and the angels were made (וּמֵהֶם נַעֲשׂוּ הָעוֹלָמוֹת וְהַמַּלְאָכִים). And from the lights of Ze’ir Anpin, which are Nefesh–Ruach–Neshamah, the souls were made, and they are called internality (וּמֵהָאוֹרוֹת דְּז״א שֶׁהֵם נר״ן נַעֲשׂוּ הַנְּשָׁמוֹת וְנִקְרָא פְּנִימִיּוּת). And from the three vessels of Imma and from the three kinds of Mochin within them were made the garments of Nefesh–Ruach–Neshamah of the inner soul (וּמִג׳ הַכֵּלִים דְּאִמָּא וּמִג׳ מִינֵי מוֹחִין שֶׁבְּתוֹכָם נַעֲשׂוּ הַלְּבוּשִׁין דְּנר״ן שֶׁל הַנְּשָׁמָה הַפְּנִימִית). And the matter is that certainly the souls of Ze’ir Anpin are greater than the vessels of Imma (וְהָעִנְיָן כִּי וַדַּאי שֶׁהַנְּשָׁמוֹת דְּז״א גְּדוֹלוֹת מִכֵּלִים דְּאִמָּא), but the vessels of Imma are greater than the vessels of Ze’ir Anpin (אַךְ כֵּלִים דְּאִמָּא הֵם יוֹתֵר גְּדוֹלִים מִכֵּלִים דְּז״א).

Chapter 12

שער כ פרק יב

[20:12] The general principle that emerges is this (כְּלַל הָעוֹלֶה כִּי), that at the time of the Ibbur the outer vessel of Ze’ir Anpin is formed, composed of two hundred and forty-eight limbs (בִּזְמַן הָעִיבּוּר נַעֲשֶׂה כְּלִי הַחִיצוֹן דְּז״א כָּלוּל מֵרמ״ח אֵבָרִים), and this is from the clarifications that Abba and Imma clarified from the seven kings who died (וְזֶה מִן הַבֵּרוּרִים אֲשֶׁר בֵּרְרוּ או״א מִז׳ מְלָכִים שֶׁמֵּתוּ). And within this vessel is clothed the outer vessel of Abba and Imma, which is the secret of the drops of the male and the female, through which the form of the garment of the entire Nefesh is shaped (וּבְתוֹךְ כְּלִי זֶה נִתְלַבֵּשׁ כְּלִי חִיצוֹן דְּאו״א שֶׁהֵם סוֹד הַטִּפּוֹת דְּכוּרָא וְנוּקְבָּא אֲשֶׁר עַל יָדָם מִצְטַיֶּרֶת צוּרַת הַלְּבוּשׁ כָּל הַנֶּפֶשׁ). And this outer vessel of Imma is the aspect of the membranes of the three Mochin of Ibbur (וְכְלִי הַחִיצוֹן דְּאִמָּא הוּא בְּחִי׳ קְרוּמוֹת ג׳ מוֹחִין דְּעִיבּוּר). And within these membranes are clothed the three Mochin of Ibbur from the side of Imma (וּבְתוֹךְ הַקְּרוּמוֹת הָאֵלּוּ מִתְלַבְּשִׁין ג׳ מוֹחִין דְּעִיבּוּר מִצַּד אִמָּא). And within these Mochin is clothed the outer garment of Abba, which is also the aspect of membranes (וּבְתוֹךְ הַמּוֹחִין הָאֵלּוּ מִתְלַבֵּשׁ לְבוּשׁ הַחִיצוֹן דְּאַבָּא וְהוּא גַּם־כֵּן בְּחִי׳ קְרוּמוֹת). And within it are the Mochin from the side of Abba (וּבְתוֹכוֹ הַמּוֹחִין מִצַּד אַבָּא). And within these aspects are clothed within them the outer vessel of the Netzach, Hod, Yesod of Arich Anpin, which are also three membranes (וּבְתוֹךְ בְּחִי׳ אֵלּוּ מִתְלַבְּשִׁין בְּתוֹכָם כְּלִי הַחִיצוֹן דְּנֵה״י דְּא״א גַּם הֵם ג׳ קְרוּמוֹת). And within them are the Mochin from the side of Arich Anpin (וּבְתוֹכָם מוֹחִין מִצַּד א״א). And within all these aspects the Nefesh of Ze’ir Anpin is clothed (וּבְתוֹךְ כָּל בְּחִי׳ אֵלּוּ מִתְלַבֵּשׁ נֶפֶשׁ דְּז״א).

And indeed it is known that there are five kinds, which are Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְאָֽמְנָם נוֹדָע כִּי ה׳ מִינִים הֵם נרנח״י), and each one is included of all of them (וְכָל א׳ כָּלוּל מִכֻּלָּם). And it follows that the Nefesh is not completed for him until there are within it the five parts mentioned above (וְנִמְצָא כִּי אֵין הַנֶּפֶשׁ נִגְמֶרֶת לוֹ עַד הֱיוֹת בָּהּ ה׳ חֲלָקִים הַנַּ״ל), and this is until the Mochin from the side of Arich Anpin are completed (וְהוּא עַד שֶׁנִּגְמְרוּ הַמּוֹחִין דְּמִצַּד א״א).

However, before the outer vessel of Ze’ir Anpin was formed, already before the Ibbur there was within him the aspect of Nefesh of Nefesh, which is the vapor of the bones (אָֽמְנָם קֹדֶם שֶׁנַּעֲשֶׂה כְּלִי הַחִיצוֹן דְּז״א אָז כְּבָר הָיָה בּוֹ קֹדֶם הָעִיבּוּר בְּחִי׳ נֶפֶשׁ דְּנֶפֶשׁ שֶׁהוּא הֶבֶל דְּגַרְמֵי). And in the Ibbur, when the outer vessel of Ze’ir Anpin is formed, the Ruach of Nefesh enters into him (וּבְעִיבּוּר כְּשֶׁנַּעֲשֶׂה כְּלִי הַחִיצוֹן דְּז״א אָז נִכְנָס בּוֹ רוּחַ דְּנֶפֶשׁ). And when the outer vessel of Imma, which are the Mochin, is clothed within him, the Neshamah of Nefesh enters into him (וּכְשֶׁנִּתְלַבֵּשׁ בּוֹ כְּלִי הַחִיצוֹן דְּאִמָּא שֶׁהֵם הַמּוֹחִין נִכְנֶס בּוֹ נְשָׁמַת נֶפֶשׁ). And when the outer vessel of the Mochin of Abba is clothed within him, the Chayah of Nefesh enters into him (וּכְשֶׁנִּתְלַבֵּשׁ בּוֹ כְּלִי הַחִיצוֹן מוֹחַ דְּאַבָּא נִכְנֶס בּוֹ חַיָּה דְּנֶפֶשׁ). And when the vessel of the Mochin of Arich Anpin is clothed within him, the Yechidah of Nefesh enters into him (וּכְשֶׁנִּתְלַבֵּשׁ בּוֹ כְּלִי מוֹחִין דְּא״א נִכְנֶס בּוֹ יְחִידָה דְּנֶפֶשׁ). Afterward, in Yenikah, the Ruach enters into him (אַחַ״כ בִּינִיקָה נִכְנֶס בּוֹ הָרוּחַ), and it too is in five levels (וְגַם הוּא בְּה׳ מַדְרֵגוֹת).

For immediately when he is born, the Nefesh of Ruach enters into him (כִּי תֵּכֶף כְּשֶׁנּוֹלָד נִכְנֶס בּוֹ נֶפֶשׁ דְּרוּחַ). Afterward, when the second stage of Yenikah is completed—the middle vessel of Ze’ir Anpin—the Ruach of Ruach enters into him (אַחַ״כ כְּשֶׁנִּגְמַר בִּשְׁנֵי הַיְנִיקָה כְּלִי אֶמְצָעִי דְּז״א נִכְנֶס בּוֹ רוּחַ דְּרוּחַ). And when the middle garment of Imma enters into him together with the Mochin of Yenikah from the side of Imma, the Neshamah of Ruach enters into him (וּכְשֶׁנִּכְנַס בּוֹ לְבוּשׁ אֶמְצָעִי דְּאִמָּא עִם הַמּוֹחִין דְּיְנִיקָה שֶׁמִּצַּד אִמָּא אָז נִכְנֶס בּוֹ נְשָׁמַת רוּחַ). And when the middle garment of Abba enters into him, which are the membranes, together with the Mochin from the side of Abba, the Chayah within the Ruach enters into him (וּכְשֶׁנִּכְנַס בּוֹ לְבוּשׁ אֶמְצָעִי דְּאַבָּא שֶׁהֵם הַקְּרוּמוֹת עִם הַמּוֹחִין שֶׁמִּצַּד אַבָּא אָז נִכְנֶס בּוֹ חַיָּה שֶׁבְּרוּחַ). And when the middle garment-vessel of the Netzach, Hod, Yesod of Arich Anpin enters into him, which are the membranes and within them the Mochin from the side of Arich Anpin, the Yechidah of Ruach enters into him (וּכְשֶׁנִּכְנַס בּוֹ כְּלִי לְבוּשׁ אֶמְצָעִי דְּנֵה״י דְּא״א שֶׁהוּא הַקְּרוּמוֹת וּבוֹ הַמּוֹחִין שֶׁמִּצַּד א״א אָז נִכְנֶס בּוֹ יְחִידָה דְּרוּחַ).

And behold, the Ruach is thus completed entirely (וַהֲרֵי נִשְׁלַם הָרוּחַ לְגַמְרֵי). Afterward, in the second Ibbur of Gadlut [Greatness], the Neshamah of Ze’ir Anpin enters into him, and this too is by way of levels (אַחַ״כ בְּעִיבּוּר ב׳ דְּגַדְלוּת אָז נִכְנֶסֶת בּוֹ הַנְּשָׁמָה דְּז״א גַּם הוּא עַל־יְדֵי מַדְרֵגוֹת), for immediately the Nefesh within the Neshamah enters into him (כִּי תֵּכֶף נִכְנָס בּוֹ נֶפֶשׁ שֶׁבַּנְּשָׁמָה). And afterward, when in this Ibbur the inner vessel of Ze’ir Anpin is completed, the Ruach of Neshamah enters into him (וְאַחַ״כ כְּשֶׁנִּגְמַר בְּעִיבּוּר זֶה כְּלִי הַפְּנִימִי דְּז״א נִכְנֶס בּוֹ רוּחַ דְּנְשָׁמָה). And when the inner vessel of Imma enters into him, which are the membranes together with the Mochin of Imma of Gadlut [Greatness], the Neshamah of Neshamah enters into him (וּכְשֶׁנִּכְנַס בּוֹ הַכְּלִי הַפְּנִימִי דְּאִמָּא שֶׁהוּא הַקְּרוּמוֹת עִם הַמּוֹחִין דְּאִמָּא דְּגַדְלוּת נִכְנֶס בּוֹ נְשָׁמָה דְּנְשָׁמָה). And when the inner vessel of Abba enters into him, which are the membranes together with the Mochin of Abba of Gadlut [Greatness], the Chayah of Neshamah enters into him (וּכְשֶׁנִּכְנַס בּוֹ כְּלִי פְּנִימִי דְּאַבָּא שֶׁהוּא הַקְּרוּמוֹת עִם הַמּוֹחִין דְּאַבָּא דְּגַדְלוּת נִכְנֶס בּוֹ חַיָּה דְּנְשָׁמָה). And when the inner vessel of the Netzach, Hod, Yesod of Arich Anpin enters into him, which are the membranes and the Mochin of Arich Anpin, the Yechidah of Neshamah enters into him (וּכְשֶׁנִּכְנַס בּוֹ כְּלִי פְּנִימִי דְּנֵה״י דְּא״א שֶׁהוּא הַקְּרוּמוֹת וּמוֹחִין דְּא״א נִכְנֶס בּוֹ יְחִידָה דְּנְשָׁמָה). And behold, the Neshamah of Ze’ir Anpin is now completed entirely (וַהֲרֵי נִשְׁלַם בּוֹ נִשְׁמַת ז״א כֻּלָּהּ). And know that until now Ze’ir Anpin has taken only three vessels of Yisrael-Saba and Tevunah, both of which are called Binah alone, in the secret of “the wise one in Binah,” which is the first He of the Name, as is known to us (וְדַע כִּי עַד עַתָּה לֹא לָקַח ז״א רַק ג׳ כֵּלִים דְּיִש״ס וְתְבוּנָה אֲשֶׁר שְׁנֵיהֶן נִקְרְאוּ בִּינָה לְבַד בְּסוֹד וְחָכָם בְּבִינָה שֶׁהִיא ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם כַּנּוֹדָע אֶצְלֵנוּ).

Therefore he is only Neshamah, which corresponds to Binah (לָכֵן אֵינוֹ רַק נְשָׁמָה שֶׁהוּא נֶגֶד בִּינָה). But afterward Ze’ir Anpin returns to take three other vessels of Abba and Imma Ila’in, both of which are in the secret of Chokhmah alone, in the secret of “the son in Chokhmah,” which is the first Yod of the Name (אַךְ אַחַ״כ חוֹזֵר ז״א לָקַחַת ג׳ כֵּלִים אֲחֵרִים דְּאו״א עִלָּאִין שֶׁשְּׁנֵיהֶם בְּסוֹד חָכְמָה לְבַד בְּסוֹד הַבֵּן בְּחָכְמָה וְהוּא י׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם). And these are the secret of the second Ibbur, Yenikah, and Gadlut [Greatness] mentioned in the intention of the night of Pesach (וְהֵם סוֹד עִיבּוּר וִינִיקָה וְגַדְלוּת שְׁנִיִּים הַנִּזְכָּר בְּכַוָּנַת לֵיל פֶּסַח). And then they are called Chesed, Gevurah, Tiferet, as mentioned there (וְאָז נִקְרָא חַג״ת כַּנִּזְכָּר שָׁם). And the reason for the matter is that the root of Abba and Imma is only Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod (וְטַעַם הַדָּבָר כִּי או״א שָׁרְשָׁם הֵם חַג״ת נֵה״י לְבַד), for the Chokhmah, Binah, Da‘at of Abba and Imma were taken by Atik (כִּי חב״ד דְּאו״א לְקָחָם עַתִּיק), and understand this (וְהָבֵן זֶה).

It follows that all of Yisrael-Saba and Tevunah are called Netzach, Hod, Yesod (נִמְצָא כִּי כָּל יִשְׂס וְתְבוּנָה נִקְרָא נֵה״י), and all of Abba and Imma are called Chesed, Gevurah, Tiferet (וְכָל או״א נִקְרָא חַג״ת). And behold, now Ze’ir Anpin takes their vessels (וְהִנֵּה עַתָּה לוֹקֵחַ ז״א כֵּלִים שֶׁלָּהֶם), and therefore he also takes the aspect of Chayah of Ze’ir Anpin (וְלָכֵן לָקַח גַּם בְּחִי׳ חַיָּה דְּז״א). And this is because—know one general principle (וְהוּא כִּי דַּע כְּלָל אֶחָד)—that it is impossible for Ze’ir Anpin to have more than three vessels alone, corresponding to Nefesh–Ruach–Neshamah (כִּי אִי אֶפְשָׁר לִהְיוֹת בְּז״א רַק ג׳ כֵּלִים לְבַד נֶגֶד נר״ן). But corresponding to Chayah and Yechidah there are no vessels (אַךְ כְּנֶגֶד חַיָּה וִיחִידָה לֹא יֵשׁ כֵּלִים), for they remain revealed in the secret of Makif [Surrounding] (כִּי נִשְׁאָרִים מְגוּלִּים בְּסוֹד מַקִּיף). And therefore there are never more than three vessels in Ze’ir Anpin (וְלָכֵן לְעוֹלָם לֹא יֵשׁ רַק ג׳ כֵּלִים בְּז״א), except that within the garments and the first vessels these are clothed one within another (אֶלָּא שֶׁבְּתוֹךְ הַלְּבוּשִׁים וְהַכֵּלִים הָרִאשׁוֹנִים מִתְלַבְּשִׁין אֵלּוּ זֶה תּוֹךְ זֶה).

For the inner vessel of Ze’ir Anpin, within which the Neshamah resides as explained above (כִּי כְּלִי הַפְּנִימִי דְּז״א אֲשֶׁר בּוֹ הַנְּשָׁמָה כַּנַּ״ל), there also the Chayah is clothed (שָׁם מִתְלַבֶּשֶׁת גַּם הַחַיָּה), and likewise the Yechidah, as has been stated (וְכֵן הַיְּחִידָה כְּמוֹ שֶׁנֶּאֱמַר). And the matter is that the outer vessel of Imma Ila’ah together with the Mochin is clothed within the inner vessel of the Mochin of Tevunah, and there the Nefesh of Chayah is clothed (וְהָעִנְיָן כִּי כְּלִי הַחִיצוֹן דְּאִמָּא עִלָּאָה עִם הַמּוֹחִין מִתְלַבְּשִׁין בִּכְלִי הַפְּנִימִי דְּמוֹחִין דְּתְבוּנָה וְשָׁם מִתְלַבֵּשׁ נֶפֶשׁ דְּחַיָּה). And the middle vessel of Imma with the Mochin, and within them the Ruach of Chayah (וְכְלִי הָאֶמְצָעִי דְּאִמָּא עִם הַמּוֹחִין וְשָׁם בְּתוֹכָם רוּחַ דְּחַיָּה). And the inner vessel of Imma with the Mochin, and within them the Neshamah of Chayah (וְכְלִי הַפְּנִימִי דְּאִמָּא עִם הַמּוֹחִין וְשָׁם בְּתוֹכָם נְשָׁמָה דְּחַיָּה). And the inner vessel with the Mochin of Abba, and within it the Chayah of Chayah (וְכְלִי הַפְּנִימִי עִם הַמּוֹחִין דְּאַבָּא וְשָׁם בְּתוֹכָהּ חַיָּה דְּחַיָּה). And likewise the vessels of Chesed, Gevurah, Tiferet of Arich Anpin, where Abba and Imma Ila’in are (וְכֵן כֵּלִים דְּחַג״ת דְּא״א אֲשֶׁר שָׁם או״א עִלָּאִין). In them also are three vessels, and within them the Yechidah of Chayah (גַּם בָּהֶם ג׳ כֵּלִים וּבְתוֹכָם יְחִידָה דְּחַיָּה). Afterward he ascends into Arich Anpin itself, and there he acquires the Yechidah itself, the true one (אַחַ״כ עוֹלֶה בְּא״א עַצְמוֹ וְשָׁם קוֹנֶה יְחִידָה עַצְמָהּ הָאֲמִתִּית), and then Ze’ir Anpin is completed entirely (אָז נִשְׁלַם ז״א לְגַמְרֵי). And the secret is as it is written, that the worlds fell from their place, and the place of Ze’ir Anpin at first was in the place where now is Arich Anpin (וְהַסּוֹד כְּמוֹ שֶׁכָּתוּב כִּי הָעוֹלָמוֹת נָפְלוּ מִמְּקוֹמָם וּמְקוֹם ז״א בָּרִאשׁוֹן הוּא בַּמָּקוֹם שֶׁעַתָּה א״א), and understand this (וְהָבֵן זֶה).