The Ninth Gate

The Gate of the Discourses of the Tzelem [Image], and within it are eight discourses

השער התשיעי שער דרושי הצלם ובו ח׳ דרושים

Discourse 1

שער כה דרוש א מ״ב

[25:1] It has already been explained above (כְּבָר נִתְבָּאֵר לְעֵיל), that the Mochin of Ibbur of Ze’ir Anpin were from the Zivug [Union] of Abba and Imma in the outer Kelim [Vessels] (כִּי הַמּוֹחִין דְּעִיבּוּר דְּזְעֵיר אַנְפִּין הָיָה מִזִּוּוּג אַבָּא וְאִמָּא בַּכֵּלִים הַחִיצוֹנִים), and his Mochin at that time were drawn from the lights called Nefesh that belong to them (וְהַמּוֹחִין שֶׁלּוֹ אָז נִמְשְׁכוּ מִן הָאוֹרוֹת הַנִּקְרָאִים נֶפֶשׁ שֶׁלָּהֶם). And the Mochin of Yenikah are from the middle Kelim [Vessels] (וּמוֹחִין דְּיְנִיקָה הֵם מִן הַכֵּלִים הָאֶמְצָעִיִּים), and from the lights called Ruach (וּמִן הָאוֹרוֹת הַנִּקְרָאִים רוּחַ). And now, in the state of maturity, Abba and Imma return to unite (וְעַתָּה בְּגַדְלוּת חוֹזְרִין או״א לְהִזְדַּוֵּג), in the aspect of their inner vessels (בִּבְחִינַת כֵּלִים פְּנִימִים שֶׁלָּהֶם), together with the lights that are there, which are called Neshamah (עִם הָאוֹרוֹת אֲשֶׁר שָׁם הַנִּקְרָא נְשָׁמָה), and they generate Mochin of maturity for Ze’ir Anpin (וּמוֹלִידִין מוֹחִין דְּגַדְלוּת דְּז״א), and they are also a Neshamah to him (וְהֵם נְשָׁמָה אֵלָיו גַּם כֵּן), and this is called the Tzelem [Image] of the Neshamah of Ze’ir Anpin (וְנִקְרָא צֶלֶם נִשְׁמַת ז״א). And these are the true Mochin (וְאֵלּוּ הֵם הַמּוֹחִין הָאֲמִתִּיִּים), which are drawn from the inner aspect of Abba and Imma (הַנִּמְשָׁכִין מִפְּנִימִית או״א), after all the details of the aspect of Tzelem [Image] have been explained (אַחַר שֶׁנִּתְבָּאֵר כָּל פְּרָטֵי בְּחִינַת צֶלֶם), its matter and the matter of every aspect of the Tzelem [Image] (עִנְיָנָהּ וְעִנְיַן כָּל בְּחִינַת הַצֶּלֶם), of Ze’ir Anpin of Ibbur, Yenikah, and Mochin (דְּז״א דְּעִיבּוּר יְנִיקָה וּמוֹחִין). Furthermore, it is necessary to explain the matter of the Mochin of Ze’ir Anpin (עוֹד צָרִיךְ לְפָרֵשׁ עִנְיַן מוֹחִין דְּז״א), and this discourse is the essential one to understand the matter of Tevunah—what its nature is (וְזֶה הַדְּרוּשׁ הוּא עִיקָּר לְהָבִין עִנְיַן דְּתְבוּנָה מַה עִנְיָנָהּ), and the matter of every aspect of the Tzelem [Image] of Ze’ir Anpin (וְעִנְיַן כָּל בְּחִינַת הַצֶּלֶם דְּז״א), and this is the root for all the discourses (וְזֶה שֹׁרֶשׁ לְכָל הַדְּרוּשִׁים).

Behold, these Mochin are drawn from the aspect of a drop (הִנֵּה מוֹחִין אֵלּוּ הֵם נִמְשָׁכִים מִבְּחִינַת טִפָּה), which Abba gives into Imma at the time of their union with one another (שֶׁנּוֹתֵן אַבָּא בְּאִמָּא בְּעֵת זִוּוּגָם זֶה בָּזֶה). “From my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19). For just as from the drop of a male a complete offspring is formed in all its limbs (כִּי כְּמוֹ שֶׁמִטִּפַּת זָכָר נוֹצָר וָלָד שָׁלֵם בְּכָל אֵיבָרָיו), so too this drop, even though we call it the Mochin of Ze’ir Anpin (כֵּן טִפָּה זוֹ אַף עַל פִּי שֶׁאָנוּ קוֹרְאִין אוֹתָהּ מוֹחִין דְּז״א). Nevertheless, they are one complete Partzuf in their place, which is in the head of Ze’ir Anpin (עכ״ז הֵם פַּרְצוּף א׳ שָׁלֵם שָׁם בִּמְקוֹמָם שֶׁהוּא בְּרֹאשׁ ז״א), and there is also a second aspect (גַּם יֵשׁ בְּחִינָה ב׳), for they also afterward expand into all the limbs of the body of Ze’ir Anpin and Nukvah (כִּי הֵם גַּם מִתְפַּשְּׁטִים אַחַ״כ בְּכָל אֵיבְרֵי הַגּוּף דְּזו״ן), for behold this drop is included from the union of male and female, as is written (כִּי הֲרֵי טִפָּה זוֹ כְּלוּלָה מִזִּוּוּג זָכָר וּנְקֵבָה הוּא כְּמוֹ שֶׁכָּתוּב), therefore it is included of both of them (לָכֵן הִיא כְּלוּלָה מִשְּׁנֵיהֶם), and they expand in Ze’ir Anpin and Nukvah, as is written (וּמִתְפַּשְּׁטִין בְּז״א וְנוּקְבָא כְּמוֹ שֶׁכָּתוּב).

And behold, these Mochin have three aspects, as has been written (וְהִנֵּה מוֹחִין אֵלּוּ יֵשׁ לָהֶם ג׳ בְּחִינוֹת כְּמוֹ שֶׁכָּתוּב), and their totality is called Tzelem [Image] (וּכְלָלוּתָן נִקְרָא צֶלֶם), and this is the Tzelem [Image] that goes with a person always, as mentioned many times in the Zohar (וְהוּא הַצֶּלֶם הַהוֹלֵךְ עִם הָאָדָם תָּמִיד כַּנִּזְכָּר בַּזֹּהַר כַּמָּה פְּעָמִים). And behold, it has been explained that there are three aspects in Imma, and corresponding to them in Abba (וְהִנֵּה נִתְבָּאֵר כִּי ג׳ בְּחִינוֹת הֵם בְּאִמָּא וּכְנֶגְדָּן בְּאַבָּא), and we shall explain those of Imma, and from there those of Abba will be understood (וְנְבָאֵר אוֹתָן דְּאִמָּא וּמִשָּׁם יִתְבָּאֵר שֶׁל אַבָּא).

For behold, at first there is the Upper Binah, and it extends until the chest (כִּי הִנֵּה הֵם בַּתְּחִלָּה בִּינָה עֶלְיוֹנָה וְהִיא עַד הֶחָזֶה [שֶׁלָּהּ]), and Tevunah is from the chest and downward (וּתְבוּנָה הִיא מֵהֶחָזֶה וּלְמַטָּה), and these two are called Mem (וְאֵלּוּ הַשְּׁנַיִם נִקְרָא מ״ם). And afterward, the Tevunah itself is also divided into two (וְאַחַ״כ הַתְּבוּנָה גַּם הִיא נֶחְלֶקֶת לִב׳), and they are: the first Tevunah until its chest, in the aspect of Binah and first Tevunah (וְהֵם תְּבוּנָה רִאשׁוֹנָה עַד הֶחָזֶה שֶׁלָּהּ בִּבְחִינַת בִּינָה וּתְבוּנָה רִאשׁוֹנָה), and the second Tevunah from the chest of this Tevunah and downward (וּתְבוּנָה ב׳ מֵהֶחָזֶה שֶׁל הַתְּבוּנָה הַזּוֹ וּלְמַטָּה), and it is called the second Tevunah (וְנִקְרָא תְּבוּנָה ב׳), which is called the third in relation to the Upper Binah (אֲשֶׁר נִקְרֵאת שְׁלִישִׁית בְּעֵרֶךְ בִּינָה רִאשׁוֹנָה). And they are three: Binah, Tevunah, and Tevunah of Tevunah (וְהֵם ג׳ בִּינָה וּתְבוּנָה וּתְבוּנָה דְּתְבוּנָה). And this second Tevunah, which is the third as mentioned above (וְזֹאת הַתְּבוּנָה הַשְּׁנִיָּה שֶׁהִיא הַשְּׁלִישִׁית כַּנַּ״ל), is the one that becomes the Tzelem [Image] and the Mochin for Ze’ir Anpin, as has been written (הִיא הַנַּעֲשֵׂית צֶלֶם וּמוֹחִין אֶל ז״א כְּמוֹ שֶׁכָּתוּב).

And behold, at the time of their union to bring forth the drop of the Tzelem [Image] (וְהִנֵּה בְּעֵת זִוּוּגָם לְהוֹצִיא טִפַּת צֶלֶם), these Mochin are all made into one Partzuf (הַמּוֹחִין הָאֵלּוּ הֵם נַעֲשִׂים כֻּלָּם פַּרְצוּף א׳), and it is found that the first Tevunah, which is the second—from the chest and downward—of the entire Partzuf, when it is whole (וְנִמְצָא תְּבוּנָה רִאשׁוֹנָה שֶׁהִיא הַב׳ מֵהֶחָזֶה וּלְמַטָּה שֶׁל כָּל הַפַּרְצוּף בְּהִיּוֹתוֹ שָׁלֵם), and in this Tevunah is the womb of the totality of the Partzuf (וּבִתְּבוּנָה זוֹ הִיא בֵּית הָרֶחֶם שֶׁל כְּלָלוּת הַפַּרְצוּף), and there is the place of the Ibbur of the Tzelem [Image] of the Mochin of Ze’ir Anpin, as mentioned above (וְשָׁם מְקוֹם הָעִיבּוּר דְּצֶלֶם דְּמוֹחִין [דְּז״א] כַּנַּ״ל). However, the essential root of this drop of the Tzelem [Image] is formed (וְאָמְנָם עִיקָּר זוֹ הַטִּפָּה שֶׁל הַצֶּלֶם נוֹצָר), from the Upper Chokhmah and Binah (מִן חו״ב הָעֶלְיוֹנִים), when they are clothed and included (בִּהְיוֹתָן מְלוּבָּשִׁים וְנִכְלָלִין), within Chokhmah and the second Tevunah (בְּחָכְמָה וּתְבוּנָה הַב׳).

And behold, this Tzelem [Image] is formed there (וְהִנֵּה צֶלֶם זוֹ נוֹצָר שָׁם), in the womb of this second Tevunah (בְּרֶחֶם תְּבוּנָה זוֹ הַב׳), which is the first Tevunah as explained above (שֶׁהִיא תְּבוּנָה הָא׳ כַּנַּ״ל). And at the time of birth (וּבְעֵת הַלֵּידָה), this Tzelem [Image] emerges from its womb (יוֹצֵא צֶלֶם זוֹ מֵהָרֶחֶם שֶׁלָּהּ), and clothes itself within the second Tevunah (וּמִתְלַבֵּשׁ תּוֹךְ תְּבוּנָה הַשְּׁנִיָּה), which is the third (שֶׁהִיא הַג׳), and there it is called the Tzelem [Image] of Ze’ir Anpin (וְשָׁם נִקְרֵאת צֶלֶם דְּז״א), as will be explained with Divine assistance (כְּמוֹ שֶׁנְּבָאֵר בְּע״ה).

We shall explain first these Mochin themselves (וְנְבָאֵר תְּחִלָּה אֵלּוּ הַמּוֹחִין עַצְמָן), and afterward we shall explain the aspect that makes them into a Tzelem [Image] (וְאַחַ״כ נְבָאֵר בְּחִינַת הָעוֹשֶׂה אוֹתָם צֶלֶם). And behold, the Mochin are three aspects (וְהִנֵּה הַמּוֹחִין הֵם ג׳ בְּחִינוֹת): Chokhmah, Binah, and Da‘at (חב״ד). And the Da‘at is divided into two (וְהַדַּעַת נֶחְלָק לִב׳), which are Chesed and Gevurah (שֶׁהֵם חו״ג), and thus they are four Mochin (וַהֲרֵי הֵם ד׳ מוֹחִין): Chokhmah and Binah, Chesed and Gevurah (חו״ב חו״ג).

And their root is drawn as follows (וְאָמְנָם שָׁרְשָׁם הֵם נִמְשָׁכִים כָּךְ): Chokhmah and Binah are drawn from the Mochin of Abba and Imma themselves (חו״ב הֵם נִמְשָׁכִין מִמּוֹחִין או״א עַצְמָן), Chokhmah from the brain of the father (שֶׁהִיא חָכְמָה מִמּוֹחַ אָב), and it is from his Binah (וְהִיא מִבִּינָתוֹ), and Binah from the brain of the mother (וּבִינָה מִמּוֹחַ הָאֵם), and it is from her Binah (וְהִיא מִבִּינָתָהּ), as explained in the discourse on Tzitzit (כַּמְבֹאָר בִּדְרוּשׁ הַצִּיצִית). And the Da‘at, which is called Chesed and Gevurah (וְאָמְנָם הַדַּעַת הַנִּקְרָא חו״ג), the two halves of the Da‘at (ב׳ חֲצָאֵי הַדַּעַת), were initially the two shoulders of Arich Anpin (הֵם הָיוּ תְּחִלָּה הַתְּרֵין כְּתֵפִין דְּא״א), and from there they were drawn (וּמִשָּׁם נִמְשְׁכוּ), to the two crowns of the Yesod of Abba and Imma (אֶל ב׳ הָעֲטָרוֹת הַיְסוֹדוֹת דְּאו״א), which are the Gevurot of Abba and of Imma (שֶׁהֵן גְּבוּרוֹת דְּאַבָּא וְדְּאִמָּא), and from there they were drawn to become the two crowns (וּמִשָּׁם נִמְשְׁכוּ לִהְיוֹת תְּרֵין עַטְרִין), in the Da‘at of Ze’ir Anpin (בְּדַעַת דְּז״א), as mentioned in the Idra Rabba and the Idra Zuta (כַּנִּזְכָּר בְּאַדְּרָ״ר וְאַדְּרָ״ז). However, the two Mochin themselves, which are Chokhmah and Binah (וְאָמְנָם הַב׳ מוֹחִין עַצְמָן שֶׁהֵם חו״ב), are drawn from the two Mochin from the very brain of Abba and Imma (אֵלּוּ נִמְשָׁכִין מִתְּרֵין מוֹחִין מִמּוֹחָא דְּאו״א מַמָּשׁ), and from there they are drawn to their two Yesodot (וּמִשָּׁם נִמְשָׁכִין אֶל ב׳ יְסוֹדוֹתֵיהֶם), Chokhmah in the Yesod of Abba (חָכְמָה בִּיסוֹד אַבָּא), Binah in the Yesod of Imma (בִּינָה בִּיסוֹד אִמָּא). And the two Crowns that were initially the two shoulders of Arich Anpin (וּב׳ עַטְרוֹת שֶׁהָיוּ תְּחִלָּה ב׳ כְּתֵפִין דְּא״א), were drawn into the two Crowns of the Yesodot mentioned above of Abba and Imma (נִמְשְׁכוּ בְּב׳ עַטְרוֹת דְּיְסוֹדוֹת הַנַּ״ל דְּאו״א), the Chesed in the Crown of the Yesod of Abba (הַחֲסָדִים בְּעַטֶּרֶת יְסוֹד אַבָּא), and the Gevurot in the Crown of the Yesod of Imma (וּגְבוּרוֹת בְּעַטֶּרֶת יְסוֹד אִמָּא).

It follows that the two Mochin called Chokhmah and Binah of Ze’ir Anpin (נִמְצָא כִּי ב׳ מוֹחִין הַנִּקְרָאִים חו״ב דְּז״א), are in the two Yesodot of Abba and Imma (הֵם בִּב׳ הַיְסוֹדוֹת דְּאו״א), for the aspect of Yesod is always male (אֲשֶׁר בְּחִינַת הַיְסוֹד הֵם לְעוֹלָם זְכָרִים), whether in Abba or in Imma (בֵּין בְּאַבָּא בֵּין בְּאִמָּא). And the two Crowns of the Da‘at (וּב׳ עַטְרוֹת דְּדַעַת), are in the two Crowns of their Yesodot (הֵם בְּב׳ הָעַטְרוֹת שֶׁל הַיְסוֹדוֹת שֶׁלָּהֶם), both of which are female (שֶׁשְּׁתֵּיהֶן נְקֵבוֹת). From this you will understand why the Da‘at is called “two Crowns” in the Idra Zuta (וּמִזֶּה תָּבִין לָמָּה הַדַּעַת נִקְרָא תְּרֵין עַטְרִין בְּאַדְּרָ״ז), for they are the aspect of the two Crowns of their Yesodot (כִּי הֵם בְּחִינַת ב׳ הָעַטְרוֹת שֶׁל יְסוֹדוֹתֵיהֶם). And through this you will understand the verse “Blessings upon the head of the righteous” (וּבָזֶה תָּבִין פָּסוּק בְּרָכוֹת לְרֹאשׁ צַדִּיק), mentioned in the Zohar, Parashat Vayetze (הַנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיֵּצֵא) (Bereshit 49). And the matter is as follows (וְהָעִנְיָן), that these two Crowns, when they descend here below (כִּי תְּרֵין עַטְרִין אֵלּוּ בְּרִדְתָּן פֹּה לְמַטָּה), into the two Crowns of Abba and Imma (בְּב׳ עַטְרוֹת דְּאו״א), their place is between the two thighs (שֶׁמְקוֹמָם הֵם בֵּין תְּרֵין יַרְכִּין), and therefore they are called “blessings,” a term of knees (וְלָכֵן נִקְרָא בְּרָכוֹת לְשׁוֹן בִּרְכַּיִם), and these are the knees (וְאֵלּוּ הֵם הַבִּרְכַּיִם). And the blessings are upon the head of the righteous (וְהַבְּרָכוֹת הֵם בְּרֹאשׁ צַדִּיק), for the righteous is Yesod (כִּי צַדִּיק יְסוֹד), and the head of the righteous is its Crown (וְרֹאשׁ צַדִּיק עֲטָרָה שֶׁבּוֹ), which is called the head of the Yesod (הַנִּקְרָא רֹאשׁ יְסוֹד), and there is their place (וְשָׁם מְקוֹמָם).

Also through this you will understand (גַּם בָּזֶה תָּבִין), how afterward at the time of the Zivug [Union] (אֵיךְ אַחַ״כ בְּעֵת הַזִּוּוּג), Ze’ir Anpin gives to the Nukvah the five Gevurot (נוֹתֵן ז״א בְּנוּקְבָּא אֶת ה׳ גְּבוּרוֹת), and afterward the five Chasadim (וְאַחַ״כ ה׳ חֲסָדִים), for all of them are aspects of Malkhut (כִּי כֻּלָּם בְּחִינַת מַלְכוּת הֵם). And now we shall explain (וְנְבָאֵר עַתָּה), how these Mochin are called Tzelem [Image] (אֵיךְ אֵלּוּ הַמּוֹחִין נִקְרָאִים צֶלֶם), and become the aspect of Tzelem [Image] (וְנַעֲשִׂין בְּחִינַת צֶלֶם). And the matter is (וְהָעִנְיָן), that behold it has been explained above (כִּי הִנֵּה נִתְבָּאֵר לְעֵיל), that they emerged from the womb of the first Tevunah, which is the second (כִּי יָצְאוּ מֵרֶחֶם שֶׁל תְּבוּנָה הָא׳ שֶׁהִיא הַב׳), and they clothed themselves within the second Tevunah, which is the third (וּמִתְלַבְּשִׁים בִּתְבוּנָה הַב׳ שֶׁהִיא הַג׳). However, this clothing is divided into several aspects (וְאָמְנָם הִתְלַבְּשׁוּת זוֹ נֶחְלֶקֶת לְכַמָּה בְּחִינוֹת).

For behold, initially, before the emergence of these Mochin (כִּי הִנֵּה תְּחִלָּה קֹדֶם יְצִיאַת הַמּוֹחִין הָאֵלּוּ), Ze’ir Anpin was a male possessing six extremities (הָיָה ז״א אִישׁ בַּעַל ו״ק), and he then had one Tzelem [Image] for the six extremities (וְהָיָה לוֹ אָז צֶלֶם א׳ אֶל הַו״ק). And regarding that Tzelem [Image] it is said, “But man walks in a Tzelem [Image]” (וְעַל אוֹתוֹ הַצֶּלֶם נֶאֱמַר אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ) (Psalms 39), for Ze’ir Anpin was still called “man” and not “Adam” (כִּי עֲדַיִן ז״א נִקְרָא אִישׁ וְלֹא אָדָם). And now, when these Mochin come to him, which are called Tzelem [Image] as explained above (וְעַתָּה בְּבוֹא לוֹ הַמּוֹחִין הָאֵלֶּה הַנִּקְרָאִים צֶלֶם כַּנַּ״ל), it is called the Tzelem [Image] of Adam (נִקְרָא צֶלֶם אָדָם), for he is now called a complete Adam (כִּי כְּבָר הוּא נִקְרָא אָדָם שָׁלֵם). And concerning this Tzelem [Image] it is said, “And Elohim created the Adam in His image” (וְעַל צֶלֶם זֶה נֶאֱמַר וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1), and likewise, “For in the image of Elohim He made the Adam” (וְכֵן כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם) (Bereshit 9). For Ze’ir Anpin is called Adam (כִּי ז״א נִקְרָא אָדָם), and this Tzelem [Image] is called the Tzelem [Image] of Adam (וְצֶלֶם זֶה נִקְרָא צֶלֶם אָדָם).

And know (וְדַע), that the totality of all the aspects of this Tzelem [Image], as will be explained with Divine assistance (כִּי כְּלָלוּת כָּל בְּחִינוֹת צֶלֶם זֶה כַּמְּשֶׁנְּבָאֵר בְּעֶזְרַת הַשֵּׁם), is one Name called Havayah (הוּא שֵׁם א׳ הַנִּקְרָא הוי״ה). For the Mochin of Gadlut [Greatness] are called Havayah (כִּי הַמּוֹחִין דְּגַדְלוּת נִקְרָאִים הוי״ה). And you will understand this (וְתָבִין זֶה). And the first three letters, which are Yod–Heh–Vav (וְג׳ אוֹתִיּוֹת רִאשׁוֹנוֹת שֶׁהֵם י״ה״ו), are called Tzelem [Image], three letters (נִקְרָאִים צֶלֶם ג׳ אוֹתִיּוֹת), and the final Heh is called Demut [Likeness] (וְה׳ אַחֲרוֹנָה נִקְרֵאת דְּמוּת). And this is the secret of “Let us make Adam in our image, according to our likeness” (וְזֶה סוֹד נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Bereshit 1). And the totality of Tzelem [Image] and Demut [Likeness] is a complete Adam (וּכְלָלוּת צֶלֶם וּדְמוּת הוּא אָדָם שָׁלֵם), which includes Ze’ir Anpin and Nukvah (הַכּוֹלֵל זו״ן), which are the letters Yod–Heh–Vav together with the final Heh (שֶׁהֵם אוֹתִיּוֹת י״ה״ו עִם ה׳ אַחֲרוֹנָה). And we shall explain the three letters of Tzelem [Image], how they are the three letters Yod–Heh–Vav (וְנְבָאֵר ג׳ אוֹתִיּוֹת צֶלֶם אֵיךְ הֵם ג׳ אוֹתִיּוֹת י״ה״ו). And first we shall begin with the Mem of the Tzelem [Image] (וּתְחִלָּה נַתְחִיל מִן ם׳ דְּצֶלֶם), for behold it is from below upward (כִּי הִנֵּה הוּא מִמַּטָּה לְמַעְלָה), and the Mem within it is the most upper of all (וְהַמ׳ שֶׁבּוֹ הוּא בְּחִינָה עֶלְיוֹנָה מִכֻּלָּם), and corresponding to it is the Yod of Yod–Heh–Vav (וּכְנֶגְדּוֹ י׳ שֶׁל י״ה״ו), and it is Chokhmah (וְהוּא חָכְמָה).

And behold, the Mem of the Tzelem [Image] is comprised of four Mochin: Chokhmah and Binah, Chesed and Gevurah (וְהִנֵּה הַם׳ שֶׁל צֶלֶם כְּלוּלָה מִד׳ מוֹחִין חו״ב חו״ג), each one included of ten (כָּל א׳ כָּלוּל מִי׳), behold Mem (הֲרֵי ם׳). And indeed these Mochin emerge from the womb of the first Tevunah, which is the second (וְאָמְנָם אֵלּוּ הַמּוֹחִין יוֹצְאִין מֵרֶחֶם תְּבוּנָה רִאשׁוֹנָה שֶׁהִיא הַב׳), and they clothed themselves in the six extremities of the second Tevunah, which is the third, as explained above (וְנִתְלַבְּשׁוּ בו״ק שֶׁל תְּבוּנָה הַב׳ שֶׁהִיא הַג׳ כַּנַּ״ל). And they are Keter, Chokhmah, Binah, Da‘at, Chesed–Gevurah of this Tevunah (וְהֵם כְּחַב״ד ח״ג דְּתְבוּנָה זוֹ), which is until the chest in its own aspect (שֶׁהוּא עַד הֶחָזֶה שֶׁבִּבְחִינַת עַצְמָהּ).

And you already know (וּכְבָר יָדַעְתָּ), that according to the order of the division of Tevunah (כִּי כְּפִי סֵדֶר הִתְחַלְּקוּת הַתְּבוּנָה), so too is the division of Chokhmah (הוּא גַּם כֵּן הִתְחַלְּקוּת הַחָכְמָה), and automatically they will be understood (וּמִמֵּילָא יוּבְנוּ). It is found that there are also other Mochin (נִמְצָא כִּי גַּם יֵשׁ בְּחִינַת מוֹחִין אֲחֵרִים), which clothed themselves in the third Chokhmah of the Chokhmah (שֶׁנִּתְלַבְּשׁוּ בְּחָכְמָה הַג׳ שֶׁל הַחָכְמָה), in the six first extremities within it (בְּו״ס רִאשׁוֹנוֹת שֶׁבָּהּ), which extend until its chest (שֶׁהוּא עַד הֶחָזֶה שֶׁבָּהּ).

It is found that there are two Tzelemim [Images], male and female (נִמְצָא כִּי ב׳ צְלָמִים זָכָר וּנְקֵבָה), this one is the aspect of Chayah (זוֹ בְּחִינַת חַיָּה), and that one is the aspect of Neshamah (וְזוֹ בְּחִינַת נְשָׁמָה). And the Tzelem [Image] of Abba becomes a Neshamah to the Tzelem [Image] of Imma (וְצֶלֶם אַבָּא נַעֲשֵׂית נְשָׁמָה אֶל צֶלֶם דְּאִמָּא), and clothes itself within it (וּמִתְלַבֵּשׁ בְּתוֹכוֹ), and is concealed there (וְנֶעְלָם שָׁם). Therefore, we always speak only of the Tzelem [Image] of Imma (לָכֵן תָּמִיד אֵין אָנוּ מְדַבְּרִים אֶלָּא בְּצֶלֶם דְּאִמָּא), and from it the Tzelem [Image] of Abba will be understood (וּמִמֶּנּוּ יִתְבָּאֵר צֶלֶם אַבָּא). Remember and do not forget (וּזְכוֹר וְאַל תִּשְׁכַּח).

And behold, it is known that Abba and Imma are Havayah and Ehyeh with Yodin (וְהִנֵּה נוֹדַע כִּי או״א הֵם הוי״ה וְאֶהְיֶה בְּיוֹדִין), and Havayah is concealed within Ehyeh, as explained above (וְהוי״ה נֶעְלָם תּוֹךְ אֶהְיֶה כַּנַּ״ל). Therefore, Tzelem [Image] has the numerical value of Ehyeh with Yodin (לָכֵן צֶלֶם גִּימַטְרִיָּא אֶהְיֶה דְּיוֹדִין), for Havayah is concealed within it (כִּי הוי״ה נֶעְלָם בְּתוֹכוֹ), and is not revealed or recognizable (וְאֵינוֹ נִגְלֶה וְנִכָּר), except Ehyeh with Yodin (רַק אֶהְיֶה דְּיוֹדִין), which is the numerical value of Tzelem [Image] (שֶׁהוּא גִּימַטְרִיָּא צֶלֶם).

For it has already been explained above (כִּי כְּבָר נִתְבָּאֵר לְעֵיל), that this Tzelem [Image] causes the union of the Upper Chokhmah and Binah (כִּי צֶלֶם זֶה מְזַוֵּג חו״ב עִלָּאִין), which are called Havayah and Ehyeh with Yodin (הַנִּקְרָאִים הוי״ה וְאֶהְיֶה דְּיוֹדִין), and from there it is drawn (וּמִשָּׁם נִמְשָׁךְ). Therefore it is called by its name (לָכֵן נִקְרָא עַל שְׁמוֹ), even though afterward they clothe themselves in the third Tevunah (אַף עַל פִּי שֶׁמִּתְלַבְּשִׁים אַחַ״כ בִּתְבוּנָה הַג׳), whose name is not so (שֶׁאֵינוֹ כֵן שְׁמָהּ), but rather the Name S״G, as explained (רַק שֵׁם ס״ג כַּמְּשֶׁנֶּאֱמַר).

And behold, in this aspect which clothes itself in the six first extremities of the third Tevunah (וְהִנֵּה בָּזֹאת הַבְּחִינָה הַמִּתְלַבֶּשֶׁת בְּו״ס רִאשׁוֹנוֹת דְּתְבוּנָה הַג׳), there is the totality of all the aspects below it (יֵשׁ כְּלָלוּת כָּל הַבְּחִינוֹת שֶׁלְּמַטָּה מִמֶּנָּה), as will be explained (עַל דֶּרֶךְ שֶׁיִּתְבָּאֵר), which are the three letters of Tzelem [Image] (שֶׁהֵם ג׳ אוֹתִיּוֹת צֶלֶם). Therefore this aspect alone is called Tzelem [Image] (לָכֵן בְּחִינָה זוֹ לְבַדָּהּ נִקְרֵאת צֶלֶם), for within it all are included (כִּי בָּהּ נִכְלְלוּ כֻּלָּם), even though they are only the Mem of Tzelem [Image], as explained above (אַף עַל פִּי שֶׁאֵינָם רַק ם׳ שֶׁל צֶלֶם כַּנַּ״ל). And it is found that this Mem aspect (וְנִמְצָא הֱיוֹת בְּחִינַת ם׳ זוֹ), is like Surrounding Light from its place (כְּמוֹ אוֹר מַקִּיף מִמְּקוֹמוֹ), upon all of Ze’ir Anpin until his feet (אֶל כָּל הַז״א עַד רַגְלָיו). However, it does not actually descend there (וְאָמְנָם אֵינוֹ יוֹרֵד מַמָּשׁ שָׁם), rather it remains there above (אֶלָּא נִשְׁאָר שָׁם לְמַעְלָה), in the aspect of Surrounding Light for all of Ze’ir Anpin (בִּבְחִינַת או״מ לְכָל הַז״א).

And you already know (וּכְבָר יָדַעְתָּ), that every Surrounding Light is Ehyeh with Yodin (כִּי כָּל או״מ הוּא אֶהְיֶה דְּיוֹדִין), therefore Tzelem [Image] is numerically equal to Ehyeh (לָכֵן צֶלֶם בְּגִימַטְרִיָּא אֶהְיֶה כַּנַּ״ל). It is found that this Tzelem [Image] contains the totality of all the lower aspects (נִמְצָא כִּי הַצֶּלֶם זֶה יֵשׁ בּוֹ כְּלָלוּת כָּל הַבְּחִינוֹת הַתַּחְתּוֹנוֹת), which are required from the Tzelem [Image] (שֶׁהוּא צָרִיךְ מִצֶּלֶם), as will be explained with Divine assistance (וְכַמְּשֶׁנְּבָאֵר בְּע״ה).

And know (וְדַע), that these four Mochin that are in this Tzelem [Image] (כִּי ד׳ מוֹחִין אֵלּוּ שֶׁבְּזֶה הַצֶּלֶם), are the secret of the four Yodin (הֵם סוֹד ד׳ יוֹדִין), that are in the Name Havayah with the filling of Yodin of Abba (שֶׁיֵּשׁ בְּשֵׁם הוי״ה בְּמִלּוּי יוֹדִין דְּאַבָּא), for from there they are drawn (כִּי מִשָּׁם נִמְשְׁכוּ). And they are the Mem of the Tzelem [Image] (וְהֵם ם׳ שֶׁל צֶלֶם). And also this Mem of the Tzelem [Image] (וְגַּם זֶה הַם׳ שֶׁל צֶלֶם), which is called a complete Tzelem [Image] (אֲשֶׁר נִקְרָא צֶלֶם גָּמוּר), since the lower aspects are also included within it (לְפִי שֶׁגַּם בְּחִינוֹת הַתַּחְתּוֹנִים נִכְלָלִים בָּהּ), behold this aspect is called Air (הִנֵּה בְּחִינָה זוֹ נִקְרֵאת אֲוִיר), for they have not yet entered into the body of Ze’ir Anpin itself (כִּי עֲדַיִן לֹא נִכְנְסוּ תּוֹךְ גּוּפָא דְּז״א מַמָּשׁ), but rather stand in the secret of Surrounding Light, as explained above (רַק עוֹמְדִים בְּסוֹד או״מ כַּנַּ״ל). And it is called Air (וְנִקְרָא אֲוִיר).

And also the reason is (וְגַּם הַסִּבָּה), for behold you already know (כִּי הִנֵּה יָדַעְתָּ), that Chokhmah and Binah and Chesed, each one includes seventy-two (שֶׁהַחו״ב וְהַחֶסֶד כָּל א׳ כּוֹלֵל ע״ב), and the Gevurah includes them all, which are two hundred and sixteen (וְהַגְּבוּרָה כּוֹלֶלֶת כֻּלָּם שֶׁהֵם רי״ו), as explained above (כַּנַּ״ל), in the secret of “and He passed,” seventy-two and two hundred and sixteen (בְּסוֹד וַיַּעֲבֹר ע״ב רי״ו) (Exodus 34). And the reason is (וְהַטַּעַם), because the Gevurah is for the need of the final Heh of the Name (כִּי הַגְּבוּרָה הִיא לְצֹרֶךְ הַמַּלְכוּת ה׳ אַחֲרוֹנָה שֶׁל הַשֵּׁם), and it must include within it all the aspects of the three letters Yod–Heh–Vav that are above it (וְצָרִיךְ לִכְלוֹל בָּהּ כָּל הַבְּחִינוֹת שֶׁל ג׳ אוֹתִיּוֹת י״ה״ו שֶׁעָלֶיהָ), which are Chokhmah, Binah, and Chesed (שֶׁהֵם חָכְמָה בִּינָה חֶסֶד), each one included of seventy-two (שֶׁכָּל א׳ כָּלוּל מֵע״ב). And they are the totality of three times seventy-two (וְהוּא כְּלָלוּת ג׳ פְּעָמִים ע״ב), and they become two hundred and sixteen (וְנַעֲשִׂים רי״ו). And the reason is (וְהַטַּעַם), because she also includes ten Sefirot like the male (כִּי גַּם הִיא כּוֹלֶלֶת י׳ סְפִירוֹת דֻּגְמַת הַזָּכָר), and just as the male has three times seventy-two (וּכְמוֹ שֶׁהַזָּכָר יֵשׁ לוֹ ג׳ פְּעָמִים ע״ב), so too shall it be in the Nukvah (כֵּן תִּהְיֶה בַּנּוּקְבָּא).

Therefore this aspect is called Air (לָכֵן בְּחִינָה זוֹ נִקְרֵאת אֲוִיר), with the numerical value of two hundred and sixteen including the total (בְּגִימַטְרִיָּא רי״ו עִם הַכּוֹלֵל), and it is called so because this Air includes three times seventy-two—Chokhmah, Binah, Chesed—males, which are two hundred and sixteen (וְהוּא עַל שֵׁם הֱיוֹת אוִיר זֶה כּוֹלֵל ג׳ פְּעָמִים ע״ב חו״ב חֶסֶד זְכָרִים שֶׁהֵם רי״ו). And also in the Gevurah there is one two hundred and sixteen, as mentioned (וְגַם בַּגְּבוּרָה יֵשׁ רי״ו א׳ כַּנִּזְכָּר). Therefore this aspect is called Air (לָכֵן בְּחִינָה זוֹ נִקְרֵאת אֲוִיר). And it is found that this aspect is the first Yod of Havayah (וְנִמְצָא כִּי בְּחִינָה זוֹ הִיא י׳ רִאשׁוֹנָה שֶׁל הוי״ה), which includes all the expansion of the Mochin (הַכּוֹלֵל כָּל הִתְפַּשְּׁטוּת הַמּוֹחִין), and it is called Chokhmah (וְנִקְרָא חָכְמָה). And it is the Mem of the Tzelem [Image] (וְהוּא ם׳ שֶׁל צֶלֶם), and it is Air (וְהוּא אֲוִיר), and it is the Mem—six first extremities—of the third Tevunah (וְהוּא מ׳ (ו״ס) רִאשׁוֹנוֹת דְּתְבוּנָה הַג׳). And it is called Tzelem [Image] (וְנִקְרָא צֶלֶם), because the two letters Tzadi and Lamed are found within it (כִּי ב׳ אוֹתִיּוֹת צ״ל נִמְצָאִים בּוֹ), and their roots are included here in the Mem (וְנִכְלָלִים שָׁרְשָׁם פֹּה בַּמ׳). Afterward, the second aspect is the first Heh of Havayah (אַחַ״כ בְּחִינַת הַב׳ הִיא ה׳ רִאשׁוֹנָה שֶׁל הוי״ה), which includes the expansion of the Mochin as explained above (הַכּוֹלֵל הִתְפַּשְּׁטוּת הַמּוֹחִין כַּנַּ״ל), and it is called Binah (וְנִקְרָא בִּינָה), and it is the Lamed of the Tzelem [Image] (וְהוּא ל׳ דְּצֶלֶם).

However, this too includes within it also the third aspect below it (וְאָמְנָם גַּם זוֹ כּוֹלֶלֶת בָּהּ גַּם בְּחִינַת ג׳ שֶׁלְּמַטָּה מִמֶּנָּה), which is the Tzadi of the Tzelem [Image] (הוּא צ׳ דְּצֶלֶם), and it is called Tzadik–Lamed (נִקְרָא צ״ל), and it lacks from it only the Mem of the Tzelem [Image] (וְלֹא חָסֵר מִמֶּנּוּ רַק מ׳ דְּצֶלֶם), for it is above it (כִּי הִיא עֶלְיוֹנָה מִמֶּנּוּ), and it is therefore called Tzadik–Lamed (וְנִקְרָא צ״ל). However, its essence is only the Lamed of the Tzelem [Image] (אַךְ עִיקָּרָהּ ל׳ דְּצֶלֶם בִּלְבַד). And the matter is (וְהָעִנְיָן), that after the first aspect (כִּי אַחַר בְּחִינַת א׳), the four initial Mochin return (חוֹזְרִין הַד׳ מוֹחִין הָרִאשׁוֹנִים), which clothed themselves in the six first Sefirot of the third Tevunah (שֶׁנִּתְלַבְּשׁוּ בְּו׳ סְפִירוֹת רִאשׁוֹנוֹת שֶׁל תְּבוּנָה הַג׳), and they descend a second descent (וְיוֹרְדִין עוֹד יְרִידָה ב׳), and a second expansion (וְהִתְפַּשְּׁטוּת ב׳), and they clothe themselves in Netzach, Hod, Yesod of the third Tevunah (וּמִתְלַבְּשִׁין בְּנֵה״י דְּתְבוּנָה הַג׳). Each one is included of ten (כָּל א׳ כָּלוּל מִי׳), behold thirty (הֲרֵי ל׳ דְּצֶלֶם).

It is found that at first the four Mochin themselves were recognizable (נִמְצָא כִּי תְּחִלָּה הָיוּ הַד׳ מוֹחִין עַצְמָן נִכָּרִין), therefore it is called the Mem of the Tzelem [Image] (לָכֵן נִקְרָא מ׳ דְּצֶלֶם). But here their existence is concealed (אַךְ פֹּה נֶעְלָם מְצִיאוּתָן), and they are not recognizable (וְאֵינָם נִכָּרִים), except for the garments (רַק הַמַּלְבּוּשִׁים), which are Netzach, Hod, Yesod of the said Tevunah (שֶׁהֵם נֵה״י דְּתְבוּנָה הַנַּ״ל). And those Netzach, Hod, Yesod are called the Lamed of the Tzelem [Image] (וְהַנֵּה״י הָהֵם נִקְרָאִים ל׳ דְּצֶלֶם), and the aspect of the Mochin is concealed and covered within this Lamed (וּבְחִינַת הַמּוֹחִין נֶעְלָם וּמְכֻסֶּה תּוֹךְ ל׳ זוֹ). And it is known that Ehyeh with Yodin is in the Upper Binah (וְנוֹדַע כִּי אֶהְיֶה (דְּיוֹדִי״ן) הוּא בַּבִּינָה הָעֶלְיוֹנָה), for Tevunah is called by the Name S״G (כִּי תְּבוּנָה נִקְרָא שֵׁם ס״ג). Therefore this Tzadik–Lamed, with its two letters (לָכֵן צ״ל זֶה עִם ב׳ אוֹתִיּוֹתָיו), has the numerical value of the filling of Ehyeh with Alefin (גִּימַטְרִיָּא מִלּוּי דְּאֶהְיֶה דְּאַלְפִּין), and the numerical value of “in the shadow of Shaddai” (וְגִּימַטְרִיָּא בְּצֵל שַׁדַּי). And Ehyeh itself is lacking from it (וְחָסֵר מִמֶּנּוּ אֶהְיֶה עַצְמוֹ), and nothing remains in it except its filling (וְלֹא נִשְׁאָר בּוֹ רַק מִלּוּאוֹ), as explained above (כַּנַּ״ל), for the Name Ehyeh itself is in Binah and not in Tevunah (כִּי שֵׁם אֶהְיֶה בְּעַצְמוֹ הוּא בַּבִּינָה וְלֹא בַּתְּבוּנָה).

It is found that above, in the first aspect (נִמְצָא כִּי לְמַעְלָה בִּבְחִינַת הָא׳), which was called by the name of the Mochin themselves (שֶׁהָיְתָה נִקְרֵאת עַל שֵׁם הַמּוֹחִין עַצְמָן), it was called the Mem of the Tzelem [Image] (נִקְרָא מ׳ דְּצֶלֶם), by the name of the Mochin themselves (עַל שֵׁם הַמּוֹחִין עַצְמָן). Therefore the Mem of the Tzelem [Image] alluded to the four Yodin of Havayah with Yodin (לָכֵן הָיָה מ׳ דְּצֶלֶם רוֹמֵז אֶל ד׳ יוֹדִין שֶׁל הוי״ה דְּיוֹדִין), as explained above (כַּנַּ״ל). But in this second aspect (אַךְ בִּבְחִינָה זוֹ הַב׳), which is called the Lamed of the Tzelem [Image] (שֶׁנִּקְרָא ל׳ דְּצֶלֶם), by the name of the Netzach, Hod, Yesod of Tevunah itself (עַל שֵׁם נֵה״י דְּתְבוּנָה עַצְמָהּ), behold Tevunah is only the Name S״G (וְהִנֵּה הַתְּבוּנָה אֵינָהּ רַק שֵׁם ס״ג), as explained above (כַּנַּ״ל).

Therefore even Ehyeh itself is concealed from it (וְלָכֵן נֶעְלָם מִמֶּנּוּ אֲפִלּוּ אֶהְיֶה עַצְמוֹ), and nothing remains from it except the filling with Alefin (וְלֹא נִשְׁאָר מִמֶּנּוּ רַק הַמִּלּוּי דְּאַלְפִּין), whose numerical value is Tzadik–Lamed (שֶׁהוּא גִּימַטְרִיָּא צ״ל). And also its root is only the Lamed alone of the Tzelem [Image] (וְגַם שָׁרְשׁוֹ אֵינוֹ רַק ל׳ לְבַדָּהּ שֶׁל צֶלֶם), which alludes to S״G of Tevunah (שֶׁהוּא רוֹמֵז אֶל ס״ג תְּבוּנָה). And they are the three Yodin in S״G (וְהֵם ג׳ יוֹדִין שֶׁבְּס״ג), whose numerical value is the Lamed of the Tzelem [Image] (שֶׁהֵם גִּימַטְרִיָּא ל׳ דְּצֶלֶם). And these three Yodin are the three Sefirot of Netzach, Hod, Yesod of Tevunah (וְהֵם ג׳ סְפִירוֹת נֵה״י דְּתְבוּנָה), for they are the revealed ones (כִּי הֵם הַנִּגְלִים), and not the Mochin themselves (וְלֹא הַמּוֹחִין עַצְמָן).

Also this aspect is called Light (גַּם בְּחִינָה זוֹ נִקְרֵאת אוֹר), for the first aspects are called Air (כִּי הַבְּחִינוֹת הָרִאשׁוֹנוֹת נִקְרָאִים אֲוִיר), and now the Yod of the Air is lacking from it, as explained above (וְעַתָּה חָסֵר מִמֶּנּוּ י׳ דְּאוִיר כַּנַּ״ל), for the first aspect is the Yod of Havayah, the Mem of the Tzelem [Image] (כִּי בְּחִינָה רִאשׁוֹנָה הִיא י׳ דְּהוי״ה מ׳ דְּצֶלֶם), and this second is called Heh, as explained above (וְזֶהוּ הַב׳ נִקְרָא ה׳ כַּנַּ״ל), and it is Light that remains from Air (וְהוּא אוֹר דְּאִשְׁתָּאַר מֵאֲוִיר). It is also called “a tower floating in the air” (גַּם נִקְרָא מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר), for this aspect as well is like Surrounding Light for Ze’ir Anpin (כִּי גַּם בְּחִינָה זוֹ כְּמוֹ אוֹר מַקִּיף אֶל ז״א), and the aspect of Netzach, Hod, Yesod of Tevunah, which is called “a tower floating in the air” (וּבְחִינַת נֵה״י דְּתְבוּנָה הַנִּקְרָא מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר). For this aspect too is called Air, in my humble opinion (כִּי גַּם בְּחִינָה זוֹ נִקְרֵאת אֲוִיר כְּנַ״ל לְדַעְתִּי), and see other discourses (וְעַיֵּן בִּדְּרוּשִׁים אֲחֵרִים). And it is the aspect of the Lamed itself (וְהוּא בְּחִינַת הַל׳ בְּעַצְמוֹ).

And behold, it is dependent and attached to the first aspect called Air (וְהִנֵּה הוּא תָּלוּי וְנֶאֱחָז בִּבְחִינַת רִאשׁוֹנָה הַנִּקְרֵאת אֲוִיר), and this is “a tower floating in the air” (וְזֶהוּ מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר), for you already know that the letter Lamed is called “a tower floating in the air,” as stated in the Zohar, Parashat Yitro (כִּי כְּבָר יָדַעְתָּ כִּי אוֹת ל׳ נִקְרֵאת מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת יִתְרוֹ). And this is this Lamed of the Tzelem [Image] (וְהוּא בְּחִינַת ל׳ זוֹ דְּצֶלֶם), which is Netzach, Hod, Yesod of the third Tevunah (שֶׁהוּא נֵה״י שֶׁל תְּבוּנָה הַג׳). Understand this (וְהָבֵן זֶה).

And it is found that this second aspect (וְנִמְצֵאת בְּחִינָה זוֹ ב׳), which is the first Heh of Havayah (שֶׁהוּא ה׳ רִאשׁוֹנָה שֶׁל הוי״ה), includes the expansion of the Mochin, as explained above (הַכּוֹלֵל הִתְפַּשְּׁטוּת הַמּוֹחִין כַּנַּ״ל), and is called Binah (וְנִקְרָא בִּינָה), and it is the Lamed of the Tzelem [Image] (וְהוּא ל׳ דְּצֶלֶם), and it is Light (וְהוּא אוֹר), it is Netzach, Hod, Yesod of the third Tevunah (הוּא נֵה״י דְּתְבוּנָה הַג׳), and it is called Tzadik–Lamed (וְנִקְרָא צ״ל), for the third aspect called Tzadi is included within it (כִּי גַּם בְּחִינָה ג׳ הַנִּקְרֵאת צ׳ נִכְלֶלֶת בָּהּ).

It is also called Lamed (וְגַם נִקְרָא ל׳), by reason of the three Yodin that are in the Name Ehyeh of Imma in the filling of Yodin (עַל שֵׁם ג׳ יוֹדִין שֶׁיֵּשׁ בְּשֵׁם אֶהְיֶה בְּאִמָּא בְּמִלּוּי יוֹדִין). For the Tzelem [Image], which is the first aspect, is called Mem (כִּי הַצֶּלֶם שֶׁהִיא בְּחִינָה א׳ נִקְרֵאת ם׳), by reason of the four Yodin of Havayah of seventy-two (עַל שֵׁם ד׳ יוֹדִין דְּהוי״ה דְּע״ב), since the Mochin themselves were revealed (יַעַן נִגְלוּ הַמּוֹחִין עַצְמָן). But here, where the Netzach, Hod, Yesod of Tevunah are revealed and the Mochin are concealed (אַךְ כָּאן שֶׁנִּתְגַּלּוּ נֵה״י דְּתְבוּנָה וְנֶעְלָמִים הַמּוֹחִין), therefore it is called Lamed (לָכֵן נִקְרָא ל׳), by reason of the three Yodin of Ehyeh with Yodin of Imma (עַל שֵׁם ג׳ יוֹדִין דְּאֶהְיֶה דְּיוֹדִין דְּאִמָּא), as explained above (כַּנַַ״ל). Afterward, the third aspect is the Vav of Havayah (אַחַ״כ בְּחִינָה ג׳ הִיא ו׳ שֶׁל הוי״ה), which includes the expansion of the Mochin, as explained above (הַכּוֹלֶלֶת הִתְפַּשְּׁטוּת הַמּוֹחִין כַּנַּ״ל). And in this aspect it is called Ze’ir Anpin, the Vav of Havayah (וּבְבְחִינָה זוֹ נִקְרָא ז״א ו׳ שֶׁל הוי״ה). Understand this (וְהָבֵן זֶה).

And this Vav, which is the third aspect (וְו׳ זוֹ שֶׁהִיא בְּחִינָה ג׳), is called Da‘at (נִקְרָא דַּעַת). And here the three letters Yod, Heh–Vav of Havayah are completed (וּפֹה נִשְׁלְמוּ ג׳ אוֹתִיּוֹת י״ה״ו שֶׁל הוי״ה), which include the expansion of the Mochin, as explained above (הַכּוֹלְלוֹת הִתְפַּשְּׁטוּת מוֹחִין כַּנַּ״ל). And it is known that Yod–Heh–Vav are Chokhmah, Binah, Da‘at (וְנוֹדַע כִּי י״ה״ו הֵם חב״ד). Understand this (וְהָבֵן זֶה). And now it is the aspect of the Tzadi of the Tzelem [Image] alone (וְעַתָּה הוּא בְּחִינַת צ׳ שֶׁל צֶלֶם לְבַדָּהּ), and it is the third aspect of Ze’ir Anpin (וְהִיא בְּחִינָה ג׳ שֶׁל ז״א), in which the Mochin spread in a third expansion (שֶׁנִּתְפַּשְּׁטוּ הַמּוֹחִין הִתְפַּשְּׁטוּת ג׳), and entered into Ze’ir Anpin itself (וְנִכְנְסוּ תּוֹךְ ז״א עַצְמוֹ), in the secret of inner Mochin and not Surrounding (בְּסוֹד מוֹחִין פְּנִימִיִּים וְלֹא מַקִּיפִים).

And indeed, its being now called the Tzadi of the Tzelem [Image] (וְאָמְנָם הֱיוֹתָהּ עַתָּה נִקְרֵאת צ׳ שֶׁל צֶלֶם), is because behold these four Mochin (כִּי הִנֵּה ד׳ מוֹחִין אֵלּוּ), in their clothing within Netzach, Hod, Yesod of the third Tevunah (בְּהִתְלַבְּשׁוּתָן תּוֹךְ נֵה״י דְּתְבוּנָה ג׳), become only three (נַעֲשִׂין ג׳ לְבַד), for Chesed and Gevurah become one Da‘at (כִּי חו״ג נַעֲשִׂין דַּעַת א׳). And these three Mochin (וְאֵלּוּ הַג׳ מוֹחִין), when clothed within Netzach, Hod, Yesod of Tevunah (בְּהִיוֹתָן מְלוּבָּשִׁים תּוֹךְ נֵה״י דְּתְבוּנָה), descended and clothed themselves within Ze’ir Anpin, as explained (יָרְדוּ וְנִתְלַבְּשׁוּ תּוֹךְ ז״א כַּנַּ״ל). And at first they enter the skull (וּתְחִלָּה נִכְנָסִׁין בַּגֻּלְגֹּלֶתָא), and afterward they spread through all his body (וְאַחַ״כ מִתְפַּשְּׁטִין בְּכָל גּוּפוֹ), as explained in other discourses later on, with Divine assistance (כְּמוֹ שֶׁכָּתוּב בִּדְּרוּשִׁים אֲחֵרִים לְקַמָּן בְּע״ה).

And it is known that Ze’ir Anpin is nine Sefirot and no more (וְנוֹדַע כִּי הַז״א הוּא ט׳ סְפִירוֹת וְלֹא יוֹתֵר), and each one is included of ten (וְכָל אֶחָד כָּלוּל מִי׳), and they are ninety (וְהֵם צ׳). Therefore these Mochin, which spread through all of Ze’ir Anpin (לָכֵן הַמּוֹחִין אֵלּוּ הַמִּתְפַּשְּׁטִין בְּכָל הַז״א), are called the Tzadi of the Tzelem [Image] (נִקְרָאִים צ׳ דְּצֶלֶם). And behold, now in this third aspect (וְהִנֵּה עַתָּה בְּזוֹ הַבְּחִינָה הַג׳), the three Mochin were fixed within the skull of Ze’ir Anpin (נִתְקַּנּוּ ג׳ מוֹחִין תּוֹךְ גֻּלְגֹּלֶתָא דְּז״א), in the secret of Chokhmah, Binah, and Da‘at (בְּסוֹד חב״ד). And it has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), that these three mentioned are the three letters of the Tzelem [Image] (כִּי ג׳ בִּחִינוֹת הַנַּ״ל הֵם ג׳ אוֹתִיּוֹת צֶלֶם), and they are Chokhmah, Binah, and Da‘at (וְהֵם חב״ד): Mem is Chokhmah (ם׳ חָכְמָה), Lamed is Binah (ל׳ בִּינָה), Tzadi is Da‘at (צ׳ דַּעַת).

And behold, first Chokhmah comes (וְהִנֵּה תְּחִלָּה בָּאָה הַחָכְמָה), and afterward the Da‘at (וְאַחַ״כ הַדַּעַת), and afterward the Binah (וְאַחַ״כ הַבִּינָה), which are the three letters in the Tzelem [Image] of the male (שֶׁהֵם ג׳ אוֹתִיּוֹת שֶׁבַּצֶּלֶם הַזָּכָר). Thus the order is Mem–Tzadi–Lamed (א״כ יִהְיֶה הַסֵּדֶר מ״צ״ל), which is Chokhmah, Da‘at, Binah (שֶׁהֵם חָכְמָה דַּעַת בִּינָה). And this is what is called in Yeḥezkel “beautiful branch and dense foliage,” Mem–Tzadi–Lamed (וְהוּא הַנִּקְרָא בִּיחֶזְקֵאל יָפֶה עָנָף וְחֹרֶשׁ מ״צ״ל), which is Ze’ir Anpin (שֶׁהוּא ז״א), who is called the cedar of Lebanon, as is known (הַנִּקְרָא אֶרֶז הַלְּבָנוֹן כַּנּוֹדָע). And it is found that this aspect is called Tzadi (וְנִמְצָא הֱיוֹת בְּחִינָה זוֹ צ׳), by reason of the nine Sefirot of Ze’ir Anpin itself (עַל שֵׁם ט׳ סְפִירוֹת דְּז״א עַצְמוֹ).

In which the above Mochin clothe themselves (שֶׁבָּהֶם מִתְלַבְּשִׁין הַמּוֹחִין הַנַּ״ל), similar to the second aspect called Lamed (דֻּגְמַת בְּחִינַת הַב׳ הַנִּקְרֵאת ל׳), by reason of Netzach, Hod, Yesod of the third Tevunah (עַל שֵׁם נֵה״י דְּתְבוּנָה הַג׳), in which the Mochin clothe themselves (שֶׁבָּהֶם מִתְלַבְּשִׁין הַמּוֹחִין). And even though here as well they also clothe themselves within Netzach, Hod, Yesod of Tevunah (וְאַף עַל פִּי שֶׁגַּם פֹּה גַּם כֵּן מִתְלַבְּשִׁין תּוֹךְ נֵה״י דְּתְבוּנָה), nevertheless, since Netzach, Hod, Yesod of Tevunah also clothe themselves within the nine Sefirot of Ze’ir Anpin (עכ״ז כֵּיוָן שֶׁגַּם נֵה״י דְּתְבוּנָה מִתְלַבְּשִׁין תּוֹךְ ט״ס דְּז״א), and they are revealed (וְהֵם נִגְלִים), therefore it is called Tzadi (לָכֵן נִקְרָא צ׳), by reason of the nine Sefirot of Ze’ir Anpin, which are revealed (עַל שֵׁם הַט״ס דְּז״א שֶׁהֵם הַנִּגְלוֹת).

And behold, it has been explained above (וְהִנֵּה נִתְלַּ״ל), that the first aspect is Mem (כִּי בְּחִינָה רִאשׁוֹנָה הוּא ם׳), corresponding to the four Yodin of Havayah with Yodin (נֶגֶד ד׳ יוֹדִי״ן דְּהוי״ה דְּיוֹדִי״ן). And the second aspect is the Lamed of the Tzelem [Image] (וּבְחִינָה ב׳ ל׳ דְּצֶלֶם), which corresponds to the three Yodin of Ehyeh with Yodin (שֶׁהוּא נֶגֶד ג׳ יוֹדִי״ן דְּאֶהְיֶה דְּיוֹדִי״ן). For this Tzelem [Image] is drawn from these aspects of Abba and Imma (כִּי צֶלֶם זֶה הוּא בְּחִינָה אֵלּוּ מֵאו״א), who are called Havayah and Ehyeh with Yodin, as explained above (הַנִּקְרָא הוי״ה וְאֶהְיֶה דְּיוֹדִי״ן כַּנַּ״ל), therefore these two Names are alluded to in all three aspects of the Tzelem [Image] (נִמְשְׁכוּ לָכֵן וְאֵלּוּ ב׳ שֵׁמוֹת נִרְמָזִין בְּכָל ג׳ בְּחִינוֹת הַצֶּלֶם).

And behold, the letters that remain from the two Names Havayah and Ehyeh with Yodin (וְהִנֵּה הָאוֹתִיּוֹת הַנִּשְׁאָרוֹת מִב׳ שֵׁמוֹת הוי״ה אֶהְיֶה דְּיוֹדִי״ן), are four Vavin and four Hehin and two Daletin and one Lamed and Peh (הֵם ד׳ וָוִי״ן וְד׳ הֵי״ן וּב׳ דַּלְתִּי״ן וְא׳ ל׳ פ׳). And now we shall take the Hehin and the Vavin (וְנִקַּח עַתָּה הַהֵי״ן וְהַוָּוִי״ן), for they are the essential letters found in Havayah and Ehyeh in their simple form without filling (כִּי הֵם הָאוֹתִיּוֹת הַשָּׁרְשִׁיּוֹת הַנִּמְצָאוֹת בְּהוי״ה וְאֶהְיֶה הַפְּשׁוּטִים בְּלִי מִלּוּי). And we shall make each Heh into three lines, which are Vavin (וְנַעֲשֶׂה הַהֵי״ן כָּל א׳ ג׳ קַוִּין וָוִי״ן).

It is found that four Vavin and four Hehin are sixteen Vavin (נִמְצָא ד׳ וָוִי״ן וְד׳ הֵי״ן הֵם י״ו וָוִי״ן). Set aside one Vav for what will be explained, with Divine assistance (תַּנִּיחַ ו׳ א׳ לְמ״ש בְּע״ה), and there remain fifteen Vavin (וְנִשְׁאֲרוּ ט״ו וָוִי״ן), whose numerical value is Tzadi of the Tzelem [Image] (וְהֵם גִּימַטְרִיָּא צ׳ דְּצֶלֶם). Thus the Tzadi of the Tzelem [Image] is called by reason of the Vavin and Hehin in the two Names Havayah and Ehyeh mentioned above (הֲרֵי כִּי צ׳ דְּצֶלֶם נִקְרָא עַל שֵׁם הַוָּוִי״ן וְהַהֵי״ן שֶׁבְּב׳ שֵׁמוֹת הוי״ה אֶהְיֶה הַנַּ״ל). There remain the other letters (נִשְׁאֲרוּ שְׁאָר הָאוֹתִיּוֹת), which are one Vav and two Daletin and one Lamed and Peh (שֶׁהֵם ו׳ אֶחָד וּב׳ דַּלְתִּי״ן וְא׳ וּל׳ וּפ׳).

And first we will preface to you one introduction, and it is this (וּתְחִלָּה נַקְדִּים לְךָ הַקְדָּמָה אַחַת וְהִיא זֹאת). Of this Tevunah, and the Tzadi is in the three lower of Tevunah, and it is Tzadi (דְּתְבוּנָה זוֹ וְצ׳ בְּג״ת דְּתְבוּנָה וְהוּא צ׳). It follows that these three are Tzelem [Image] (נִלְחַ״י כִּי ג׳ אֵלּוּ הֵם צֶלֶם), which are Chayah, Neshamah, and Ruach of Ze’ir Anpin (שֶׁהֵם חַיָּה נְשָׁמָה רוּחַ שֶׁל ז״א). Understand this (וְהָבֵן זֶה).

Know (דַּע), that there are two Da‘at (כִּי ב׳ דֵּעוֹת הֵם): one is the upper Da‘at (אֶחָד הוּא דַּעַת הָעֶלְיוֹן), which decides between the upper Chokhmah and Binah (הַמַּכְרִיעַ בֵּין חו״ב עִלָּאִין), which are the Mochin themselves, the male ones, as explained above (שֶׁהֵם הַמּוֹחִין עַצְמָן הַזְּכָרִים כַּנַּ״ל). And the second is called the lower Da‘at (וְהַב׳ נִקְרָא דַּעַת תַּחְתּוֹן), and they are the secret of the totality of the two Crowns (וְהֵם סוֹד כְּלָלוּת הַב׳ עַטְרִין), which are the two Malkhuyot of Abba and Imma, as explained above (שֶׁהֵם ב׳ מַלְכֻיּוֹת דְּאו״א כַּנַּ״ל). And behold, this upper Da‘at (וְהִנֵּה זֶה דַּעַת הָעֶלְיוֹן), is made from these six remaining letters (הוּא נַעֲשֶׂה מֵאֵלּוּ ו׳ אוֹתִיּוֹת הַנִּשְׁאָרִין), which are one Vav and two Daletin and one Lamed and Peh (שֶׁהֵם ו׳ אַחַת וּב׳ דַּלְתִּי״ן וְא׳ ל׳ וּפ׳). For the Daletin (כִּי הַדַּלְתִּי״ן), since they are not root letters (יַעַן שֶׁאֵינָם שָׁרְשִׁיּוֹת), and are found in the simple Names (וְנִמְצָאוּ בַּשֵּׁמוֹת הַפְּשׁוּטִים), therefore they were not divided in the form of Vavin like the Hehin (לָכֵן לֹא נֶחְלְקוּ בְּצִיּוּר וָוִי״ן כְּמוֹ הַהֵי״ן).

And behold, the number of the six letters mentioned above is one hundred and twenty-six (וְהִנֵּה מִסְפַּר ו׳ אוֹתִיּוֹת הַנַּ״ל גִּימַטְרִיָּא קכ״ו), and they are three times forty-two (וְהֵם ג׳ פְּעָמִים מ״ב). And these three times forty-two are the aspect of the upper Da‘at (וְאֵלּוּ הַג׳ פְּעָמִים מ״ב הֵם בְּחִינַת דַּעַת עֶלְיוֹן), which decides between the upper Chokhmah and Binah, the supernal Mochin (הַמַּכְרִיעַ בֵּין חו״ב מוֹחִין עִלָּאִין). And this is the Da‘at that we explained in the blessing of the Patriarchs, in the word “ve-Elohei Ya‘akov” (וְזֶה הַדַּעַת שֶׁבֵּאַרְנוּ בְּבִרְכַּת אָבוֹת בְּמִלַּת וֵאלֹהֵי יַעֲקֹב), for we already explained that that additional Vav is the secret of this upper Da‘at (כִּי כְּבָר בֵּאַרְנוּ כִּי אוֹתָהּ ו׳ הַנּוֹסֶפֶת הִיא סוֹד דַּעַת עֶלְיוֹן זֶה), therefore “ve-Elohei” has the numerical value of forty-two (לָכֵן נִקְרָא וֵאלֹהֵי גִּימַטְרִיָּא מ״ב).

And indeed, the reason that it is three times forty-two (וְאָמְנָם הֱיוֹת ג׳ פְּעָמִים מ״ב), is that the first forty-two is in Chokhmah, Binah, Da‘at of Ze’ir Anpin (כִּי מ״ב רִאשׁוֹן בְּחב״ד דְּז״א), and the second forty-two is in Chesed, Gevurah, Tiferet of Ze’ir Anpin (וּמ״ב ב׳ בְּחג״ת דְּז״א), and the third forty-two is in Netzach, Hod, Yesod of Ze’ir Anpin (וּמ״ב ג׳ בְּנֵה״י דְּז״א). There is also a third reason why it is called Tzadi (גַּם טַעַם ג׳ לָמָּה נִקְרָא צ׳), for now Ze’ir Anpin is called “king” (כִּי עַתָּה ז״א נִקְרָא מֶלֶךְ), whose numerical value is ninety (שֶׁהוּא גִּימַטְרִיָּא צ׳), unlike earlier, before he had Mochin (מַה שֶּׁאֵין כֵּן קֹדֶם הֱיוֹת לוֹ מוֹחִין). And understand when he is called “king” (וְהָבֵן אֵימָתַי נִקְרָא מֶלֶךְ), and that is when he has Mochin called Tzadi (וְהוּא בְּהִיוֹת לוֹ מוֹחִין הַנִּקְרָאִים צ׳).

And I have already informed you regarding the verse “Hashem reigns…” (וּכְבָר הוֹדַעְתִּיךָ בַּפָּסוּק ה׳ מָלַךְ כו׳), with the numerical value of the final letters MNTZPKH (בְּגִּימַטְרִיָּא מַנְצַפ״ךְ), which is the intention of MNTZPKH, as is known (שֶׁהֵם כַּוָּנַת מַנְצַפ״ךְ כַּנּוֹדָע), for “king” has the numerical value of ninety of MNTZPKH (כִּי מֶלֶךְ גִּימַטְרִיָּא צ׳ דְּמַנְצַפ״ךְ). And the matter is (וְהָעִנְיָן), that these Mochin, which are this Tzadi, made from the fifteen Vavin mentioned above (כִּי אֵלּוּ הַמּוֹחִין שֶׁהֵם זוֹ הַצ׳ הַנַּעֲשִׂים מִט״ו וָוִי״ן הַנַּ״ל), are drawn from the feminine waters of Binah, which are MNTZPKH, as is known (הִנֵּה הֵם נִמְשָׁכִים מִמ״נ דְּבִינָה שֶׁהֵם מַנְצַפ״ךְ כַּנּוֹדָע).

It is found that the Tzadi of the Tzelem [Image] is also numerically equal to “waters” (נִמְצָא כִּי צ׳ שֶׁל צֶלֶם הוּא גַּם כֵּן גִּימַטְרִיָּא מַיִם). And the Lamed of the Tzelem [Image] is called Light (וְל׳ דְּצֶלֶם נִקְרָא אוֹר), and the Mem of the Tzelem [Image] is called Air (וּמ׳ דְּצֶלֶם נִקְרָא אֲוִיר), as explained above (כַּנַּ״ל). And from these waters are the five letters MNTZPKH of Binah (וּמֵאֵלּוּ הַמַּיִם הֵם ה׳ אוֹתִיּוֹת מַנְצַפ״ךְ דְּבִינָה), which are the fivefold “waters” in the verse “Let there be a firmament” (שֶׁהֵם ה׳ פְּעָמִים מַיִם שֶׁבַּפָּסוּק יְהִי רָקִיעַ) (Bereshit 1). And we shall explain the matter of these three Mochin, which are called Tzadi (וְנְבָאֵר עִנְיַן ג׳ מוֹחִין אֵלּוּ הַנִּקְרָאִים צ׳), how they became thirty-two paths and fifty gates, as is known (אֵיךְ נַעֲשׂוּ ל״ב נְתִיבוֹת וְנ׳ שְׁעָרִים כַּנּוֹדָע).

And behold, there are two aspects to these Mochin (וְהִנֵּה ב׳ בְּחִינוֹת יֵשׁ לְאֵלּוּ הַמּוֹחִין): one, in the skull itself in its place (א׳ בַּגֻּלְגֹּלֶתָא עַצְמָהּ בִּמְקוֹמָהּ), and there is the totality of nine (וְשָׁם הוּא כְּלָלוּת ט׳), for behold they are three Mochin (כִּי הִנֵּה הֵם ג׳ מוֹחִין), which are Chokhmah, Binah, Da‘at (וְהֵם חב״ד), clothed within three, which are Netzach, Hod, Yesod of the third Tevunah (הַמִּתְלַבְּשִׁין תּוֹךְ ג׳ שֶׁהֵם נֵה״י דְּתְבוּנָה הַג׳), and they clothe themselves within Chesed, Gevurah, Tiferet of Ze’ir Anpin (וּמִתְלַבְּשִׁין תּוֹךְ חג״ת דְּז״א), which afterward become the aspect of three cavities of the skull (אֲשֶׁר נַעֲשׂוּ אַחַ״כ בְּחִינַת ג׳ חַלְלֵי דְּגֻּלְגֹּלֶתָא), as explained by us (כַּמְּבוֹאָר אֶצְלֵנוּ).

Behold nine aspects (הֲרֵי ט׳ בְּחִינוֹת), and they are Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (וְהֵם חב״ד חג״ת נֵה״י), and all these nine are in the skull (וְכָל אֵלּוּ הַט׳ הֵם בַּגֻּלְגֹּלֶתָא). And afterward they spread through all the nine Sefirot of Ze’ir Anpin (וְאַחַ״כ מִתְפַּשְּׁטִין בְּכָל הַט״ס דְּז״א), behold nine other aspects (הֲרֵי ט׳ בְּחִינוֹת אֲחֵרוֹת). And it is already known that all the lower ones are rooted and included in Chokhmah (וּכְבָר נוֹדַע כִּי כָּל הַתַּחְתּוֹנִים נִשְׁרְשׁוּ וְנִכְלְלוּ בְּחָכְמָה), for this is the secret of “all of them You made with Chokhmah” (כִּי זֶה סוֹד כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104). Therefore it is necessary that within Chokhmah be included all eight aspects below it (וְלָכֵן צָרִיךְ שֶׁבְּחָכְמָה יִהְיוּ נִכְלָלִים כָּל ח׳ בְּחִינוֹת שֶׁתַּחְתֶּיהָ), and also that each one of them be included of all four Mochin (וְגַם כָּל א׳ מֵהֶם תִּהְיֶה כְּלוּלָה מִכָּל ד׳ מוֹחִין).

And behold, four times eight are thirty-two (וְהִנֵּה ד׳ פְּעָמִים ח׳ הֵם ל״ב), which are the thirty-two paths of Chokhmah (נְתִיבוֹת חָכְמָה). And in this manner it is also necessary that in the second Mochin, which is called Binah (וְעַל דֶּרֶךְ זֶה צָרִיךְ גַּם שֶׁבַּמּוֹחַ הַב׳ הַנִּקְרָא בִּינָה), there be included within it all seven below it (יוּכְלְלוּ בּוֹ כָּל הַז׳ שֶׁתַּחְתָּיו), and that each one of the seven be included of the three lower Mochin (וְכָל א׳ מֵהַז׳ כְּלוּלָה מֵהַג׳ מוֹחִין הַתַּחְתּוֹנִים), for they have already been included in the first Mochin, in Chokhmah, as explained above (כִּי כְּבָר נִכְלְלוּ בַּמּוֹחַ הָרִאשׁוֹן בְּחָכְמָה כַּנַּ״ל).

And behold, seven times three are twenty-one (וְהִנֵּה ז״פ ג׳ הֵם כ״א), according to the numerical value of Ehyeh (כְּמִנְיַן אֶהְיֶה), therefore Ehyeh is in Binah (וְלָכֵן אֶהְיֶה בְּבִינָה). And since they have two aspects as explained above (וּלְהִיוֹת לָהֶם ב׳ בְּחִינוֹת כַּנַּ״ל), which are the aspect of the skull and the aspect of the nine Sefirot of all Ze’ir Anpin (שֶׁהֵם בְּחִינַת גֻּלְגֹּלֶתָא וּבְחִינַת ט״ס דְּז״א כֻּלּוֹ), therefore they are doubled (לָכֵן נִכְפְּלוּ), and there are two Names Ehyeh whose numerical value is forty-two (וְיִהְיֶה ב׳ שֵׁמוֹת אֶהְיֶה גִּימַטְרִיָּא מ״ב). And they contain eight letters (וְיֵשׁ בָּהֶם ח׳ אוֹתִיּוֹת), behold fifty Gates of Binah (הֲרֵי נ׳ שַׁעֲרֵי בִינָה).

Also the reason is (גַּם הַטַּעַם), for behold the seven included in the Mochin of Binah (כִּי הִנֵּה הַז׳ הַכְּלוּלִים בְּמוֹחַ בִּינָה), when they spread downward into the seven lower Sefirot of Ze’ir Anpin as explained above (כַּאֲשֶׁר מִתְפַּשְּׁטִים לְמַטָּה בְּז״ת דְּז״א כַּנַּ״ל), it is necessary that each one of the seven be included of the seven themselves (צָרִיךְ שֶׁכָּל א׳ מֵהַז׳ יִהְיֶה כָּלוּל מִז׳ עַצְמָן), behold forty-nine Gates (הֲרֵי מ״ט שְׁעָרִים), for the fiftieth Gate remains above in the skull (כִּי שַׁעַר הַנ׳ נִשְׁאָר לְמַעְלָה בַּגֻּלְגֹּלֶתָא). But the aspect of their spreading downward (אַךְ בְּחִינַת הִתְפַּשְּׁטוּתָן לְמַטָּה), is only forty-nine and not fifty (אֵינָם רַק מ״ט וְלֹא נ׳), unlike above (כְּמוֹ לְמַעְלָה), and this is the difference between their aspects above in the skull (וְזֶהוּ הַהֶפְרֵשׁ שֶׁיֵּשׁ בְּבְחִינוֹתָן לְמַעְלָה בַּגֻּלְגֹּלֶתָא), which are fifty (שֶׁהֵם נ׳), and their aspect below (לְבְחִינַתָן לְמַטָּה), which is only forty-nine (שֶׁאֵינָהּ רַק מ״ט), because the fiftieth Gate remains above (כִּי שַׁעַר הַנ׳ נִשְׁאָר לְמַעְלָה).

And we return to what was said above (וְנַחֲזֹר לְעֵיל), that this third aspect is the Vav of Havayah (כִּי זוֹ הַבְּחִינָה הַג׳ הִיא ו׳ דְּהוי״ה), which includes the expansion of the Mochin as explained above (הַכּוֹלֵלֶת הִתְפַּשְּׁטוּת הַמּוֹחִין כַּנַּ״ל), and is called Da‘at (וְנִקְרָא דַּעַת). And it is the Tzadi of the Tzelem [Image] (וְהוּא צ׳ דְּצֶלֶם), and it is called Waters (וְנִקְרָא מַיִם), whose numerical value is ninety (שֶׁהוּא גִּימַטְרִיָּא צ׳). And it is within the skull and within the nine Sefirot of Ze’ir Anpin (וְהוּא תּוֹךְ הַגֻּלְגֹּלֶתָא וְתוֹךְ ט״ס דְּז״א), in addition to also being the clothing of Netzach, Hod, Yesod of Tevunah within them as explained above (מִלְּבַד הֱיוֹתוֹ גַּם כֵּן הִתְלַבְּשׁוּת נֵה״י דְּתְבוּנָה בְּתוֹכָם כַּנַּ״ל). And behold, with this the entire aspect of the Tzelem [Image] is completed, which is the male (וְהֲרֵי בְּזֶה נִגְמְרָה בְּחִינַת הַצֶּלֶם כֻּלּוֹ שֶׁהוּא הַזָּכָר). And now we shall explain the Demut [Likeness], which is in the Nukvah (וְעַתָּה נְבָאֵר דְּמוּת שֶׁהִיא בַּנּוּקְבָּא).

Behold, this Nukvah is Leah (הִנֵּה נוּקְבָּא זוֹ הִיא לֵאָה), who emerges from behind the Mochin opposite the Da‘at, as explained above (הַיּוֹצֵאת מֵאֲחוֹרֵי הַמּוֹחִין נֶגֶד הַדַּעַת כַּנַּ״ל). And this is the secret of “and the righteous is the foundation of the world” (וְזֶה סוֹד וְצַדִּיק יְסוֹד עוֹלָם), for Tzadi is the third aspect of the Tzelem [Image] (כִּי צ׳ הוּא בְּחִינָה הַג׳ דְּצֶלֶם), and it is Ze’ir Anpin, the Vav of the Name, as explained above (וְהוּא ז״א ו׳ שֶׁל הַשֵּׁם כַּנַּ״ל). And the Tzadi is called Tzaddik, as is known (וְהַצָּדִ״י נִקְרָא צַדִּיק כַּנּוֹדָע). And from these Mochin, which are called Tzadi and Tzaddik (וּמֵאֵלּוּ הַמּוֹחִין הַנִּקְרָאִים צַדִּ״י וְצַדִּיק), from there the world was founded, which is Leah, as is known (מִשָּׁם נִתְיַסֵּד הָעוֹלָם שֶׁהִיא לֵאָה כַּנּוֹדָע). For the Nukvah is always called “world” (כִּי הַנּוּקְבָּא נִקְרֵאת תָּמִיד עוֹלָם). And from there Leah emerged in the secret of the knot of the Tefillin (וּמִשָּׁם יָצְאָה לֵאָה בְּסוֹד קֶשֶׁר שֶׁל תְּפִלִּין). And this is the secret of the final Heh of the Name Havayah (וְהוּא סוֹד ה׳ אַחֲרוֹנָה שֶׁל שֵׁם הוי״ה), which includes the expansion of the Mochin (הַכּוֹלֵל הִתְפַּשְּׁטוּת הַמּוֹחִין). And in her the Name Havayah of the Tzelem [Image] of the Mochin is completed (וּבָהּ נִשְׁלַם שֵׁם הוי״ה שֶׁל צֶלֶם הַמּוֹחִין). It is found that the three letters of Tzelem [Image] are the three letters Yod–Heh–Vav (נִמְצָא כִּי ג׳ אוֹתִיּוֹת צֶלֶם הֵם ג׳ אוֹתִיּוֹת י״ה״ו), and they are male (וְהֵם זְכָרִים), and the final Heh is Demut [Likeness], and she is female (וְה׳ אַחֲרוֹנָה הִיא דְּמוּת וְהִיא נְקֵבָה).

And behold, since the Tzadi of the Tzelem [Image] is also numerically equal to “waters” (וְהִנֵּה לְהִיוֹת כִּי צ׳ שֶׁל צֶלֶם הוּא גַּם כֵּן גִּימַטְרִיָּא מַיִם), because they were drawn from MNTZPKH of Binah (יַעַן שֶׁנִּמְשְׁכוּ מִמַּנְצַפ״ךְ דְּבִינָה), which are the fivefold “waters” in the portion of Bereshit, as explained above (שֶׁהֵם ה׳ פְּעָמִים מַיִם שֶׁבְּפָּרָשַׁת בְּרֵאשִׁית כַּנַּ״ל), and they are the aspect of Mayin Nukvin [Feminine Waters], as explained above (וְהֵם בְּחִינַת מ״ן כַּנַּ״ל). Therefore they had the power to bring forth Leah, the knot of the Tefillin, the Nukvah (לָכֵן הָיָה בָּהֶם כֹּחַ לְהוֹצִיא לֵאָה קֶשֶׁר שֶׁל תְּפִלִּין נוּקְבָּא). And the five waters, which are MNTZPKH (וְה׳ פְּעָמִים מַיִם שֶׁהֵם מַנְצַפ״ךְ), are numerically equal to Demut [Likeness] (הֵם גִּימַטְרִיָּא דְּמוּת). Therefore Leah is called Demut [Likeness] (לָכֵן נִקְרֵאת לֵאָה דְּמוּת), for from the power of the waters alluded to in the letter Tzadi, which is numerically equal to “waters” (כִּי מִכֹּחַ הַמַּיִם הָרוֹמְזִים בְּאוֹת צ׳ שֶׁהִיא גִּימַטְרִיָּא מַיִם), Leah emerged from their likeness, Leah whose numerical value is Demut [Likeness] (יָצְאָה מִדְּמוּתָם לֵאָה גִּימַטְרִיָּא דְּמוּת), which are the five waters (שֶׁהֵם ה׳ מַיִם).

And know (וְדַע), that these waters were refined (כִּי אֵלּוּ הַמַּיִם הוּבְרְרוּ), and from the pure waters was made the knot of the Tefillin (וּמִן הַמַּיִם הַזַּכִּים נַעֲשָׂה ד׳ קֶשֶׁר שֶׁל תְּפִלִּין), and it is the Dalet of Demut [Likeness] (וְהוּא ד׳ שֶׁל דְּמוּת). And there remained three letters Mem–Vav–Tav from Demut [Likeness] (וְנִשְׁאֲרוּ ג׳ אוֹתִיּוֹת מו״ת מִן דְּמוּת), and they are the murkiness, the waste of the waters (וְהֵם עֲכִירוּת פְּסֹלֶת שֶׁל מַיִם), and they are the Klipot (וְהֵם הַקְּלִפּוֹת). And this is the secret of “death” (וְזֶה סוֹד מָוֶת), alluded to in the verse “and she took from its fruit and ate” (הַנִּרְמָז בַּפָּסוּק וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל), which is stated regarding Chavah, who caused death (הַנִּזְכָּר בְּחַוָּה שֶׁגָּרְמָה הַמִּיתָה). Understand this (וְהָבֵן זֶה). And this is mentioned in the account of Rav Safra (וְזֶה נִזְכָּר בְּמַעֲשֶׂה דְּרַב סַפְרָא), in Parashat Terumah and Parashat Bereshit (פָּרָשַׁת תְּרוּמָה וּפָּרָשַׁת בְּרֵאשִׁית), regarding “and she took from its fruit and ate” (עַל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל). Understand this (וְהָבֵן זֶה).

And behold, it has been explained above (וְהִנֵּה נִתְלַ״ל), that the Lamed–Mem of the Tzelem [Image] were made from the aspect of Yodin of Havayah and Ehyeh with Yodin (כִּי ל״ם דְּצֶלֶם נַעֲשׂוּ מִבְּחִינַת יוֹדִי״ן דְּהוי״ה וְאֶהְיֶה דְּיוֹדִי״ן), and the Tzadi of the Tzelem [Image] from the fifteen Vavin within them, as explained above (וְצ׳ דְּצֶלֶם מִט״ו וָוִי״ן שֶׁבָּהֶם כַּנַּ״ל). It follows that the totality of the Tzelem [Image] is Yodin and Vavin (הֲרֵי כִּי כְּלָלוּת הַצֶּלֶם הוּא יוֹדִי״ן וָוִי״ן). And from this Tzelem [Image], which is of Yodin and Vavin (וּמִן זֶה הַצֶּלֶם שֶׁהוּא מִיוֹדִי״ן וָוִי״ן), Demut [Likeness] is made, which is the Nukvah (נַעֲשֵׂית דְּמוּת שֶׁהִיא נוּקְבָּא). And this is the secret of “He descends according to His measures” (וְזֶה סוֹד שֶׁיוֹרֵד עַל פִּי מִדּוֹתָיו), meaning the Demut [Likeness] of Yod–Vav (ר״ל דְּמוּת י״ו), the Demut [Likeness] that is drawn from Yodin and Vavin (דְּמוּת הַנִּמְשָׁךְ מִיוֹדִי״ן וָוִי״ן).

And behold, we said above (וְהִנֵּה אָמַרְנוּ לְעֵיל), that from the remaining six letters (כִּי מִשְּׁאָר אוֹתִיּוֹת הַשֵּׁשׁ), the Upper Da‘at is formed (נַעֲשֵׂית דַּעַת עֶלְיוֹן), which is three times forty-two (שֶׁהֵם ג׳ פְּעָמִים מ״ב), in Chokhmah, Binah, Da‘at (בְּחב״ד), and in Chesed, Gevurah, Tiferet (וּבְחג״ת), and in Netzach, Hod, Yesod (וּבְנֵה״י). And afterward, from their end (וְאַחַ״כ מִסּוֹפָם), they were drawn to the Malkhut, which is the Nukvah (נִמְשְׁכוּ אֶל הַמַּלְכוּת שֶׁהִיא נוּקְבָּא), and from them her Keter was made (וּמֵהֶם נַעֲשָׂה כֶּתֶר שֶׁבָּהּ), as has been written (כְּמוֹ שֶׁכָּתוּב), that in her Keter is the Name Adonai in square expansion (שֶׁבְּכֶתֶר שֶׁבָּהּ הוּא שֵׁם אֲדֹנָי בְּרִבּוּעַ), whose numerical value is one hundred and twenty-six (גִּימַטְרִיָּא קכ״ו), corresponding to the number of the three forty-twos mentioned above (כְּמִנְיַן ג׳ מ״ב הַנַּ״ל).

And in my humble opinion (וְנִרְאֶה לְדַעְתִּי), this is Rachel (כִּי הִיא רָחֵל), who stands beneath Netzach, Hod, Yesod (הָעוֹמֶדֶת תַּחַת נֵה״י), for Leah is in Chokhmah, Binah, Da‘at above (כִּי לֵאָה בְּחב״ד לְמַעְלָה). And it is also known (גַּם נוֹדַע), that the Keter of Rachel is Adonai in square expansion (כִּי כֶּתֶר רָחֵל הוּא אֲדֹנָי בְּרִבּוּעַ), whose numerical value is one hundred and twenty-six (גִּימַטְרִיָּא קכ״ו).

It seems to me, Chaim (נל״ח), that these fifteen Vavin (כִּי אֵלּוּ הַט״ו וָוִי״ן), which have the numerical value of ninety (שֶׁהֵם גִּימַטְרִיָּא צ׳), and the numerical value of “waters” (וְגִּימַטְרִיָּא מַיִם), which is the Da‘at as explained above (שֶׁהוּא הַדַּעַת כַּנַּ״ל), behold it is the lower Da‘at (הִנֵּה הוּא הַדַּעַת הַתַּחְתּוֹן), the two Crowns, the two Malkhuyot (ב׳ עַטְרִין ב׳ מַלְכֻיּוֹת). Therefore they are called “waters,” in the plural (לָכֵן ב׳ נִקְרָאִים מַיִם). And it is found that the Tzadi of the Tzelem [Image], which is the Da‘at (וְנִמְצָא כִּי צ׳ דְּצֶלֶם שֶׁהוּא הַדַּעַת), behold all of it is nothing but the lower Da‘at (הִנֵּה כֻּלּוֹ אֵינוֹ רַק דַּעַת הַתַּחְתּוֹן), which is drawn from the fifteen Vavin (הַנִּמְשָׁךְ מִט״ו וָוִי״ן). And the upper Da‘at is drawn from the remaining letters, as explained above (וְדַעַת עֶלְיוֹן נִמְשָׁךְ מִשְּׁאָר אוֹתִיּוֹת כַּנַּ״ל). And Chokhmah and Binah are the Lamed–Mem of the Tzelem [Image], as explained above (וְהַחו״ב הֵם ל״ם שֶׁבַּצֶּלֶם כַּנַּ״ל).

Understand this very well (וְהָבֵן זֶה הֵיטֵב), for all these Mochin that are called the Tzadi of the Tzelem [Image] (כִּי כָּל אֵלּוּ הַמּוֹחִין הַנִּקְרָאִים צ׳ דְּצֶלֶם), are nothing but particular aspects of the lower Da‘at in Ze’ir Anpin (אֵינָם רַק בְּחִינוֹת פְּרָטִיּוֹת דְּדַעַת הַתַּחְתּוֹן בְּז״א). And they are the ones called the inner Mochin, Ruach within him (וְהֵם הַנִּקְרָאִים מוֹחִין פְּנִימִי רוּחַ שֶׁבּוֹ), since they are Malkhuyot (יַעַן שֶׁהֵם מַלְכֻיּוֹת). For the three upper ones themselves, which are Keter–Chokhmah–Binah of Ze’ir Anpin (כִּי ג״ר עַצְמָן שֶׁהֵם כ״ח״ב דְּז״א), are Yechidah, Chayah, and Neshamah of Ze’ir Anpin (הֵם יְחִידָה חַיָּה נְשָׁמָה דְּז״א), and they remain in the secret of Surrounding Lights to him (וְנִשְׁאָרוּ בְּסוֹד מַקִּיפִים אֵלָיו). And the totality of all is called Ze’ir Anpin (וּכְלָלוּת הַכֹּל נִקְרָא ז״א). Understand this exceedingly (וְהָבֵן מְאֹד). And the Nefesh of Ze’ir Anpin (וְהַנֶּפֶשׁ דְּז״א), is the aspect of the six extremities, his body itself (הוּא בְּחִינַת הו״ק גּוּפָא דִּילֵיהּ), and then he is called “small” (וְאָז נִקְרָא קָטָן).

Discourse 2

שער כה דרוש ב מ״ק

Discourse of Chasadim and Gevurot

דרוש חסדים וגבורות

[25:2:1] The order of the descent of the Chesed and Gevurah of this lower Da‘at (סֵדֶר יְרִידַת הַחו״ג שֶׁל זֶה הַדַּעַת הַתַּחְתּוֹן), behold it has already been explained above (הִנֵּה כְּבָר נִתְלַ״ל), that this lower Da‘at of Ze’ir Anpin includes two Crowns (כִּי דַּעַת זֶה הַתַּחְתּוֹן דְּז״א כּוֹלֵל ב׳ עַטְרִין), which are the two Malkhuyot of Abba and Imma (שֶׁהֵם ב׳ מַלְכֻיּוֹת דְּאו״א). And each one of them includes five (וְכָל א׳ מֵהֶם כּוֹלֵל ה׳). And the Crown of Chesed includes the five Chasadim, which are called “waters” (וְעַטְרָא דְּחֶסֶד כּוֹלֵל ה״ח הַנִּקְרָאִים מַיִם), and the Crown of Gevurah includes the five Gevurot, which are called “fire” (וְעַטְרָא דְּגְבוּרָה כּוֹלֵל ה״ג הַנִּקְרָאִים אֵשׁ).

And it is known (וְנוֹדַע), that their place is in the Crown of the Yesod of Imma (כִּי מְקוֹמָם הֵם בְּעַטֶּרֶת יְסוֹד אִמָּא), as will be explained below, with Divine assistance (כְּדִלְקַמָּן בְּע״ה), for initially they were in the two Crowns of Abba and Imma (כִּי תְּחִלָּה הָיוּ בִּב׳ עַטְרוֹת דְּאו״א), as explained above in the discourse on Ibbur (כַּנַּ״ל בִּדְרוּשׁ הָעִיבּוּר). However, afterward they were interchanged (אַךְ אַחַ״כ נִתְחַלְּפוּ), and both of them were placed in the crown of the Yesod of Imma (וּשְׁנֵיהֶם הוּשְׂמוּ בְּעַטֶּרֶת יְסוֹד אִמָּא), as written in the discourse of the letter Heh (כְּמוֹ שֶׁכָּתוּב בִּדְרוּשׁ ה׳).

And it is known (וְנוֹדַע), that when the Netzach, Hod, Yesod of Imma, together with the Mochin of Ze’ir Anpin, clothe themselves within the body of Ze’ir Anpin (כִּי בְּהִתְלַבֵּשׁ נֵה״י דְּאִמָּא עִם מוֹחִין דְּז״א תּוֹךְ גּוּפָא דְּז״א), behold the crown of the Yesod of Imma reaches until the end of the upper third of Tiferet (הִנֵּה עַטֶּרֶת יְסוֹד אִמָּא מַגִּיעַ עַד סוֹף שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת), which is until the chest of Ze’ir Anpin (שֶׁהוּא עַד הֶחָזֶה דְּז״א). And the opening of this crown was created closed and narrow (וּפִי עַטֶּרֶת זוֹ נִבְרָא סָתוּם וְצַר), so that when the Chesed and Gevurah wish to descend and spread within the body of Ze’ir Anpin (כְּדֵי שֶׁכַּאֲשֶׁר יִרְצוּ הַחו״ג לֵירֵד וּלְהִתְפַּשֵּׁט בְּגוּפָא דְּז״א), the Chasadim will descend first (יִהְיוּ הַחֲסָדִים יוֹרְדִים תְּחִלָּה), even though they are higher than the Gevurot (עִם הֱיוֹתָן עֶלְיוֹנִים מִן הַגְּבוּרוֹת), in order to rectify Ze’ir Anpin first (לְתַקֵּן תְּחִלָּה אֶת הַז״א), which is rectified by means of the Chasadim (הַנִּתְקָן עַל יְדֵי הַחֲסָדִים). Therefore, first the Chasadim descend (וְלָכֵן תְּחִלָּה יוֹרְדִים הַחֲסָדִים), since they are streams of waters (יַעַן שֶׁהֵם נַחֲלֵי מַיִם), and when they emerge (וּבְצֵאתָן), they widen the opening of the perforation of the crown of the Yesod of Imma (מַרְחִיבִים פִּי נֶקֶב עַטֶּרֶת יְסוֹד אִמָּא), in the secret of “a breach of waters” (בְּסוֹד בִּידְקָא דְּמַיָּא). Once it is widened, it widens (כֵּיוָן דְּרָוַח רָוַח), and they open the passage (וּפוֹתְחִין הַמַּעֲבָר). And after them the Gevurot descend (וְאַחֲרֵיהֶם יוֹרְדִים הַגְּבוּרוֹת), to spread afterward also into the Nukvah (לְהִתְפַּשֵּׁט אַחַ״כ גַּם הֵם בַּנּוּקְבָּא), for they have already found an opening widened (כִּי כְּבָר מָצְאוּ פֶּתַח פָּתוּחַ לְרָוָחָה).

And behold, it has been explained (וְהִנֵּה נִתְבָּאֵר), that the Chasadim are five (כִּי הַחֲסָדִים הֵם ה׳). Therefore, when they emerge (לָכֵן בְּצֵאתָן), they spread into five places (מִתְפַּשְּׁטִים בְּה׳ מְקוֹמוֹת): the first in Chesed of Ze’ir Anpin (הָרִאשׁוֹן בְּחֶסֶד דְּז״א), the second in Gevurah (הַב׳ בִּגְבוּרָה), the third in Tiferet (הַג׳ בְּתִּפְאֶרֶת), the fourth in Netzach (הַד׳ בְּנֵצַח), and the fifth in Hod (הַה׳ בְּהוֹד). And behold, it is known (וְהִנֵּה נוֹדַע), that from the chest and downward of the third Tevunah (כִּי מֵהֶחָזֶה וּלְמַטָּה דְּתְבוּנָה הַג׳), it is that which clothes itself in Ze’ir Anpin (הִיא אֲשֶׁר מִתְלַבֶּשֶׁת בְּז״א). And at the termination of her Tiferet (וּבְסִיּוּם הַתִּפְאֶרֶת שֶׁלָּהּ), there the heads of her Netzach, Hod, Yesod are joined together (שָׁם יַחַד מְחֻבָּרִים רָאשֵׁי נֵה״י שֶׁלָּהּ), which is at the termination of her body in the place of the loins (שֶׁהוּא בְּסִיּוּם הַגּוּף שֶׁלָּהּ בִּמְקוֹם הַמָּתְנַיִם). And from there downward they separate and branch apart (וּמִשָּׁם וּלְמַטָּה מִתְפָּרְדִין וּמִתְפַּצְּלִין). And in their clothing within Ze’ir Anpin (וּבְהִתְלַבְּשׁוּתָם תּוֹךְ ז״א), it is found that the heads of her Netzach, Hod, Yesod are joined (נִמְצָא כִּי רָאשֵׁי נֵה״י שֶׁלָּהּ מְחֻבָּרִים), until the measure of the end of the throat of Ze’ir Anpin (עַד שִׁעוּר סִיּוּם הַגָּרוֹן דְּז״א). And from there downward there is branching and division (וּמִשָּׁם וּלְמַטָּה הִתְפַּצְּלוּת וְהִתְחַלְּקוּת), of the Netzach, Hod, Yesod of Tevunah within Ze’ir Anpin (נֵה״י דְּתְבוּנָה תּוֹךְ הַז״א). And then the Netzach of Imma spreads into the right arm of Ze’ir Anpin (וְאָז הַנֵּצַח דְּאִמָּא מִתְפַּשֵּׁט תּוֹךְ זְרוֹעַ יָמִין דְּז״א), and the Hod into the left arm of Ze’ir Anpin (וְהוֹד תּוֹךְ זְרוֹעַ שְׂמֹאל דְּז״א), and the crown of the Yesod in the middle line, Tiferet of Ze’ir Anpin (וְעַטֶּרֶת הַיְסוֹד בְּקו אֶמְצָעִי תִּפְאֶרֶת דְּז״א). And from there downward likewise (וְאָז מִשָּׁם וּלְמַטָּה כֵּן), each one of them has a partition by itself (כָּל אֶחָד מֵהֶם יֵשׁ לוֹ מְחִיצָה בִּפְנֵי עַצְמוֹ). It is found that the place of these three branchings (נִמְצָא כִּי מְקוֹם ג׳ פִּצּוּלִין אֵלּוּ), is beneath the throat (הֵם תַּחַת הַגָּרוֹן), in the upper third of the Tiferet of Ze’ir Anpin (בִּשְׁלִישׁ הָעֶלְיוֹן דְּתִּפְאֶרֶת דְּז״א).

And behold, when the first two Chasadim wish to spread into the Chesed and Gevurah of Ze’ir Anpin (וְהִנֵּה כַּאֲשֶׁר ב׳ חֲסָדִים הָרִאשׁוֹנִים רוֹצִין לְהִתְפַּשֵּׁט בְּחו״ג דְּז״א), they cannot emerge (אֵין יְכוֹלִין לָצֵאת), for they are confined and surrounded within the partition of the crown of the Yesod of Imma (כִּי הֵם מֻגְבָּלִים וּמֻקָּפִים תּוֹךְ מְחִיצַת עַטֶּרֶת יְסוֹד אִמָּא). And how can they go out to enter the sides, which are the arms (וְאֵיךְ יֵצְאוּ לְהִכָּנֵס אֶל הַצְּדָדִים שֶׁהֵם הַזְּרוֹעוֹת), behold the opening of the Yesod is below the arms in the place of the chest, downward (וַהֲרֵי פִּי הַיְסוֹד הוּא לְמַטָּה מִן הַזְּרוֹעוֹת בִּמְקוֹם הֶחָזֶה דֶּרֶךְ מַטָּה), and not from the sides (וְלֹא מִן הַצְּדָדִים). However, the matter is thus (הָאֲמְנָם עִנְיָנוֹ כָּךְ): the roots of the two first Chasadim remain there (כִּי ב׳ חֲסָדִים שָׁרְשָׁם נִשְׁאָרוּ שָׁם), within the upper third of Tiferet (תּוֹךְ שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת), within the partitions of the Yesod of Imma (תּוֹךְ מְחִיצוֹת יְסוֹד אִמָּא). And only their illumination bursts forth and passes (וְהֶאָרָתָן לְבַד בּוֹקַעַת וְעוֹבֶרֶת), through the sides of the partitions of the Yesod of Imma (דֶּרֶךְ צִדֵּי הַמְּחִיצוֹת דְּיְסוֹד אִמָּא), and enters into the arms (וְנִכְנֶסֶת אֶל הַזְּרוֹעוֹת). But their roots remain in the Yesod (אֲבָל שָׁרְשָׁם נִשְׁאָר בַּיְסוֹד). And take this rule firmly in your hand and do not forget it (וְנְקוֹט הַאי כְּלָלָא בְּיָדָךְ וְאַל תִּשְׁכַּח).

Also the upper third of the third Chesed (גַּם שְׁלִישׁ הַחֶסֶד הַג׳), which spreads in the Tiferet of Ze’ir Anpin (הַמִּתְפַּשֵּׁט בְּתִּפְאֶרֶת דְּז״א), also remains there (גַּם הוּא נִשְׁאָר שָׁם), within the Yesod of Imma (תּוֹךְ יְסוֹד אִמָּא), which concludes at the chest (הַמִּסְתַּיֵּם עַד הֶחָזֶה). And the remaining two-thirds of the Chesed (וְשְׁאָר ב׳ שְׁלִישֵׁי חֶסֶד), which spread in the lower two-thirds of Tiferet (הַמִּתְפַּשְּׁטִים בִּשְׁנֵי שְׁלִישִׁים תַּחְתּוֹנִים דְּתִּפְאֶרֶת), and also the two lower Chasadim (וְגַּם ב׳ הַחֲסָדִים הַתַּחְתּוֹנִים), which spread in Netzach and Hod (הַמִּתְפַּשְּׁטִים בְּנֵצַח וְהוֹד), they themselves descend and are revealed and spread downward (הֵם עַצְמָן יוֹרְדִים וּמִתְגַּלִּים וּמִתְפַּשְּׁטִים לְמַטָּה), each one in its proper place (כָּל אֶחָד בִּמְקוֹמוֹ), and guard this principle (וּשְׁמוֹר כְּלָל זֶה). It is found that the two first Chasadim and the upper third (נִמְצָא כִּי ב׳ חֲסָדִים רִאשׁוֹנִים וּשְׁלִישׁ עֶלְיוֹן), are concealed Chasadim (הֵם חֲסָדִים סְתוּמִים). And the two-thirds of the third Chesed in Tiferet (וּב׳ שְׁלִישִׁים דְּחֶסֶד הַג׳ דְּתִּפְאֶרֶת), and the two lower Chasadim in Netzach and Hod (וּב׳ חֲסָדִים תַּחְתּוֹנִים דְּנֵצַח וְהוֹד), are revealed (הֵם מְגֻלִּים), and they illuminate Ze’ir Anpin with complete revelation (וּמְאִירִים אֶל הַז״א בְּגִלּוּי גָּמוּר).

And behold, since in their descent there are no partitions that restrain them (וְהִנֵּה כֵּיוָן שֶׁבְּרִדְתָּן אֵין לָהֶם מְחִיצוֹת הַמְּעַכְּבוֹת), and they are the aspect of waters, as explained above (וְהֵם בְּחִינַת מַיִם כַּנַּ״ל), therefore, since the nature of waters that descend through a slope without obstruction (וְהִנֵּה כֵּיוָן שֶׁטֶּבַע הַמַּיִם הַיּוֹרְדִים דֶּרֶךְ מוֹרָד בְּלִי עִכּוּב), is that they run with great speed (יִרְצוּ בִּמְרוּצָה גְּדוֹלָה), and do not incline to the sides (וְלֹא יִטּוּ אֶל הַצְּדָדִין), therefore these two lower Chasadim and the two-thirds of the middle Chesed (לָכֵן אֵלּוּ ב׳ חֲסָדִים תַּחְתּוֹנִים וּב׳ שְׁלִישִׁים שֶׁל הַחֶסֶד הָאֶמְצָעִי), in their descent (בְּרִדְתָּן), descend straight down with great speed (יוֹרְדִין דֶּרֶךְ יֹשֶׁר בִּמְרוּצָה גְּדוֹלָה), until the Yesod of Ze’ir Anpin (עַד הַיְסוֹד דְּז״א), and they do not split to the sides (וְלֹא יִתְפַּצְּלוּ אֶל הַצְּדָדִין), to remain—this one in Netzach, and this one in Hod, and this one in Tiferet (לְהִשָּׁאֵר זֶה בְּנֵצַח וְזֶה בְּהוֹד וְזֶה בְּתִּפְאֶרֶת).

However, after their descent in great speed (אֲמְנָם אַחַר יְרִידָתָן בִּמְרוּצָה), by the force of their being drawn in straight light with speed (מִכֹּחַ הַכְנָסָתָן בְּאוֹר יָשָׁר בִּמְרוּצָה), they immediately return to ascend (חוֹזְרִין תֵּכֶף לַעֲלוֹת), in the secret of returning light (בְּסוֹד אוֹר חוֹזֵר). And then, in their ascent from the Yesod itself (וְאָז בַּעֲלִיָּתָן מִיְסוֹד עַצְמוֹ), they split into three lines in their places (הֵם מִתְפַּצְּלִין לְג׳ קַוִּין בִּמְקוֹמָם): this one in Netzach, and this one in Hod, and this one in Tiferet (זֶה בְּנֵצַח וְזֶה בְּהוֹד וְזֶה בְּתִּפְאֶרֶת). For in the manner of a flame or smoke in its ascent from below upward (כִּי דֶּרֶךְ הַשַּׁלְהֶבֶת אוֹ הֶעָשָׁן בַּעֲלִיָּתָן מִתַּתָּא לְעֵילָא), it produces empty air without partitions (וּמוֹצִיא אוֹר פָּנוּי בְּלִי מְחִיצוֹת), it spreads to the sides and ascends (מִתְפַּשֵּׁט אֶל הַצְּדָדִין וְעוֹלֶה), and not in a straight line (וְלֹא בְּיֹשֶׁר מַמָּשׁ).

And behold, in the Yesod of Ze’ir Anpin (וְהִנֵּה בִּיסוֹד דְּז״א), there is space to receive the totality of the five Chasadim (יֵשׁ מָקוֹם לְקַבֵּל כְּלָלוּת ה״ח), and therefore it is called “Kol [all],” as is known (כִּי לָכֵן נִקְרָא כֹּל כַּנּוֹדָע), for they are the five Chasadim, each one included of ten (כִּי הֵם ה״ח כָּל א׳ כָּלוּל מִי׳), which are fifty (הֵם כ״ל). And behold, only the two Chasadim and the two revealed thirds descended (וְהִנֵּה לֹא יָרְדוּ רַק ב׳ חֲסָדִים וּב׳ שְׁלִישִׁים הַמְּגֻלִּים), and in their descent there (וּבְּרִדְתָּן שָׁם), they descend to the bottom of the Yesod (יוֹרְדִין בְּתַחְתִּית הַיְסוֹד), by the force of the impact and the speed (מִכֹּחַ הַהַכָּאָה וְהַמְּרוּצָה). And there remains space for the two upper Chasadim and one third of the Chesed (וְנִשְׁאָר מָקוֹם שֶׁל ב׳ חֲסָדִים הָעֶלְיוֹנִים וְשְׁלִישׁ א׳ שֶׁל חֶסֶד), empty and hollow in the upper part of the Yesod (פָּנוּי וְחָלָל בַּעֲלִיּוֹנוֹ שֶׁל יְסוֹד). And behold, immediately after the emergence of the Chasadim, before they return to ascend (וְהִנֵּה תֵּכֶף אַחַר צֵאת הַחֲסָדִים קֹדֶם שֶׁיַּחְזְרוּ לַעֲלוֹת), the five Gevurot also emerge from the Yesod of Imma (יוֹצְאוֹת גַּם ה״ג מִיְסוֹד אִמָּא).

And behold, there they cannot spread (וְהִנֵּה שָׁם אֵינָן יְכוֹלוֹת לְהִתְפַּשֵּׁט), since there are already the two Chasadim and one third, as explained above (כִּי כְּבָר יֵשׁ שָׁם ב׳ חֲסָדִים וְשְׁלִישׁ כַּנַּ״ל). And also because they descend for the purpose of building the Malkhut (וְגַם כִּי הֵן יוֹרְדוֹת לְצֹרֶךְ בִּנְיַן הַמַּלְכוּת), which is built from the Gevurot, as explained in its place (הַנִּבְנֵית מִן הַגְּבוּרוֹת כַּמְּשֶׁכָּתוּב בִּמְקוֹמוֹ). For the Da‘at of Rachel is opposite the Yesod of Ze’ir Anpin (כִּי דַּעַת שֶׁל רָחֵל נֶגֶד יְסוֹד דְּז״א), and it is made from the Gevurot that descended also into the Yesod (וְנַעֲשֶׂה מֵה״ג שֶׁיָּרְדוּ גַּם בִּיסוֹד).

And behold, in their descent into the Yesod (וְהִנֵּה בְּרִדְתָּן אֶל הַיְסוֹד), they descend one by one (יוֹרְדוֹת אַחַת לְאַחַת). First emerges the uppermost Gevurah of them all (תְּחִלָּה יוֹצֵאת גְּבוּרָה עֶלְיוֹנָה שֶׁבְּכֻלָּן), which is Gevurah within Chesed (וְהִיא גְּבוּרָה שֶׁבְּחֶסֶד). And after it, Gevurah within Gevurah (וְאַחֲרֶיהָ גְּבוּרָה שֶׁבִּגְבוּרָה), and so on (וְכוּ׳), until Gevurah within Hod (עַד גְּבוּרָה שֶׁבְּהוֹד). It is found that when Gevurah within Chesed descends into the Yesod of Ze’ir Anpin (נִמְצָא כִּי בְּרֶדֶת גְּבוּרָה שֶׁבְּחֶסֶד בִּיסוֹד דְּז״א), it descends below all of them (יוֹרֶדֶת לְמַטָּה מִכֻּלָּן), and it is in the place where Hod of the Chasadim of Ze’ir Anpin stands, as explained above (וְהוּא בַּמָּקוֹם שֶׁעוֹמֶדֶת הוֹד דְּחֲסָדִים דְּז״א כַּנַּ״ל), and there the Gevurah joins with the Chesed of Hod (וּמִתְחַבֶּרֶת שָׁם הַגְּבוּרָה עִם הַחֶסֶד דְּהוֹד). And after it descends Gevurah within Gevurot (וְאַחֲרֶיהָ יוֹרֶדֶת גְּבוּרָה שֶׁבִּגְבוּרוֹת), and it joins with the Chesed of Netzach of Ze’ir Anpin (וּמִתְחַבֶּרֶת עִם הַחֶסֶד דְּנֵצַח ז״א). And Gevurah within Tiferet descends after it (וּגְּבוּרָה שֶׁבְּתִּפְאֶרֶת יוֹרֶדֶת אַחֲרֶיהָ), afterward into the place where the two-thirds of the Chesed of Tiferet of Ze’ir Anpin stand (אַחַ״כ בַּמָּקוֹם שֶׁעוֹמְדִין ב׳ שְׁלִישֵׁי חֶסֶד דְּתִּפְאֶרֶת דְּז״א). And Gevurah within Netzach descends afterward (וּגְּבוּרָה שֶׁבְּנֵצַח יוֹרֶדֶת אַחַ״כ), into the place that is fitting for the Chesed within Gevurah of Ze’ir Anpin (בַּמָּקוֹם שֶׁרָאוּי אֶל חֶסֶד שֶׁבִּגְבוּרָה דְּז״א), even though it is not there, as explained above (אַף עַל פִּי שֶׁאֵינוֹ שָׁם כַּנַּ״ל). And Gevurah within Hod (נ״א: וְהוֹד שֶׁבִּגְבוּרָה), descends last of them all (יוֹרֶדֶת אַחֲרוֹן שֶׁבְּכֻלָּן), into the place that is fitting for the Chesed within Chesed of Ze’ir Anpin (בַּמָּקוֹם שֶׁהוּא רָאוּי אֶל חֶסֶד שֶׁבְּחֶסֶד דְּז״א), even though it is not there (הַגַּם שֶׁאֵינוֹ שָׁם).

It is found that the three upper Gevurot (נִמְצָא כִּי ב׳ גְּבוּרוֹת עֶלְיוֹנוֹת), which are of Chesed–Gevurah (שֶׁהֵן שֶׁל ח״ג), and the two-thirds of the lower Gevurot of Tiferet (וּב׳ שְׁלִישֵׁי גְּבוּרוֹת תַּחְתּוֹנִים שֶׁל תִּפְאֶרֶת), all of these, in their descent into the Yesod of Ze’ir Anpin (שֶׁכָּל אֵלּוּ בְּרִדְתָּן בִּיסוֹד דְּז״א), encamped there (חָנוּ שָׁם), and stood together with the Chasadim that are there (וְעוֹמְדִים עִם הַחֲסָדִים אֲשֶׁר שָׁם), and were sweetened with them (וְנִתְמַתְּקוּ עִמָּהֶם). But the Gevurot of Netzach–Hod (אַךְ ב׳ גְּבוּרוֹת דְּנֵצַח–הוֹד), and one third of Tiferet (וְשְׁלִישׁ אֶחָד דְּתִּפְאֶרֶת), did not find Chasadim there (לֹא מָצְאוּ שָׁם הַחֲסָדִים), and were not sweetened (וְלֹא נִתְמַתְּקוּ).

It is found that while the Chasadim were still below (וְנִמְצָא כִּי בְּהִיוֹת עֲדַיִן הַחֲסָדִים לְמַטָּה), in their descent (בְּרִדְתָּן), before they returned to ascend (קֹדֶם שֶׁיַּחְזְרוּ לַעֲלוֹת), they already sweetened the Gevurot—three minus one third, as explained above (כְּבָר הִמְתִּיקוּ אֶת הַגְּבוּרוֹת ג׳ פָּחוֹת שְׁלִישׁ כַּנַּ״ל). It is also found that even though the Gevurot, in their descent, did not descend by way of lines (וְגַם נִמְצָא שֶׁאַף עַל פִּי שֶׁהַגְּבוּרוֹת בְּרִדְתָּן לֹא יָרְדוּ דֶּרֶךְ קַוִּין), only one inside the other, as explained above (רַק זַעַג״ז כַּנַּ״ל), nevertheless, in their encampment there in the Yesod (הִנֵּה בְּחֲנִיָּתָן שָׁם בִּיסוֹד), they became aspects of lines (נַעֲשׂוּ בְּחִינַת קַוִּין), together with the Chasadim that are there (עִם הַחֲסָדִים אֲשֶׁר שָׁם), corresponding to them (כְּדֻגְמָתָן), for they too are there by way of lines, as explained above (שֶׁגַּם הֵם שָׁם דֶּרֶךְ קַוִּין כַּנַּ״ל). Thus the Gevurot gained two things (וַהֲרֵי הִרְוִיחוּ הַגְּבוּרוֹת ב׳ דְּבָרִים): one, that they became by way of lines (א׳ שֶׁנַּעֲשׂוּ דֶּרֶךְ קַוִּין), and one, that they were sweetened by the Chasadim (וְא׳ שֶׁנִּתְמַתְּקוּ עַל יְדֵי הַחֲסָדִים). And indeed, the Gevurot remain there in the Yesod (וְאָמְנָם הַגְּבוּרוֹת נִשְׁאָרוֹת שָׁם בִּיסוֹד), for they are for the need of the Da‘at of the Nukvah (כִּי הֵן לְצֹרֶךְ דַּעַת הַנּוּקְבָּא), as is written in its place (כְּמוֹ שֶׁכָּתוּב בִּמְקוֹמוֹ). But the Chasadim, which are three minus one third as explained above (וְאָמְנָם הַחֲסָדִים שֶׁהֵם ג׳ פָּחוֹת שְׁלִישׁ כַּנַּ״ל), are for the need of Ze’ir Anpin itself (הֵם לְצֹרֶךְ ז״א עַצְמוֹ), and they return to ascend and spread in their place (חוֹזְרִין לַעֲלוֹת וּלְהִתְפַּשֵּׁט בִּמְקוֹמָם).

It is found that in their ascent it is not like their descent (נִמְצָא כִּי בַּעֲלִיָּתָן אֵינוֹ כְּדֻגְמַת יְרִידָתָן), for behold, in the descent into the Yesod (כִּי הִנֵּה בִּירִידָה בַּיְסוֹד), we have already explained (כְּבָר בֵּאַרְנוּ), that they descended and became there aspects of lines in the Yesod (שֶׁיָּרְדוּ וְנַעֲשׂוּ שָׁם בְּחִינַת קַוִּין בַּיְסוֹד). However, in their ascent they are in two modes (וְאָמְנָם בַּעֲלִיָּתָן הֵם בִּב׳ פָּנִים): some of them by way of lines (קְצָתָן דֶּרֶךְ קַוִּין), and some of them one inside the other (וְקְצָתָן זַעַג״ז).

And the matter is (וְהָעִנְיָן), that Abba and Imma gave power to these Chasadim—three minus one third (כִּי או״א נָתְנוּ כֹּחַ בַּחֲסָדִים אֵלּוּ הַג׳ פָּחוֹת שְׁלִישׁ), so that they would enlarge Ze’ir Anpin up to his Keter through their ascent (כְּדֵי שֶׁיַּגְדִּילוּ אֶת ז״א עַד הַכֶּתֶר שֶׁבּוֹ דֶּרֶךְ עֲלִיָּתָן), as explained in other discourses. And they also gave them power (וְגַם נָתְנוּ בָּהֶם כֹּחַ), that they would sweeten the Gevurot through their ascent the second time (שֶׁיְּמַתְּקוּ אֶת הַגְּבוּרוֹת דֶּרֶךְ עֲלִיָּתָן בְּפַעַם ב׳). Therefore, when they ascend (וְלָכֵן כַּאֲשֶׁר הֵם עוֹלִים), they do not ascend by way of lines (אֵינָם עוֹלִים דֶּרֶךְ קַוִּין), for then the three Gevurot minus one third that are there (כִּי אָז ג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ אֲשֶׁר שָׁם), would return to be sweetened again through the ascent of the Chasadim (יַחְזְרוּ לְהִתְמַתֵּק שֵׁנִית דֶּרֶךְ עֲלִיַּת הַחֲסָדִים), in addition to the first sweetening (נוֹסָף עַל הַמְּתוֹק הָא׳), with which they were sweetened through the descent of the Chasadim (שֶׁנִּתְמַתְּקוּ דֶּרֶךְ יְרִידַת הַחֲסָדִים).

For behold, the Gevurot are placed there in the Yesod by way of lines, as explained above (כִּי הֲרֵי הַגְּבוּרוֹת הֵם נְתוּנִים שָׁם בַּיְסוֹד דֶּרֶךְ קַוִּין כַּנַּ״ל). And those three Gevurot minus one third would receive sweetening twice (וְאוֹתָן ג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ יְקַבְּלוּ מִתּוּק ב׳ פְּעָמִים). And the two Gevurot and one third (וְהַב׳ גְּבוּרוֹת וְשְׁלִישׁ), would not be sweetened at all (לֹא יִתְמַתְּקוּ כְּלָל), since the power of sweetening of their portion that is fitting for them (כִּי כְּבָר כֹּחַ הַמִּתּוּק שֶׁל חֶלְקָם הָרָאוּי לָהֶם), was taken by the other Gevurot mentioned above (לָקְחוּהוּ שְׁאָר הַגְּבוּרוֹת הַנַּ״ל). Therefore, in the ascent of the Chasadim (וְלָכֵן בַּעֲלִיַּת הַחֲסָדִים), they gather together (הֵם מִתְקַבְּצִין יַחַד), and ascend through the middle line (וְעוֹלִין דֶּרֶךְ קַו הָאֶמְצָעִי), which is the Tiferet within the Yesod itself of Ze’ir Anpin (שֶׁהוּא תִּפְאֶרֶת שֶׁבַּיְסוֹד עַצְמוֹ דְּז״א). For all the lines are in the Yesod of Ze’ir Anpin (כִּי כָּל הַקַּוִּין הֵם בִּיסוֹד דְּז״א), and there the five Gevurot stand by way of lines, as explained above (וְשָׁם עוֹמְדִין ה״ג דֶּרֶךְ קַוִּין כַּנַּ״ל).

Understand this well and do not forget (וְהָבֵן הֵיטֵב וְאַל תִּשְׁכַּח). And then, after their ascent to that Tiferet line (וְאָז אַחַר עֲלוֹתָן אֶל קַו הַתִּפְאֶרֶת הַהוּא), they separate and branch into three lines (אָז מִתְפָּרְדִין וּמִתְפַּצְּלִין לְג׳ קַוִּין), which are Chesed, Gevurah, Tiferet (שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת). And there they encounter the two Gevurot and one third that were not sweetened (וְשָׁם פָּגְעוּ אֶת הַב׳ גְּבוּרוֹת וְשְׁלִישׁ בִּלְתִּי מְתוּק), for they were in an empty place without Chasadim (כִּי הָיוּ בְּמָקוֹם פָּנוּי בִּלְתִּי הַחֲסָדִים). And then they are sweetened with these Chasadim through the ascent (וְאָז הֵם נִתְמַתְּקִים עִם אֵלּוּ הַחֲסָדִים דֶּרֶךְ עֲלִיָּה).

And behold, it is found that all five Gevurot were sweetened with the three Chasadim minus one third (וְהִנֵּה נִמְצָא כִּי כָּל ה״ג נִתְמַתְּקוּ עִם ג׳ חֲסָדִים פָּחוֹת שְׁלִישׁ הָאֵלּוּ), except that there is a difference between them (אֶלָּא שֶׁיֵּשׁ בֵּינֵיהֶם הֶפְרֵשׁ). For the three upper minus one third—namely Gevurah of Chesed, Gevurah of Gevurah, and two-thirds of Gevurah of Tiferet—were sweetened through the descent of the Chasadim in Direct Light from above downward (כִּי הַג׳ עֶלְיוֹנִים פָּחוֹת שְׁלִישׁ שֶׁהֵם גְּבוּרַת הַחֶסֶד וּגְּבוּרַת הַגְּבוּרָה וּב׳ שְׁלִישֵׁי גְּבוּרַת הַתִּפְאֶרֶת נִתְמַתְּקוּ דֶּרֶךְ יְרִידַת הַחֲסָדִים בְּאוֹר יָשָׁר מִלְמַעְלָה לְמַטָּה). And the two Gevurot and one third of the lower ones were sweetened through the ascent of the Chasadim in Returning Light from below upward (וְב׳ גְּבוּרוֹת וְשְׁלִישׁ הַתַּחְתּוֹנִים נִתְמַתְּקוּ דֶּרֶךְ עֲלִיַּת הַחֲסָדִים בְּאוֹר חוֹזֵר מִלְמַטָּה לְמַעְלָה). And remember this matter for the place where you will need it (וּזְכוֹר זֶה הָעִנְיָן לַמָּקוֹם שֶׁתִּצְטָרֵךְ אֵלָיו), regarding the Nukvah that is made from the Gevurot—what change this matter causes in her (בְּעִנְיַן הַנּוּקְבָּא הַנַּעֲשֵׂית מִן הַגְּבוּרוֹת מַה שִּׁנּוּי גָּרַם בָּהּ עִנְיָן זֶה). And see the discourse on Tzitzit (וְעַיֵּן בִּדְרוּשׁ צִיצִית), for there it appears the opposite of this (כִּי שָׁם נִרְאֶה בְּהֶפֶךְ מִזֶּה), that the Gevurot descend first and afterward the Chasadim (שֶׁהַגְּבוּרוֹת יוֹרְדִין תְּחִלָּה וְאַחַ״כ הַחֲסָדִים), and that is what caused the sin of Adam HaRishon—see there (וְהוּא מַה שֶּׁגָּרַם חֵטְא אָדָם הָרִאשׁוֹן ע״ש). And in the coming discourses, with Divine assistance, we will complete the explanation of the conclusion of this discourse—the full ascent of the five Chasadim to enlarge Ze’ir Anpin (וּבִדְרוּשִׁים הַבָּאִים בְּע״ה נִגְמָר לְבָאֵר סִיּוּם דְּרוּשׁ זֶה עֲלִיַּת ה״ח לְגַמְרֵי לְהַגְדִּיל ז״א), for in this discourse there was explained only the sweetening of the Gevurot through their ascent by way of the Yesod-line of Ze’ir Anpin (כִּי בְּדְרוּשׁ זֶה לֹא נִתְבָּאֵר רַק מִתּוּק הַגְּבוּרוֹת בַּעֲלִיָּתָן דֶּרֶךְ קַו הַיְסוֹד דְּז״א), and they have not yet ascended above the Yesod of Ze’ir Anpin (וַעֲדַיִן לֹא עָלוּ לְמַעְלָה מִיְסוֹד דְּז״א). Also, in the discourse that follows this one we will explain this matter (גַּם בַּדְּרוּשׁ שֶׁאַחַר זֶה נְבָאֵר עִנְיַן זֶה).

It seems to me, Chaim (נל״ח), that these are the two doubled MNTZPKH (כִּי אֵלּוּ הֵם ב׳ מַנְצַפ״ךְ כְּפוּלוֹת), for both of them are Malkhuyot (כִּי שְׁנֵיהֶן מַלְכֻיּוֹת), except that this one is fire and this one is water (אֶלָּא שֶׁזֶּה אֵשׁ וְזֶה מַיִם).

Discourse 2

שער כה דרוש ב מ״ק

[25:2:2] The order of the letters MNTZPKH as doubled, open and closed (סֵדֶר אוֹתִיּוֹת מַנְצַפ״ךְ כְּפוּלוֹת פְּתוּחוֹת וּסְתוּמוֹת), and the reason is that the open ones are the five Chasadim, for they are open to bestow (וְהַטַּעַם כִּי הַפְּתוּחוֹת הֵם ה׳ חֲסָדִים שֶׁהֵם פְּתוּחוֹת לְהַשְׁפִּיעַ), and the closed ones are Gevurot and they are judgment (וּסְתוּמוֹת הֵם גְּבוּרוֹת וְהֵם דִּין). Know that the five articulations of the mouth include all twenty-two letters, which are Alef, Chet, Ayin, Heh - Bet, Vav, Mem, Peh - Gimal, Yod, Kaf, Qof - Dalet, Tet, Lamed, Nun, Tav - Zayin, Samech, Shin, Reish, Tzadi (דַּע כִּי ה׳ מוֹצָאוֹת הַפֶּה הַכּוֹלְלוֹת כָּל כ״ב אֶתְוָן שֶׁהֵם אחע״ה בומ״ף גיכ״ק דטלנ״ת זסשר״ץ), each articulation is included in one letter of MNTZPKH (כָּל מוֹצָא כָּלוּל בְּאוֹת אַחַת שֶׁל מַנְצַפ״ךְ).

How Alef–Chet–Ayin–Heh is the articulation of Alef, the highest of all (כֵּיצַד אֲחַע״ה מוֹצָא א׳ עֶלְיוֹן שֶׁבְּכֻלָּם), and corresponding to it is the letter Tzadi, the final one of all five letters of MNTZPKH (וְכְנֶגְדָּהּ אוֹת ץ׳ הָאַחֲרוֹנָה מִכָּל ה׳ אוֹתִיּוֹת מנצפ״ך). And we shall say first that the three articulations are the secret of the three Ehyeh of Binah (וְנֹאמַר תְּחִלָּה כִּי הַג׳ מוֹצָאוֹת הֵם סוֹד ג׳ אהי״ה דְּבִינָה), one of Yodin, and one of Hehin, and one of Alfin (א׳ דְּיוֹדִי״ן וְא׳ דְּהֵהִי״ן וְא׳ דְּאַלְפִּי״ן). And the two other articulations are the secret of two Names Elohim that are also in Binah (וּב׳ מוֹצָאוֹת אֲחֵרִים הֵם סוֹד ב׳ שֵׁמוֹת אֱלֹקִים שֶׁבְּבִינָה גַּם כֵּן). And we return to explain that Alef–Heh–Chet–Ayin has the numerical value of eighty-four (וְנַחֲזוֹר לְבָאֵר אחה״ע הוּא גִּימַטְרִיָּא פ״ד), and they are twenty-one times Ehyeh, four letters in each (וְהֵם כ״א פְּעָמִים אהי״ה ד׳ אוֹתִיּוֹת בְּכ״א), for in twenty-one Ehyeh there are eighty-four letters (כִּי בְּכ״א אהי״ה יֵשׁ פ״ד אוֹתִיּוֹת). And all of them are from the striking of the first Name Ehyeh that strikes and brings forth the lights (וְכֻלָּן מִן הַכָּאַת שֵׁם אהי״ה הָרִאשׁוֹן הַמַּכֶּה וּמוֹצִיא הָאוֹרוֹת), in the secret of twenty-one times twenty-one according to its calculation as stated above (בְּסוֹד כ״א פְּעָמִים כ״א כְּפִי חֶשְׁבּוֹנוֹ כַּנַּ״ל).

And behold, this Ehyeh is Ehyeh of Hehin, with the numerical value of one hundred fifty-one (וְהִנֵּה אהי״ה זוֹ הוּא אהי״ה דְּהֵהִי״ן גִּימַטְרִיָּא קנ״א), and they are Tzadi of MNTZPKH, with the numerical value of ninety (וְהֵם ץ׳ דְּמנצפ״ך גִּימַטְרִיָּא תִּשְׁעִים). And the simple form of Tzadi is Yod–Nun, with the numerical value of sixty (וְצוּרַת ץ׳ פְּשׁוּטָה הוּא י״ן גִּימַטְרִיָּא ס׳), and together with Tzadi they are one hundred fifty-one with the kolel (וְעִם צ׳ הֲרֵי קנ״א עִם הַכּוֹלֵל). Gimel–Yod–Kaf–Qof is the second articulation (גיכ״ק מוֹצָא הַב׳), for from the throat it goes out to the palate (כִּי מִן הַגָּרוֹן יוֹצֵא לַחֵיךְ). And behold, Gimel–Yod–Kaf–Qof and Chet–Khaf have the numerical value of one hundred sixty-one (וְהִנֵּה גיכ״ק וְח״ךְ גִּימַטְרִיָּא קס״א), and behold it is one hundred fifty-one with ten letters and also the word “behold” (וְהִנֵּה הוּא קנ״א עִם י׳ אוֹתִיּוֹת וְגַם הִנֵּה), and it is Ehyeh of Yodin with the numerical value of one hundred sixty-one (וְהוּא אהי״ה דְּיוֹדִי״ן גִּימַטְרִיָּא קס״א), and it is the simple Nun from MNTZPKH (וְהוּא ן׳ פְּשׁוּטָה מִן מנצפ״ך), for Nun has the numerical value of one hundred six (כִּי נו״ן גִּימַטְרִיָּא ק״ו), and with three letters it is one hundred nine (וְעִם ג׳ אוֹתִיּוֹת גִּימַטְרִיָּא ק״ט). And the form of the simple Nun from MNTZPKH has above it the form of a Yod (וְצִיּוּר ן׳ פְּשׁוּטָה מִמנצפ״ך יֵשׁ לְמַעְלָה צוּרַת י׳), and its length is the measure of the length of two Vavs, which are twenty-two (וְאָרְכָּהּ הוּא שִׁעוּר אֹרֶךְ ב׳ וָוִי״ן הֵם כ״ב), and with three letters Yod–Vav–Vav they are twenty-five (וְעִם ג׳ אוֹתִיּוֹת יו״ו הֵם כ״ה). And behold, one hundred and nine together with twenty-five has the gematria of Gimel–Yod–Kaf–Qof, together with the Kolel [Inclusive Unit] (וְהִנֵּה ק״ט וְכ״ה גִּימַטְרִיָּא גיכ״ק ע״ה).

Dalet–Tet–Lamed–Nun–Tav is the third articulation, and it is the articulation of the tongue (דטלנ״ת מוֹצָא הַג׳ וְהוּא מוֹצָא הַלָּשׁוֹן), and it has the numerical value of the Name Tzadi–Tav–Gimel of forty-two, as is known (וְהוּא גִּימַטְרִיָּא שֵׁם צת״ג שֶׁל מ״ב כַּנּוֹדָע). And it is the secret of the simple Khaf of MNTZPKH (וְהוּא סוֹד ך׳ פְּשׁוּטָה דְּמנצפ״ך), for Khaf–Peh–Khaf has the numerical value of four hundred (כִּי ך׳ פ׳ ך׳ גִּימַטְרִיָּא ת׳), and with the Khaf itself it is the numerical value of four hundred twenty (וְעִם ך׳ עַצְמוֹ גִּימַטְרִיָּא ת״ך). And the form of Khaf has in it two Vavs, for its length is like the measure of two Vavs (וְצִיּוּר ך׳ יֵשׁ בָּהּ דוּ כִּי אָרְכָּהּ כְּשִׁעוּר ב׳ וָוִי״ן), and also in another form it has the form of three Vavs (גַּם בְּצִיּוּר אַחֵר יֵשׁ בָּהּ צוּרַת ג׳ וָוִי״ן).

And behold, two Vavs and three Vavs have the numerical value of twenty-eight (וְהִנֵּה ד״ו וְג׳ וָוִי״ן גִּימַטְרִיָּא כ״ח), and with four hundred twenty it is four hundred forty-eight (וְת״ך הֲרֵי תמ״ח), and with the Name Mah of Alfin it is Tzadi–Tav–Gimel, corresponding to the count of Dalet–Tet–Lamed–Nun–Tav (וְעִם שֵׁם מ״ה דְּאַלְפִּין הֲרֵי צת״ג כְּמִנְיַן דטלנ״ת). And it corresponds to Ehyeh of Alfin (וְהוּא נֶגֶד אהי״ה דְּאַלְפִּין), for if you place Yod–Heh upon Tzadi–Tav–Gimel it has the numerical value of five hundred eight (כִּי אִם תָּשִׂים י״ה עַל צת״ג גִּימַטְרִיָּא תק״ח), corresponding to the back-sides of Ehyeh of Alfin (כְּמִנְיַן אֲחוֹרַיִם דְּאהי״ה דְּאַלְפִּין).

Zayin–Samekh–Shin–Reish–Tzadi is the secret of the letter Mem from MNTZPKH (זסשר״ץ הוּא סוֹד ם׳ דְּמנצפ״ך), for the closed Mem is six hundred (כִּי ם׳ סְתוּמָה הוּא ת״ר), and the open Mem is fifty-six (וּמ׳ פְּתוּחָה הוּא נ״ו), with the numerical value of six hundred fifty-seven including the kolel, corresponding to the numerical value of Zayin–Samekh–Shin–Reish–Tzadi (גִּימַטְרִיָּא תרנ״ז ע״ה גִּימַטְרִיָּא ז״ס שר״ץ). And behold, Shin of Elohim of Yodin, Reish of Elohim in square, and Samekh–Tzadi have the numerical value of one hundred fifty (וְהִנֵּה ש׳ אֱלֹקִים דְּיוֹדִי״ן ר׳ אֱלֹקִים בְּרִבּוּעַ וְס״ץ גִּימַטְרִיָּא ק״ן), which comes in Alef–Bet of Alef–Yod–Qof, Bet–Kaf–Reish with the numerical value of fifteen (שֶׁבָּא״ב דְּאי״ק בכ״ר גִּימַטְרִיָּא ט״ו), which together with the one hundred fifty itself is one hundred sixty-five (שֶׁעִם ק״ן עַצְמוֹ גִּימַטְרִיָּא קס״ה), and with the seven of Zayin, Samekh, Shin, Reish, Tzadi it is one hundred seventy-two (וְעִם ז׳ דְּזסשר״ץ גִּימַטְרִיָּא קע״ב), which is the numerical value of twice Elohim (גִּימַטְרִיָּא ב״פ אֱלֹקִים), therefore this articulation is with the Name Elohim (הֲרֵי מוֹצָא זֶה בְּשֵׁם אֱלֹקִים).

Bet–Vav–Mem–Peh has the numerical value of one hundred twenty-eight (בומ״ף גִּימַטְרִיָּא קכ״ח), four fillings of Ayin–Bet, Samekh–Gimel, Mem–Heh, Bet–Nun (ד׳ מִלּוּאִים דְּע״ב ס״ג מ״ה ב״ן), the secret of the letter Peh from MNTZPKH (סוֹד ף׳ דְּמנצפ״ך), for Peh has the numerical value of eighty (כִּי פ׳ גִּימַטְרִיָּא שְׁמוֹנִים), and its form is Kaf–Vav–Yod which have the numerical value of thirty-six (וְצוּרָתָהּ כו״י שֶׁהֵם גִּימַטְרִיָּא ל״ו), thirty-six together with Peh is one hundred sixteen (ל״ו עִם פ׳ גִּימַטְרִיָּא קי״ו). And the filling of Peh–Heh is sometimes called Peh–Alef with Alef, and sometimes with Heh, Peh–Heh (וּמִלּוּי פ״ה לִפְעָמִים נִקְרָא פ״א עִם אַלֶף וְלִפְעָמִים עִם ה׳ פ״ה), behold they are four letters Peh–Heh and Peh–Alef (הֲרֵי הֵם ד׳ אוֹתִיּוֹת פ״ה פ״א), which is one hundred twenty (הֲרֵי ק״ך), and with the kolel of the four letters and the kolel of the three letters Kaf–Vav–Yod including the kolel it is altogether one hundred twenty-eight (וְעִם כְּלָלוּת ד׳ אוֹתִיּוֹת וּכְלָלוּת ג׳ אוֹתִיּוֹת כו״י ע״ה הֲרֵי הַכֹּל קכ״ח). And behold the Name Elohim has the numerical value of eighty-five including the kolel, thus this articulation also is with the Name Elohim (וְהִנֵּה שֵׁם אֱלֹקִים גִּימַטְרִיָּא פ״ה ע״ה הֲרֵי שֶׁמוֹצָא זֶה גַּם כֵּן בְּשֵׁם אֱלֹקִים).

The matter of Alef–Chet–Heh–Ayin–Heh, Bet–Vav–Mem–Peh, and so forth, are the five articulations that emerge from the upper mouth (עִנְיַן אחהע״ה בומ״ף כו׳ הֵם חֲמֵשָׁה מוֹצָאוֹת הַיּוֹצְאוֹת מִן הַפֶּה הָעֶלְיוֹן). And indeed I have already informed you that the five Chasadim enter into the body and they are Inner Light (וְאָמְנָם כְּבָר הוֹדַעְתִּיךָ כִּי ה״ח הֵם נִכְנָסִׁין תּוֹךְ הַגּוּף וְהֵם או״פ), but the five Gevurot strike when descending to the throat at the mouth and go out from there outward (אֲבָל ה״ג הֵם פּוֹגְעוֹת בְּרִדְתָּן אֶל הַגָּרוֹן בַּפֶּה וְיוֹצְאוֹת מִשָּׁם לַחוּץ), and there they become Surrounding Light outside in the seven lower (וְשָׁם נַעֲשִׂין אוֹר מַקִּיף מִבַּחוּץ בַּז״ת), and they are the secret of the seven vapors of Kohelet (וְהֵם סוֹד ז׳ הֲבָלִים דְּקֹהֶלֶת), and corresponding to them are the five Chasadim within (וּכְנֶגְדָּן הֵם ה״ח מִבִּפְנִים).

And behold, the Chasadim are certainly greater and more elevated than the Gevurot (וְהִנֵּה הַחֲסָדִים וַדַּאי שֶׁהֵם גְּדוֹלִים וּמְעֻלִּים מִן הַגְּבוּרוֹת). And indeed, since the Chasadim are within Ze’ir Anpin and the Gevurot surround outside of him, they shine more, and in this aspect they have an advantage over the Chasadim (וְאָמְנָם לִהְיוֹת הַחֲסָדִים תּוֹךְ הַז״א וְהַגְּבוּרוֹת מַקִּיפִים חוּצָה לוֹ הֵם מְאִירִים יוֹתֵר וְיֵשׁ לָהֶם בִּבְחִינָה זוֹ מַעֲלָה עַל הַחֲסָדִים). And indeed, in the Yesod of Ze’ir Anpin, there the power of the Gevurot that spread from within are gathered there, and they are Inner Light (וְאָמְנָם בִּיסוֹד דְּז״א שָׁם כֹּחַ הַגְּבוּרוֹת שֶׁנִּתְפַּשְּׁטוּ מִבִּפְנִים נִקְבָּצוֹת שָׁם וְהֵם או״פ). But vapor emerges from the mouth of the Yesod through the Atarah outward, and it returns and ascends and surrounds the Yesod from outside (אֲבָל יוֹצֵא הֶבֶל מִפִּי הַיְּסוֹד דֶּרֶךְ הָעֲטָרָה לַחוּץ וְחוֹזֵר וְעוֹלֶה וּמַקִּיף אֶת הַיְּסוֹד מִבַּחוּץ), and this vapor that emerges is the aspect of the Chasadim, and the inner one is the aspect of the Gevurot (וְהֶבֶל זֶה הַיּוֹצֵא הוּא בְּחִינַת הַחֲסָדִים וְהַפְּנִימִי בְּחִינַת גְּבוּרוֹת). And we return to the matter, that the five extremities from Chesed until Hod surround from outside the five Gevurot (וְנַחֲזוֹר לָעִנְיָן כִּי הֶה״ק מֵחֶסֶד עַד הוֹד הֵם מַקִּיפִים מִבַּחוּץ הֶה״ג), but in Yesod they surround the aspect of the Chasadim (אַךְ בִּיסוֹד הֵם מַקִּיפִים בְּחִינַת הַחֲסָדִים).

And we shall now explain these five Gevurot, for behold they are the secret of the five articulations in the mouth, and they are the five letters MNTZPKH, for these are the secret of the five Gevurot (וְנְבָאֵר עַתָּה אֵלּוּ הֶה״ג כִּי הֲלֹא הֵם סוֹד ה׳ מוֹצָאוֹת שֶׁבַּפֶּה וְהֵם ה׳ אוֹתִיּוֹת מנצפ״ך שֶׁאֵלּוּ הֵם סוֹד הֶה״ג). And behold, you already know that in many places the actions of the Gevurot are recorded, for the articulations of the mouth are the secret of the five Gevurot (וְהִנֵּה כְּבָר יָדַעְתָּ כִּי בְּכַמָּה מְקוֹמוֹת נִרְשָׁמוֹת פְּעֻלּוֹת הַגְּבוּרוֹת כִּי מוֹצָאוֹת הַפֶּה הֵם סוֹד הֶה״ג). Also in Idra Zuta they said that the five Gevurot spread in the nose, in the mouth, in the arms, in the hands, in the fingers, and so on (גַּם בְּאִדְּרָא זּוּטָא אָמְרוּ כִּי הֶה״ג נִתְפַּשְּׁטוּ בְּחוֹטְמָא בְּפוּמָא בִּדְרוֹעִין בְּיָדִין בְּאֶצְבְּעִין כו׳). There as well they said that the five Gevurot correspond to the five nakednesses that are in a woman, hair and so on (גַּם שָׁם אָמְרוּ כִּי הֶה״ג הֵם נֶגֶד ה׳ עֲרוֹת שֶׁיֵּשׁ בָּאִשָּׁה שֵׂעָר כו׳).

And we shall now explain the matter of the articulations of the mouth (וְנְבָאֵר עַתָּה עִנְיַן מוֹצָאוֹת הַפֶּה), for behold, even though the grammarians arranged them according to the order of the beginning of those letters (כִּי הֲלֹא אַף־עַל־פִּי שֶׁהַמְּדַקְדְּקִים סִדְּרוּ כְּסֵדֶר הַתְחָלַת הָאוֹתִיּוֹת), this order is not the true order except according to the order of their emergence (אֵין זֶה הַסֵּדֶר רַק כְּפִי סֵדֶר יְצִיאָתָן). For behold, articulation and sound are in the throat (כִּי הֲלֹא הֲבָרָה וְקוֹל הוּא בַּגָּרוֹן), and from there they go outwards (וּמִשָּׁם יָצְאוּ לַחוּץ), and then they are divided into five articulations (וְאָז נֶחְלָקִים לְה׳ מוֹצָאוֹת). Thus, the first are the throat letters Alef–Chet–Ayin–Heh (אֲחַע״ה), afterwards the sound goes out further to the palate and there become the letters Gimel–Yod–Kaf–Qof (אַחַ״כ יוֹצֵא הַקוֹל יוֹתֵר לַחוּץ בַּחֵךְ וְשָׁם נַעֲשִׂין אוֹתִיּוֹת גיכ״ק), afterwards the sound goes out further and becomes the letters Dalet–Tet–Lamed–Nun–Tav, and so on (אַחַ״כ יוֹצֵא הַקוֹל יוֹתֵר וְנַעֲשִׂין אוֹתִיּוֹת דטלנ״ת כו׳). It follows that their order is Alef–Chet–Ayin–Heh, Gimel, Yod, Kaf, Qof, Dalet, Tet, Lamed, Nun, Tav, Zayin ,Samekh, Shin ,Reish, Tzadi, Bet, Vav, Mem, Peh (נִמְצָא כִּי סִדְרָן אֲחַע״ה גיכ״ק דטלנ״ת זסשר״ץ בומ״ף). And behold, they begin from below to above (וְהִנֵּה הֵם מַתְחִילִין מִמַּטָּה לְמַעְלָה), for behold, Hod is the lowest of them all (כִּי הֲלֹא הַהוֹד הוּא תַּחְתּוֹנָה שֶׁבְּכֻלָּם).

And thus, when the five Gevurot descend into the throat, it is found that they stand in order, one above the other (וְאִם כֵּן כְּשֶׁיוֹרְדִין הֶה״ג בַּגָּרוֹן נִמְצָא עוֹמְדִין כְּסִדְרָן זוֹ לְמַעְלָה מִזּוֹ), Chesed highest of all and Hod lowest of all (חֶסֶד עֶלְיוֹנָה מִכֻּלָּן הוֹד לְמַטָּה מִכֻּלָּן). And thus, the one closest to the throat is the Gevurah of Hod (וְאִם כֵּן הַיּוֹתֵר קָרוֹב אֶל הַגָּרוֹן הוּא גְּבוּרַת הַהוֹד), and this is the secret of Alef–Chet–Ayin–Heh (וְהוּא סוֹד אֲחַע״ה), for you already know that Imma extends until Hod (כִּי כְּבָר יָדַעְתָּ כִּי אִמָּא עַד הוֹד אִתְפַּשְּׁטַת), for Hod is the aspect of Nukvah and Alef–Chet–Ayin–Heh are the aspect of Imma (כִּי הוֹד בְּחִינַת נוּקְבָא וְאֲחַע״ה בְּחִינַת אִמָּא).

However, Gimel–Yod–Kaf–Qof is the aspect of male, which is the palate, called Abba (אַךְ גיכ״ק הוּא בְּחִינַת דְּכוּרָא שֶׁהוּא הַח״ךְ הַנִּקְרָא אַבָּא), and it is the aspect of the Gevurot of Netzach, for the male is in Netzach and the female in Hod (וְהוּא בְּחִינַת גְּבוּרוֹת הַנֵּצַח כִּי דְּכוּרָא בְּנֵצַח וְנוּקְבָא בְּהוֹד). And afterwards Tiferet, which is the tongue, are the letters Dalet–Tet–Lamed–Nun–Tav (וְאַחַ״כ ת״ת שֶׁהוּא לָשׁוֹן הֵם אוֹתִיּוֹת דטלנ״ת). Afterwards the Gevurah, which are the teeth, are Zayin, Samekh, Shin, Reish, Tzadi (אַחַ״כ הַגְּבוּרָה שֶׁהֵם הַשִּׁנַּיִם זסשר״ץ), and you already know that all the teeth are the aspect of Gevurot, Shin whistling (וְכְבָר יָדַעְתָּ כִּי כָּל הַשִּׁנַּיִם הֵם בְּחִינַת גְּבוּרוֹת ש׳ שׁוֹרֶקֶת). But the lips are like the aspect of the final Chesed of them all, and that is Bet–Vav–Mem–Peh (אַךְ שְׂפָתַיִם דּוּגְמַת בְּחִינַת חֶסֶד אַחֲרוֹן מִכֻּלָּם וְהוּא בומ״ף).

And behold, the second matter, which is their expansion in the nose, in the mouth, and so forth (וְהִנֵּה עִנְיַן הַב׳ וְהוּא הִתְפַּשְּׁטוּתָן בְּחוֹטָם בְּפוּמָא כו׳), for the nose is the square Mem, the closed Mem of MNTZPKH (כִּי חוֹטְמָא הוּא ם׳ מְרוּבַּעַת מ׳ סְתוּמָה דְּמנצפ״ך), for when you join the nostrils and remove the central line, there remains the form of a square Mem (כִּי כְּשֶׁתְּחַבֵּר הַחוֹטֶם וְתָסִיר הַקו הָאֶמְצָעִי נִשְׁאָר דּוּגְמַת ם׳ מְרוּבַּעַת). And the mouth is the letter Peh (וּפוּמָא הוּא אוֹת פ׳), for Peh in its filling is Peh–Heh (כִּי פ׳ בְּמִלּוּי הוּא פ״ה). And the secret of the arms is the simple Nun (וְסוֹד דְּרוֹעִין הוּא אוֹת נ׳ פְּשׁוּטָה), and the hands are the simple Khaf of MNTZPKH, which are the two palms of the hands (וְהַיָּדַיִם הֵם ך׳ פְּשׁוּטָה דְּמנצפ״ך שֶׁהֵם ב׳ כַּפּוֹת הַיָּדַיִם), for Khaf in its filling is the letters Kaf–Peh (כִּי כ׳ בְּמִלּוּי אוֹתִיּוֹת כ״ף). And the fingers are the letter Tzadi of MNTZPKH (וְאֶצְבְּעוֹת אוֹת ץ׳ דְּמנצפ״ך), for the letter Tzadi has the form of fingers, and they connect in the palm which is the body of the Tzadi (כִּי אוֹת ץ׳ דְּמוּת אֶצְבְּעוֹת וּמִתְחַבְּרִים בַּכַּף שֶׁהוּא גּוּף הַץ).

Behold, this is the secret of MNTZPKH in the five places mentioned above (הֲרֵי סוֹד מנצפ״ך בְּה׳ מְקוֹמוֹת הַנַּ״ל). Also the matter of the third aspect, which is “a woman’s voice is nakedness,” and hair, and thigh, and foot, and hand—behold, they are five nakednesses (גַּם עִנְיַן הַג׳ וְהוּא קוֹל בְּאִשָּׁה עֶרְוָה וְשֵׂעָר וְשׁוֹק וְרֶגֶל וְיָד הֲרֵי ה׳ עֲרוֹת). And there, in Idra Zuta, they said that the Masters of the Mishnah mentioned only the three upper ones and not the two latter ones (וְשָׁם בְּאִדְּרָא זּוּטָא אָמְרוּ כִּי מָארֵי מַתְנִיתִין לֹא הִזְכִּירוּ רַק ג״ר וְלֹא ב׳ הַשְּׁנִיּוֹת). And the secret of the matter is that the two first Gevurot of MNTZPKH, which are Mem and Nun, were sweetened in the secret of the Manna, which they grind and pulverize; and they are sweetened through the grinding, as explained by us (וְסוֹד הַדָּבָר כִּי ב׳ גְּבוּרוֹת דְּמנצפ״ך הָרִאשׁוֹנִים שֶׁהֵם ם״ן נִתְמַתְּקוּ בְּסוֹד הַמ״ן שֶׁטּוֹחֲנִין וְשׁוֹחֲקִין וְהֵם מִתְמַתְּקִים עַל־יְדֵי הַטְּחִינָה כְּמְבוֹאָר אֶצְלֵנוּ). These are the two latter nakednesses, which are hand and foot, which the Masters of the Talmud did not mention, because these are the two Gevurot that are sweetened (אֵלּוּ הֵם ב׳ עֲרוֹת אֲחָרוֹנוֹת שֶׁהוּא יָד וְרֶגֶל שֶׁלֹּא הִזְכִּירוּ בַּעֲלֵי הַתַּלְמוּד לְפִי שֶׁאֵלּוּ הֵם ב׳ גְּבוּרוֹת הַנִּתְמַתְּקוֹת), and they are Netzach and Hod, as is known (שֶׁהֵם נ״ה כַּנּוֹדָע).

For the Chasadim are sweetened by two Chasadim of Abba and Shaddai, but the Gevurot are not sweetened except the two latter ones alone, Netzach and Hod (כִּי הַחֲסָדִים נִתְמַתְּקוּ ב׳ חֲסָדִים ב״ש אֲבָל הַגְּבוּרוֹת אֵינָן נִתְמַתְּקוֹת אֶלָּא ב׳ אַחֲרוֹנוֹת לְבַד נ״ה). Therefore they did not mention them (לָכֵן לֹא הִזְכִּירָם). However, they are more severe than the first ones, and the reason is that these are the essential Gevurot from which the rectification of the Partzuf of Nukvah is formed (אָמְנָם יְתִיר אִינּוּן מִן הָרִאשׁוֹנִים וְהַטַּעַם כִּי אֵלּוּ הֵם עִקַּר הַגְּבוּרוֹת שֶׁמֵּהֶם נוֹצָר תִּקּוּן פַּרְצוּף נוּקְבָא). And especially since they are more lower, and they are harsh judgments, for the legs are harsher, as is known (וּבִפְרָט שֶׁהֵם יוֹתֵר תַּחְתּוֹנִים וְהֵם דִּינִין קָשִׁים כִּי רַגְלַיִם יוֹתֵר קָשִׁים כַּנּוֹדָע). Therefore they are more severe than the other three (לָכֵן יְתִיר אִינּוּן מִג׳ אֲחֵרִים). But since they are revealed and were sweetened, they were not mentioned (אַךְ לִהְיוֹתָן מְגֻלּוֹת וְנִתְמַתְּקוּ לָכֵן לֹא הֻזְכְּרוּ).

The matter of the tongue, and the lip, and the teeth (עִנְיַן הַלָּשׁוֹן וְשָׂפָה וְהַשִּׁנַּיִם), know (דַּע), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the secret of the five articulations of the mouth (כִּי סוֹד ה׳ מוֹצָאוֹת הַפֶּה), are the secret of the five Gevurot of MNTZPKH (הֵם סוֹד ה״ג מנצפ״ך), and they are the secret of the throat (וְהֵם סוֹד הַגָּרוֹן). And we have already explained also that the throat is the secret of three Elohim, Mochin of Katnut [Smallness], and they are three times Elohim (וְכְבָר בֵּאַרְנוּ גַּם כֵּן שֶׁהַגָּרוֹן הוּא סוֹד ג׳ אֱלֹקִים מוֹחִין דְּקַטְנוּת וְהֵם ג״פ אֱלֹקִים).

And indeed, the tongue is from the aspect of Elohim (וְאָמְנָם הַלָּשׁוֹן מִבְּחִינַת אֱלֹקִים), for Elohim simple has the numerical value of eighty-six (כִּי אֱלֹקִים פָּשׁוּט גִּימַטְרִיָּא פ״ו), Elohim of Yodin has the numerical value of three hundred (אֱלֹקִים דְּיוֹדִי״ן גִּימַטְרִיָּא ש׳), behold all together are the numerical value of “tongue” (הֲרֵי הַכֹּל גִּימַטְרִיָּא לָשׁוֹן). Also the lips are in the secret of Elohim (גַּם הַשְּׂפָתַיִם הֵם בְּסוֹד אֱלֹקִים), for the secret of the five letters of Elohim are the five Gevurot, MNTZPKH (כִּי סוֹד ה׳ אוֹתִיּוֹת אֱלֹקִים הֵם ה״ג מנצפ״ך). And behold, “lip–mouth” has the numerical value of “tongue” (וְהִנֵּה שׂפ״ה גִּימַטְרִיָּא לָשׁוֹן), “lip–mouth,” Elohim of Yodin and simple, and the kolel of all of them are the secret of Elohim (שׂפ״ה אֱלֹקִים דְּיוֹדִי״ן וּפָשׁוּט וְכְלָלוּת הַכֹּל הֵם סוֹד אֱלֹקִים). And it is the root of all the five Gevurot (וְהוּא שֹׁרֶשׁ לְכָל הֶה״ג), and therefore the mouth, which includes all five articulations, is Elohim simple with the numerical value of eighty-five (וְלָכֵן הַפֶּה שֶׁהוּא כּוֹלֵל כָּל ה׳ מוֹצָאוֹת הוּא אֱלֹקִים פָּשׁוּט גִּימַטְרִיָּא פ״ה). And indeed, the teeth we have already explained that they are one hundred eighty-four and one hundred sixty-six, the numerical value of “tooth” (וְאָמְנָם הַשִּׁנַּיִם כְּבָר בֵּאַרְנוּ שֶׁהֵם קפ״ד קס״ו גִּימַטְרִיָּא ש״ן).

(Mahadura Batra): the order of the descent of Chasadim and Gevurot and their expansion within Ze’ir Anpin (מ״ב סֵדֶר יְרִידַת חו״ג וְהִתְפַּשְּׁטוּתָם תּוֹךְ ז״א).

You already know that in the Da‘at of Ze’ir Anpin there are two crowns (כְּבָר יָדַעְתָּ כִּי בְּדַּעַת ז״א יֵשׁ ב׳ עֲטָרִין), and they are the aspect of five Chasadim and five Gevurot (וְהֵם בְּחִינַת ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת). And you already know that the Chasadim are called waters (וְכְבָר יָדַעְתָּ כִּי הַחֲסָדִים נִקְרָאִים מַיִם). And certainly the opening of the Yesod of Tevunah, which is in the chest of Ze’ir Anpin, is very narrow and not wide at all (וּבוֹדַאי כִּי פִּי הַיְּסוֹד דְּתְבוּנָה שֶׁהוּא בֶּחָזֶה דְּז״א הוּא צַר מְאֹד וְאֵינוֹ רָחָב בּוֹדַאי). And therefore, when the five Chasadim and the five Gevurot wish to emerge through there in order to spread, each one to its place (וְלָכֵן כַּאֲשֶׁר רוֹצִין הֶחָסָדִים וְהַגְּבוּרוֹת לָצֵאת דֶּרֶךְ שָׁם כְּדֵי לְהִתְפַּשֵּׁט כָּל אֶחָד בִּמְקוֹמוֹ), the Chasadim descend and emerge first (אָז הַחֲסָדִים יוֹרְדִים וְיוֹצְאִים תְּחִלָּה), for they are the secret of the upper rivers of water (כִּי הֵם סוֹד הַנְּחָלִים הָעֶלְיוֹנִים שֶׁל מַיִם). And all the while that they are drawn and emerge, they widen the opening and the mouth of the Yesod of Imma, as is known (וְכָל עוֹד שֶׁהֵם נִמְשָׁכִים וְיוֹצְאִים הֵם מַרְחִיבִים אֶת הַנֶּקֶב וְפִּי הַיְּסוֹד דְּאִמָּא כַּנּוֹדָע), for the nature of water is that when it goes out through one opening, it widens the opening many times more than it was at first (כִּי טֶבַע הַמַּיִם כְּשֶׁיּוֹצְאִים דֶּרֶךְ נֶקֶב אֶחָד הֵם מַרְחִיבִים אֶת הַנֶּקֶב כִּפְלֵי כִפְלַיִם מִמַּה שֶׁהָיָה בַּתְּחִלָּה).

Therefore the Chasadim, which are the secret of water, emerge first in order to make a passageway (לָכֵן יָצְאוּ הַחֲסָדִים שֶׁהֵם סוֹד מַיִם תְּחִלָּה כְּדֵי לַעֲשׂוֹת דֶּרֶךְ מַעֲבָר). And then, when the Gevurot emerged afterward, they found an opening wide open and they too emerged (וְאָז כְּשֶׁיָּצְאוּ הַגְּבוּרוֹת אַחַר כָּךְ מָצְאוּ פֶּתַח פָּתוּחַ לְרָוְחָה וְיָצְאוּ גַּם הֵם). And when the Chasadim emerge, they spread, each one in its place, until Hod (וּכְשֶׁיָּצְאוּ הַחֲסָדִים מִתְפַּשְּׁטִים הֵם כָּל אֶחָד בִּמְקוֹמוֹ עַד הוֹד): how—one remains in Chesed (כֵּיצַד אֶחָד נִשְׁאָר בְּחֶסֶד), and one in Gevurah (וְאֶחָד בִּגְּבוּרָה), and one in Tiferet (וְאֶחָד בְּתִפְאֶרֶת), and one in Netzach (וְאֶחָד בְּנֵצַח), and one in Hod (וְאֶחָד בְּהוֹד). But know that they are not alike, one to the other (אַךְ דַּע כִּי אֵינָם דּוֹמִין זֶה לָזֶה), for the upper ones are concealed (כִּי הָרִאשׁוֹנִים הֵם סְתוּמִים), and the lower ones are revealed (וְהַתַּחְתּוֹנִים הֵם מְגֻלִּים).

And the matter is (וְהָעִנְיָן), that the Yesod of Imma, we have already explained, reaches until the chest of Ze’ir Anpin (כִּי הַיְּסוֹד דְּאִמָּא כְּבָר בֵּאַרְנוּ כִּי מַגִּיעַ עַד הֶחָזֶה דְּז״א), and until the completion of the throat of Ze’ir Anpin (וְעַד סִיּוּם הַגָּרוֹן דְּז״א). There, the Netzach, Hod, Yesod of Imma are joined together (שָׁם מִתְחַבְּרִין נְה״י דְּאִמָּא יַחַד), as in “from my flesh I behold God” (כִּי מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ). For at the place of the completion of the body, at the place of the loins, there they are joined together (כִּי בִּמְקוֹם סִיּוּם הַגּוּף בִּמְקוֹם הַמָּתְנַיִם שָׁם הֵם דְּבוּקִים יַחַד נְה״י), and from there and below they separate (וּמִשָּׁם וּלְמַטָּה הֵם מִתְפָּרְדִים), each one in its own line (כָּל אֶחָד בְּקוֹ שֶׁלּוֹ).

And behold (וְהִנֵּה), from the place of the completion of the throat and below (בִּמְקוֹם סִיּוּם הַגָּרוֹן וּלְמַטָּה), there the Netzach, Hod, Yesod of Imma begin to split within Ze’ir Anpin (שָׁם מַתְחִילִין לְהִתְפַּצֵּל נְה״י דְּאִמָּא בְּז״א). For Netzach enters into the right arm of Ze’ir Anpin (כִּי הַנֵּצַח נִכְנָס תּוֹךְ זְרוֹעַ יָמִין דְּז״א), and Hod enters into the left arm (וְהוֹד נִכְנָס תּוֹךְ זְרוֹעַ שְׂמֹאל), and Yesod and the Atarah enter into the Tiferet of Ze’ir Anpin (וִיסוֹד וַעֲטָרָה נִכְנָסִין תּוֹךְ הַת״ת שֶׁל ז״א). And each one is cut off and separated from its fellow (וְכָל אֶחָד מֻפְסָק וּמוּבְדָּל מֵחֲבֵרוֹ), and each and every one has its own partition (וְכָל אֶחָד וְאֶחָד יֵשׁ לוֹ מְחִיצָה בִּפְנֵי עַצְמוֹ).

It is found that in the upper third of the Tiferet of Ze’ir Anpin they are split into three divisions (נִמְצָא כִּי בִּשְׁלִישׁ עֶלְיוֹן שֶׁל הַת״ת שֶׁל הַז״א הֵם מִתְפַּצְּלִים לְג׳ פִּצּוּלִין), as is known (כַּנּוֹדָע). And if so (וְאִם כֵּן), when the two upper Chasadim from the five Chasadim wish to spread into the two arms of Ze’ir Anpin (כַּאֲשֶׁר הַב׳ חֲסָדִים הָעֶלְיוֹנִים מִן הֶה״ח רוֹצִים לְהִתְפַּשֵּׁט בִּב׳ זְרוֹעוֹת שֶׁל ז״א), they are not able to spread within them (הֵם אֵינָם יְכוֹלִים לְהִתְפַּשֵּׁט בְּתוֹכָם), for they stand within the Yesod of Imma (כִּי הֵם עוֹמְדִים בְּתוֹךְ יְסוֹד דְּאִמָּא), and it is surrounded by partitions (וְהוּא מֻקָּף מְחִיצוֹת). And if so (וְאִם כֵּן), how would they pass those partitions (אֵיךְ יַעַבְרוּ אוֹתָן הַמְּחִיצוֹת), in order to enter into those arms (כְּדֵי לִיכָּנֵס תּוֹךְ הַזְּרוֹעוֹת הָהֵם)? And behold (וְהֲרֵי), it has no opening through which they could exit (אֵין לוֹ פֶּתַח שֶׁיּוּכְלוּ לָצֵאת בּוֹ), except downward at the mouth of the Yesod at the place of the chest (רַק לְמַטָּה בְּפִי הַיְּסוֹד בִּמְקוֹם הֶחָזֶה), which is below the arms (שֶׁשָּׁם הוּא לְמַטָּה מִן הַזְּרוֹעוֹת). And if so (וְאִם כֵּן), how will these Chasadim enter into the arms (אֵיךְ יִכָּנְסוּ אֵלּוּ הַחֲסָדִים תּוֹךְ הַזְּרוֹעוֹת)?

And behold (וְהֲרֵי), we have always said that the five Chasadim spread from Chesed until Hod (אָמַרְנוּ תָּמִיד כִּי הֶה״ח מִתְפַּשְּׁטִים מֵחֶסֶד עַד הוֹד). However, the truth is (אָמְנָם הָאֱמֶת הוּא), that these two first Chasadim from the five Chasadim do not emerge from the Yesod at all (כִּי אֵלּוּ ב׳ חֲסָדִים הָרִאשׁוֹנִים מִן הֶה״ח אֵינָם יוֹצְאִים מִן הַיְּסוֹד כְּלָל), but remain there (רַק נִשְׁאָרִים שָׁם). And from there their illumination passes through the partition (וּמִשָּׁם עוֹבֶרֶת הֶאָרָתָן דֶּרֶךְ מְחִיצָה), and illuminates in the two arms (וּמְאִירִין בִּב׳ הַזְּרוֹעוֹת). And their illumination spreads within the arms (וְהֶאָרָתָן מִתְפַּשֶּׁטֶת תּוֹךְ הַזְּרוֹעוֹת), but the Chasadim themselves do not emerge and do not spread outside the Yesod into the arms (אַךְ הַחֲסָדִים עַצְמָם אֵינָם יוֹצְאִים וּמִתְפַּשְּׁטִים חוּץ מִן הַיְּסוֹד תּוֹךְ הַזְּרוֹעוֹת). And guard this principle in your hand (וּשְׁמוֹר כְּלָל זֶה בְּיָדֶךָ). However, all the rest of the Chasadim spread in their own places (אָמְנָם כָּל שְׁאָר הַחֲסָדִים הֵם מִתְפַּשְּׁטִים בִּמְקוֹמָן עַצְמָן).

It follows that the two first Chasadim and the upper third of the Chesed of Tiferet are concealed within the Yesod of Imma (נִמְצָא כִּי ב׳ הַחֲסָדִים הָרִאשׁוֹנִים וּשְׁלִישׁ עֶלְיוֹן דְּחֶסֶד דְּת״ת הֵם סְתוּמִים תּוֹךְ יְסוֹד אִמָּא), and the two lower Chasadim and the two-thirds of the third Chesed in Tiferet are revealed (וּב׳ חֲסָדִים תַּחְתּוֹנִים וּב״ש הַחֶסֶד הַג׳ שֶׁבְּת״ת הֵם מְגֻלִּים), and they are not limited within the partition of the Yesod of Imma (וְאֵינָם מֻגְבָּלִים תּוֹךְ מְחִיצַת יְסוֹד אִמָּא). Therefore, Ze’ir Anpin receives their illumination in a revealed manner (לָכֵן מְקַבֵּל ז״א הֶאָרָתָן מְגֻלֶּה).

For the two lower Chasadim and the two-thirds descend and emerge outward from the Yesod of Imma (כִּי ב״ח וּב״ש יוֹרְדִין וְיוֹצְאִין לַחוּץ מִיְסוֹד אִמָּא). And therefore, when they emerge from the mouth of the Yesod of Imma, which is at the place of the chest (וְלָכֵן כְּשֶׁיּוֹצְאִין מִפִּי יְסוֹד אִמָּא שֶׁהוּא בִּמְקוֹם הֶחָזֶה), since from there and below there is no partition at all to restrain their course (שֶׁאֵין לָהֶם מִשָּׁם וּלְמַטָּה שׁוּם מְחִיצָה כְּדֵי שֶׁיַּעֲכֹב מְרוּצָתָן), therefore they run in a single moment (לָכֵן הֵם רָצִים בְּרֶגַע אֶחָד), and descend with great speed (וְיוֹרְדִין בִּמְרוּצָה גְּדוֹלָה), and fall by way of the straight line until the Yesod of Ze’ir Anpin (וְנוֹפְלִין דֶּרֶךְ קַו הַיֹּשֶׁר עַד הַיְּסוֹד דְּז״א). And they do not turn aside to the sides to spread in their places, which are Netzach and Hod (וְאֵינָם פּוֹנִים אֶל הַצְּדָדִין לְהִתְפַּשֵּׁט בִּמְקוֹמָם שֶׁהֵם בְּנ״ה). And then, when they descend into the Yesod of Ze’ir Anpin, they return and ascend from below to above, as is known (וְאָז כְּשֶׁיּוֹרְדִין בִּיסוֹד דְּז״א חוֹזְרִין וְעוֹלִין מִתַּתָּא לְעֵילָא כַּנּוֹדָע), by way of the natural principle that whatever is thrown from above to below with great force rebounds upward by the power of the strong impact with which it struck the ground (בְּדֶרֶךְ טֶבַע שֶׁכָּל הַזּוֹרֵק מִלְּמַעְלָה לְמַטָּה בִּמְרוּצָה גְּדוֹלָה הוּא חוֹזֵר לְמַעְלָה מִכֹּחַ תֹּקֶף הַהַכָּאָה הַגְּדוֹלָה שֶׁהִכָּה בָאָרֶץ), and this is simple (וְזֶה פָּשׁוּט). And afterwards, by the way of their ascent, they split into three lines (וְאַחַר כָּךְ בְּדֶרֶךְ עֲלִיָּתָן הֵם מִתְפַּצְּלִין לְג׳ קַוִּין): this one ascends in Tiferet (זֶה עוֹלֶה בְּת״ת), and this one ascends in Netzach (וְזֶה עוֹלֶה בְּנֵצַח), and this one ascends in Hod (וְזֶה עוֹלֶה בְּהוֹד).

For such is the way of a flame or smoke (כִּי כֵן דֶּרֶךְ שַׁלְהֶבֶת אוֹ עָשָׁן), when it rises from below to above (כְּשֶׁהוּא עוֹלֶה מִמַּטָּה לְמַעְלָה), and finds an empty place and air without partitions (וּמָצָא מָקוֹם פָּנוּי וַאֲוִיר בִּלְתִּי מְחִיצוֹת), it spreads to all sides and ascends and splits above (מִתְפַּשֵּׁט לְכָל הַצְּדָדִין וְעוֹלֶה וּמִתְפַּצֵּל לְמַעְלָה). And we have already explained (וְכְבָר בֵּאַרְנוּ), that the Yesod of Ze’ir Anpin is called “Kol,” for there is within it the totality of the five Chasadim (כִּי יְסוֹד דְּז״א נִקְרָא כֹּל לְפִי שֶׁיֵּשׁ בּוֹ כְּלָלוּת הֶה״ח), therefore it is necessary that in the Yesod there be space to receive all the five Chasadim (א״כ מֻכְרָח הוּא שֶׁיִּהְיֶה בִּיסוֹד מָקוֹם כְּדֵי לְקַבֵּל כָּל הֶה״ח).

And behold (וְהִנֵּה), when they descend (כְּשֶׁיּוֹרְדִים), they do not descend except two Chasadim and two-thirds of one Chesed alone (אֵינָם יוֹרְדִים רַק ב׳ חֲסָדִים וּב״ש חֶסֶד לְבַד), which is the aspect of Netzach–Hod and two-thirds of Tiferet (שֶׁהוּא בְּחִינַת נ״ה וּב״ש ת״ת), these fall into the Yesod (אֵלּוּ נוֹפְלִין תּוֹךְ הַיְּסוֹד). And behold (וְהִנֵּה), since there is in the Yesod of Ze’ir Anpin a place fit to receive all the five Chasadim (אַחַר שֶׁיֵּשׁ בִּיסוֹד דְּז״א מָקוֹם הָרָאוּי לְקַבֵּל כָּל הֶה״ח), and they do not descend except two Chasadim and two-thirds (וְאֵינָם יוֹרְדִים אֶלָּא ב״ח וּב״ש), therefore it is certain (א״כ בּוֹדַאי הוּא), that when the two Chasadim and the two-thirds descend (כְּשֶׁיּוֹרְדִים הַב״ח וּב׳ שְׁלִישִׁים), they descend downward to the lower part of the Yesod (הֵם יוֹרְדִים לְמַטָּה בְּתַחְתִּיּוֹת הַיְּסוֹד), to the place fit for the three lower Chasadim (בִּמְקוֹם הָרָאוּי לְג׳ חֲסָדִים תַּחְתּוֹנִים). And there remains in the Yesod above them (וְנִשְׁאָרִין בִּיסוֹד לְמַעְלָה מֵהֶם), at its beginning, space to contain two Chasadim and one-third (בְּרֵאשִׁיתוֹ מָקוֹם לִסְבֹּל ב״ח וְשְׁלִישׁ), a hollow and empty space (חָלָל וּפָנוּי), for those Chasadim descended downward (כִּי אוֹתָן הַחֲסָדִים יָרְדוּ לְמַטָּה), and there remains space for Chesed–Gevurah and the upper third of Tiferet, empty (וְנִשְׁאַר מָקוֹם ח״ג וּשְׁלִישׁ עֶלְיוֹן דְּת״ת פָּנוּי).

And now I shall explain the matter of the descent of the Gevurot (וְעַתָּה אֲבָאֵר עִנְיַן יְרִידַת הַגְּבוּרוֹת), for behold, the Gevurot do not wait to descend until after the ascent of the Chasadim (כִּי הֲלֹא הַגְּבוּרוֹת אֵינָן מְמַתִּינִין לֵירֵד עַד אַחַר עֲלִיַּת הַחֲסָדִים), but immediately after the Chasadim descended and emerged, the Gevurot at once emerge and descend after them (רַק אַחַר שֶׁיָּרְדוּ וְיָצְאוּ הַחֲסָדִים תֵּכֶף הַגְּבוּרוֹת יָצְאוּ וְיָרְדוּ אַחֲרֵיהֶם). And within the entire body of Ze’ir Anpin they do not find a place to spread (וּבְכָל גּוּף ז״א אֵינָם מוֹצְאוֹת מָקוֹם לְהִתְפַּשֵּׁט בּוֹ), for the Chasadim have already spread within it (כִּי כְּבָר נִתְפַּשְּׁטוּ בּוֹ הַחֲסָדִים). And therefore, when they emerge, all the five Gevurot descend and fall into the Yesod of Ze’ir Anpin (וְלָכֵן כְּשֶׁיּוֹצְאִין יוֹרְדִין כָּל הֶה״ג וְנוֹפְלִין בִּיסוֹד דְּז״א).

Also, the reason is (גַּם הַטַּעַם), that the Gevurot need to spread in the body of Nukvah, as is known (כִּי הַגְּבוּרוֹת הֵן צְרִיכוֹת לְהִתְפַּשֵּׁט בְּגוּפָא דְּנוּקְבָּא כַּנּוֹדָע), and therefore they do not spread in the body of Ze’ir Anpin (וְלָכֵן אֵינָן מִתְפַּשְּׁטוֹת בְּגוּפָא דְּז״א). And the two reasons mentioned above, one causes the other (וּב׳ הַטְּעָמִים הַנַּ״ל א׳ גָּרַם אֶת חֲבֵרוֹ), for since the Upper Emanator desired that the Gevurot should spread into the Nukvah (כִּי לְפִי שֶׁרָצָה הַמַּאֲצִיל הָעֶלְיוֹן שֶׁיִּתְפַּשְּׁטוּ הַגְּבוּרוֹת לַנּוּקְבָּא), therefore He brought out and lowered the Chasadim first from the mouth of the Yesod of Imma, which is narrow (לָכֵן הוֹצִיא וְהוֹרִיד הַחֲסָדִים תְּחִלָּה מִפִּי יְסוֹד דְּאִמָּא שֶׁהוּא צַר), so that when the Gevurot would emerge, they would not find a place to spread (שֶׁכְּשֶׁיֵּצְאוּ הַגְּבוּרוֹת לֹא יִמְצְאוּ מָקוֹם לְהִתְפַּשֵּׁט), and they would descend and spread into the Nukvah (וְיֵרְדוּ וְיִתְפַּשְּׁטוּ בַּנּוּקְבָּא). And in order that the Chasadim should descend first, He made the mouth of the Yesod narrow (וּכְדֵי שֶׁיֵּרְדוּ הַחֲסָדִים תְּחִלָּה עָשָׂה פִּי הַיְּסוֹד צַר). And blessed is the Name of the Holy One, blessed be He, for to Him all designs are prepared (וְיִתְבָּרַךְ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי לוֹ נִתְכְּנוּ עֲלִילוֹת), so that this should descend within that, and that within this (כְּדֵי שֶׁיֵּרְדוּ זֶה תּוֹךְ זֶה וְזֶה תּוֹךְ זֶה). And the matter of the descent of the Gevurot into the Yesod of Ze’ir Anpin is as follows (וְעִנְיַן יְרִידַת גְּבוּרוֹת תּוֹךְ יְסוֹד ז״א הָעִנְיָן הוּא), for behold, the Nukvah stands at the back of Ze’ir Anpin, as is known (כִּי הֲלֹא הַנּוּקְבָּא עוֹמֶדֶת בְּאֲחוֹרֵי ז״א כַּנּוֹדָע).

And behold, from the Netzach and Hod of Ze’ir Anpin, the upper joints, Chokhmah and Binah are formed in her (וְהִנֵּה מִנ״ה דְּז״א מִפְרָקִים עֶלְיוֹנִים נַעֲשֶׂה בָּהּ חו״ב), and from the Yesod there is formed in her the secret of the Da‘at, as explained by us (וּמִיְסוֹד נַעֲשֶׂה בָּהּ סוֹד הַדַּעַת כְּמְבוֹאָר אֶצְלֵנוּ). For in the Da‘at of the Nukvah, there is the gathering of the five Gevurot (כִּי בְּדַּעַת דְּנוּק׳ שָׁם הוּא הִתְקַבְּצוּת הֶה״ג), and they go out and illuminate from the Yesod of Ze’ir Anpin to her Da‘at, which is aligned opposite it from behind him, as is known (וְהֵם יוֹצְאוֹת וּמְאִירוֹת מִיְסוֹד דְּז״א אֶל הַדַּעַת שֶׁלָּהּ הַמְּכוּוָּן כְּנֶגְדָּהּ מֵאֲחוֹרָיו כַּנּוֹדָע). And therefore they descend until the Yesod (וְלָכֵן הֵם יוֹרְדִין עַד הַיְּסוֹד).

And behold, when these Gevurot descend into the Yesod of Ze’ir Anpin (וְהִנֵּה כְּשֶׁיּוֹרְדוֹת אֵלּוּ הַגְּבוּרוֹת בִּיסוֹד ז״א), they descend one by one, this upon that (הֵם יוֹרְדִין אַחַת לְאַחַת זעג״ז), and not according to the order of the lines (וְלֹא כְּסֵדֶר הַקַּוִּין), for they emerge from the Yesod of Imma one by one (כִּי הֵם יוֹצְאוֹת מִיְסוֹד אִמָּא אַחַת לְאַחַת). It is found that the five Gevurot descend one upon the other (נִמְצָא שֶׁיּוֹרְדִין הֶה״ג זעג״ז), and the Gevurah of Chesed goes out (וְיוֹצֵאת גְּבוּרַת הַחֶסֶד), and above it the Gevurah of Gevurah (וְעָלֶיהָ גְּבוּרָה דִּגְבוּרָה), and above it the Gevurah of Tiferet (וְעָלֶיהָ גְּבוּרָה דְּת״ת), and above it the Gevurah of Netzach (וְעָלֶיהָ גְּבוּרָה דְּנֵצַח), and above it the Gevurah of Hod (וְעָלֶיהָ גְּבוּרָה דְּהוֹד), one above the other (זוֹ לְמַעְלָה מִזּוֹ).

And the matter is that the greater and more important emerges first (וְהָעִנְיָן שֶׁהַיּוֹתֵר גְּדוֹלָה וְחָשׁוּבָה יוֹצֵאת רִאשׁוֹנָה), and therefore first emerges the Gevurah of Chesed (וְלָכֵן בָּרִאשׁוֹנָה יוֹצֵאת גְּבוּרַת הַחֶסֶד), and the last of all is the Gevurah of Hod (וְהָאַחֲרוֹנָה שֶׁבְּכֻלָּן הִיא גְּבוּרַת הַהוֹד). It follows that the Gevurah of Chesed is the lowest of all (נִמְצָא גְּבוּרַת הַחֶסֶד הִיא תַּחְתּוֹנָה מִכֻּלָּן), and the Gevurah of Hod is the highest of all (וְגְּבוּרַת הַהוֹד עֶלְיוֹנָה מִכֻּלָּן). And behold, when the Gevurah of Chesed descends into the Yesod, being the lowest of all (וְהִנֵּה כְּשֶׁיּוֹרֶדֶת בִּיסוֹד גְּבוּרַת הַחֶסֶד שֶׁיּוֹרֶדֶת תַּחְתּוֹנָה מִכֻּלָּם), it descends downward in the Yesod, which is the place where the Chesed of Hod stands (הִיא יוֹרֶדֶת לְמַטָּה בַּיְּסוֹד שֶׁהוּא מָקוֹם שֶׁעוֹמֵד שָׁם חֶסֶד שֶׁל הַהוֹד). And the Gevurah of Gevurah descends and enters the place of the Chesed of Netzach (וּגְּבוּרָה דִּגְבוּרָה יוֹרֶדֶת וְנִכְנֶסֶת בִּמְקוֹם חֶסֶד שֶׁל נֵצַח). And the Gevurah of Tiferet descends and enters the place of the Chesed of Tiferet (וּגְּבוּרַת תִּפְאֶרֶת יוֹרֶדֶת וְנִכְנֶסֶת בִּמְקוֹם חֶסֶד שֶׁל תִּפְאֶרֶת). And the Gevurah of Netzach descends to the place of the Chesed of Gevurah, even though it is not there, for it is an empty place as mentioned above (וּגְּבוּרַת נֵצַח יוֹרֶדֶת בִּמְקוֹם חֶסֶד שֶׁל גְּבוּרָה אַף־עַל־פִּי שֶׁאֵינוֹ שָׁם שֶׁהוּא מָקוֹם פָּנוּי כַּנַּ״ל). And the Gevurah of Hod enters the place of the Chesed of Chesed, even though it too is not there, and it is an empty place (וּגְּבוּרַת הַהוֹד נִכְנֶסֶת בִּמְקוֹם חֶסֶד דְּחֶסֶד אַף־עַל־פִּי שֶׁגַּם הוּא אֵינוֹ שָׁם וְהוּא מָקוֹם פָּנוּי).

It is found that three Gevurot minus one third (נִמְצָא כִּי שָׁלֹשׁ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ אֶחָד), which are the Gevurah of Chesed, and the Gevurah of Gevurah, and two thirds of the Gevurah of Tiferet (שֶׁהֵם גְּבוּרַת הַחֶסֶד וּגְּבוּרָה דִּגְבוּרָה וּב״ש גְּבוּרַת הַת״ת), these specifically strike and enter into places where there are Chasadim (אֵלּוּ דַּוְקָא פּוֹגְעִין וְנִכְנְסוּ בִּמְקוֹם שֶׁיֵּשׁ חֲסָדִים שָׁם), and their judgments are mixed and sweetened there with the mercies of the lower Chasadim (וּמִתְעָרְבִין וּמִתְמַתְּקִין שָׁם הַדִּינִין שֶׁלָּהֶם עִם רַחֲמֵי חֲסָדִים תַּחְתּוֹנִים), which are the Chesed of Hod, and the Chesed of Netzach, and two thirds of the Chesed of Tiferet (שֶׁהֵם חֶסֶד הַהוֹד וְחֶסֶד דְּנֵצַח וּב״ש חֶסֶד דְּת״ת).

However, there remained two Gevurot and one third from the lower ones (וְאָמְנָם נִשְׁאֲרוּ ב׳ גְּבוּרוֹת וְשְׁלִישׁ א׳ מִן הַתַּחְתּוֹנִים), which are the Gevurot of Netzach and the Gevurah of Hod and one third of Tiferet (שֶׁהֵם גְּבוּרוֹת הַנֵּצַח וּגְּבוּרַת הַהוֹד וְשְׁלִישׁ ת״ת), which were not sweetened (שֶׁלֹּא נִתְמַתְּקוּ), for they entered into an empty and hollow place (כִּי הֵם נִכְנְסוּ בִּמְקוֹם פָּנוּי וְחָלָל), which is the place of the Chesed of Chesed and the Chesed of Gevurah and one third of the Chesed of Tiferet (שֶׁהוּא מְקוֹם חֶסֶד דְּחֶסֶד וְחֶסֶד דְּגְבוּרָה וְשְׁלִישׁ חֶסֶד ת״ת). And since there was there an empty place without Chasadim (וּלְהִיּוֹת שָׁם מָקוֹם פָּנוּי בִּלְתִּי חֲסָדִים), for those Chasadim remained above, concealed, and did not descend, as mentioned above (כִּי הַחֲסָדִים הָאֵלּוּ נִשְׁאָרִים לְמַעְלָה מְכֻסִּים וְלֹא יָרְדוּ כַּנַּ״ל), therefore these remained without sweetening (לָכֵן נִשְׁאֲרוּ אֵלּוּ בִּלְתִּי מִיתּוּק).

It is found that when the Chasadim descended, before they returned to ascend (הֲרֵי כִּי בִּרְדַת הַחֲסָדִים קֹדֶם שֶׁחָזְרוּ לַעֲלוֹת), they sweetened three Gevurot minus one third (הִתְמִיתְּקוּ ג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ אֶחָד), and there remained two lower Gevurot and one third without sweetening (וְנִשְׁאֲרוּ ב׳ גְּבוּרוֹת תַּחְתּוֹנִים וְשְׁלִישׁ א׳ בְּלִי מִיתּוּק). It follows that when the Gevurot descended, they descended one upon the other, not by way of lines (נִמְצָא כִּי כְּשֶׁיָּרְדוּ הַגְּבוּרוֹת יָרְדוּ זעג״ז וְלֹא דֶּרֶךְ קַוִּין). However, after their entry into the Yesod and their spreading there in the place of the Chasadim, as mentioned above (אָמְנָם אַחֲרֵי הִכָּנְסָתָן בַּיְּסוֹד וְנִתְפַּשְּׁטוּ שָׁם בִּמְקוֹם הַחֲסָדִים כַּנַּ״ל), then they became in the Yesod in the secret of lines (אָז נַעֲשׂוּ בַּיְּסוֹד בְּסוֹד קַוִּין), for the place of the five Chasadim there in the Yesod is not one above the other but in the manner of lines (כִּי הֲלֹא מְקוֹם הֶה״ח שָׁם בַּיְּסוֹד אֵינוֹ זוֹ לְמַעְלָה מִזּוֹ רַק בְּדֶרֶךְ קַוִּין). And therefore, when these Gevurot entered there, they too became in the manner of lines, like the Chasadim (וְלָכֵן כְּשֶׁנִּכְנְסוּ שָׁם אֵלּוּ הַגְּבוּרוֹת נַעֲשִׂין גַּם הֵם דֶּרֶךְ קַוִּין כְּמוֹ הַחֲסָדִים).

However, the Chasadim are in another manner (אָמְנָם הַחֲסָדִים הֵם בְּאוֹפֶן אַחֵר): when they descend, they are by way of lines (כְּשֶׁהֵם יוֹרְדִין הֵם בְּדֶרֶךְ קַוִּין), and their return to ascend from below to above is in two aspects (וְהַחֲזָרָתָן לַעֲלוֹת מִמַּטָּה לְמַעְלָה אָז הוּא בִּב׳ פָּנִים), for some of them ascend by way of lines (כִּי קְצָתָן עוֹלִין דֶּרֶךְ קַוִּין), and some of them one upon the other (וְקְצָתָן זעג״ז). And the explanation of this ascent is in this manner (וּבֵאוּר עִנְיַן עֲלִיָּה זוֹ הוּא בְּאוֹפֶן זֶה), that at the beginning of the ascents they gather and ascend through the middle line (כִּי תְּחִלַּת הָעֲלִיּוֹת הֵם מִתְקַבְּצִין וְעוֹלִין דֶּרֶךְ קַו הָאֶמְצָעִי), and they do not ascend through the lines (וְאֵינָם עוֹלִין דֶּרֶךְ קַוִּין), but rather they gather and ascend through the middle line, through Tiferet (רַק מִתְקַבְּצִין וְעוֹלִין דֶּרֶךְ קַו הָאֶמְצָעִי דֶּרֶךְ ת״ת), and three Chasadim ascend through Tiferet (וְעוֹלִין ג׳ חֲסָדִים דֶּרֶךְ ת״ת). And the reason is (וְהַטַּעַם), that if they were to spread and ascend through the lines (שֶׁאִם יִתְפַּשְּׁטוּ וְיַעֲלוּ דֶּרֶךְ קַוִּין), the Gevurot that are there would again be sweetened a second time through the ascent (יַחְזְרוּ הַגְּבוּרוֹת אֲשֶׁר שָׁם לְהִתְמַתֵּק פַּעַם ב׳ דֶּרֶךְ עֲלִיָּה), and these Gevurot would remain sweetened twice (וְיִשָּׁאֲרוּ אֵלּוּ הַגְּבוּרוֹת מְמֻתָּקוֹת ב׳ פְּעָמִים), while the other Gevurot would not be sweetened at all (וּשְׁאָר הַגְּבוּרוֹת לֹא יִתְמַתְּקוּ כְּלָל).

For even though when the Chasadim ascend by way of ascent they would also pass through those Gevurot (כִּי אַף־עַל־פִּי שֶׁכְּשֶׁיַּעֲלוּ הַחֲסָדִים דֶּרֶךְ הָעֲלִיָּה גַּם כֵּן יַעַבְרוּ דֶּרֶךְ אוֹתָן הַגְּבוּרוֹת), there is no power in the ascending Chasadim to sweeten them (לֹא יֵשׁ בָּהֶם כֹּחַ בַּחֲסָדִים הָעוֹלִים לְמַתְּקָם), because the sweetening that they were able to give them was already taken by those first Gevurot the second time (כִּי הַמִּיתּוּק שֶׁהָיוּ יְכוֹלִים לָתֵת בָּהֶם כְּבָר נָטְלוּ אוֹתָן הַגְּבוּרוֹת הָרִאשׁוֹנִים בַּפַּעַם הַב׳), for at the beginning Abba and Imma gave power in these Chasadim to sweeten the Gevurot one time (כִּי בַּתְּחִלָּה נָתְנוּ או״א כֹּחַ בַּחֲסָדִים הָאֵלּוּ לְמַתֵּק הַגְּבוּרוֹת פַּעַם אַחַד).

And also in order to enlarge Ze’ir Anpin until the Keter within him by way of ascent (וְגַם כְּדֵי לְהַגְדִּיל אֶת הַז״א עַד הַכֶּתֶר שֶׁבּוֹ בְּדֶרֶךְ עֲלִיָּה), and if the sweetening had been given to those first Gevurot a second time (וְאִם הָיָה הַמִּיתּוּק נִתָּן אֶל אוֹתָן הַגְּבוּרוֹת הָרִאשׁוֹנִים בַּפַּעַם הַב׳), there would not have remained in it power to sweeten those lower Gevurot (לֹא הָיָה בָּהּ כֹּחַ לְהַמְתִּיק לְאוֹתָן הַגְּבוּרוֹת הַתַּחְתּוֹנִים), and they would have remained without any sweetening at all (וְהָיוּ נִשְׁאָרִין בְּלִי מִיתּוּק כְּלָל), and the first Gevurot would have been sweetened twice (וְגְּבוּרוֹת הָרִאשׁוֹנִים הָיוּ נִתְמַתְּקִין ב׳ פְּעָמִים).

Therefore these Chasadim ascended by way of the middle line (לָכֵן עָלוּ אֵלּוּ הַחֲסָדִים דֶּרֶךְ קַו אֶמְצָעִי), and after they reached Tiferet (וְאַחַר הַגִּיעָם אֶל הַת״ת), then they separate and split into two lines (אָז יִתְפָּרְדוּ וְיִתְפַּצְּלוּ לִב׳ קַוִּין), and they take the path of the lines of Chesed, Gevurah, Tiferet (וְיִטְּלוּ דֶּרֶךְ קַוֵּי חַג״ת). And then they encounter there two Gevurot and one third that are not sweetened, which stand there (וְאָז פָּגְעוּ שָׁם ב׳ גְּבוּרוֹת וְשְׁלִישׁ בִּלְתִּי מְמֻתָּקוֹת הָעוֹמְדִין שָׁם), and then they are sweetened with these Chasadim that ascend by way of ascent (וְאָז מִתְמַתְּקוֹת עִם אֵלּוּ הַחֲסָדִים הָעוֹלִין דֶּרֶךְ עֲלִיָּה). It follows that three Gevurot minus one third were sweetened through the descent of the Chasadim (נִמְצָא כִּי ג׳ גְּבוּרוֹת פָּחוֹת שְׁלִישׁ נִתְמַתְּקוּ דֶּרֶךְ יְרִידַת הַחֲסָדִים), and two Gevurot and one third were sweetened through the ascent of the Chasadim from below to above (וּב׳ גְּבוּרוֹת וְשְׁלִישׁ נִתְמַתְּקוּ דֶּרֶךְ עֲלִיַּת הַחֲסָדִים מִמַּטָּה לְמַעְלָה). For the power of sweetening that Abba and Imma gave in those Chasadim to sweeten the Gevurot (כִּי כֹּחַ הַמִּיתּוּק שֶׁנָּתְנוּ או״א בְּאוֹתָן הַחֲסָדִים כְּדֵי לְמַתֵּק הַגְּבוּרוֹת), if these had ascended by way of lines (וְאִלּוּ הָיוּ עוֹלִין בְּדֶרֶךְ קַוִּין), would have given those Gevurot two sweetenings (הָיָה נוֹתֵן לְאוֹתָן הַגְּבוּרוֹת ב׳ מִיתּוּקִין), and there would not have remained power of sweetening to sweeten other Gevurot, as explained above (וְלֹא הָיָה נִשְׁאָר כֹּחַ הַמִּיתּוּק לְהַמְתִּיק גְּבוּרוֹת אֲחֵרוֹת כַּנַּ״ל). And also there would not have been power in the Chasadim to ascend until the Keter of Ze’ir Anpin in order to enlarge him, as mentioned above, by way of ascent (וְגַם לֹא הָיָה בָּהֶם כֹּחַ בַּחֲסָדִים לַעֲלוֹת עַד כֶּתֶר דְּז״א כְּדֵי לְהַגְדִּילוֹ כַּנַּ״ל בְּדֶרֶךְ עֲלִיָּה).

Therefore they ascended in the manner mentioned above (לָכֵן עָלוּ בַּדֶּרֶךְ הַנַּ״ל), and afterwards they ascended higher than the entire measure of the Yesod of Ze’ir Anpin (וְאַחַר כָּךְ עָלוּ יוֹתֵר לְמַעְלָה מִכָּל שִׁעוּר יְסוֹד דְּז״א). And then those three Chasadim minus one third are divided into three lines (וְאָז אוֹתָן ג׳ חֲסָדִים פָּחוֹת שְׁלִישׁ הֵם נֶחְלָקִין לְג׳ קַוִּין): this one ascends in Tiferet (וְזֶה עוֹלֶה בְּת״ת), and this one ascends in Netzach (וְזֶה עוֹלֶה בְּנֵצַח), and this one in Hod (וְזֶה בְּהוֹד). For such is the nature of smoke or flame that ascends from below to above in an open place (כִּי כֵן טֶבַע עָשָׁן אוֹ שַׁלְהֶבֶת הָעוֹלֶה מִמַּטָּה לְמַעְלָה בְּמָקוֹם מְגֻלֶּה), that it does not ascend gathered but rather divides and spreads to the sides (שֶׁאֵינוֹ עוֹלֶה מְקֻבָּץ אֶלָּא מִתְחַלֵּק וּמִתְפַּצֵּל אֶל הַצְּדָדִין). And behold, that which we said that the Chasadim descended first refers to the rectification of the worlds before the sin of Adam haRishon (וְהִנֵּה זֶה שֶׁאָמַרְנוּ שֶׁהַחֲסָדִים יָרְדוּ תְּחִלָּה הַיְנוּ בְּתִקּוּן הָעוֹלָמוֹת קֹדֶם חֵטְא אָדָם הָרִאשׁוֹן). And in the discourse on Tzitzit it will be explained oppositely, that the Gevurot descended first (וּבִדְרוּשׁ הַצִּיצִית יִתְבָּאֵר לְהֵפֶךְ שֶׁהַגְּבוּרוֹת יָרְדוּ תְּחִלָּה), and this is what caused the sin of Adam haRishon (וְהוּא מַה שֶּׁגָּרַם חֵטְא אָדָם הָרִאשׁוֹן), as explained above in the discourse on Adam haRishon himself (כַּנַּ״ל בִּדְרוּשׁ אָדָם הָרִאשׁוֹן עַצְמוֹ).

General principles of Chasadim and Gevurot, and they are eighteen (כְּלָלִים שֶׁל חו״ג וְהֵם י״ח):

The first principle is that Havayah is in Chasadim and Gevurot (א׳ הֵם הוי״ה הוּא בְּחו״ג). In this manner: Yod is the five Chasadim and the five Gevurot in Da‘at itself (עַד זֶה י׳ הוּא ה״ח וְה״ג בְּדַעַת עַצְמוֹ), Heh are the five Chasadim that spread in the body (ה׳ הֵם ה״ח הַמִּתְפַּשְּׁטִין בְּגוּפָא), Vav is the Yesod of Ze’ir Anpin, which is called the small Vav, in which the five Gevurot gather in the Yesod (ו׳ הוּא יְסוֹד דְּז״א הַנִּקְרָא ו׳ זְעֵירָא שֶׁבּוֹ מִתְקַבֵּץ ה״ג בַּיְּסוֹד), in the secret of “and the eater shall repay the deposit to the land,” for they are for the need of the Malkhut and are deposited in the Yesod (בְּסוֹד וְהָיָה הָאוֹכֵל לְפִקָּדוֹן לָאָרֶץ כִּי הֵם לְצוֹרֶךְ הַמַּלְכוּת וּמוּפְקָדוֹת בּוֹ בַּיְּסוֹד), Heh are the five Gevurot themselves (ה׳ הֵם ה״ג עַצְמָן). The second manner: Yod is the five Chasadim and the five Gevurot in Da‘at (דֶּרֶךְ ב׳ י׳ הוּא ה״ח וְה״ג בְּדַעַת), Heh are the five Chasadim that spread (ה׳ הֵם ה״ח הַמִּתְפַּשְּׁטִים), the second Heh are the five Gevurot that remain in Da‘at above to be sweetened (ה׳ שְׁנִיָּה הֵם ה״ג הַנִּשְׁאָרִין בְּדַעַת לְמַעְלָה לְהִתְמַתֵּק), and the final Vav is the Yesod, to which afterward the five Chasadim and the five Gevurot descend together (ו׳ שֶׁבָּאַחֲרוֹנָה הוּא הַיְּסוֹד שֶׁשָּׁם יוֹרְדִין אַחַ״כ יַחַד בַּיְּסוֹד ה״ח וְה״ג הַנַּ״ל), which are alluded to in the Hehs, as explained above (הַנִּרְמָזִין בְּהֶהִי״ן כַּנַּ״ל). And this second manner is the permutation Yeh-Heh-Vav, which emerges from the verse “Let him who boasts boast, understanding and knowing” (וְזֶה דֶּרֶךְ הַב׳ הוּא צֵירוּף יהה״ו הַיּוֹצֵא מִפָּסוּק יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדוֹעַ) (Jeremiah 9). And this matter as well is in the discourse on Tefillin, in the book Pri Etz Ḥayim (וְגַם עִנְיַן זֶה בִּדְרוּשׁ תְּפִלִּין בְּסֵפֶר פְּעִ״ח).

The second principle: the two crowns of Chasadim and Gevurot are two Havayot, one of M”H and one of B”N (ב׳ ב׳ עֲטָרִין דְּחו״ג הֵם ב׳ הֲוָיוֹת א׳ דְּמ״ה וְא׳ דְּב״ן). Three Gevurot of Chesed, Gevurah, Tiferet are sweetened by three Chasadim in the Yesod by way of descent (ג׳ גְּבוּרוֹת חַג״ת מִתְמַתְּקוֹת מִג׳ חֲסָדִים בַּיְּסוֹד דֶּרֶךְ יְרִידָה), and two lower Gevurot, Netzach–Hod, are sweetened by way of the ascent of the Chasadim in order to enlarge Ze’ir Anpin (וּב׳ גְּבוּרוֹת תַּחְתּוֹנוֹת נ״ה מִתְמַתְּקוֹת דֶּרֶךְ עֲלִיַּת הַחֲסָדִים לְגַדֵּל אֶת ז״א). And behold, after the Chasadim descended downward they were enlarged (וְהִנֵּה אַחַר שֶׁיָּרְדוּ הַחֲסָדִים לְמַטָּה נִגְדְּלוּ), for their illumination that was gathered within them spread with great force and constriction, and now it was revealed (כִּי נִתְפַּשְּׁטָה הֶאָרָתָן הַמְּכוּנֶסֶת בָּהֶם בְּכֹחַ וּבְצָרוּת גָּדוֹל וְעַתָּה נִתְגַּלּוּ). And therefore, when they return to ascend (וְלָכֵן כְּשֶׁחוֹזְרִין לַעֲלוֹת), they enter the Yesod of Imma to enlarge the head of Ze’ir Anpin (נִכְנָסִין בִּיסוֹד אִמָּא לְגַדֵּל רֵישָׁא דְּז״א), they are greater (הֵם יוֹתֵר גְּדוֹלִים), and on the contrary they widen the Yesod of Imma that is in the chest and enlarge it (וְהֵם אַדְּרַבָּא מַרְחִיבִין אֶת יְסוֹד דְּאִמָּא שֶׁבֶּחָזֶה וּמַגְדִּילִין אוֹתוֹ). And also the Chasadim that remained concealed reveal their light and illumination and are enlarged and display their power (וְגַם הַחֲסָדִים אֲשֶׁר נִשְׁאֲרוּ סְתוּמִים מִתְגַּלֶּה אוֹרָם וְהֶאָרָתָן וְנִגְדְּלוּ וּמַרְאִים כֹּחָם). And this is the secret of the enlargement of the Chasadim, understand this (וְזֶה סוֹד הַגְדָּלַת הַחֲסָדִים וְהָבֵן זֶה).

The third principle, and there is a second explanation (ג׳ וְיֵשׁ פֵּרוּשׁ ב׳), that the Chasadim do not enter into the Yesod (וְהוּא שֶׁהַחֲסָדִים אֵינָן נִכְנָסִין תּוֹךְ הַיְּסוֹד), but rather return and ascend outside the walls of the Yesod of Imma (אֶלָּא חוֹזְרִין וְעוֹלִין מִחוּץ לְדַפְנוֹת יְסוֹד אִמָּא), and they separate between the body of Ze’ir Anpin and the Yesod of Imma (וּמַפְסִיקִין בֵּין גּוּפָא דְּז״א לִיסוֹד אִמָּא), and the hollow space between them (וְהֶחָלָל שֶׁבֵּינֵיהֶם). And they also ascend in the right and left line (וְהֵם גַּם כֵּן עוֹלִין בְּקו יָמִין וּשְׂמֹאל), and surround the Netzach–Hod of Imma according to what was explained above (וּמַקִּיפִין לְנ״ה דְּאִמָּא עַל דֶּרֶךְ הַנַּ״ל). It is found that the lights of the inner Mochin in the two lines within the Netzach–Hod of Imma illuminate from within (וְנִמְצָא שֶׁהָאוֹרוֹת דְּהַמּוֹחִין הַפְּנִימִים שֶׁבִּב׳ הַקַּוִּין שֶׁבְּתוֹךְ נ״ה דְּאִמָּא מְאִירִין מִבִּפְנִים), and the illumination of the middle line within the Yesod of Imma illuminates from within (וְהֶאָרַת קַו הָאֶמְצָעִי שֶׁבְּתוֹךְ יְסוֹד אִמָּא מְאִירָה מִבִּפְנִים). And these Chasadim that ascend and surround illuminate from without (וְאֵלּוּ הַחֲסָדִים הָעוֹלִין וּמַקִּיפִין מְאִירִין מִבַּחוּץ), and they strike one another (וּמַכִּין זֶה בָּזֶה), and their illumination is enlarged (וּמִתְגַּדְּלוֹת הֶאָרָתָן), and they are greatly increased (וְנִתּוֹסְפוּ מְאֹד). And this is the secret of enlargement (וְזֶה סוֹד הַגְדָּלָה). And the place of the revealed middle line surrounds the Yesod of Abba which is there (וּמְקוֹם קַו הָאֶמְצָעִי הַמְּגֻלֶּה מַקִּיפִין לִיסוֹד אַבָּא אֲשֶׁר שָׁם), and the Yesod of Abba is Shadai in its full spelling, 814 (וְיְסוֹד דְּאַבָּא הוּא שַׁדַּ״י בְּמִלּוּאוֹ תְּתִּי״ד), and it is the Yesod of Abba that is within Ze’ir Anpin (וְהוּא יְסוֹד אַבָּא שֶׁבְּתוֹךְ ז״א).

The fourth principle (ד׳), know (דַּע), that there is a difference (שֶׁיֵּשׁ חִלּוּק), between Rosh Hashanah (בֵּין ר״ה), which is analogous to the time of the creation of the world (שֶׁהוּא דּוּגְמַת מֵעֵת בְּרִיאַת עוֹלָם), and the other weekdays (לִשְׁאָר יְמוֹת הַחוֹל), which are after the creation of the world (וְהוּא שֶׁאַחַר בְּרִיאַת עוֹלָם). And likewise on Rosh Hashanah (וְכֵן בְּר״ה), the five Gevurot are drawn into her (נִמְשָׁכִין בָּהּ ה״ג), through Imma herself (ע״י אִמָּא עַצְמָהּ), in the secret of “And Hashem Elohim built the side” (בְּסוֹד וַיִּבֶן ה׳ אֱלֹקִים אֶת הַצֵּלָע) (Bereshit 2). But on the other days of the year (אַךְ בִּשְׁאָר יְמוֹת הַשָּׁנָה), the Gevurot are not drawn into her (אֵינָן נִמְשָׁכִין לָהּ הַגְּבוּרוֹת), except through Ze’ir Anpin alone (אֶלָּא ע״י זְעֵיר אַנְפִּין לְבַד), from behind him (מֵאֲחוֹרָיו). And know (וְדַע), that these two seals mentioned (שֶׁאֵלּוּ הַב׳ חוֹתָמוֹת הַנִּזְכָּרִים), in the intention of Ne‘ilah of Yom Kippur (בְּכַוָּנַת נְעִילָה דְּיוֹם הַכִּפּוּרִים), are not completed together (אֵינָן נִשְׁלָמִין יַחַד), but only when they are back to back (אֶלָּא בִּהְיוֹתָן אֲחוֹר בְּאָחוֹר).

Then she takes the second seal (אָז לוֹקַחַת זוֹ הַחוֹתָם הַב׳), which is inferior (הַגָּרוּעַ), for it is known (שֶׁהֲרֵי נוֹדָע), that when the illumination of the Mochin passes through the back (שֶׁכְּשֶׁעוֹבְרִין הֶאָרַת הַמּוֹחִין דֶּרֶךְ הָאָחוֹר), they enter from above to below (הֵם נִכְנָסִין מִלְּמַעְלָה לְמַטָּה), similar to how they entered Ze’ir Anpin (דּוּגְמָא כְּמוֹ שֶׁנִּכְנְסוּ בְּז״א). And thus first entered the illumination of the seal with the Gevurot (וְאִם כֵּן תְּחִלָּה נִכְנְסָה הֶאָרַת הַחוֹתָם עִם הַגְּבוּרוֹת), which pertain to the aspect of Malkhut (דְּשַׁיָּיכִי לְחֵלֶק הַמַּלְכוּת), and these descended into her Yesod (וְאֵלּוּ יָרְדוּ בִּיסוֹד שֶׁלָּהּ). And afterward, in the separation (וְאַחַ״כ בַּנְּסִירָה), she took her Mochin through Imma herself (לָקְחָה מוֹחִין שֶׁלָּהּ ע״י אִמָּא עַצְמָהּ), as the Netzach, Hod, Yesod of Imma themselves enter her (שֶׁנִּכְנָסִין בָּהּ נְה״י עַצְמָן דְּאִמָּא).

Therefore that seal which was in her Yesod descended to her Malkhut (לָכֵן יָרַד הַחוֹתָם הַהִיא שֶׁהָיָה בִּיסוֹד שֶׁלָּהּ עַד הַמַּלְכוּת שֶׁבָּהּ), and afterward descended the first seal of Imma, which is the essential one, into her Yesod (וְיָרַד אַחַ״כ הַחוֹתָם הָרִאשׁוֹן דְּאִמָּא הָעִקָּרִי בִּיסוֹד שֶׁלָּהּ). And the first is called the first Dalet (וְהָרִאשׁוֹן נִקְרָא ד׳ א׳), from MNTZPKH (מִמנצפ״ך), the first letter in her Malkhut (א׳ שֶׁבַּמַּלְכוּת שֶׁבָּהּ), and the second is called the second Dalet (וְהַב׳ נִקְרָא ד׳ ב׳), and the second MNTZPKH (וּמנצפ״ך ב׳), in her Yesod (שֶׁבִּיסוֹד שֶׁלָּהּ). And the first is the aspect of Gevurot within Gevurot (וְהָרִאשׁוֹן הֵם בְּחִינַת גְּבוּרוֹת שֶׁבִּגְּבוּרוֹת), and the second in the Yesod are Chasadim within Gevurot (וְהַב׳ בִּיסוֹד הֵם חֲסָדִים שֶׁבִּגְּבוּרוֹת). And these are the five impure bloods and the five pure bloods (וְהֵם ה׳ דָּמִים טְמֵאִים וְה׳ דָּמִים טְהוֹרִים), from the doubled MNTZPKH (מנצפ״ך כָּפוּל), and all of them are Gevurot (וְכֻלָּם גְּבוּרוֹת), as explained above (כַּנַּ״ל). And it is possible to say (וְאֶפְשָׁר לוֹמַר), that at first the Gevurot themselves did not spread in the body behind Ze’ir Anpin (שֶׁתְּחִלָּה לֹא נִתְפַּשְּׁטוּ הַגְּבוּרוֹת עַצְמָן בְּגוּפָא בַּאֲחוֹרֵי ז״א), since she is from the chest and below (יַעַן הֱיוֹתָהּ מֵהֶחָזֶה וּלְמַטָּה).

And it follows that her Da‘at is aligned opposite his Yesod (וְנִמְצָא דַּעַת שֶׁלָּהּ מְכוּוָּן נֶגֶד הַיְּסוֹד שֶׁלּוֹ), and therefore only the aspect of the totality of the portion of the Yesod entered into her (וְלָכֵן לֹא נִכְנְסוּ בָּהּ אֶלָּא בְּחִינַת הַכְּלָלוּת דְּחֵלֶק הַיְּסוֹד). For behold, she receives all the Gevurot only from the Yesod of Ze’ir Anpin into her Da‘at (לְפִי שֶׁהֲרֵי כָּל הַגְּבוּרוֹת לֹא קִבְּלָתָן אֶלָּא מִיְסוֹד דְּז״א אֶל הַדַּעַת שֶׁלָּהּ), but the Gevurot themselves she did not receive (אַךְ הַגְּבוּרוֹת עַצְמָן לֹא קִבְּלָתָן). And therefore the aspect of his Yesod spread in her body (וְלָכֵן בְּחִינַת הַיְּסוֹד שֶׁלּוֹ נִתְפַּשְּׁטָה בְּגוּפָהּ), and the aspect of his Malkhut spread in her Yesod (וּבְחִינַת הַמַּלְכוּת שֶׁלּוֹ נִתְפַּשְּׁטָה בִּיסוֹד שֶׁלָּהּ). And after she was separated (וְאַחַר שֶׁנִּנְסְרָה), she took the five Gevurot themselves (לָקְחָה הֶה״ג עַצְמָן), and they spread in her body (וְנִתְפַּשְּׁטוּ בְּגוּפָהּ). And then the totality of the portion of the Yesod descended to the Yesod (וְאָז יָרְדוּ כְּלָלוּתֵיהֶם שֶׁל חֵלֶק הַיְּסוֹד עַד הַיְּסוֹד), and the totality of the Malkhut descended to her Malkhut (וּכְלָלוּת הַמַּלְכוּת יָרְדָה עַד הַמַּלְכוּת שֶׁבָּהּ).

And behold, the spreading of her Gevurot was completed (וַהֲרֵי נִשְׁלַם הִתְפַּשְּׁטוּת הַגְּבוּרוֹת שֶׁלָּהּ), and all of this was due to her reception through Ze’ir Anpin, as mentioned (וְכָל זֶה הָיְתָה מֵחֲמַת קַבָּלָתָהּ ע״י ז״א כַּנִּזְכָּר). However, in Ze’ir Anpin the Chasadim were spread within him one time (אַךְ ז״א נִתְפַּשְּׁטוּ בּוֹ הַחֲסָדִים בְּפ״א). And behold, all this is still the first Gevurot for the need of her own essence, to enlarge her (וְהִנֵּה כָּל זֶה עֲדַיִן הוּא גְּבוּרוֹת רִאשׁוֹנוֹת לְצוֹרֶךְ עַצְמוּתָהּ לְגַדְּלָהּ). And afterward, in the first Zivug [Union], he gives her the five Gevurot themselves, more sweetened (וְאַחַ״כ בְּזִוּוּג רִאשׁוֹן נוֹתֵן לָהּ ה״ג עַצְמָן יוֹתֵר מְמֻתָּקוֹת), and this is called the Name M”H of B”N (וְנִקְרָא שֵׁם מ״ה דְּב״ן), and it is the spirit of Shaddai within her (וְהוּא רוּחָא דְּשַׁדַּי בְּגַוָּהּ), within this first seal (תוֹךְ זֶה הַחוֹתָם הָרִאשׁוֹן). And this remains within her always (וְזֶה נִשְׁאָר בָּהּ תָּמִיד), as the secret of her inner Nefesh (בְּסוֹד נֶפֶשׁ פְּנִימִית שֶׁלָּהּ), for the first ones were the illumination of Nefesh (כִּי הָרִאשׁוֹנוֹת הָיוּ הֶאָרַת נֶפֶשׁ), and this is the Nefesh itself (וְזֶה נֶפֶשׁ עַצְמָהּ), and they remain in her always for her need (וְנִשְׁאָרִין בָּהּ תָּמִיד לְצָרְכָּהּ). And afterward, when they couple a second time (וְאַחַ״כ כְּשֶׁנִּזְדַּוְּגוּ שֵׁנִית), she returns to take Mayin Nukvin [Feminine Waters] and the new Mochin (חוֹזֶרֶת לָקַחַת מ״ן וּמוֹחִין הַחֲדָשִׁים), he and she (הוּא וְהִיא), and they couple by means of that spirit that entered her at first (וּמִזְדַּוְּגִים ע״י הַהוּא רוּחָא דְּעָאל בָּהּ בְּקַדְמִיתָא), for it is what sweetens them there and raises them (כִּי הוּא הַמְּתַקְּנָם שָׁם וּמַעֲלֶה אוֹתָן).

In such a manner that the seal is the vessel and garment of Imma (בְּאוֹפֶן שֶׁהַחוֹתָם הוּא הַכְּלִי לְבוּשֵׁי אִמָּא), and the Mayin Nukvin [Feminine Waters], which are the first Gevurot, are to enlarge her essence (וְהַמ״ן גְּבוּרוֹת רִאשׁוֹנוֹת הוּא לְהַגְדִּיל עַצְמוּתָהּ). And the second Gevurot of the first union are the complete inner Nefesh (וְהַגְּבוּרוֹת שֵׁנִית דְּבִיאָה רִאשׁוֹנָה הֵם נֶפֶשׁ פְּנִימִי גָּמוּר), which is the spirit of Shaddai within her (שֶׁהִיא רוּחָא דְּשַׁדַּי בְּגַוָּהּ), to raise all the Mayin Nukvin [Feminine Waters], which are the new Gevurot (לְהַעֲלוֹת כָּל מ״ן שֶׁהֵם הַגְּבוּרוֹת הַחֲדָשִׁים). It follows that the spirit of Shaddai within her and the new Gevurot are all MNTZPKH themselves (נִמְצָא דְּרוּחָא דְּשַׁדַּי בְּגַוָּהּ וְהַגְּבוּרוֹת הַחֲדָשִׁים כֻּלָּם הֵם מנצפ״ך מַמָּשׁ), and they are Mayin Nukvin [Feminine Waters] (וְהֵם מ״ן), except that these are new and those are old (אֶלָּא שֶׁאֵלּוּ חֲדָשִׁים וְאֵלּוּ יְשָׁנִים), roots for these new ones (שָׁרָשִׁים לְאֵלּוּ חֲדָשִׁים). And indeed, the seals themselves are the twenty-two letters of the Torah (וְאָמְנָם הַחוֹתָמוֹת עַצְמָן הֵם כ״ב אוֹתִיּוֹת הַתּוֹרָה).

The fifth principle: the five Gevurot are in the Yesod of the Nukvah with their garments (ה׳ ה״ג (ע״ש) יֵשׁ בִּיסוֹד נוּקְבָא עִם לְבוּשֵׁיהֶן), which are the five bloods (שֶׁהֵם ה׳ דָּמִים), and the waste of the five bloods are the garments of the Gevurot, which are the Klipot (אֲשֶׁר הַפְּסֹלֶת שֶׁל ה׳ דָּמִים לְבוּשֵׁי הַגְּבוּרוֹת שֶׁהֵם הַקְּלִיפּוֹת). And there are the five Chasadim in the Yesod of the male with their garments (וְיֵשׁ ה׳ ה״ח בִּיסוֹד הַזָּכָר עִם לְבוּשֵׁיהֶם), which are the five bloods (שֶׁהֵם ה׳ דָּמִים), whose waste are harsh judgments but not Klipot (אֲשֶׁר הַפְּסֹלֶת שֶׁלָּהֶם דִּינִין קָשִׁים אַךְ לֹא קְלִיפּוֹת). And at the time of the Zivug [Union] the male gives to the female also the five Chasadim into her Yesod (וּבְעֵת הַזִּוּוּג נוֹתֵן זָכָר לַנְּקֵבָה גַּם אֶת ה׳ ה״ח בִּיסוֹד שֶׁלָּהּ), and afterward from the Chasadim and Gevurot the offspring is formed (וְאַחַ״כ מִן הַחו״ג נַעֲשֶׂה מֵהֶם הַוָּלָד). And from their garments there is refinement and milk is formed (וּמִן הַמְּלָבֻשִׁים שֶׁלָּהֶם מִתְבָּרְרִין וְנַעֲשֶׂה חָלָב), and from the waste there remains harsh judgment and klipah, as mentioned (וּמִן הַפְּסֹלֶת נִשְׁאָר דִּין קָשֶׁה וּקְלִיפָּה כַּנִּזְכָּר).

And behold, the fifty gates in Binah are the five Gevurot within her, each one inclusive of ten (וְהִנֵּה נ׳ שְׁעָרִים שֶׁבְּבִינָה הֵם ה״ג שֶׁבָּהּ כָּל א׳ כָּלוּל מֵי׳), and likewise there are fifty gates from the five Chasadim, each one inclusive of ten, they are fifty (גַּם יֵשׁ נ׳ שְׁעָרִים מֵה״ח כָּל א׳ כָּלוּל מֵי׳ הֵם נ׳). And these five Chasadim, which are fifty gates, are included in Ze’ir Anpin and spread within him, as is known (וְאֵלּוּ ה״ח שֶׁהֵם נ׳ שְׁעָרִים נִכְלָלִין בְּז״א וּמִתְפַּשְּׁטִין בּוֹ כַּנּוֹדָע). And behold, from the third of the Chesed in Tiferet, which is divided—half to her Keter and half to his Keter (וְהִנֵּה מִשְּׁלִישׁ הַחֶסֶד שֶׁבְּת״ת הַמִּתְחַלֵּק חֲצִי לְכֶתֶר שֶׁבָּהּ וַחֲצִי לְכֶתֶר שֶׁבּוֹ), then through the ascent of the Chesed the Tiferet of Imma descends to become a Keter for Ze’ir Anpin, as is known (אָז ע״י עֲלִיַּת הַחֶסֶד יוֹרֵד ת״ת דְּאִמָּא לֵעָשׂוֹת כֶּתֶר לְז״א כַּנּוֹדָע). It follows that this Chesed causes the entrance of the Keter (נִמְצָא שֶׁאוֹתוֹ חֶסֶד גּוֹרֵם כְּנִיסַת הַכֶּתֶר). Therefore it is said in the Tikkunim, daf 68b, “All of this is the completion of the fifty gates” (לָכֵן נֶאֱמַר בְּתִקּוּנִים דְּס״ח ע״ב כ״ע דָּא אִיהוּ שְׁלִימוּ דְּנ״ש״ב), for the Keter is called the fiftieth gate (כִּי הַכֶּתֶר נִקְרָא שַׁעַר הַנ׳), since it is not completed in its entrance until the ascent of that Chesed (יַעַן אֵינוֹ נִגְמָר לִיכָּנֵס עַד עֲלוֹת הַחֶסֶד הַהוּא). And it is called that fiftieth gate of the five Chasadim, which are divided into fifty as mentioned (וְהוּא נִקְרָא שַׁעַר הַנ׳ הַהוּא שֶׁל ה״ח הַנֶּחֱלָקִים לְנ׳ כַּנִּזְכָּר), because this Chesed does not ascend except after all the fifty gates of Binah, which are the five Chasadim, have completed their spreading in Ze’ir Anpin (לְפִי שֶׁאֵין חֶסֶד זֶה עוֹלֶה אֶלָּא אַחַר שֶׁנִּגְמְרוּ כָּל הַנ׳ שַׁעֲרֵי בִינָה שֶׁהֵם ה״ח לְהִתְפַּשֵּׁט בְּז״א). And this one comes last and is called the fiftieth gate for this reason (וְזֶה בָּא בָּאַחֲרוֹנָה וְנִקְרָא שַׁעַר נ׳ לְסִבָּה זוֹ).

The seventh principle, concerning the Chesed called “daytime,” because it goes with all the days, which are the six days of Creation, which are the six extremities in the aspect of Ze’ir Anpin, as is known (ז׳ בְּעִנְיַן הַחֶסֶד הַנִּקְרָא יוֹמָם מִשּׁוּם דְּאָזִיל עִם כּוּלְּהוּ יוֹמִין שֶׁהֵם ו׳ יְמֵי בְרֵאשִׁית הֵם ו״ק שֶׁבִּבְחִינַת ז״א כַּנּוֹדָע). And behold, from this Chesed, which is the first among the six extremities, five aspects of Chesed spread forth and are enclothed within the five Sefirot beneath it, and it is found that they are the five Chasadim (וְהִנֵּה מִזֶּה הַחֶסֶד שֶׁהִיא רִאשׁוֹנָה שֶׁבַּו״ק מִתְפַּשְּׁטוֹת ה׳ בְּחִינוֹת חֶסֶד וּמִתְלַבְּשִׁין תּוֹךְ ה׳ סְפִירוֹת שֶׁתַּחְתָּיו נִמְצָא שֶׁהֵם ה״ח). However, the first is entirely Chesed itself, and therefore it is not counted together with them, for the four (some say: the five) beneath it are not Chesed itself (אָמְנָם הָרִאשׁוֹן הוּא כֻּלּוֹ חֶסֶד מַמָּשׁ לָכֵן אֵינוֹ בַּמִּסְפָּר עִמָּהֶן כִּי הַד׳ (נ״א: ה׳) שֶׁתַּחְתָּיו אֵינָם חֶסֶד מַמָּשׁ). Rather, the five branches of the first Chesed are enclothed within them (אָמְנָם מִתְלַבְּשִׁין בְּתוֹכָם ה׳ עַנְפֵי הַחֶסֶד הָרִאשׁוֹן), and within these aspects of Chesed—the first Chesed that spreads and enclothes within them—the Binah of Ze’ir Anpin is enclothed within them (וּבְתוֹךְ אֵלּוּ הַבְּחִינוֹת דְּחֶסֶד (הָרִאשׁוֹן) הַמִּתְפַּשֵּׁט וּמִתְלַבֵּשׁ בְּתוֹכָם מִתְלַבֶּשֶׁת בָּהֶם הַבִּינָה דְּז״א). And within the Binah of Ze’ir Anpin, the Supernal Imma is enclothed, for the Mochin of Binah of Ze’ir Anpin emerge from Imma, as is known (וּבְתוֹךְ הַבִּינָה דְּז״א מִתְלַבֶּשֶׁת אִמָּא עִלָּאָה כִּי מוֹחַ בִּינָה דְּז״א מֵאִמָּא נָפְקָא כַּנּוֹדָע).

It is found that all illumination drawn from Imma to the six extremities is by means of this Chesed that spreads and enclothes within them, and they receive illumination through it (נִמְצָא שֶׁכָּל הָאָרָה הַנִּמְשֶׁכֶת מֵאִמָּא אֶל הַו״ק הוּא ע״י חֶסֶד זֶה הַמִּתְפַּשֵּׁט וּמִתְלַבֵּשׁ בְּתוֹכָם וּמְקַבְּלִין הָאָרָה עַל יָדוֹ). And in the Zohar, Parashat Emor, daf 103, I found it explained in another manner (וּבַזֹּהַר פָּרָשַׁת אֱמוֹר דְּק״ג מָצָאתִי בְּאוֹפֶן אַחֵר), and it does not disagree with what was said above, but only adds to the matter (וְאֵינוֹ חוֹלֵק עִם הַנַּ״ל רַק מוֹסִיף הָעִנְיָן). That the Chesed called Avraham, which is the first extremity of the six extremities, which are the totality of Ze’ir Anpin, as is known (שֶׁהַחֶסֶד הַנִּקְרָא אַבְרָהָם שֶׁהוּא קָצֶה הָרִאשׁוֹן מִו״ק שֶׁהֵם כְּלָלוּת ז״א כַּנּוֹדָע), whose root is only the six extremities (שֶׁשָּׁרְשׁוֹ הוּא ו״ק לְבַד). This Chesed receives abundance first from all the other six extremities (חֶסֶד זֶה הוּא מְקַבֵּל שֶׁפַע בִּתְחִלָּה מִכָּל שְׁאָר הַו״ק), and it receives by means of the Chesed that is in Supernal Imma, which is called “daytime” (וְהוּא מְקַבֵּל ע״י הַחֶסֶד שֶׁבְּאִמָּא עִלָּאָה הַנִּקְרָא יוֹמָם), for it is the root of all the Chasadim (כִּי הוּא שֹׁרֶשׁ לְכָל הַחֲסָדִים). And Imma enclothes within her Chesed, which is called her right side (וְאִמָּא מִתְלַבֶּשֶׁת בְּחֶסֶד שֶׁבָּהּ הַנִּקְרָא יָמִין שֶׁבָּהּ), and by means of it she illuminates Avraham, the Chesed of Ze’ir Anpin, first (וְע״י מְאִירָה לְאַבְרָהָם חֶסֶד דְּז״א בִּתְחִלָּה). And afterward, by means of Avraham, the flow is drawn to the five Sefirot beneath him (וְאַחַ״כ ע״י אַבְרָהָם נִמְשָׁךְ אֶל ה׳ סְפִירוֹת שֶׁתַּחְתָּיו). And see this explained at length in another place (וְעַיֵּן בְּאֹרֶךְ במ"א).

The eighth principle (ח), in every Chesed and Chesed of the five Chasadim, or the seven Chasadim (בְּכָל חֶסֶד וְחֶסֶד מֵה״ח אוֹ ז׳ חֲסָדִים), which are the five (שֶׁהֵם ה׳), and are included in the Yesod, thus six (וְנִכְלָלִין בִּיסוֹד הֲרֵי ו׳), and are given to the Nukvah, thus seven (וְנִתָּנִים לַנּוּקְבָּא הֲרֵי ז׳), and so too they are seven Gevurot (וְכֵן הֵם ז׳ גְּבוּרוֹת). And behold, from each one of these (וְהִנֵּה מִכָּל א׳ מֵאֵלּוּ), whether from the Chasadim or from the Gevurot (בֵּין הַחֲסָדִים בֵּין הַגְּבוּרוֹת), which spread in the body of Ze’ir Anpin (הַמִּתְפַּשְּׁטִים בְּגוּפָא דְּז״א), there is also in each one of them the totality of all seven (יֵשׁ גַּם כֵּן בְּכָל א׳ מֵהֶם כְּלָלוּת כָּל הַז׳).

It is found therefore (נִמְצָא אֵפוֹא), that the Chesed within Chesed of Ze’ir Anpin (שֶׁחֶסֶד שֶׁבְּחֶסֶד דְּז״א), and the Chesed within Gevurah of Ze’ir Anpin, and so on (וְחֶסֶד שֶׁבִּגְּבוּרָה דְּז״א כו׳), and the Chesed within Malkhut (וְחֶסֶד שֶׁבַּמַּלְכוּת), all of them are one aspect of Chesed (כֻּלָּם הֵם בְּחִינַת חֶסֶד א׳), which is called the first Chesed (הַנִּקְרָא חֶסֶד הָרִאשׁוֹן). And afterward the Chesed called Gevurah spreads into seven aspects (וְאַחַ״כ הַחֶסֶד הַנִּקְרָא גְּבוּרָה מִתְפַּשֵּׁט לְז׳ בְּחִינוֹת), and they are the Gevurot of the Chasadim in Chesed, Gevurah, Tiferet (וְהֵם גְּבוּרוֹת הַחֲסָדִים שֶׁבְּחַג״ת), and the Gevurot of the Chasadim in Netzach, Hod, Yesod, and so on (וּגְּבוּרוֹת הַחֲסָדִים שֶׁבְּנֶה״י כו׳), until the Gevurah of Chesed in Malkhut (עַד גְּבוּרַת חֶסֶד שֶׁבַּמַּלְכוּת). And likewise in all of them (וּכְעַד״ז כֻּלָּם), and the Chesed called Tiferet spreads into seven Sefirot (וְהַחֶסֶד הַנִּקְרָא תִּפְאֶרֶת מִתְפַּשֵּׁט בְּז׳ סְפִירוֹת), into the Tiferet of Chesed and Gevurah, and so on (בְּתִּפְאֶרֶת דְּחֶסֶד וּגְּבוּרָה כו׳), and into the Tiferet of Malkhut (וּבְתִּפְאֶרֶת דְּמַלְכוּת), and likewise all of them (וּכְעַד״ז כֻּלָּם).

In such a manner (בְּאוֹפֶן), that one cannot say (שֶׁאֵין לוֹמַר), that every aspect of Chesed within the Chasadim enters only into the Chesed of Ze’ir Anpin (שֶׁכָּל בְּחִינַת הַחֶסֶד שֶׁבַּה״ח נִכְנָס בְּחֶסֶד דְּז״א), and that every aspect of the Gevurot of the Chasadim enters only into the Gevurah of Ze’ir Anpin, and so on (וְכָל בְּחִינַת גְּבוּרוֹת הַחֲסָדִים נִכְנָס בִּגְּבוּרוֹת דְּז״א וְכַיּוֹצֵא בָּזֶה). However, the first Chesed of the five Chasadim is divided into seven aspects, corresponding to the seven Sefirot (אָמְנָם חֶסֶד רִאשׁוֹן שֶׁבַּה״ח נֶחְלָק לְז׳ בְּחִינוֹת לְז׳ סְפִירוֹת), and in this same manner are all seven Chasadim (וּכְעַד״ז כָּל ז׳ הַחֲסָדִים), and in this same manner are all seven Gevurot when they enter into the Nukvah of Ze’ir Anpin (וּכְעַד״ז כָּל ז׳ הַגְּבוּרוֹת כְּשֶׁנִּכְנָסִין בְּנוּקְבָּא דְּז״א), and understand all of this well (וְהָבֵן כָּל זֶה הֵיטֵב).

And indeed, that aspect of Chesed within Chesed is the root of all the other aspects of Chesed that spread through the seven Sefirot (וְאָמְנָם אוֹתוֹ בְּחִינַת חֶסֶד שֶׁבְּחֶסֶד הוּא שֹׁרֶשׁ לְכָל שְׁאָר בְּחִינוֹת דְּחֶסֶד הַמִּתְפַּשֵּׁט בְּז׳ סְפִירוֹת). And in this same manner, Gevurah within Chesed is the root of all seven aspects of Gevurah of Chesed (וּכְעַד״ז גְּבוּרָה שֶׁבְּחֶסֶד שֹׁרֶשׁ לְכָל ז׳ בְּחִינוֹת דְּגְבוּרָה דְּחֶסֶד), and likewise with all of them (וְכַיּוֹצֵא בָּזֶה מִכֻּלָּם). And indeed, the Chesed within the first Chesed alone is called “daytime” (וְאָמְנָם חֶסֶד שֶׁבְּחֶסֶד רִאשׁוֹן הוּא לְבַדּוֹ נִקְרָא יוֹמָם), in the secret of “By day Hashem commands His Chesed” (בְּסוֹד יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ) (Psalms 42), “the day of all of them” (יוֹמָא דְּכוּלְּהוּ), for it is the root of all of them (כִּי הוּא שֹׁרֶשׁ לְכֻלָּם), and they are branches that spread forth from it (וְהֵם עֲנָפִים הַמִּתְפַּשְּׁטִים מִמֶּנּוּ). But the other Chasadim are called “day” and not “daytime” (אֲבָל שְׁאָר הַחֲסָדִים נִקְרָאִים יוֹם וְלֹא יוֹמָם), and the Gevurot are called “night” (וְהַגְּבוּרוֹת נִקְרָאִים לַיְלָה).

The ninth principle (ט), the sin of Adam haRishon caused that the Gevurot, being in a wide place, emerged first (חֵטְא אָדָם הָרִאשׁוֹן גָּרַם שֶׁהַגְּבוּרוֹת לִהְיוֹתָן בְּמָקוֹם רָחָב יָצְאוּ תְּחִלָּה). But previously, when they were above in a narrow place, it was necessary that the Chasadim spread first (אַךְ מִקּוֹדֶם בִּהְיוֹתָן לְמַעְלָה בְּמָקוֹם צַר הָיָה מֻכְרָח שֶׁהַחֲסָדִים יִתְפַּשְּׁטוּ תְּחִלָּה). Also, when the Da‘at descended, the Yesod of Imma, which is its garment, descended with it (גַּם בִּרְדַת הַדַּעַת יְסוֹד דְּאִמָּא שֶׁהוּא לְבוּשׁוֹ יוֹרֵד עִמּוֹ), and the Netzach and Hod of Imma remained in their place (וְנֵצַח וְהוֹד דְּאִמָּא נִשְׁאֲרוּ בִּמְקוֹמָן). And this is not a wonder (וְאֵין זֶה תֵּימָא), for the middle line descends alone (כִּי קַו הָאֶמְצָעִי יוֹרֵד לְבַדּוֹ). And behold, just as Ze’ir Anpin and Nukvah left their root within Supernal Imma when they went outwards (וְהִנֵּה כְּמוֹ שֶׁזו״ן הִנִּיחוּ שֹׁרֶשׁ גּוֹ אִמָּא עִלָּאָה בְּצֵאתָן לַחוּץ), and their root is that spirit of Shaddai within her (וְשָׁרְשָׁם הוּא הַהוּא רוּחָא דְּשַׁדַּי בְּגַוָּהּ), so too the souls of the righteous that emerge from Binah or from Malkhut leave their root there in the Yesod (כֵּן הַנְּשָׁמוֹת שֶׁל הַצַּדִּיקִים הַיּוֹצְאִים מִבִּינָה אוֹ מִמַּלְכוּת מַנִּיחִין שָׁם שָׁרְשָׁם בִּיסוֹד), in the secret of that spirit within her as well (בְּסוֹד הַהוּא רוּחָא דְּבְּגַוָּהּ גַּם כֵּן). And understand this well (וְהָבֵן זֶה הֵיטֵב). However, the souls that emerge afterward are enclothed within that spirit of Ze’ir Anpin and within that spirit of the earlier souls (אַךְ נְשָׁמוֹת הַיּוֹצְאִין אַחַר כָּךְ הֵם מִתְלַבְּשִׁין בְּהַהוּא רוּחָא דְּז״א וּבְהַהוּא רוּחָא דְּנְשָׁמוֹת הַקּוֹדְמוֹת לָהֶם), it is found that their root, M”H and B”N, is included in that spirit of the Nukvah, whether in Binah or in Malkhut (נִמְצָא שֶׁשָּׁרְשָׁן מ״ה וּב״ן הוּא כָּלוּל בְּהַאי רוּחָא דְּנוּק׳ בֵּין בְּבִינָה בֵּין בְּמַלְכוּת). Except that its essence in Malkhut is B”N of Gevurot (אֶלָּא שֶׁעִקָּרוֹ בְּמַלְכוּת הוּא ב״ן דִּגְבוּרוֹת), and in the male it is the opposite (וּבַזָּכָר הוּא לְהֵפֶךְ), for the spirit of Abba is in his Yesod or in Ze’ir Anpin (שֶׁרוּחָא דְּאַבָּא הוּא בִּיסוֹד דִּילֵיהּ אוֹ בְּז״א), and its essence there is M”H of Chasadim (עִקָּרוֹ הוּא מ״ה דְּחֲסָדִים). And afterward, in the face-to-face Zivug [Union], he gives her the Chasadim of M”H themselves (וְאַחַ״כ בְּזִוּוּג פב״פ אָז נוֹתֵן בָּהּ חֲסָדִים דְּמ״ה עַצְמָן).

The tenth principle (י), even though the crown of the Gevurot is given to the Nukvah (אע״פ שֶׁעַטְרָא דְּגְבוּרוֹת נִתֶּנֶת לַנּוּקְבָּא), its root remains in the Da‘at of Ze’ir Anpin (שָׁרְשָׁהּ נִשְׁאֶרֶת בְּדַעַת דְּז״א), so that his Da‘at should not also be light like hers (שֶׁלֹּא יְהֵא גַּם הוּא דַּעַת קַל כְּמוֹהָ). And likewise, the root of the Chasadim remains in the Da‘at (וְגַם שֹׁרֶשׁ הַחֲסָדִים נִשְׁאֲרִים בַּדַּעַת), and afterward their branches are what spread in the six extremities, both the Chasadim and the Gevurot (וְאַחַ״כ עֲנָפֵיהֶן הֵם הַמִּתְפַּשְּׁטִים בַּו״ק בֵּין הַחֲסָדִים בֵּין הַגְּבוּרוֹת), and remember this (וּזְכוֹר זֶה). But in the Nukvah the five Gevurot alone spread (אַךְ בַּנּוּקְבָּא מִתְפַּשְּׁטִים ה״ג לְבַד).

The eleventh principle (י״א), the two lower Chasadim and the two-thirds of Tiferet that are revealed return and ascend from below to above and enlarge Ze’ir Anpin by way of ascent (ה״ח הַב׳ חֲסָדִים וּב״ש ת״ת הַגְּלוּיִם חוֹזְרִין וְעוֹלִין מִמַּטָּה לְמַעְלָה וּמַגְדִּילִין אֶת ז״א דֶּרֶךְ עֲלִיָּה). And the five Gevurot that spread in the Nukvah, which stands opposite the Netzach, Hod, Yesod of Ze’ir Anpin (וְה״ג הַמִּתְפַּשְּׁטִים בַּנּוּקְבָּא הָעוֹמֶדֶת נֶגֶד נְה״י דְּז״א), and the Yesod of Ze’ir Anpin is long, which is the Yesod of the male and spreads greatly (וִיסוֹד דְּז״א אָרוֹךְ שֶׁהוּא יְסוֹד דְּזָכָר וּמִתְפַּשֵּׁט הַרְבֵּה), therefore only the two lower Gevurot of her Netzach–Hod are revealed in her (לָכֵן אֵין מִתְגַּלּוֹת בָּהּ רַק ב׳ גְּבוּרוֹת תַּחְתּוֹנוֹת דְּנ״ה שֶׁבָּהּ לְבַד). And these two alone ascend within her body by way of ascent and enlarge her body (וְאֵלּוּ הַב׳ לְבַד הֵם עוֹלִין גּוֹ גוּפָהּ דֶּרֶךְ עֲלִיָּה וּמַגְדִּילִין גּוּפָהּ).

The twelfth principle (י״ב), in the Da‘at of Ze’ir Anpin there are the five Chasadim and the five Gevurot (בְּדַעַת דְּז״א יֵשׁ ה״ח וְה״ג), and they are ten Havayot with the numerical value of one hundred thirty (וְהֵם י׳ הֲוָיוֹת גִּימ׳ ק״ל). One hundred thirty twice is Ayin (ק״ל ק״ל ב״פ עי״ן), with the numerical value of two hundred sixty (כְּמִנְיַן ס״ר), to indicate seeing (לִרְאוֹת), for from there sight is drawn to the eyes (כִּי מִשָּׁם נִמְשֶׁכֶת רְאִיָּה אֶל הָעֵינַיִם), which sit directly opposite the Da‘at (הַיּוֹשְׁבִים מַמָּשׁ כְּנֶגֶד הַדַּעַת). But in the Da‘at of the Nukvah there are one hundred thirty Gevurot alone (אַךְ בְּדַעַת דְּנוּקְבָּא יֵשׁ ק״ל גְּבוּרוֹת לְבַד). And when they spread into the six extremities, which are the aspects of Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod (וְכַאֲשֶׁר מִתְפַּשְּׁטוֹת בַּו״ק שֶׁהֵם בְּחִינַת חַג״ת נ״ה״י), there remain six in each extremity of hers (נִשְׁאָרִין בְּחִינַת ו׳ בְּכָל אֶחָד מֵהַק״ק שֶׁבָּהּ), and they are thirty (וְהֵם ל׳). And these are called “the tower that flies in the air” (וְאֵלּוּ נִקְרְאוּ מִגְדַּל הַפּוֹרֵחַ בָּאֲוִיר). And one hundred remains from the one hundred thirty Gevurot in her Yesod (וְנִשְׁאָר ק׳ מֵהַק״ל דְּגְבוּרוֹת בִּיסוֹד שֶׁלָּהּ). And afterward, when they couple, the male gives her also the first one hundred thirty of Chasadim (וְאַחַ״כ כְּשֶׁמִּזְדַּוְּגִין נוֹתֵן בָּהּ הַזָּכָר גַּם ק״ל רִאשׁוֹן דְּחֲסָדִים), and they join with the one hundred that are in her Yesod (וּמִתְחַבְּרִים עִם הַק׳ שֶׁבִּיסוֹד דִּילָהּ). And behold, one hundred and one hundred thirty equal the numerical value of “thigh” (וְהִנֵּה ק׳ וְק״ל גִּימַטְרִיָּא יָרֵךְ), for the Yesod is placed between the two thighs (כִּי הַיְּסוֹד נָתוּן בֵּין ב׳ הַיְרֵכַיִם).

The thirteenth principle (י״ג), the Da‘at of the Nukvah is only a partition (דַּעַת דְּנוּקְבָּא אֵינוֹ רַק מְחִיצָה), which is the crown of Gevurah alone (שֶׁהוּא עֲטָרָה דִּגְבוּרָה לְבַד). And even this aspect is not above in the head (וְאַף גַּם בְּחִינָה זוֹ אֵינָהּ לְמַעְלָה בְּרֵישָׁא), but in the body, in the upper third of her Tiferet (אֶלָּא בְּגוּפָא בִּשְׁלִישׁ עֶלְיוֹן דְּת״ת שֶׁבָּהּ), in the middle between her two shoulders (בָּאֶמְצָע בֵּין ב׳ הַכְּתֵפַיִם שֶׁלָּהּ). And this is the secret of the knot of the Yod of the hand-tefillin (וְזֶה סוֹד קֶשֶׁר יו״ד שֶׁל תְּפִלִּין שֶׁל יָד), as explained in its place (כְּמְבוֹאָר בִּמְקוֹמוֹ), for the Mochin of Ze’ir Anpin and Nukvah, which are Chokhmah and Binah, are those that draw Abba and Imma at the time of their Zivug [Union] from their own Mochin (לְפִי שֶׁהַמּוֹחִין דְּזו״ן שֶׁהֵם חָכְמָה וּבִּינָה הֵם הַמַּמְשִׁיכִין או״א בְּעֵת זִוּוּגָם מִמּוֹחִין שֶׁלָּהֶם עַצְמָם), and therefore they remain also in the head of Ze’ir Anpin and Nukvah (וְלָכֵן נִשְׁאָרִים גַּם כֵּן בְּרֹאשׁ זו״ן). However, the Da‘at in Ze’ir Anpin (and in the Nukvah) was not drawn from their supernal Da‘at (אַךְ הַדַּעַת שֶׁבְּז״א (וְנוּקְבָּא) לֹא הִמְשִׁיכוּהוּ מִדַּעַת עֶלְיוֹן שֶׁלָּהֶם), but rather it came from the Chasadim and Gevurot that spread in the six extremities of Abba and Imma (אֶלָּא הָיָה מֵהַחו״ג הַמִּתְפַּשְּׁטִין בַּו״ק דְּאו״א). Therefore, also in the Nukvah of Ze’ir Anpin it was so (לָכֵן גַּם בְּנוּקְבָּא דְּז״א הָיָה כָּךְ), as mentioned above (כַּנַּ״ל), that they descended and spread at the beginning of the six extremities in the upper third of Tiferet between the shoulders (שֶׁיָּרְדוּ וְנִתְפַּשְּׁטוּ בִּתְחִלַּת הַו״ק בִּשְׁלִישׁ עֶלְיוֹן דְּת״ת בֵּין הַכְּתֵפַיִם כַּנַּ״ל).

The fourteenth principle (י״ד), place this introduction before your eyes (שִׂים בַּהַקְדָּמָה זוֹ עֵינֶיךָ), that the Da‘at of Ze’ir Anpin must contain within it the aspect of ten Sefirot (שֶׁהַדַּעַת דְּז״א צָרִיךְ שֶׁיִּהְיֶה בּוֹ בְּחִינַת י״ס), and it spreads into all ten Sefirot of Ze’ir Anpin from Keter to Malkhut (וְהוּא מִתְפַּשֵּׁט בְּכָל י״ס דְּז״א מִכֶּתֶר עַד מַלְכוּת שֶׁבּוֹ). And this is the aspect of the spreading of the Chasadim within him in the secret of descent from the Da‘at downward (וְהֵם בְּחִינַת הִתְפַּשְּׁטוּת הַחֲסָדִים בּוֹ בְּסוֹד יְרִידָה מֵהַדַּעַת וּלְמַטָּה), and in the secret of return from the Da‘at upward to the three upper Sefirot (וּבְסוֹד חֲזָרָה מֵהַדַּעַת וּלְמַעְלָה לְג״ר). And within this Partzuf of the Da‘at, which is divided into all ten Sefirot (וּבְתוֹךְ פַּרְצוּף זֶה שֶׁל הַדַּעַת הַמִּתְחַלֵּק בְּכָל י״ס), there are enclothed within it the Mochin of Netzach, Hod, Yesod of Imma (מִתְלַבְּשִׁין בְּתוֹכוֹ מוֹחִין דְּנ״ה״י דְּאִמָּא), and the Mochin of Abba, which are its Chokhmah and Binah (וּמוֹחִין דְּאַבָּא שֶׁהֵם חו״ב שֶׁבּוֹ). And they too include all ten Sefirot within them (וְגַם הֵם כּוֹלְלִין כָּל י״ס שֶׁבּוֹ). And in the same manner, the Keter within him includes all ten (וְעַד״ז הַכֶּתֶר שֶׁבּוֹ כּוֹלֵל כָּל הַי׳), and all of them are one within the other and one within the other (וְכֻלָּם זֶה תּוֹךְ זֶה וְזֶה תּוֹךְ זֶה). And through this you will understand the reason for the return of the Chasadim upward to give Da‘at to Chokhmah–Binah–Keter (וּבָזֶה תָּבִין טַעַם חֲזָרַת הַחֲסָדִים לְמַעְלָה לָתֵת דַּעַת בְּחב״ד), and this matter is difficult, for it appears unnecessary (וְזֶה הַדָּבָר קָשֶׁה שֶׁנִּרְאֶה לְלֹא צֹרֶךְ), since there are there lights that are greater and more exalted (כֵּיוָן שֶׁיֵּשׁ שָׁם אוֹרוֹת יוֹתֵר גְּדוֹלִים וּמְעֻלִּים). But they are Partzufim one within the other and enclothed one within the other (אֲבָל הֵם פַּרְצוּפִים זֶה תּוֹךְ זֶה וּמְלוּבָּשִׁים זֶה תּוֹךְ זֶה). And the reason for the return is that they are concealed and enclothed in the Yesod of Tevunah (וְטַעַם הַחֲזָרָה הוּא שֶׁהֵם סְתוּמִים וּמְלוּבָּשִׁים בִּיסוֹד תְּבוּנָה), and they must exit entirely from within it (וְצָרִיךְ שֶׁיֵּצְאוּ לְגַמְרֵי מִתּוֹכָהּ), and return in the secret of Returning Light to the three upper Sefirot (וְלַחֲזוֹר בְּסוֹד אוֹר חוֹזֵר אֶל הַג״ר). Therefore they could not enter by way of descent (וְלָכֵן לֹא יָכְלוּ לִכָּנֵס דֶּרֶךְ יְרִידָה), for the Netzach and Hod of Abba and Imma are the Chokhmah and Binah within him (כִּי נ״ה דְּאו״א הֵם חו״ב שֶׁבּוֹ), from whose Zivug [Union] the Da‘at emerged below them (שֶׁמִזִּוּוּגָם יָצָא הַדַּעַת (לְמַטָּה מֵהֶם)).

And it returns and spreads from below to above in the three upper Sefirot (וְחוֹזֵר וּמִתְפַּשֵּׁט מִלְּמַטָּה לְמַעְלָה בַּג״ר), but it is in the secret of a garment to them from without (אֶלָּא שֶׁהוּא בְּסוֹד לְבוּשׁ אֲלֵיהֶם מִבַּחוּץ). And also through this you will understand how their garment goes out with them, so that the Da‘at may be enclothed within it (וְגַם בָּזֶה תָּבִין אֵיךְ יוֹצֵא לְבוּשָׁם עִמָּהֶם כְּדֵי שֶׁבּוֹ יִתְלַבֵּשׁ הַדַּעַת), and it is not the Yesod itself of Tevunah (וְאֵינוֹ יְסוֹד עַצְמוֹ דְּתְבוּנָה), but rather a derivative from it (אֶלָּא תּוֹלָדָה מִמֶּנָּה), like a son born who goes out from his father and mother from the lower Yesod (כְּדֶרֶךְ הַבֵּן הַנּוֹלָד הַיּוֹצֵא מֵאָבִיו וְאִמּוֹ מִיְסוֹד תַּחְתּוֹן), and returns and ascends and enclothes from without (וְחוֹזֵר וְעוֹלֶה וּמַלְבִּישׁ מִבַּחוּץ). And it is found that the Da‘at of the Mochin remains within (וְנִמְצָא שֶׁהַדַּעַת שֶׁל הַמּוֹחִין נִשְׁאָר בִּפְנִים), in the secret of Da‘at of Chokhmah–Binah (בְּסוֹד דַּעַת דְּחו״ב), and another Da‘at is made for it as a garment from without (וְעוֹד דַּעַת אַחֵר נַעֲשֶׂה לוֹ לְבוּשׁ מִבַּחוּץ), in the secret of the true outer Da‘at (בְּסוֹד דַּעַת הָאֲמִיתִי הַחִיצוֹן).

For the inner one is divided into two Da‘at (כִּי הַפְּנִימִי נֶחְלָק לִב׳ דֵּעוֹת): one Da‘at that mediates between the Chokhmah and Binah of Abba, and all of it is in the aspect of Chayah (דַּעַת א׳ הַמַּכְרִיעַ בֵּין חו״ב דְּאַבָּא וְהַכֹּל בִּבְחִינַת חַיָּה), and a second Da‘at that mediates between the Chokhmah and Binah of Imma, and all of it is called the aspect of Neshamah (וְדַּעַת הַב׳ הַמַּכְרִיעַ בֵּין חו״ב דְּאִמָּא וְהַכֹּל נִקְרָא בְּחִינַת נְשָׁמָה). And the third Da‘at is the true one, that mediates between the Chokhmah and Binah of Da‘at itself, and it is called Ruach (וְדַּעַת הַג׳ אֲמִיתִי הַמַּכְרִיעַ בֵּין חו״ב דְּדַּעַת עַצְמוֹ הַנִּקְרָא רוּחַ). And these are the three aspects, the parts of Da‘at (וְאֵלּוּ הֵם ג׳ בְּחִינוֹת חֶלְקֵי הַדַּעַת).

And understand this very well (וְהָבֵן מְאֹד), for the two Da‘at are within (כִּי הַב׳ דֵּעוֹת הֵם בִּפְנִים), one within the other, one within the Netzach, Hod, Yesod of Abba and one within the Netzach, Hod, Yesod of Imma (זֶה תּוֹךְ זֶה תּוֹךְ נ״ה״י דְּאַבָּא וְזֶה תּוֹךְ נ״ה״י דְּאִמָּא), and the third Da‘at is outside them (וְהַדַּעַת הַג׳ מִבַּחוּץ לָהֶם), and it is made in the secret of the return of the Chasadim (וְנַעֲשֶׂה בְּסוֹד חֲזָרַת הַחֲסָדִים). And this is the secret of the matter of the Chasadim to enlarge the Da‘at (וְזֶה סוֹד עִנְיַן הַחֲסָדִים לְהַגְדִּיל הַדַּעַת), and the meaning of this enlargement is to make in it Da‘at in the aspect of Ruach from without (וּפֵרוּשׁ הַגְדָּלָה זוֹ הוּא לַעֲשׂוֹת בּוֹ דַּעַת לִבְחִינַת רוּחַ מִבַּחוּץ). And in this same manner you should explain the other three, which are Chokhmah–Binah–Keter (וְעַד״ז תְּפָרֵשׁ בְּג׳ אֲחֵרוֹת שֶׁהֵם חכ״ב), and understand this (וְהָבֵן זֶה).

The fifteenth principle (ט״ו), in the first Mazal of Atika, the supernal Da‘at, there are three Havayot of Yodin with the numerical value of two hundred sixteen (בְּמַזָּל הָרִאשׁוֹן דְּעַתִּיקָא דַּעַת הָעֶלְיוֹן יֵשׁ בּוֹ ג׳ הֲוָיוֹת דְּיוֹדִי״ן גִּימַטְרִיָּא רי״ו), and they are the secret of the two hundred sixteen letters of the Name of seventy-two from “Vayisa, Vayavo, Vayet” (וְהֵם סוֹד רי״ו אוֹתִיּוֹת שֶׁבְּשֵׁמוֹת ע״ב (דְּוַיִּסַּע וַיָּבֹא וַיֵּט)). And this two hundred sixteen he gives her, her husband, in the first union (וְרִי״ו זֶה נוֹתֵן בָּהּ בַּעְלָהּ בְּבִיאָה רִאשׁוֹנָה), and it becomes in her the aspect of the spirit that her husband places within her (וְנַעֲשֶׂה בָּהּ בְּחִינַת רוּחָא דִּיהִיב בָּהּ בַּעְלָהּ), and then it is there in the aspect of Mayin Nukvin [Feminine Waters] (וְאָז הוּא שָׁם בִּבְחִינַת מ״ן). And afterward, in the second union, he gives her one Havayah of Yodin with the numerical value of seventy-two (וְאַחַ״כ בְּבִיאָה ב׳ נוֹתֵן בָּהּ שֵׁם הוי״ה א׳ דְּיוֹדִי״ן כְּמִנְיַן ע״ב), and they are the secret of the seventy-two words whose root is in the Name of seventy-two (וְהֵם סוֹד ע״ב תֵּיבִין שֶׁשָּׁרְשָׁם (שֶׁבְּשֵׁם) ע״ב). And then these aspects are the aspect of Mayin Dukhrin [Masculine Waters] (וְאָז בְּחִינָה אֵלּוּ הֵם בְּחִינַת מ״ד), and they are for actual begetting (וְהֵם לְהוֹלִיד מַמָּשׁ), and not for the aspect of the spirit that he leaves within her (וְלֹא לִבְחִינַת רוּחָא דְּשָׁבִיק בָּהּ).

The sixteenth principle (ט״ז), know that the Da‘at is the Neshamah of the six extremities (דַּע שֶׁהַדַּעַת הוּא נִשְׁמַת ו״ק). And know that the root of the Chasadim always remains in the Da‘at (וְדַע שֶׁשֹׁרֶשׁ הֶה״ח נִשְׁאָרִין בַּדַּעַת תָּמִיד), but their branches are the Chasadim that spread in the six extremities (אַךְ עֲנָפֵיהֶם הֵם הַחֲסָדִים הַמִּתְפַּשְּׁטִים בַּו״ק). And these branches are what enlarge Ze’ir Anpin from without, as explained above (וְאֵלּוּ הָעֲנָפִים הֵם הַמַּגְדִּילִין אֶת ז״א מִבַּחוּץ כַּנַּ״ל), and they are from without while their root is from within (וְהֵם מִבַּחוּץ וְשָׁרְשָׁם מִבִּפְנִים). And they receive illumination from their root through the partitions between them (וּמְקַבְּלִין הָאָרָה מִשָּׁרְשָׁם דֶּרֶךְ מְחִיצוֹת שֶׁבֵּינֵיהֶם), and they enlarge the very body of Ze’ir Anpin (וּמַגְדִּילִין לְגוּפָא דְּז״א עַצְמוֹ). And through this you will understand the secret of the wings that are in the world of Atzilut (וּבָזֶה תָּבִין סוֹד כְּנָפַיִם שֶׁיֵּשׁ בְּעוֹלָם הָאֲצִילוּת), for they are the concealed Chasadim that wish to ascend to their roots in the Da‘at in order to receive their illumination (כִּי הֵם חֲסָדִים הַסְּתוּמִים שֶׁרוֹצִין לַעֲלוֹת אֶל שָׁרְשֵׁיהֶם שֶׁבַּדַּעַת לְקַבֵּל הֶאָרָתָן). And since they are in a narrow place, they are unable to ascend (וּלְהִיּוֹתָן בְּמָקוֹם צַר אֵינָן יְכוֹלִין לַעֲלוֹת), and through the swaying with which they sway, they flutter (וְע״י נִעוּעַ שֶׁמִּתְנַעֲנְעִים מִתְעוֹפְפִים), and they raise Ze’ir Anpin itself together with them (וּמַעֲלִין אֶת ז״א עַצְמוֹ עִמָּהֶם), to be strongly cleaved to them (לִהְיוֹת דָּבוּק עִמָּהֶם בְּחֹזֶק). And from this power the wings are formed (וּמִכֹּחַ זֶה נַעֲשִׂין הַכְּנָפַיִם), they are the lights that sparkle from there outward to the arms (הֵם הָאוֹרוֹת שֶׁנּוֹצְצִין מִשָּׁם חוּץ לַזְּרוֹעוֹת), and they are the secret of the Gevurot that are there (וְהֵם סוֹד הַגְּבוּרוֹת אֲשֶׁר שָׁם). And they are the ones that flutter from outside (וְהֵם הַמְּעוֹפְפִים מִבַּחוּץ), in the secret of Returning Light that ascends from below to above (בְּסוֹד אוֹר חוֹזֵר הָעוֹלֶה מִמַּטָּה לְמַעְלָה). And then they raise the Chasadim mentioned above into the Da‘at (וְאָז מַעֲלִין הַחֲסָדִים הַנַּ״ל בַּדַּעַת), and this is the secret of the Name forty-two, which is called “wings” (וְזֶה סוֹד שֵׁם מ״ב הַנִּקְרָא כְּנָפַיִם).

The seventeenth principle (י״ז), Chasadim and Gevurot are the two shoulders of Arich Anpin (חו״ג הֵם ב׳ כְּתֵפִין דְּא״א), which are the right and left lines (שֶׁהֵם קַו יָמִין וּשְׂמֹאל), and they are the two crowns, as is known (וְהֵם תְּרֵין עַטְרִין כַּנּוֹדָע). And between these two crowns is the secret of the Da‘at that unites them as well (וּבֵין ב׳ עַטְרִין אֵלּוּ סוֹד הַדַּעַת הַמְזוַּגָם גַּם כֵּן). It is found that above there are Chokhmah, Binah, and supernal Da‘at (וְנִמְצָא שֶׁיֵּשׁ לְמַעְלָה חו״ב וְדַּעַת עֶלְיוֹן), and below them there are two crowns and lower Da‘at (וּלְמַטָּה מֵהֶם יֵשׁ ב׳ עַטְרִין וְדַּעַת תַּחְתּוֹן). And since these two crowns and the Da‘at are beneath the supernal Mochin (וְאָמְנָם לִהְיוֹת שֶׁאֵלּוּ ב׳ עַטְרִין וְדַּעַת הֵם תַּחַת הַמּוֹחִין הָעֶלְיוֹנִים), therefore all three are called by the name “Da‘at HaMakhri‘a [the Deciding Knowledge]” (לָכֵן שְׁלָשְׁתָּן נִקְרְאוּ בְּשֵׁם דַּעַת הַמַּכְרִיעַ), for they are called after the Da‘at that mediates between the supernal Chokhmah and Binah (עַל שֵׁם דַּעַת הַמַּכְרִיעַ בֵּין חו״ב עִלָּאִין מוֹחִין הָעֶלְיוֹנִים). And understand this (וְהָבֵן זֶה). And behold, the supernal Chokhmah and Binah are called the inheritance of Abba and Imma, for they are the upper ones (וְהִנֵּה הַחו״ב עִלָּאִין נִקְרָא אֲחַסְנָתָא דְּאו״א כִּי הֵם הָעֶלְיוֹנִים), and the lower Chokhmah, Binah, Da‘at are called the two crowns that Ze’ir Anpin inherits from Abba and Imma (וְחב״ד תַּחְתּוֹנִים נִקְרָא ב׳ עַטְרִין דְּיָרִית ז״א מֵאו״א), but they are not their inheritance (אַךְ אֵינָם אֲחַסְנָתָא דִּלְהוֹן).

It is found that the essence of what we mention as the aspect of the two Da‘at is the supernal Da‘at that mediates between Chokhmah and Binah (נִמְצָא שֶׁעִקָּר מַה שֶׁאָנוּ מַזְכִּירִין בְּחִינַת ב׳ דֵּעוֹת הֵם דַּעַת עֶלְיוֹן הַמַּכְרִיעַ בֵּין חו״ב), and the lower Da‘at, which mediates between the two crowns (וְדַּעַת תַּחְתּוֹן ו׳ הַמַּכְרִיעַ בֵּין ב׳ עַטְרִין). And to these they alluded in the verse “For El is a God of Da‘at” (וַעֲלֵיהֶם רָמְזוּ כִּי אֵל דֵּעוֹת ה׳) (I Samuel 2). And behold, the supernal Da‘at corresponding to it is called “to Him are weighed the deeds,” with an Alef, for it does not spread downward (וְהִנֵּה דַּעַת עֶלְיוֹן כְּנֶגְדּוֹ נִקְרָא ל״א נִתְכְּנוּ עֲלִילוֹת בְּאָלֶף כִּי אֵינוֹ מִתְפַּשֵּׁט לְמַטָּה). But the lower one is written with a Vav, corresponding to the second Da‘at (אַךְ לוֹ כְּתִיב בְּו׳ נֶגֶד הַדַּעַת הַב׳), for this one spreads in the secret of varied deeds, one different from another (שֶׁזֶּה מִתְפַּשֵּׁט בְּסוֹד עֲלִילוֹת מְשֻׁנּוֹת זֶה מִזֶּה), for it spreads in Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod (שֶׁהֲרֵי מִתְפַּשֵּׁט בְּחַג״ת נ״ה״י), and each of its aspects is not similar to its fellow (וְכָל בְּחִינָה מֵהֶם אֵינָהּ דּוֹמָה לַחֲבֶרְתָּהּ).

It is found that all that we always mention—that the Da‘at spreads in the secret of the five Chasadim and the five Gevurot in the body of Ze’ir Anpin, and from there the Gevurot go out to the Nukvah of Ze’ir Anpin to her Da‘at (וְנִמְצָא שֶׁכָּל מַה שֶׁאָנוּ מַזְכִּירִין תָּמִיד שֶׁמִּתְפַּשֵּׁט הַדַּעַת בְּסוֹד ה״ח וְה״ג בְּגוּפָא דְּז״א וּמִשָּׁם יוֹצְאִין הַגְּבוּרוֹת לְנוּקְבָּא דְּז״א לְדַעַת שֶׁלָּהּ), we are speaking in this lower Da‘at that mediates between the two crowns (אָנוּ מְדַבְּרִים בְּזֶה הַדַּעַת הַתַּחְתּוֹן הַמַּכְרִיעַ בֵּין ב׳ עַטְרִין). And not in the two crowns themselves, but only in their Da‘at (וְלֹא בְּב׳ עַטְרִין עַצְמָן רַק הַדַּעַת שֶׁלָּהֶם). And this is the secret of Ya'akov, of whom it is said, “dwelling in tents” (וְזֶה סוֹד יַעֲקֹב שֶׁנֶּאֱמַר בּוֹ יוֹשֵׁב אֹהָלִים), for Ya'akov is drawn from this lower Da‘at that afterward spreads in the body (כִּי יַעֲקֹב נִמְשָׁךְ מִזֶּה הַדַּעַת הַתַּחְתּוֹן הַמִּתְפַּשֵּׁט אַחַ״כ בְּגוּפָא), and there are within it judgment and mercy, two tents, two sides, different from one another (וְיֵשׁ בּוֹ דִּין וְרַחֲמִים ב׳ אֹהָלִים ב׳ אֲדָרִין מְשֻׁנִּים זֶה מִזֶּה). And this is the secret of “with the pious You show Yourself pious, with the crooked You show Yourself subtle” (וְזֶה סוֹד עִם חָסִיד תִּתְחַסָּד עִם עִקֵּשׁ תִּתְפַּתָּל). And this is the secret of “and Ya'akov told Rachel that he was her father’s brother” (וְזֶה סוֹד וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא), and our sages said: “his brother in cunning,” and “son of Rebecca in simplicity” (וְאָמְרוּ רַבּוֹתֵינוּ אָחִיו בְּרַמָּאוּת וְכִי בֶן רִבְקָה הוּא בְּתַמִּימוּת).

However, Moses merited the supernal Da‘at (אָמְנָם מֹשֶׁה זָכָה לְדַעַת עֶלְיוֹן), and this is what is said in the Zohar on Bereshit: “both are in Da‘at, but this one in the body and that one in the Neshamah” (וְזֶה שֶׁאָמַר בַּזֹּהַר בְּרֵאשִׁית דְּתַרְוַיְיהוּ בְּדַעַת אֶלָּא דָּא בְּגוּפָא וְדָּא בְּנִשְׁמָתָא). For this one is in the Da‘at that spreads in the body (כִּי זֶה בְּדַעַת הַמִּתְפַּשֵּׁט בְּגוּפָא), and that one is in the supernal Da‘at in the head, which is called Neshamah relative to the lower one (וְזֶה בְּדַעַת עֶלְיוֹן שֶׁבָּרֹאשׁ הַנִּקְרָא נְשָׁמָה לָזֶה הַתַּחְתּוֹן). And behold, this supernal Da‘at has its source drawn from the two faces of Arich Anpin (וְהִנֵּה זֶה הַדַּעַת עֶלְיוֹן מְקוֹרוֹ נִמְשָׁךְ מִב׳ פָּנִים דְּא״א), which are the seventh rectification of the thirteen rectifications of the beard, called “and truth” (שֶׁהֵם תִּקּוּן ז׳ מִי״ג תִּקּוּנֵי דִּיקְנָא הַנִּקְרָא וֶאֱמֶת). And it includes all six preceding rectifications (וְהוּא כּוֹלֵל כָּל ו׳ תִּקּוּנִים קַדְמָאִין), and it is the seventh for them and includes them all (וְלָכֵן הוּא ז׳ לָהֶם וְכוֹלֵל כּוּלְּהוּ). Therefore there are within it seven Names of S”G, as is known (לָכֵן יֵשׁ בּוֹ ז׳ שֵׁמוֹת ס״ג כַּנּוֹדָע), and their numerical value is “Truth” (וְהֵם גִּימַטְרִיָּא וֶאֱמֶת).

And behold, from these seven Names spread only seven fillings, which are seven times “Hevel” (וְהִנֵּה מִז׳ שֵׁמוֹת אֵלּוּ מִתְפַּשְּׁטִין ז׳ מִלּוּאִים לְבַד שֶׁהֵם ז״פ הֶבֶל), and these are the seven vapors of Kohelet (וְהֵם ז׳ הֲבָלִים דְּקֹהֶלֶת). And since they are from S”G, all of them are drawn until Supernal Imma (וּלְהִיּוֹתָן מִס״ג נִמְשָׁכִין כּוּלָּם עַד אִמָּא עִלָּאָה), and afterward they are drawn opposite her mouth and emerge from there (וְאַחַ״כ הֵם נִמְשָׁכִין נֶגֶד פִּיהָ וְיוֹצְאִין מִשָּׁם), in the secret of the seven vapors that emerge from the mouth (בְּסוֹד ז׳ הֲבָלִים הַיּוֹצְאִים מִן הַפֶּה), as mentioned in the secret of the shofar (כַּנִּזְכָּר בְּסוֹד הַשּׁוֹפָר). And see in the unification of the nose, and their root is revealed in her mouth (וְעַיֵּן בְּיִחוּד חוֹטָם וְשָׁרְשָׁם מִתְגַּלִּין בַּפֶּה שֶׁלָּהּ), and this is the secret of “the Torah of truth was in his mouth” (וְזֶה סוֹד תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ) (Malachi 2).

For “Torah of truth” is Ze’ir Anpin, drawn from “and truth,” the seventh rectification of the beard (כִּי תּוֹרַת אֱמֶת הוּא ז״א הַנִּמְשָׁךְ מֵוֶאֱמֶת תִּקּוּן ז׳ דְּדִיקְנָא), and it was drawn and was in her mouth (וְנִמְשְׁכָה וְהָיְתָה בְּפִיהוּ דְּאִמָּא). And it says “in his mouth,” and it does not say “in his mouth” [masculine] nor “in her mouth” [feminine] (וְאָמַר בְּפִיהוּ וְלֹא אָמַר בְּפִיו אוֹ בְּפִיהָ), to hint to the filling of S”G (לְרַמֵּז עַל מִלּוּי דְּס״ג), which spreads from the rectification “and truth,” which is the secret of S”G itself, as mentioned (הַמִּתְפַּשֵּׁט מִתִּקּוּן וֶאֱמֶת שֶׁהוּא סוֹד ס״ג עַצְמוֹ כַּנִּזְכָּר), in the unification of the nose (בְּיִחוּד שֶׁל חוֹטָם). And this is “in his mouth,” for Heh–Yod and Vav–Vav in filling have the numerical value of “Hevel” (וְזֶהוּ בְּפִיהוּ כִּי ה״י ו״ו בְּמִלּוּי גִּימַטְרִיָּא הֶבֶל), as is known (ע״ש).

For these seven breaths emerge from her mouth (שֶׁיּוֹצְאִין ז׳ הֲבָלִים אֵלּוּ מִפִּיהָ), and they surround in the secret of surrounding breath-light the seven lower Sefirot of her herself, as mentioned above (וּמַקִּיפִין בְּסוֹד אוֹר הֶבֶל הַמַּקִּיף אֶל הַז״ת שֶׁלָּהּ עַצְמָהּ כַּנִּזְכָּר לְעֵיל). And from these seven surrounding breaths of her seven lower Sefirot is drawn the secret of the supernal Da‘at of Ze’ir Anpin (וּמֵאֵלּוּ ז׳ הֲבָלִים הַמַּקִּיפִים לַז״ת שֶׁבָּהּ נִמְשָׁךְ סוֹד דַּעַת עֶלְיוֹן דְּז״א), and it enters into the Yesod of Tevunah between the two Mochin of Chokhmah and Binah within the Netzach–Hod of Tevunah (וְנִכְנָס תּוֹךְ יְסוֹד תְּבוּנָה בֵּין ב׳ מוֹחִין דְּחו״ב בְּתוֹךְ נ״ה דְּתְבוּנָה), and it mediates between them in the secret of the Tzelem [Image] of Ze’ir Anpin (וּמַכְרִיעַ בֵּינֵיהֶם בְּסוֹד צֶלֶם דְּז״א). It is found that this Da‘at is made from seven breaths (וְנִמְצָא שֶׁדַּעַת זֶה נַעֲשֶׂה מִז׳ הֲבָלִים), and they are the numerical value of two hundred sixty with the kolel (וְהֵם גִּימַטְרִיָּא ס״ר עִם הַכּוֹלֵל). And since Moses is a chariot to this Da‘at mentioned above (וּלְהִיּוֹת שֶׁמֹשֶׁה הוּא מֶרְכָּבָה אֶל הַדַּעַת הַנַּ״ל), therefore it is said of him, “And Hashem saw,” for “to see” is two hundred sixty (לָכֵן נֶאֱמַר בּוֹ וַיַּרְא ה׳ כִּי ס״ר לִרְאוֹת). And see there in its place (וְעַיֵּן שָׁם בִּמְקוֹמוֹ).

And behold, the lower Da‘at is drawn from the two shoulders of Arich Anpin, which are Chasadim and Gevurot (וְהִנֵּה הַדַּעַת הַתַּחְתּוֹן נִמְשָׁךְ מִב׳ כְּתֵפִין דְּא״א שֶׁהֵם חו״ג), and within it are formed the five Chasadim and the five Gevurot (וְנַעֲשִׂין בּוֹ ה״ח וְה״ג), which mediate between the two crowns of Chasadim and Gevurot (הַמַּכְרִיעִין בֵּין ב׳ עַטְרִין דְּחו״ג). And they are ten Havayot with the numerical value of two hundred sixty (וְהֵם י׳ הֲוָיוֹת כְּמִנְיַן ס״ר), just like the supernal one (גַּם כְּמוֹ הָעֶלְיוֹן). And behold, to this as well it alluded, “And Hashem saw, for there is sight” (וְהִנֵּה גַּם עַל זֶה רָמַז וַיַּרְא ה׳ כִּי ס״ר לִרְאוֹת). And these spread in the body of Ze’ir Anpin (וְאֵלּוּ מִתְפַּשְּׁטִים בְּגוּפָא דְּז״א), the Chasadim within him and the Gevurot within her, as is known (הַחֲסָדִים בּוֹ וְהַגְּבוּרוֹת בָּהּ כַּנּוֹדָע). And know, that sometimes it is also possible to draw the Gevurot of the supernal Da‘at into the Nukvah as well (וְדַע שֶׁגַּם לִפְעָמִים אֶפְשָׁר לְהַמְשִׁיךְ הַגְּבוּרוֹת שֶׁבַּדַּעַת הָעֶלְיוֹן גַּם בְּנוּק׳), and Moses merited to do this (וְזֶה זָכָה מֹשֶׁה לַעֲשׂוֹת), as is written in its place, with the help of Hashem (כְּמ״ש בִּמְקוֹמוֹ בְּעֶזְרַת ה׳).

The eighteenth principle (י״ח), there is a supernal Da‘at in Ze’ir Anpin that mediates between the Chokhmah and Binah within him, in the Tzelem [Image] of Abba, and likewise in the Tzelem [Image] of Imma (י״ח יֵשׁ דַּעַת עֶלְיוֹן בְּז״א הַמַּכְרִיעַ בֵּין חו״ב שֶׁבּוֹ בְּצֶלֶם דְּאַבָּא וְכֵן בְּצֶלֶם אִמָּא), and it is drawn from the supernal Da‘at of Abba and Imma themselves, which mediates between their Chokhmah and their Binah (וְנִמְשָׁךְ מִדַּעַת עֶלְיוֹן דְּאו״א עַצְמָם הַמַּכְרִיעַ בֵּין חָכְמָה שֶׁלָּהֶם לְבִינָה שֶׁלָּהֶם). And furthermore, there is a Da‘at called Chesed and Gevurah, the two crowns (וְעוֹד יֵשׁ דַּעַת הַנִּקְרָא חֶסֶד וּגְבוּרָה ב׳ עַטְרִין), and this is drawn from the spreading of the Da‘at of Abba and Imma into their six extremities below (וְזֶה נִמְשָׁךְ מֵהִתְפַּשְּׁטוּת דַּעַת דְּאַבָּא וְאִמָּא בְּו׳ קְצָווֹת שֶׁלָּהֶם לְמַטָּה). And so it is in Ze’ir Anpin as well (וְכֵן בְּז״א הוּא כָּךְ), except that sometimes it ascends to the head of Ze’ir Anpin (אֶלָּא שֶׁלִּפְעָמִים עוֹלֶה בְּרֹאשׁ דְּז״א).

And it appears to me (וְנִלְע״ד), that even this second Da‘at contains within it the third Da‘at that mediates, which is called Tiferet (שֶׁאֲפִלּוּ זֶה הַדַּעַת הַב׳ יֵשׁ בּוֹ דַּעַת הַג׳ הַמַּכְרִיעַ הַנִּקְרָא תִּפְאֶרֶת). And if so, it is found (וְאִם כֵּן נִמְצָא), that the two crowns mentioned above, which are the second Da‘at, would remain forever in his head, were it not for the sin of Adam haRishon (שֶׁהַב׳ עַטְרִין הַנַּ״ל שֶׁהֵם דַּעַת הַב׳ נִשְׁאָר לְעוֹלָם בְּרֹאשׁוֹ לוּלֵי חֵטְא אָדָם הָרִאשׁוֹן). But the third Da‘at is the one that always spreads in the body of Ze’ir Anpin (אֲבָל דַּעַת הַג׳ הוּא הַמִּתְפַּשְּׁט תָּמִיד בְּגוּפָא דְּז״א), and its roots, which are the two crowns, remain in the head (וְשָׁרְשָׁיו שֶׁהֵם הַב׳ עַטְרִין נִשְׁאָרִין בָּרֹאשׁ). And so is the matter in Abba and Imma as well (וְכֵן הָעִנְיָן בְּאו״א).

Tzemach: and it is established (צָמַח וְנָכוֹן), that the Nukvah has only one one-hundred-thirty (שֶׁאֵין לַנּוּקְבָּא רַק ק״ל א׳), and it ascends to Ayin (וְעוֹלֶה עי״ן), therefore she is called Dalet, which has no eyes (לָכֵן נִקְרֵאת ד׳ דְּלֵית לֵיהּ עֵינַיִן), except for one Ayin alone (כִּי אִם עי״ן א׳).

Discourse 3

שער כה דרוש השלישי

[25:3] Behold, Ze’ir Anpin was only the master of the six extremities, called “small” (הִנֵּה הַז״א לֹא הָיָה רַק בַּעַל ו״ק הַנִּקְרָא קָטָן), and he grows and continues to grow until the completion of thirteen years and one day (וְהוּא גָּדֵל וְהוֹלֵךְ עַד תַּשְׁלוּם י״ג שָׁנָה וְיוֹם אֶחָד), through the Chasadim as explained above (ע״י הַחֲסָדִים כַּנַּ״ל), in the discourse preceding this one (בְּדְרוּשׁ הַקּוֹדֵם לָזֶה), which are the five Chasadim of the lower Da‘at mentioned above (שֶׁהֵם ה״ח שֶׁל הַדַּעַת הַתַּחְתּוֹן הַנַּ״ל), which are called “waters” (הַנִּקְרָא מַיִם). And it is the nature of water to enlarge the tree and give it life (וּמִטֶּבַע הַמַּיִם לְהַגְדִּיל הָאִילָן וּלְהַחֲיוֹתוֹ), and for this reason Ze’ir Anpin is called “the Tree of Life” (וּלְטַעַם זֶה נִקְרָא ז״א אִילָנָא דְּחַיֵּי).

And it has already been explained elsewhere the matter of the three states that exist for Ze’ir Anpin, which are Ibbur, Yenikah, and Mochin (וּכְבָר נִתְבָּאֵר בְּמ״א עִנְיַן ג׳ בְּחִי׳ שֶׁיֵּשׁ לְז״א שֶׁהֵם עִיבּוּר וְיְנִיקָה וּמוֹחִין), and behold, after the Yenikah, which are two years of Yenikah as is known (וְהִנֵּה אַחַר הַיְנִיקָה שֶׁהֵם ב׳ שָׁנִים דְּיְנִיקָה כַּנּוֹדָע), then the Mochin begin to come and to grow little by little until the completion of thirteen years and one day, as will be explained with the help of Hashem (אָז מַתְחִילִין לָבֹא הַמּוֹחִין וּלְהִתְגַּדֵּל מְעַט מְעַט עַד תַּשְׁלוּם י״ג שָׁנָה וְיוֹם אֶחָד כְּמ״ש בְּע״ה), and all this time is the time of the Mochin of Ze’ir Anpin that comes after the time of Yenikah (וְכָל זְמַן זֶה הוּא זְמַן הַמּוֹחִין דְּז״א הַבָּא אַחַר זְמַן הַיְנִיקָה). And know this general principle: that everything we speak of which requires times for the growth of Ze’ir Anpin, all of this was at the time of the first Atzilut (וְדַע כְּלָל זֶה כִּי כָל מַה שֶּׁאָנוּ מְדַבְּרִים בּוֹ שֶׁצָּרִיךְ זְמַנִּים לְגַדְלוּת דְּז״א כָּל זֶה הָיָה בְּעֵת אֲצִילוּת הָרִאשׁוֹן), but from then onward, after Ze’ir Anpin was emanated at the time of Atzilut and was rectified, behold, even though every single day he returns to receive new Mochin as at the beginning, as is explained in other discourses whose place is not here (אַךְ מִשָּׁם וָאֵילָךְ אַחַר שֶׁנֶּאֱצַל ז״א בְּעֵת אֲצִילוּת וְנִתְקַן הִנֵּה אַע״פ שֶׁבְּכָל יוֹם וְיוֹם חוֹזֵר לְקַבֵּל מוֹחִין חֲדָשִׁים כְּבַתְּחִלָּה כְּמ״ש בִּדְרוּשִׁים אֲחֵרִים שֶׁאֵין פֹּה מְקוֹמָם), nevertheless there is no need to wait for time, for in one instant it is done, and not in these long durations (הִנֵּה א״צ לְהַמְתִּין זְמַן כִּי בְּרֶגַע אֶחָד נַעֲשֶׂה וְלֹא בִּזְמַנִּים אֲרוּכִים הַלָּלוּ), and guard this principle in your hand (וּשְׁמוֹר כְּלָל זֶה בְּיָדֶךָ).

And behold, in the previous discourse it was explained that these Mochin are called the Tzelem [Image] of Man, and they are an encompassing light upon Ze’ir Anpin, as is explained there—see there (וְהִנֵּה בַּדְּרוּשׁ הַקּוֹדֵם נִתְבָּאֵר כִּי אֵלּוּ הַמּוֹחִין נִקְרָא צֶלֶם הָאָדָם וְהֵם אוֹר מַקִּיף עַל ז״א כְּמ״ש וְע״ש), and we shall explain this with further clarification (וְנְבָאֵר בּוֹ בֵּאוּר יוֹתֵר).

Know that the Tzelem [Image] is a complete Partzuf, subtle and exceedingly refined, and complete with ten Sefirot (דַּע כִּי הַצֶּלֶם הוּא פַּרְצוּף גָּמוּר דַּק וְזַךְ מְאֹד וְשָׁלֵם בְּי״ס), and it is the aspect of four Mochin, which are Chokhmah and Binah and Da‘at, with Da‘at divided into Chesed and Gevurah (וְהוּא בְּחִי׳ ד׳ מוֹחִין שֶׁהֵם חו״ב וְדַעַת שֶׁנֶּחְלָק לְחו״ג), and they are made into one complete Partzuf of ten Sefirot (וְהֵם נַעֲשֶׂה פַּרְצוּף אֶחָד שָׁלֵם בְּי״ס). And within this subtle Partzuf, which possesses complete ten Sefirot, there are Mochin, which are Chokhmah, Binah, Da‘at of these ten Sefirot of this Partzuf (וּבָזֶה הַפַּרְצוּף הַדַּק בַּעַל י״ס גְּמוּרוֹת יֵשׁ בּוֹ מוֹחִין שֶׁהֵם חב״ד שֶׁל י״ס הָאֵלּוּ שֶׁבַּפַּרְצוּף הַזֶּה).

And behold, the Da‘at of this Partzuf contains the five Chasadim and the five Gevurot, as mentioned above (וְהִנֵּה הַדַּעַת שֶׁל פַּרְצוּף זֶה יֵשׁ בּוֹ ה״ח וְה״ג כַּנַּ״ל), and these five Chasadim that are in the Da‘at of this Partzuf are there from above, before they enter into Ze’ir Anpin to become internal Mochin within him (וְהֶה״ח שֶׁבְּדַעַת זֶה שֶׁל זֶה הַפַּרְצוּף הֵם שָׁם מִלְמַעְלָה קֹדֶם שֶׁיִּכָּנְסוּ תּוֹךְ ז״א לְהֵעָשׂוֹת בּוֹ מוֹחִין פְּנִימִים), and prior to their entry they spread there, these five Chasadim, into the five Sefirot Chesed, Gevurah, Tiferet–Netzach–Hod of that subtle Partzuf (קֹדֶם כְּנִיסָתָן הֵם מִתְפַּשְּׁטִין שָׁם הֶה״ח בְּה״ס חַג״ת נ״ה שֶׁל אוֹתוֹ פַּרְצוּף הַדַּק), and understand this well (וְהָבֵן זֶה הֵיטֵב).

And know and understand that through the Yenikah of Ze’ir Anpin all the six extremities of Ze’ir Anpin were completed (וְדַע וְהָבֵן כִּי ע״י הַיְנִיקָה דְּז״א נִשְׁלְמוּ כָּל הַו״ק שֶׁל ז״א), and the truth is that relative to themselves they too are a complete Partzuf of ten Sefirot, for even the small one necessarily has a head (וְהָאֱמֶת הוּא שֶׁבְּעֶרֶךְ עַצְמָם הֵם ג״כ פַּרְצוּף שָׁלֵם מִי״ס כִּי גַּם הַקָּטָן יֵשׁ לוֹ רֹאשׁ בְּהֶכְרֵחַ), however all these ten Sefirot are called the aspect of six extremities relative to all the aspects of Ze’ir Anpin in their completeness (אַמְנָם כָּל אֵלּוּ הַי״ס נִקְרָא בְּחִינַת ו״ק בְּעֶרֶךְ כָּל בְּחִי׳ ז״א בִּשְׁלֵימוּתָן), for these ten Sefirot of the Partzuf of Yenikah later become for him only the aspect of six extremities (כִּי אֵלּוּ הַי״ס שֶׁל פַּרְצוּף הַיְנִיקָה נַעֲשִׂין לוֹ אַח״ך בְּחִי׳ ו״ק לְבַד). And the ten Sefirot of the Partzuf of the Mochin of Gadlut [Greatness], which is called Tzelem [Image] as mentioned above, become for him Mochin, which are Chokhmah, Binah, Da‘at (וְהַי״ס דְּפַרְצוּף הַמּוֹחִין דְּגַדְלוּת הַנִּקְרָא צֶלֶם כַּנַּ״ל נַעֲשִׂין לוֹ מוֹחִין שֶׁהֵם חב״ד), and additionally he has the aspect of the Keter of Ze’ir Anpin, for it is not included among the Mochin of Gadlut [Greatness] (וְעוֹד יֵשׁ לוֹ בְּחִי׳ הַכֶּתֶר שֶׁל ז״א כִּי אֵינָהּ בִּכְלַל הַמּוֹחִין דְּגַדְלוּת), since these Mochin are only Chokhmah, Binah, Da‘at of Ze’ir Anpin (כִּי אֵלּוּ הַמּוֹחִין הֵם חב״ד דְּז״א לְבַד). And later, after the explanation of the Mochin, we shall explain the matter of the Keter (וּלְקַמָּן אַחַר בֵּאוּר הַמּוֹחִין נְבָאֵר עִנְיַן הַכֶּתֶר), and understand these three aspects very, very well (וְהָבֵן ג׳ בְּחִי׳ אֵלּוּ הֵיטֵב מְאֹד מְאֹד). And know that all these three aspects are the letter Tzadi of the Tzelem [Image], which is called Da‘at, as mentioned in the above discourse (וְדַע כִּי כָּל בְּחִי׳ (זוֹ הַג׳) אֵלּוּ הֵם צ׳ שֶׁל צֶלֶם הַנִּקְרָא דַּעַת כַּנִּזְכָּר בַּדְּרוּשׁ הַנַּ״ל:). And we shall return to the matter, for behold the Tzelem [Image] is a subtle Partzuf as mentioned above, which possesses complete ten Sefirot (וְנַחֲזוֹר לָעִנְיָן כִּי הִנֵּה הַצֶּלֶם הוּא פַּרְצוּף דַּק כַּנַּ״ל שֶׁהוּא בַּעַל י״ס גְּמוּרוֹת).

Behold, it has been explained in the above discourse that after it was made from the aspect of the Zivug [Union] of the supernal Abba and Imma, behold, after several aspects, it became enclothed in the Netzach, Hod, Yesod and in the two thirds of Tiferet of the second Tevunah, which is the third aspect, which is from the chest and below of this Tevunah, and this is the Tzadi of the Tzelem [Image] (הִנֵּה נִתְבָּאֵר בַּדְּרוּשׁ הַנַּ״ל כִּי אַחַר הֵעָשׂוֹתוֹ מִבְּחִי׳ זִוּוּג או״א עֶלְיוֹנִים הִנֵּה אַחַר כַּמָּה בְּחִי׳ נִתְלַבֵּשׁ בְּנֵה״י וּבִשְׁנֵי שְׁלִישֵׁי הַת״ת שֶׁל הַתְּבוּנָה הַב׳ שֶׁהִיא הַג׳ שֶׁהוּא מֵהַחָזֶה וּלְמַטָּה שֶׁל תְּבוּנָה זוֹ וְהוּא צ׳ דְּצֶלֶם). However, you must know that the third aspect mentioned above, which is the Keter of Ze’ir Anpin, is what enclothes itself in the Tiferet of the Tevunah mentioned above, as is written at the end of this discourse, with the help of Hashem (אֲמְנָם צָרִיךְ שֶׁתֵּדַע כִּי בְּחִי׳ ג׳ הַנַּ״ל שֶׁהוּא כֶּתֶר דְּז״א הִיא הַמִּתְלַבֶּשֶׁת בַּת״ת דְּתְבוּנָה הַנַּ״ל כְּמ״ש סוֹף דְּרוּשׁ זֶה בְּע״ה). However, the aforementioned Tzelem [Image], which is the Partzuf of the ten Sefirot of the Mochin as mentioned above, all of it is enclothed only in the Netzach, Hod, Yesod of the Tevunah mentioned above, which is the Tzadi of the Tzelem [Image], and understand well everything that we have explained, and it is in this manner (אֲמְנָם הַצֶּלֶם הַנַּ״ל שֶׁהִיא הַפַּרְצוּף הַי״ס שֶׁל הַמּוֹחִין כַּנַּ״ל כֻּלּוֹ הוּא מִתְלַבֵּשׁ בְּנֵה״י לְבַד שֶׁל הַתְּבוּנָה הַנַּ״ל שֶׁהוּא צ׳ דְּצֶלֶם וְהָבֵן הֵיטֵב כָּל מַה שֶּׁבֵּאַרְנוּ וְהוּא בְּאוֹפֶן זֶה).

For the right line of this Partzuf, which is Chokhmah, Chesed, Netzach, enclothes itself in the three joints of Netzach of this Tevunah (כִּי קַו יָמִין שֶׁל פַּרְצוּף זֶה שֶׁהוּא חח״ן מִתְלַבֵּשׁ בְּג׳ פְּרָקִין שֶׁל נֵצַח שֶׁל תְּבוּנָה זוֹ), and the left line, which is Binah–Gevurah–Hod, enclothes itself in the three joints of Hod of Tevunah (וְקַו שְׂמֹאל שֶׁהוּא בג״ה מִתְלַבֵּשׁ בְּג״פ דְּהוֹד דְּתְבוּנָה), and the middle line, which is Da‘at–Tiferet–Yesod, enclothes itself in the two joints of Yesod of Tevunah, which are only two joints, Yesod and Atarah (וְקַו אֶמְצָעִי שֶׁהוּא דת״י מִתְלַבֵּשׁ בִּב׳ פְּרָקִין שֶׁל יְסוֹד דְּתְבוּנָה שֶׁהֵם ב״פ לְבַד יְסוֹד וְעֲטָרָה), and there all the middle line of the Partzuf of the Tzelem [Image] stands sealed (וְשָׁם עוֹמְדִין סְתוּמִים כָּל הַקַּו אֶמְצָעִי שֶׁל הַפַּרְצוּף דְּצֶלֶם).

And we shall explain the matter of these Netzach, Hod, Yesod of Tevunah, for behold only their externality is that in which the Tzelem [Image] and the Mochin mentioned above enclothe themselves (וְנְבָאֵר עִנְיַן אֵלּוּ הַנֵּה״י שֶׁל תְּבוּנָה כִּי הִנֵּה חִיצוֹנִיּוּתָן לְבַד הוּא אֲשֶׁר בּוֹ מִתְלַבֵּשׁ הַצֶּלֶם וְהַמּוֹחִין הַנַּ״ל), for the Inner Light does not remain here, because Ze’ir Anpin does not have the capacity to receive it (כִּי או״פ אֵינוֹ נִשְׁאָר כָּאן כִּי אֵין כֹּחַ בְּז״א לְקַבְּלוֹ), and behold it departs from there and gathers in the first half of the Tevunah, and there it remains (וְהִנֵּה הוּא מִסְתַּלֵּק מִשָּׁם וּמִתְקַבֵּץ בְּחֶצְיוֹ הָרִאשׁוֹן שֶׁל הַתְּבוּנָה וְשָׁם נִשְׁאָר), so it is found that the Netzach, Hod, Yesod of Tevunah are without their vitality (נִמְצָא כִּי נֵה״י שֶׁל תְּבוּנָה בְּלִי חַיּוּתָם). However, their very externalities are the ones that descend into Ze’ir Anpin, they themselves (וְאָמְנָם חִיצוֹנִיּוּתָם מַמָּשׁ הֵם הַיּוֹרְדִין תּוֹךְ ז״א הֵם בְּעַצְמָם), and this is the secret of “A man, if he shall die in a tent” (וְזֶה סוֹד אָדָם כִּי יָמוּת בָּאֹהֶל), and our sages of blessed memory expounded: “the Torah does not endure…” (וְדְּרַז״ל אֵין הַתּוֹרָה מִתְקַיֶּמֶת כו׳). And it is Ze’ir Anpin, who is called Torah, for it does not endure except through “Who,” which is Tevunah, which causes its externalities themselves to die, leaving them without the Inner Light, which is their vitality (וְהוּא ז״א הַנִּקְרָא תּוֹרָה אֵינָהּ מִתְקַיֶּמֶת אֶלָּא ע״י מִ״י שֶׁהִיא תְּבוּנָה שֶׁמְּמִיתָה עַצְמָהּ מַמָּשׁ חִיצוֹנִיּוֹתֶיהָ שֶׁבָּהּ הַנִּשְׁאָר בְּלִי או״פ שֶׁהוּא חַיּוּתָהּ), and this is for the sake of Ze’ir Anpin, to give him Mochin, which are his existence (וְזֶהוּ לְצוֹרֶךְ ז״א לָתֵת לוֹ מוֹחִין שֶׁהֵם קִיּוּמוֹ).

However, this Tzelem [Image] that enclothes itself in the Netzach, Hod, Yesod of Tevunah had, until now, its vitality and its inner aspect (אֲמְנָם הַצֶּלֶם הַזֶּה הַמִּתְלַבֵּשׁ בְּנֵה״י דְּתְבוּנָה הָיָה לָהֶם עַתָּה חַיּוּתָם וּפְנִימִיּוּתָם), and after their essential inner aspect departs, they remain as dead at the time of the birth of the Tzelem [Image], as explained on the verse “and you shall look upon the stones” (וְאַחַר שֶׁנִּסְתַּלֵּק פְּנִימִיּוּתָם הָעִקָּר שֶׁלָּהֶם נִשְׁאָרוּ כְּמֵתִים בְּעֵת הוֹלֶדֶת הַצֶּלֶם כַּמְּבֹאָר עַל פָּסוּק וּרְאִיתֶן עַל הָאֲבָנִים). And afterward they return to be revived through the Tzelem [Image], which becomes for them vitality and innerness by way of borrowing, for it is only an innerness for the sake of Ze’ir Anpin himself (וְאַח״כ חוֹזְרִים לְהַחֲיוֹת ע״י הַצֶּלֶם הַנַּעֲשֶׂה לָהֶם חַיּוּת וּפְנִימִית בְּהַשְׁאָלָה כִּי הֲלֹא אֵינוֹ רַק פְּנִימִית לְצוֹרֶךְ ז״א עַצְמוֹ). And it is also called in the language of “death” because it descends from its place to enclothe itself in Ze’ir Anpin, similar to “and the king of Egypt died,” for they lowered him from his greatness (א׳ גַּם נִקְרָא בְּלָשׁוֹן מִיתָה עַל שֶׁיוֹרֶדֶת מִמְּקוֹמָהּ לְהִתְלַבֵּשׁ בְּז״א דֻּגְמַת וַיָּמָת מֶלֶךְ מִצְרַיִם שֶׁהוֹרִידוּהוּ מִגְּדוּלָּתוֹ). And since it enclothes itself in the male, it is called Binah, the world of the male, as is known, and this is why it says “he causes himself to die,” and it does not say “she causes herself to die,” using feminine language (וּלְפִי שֶׁמִּתְלַבֶּשֶׁת בַּזָּכָר נִקְרָא בִּינָה עַלְמָא דְּדְכוּרָא כַּנּוֹדָע וְזֶהוּ שֶׁמְּמִית עַצְמוֹ וְלֹא אָמַר שֶׁמְּמִיתָה עַצְמָהּ לְשׁוֹן נְקֵבָה).

And behold, after this Tzelem [Image] enclothes itself in the Netzach, Hod, Yesod of Tevunah as mentioned above, they begin to enter into Ze’ir Anpin himself, which is the aspect of the Partzuf mentioned above, called the six extremities, as mentioned above (וְהִנֵּה אַחַר שֶׁנִּתְלַבֵּשׁ הַצֶּלֶם הַזֶּה בְּנֵה״י דְּתְבוּנָה כַּנַּ״ל מַתְחִילִין לְהִכָּנֵס תּוֹךְ ז״א עַצְמוֹ שֶׁהוּא בְּחִינַת הַפַּרְצוּף הַנַּ״ל הַנִּקְרָא ו״ק כַּנַּ״ל), and they begin to enter after two years, which are the time of Yenikah, for then the six extremities were completed, which is that Partzuf mentioned above (וּמַתְחִילִין לְהִכָּנֵס אַחַר ב׳ שָׁנִים שֶׁהֵם זְמַן הַיְנִיקָה כִּי אָז נִשְׁלְמוּ הַו״ק שֶׁהוּא הַפַּרְצוּף הַנַּ״ל). And behold, in the third year, the lower joint of the Netzach of Tevunah enters, and within it the Sefirah of Netzach of the Tzelem [Image], and it enters into the Sefirah of Chokhmah of Ze’ir Anpin in the aspect of the Partzuf of six extremities as mentioned above (וְהִנֵּה בַּשָּׁנָה ג׳ נִכְנָס פֶּרֶק תַּחְתּוֹן דְּנֵצַח תְּבוּנָה וּבְתוֹכוֹ סְפִירַת נֵצַח שֶׁל הַצֶּלֶם וְנִכְנָס תּוֹךְ סְפִירַת חָכְמָה דְּז״א בִּבְחִי׳ פַּרְצוּף ו״ק כַּנַּ״ל), and still the lower joint of the Hod of Tevunah remains above, like a person who bends his leg upward, suspended (וַעֲדַיִן פ״ת דְּהוֹד תְּבוּנָה נִשְׁאָר לְמַעְלָה כְּאָדָם הַכּוֹפֵף רַגְלוֹ לְמַעְלָה תָּלוּי). And in the fourth year, the Hod of the Tzelem [Image], which is within the lower joint of the Hod of Tevunah, enters into the Binah of Ze’ir Anpin (וּבַשָּׁנָה ד׳ נִכְנָס הוֹד דְּצֶלֶם אֲשֶׁר תּוֹךְ פ״ת דְּהוֹד תְּבוּנָה וְנִכְנָס בְּבִינָה דְּז״א). And in the fifth year, the Chesed of the Tzelem [Image], which is in the middle joint of the Netzach of Tevunah, enters into the Chokhmah of Ze’ir Anpin, and the lower joint of the Netzach of Tevunah, within which is the Netzach of the Tzelem [Image], descends downward into the Chesed of Ze’ir Anpin (וּבַשָּׁנָה ה׳ נִכְנָס חֶסֶד דְּצֶלֶם אֲשֶׁר בְּפֶרֶק אֶמְצָעִי דְּנֵצַח תְּבוּנָה בְּחָכְמָה דְּז״א וּפ״ת דְּנֵצַח תְּבוּנָה אֲשֶׁר בְּתוֹכָהּ נֵצַח דְּצֶלֶם יָרַד לְמַטָּה בְּחֶסֶד דְּז״א). And in the sixth year, the Gevurah of the Tzelem [Image], which is within the middle joint of the Hod of Tevunah, enters into the Binah of Ze’ir Anpin, and the lower joint of the Hod of Tevunah, within which is the Hod of the Tzelem [Image], descends downward into the Gevurah of Ze’ir Anpin (וּבַשָּׁנָה ו׳ נִכְנָס גְּבוּרָה דְּצֶלֶם שֶׁבְּתוֹךְ פֶּרֶק אֶמְצָעִי דְּהוֹד דְּתְבוּנָה בְּבִינָה ז״א וּפֶּרֶק תַּחְתּוֹן דְּהוֹד תְּבוּנָה אֲשֶׁר בְּתוֹכָהּ הוֹד דְּצֶלֶם יָרַד לְמַטָּה בִּגְבוּרָה דְּז״א). And in the seventh year (וּבַשָּׁנָה ז׳). Then, on the first day of the year, immediately the Atarah of the Yesod of Tevunah enters into the Da‘at of Ze’ir Anpin, as is known (אָז בְּיוֹם א׳ שֶׁל הַשָּׁנָה תֵּכֶף נִכְנָס עֲטָרָה דִּיסוֹד תְּבוּנָה תּוֹךְ דַּעַת דְּז״א כַּנּוֹדָע), for the Atarat Yesod of Tevunah is in the Da‘at of Ze’ir Anpin, as is known (כִּי עֲטֶרֶת יְסוֹד דְּתְבוּנָה הוּא בְּדַעַת דְּז״א כַּנּוֹדָע), for the Atarat Yesod of the Nukvah is “from my flesh I behold God,” which is above, between the two middle joints of the Netzach–Hod of Tevunah, and somewhat higher (כִּי עֲטֶרֶת יְסוֹד נוּקְבָּא מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ שֶׁהִיא לְמַעְלָה בֵּין ב׳ פְּרָקִין אֶמְצָעִיִּים דְּנֵ״ה דְּתְבוּנָה וְיוֹתֵר עֶלְיוֹן מְעַט), and therefore it enters after them and not between the two lower joints, because the middle line is short, as is known (וְלָכֵן נִכְנָס אַחֲרֵיהֶן וְלֹא בֵּין ב׳ פְּרָקִין תַּחְתּוֹנִים כִּי קַו אֶמְצָעִי קָצָר כַּנּוֹדָע).

And behold, this Atarah is not a complete Sefirah, for after the complete Gadlut [Greatness] of Ze’ir Anpin its place will be only in the upper third of the Tiferet of Ze’ir Anpin, which is only one third of a measure (וְהִנֵּה עֲטָרָה זוֹ אֵינָהּ סְפִירָה שְׁלֵמָה כִּי אַחַר גַּדְלוּת דְּז״א לְגַמְרֵי תִּהְיֶה מְקוֹמָהּ בִּשְׁלִישׁ עֶלְיוֹן שֶׁל ת״ת שֶׁבְּז״א לְבַד שֶׁהוּא שְׁלִישׁ מִדָּה), and therefore it does not require a full year for its entry, and immediately it enters, and this is called “one day” (וְלָכֵן אֵינָהּ צְרִיכָה שָׁנָה שְׁלֵמָה בִּכְנִיסָתָהּ וְתֵכֶף הִיא נִכְנֶסֶת וְזֶה נִקְרָא יוֹם אֶחָד). And behold, already now light has begun to be revealed in the Da‘at of Ze’ir Anpin (וְהִנֵּה כְּבָר עַתָּה הִתְחִיל לְהִתְגַּלּוֹת אוֹר בְּדַעַת ז״א), and since already the Da‘at of Ze’ir Anpin has been revealed with the light of this Atarah, and he has in him a little additional Da‘at beyond what he had at first (וְכֵיוָן שֶׁכְּבָר דַּעַת הַז״א נִתְגַּלָּה בּוֹ אוֹר הָעֲטָרָה זוֹ וְיֵשׁ בּוֹ דַּעַת נוֹסָף מְעַט עַל שֶׁהָיָה מִתְחִלָּה), therefore he is now called a Pe'ut [a minor], in the secret of “the minors— their transaction is a transaction” (וְלָכֵן נִקְרָא עַתָּה פָּעוּט בְּסוֹד הַפְּעוּטוֹת מִקְחָן מֶקַח), for they are called 'Minors' [Pe'utot] from six years and one day, which is the beginning of the seventh year and onward (כִּי הֵם נִקְרְאוּ פְּעוּטוֹת מִבֶּן ו׳ שָׁנָה וְיוֹם אֶחָד שֶׁהוּא הַתְחָלַת שָׁנָה הַז׳ וָאֵילָךְ).

And indeed, the reason that our sages of blessed memory said that his transaction is a transaction only with movable property (וְאָמְנָם סִבַּת אָמְרָם ז״ל מִקְחוֹ מֶקַח בְּמִטַּלְטְלִין לְבַד), is because only the aspect of the six extremities of the Tzelem [Image] has entered so far (הַטַּעַם הוּא כִּי עֲדַיִן לֹא נִכְנְסוּ רַק בְּחִי׳ ו״ק שֶׁל הַצֶּלֶם), and the six extremities are called movable property (וְהַו״ק נִקְרָא מִטַּלְטְלִין), since they are moved and overturned from mercy to judgment and from judgment to mercy (יַעַן שֶׁהֵם מְטֻלְטָלִין וּמִתְהַפְּכִים מֵרַחֲמִים לְדִין וּמִדִּין לְרַחֲמִים), unlike the three first Mochin themselves of the Tzelem [Image] (מַשֶּׁאֵין כֵּן בְּג׳ מוֹחִין רִאשׁוֹנִים עַצְמָן שֶׁל הַצֶּלֶם). And afterward, in the entire seventh year and one day (וְאַחַ״כ בַּשָּׁנָה ז׳ כּוּלָּהּ וְיוֹם א׳), the Chokhmah of the Tzelem [Image] which is within the upper joint of the Netzach of Tevunah enters into the Chokhmah of Ze’ir Anpin (נִכְנָס חָכְמַת הַצֶּלֶם שֶׁבְּתוֹךְ פ״ע דְּנֵצַח תְּבוּנָה בְּחָכְמָה דְּז״א), and the middle joint of the Netzach of Tevunah descends downward into the Chesed of Ze’ir Anpin (וּפֶרֶק אֶמְצָעִי דְּנֵצַח תְּבוּנָה יוֹרֵד לְמַטָּה בְּחֶסֶד דְּז״א), and the lower joint of the Netzach of Tevunah descends into the Netzach of Ze’ir Anpin (וּפ״ת דְּנֵצַח תְּבוּנָה יוֹרֵד בְּנֵצַח ז״א), and behold the entire right line is completed (וַהֲרֵי נִשְׁלַם קַו יָמִין כּוּלוֹ). And in the eighth year and one day (וּבַשָּׁנָה ח׳ וְיוֹם א׳), the Binah of the Tzelem [Image] which is within the upper joint of the Hod of Tevunah enters into the Binah of Ze’ir Anpin (נִכְנָס בִּינַת צֶלֶם אֲשֶׁר בְּתוֹךְ פ״ע שֶׁל הוֹד דְּתְבוּנָה בְּבִינָה דְּז״א), and the middle joint of the Hod of Tevunah descends into the Gevurah of Ze’ir Anpin (וּפֶרֶק אֶמְצָעִי דְּהוֹד תְּבוּנָה יוֹרֵד בִּגְבוּרָה דְּז״א), and the lower joint of the Hod of Tevunah descends into the Hod of Ze’ir Anpin (וּפ״ת דְּהוֹד תְּבוּנָה יוֹרֵד בְּהוֹד דְּז״א), and then the entire left line is completed (וְאָז נִשְׁלַם קַו שְׂמֹאל כּוּלוֹ). And in the ninth year and one day (וּבַשָּׁנָה ט׳ וְיוֹם א׳), the Da‘at of the Tzelem [Image] which is within the Yesod of Tevunah enters (נִכְנָס דַּעַת דְּצֶלֶם אֲשֶׁר בְּתוֹךְ הַיְסוֹד דְּתְבוּנָה), and it enters into the Da‘at of Ze’ir Anpin (וְנִכְנָס בְּדַעַת דְּז״א), and the Atarat Yesod of Tevunah enters into the Tiferet of Ze’ir Anpin, in its first third up to his chest (וְעֲטֶרֶת יְסוֹד תְּבוּנָה נִכְנָס בְּת״ת דְּז״א בִּשְׁלִישׁ רִאשׁוֹן עַד הֶחָזֶה שֶׁלּוֹ), and behold all three lines of Ze’ir Anpin are completed, right and left and middle (וַהֲרֵי נִשְׁלְמוּ כָּל הַג׳ קַוִּין דְּז״א יָמִין וּשְׂמֹאל וְאֶמְצַע). And you already know that the Yesod itself of Tevunah is above, between the heads of the upper joints of her Netzach and Hod, and somewhat higher still (וּכְבָר יָדַעְתָּ כִּי יְסוֹד עַצְמוֹ דְּתְבוּנָה הוּא לְמַעְלָה בֵּין רָאשֵׁי פְּרָקִין הָעֶלְיוֹנִים דְּנֵ״ה שֶׁלָּהּ וְיוֹתֵר לְמַעְלָה מְעַט), and therefore it enters now after all of them (וְלָכֵן נִכְנָס עַתָּה אַחַר כֻּלָּם), and behold now he is nine years and one day (וַהֲרֵי עַתָּה הוּא בֶּן ט׳ שָׁנִים וְיוֹם א׳), for the one day corresponds to the Atarah of Tevunah as mentioned above (כִּי יוֹם אֶחָד הוּא כְּנֶגֶד עֲטָרָה דְּתְבוּנָה כַּנַּ״ל). And behold now he is complete in all the Mochin, all of them in their true places, each aspect in its proper place according to what was explained above (וַהֲרֵי הוּא עַתָּה שָׁלֵם בְּכָל הַמּוֹחִין כֻּלָּם בִּמְקוֹמָם הָאֲמִתִּי כָּל בְּחִי׳ בִּמְקוֹם הָרָאוּי לָהּ עַל דֶּרֶךְ הַנַּ״ל), and his Da‘at has been completed, in which are the five Chasadim, as is known (וְנִשְׁלַם הַדַּעַת שֶׁלּוֹ אֲשֶׁר שָׁם ה״ח כַּנּוֹדָע), and behold he is now fit for union (וְהִנֵּה הוּא רָאוּי עַתָּה לְבִיאָה).

For the secret of all unions is to sweeten the Gevurot of the woman through the Chasadim of the male (כִּי סוֹד הַזִּוּוּגִים כֻּלָּם לְהַמְתִּיק גְּבוּרוֹת הָאִשָּׁה בַּחֲסָדֵי הַזָּכָר), and behold he already has Chasadim in his Da‘at to draw from there a drop through union, to give it within the Yesod of the Nukvah, where the Gevurot are (וּכְבָר יֵשׁ לוֹ חֲסָדִים בְּדַעְתּוֹ לְהַמְשִׁיךְ מִשָּׁם טִפָּה ע״י זִוּוּג לְתִתָּם תּוֹךְ הַיְסוֹד דְּנוּקְבָּא אֲשֶׁר שָׁם ה״ג), and therefore union is called by the term Da‘at, in the secret of “and the man knew his wife” (וְלָכֵן נִקְרָא הַזִּוּוּג לְשׁוֹן דַּעַת בְּסוֹד וַיֵּדַע הָאָדָם אֶת אִשְׁתּוֹ). And this is the secret mentioned in the Gemara, “a minor from nine years and one day, his union is a union” (וְזֶה סוֹד הַנִּזְכָּר בַּגְּמָ׳ קָטָן מִבֶּן ט׳ שָׁנִים וְיוֹם אֶחָד בִּיאָתוֹ בִּיאָה), unlike until now, when the aspects of the Mochin of the Tzelem [Image] were not yet completed in their places, and also his Da‘at was not yet complete (מַשֶּׁאֵין כֵּן עַד עַתָּה כְּשֶׁלֹּא נִשְׁלְמוּ בְּחִי׳ הַמּוֹחִין שֶׁל צֶלֶם בִּמְקוֹמָן גַּם לֹא הַדַּעַת שֶׁלּוֹ), and therefore he was still a complete minor and not fit for union (וְלָכֵן עֲדַיִן הוּא קָטָן גָּמוּר וְאֵינוֹ רָאוּי לְבִיאָה), and now an additional aspect has been added (גַּם נִתְוֹסְפוּ עַתָּה בְּחִי׳ אַחֶרֶת). And this is because, behold, it has been explained above that the five Chasadim which are in the Da‘at have already spread above into the five Sefirot of the Tzelem [Image] itself before they entered to become internal Mochin within Ze’ir Anpin, and they are in the Chesed, Gevurah, Tiferet–Netzach–Hod of the Tzelem [Image] (וְהוּא כִּי הִנֵּה נִתְלַ״ל כִּי ה״ח אֲשֶׁר בְּדַעַת כְּבָר נִתְפַּשְּׁטוּ לְמַעְלָה בְּה״ס שֶׁל הַצֶּלֶם עַצְמוֹ קֹדֶם שֶׁנִּכְנַס לִהְיוֹת מוֹחִין פְּנִימִים אֶל הַז״א וְהֵם בְּחַג״ת נ״ה שֶׁלּוֹ שֶׁל הַצֶּלֶם).

And behold, it has also been explained in the previous discourse that when the Chasadim are sealed within the Yesod of Tevunah, they do not spread until they are revealed and emerge from the mouth of that Atarah (וְהִנֵּה נִתְבָּאֵר ג״כ בַּדְּרוּשׁ הַקּוֹדֵם כִּי הַחֲסָדִים בִּהְיוֹתָן סְתוּמִים בִּיסוֹד תְּבוּנָה אֵינָם מִתְפַּשְּׁטִין עַד שֶׁיִּתְגַּלּוּ וְיֵצְאוּ מִפִּי הָעֲטָרָה הַהוּא). If so, it is found that during the first six years, when the joints of the Netzach, Hod, Yesod of Tevunah were entering into Ze’ir Anpin, also the aforementioned Chasadim that were spreading within them were entering into Ze’ir Anpin, each one in its place, in each and every joint (א״כ נִמְצָא כִּי בְּו׳ שָׁנִים הָרִאשׁוֹנִים בִּהְיוֹתָן נִכְנָסִין הַפְּרָקִין שֶׁל נֵה״י דְּתְבוּנָה בְּז״א גַּם הַחֲסָדִים הַנַּ״ל הַמִּתְפַּשְּׁטִין בָּהֶם הָיוּ נִכְנָסִין בְּז״א כ״א בִּמְקוֹמוֹ בְּכָל פֶּרֶק וּפֶרֶק), and this was until the completion of the six years for him (וְזֶה הָיָה עַד הַשְׁלָמָתוֹ לְו׳ שָׁנִים). However, in the last three years, which are seven, eight, and nine, and one day, three lower Chasadim descend, lacking a third, for these are always revealed, as explained above in the discourse (אַמְנָם בְּג׳ שָׁנִים הָאַחֲרוֹנִים שֶׁהֵם ז׳ ח׳ ט׳ וְיוֹם א׳ יוֹרְדִין ג׳ חֲסָדִים תַּחְתּוֹנִים פָּחוֹת שְׁלִישׁ שֶׁאֵלּוּ תָּמִיד הֵם מְגֻלִּין כַּנַּ״ל בַּדְּרוּשׁ), and then these descend, each one into its true place (וְאָז יָרְדוּ אֵלּוּ כָּל אֶחָד בִּמְקוֹמוֹ הָאֲמִתִּי). But nevertheless, he is not fit to beget except by way of happenstance (אַךְ עִכְזֶה אֵינוֹ רָאוּי לְהוֹלִיד אִם לֹא דֶּרֶךְ מִקְרֶה), however the essence of begetting is after the entry of the Chasadim themselves, which are to the Netzach–Hod and the two lower thirds of the Tiferet of Ze’ir Anpin himself (אַךְ עִקַּר הַהוֹלָדָה הוּא אַחַר כְּנִיסַת הַחֲסָדִים עַצְמָן שֶׁהֵם לְנ״ה וּב״ש תַּחְתּוֹנִים שֶׁל ת״ת דְּז״א עַצְמוֹ). It follows that the three Chasadim lacking a third, which are revealed as mentioned above, each one is now in its place (נִמְצָא כִּי ג׳ חֲסָדִים פָּחוֹת שְׁלִישׁ הַמְּגֻלִּין כַּנַּ״ל כָּל א׳ עַתָּה בִּמְקוֹמוֹ), and even immediately after nine years and one day all of them descend into the Yesod of Ze’ir Anpin (וְאַף תֵּכֶף אַחַר ט׳ שָׁנִים וְיוֹם אֶחָד כֻּלָּן יוֹרְדִין בִּיסוֹד דְּז״א), for the two Chasadim and the upper third are sealed in the Yesod of Tevunah as mentioned above (כִּי ב׳ חֲסָדִים וְשְׁלִישׁ הָעֶלְיוֹנִים הֵם סְתוּמִים בִּיסוֹד תְּבוּנָה כַּנַּ״ל).

And behold, it has been explained above that the waters which cause the tree to grow are the Chasadim, which are called waters, and they need to return and ascend to cause it all to grow, besides their sweetening of the Gevurot at the time of their ascent, as mentioned above in the discourse (וְהִנֵּה נִתְלַ״ל כִּי הַמַּיִם הַמְּגַדְּלִין הָאִילָן הֵם הַחֲסָדִים הַנִּקְרָאִים מַיִם וְצְרִיכִין לַחֲזוֹר וְלַעֲלוֹת וּלְהַגְדִּיל כּוּלוֹ זוּלַת מַה שֶׁהֵם מְמַתְּקִין הַגְּבוּרוֹת בְּעֵת עֲלִיָּתָן כַּנַּ״ל בַּדְּרוּשׁ), and there is no place here to explain them, rather here we will say and explain how they cause Ze’ir Anpin himself to grow, like waters entering the root of the tree, from which the tree draws nourishment—which is Ze’ir Anpin, called the Tree of Life—and they ascend from below upward to enlarge him, and understand this (וְאֵין פֹּה מָקוֹם בֵּאוּרָן רַק פֹּה נֹאמַר וּנְבָאֵר אֵיךְ מְגַדְּלִין אֶת ז״א עַצְמוֹ דֻּגְמַת הַמַּיִם הַנִּכְנָסִין בְּשֹׁרֶשׁ הָאִילָן וּמִשָּׁם יוֹנֵק הָאִילָן שֶׁהוּא ז״א הַנִּקְרָא אִילָנָא דְּחַיֵּי וְעוֹלִין מִמַּטָּה לְמַעְלָה לְהַגְדִּילוֹ וְהָבֵן זֶה). Therefore know also that these three Chasadim lacking a third, which are revealed, always remain in the Yesod of Ze’ir Anpin, and the returning light from them ascends from below upward to illuminate and enlarge him (לָכֵן דַּע גַּם כֵּן כִּי תָּמִיד נִשְׁאָרִין אֵלּוּ הַשָּׁלוֹשׁ חֲסָדִים פָּחוֹת שְׁלִישׁ הַמְּגֻלִּין בִּיסוֹד דְּז״א וְעוֹלֶה אוֹרָם הַחוֹזֵר מִמַּטָּה לְמַעְלָה לְהָאִיר וּלְהַגְדִּילוֹ).

Also know that all of this is now at the time of the Gadlut [Greatness] of Ze’ir Anpin (גַּם דַּע כִּי כָּל זֶה הוּא עַתָּה בְּעֵת הַגַּדְלוּת דְּז״א), however at the time of the Zivug [Union] then all the five Chasadim descend into the Yesod of Ze’ir Anpin for the sake of the Zivug [Union], and understand this (אֲמְנָם בְּעֵת הַזִּוּוּג אָז כָּל הֶה״ח יוֹרְדִין בִּיסוֹד דְּז״א לְצוֹרֶךְ הַזִּוּוּג וְהָבֵן זֶה). And however, the ascent of these Chasadim does not require time (וְאֲמְנָם עֲלִיַּת הַחֲסָדִים הָאֵלּוּ אֵין צְרִיכִין זְמַן), for immediately, by the force of the great momentum of the descent, they return and ascend in an instant up to the upper third of the Tiferet of Ze’ir Anpin, where the Atarat Yesod of Tevunah is (כִּי תֵּכֶף מִכֹּחַ הַמְּרוּצָה הַגְּדוֹלָה שֶׁל הַיְּרִידָה חוֹזְרִין וְעוֹלִין בְּרֶגַע עַד שְׁלִישׁ הָעֶלְיוֹן דְּת״ת דְּז״א אֲשֶׁר שָׁם עֲטֶרֶת יְסוֹד תְּבוּנָה). And by the force of this ascent, that they ascended into that upper third itself, and found there the two Chasadim and the concealed third, then they enlarged them and light was added to them (וּמִכֹּחַ הָעֲלִיָּה זוֹ שֶׁעָלוּ תּוֹךְ שְׁלִישׁ עֶלְיוֹן הַהוּא עַצְמוֹ וּמָצְאוּ שָׁם הַב׳ חֲסָדִים וְשְׁלִישׁ הַמְּכוּסִים וְאָז הִגְדִּילוּ אוֹתָן וְנִתּוֹסַף בָּהֶם אוֹר), for behold their root stands in the Atarat Yesod of Tevunah, and from there they send their light to the two arms through the partitions of the Atarah of Tevunah, as mentioned above (כִּי הִנֵּה שָׁרְשָׁן עוֹמְדִים בַּעֲטֶרֶת יְסוֹד תְּבוּנָה וּמִשָּׁם מְשַׁלְּחִין הַב״ח אֶת אוֹרָם אֶל הַב׳ זְרוֹעוֹת דֶּרֶךְ מְחִיצוֹת עֲטָרָא דְּתְבוּנָה כַּנַּ״ל), for there, in the upper third of the Tiferet, there is the Atarah of Tevunah, and there is the splitting and division of the two arms (כִּי שָׁם בִּשְׁלִישׁ עֶלְיוֹן דְּת״ת שָׁם הוּא עֲטָרָא דְּתְבוּנָה וְשָׁם הִיא פִּצּוּל וְהִתְחַלְּקוּת ב׳ זְרוֹעוֹת).

And however, this enlargement will be explained below in the years ten, eleven, twelve, and thirteen, as will be explained with the help of Hashem (וְאֲמְנָם הַגְּדָלָה זוֹ יִתְבָּאֵר לְמַטָּה בְּשָׁנִים שֶׁל י׳ י״א י״ב י״ג כְּמ״ש בְּע״ה), for from there the matter of this enlargement will be well understood (כִּי מִשָּׁם יוּבַן הֵיטֵב עִנְיַן הַגְּדָלָה זוֹ). And it is found now that all of Ze’ir Anpin has already been completely completed (וְנִמְצָא עַתָּה שֶׁכְּבָר כָּל הַז״א נִשְׁלַם כּוּלוֹ), and also the spreading of the five Chasadim in the five Sefirot of his Chesed, Gevurah, Tiferet–Netzach–Hod (וְגַם הִתְפַּשְּׁטוּת ה״ח בְּה״ס שֶׁלּוֹ בְּחַג״ת נ״ה), and they also enlarged the two Chasadim and the upper third, which are Chesed of Chesed, and Chesed of Gevurah, and the upper third of the Chesed of Tiferet, as will be explained below with the help of Hashem (וְגַם הִגְדִּילוּ הַב׳ חֲסָדִים וְשְׁלִישׁ עֶלְיוֹן שֶׁהֵם חֶסֶד דְּחֶסֶד וְחֶסֶד דְּגְבוּרָה וְשְׁלִישׁ עֶלְיוֹן דְּחֶסֶד ת״ת כְּמ״ש בְּע״ה לְקַמָּן הַגְדָּלָתָן).