The Second Gate

The Gate of the 288 Sparks, and It Contains Six Chapters

השער השני שער רפ״ח ניצוצין ובו ו׳ פרקים

Chapter 1

שער יח פרק א מ״ת

[18:1] And now it is necessary that we explain (וְעַתָּה צָרִיךְ שֶׁנְּבָאֵר), in what manner (בְּאֵיזֶה אוֹפֶן), the pregnancy of Ze’ir Anpin was (הָיָה עִיבּוּר ז״א), within this Partzuf that includes Binah and Tevunah (בְּתוֹךְ פַּרְצוּף זֶה הַכּוֹלֵל בִּינָה וּתְבוּנָה), as mentioned above (כְּנַ״ל). And first it is necessary that we explain (וּמִתְּחִלָּה צָרִיךְ שֶׁנְּבָאֵר), the matter of these three aspects (עִנְיַן ג׳ בְּחִינוֹת אֵלּוּ), that exist in Ze’ir Anpin (שֶׁיֵּשׁ אֶל ז״א), and all of them require rectification (וּלְכֻלָּם צָרִיךְ תִּקּוּן), through this pregnancy (עַל יְדֵי עִיבּוּר זֶה).

The first (הָא׳), is the aspect of the lights of the kings (הוּא בְּחִינַת אוֹרוֹת שֶׁל הַמְּלָכִים), that departed from the vessels (שֶׁנִּסְתַּלְּקוּ מִן הַכֵּלִים), and ascended upward (וְעָלוּ לְמַעְלָה), and the vessels died (וּמֵתוּ הַכֵּלִים), and descended to Beri’ah (וְיָרְדוּ לִבְרִיאָה). The second (הַב׳), is the aspect of the two hundred and eighty-eight sparks of light (הוּא בְּחִי׳ רפ״ח נִיצוֹצִין שֶׁל אוֹר), that remained within the vessels (שֶׁנִּשְׁאֲרוּ בְּתוֹךְ הַכֵּלִים), while they were broken (בִּהְיוֹתָן שְׁבוּרִים), in order to enliven them with a constricted vitality (כְּדֵי לְהַחֲיוֹתָן חַיּוּת מְצוּמְצָם), so that through this (כְּדֵי שֶׁעַל יְדֵי כֵּן), there would be within them the possibility to return and be rectified (יִהְיֶה בָּהֶם מְצִיאוּת לַחֲזוֹר וּלְהִתְתַּקֵּן), and to be revived through pregnancy (וּלְהִתְחַיּוֹת ע״י עִיבּוּר). And do not wonder at this (וְאַל תִּתְמַהּ מִזֶּה), for so it is with the lower human in this world (כִּי כֵן הָאָדָם הַתַּחְתּוֹן בָּעוֹלָם הַזֶּה), that after he dies (אַחַר שֶׁמֵּת), and his soul departs from him (וְיָצְאָה נַפְשׁוֹ מִמֶּנּוּ), a portion of his soul remains within the body (נִשְׁאָר חֵלֶק מִנַּפְשׁוֹ בְּתוֹךְ הַגּוּף), so that through this (כְּדֵי שֶׁעַל יְדֵי זֶה), he will be able to rise in the resurrection of the dead (יוּכַל לָקוּם בִּתְחִיַּת הַמֵּתִים). As it is written in the Zohar, Parashat Shelach Lecha (וּכְמ״ש זֹהַר פ׳ שְׁלַח לְךָ) daf 170 (דְּק״ע): “But now the deposit is for the soul, for she forgets, and it remains in the bones within the body, and therefore at the beginning of every night the deposit of the spirit is given to the soul, and not to the flesh” (אֲבָל הַשְׁתָּא פִּקָּדוֹנָא אִיהוּ לְנַפְשָׁא דְּאִיהִי מִשְׁתַּכְּחָא וְאִשְׁתָּאַרַת בְּשׁוֹכְכֵי גּוֹ גַרְמֵי וּבְגִין כָּךְ בְּרֵישׁ כָּל לֵילְיָא פִּקָּדוֹנָא דְּרוּחָא לְנַפְשָׁא וְלָא עַל בִּשְׂרָא). Also on daf 169 (גַּם בְּדְּק״ס״ט), the matter of the vapor of the bones that remains in the grave (עִנְיַן הֶבֶל דְּגַרְמֵי דְּאִשְׁתָּאַר בְּקִבְרָא), in the incident of the woman with the familiar spirit concerning Samuel (בְּמַעֲשֵׂה בַּעֲלַת אוֹב בִּשְׁמוּאֵל). And this is the secret of the verse (וְזֶ״ס פָּסוּק), “And Hashem will guide you continually, and satisfy your soul in drought, and make your bones strong” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמוֹתֶיךָ יַחֲלִיץ) (Isaiah 58).

The third (הַג׳), is the aspect of the vessels themselves (הוּא בְּחִי׳ הַכֵּלִים עַצְמָן), which were broken (שֶׁנִּשְׁבְּרוּ), and descended to Beri’ah (וְיָרְדוּ לִבְרִיאָה). And all these three aspects (וְכָל אֵלּוּ הַג׳ בְּחִינוֹת), require rectification (צְרִיכִין לְהִתְתַּקֵּן), through pregnancy (עַל יְדֵי עִיבּוּר), as stated (כְּמ״ש). And first we shall explain (וּתְּחִלָּה נְבָאֵר), the matter of the two hundred and eighty-eight sparks mentioned above (עִנְיַן הָרפ״ח נִיצוֹצִין הַנַּ״ל), what their matter is (מַה עִנְיָנָם). And afterward we shall return (וְאַחַ״כ נַחֲזוֹר), to the aforementioned discourse (אֶל הַדְּרוּשׁ הַנַּ״ל). And in every place that we mention (וּבְכָל מָקוֹם שֶׁאָנוּ מַזְכִּירִין), in this composition of ours (בְּחִבּוּרֵינוּ זֶה), the matter of the two hundred and eighty-eight sparks (עִנְיַן רפ״ח נִיצוֹצִין), they are these which we shall now explain (הֵם אֵלּוּ שֶׁנְּבָאֵר עַתָּה), with Hashem’s help (בְּע״ה).

Behold (הִנֵּה), it was explained (נִתְבָּאֵר), that the seven lower points (כִּי ז׳ נְקֻדּוֹת תַּחְתּוֹנִים), which are called the seven kings (הַנִּקְרָאִים ז׳ מְלָכִים), which are the aspect of Ze’ir Anpin and Nukvah of the Name B״N mentioned above (שֶׁהֵם בְּחִי׳ זו״ן דְּשֵׁם ב״ן הַנַּ״ל), emerged from the perforations of the eyes of Adam Kadmon (שֶׁיָּצְאוּ מִנִּקְבֵי עֵינַיִם דְּאָדָם קַדְמוֹן). When the aspect of the vessels emerged first (כַּאֲשֶׁר יָצְאוּ בְּחִי׳ הַכֵּלִים תְּחִלָּה), and when afterward the lights emerged (וְכַאֲשֶׁר יָצְאוּ אַחַ״כ הָאוֹרוֹת), to enter into their vessels (לְהִכָּנֵס בַּכֵּלִים שֶׁלָּהֶם הָאֵלּוּ), those vessels were not able to bear them (לֹא יָכְלוּ הַכֵּלִים הָהֵם לְסָבְלָם), and they were broken (וְנִשְׁבְּרוּ). And the vessels descended below (וְיָרְדוּ הַכֵּלִים לְמַטָּה), to the place that would later be the world of Beri’ah (בְּמָקוֹם שֶׁהוּא עָתִיד לִהְיוֹת עוֹלַם הַבְּרִיאָה אַחַ״כ). And the lights departed (וְהָאוֹרוֹת נִסְתַּלְּקוּ), and stood above in Atzilut (וְעָמְדוּ לְמַעְלָה בַּאֲצִילוּת), as is explained by us above at length (כְּמְבוֹאָר אֶצְלֵנוּ לְעֵיל בַּאֲרִיכוּת). And this descent is called death (וִירִידָה זוֹ נִקְרָא מִיתָה), because everything that exits its world (לְפִי שֶׁכָּל שֶׁיּוֹצֵא מֵעוֹלָמוֹ), and descends and goes to another world besides it (וְיוֹרֵד וְהוֹלֵךְ לְעוֹלָם אַחֵר זוּלָתוֹ), is called death with respect to it (נִקְרָא אֶצְלוֹ מִיתָה).

And behold (וְהִנֵּה), these seven kings (אֵלּוּ ז׳ מְלָכִים), are the aspect of the seven lower (הֵם בְּחִי׳ ז״ת), which are called Ze’ir Anpin and Nukvah (שֶׁהֵם הַנִּקְרָאִים זו״ן), of the world of Atzilut (שֶׁל עוֹלַם הָאֲצִילוּת). And since they descended to Beri’ah (וְכֵיוָן שֶׁיָּרְדוּ אֶל הַבְּרִיאָה), it is called death with respect to them (נִקְרָא אֶצְלָם מִיתָה). This is not so with the posterior aspects of Abba and Imma (מַה שֶּׁאֵין כֵּן בָּאֲחוֹרַיִים דְּאו״א), which fell and did not die (שֶׁנָּפְלוּ וְלֹא מֵתוּ), as stated (כְּמ״ש). And it is with respect to them (וְהוּא אֶצְלָם), like the analogy of the lower Adam in this world (כִּדְמִיוֹן אָדָם הַתַּחְתּוֹן בָּעוֹלָם הַזֶּה), when he dies (כְּשֶׁמֵּת), for then his soul separates from his body (שֶׁאָז נִפְרֶדֶת נַפְשׁוֹ מִגּוּפוֹ), and his soul departs (וְנַפְשׁוֹ מִסְתַּלֶּקֶת), and returns to its true place (וְתָשׁוּב לִמְקוֹמָהּ הָאֲמִתִּי), to the Elohim who gave it (אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ). And his body, which is dust (וְגוּפוֹ שֶׁהוּא עָפָר), returns to the earth (יָשׁוּב אֶל הָאָרֶץ), and descends from its level (וְיוֹרֵד מִמַּדְרֵגָתוֹ), which is the aspect of a human (שֶׁהוּא בְּחִי׳ אָדָם). And this matter is called death (וְעִנְיַן זֶה נִקְרָא מִיתָה). And thus it occurred to these kings (וְכָךְ אֵירַע אֶל הַמְּלָכִים הָאֵלּוּ), for their souls, which are their lights (כִּי נִשְׁמָתָם שֶׁהֵם אוֹרוֹת שֶׁלָּהֶם), ascended to their first place (עָלוּ אֶל מְקוֹמָם הָרִאשׁוֹן), which is Atzilut (שֶׁהוּא אֲצִילוּת). However (אֲמְנָם), their bodies, which are their vessels (גוּפָם שֶׁהֵם הַכֵּלִים שֶׁלָּהֶם), descended to the world of Beri’ah (יָרְדוּ לְעוֹלַם הַבְּרִיאָה), and there was their burial (וְשָׁם הָיְתָה קְבוּרָתָם).

And behold (וְהִנֵּה), just as the body of the lower human in this world (כְּמוֹ שֶׁגּוּף הָאָדָם הַתַּחְתּוֹן בָּעוֹלָם הַזֶּה), when it is buried in the grave (כְּשֶׁנִּקְבָּר בַּקֶּבֶר), it is said of it “and his soul mourns over him” (נֶאֱמַר בּוֹ וְנַפְשׁוֹ עָלָיו תֶּאֱבָל), and there remains within it that aspect of spirituality of the bones (וְנִשְׁאָר בּוֹ אוֹתוֹ הַבְּחִי׳ שֶׁל הָרוּחָנִי שֶׁל עַצְמוֹתָיו), which is called in the Zohar “the vapor of the bones” (הַנִּקְרָא בַּזֹּהַר הֶבֶל דְּגַרְמֵי), as mentioned above (כְּנַ״ל), in order that there be within it some vitality (כְּדֵי שֶׁיִּהְיֶה לוֹ אֵיזֶה חַיּוּת), so that it will be able to endure (כְּדֵי שֶׁיוּכַל לְהִתְקַיֵּם), until the time of resurrection (עַד זְמַן הַתְּחִיָּה).

For if there were not left within them any moisture at all (כִּי אִם לֹא הָיָה נִשְׁאָר בָּהֶם שׁוּם לַחְלוּחִית), they would not rise at the resurrection of the dead (לֹא הָיוּ קָמִים בִּתְחִיַּת הַמֵּתִים). And this is the matter of what our sages of blessed memory said (וְזֶהוּ עִנְיַן שֶׁאָמְרוּ רַז״ל), that there are some who do not rise at the resurrection of the dead (יֵשׁ מִי שֶׁאֵינָם קָמִים בִּתְחִיַּת הַמֵּתִים), because of the cause of sin (לְסִבַּת עָוֹן), such as the sin of interest (כְּגוֹן עֲוֹן רִבִּית), and denial of the resurrection of the dead (וְכוֹפֵר בִּתְחִיַּת הַמֵּתִים), and the like (וְכַיּוֹצֵא בָּזֶה). For that sin causes (כִּי אוֹתוֹ הֶעָוֹן גּוֹרֵם), the spirituality that moistens those bones in the grave to depart (לְהִסְתַּלֵּק רוּחָנִיּוּת הַמְּלַחְלֵחַ הָעַצָמוֹת הָהֵם בַּקֶּבֶר), and they remain dry (וְנִשְׁאֲרִים יְבֵשִׁים), and they can no longer live (וְשׁוּב אֵינָם יְכוֹלִים לִחְיוֹת). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), “And Hashem will satisfy your soul in droughts, and strengthen your bones” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמוֹתֶיךָ יַחֲלִיץ), “and you shall be like a watered garden, and like a spring of water whose waters do not fail” (וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו) (Isaiah 58). For through the moisture from the waters of illumination (כִּי עַל יְדֵי הַלַּחְלוּחִית מִמֵּי הָאוֹרָה), (some say: a small amount of illumination) (נ״א מְעַט הֶאָרָה), which enters into the bones (אֲשֶׁר נִכְנָס בָּעֲצָמוֹת), its waters will not fail (לֹא יְכַזְּבוּ מֵימָיו), and he will rise at the resurrection of the dead (וְיָקוּם בִּתְחִיַּת הַמֵּתִים). And this is what Ezekiel said (וְזֶה מַה שֶּׁאָמַר יְחֶזְקֵאל), regarding those dry bones (בְּעִנְיַן הָעֲצָמוֹת הַיְּבֵשׁוֹת הָהֵם), of which our sages of blessed memory said (שֶׁאָמְרוּ רַז״ל), that there was one man (שֶׁהָיָה אִישׁ אֶחָד), who gave with interest and took with usury (שֶׁבְּנֶשֶׁךְ נָתַן וּבְתַרְבִּית לָקַח), and through this (וְעַל יְדֵי כֵן), his bones dried up (נִתְיַבְּשׁוּ עַצְמוֹתָיו), without any moisture of mitzvah (בִּלְתִּי שׁוּם לַחְלוּחִית מִצְוָה), and he did not rise at the resurrection of the dead (וְלֹא קָם בִּתְחִיַּת הַמֵּתִים).

And behold (וְהִנֵּה), in this manner as well (עַל דֶּרֶךְ זֶה גַּם כֵּן), with the seven kings (בְּז׳ מְלָכִים), there remained within them some spirituality (נִשְׁאַר בָּהֶם קְצָת רוּחָנִיּוּת), in order to enliven those vessels (כְּדֵי לְהַחֲיוֹת אֶת הַכֵּלִים הָהֵם), at the time of their resurrection (בִּזְמַן תְּחִיַּתָם), which is the time of the rectification of Atzilut (שֶׁהוּא זְמַן תִּקּוּן הָאֲצִילוּת). And know this general principle (וְדַע כְּלָל זֶה), that everything that exists in this world (כִּי כָּל מַה שֶּׁיֵּשׁ בָּעוֹלָם הַזֶּה), is entirely according to the likeness of what existed in these seven kings (הַכֹּל הוּא כִּדְמוּת מַה שֶּׁהָיָה בְּאֵלּוּ ז׳ מְלָכִים), and there is nothing new under the sun (וְאֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ). And the death of the kings and their rectification (וּמִיתַת הַמְּלָכִים וְתִּקּוּנָם), is the matter of resurrection for them (הוּא עִנְיַן תְּחִיַּת הַמֵּתִים לָהֶם), and so it will be for the lowly bodies in this world in the future (וְכָךְ יִהְיֶה לַגּוּפִים הַשְּׁפָלִים בָּעוֹלָם הַזֶּה לֶעָתִיד לָבוֹא).

And behold (וְהִנֵּה), the spirituality that remains within them (הָרוּחָנִיּוּת הַנִּשְׁאָר בָּהֶם), which is called the vapor of the bones (הַנִּקְרָא הֶבֶל דְּגַרְמֵי), are the aspect of sparks of the supernal lights (הֵם בְּחִי׳ נִיצוֹצִין שֶׁל הָאוֹרוֹת הָעֶלְיוֹנִים), that remained within the dead vessels (שֶׁנִּשְׁאֲרוּ בַּכֵּלִים הַמֵּתִים הָהֵם). And the essential lights (וְעִיקָּרֵי הָאוֹרוֹת), departed upward (נִסְתַּלְּקוּ לְמַעְלָה), and a few sparks of them remained in the vessels (וְקְצָת נִיצוֹצִין מֵהֶם נִשְׁאֲרוּ בַּכֵּלִים), in order to enliven them at the time of the rectification of Atzilut (לְהַחֲיוֹתָן בִּזְמַן תִּקּוּן שֶׁל אֲצִילוּת).

And behold (וְהִנֵּה), the number of those sparks (מִסְפַּר הַנִּיצוֹצִין הָהֵם), was two hundred and eighty-eight sparks (הָיוּ רפ״ח נִיצוֹצִין). And this is the secret of “and the earth was chaos and void” (וְזֶ״ס וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ), which are the aspect of the kings (שֶׁהֵם בְּחִי׳ הַמְּלָכִים), who are called by the name of the Malkhut of Adam Kadmon (הַנִּקְרָאִים ע״ש הַמַּלְכוּת דְּאָדָם קַדְמוֹן), which is called the land of Edom (הַנִּקְרָא אֶרֶץ אֱדוֹם), who died and were broken (אֲשֶׁר מֵתוּ וְנִשְׁבְּרוּ), and became chaos and void (וְנַעֲשׂוּ תֹהוּ וָבֹהוּ). And a few sparks remained (וְנִשְׁאַר קְצָת נִיצוֹצִין), which are called “the spirit of Elohim hovered over them” (הַנִּקְרָא רוּחַ אֱלֹהִים מְרַחֶפֶת עֲלֵיהֶם). And the word “hovered” (וְתֵיבַת מְרַחֶפֶת), is “dead” two hundred and eighty-eight (הוּא מֵ״ת רפ״ח), for the two hundred and eighty-eight sparks (כִּי הָרפ״ח נִיצוֹצִין), were within the dead ones mentioned above (הָיוּ תּוֹךְ הַמֵּתִים הַנַּ״ל). And it is simple (וּפָשׁוּט הוּא), that the superior light ascended upward (שֶׁהָאוֹר הַמְעוּלֶּה עָלָה לְמַעְלָה), and the inferior aspect among them (וּבְחִי׳ הַגְּרוּעָה שֶׁבָּהֶם), are those sparks (הֵם הַנִּיצוֹצִין הָהֵם), which remained within the vessels (אֲשֶׁר נִשְׁאֲרוּ בְּתוֹךְ הַכֵּלִים), as mentioned above (כְּנַ״ל). For they are the aspect of complete judgments (שֶׁהֵם בְּחִי׳ דִּינִין גְּמוּרִים), as has been stated (כְּמ״ש). Therefore we shall first explain (לָכֵן נְבָאֵר תְּחִלָּה), the order of the lights and the levels (סֵדֶר הָאוֹרוֹת וְהַמַּדְרֵגוֹת), and their superiority one above the other (וּמַעֲלָתָן זֶה לְמַעְלָה מִזֶּה).

Behold, it is known (הִנֵּה נוֹדַע), that all the lights of Atzilut (כִּי כָּל הָאוֹרוֹת שֶׁל הָאֲצִילוּת), are all the aspect of Havayahs (הֵם כֻּלָּם בְּחִינַת הֲוָיוֹת). And it is known (וְנוֹדַע), that the four aspects of Havayah (כִּי ד׳ בְּחִינוֹת הוי״ה), are: either the Havayah with filling of Yodin (הוּא הוי״ה בְּמִלּוּי יוּדִי״ן), which is A״B (שֶׁהוּא ע״ב), like this (כָּזֶה): Yod–He–Yod, He–Yod, Vav–Yod–Vav, He–Yod (יו״ד ה״י וי״ו ה״י); or the Havayah of S״G (אוֹ הוי״ה דְּס״ג), like this (כָּזֶה): Yod–He–Yod, He–Yod, Vav–Alef–Vav, He–Yod (יו״ד ה״י וא״ו ה״י); or the Havayah of M״H (אוֹ הוי״ה דְּמ״ה), like this (כָּזֶה): Yod–He–Alef, Vav–Alef–Vav, He–Alef (יו״ד ה״א וא״ו ה״א); or the Havayah of B״N (אוֹ הוי״ה דְּב״ן), like this (כָּזֶה): Yod–He–He, Vav–Vav, He–He (יו״ד ה״ה ו״ו ה״ה).

And we shall now explain (וְנְבָאֵר עַתָּה), the aspect of the Havayah of A״B (בְּחִי׳ הוי״ה דְּע״ב), and from it the other Havayahs will be explained (וּמִמֶּנּוּ יִתְבָּאֵר שְׁאָר הֲוָיוֹת). Behold, it is simple (הִנֵּה פָּשׁוּט הוּא), that the root of the lights and their essence (כִּי שֹׁרֶשׁ הָאוֹרוֹת וְעִקָּרָן), are the four letters of the simple Havayah (הוּא ד׳ אוֹתִיּוֹת הוי״ה פְּשׁוּטוֹת), without fillings (בִּלְתִּי מִלּוּיִים). And they are the aspect of the essence of light (וְהֵם בְּחִי׳ עַצְמוּת אוֹר). And this is when the letters are actually in their form (וְאָמְנָם זֶהוּ בִּהְיוֹת הָאוֹתִיּוֹת מַמָּשׁ בְּצוּרָתָן). However (אֲמְנָם), there is also another aspect (גַּם יֵשׁ בְּחִי׳ אַחֶרֶת), which is when they are in the aspect of number and calculation (וְהוּא בִּהְיוֹתָן בִּבְחִי׳ מִסְפָּר וְחֶשְׁבּוֹן), in this manner (בְּאוֹפֶן זֶה), such as if we say (כְּגוֹן אִם נֹאמַר), that the four letters of Havayah equal twenty-six (שֶׁד׳ אוֹתִיּוֹת הוי״ה מִסְפָּרָן כ״ו). And there is no doubt (וְאֵין סָפֵק), that the form of the letters themselves (כִּי צוּרַת הָאוֹתִיּוֹת עַצְמָן), is more of a root and essence of the light (הֵם יוֹתֵר שֹׁרֶשׁ וְעִיקַּר הָאוֹר), than the aspect of their number and calculation (מִבְּחִי׳ מִסְפָּרָן וְחֶשְׁבּוֹנָן).

And behold (וְהִנֵּה), all this is in the aspect of the פנים (כָּל זֶה בִּבְחִי׳ הַפָּנִים), for there is also within them an aspect of the posterior (כִּי גַּם יֵשׁ בָּהֶם בְּחִי׳ אֲחוֹרַיִים), of the lights (שֶׁל הָאוֹרוֹת). And within them as well (וְגַם בָּהֶם), there are the two aspects mentioned above (יֵשׁ ב׳ בְּחִינוֹת הַנַּ״ל), which are the form of the letters as they are (שֶׁהֵם צוּרַת הָאוֹתִיּוֹת כְּמוֹ שֶׁהֵן), or the aspect of their number (אוֹ בְּחִי׳ מִסְפָּרָן). There is also another aspect (גַּם יֵשׁ בְּחִי׳ אַחֶרֶת), which is the four letters of the Name when they are in filling (וְהוּא ד׳ אוֹתִיּוֹת הַשֵּׁם בִּהְיוֹתָן בְּמִלּוּי), for then they are the aspect of judgments (שֶׁאָז הֵם בְּחִי׳ דִּינִין), for the filling has the numerical value of Elohim (כִּי מִלּוּי גִּימַטְרִיָּא אֱלֹהִים).

And furthermore (וְעוֹד), the root of Havayah is the four letters themselves (כִּי שֹׁרֶשׁ הוי״ה הֵם ד׳ הָאוֹתִיּוֹת עַצְמָן), but their filling is the explanation of Havayah (אֲבָל מִלּוּיָם הוּא בֵּאוּר הוי״ה), and the emergence of their lights outward (וְיְצִיאַת אוֹרוֹתֵיהֶם לַחוּץ). And also in the aspect of the filling (וְגַם בִּבְחִי׳ הַמִּלּוּי), there are within them the aspect of the letters themselves (יֵשׁ בָּהֶם בְּחִי׳ אוֹתִיּוֹת עַצְמָן), and the aspect of their number (וּבְחִי׳ מִסְפָּרָן). And similarly (וְכַיּוֹצֵא בָּזֶה), there are many aspects without end (בְּחִינוֹת רַבּוֹת לְאֵין קֵץ), in the filling and in the filling of the filling (בַּמִּלּוּי וּבְמִלּוּי הַמִּלּוּי), and so on without end (וְכוּ׳ עַד אֵין קֵץ).

Chapter 2

שער יח פרק ב מ״ת

[18:2] And we shall explain the order of their levels briefly, one above the other (וְנְבָאֵר סֵדֶר מַדְרֵגָתָן בְּקִצְרָה זֶה לְמַעְלָה מִזֶּה). First level (א׳), behold, the essence and the root of all (הִנֵּה הָעִיקָּר וְהַשֹּׁרֶשׁ לַכֹּל), are the letters of Havayah themselves, in their very letters and in their form (הֵם אוֹתִיּוֹת הוי״ה בְּעַצְמָן וּבְצוּרָתָן). Second level (ב׳), is their posterior aspect (מַדְרֵגָה ב׳ הוּא אֲחוֹרַיִים שֶׁלָּהֶם), which is the aspect of their essence and their form (בְּחִי׳ עַצְמוּתָן וְצוּרָתָן), in this manner (כָּזֶה): Yod (י׳), Yod–He (י״ה), Yod–He–Vav (י״ה״ו), Yod–He–Vav–He (י״ה״ו״ה), and they are ten letters (וְהֵם י׳ אוֹתִיּוֹת). Third level (ג׳), is the calculation and numerical value (מַדְרֵגָה ג׳ חֶשְׁבּוֹן וּמִסְפָּר), of the four letters, which are called the faces (ד׳ אוֹתִיּוֹת הַנִּקְרָא פָּנִים), which is the aspect of Havayah whose number is twenty-six (שֶׁהֵם בְּחִי׳ הוי״ה מִסְפָּרָן כ״ו). Fourth level (ד׳), is the calculation and numerical value (מַדְרֵגָה ד׳ הוּא חֶשְׁבּוֹן וּמִסְפָּר), of the ten letters, which are called the posterior (י׳ אוֹתִיּוֹת הַנִּקְרָא אֲחוֹרַיִים), which is the aspect that their number is seventy-two (שֶׁהוּא בְּחִי׳ הֱיוֹת מִסְפָּרָן ע״ב). Fifth level (ה׳), is the filling of the Name, and it is called faces (מַדְרֵגָה ה׳ הוּא בַּמִּלּוּי שֶׁל הַשֵּׁם וְנִקְרָא פָּנִים), and they are ten letters (וְהֵם יו״ד אוֹתִיּוֹת): Yod–He–Yod, He–Yod, Vav–Yod–Vav, He–Yod (יו״ד ה״י וי״ו ה״י), in their very form (בְּצוּרָתָן עַצְמָן). Sixth level (ו׳), is the posterior of the aforementioned filling (מַדְרֵגָה ו׳ אֲחוֹר שֶׁל הַמִּלּוּי הַנַּ״ל), in the aspect of letters in their form, not in their numerical value (בְּחִי׳ אוֹתִיּוֹת בְּצוּרָתָן לֹא בְּחֶשְׁבּוֹנָן), and they are twenty-six letters (וְהֵם כ״ו אוֹתִיּוֹת): Yod (יו״ד), Yod–He–Yod (יו״ד ה״י), Yod–He–Yod and Vav–Yod–Vav (יו״ד ה״י וי״ו), Yod–He–Yod and Vav–Yod–Vav and He–Yod (יו״ד ה״י וי״ו ה״י). Seventh level (ז׳), is the calculation and numerical value of the ten letters of the filling (מַדְרֵגָה ז׳ חֶשְׁבּוֹן וּמִסְפָּר י׳ אוֹתִיּוֹת הַמִּלּוּי), which is that their number is seventy-two (שֶׁהוּא הֱיוֹת מִסְפָּרָן ע״ב). Eighth level (ח׳), is the calculation and numerical value of the twenty-six letters of the posterior of the filling (מַדְרֵגָה ח׳ מִסְפָּר וְחֶשְׁבּוֹן כ״ו אוֹתִיּוֹת הָאֲחוֹרַיִים שֶׁל הַמִּלּוּי), which is one hundred and eighty-four (שֶׁהוּא קפ״ד). Ninth level (ט׳), is the twenty-eight letters of the filling of the filling, which is called faces (מַדְרֵגָה ט׳ הוּא כ״ח אוֹתִיּוֹת הַמִּלּוּי דְּמִלּוּי הַנִּקְרָא פָּנִים), like this (כָּזֶה):

Yod–Vav–Dalet (יו״ד וי״ו דל״ת), He–Yod (ה״י יו״ד), Vav–Yod–Vav (וי״ו יו״ד וי״ו), He–Yod (ה״י יו״ד). Tenth level (י׳), is the posterior of the filling of the filling (מַדְרֵגָה י׳ הוּא אֲחוֹרַיִים שֶׁל הַמִּלּוּי דְּמִלּוּי), and they are one hundred and fifty-six letters (וְהֵם קנ״ו אוֹתִיּוֹת), like this (כָּזֶה):

Yod (יו״ד), Yod, Vav (יו״ד וי״ו), Yod, Vav, Dalet (יו״ד וי״ו דל״ת), Yod, Vav, Dalet, Heh, Yod (יו״ד וי״ו דל״ת ה״י), Yod, Vav, Dalet, Heh, Yod, Yod (יו״ד וי״ו דל״ת ה״י יו״ד), Yod, Vav, Dalet, Heh, Yod, Vav (יו״ד וי״ו דל״ת ה״י וי״ו), Yod, Vav, Dalet, Heh, Yod, Vav, Yod (יו״ד וי״ו דל״ת ה״י וי״ו יו״ד), Yod, Vav, Dalet, Heh, Yod, Vav, Yod, Vav (יו״ד וי״ו דל״ת ה״י וי״ו יו״ד וי״ו), Yod, Vav, Dalet, Heh, Yod, Vav, Yod, Vav, Heh, Yod (יו״ד וי״ו דל״ת ה״י וי״ו יו״ד וי״ו ה״י), Yod, Vav, Dalet, Heh, Yod, Vav, Yod, Vav, Heh, Yod, Yod (יו״ד וי״ו דל״ת ה״י וי״ו יו״ד וי״ו ה״י יו״ד).

Eleventh level (י״א), is the calculation and numerical value of the twenty-eight letters of the filling of the filling of the faces (מַדְרֵגָה י״א מִסְפָּר וְחֶשְׁבּוֹן כ״ח אוֹתִיּוֹת מִלּוּי הַמִּלּוּי דְּפָּנִים). Twelfth level (י״ב), is the calculation and numerical value of the one hundred and fifty-six letters of the posterior of the filling of the filling (מַדְרֵגָה י״ב מִסְפָּר וְחֶשְׁבּוֹן קנ״ו אוֹתִיּוֹת אֲחוֹרַיִים מִלּוּי הַמִּלּוּי). And in this manner you may proceed (וְעַל דֶּרֶךְ זֶה תֵּלֵךְ), until a thousand upon thousands of levels without end (עַד אֶלֶף אֲלָפִים מַדְרֵגוֹת לְאֵין קֵץ), according to the manner mentioned above (עַל דֶּרֶךְ הַנַּ״ל), and similar matters (וְכַיּוֹצֵא).

And behold (וְהִנֵּה), that which we have explained (זֶהוּ שֶׁבֵּאַרְנוּ), is with respect to the Havayah of A״B (הוּא בְּהֲוָיוֹת דְּע״ב). And similarly (וְכֵן), with the Havayahs of S״G (בְּהֲוָיוֹת דְּס״ג), and with the Havayahs of M״H (וּבְּהֲוָיוֹת דְּמ״ה), and with the Havayahs of B״N (וּבְּהֲוָיוֹת דְּב״ן), and likewise (וְכֵן), in all the Names and appellations in the world (בְּכָל הַשֵּׁמוֹת וְהַכִּנּוּיִים שֶׁבָּעוֹלָם). And behold (וְהִנֵּה), every level that precedes its companion (כָּל מַדְרֵגָה הַקּוֹדֶמֶת לַחֲבֶרְתָּהּ), is more elevated than it (הוּא מְעוּלָה מִמֶּנָּה), and its light is greater than the light of the level beneath it (וְאוֹרָהּ גָּדוֹל מֵאוֹר הַמַּדְרֵגָה אֲשֶׁר תַּחְתֶּיהָ). And therefore (וְאִם כֵּן), when the sparks descended (כְּשֶׁיָּרְדוּ הַנִּיצוֹצִין), certainly the lowest ones remained in the vessels (בְּוַדַּאי שֶׁהַיּוֹתֵר תַּחְתּוֹן הֵם נִשְׁאֲרוּ בַּכֵּלִים), as mentioned above (כְּנַ״ל).

And know (וְדַע), that not all aspects are equal (כִּי לֹא כָּל הַבְּחִינוֹת שָׁוִין), for behold (כִּי הִנֵּה), the Name A״B is greater in level than all of them (שֵׁם ע״ב גָּדוֹל בְּמַעֲלָה מִכֻּלָּם), and beneath it in level is the Name S״G (וְתַחְתָּיו בְּמַדְרֵגָה שֵׁם ס״ג), and beneath it in level is the Name M״H (וְתַחְתָּיו בְּמַדְרֵגָה שֵׁם מ״ה), and beneath it in level is the Name B״N (וְתַחְתָּיו בְּמַדְרֵגָה שֵׁם ב״ן). And it is simple (וּפָשׁוּט הוּא), that from each Havayah of these four (כִּי כָּל הוי״ה מֵאֵלּוּ הַד׳), sparks descended from them to enliven the vessels (יוֹרְדִין מֵהֶם בְּחִי׳ נִיצוֹצִין לְהַחֲיוֹת הַכֵּלִים). And the sparks of the Havayah of A״B descended into the vessels of A״B (וְנִיצוֹצֵי הֲוָיוֹת דְּע״ב יָרְדוּ בַּכֵּלִים דְּע״ב), and the sparks of S״G descended into the vessels of S״G (וְנִיצוֹצֵי דְּס״ג יָרְדוּ בַּכֵּלִים דְּס״ג), and so forth (וְכוּ׳). And this is because (וְהוּא), there is no power in the sparks of one Havayah (שֶׁאֵין כֹּחַ בְּנִיצוֹצֵי דְּהוי״ה זוֹ), to enliven the vessels of another Havayah (לְהַחֲיוֹת כֵּלִים דְּהוי״ה אַחֶרֶת).

Therefore (לָכֵן), not all the sparks descended from the Name B״N, which is the lowest of them all (לֹא יָרְדוּ כָּל הַנִּיצוֹצִין מִשֵּׁם ב״ן הַגָּרוּעַ מִכֻּלָּם), to enliven the vessels. Rather (אֲמְנָם), from each and every Havayah (מִכָּל הוי״ה וְהוי״ה), sparks descended from it (יָרְדוּ מִמֶּנּוּ נִיצוֹצִין), to enliven its own vessels (לְהַחֲיוֹת הַכֵּלִים שֶׁלָּהּ). Except that (אֶלָּא שֶׁ), what descended from the Havayah of A״B (מַה שֶּׁיָּרַד מֵהוי״ה דְּע״ב), were the lowest sparks of all that are within the Name A״B (הָיוּ הַנִּיצוֹצִין הַגְּרוּעִים מִכֻּלָּם אֲשֶׁר בְּשֵׁם ע״ב). And likewise (וְכֵן), the sparks that descended from the Name S״G (הַנִּיצוֹצִין שֶׁיָּרְדוּ מִשֵּׁם ס״ג), are the lowest of all that are within the Name S״G (הֵם הַגְּרוּעוֹת מִכֻּלָּם אֲשֶׁר בְּשֵׁם ס״ג), to enliven its vessels (לְהַחֲיוֹת הַכֵּלִים שֶׁלָּהּ). And similarly (וְכַיּוֹצֵא בָּזֶה), in all the other vessels (בְּכֵלִים הָאֲחֵרִים).

Also you must know (גַּם צָרִיךְ שֶׁתֵּדַע), that the number of sparks that descended from each Havayah of these four (כִּי מִסְפַּר הַנִּיצוֹצִין שֶׁיָּרְדוּ מִכָּל הוי״ה מֵאֵלּוּ ד׳), are not equal (אֵינָם שָׁוִין). For the Name A״B (לְפִי שֶׁשֵׁם ע״ב), which is the most supernal of all (עֶלְיוֹן שֶׁבְּכֻלָּם), did not have as great a breaking (לֹא הָיְתָה בּוֹ כָּל כָּךְ שְׁבִירָה גְּדוֹלָה), as in S״G (כְּמוֹ בְּס״ג), and similarly in the others (וְכַיּוֹצֵא בָּזֶה בְּשְׁאָר). And certainly (וּבְוַדַּאי), from the Name B״N descended more sparks than from all the others (כִּי מִשֵּׁם ב״ן יָרְדוּ יוֹתֵר נִיצוֹצִין מִכָּל הַשְּׁאָר), and from M״H fewer than from B״N (וּמִמ״ה פָּחוֹת מִב״ן), and from S״G fewer than from M״H (וּמִס״ג פָּחוֹת מִמ״ה), and from A״B fewer than from S״G (וּמֵע״ב פָּחוֹת מִס״ג). And before we explain the number of each and every one (וְטֶרֶם שֶׁנְּבָאֵר מִסְפַּר כָּל אֶחָד וְאֶחָד), we must first introduce one introduction (צָרִיךְ שֶׁנַּקְדִּים הַקְדָּמָה אַחַת), and it is this (וְהוּא זֶה).

Know (דַּע), that when the ten points emerged from the perforations of the eyes of Adam Kadmon, as is known (כִּי כַּאֲשֶׁר יָצְאוּ הַי׳ נְקוּדִים מִנִּקְבֵי עֵינַיִם דא"ק כַּנּוֹדָע), behold, upon their emergence they left an impression in the world of Atzilut (הִנֵּה בְּצֵאתָם הִנִּיחוּ רֹשֶׁם שֶׁלָּהֶם בְּעוֹלַם הָאֲצִילוּת). And from their Keter-point (וּמִנְּקֻדַּת הַכֶּתֶר שֶׁלָּהֶם), there was made from it afterward (נַעֲשָׂה מִמֶּנָּה אַחַ״כ), when the world of Atzilut was rectified (כְּשֶׁנִּתְקַן עוֹלַם הָאֲצִילוּת), the aspect of the Partzuf of Arich Anpin (בְּחִי׳ פַּרְצוּף א״א). And from the point of Chokhmah and Binah (וּמִנְּקֻדַּת חו״ב), there were made two Partzufim, Abba and Imma (נַעֲשׂוּ ב׳ פַּרְצוּפִים או״א). And from Chesed until Yesod within them, which are six Sefirot (וּמֵחֶסֶד עַד הַיְסוֹד שֶׁבָּהֶם שֶׁהֵם ו׳ סְפִירוֹת), there was made the Partzuf of Ze’ir Anpin (נַעֲשָׂה פַּרְצוּף ז״א). And from the tenth (וּמִן הַי׳), there was made the Partzuf of the Nukvah of Ze’ir Anpin (נַעֲשָׂה פַּרְצוּף נוּקְבָא דְּז״א).

However (וְאָמְנָם), when afterward the time of rectification arrived (כַּאֲשֶׁר הָיָה אַחַ״כ זְמַן הַתִּקּוּן), at which time they clothed one another as explained above at length (שֶׁאָז הִלְבִּישׁוּ זֶה לָזֶה כְּנַ״ל בַּאֲרִיכוּת), they were not placed in their first place exactly (לֹא הוּנְחוּ בִּמְקוֹמָם הָרִאשׁוֹן מַמָּשׁ), but rather (אֶלָּא), it was in another manner (הָיָה בְּאוֹפֶן אַחֵר). And this is because (וְהוּא כִּי), behold it is known (הִנֵּה נוֹדַע), that Arich Anpin extends until the very conclusion of Atzilut (כִּי א״א מִתְפַּשֵּׁט עַד סִיּוּם אֲצִילוּת מַמָּשׁ), and it would have been fitting (וּמֵהָרָאוּי הָיָה), that Abba and Imma should be above, in the place of the Chokhmah and Binah of Arich Anpin (שֶׁאו״א יִהְיוּ לְמַעְלָה בְּמָקוֹם חו״ב דְּא״א), since they are Chokhmah and Binah (כִּי הֲרֵי הֵם חו״ב), but it was not so (וְלֹא כָךְ הָיָה), rather they clothed the Chesed and Gevurah of Arich Anpin (אֶלָּא שֶׁהִלְבִּישׁוּ אֶת חו״ג דְּא״א).

And likewise (וְכֵן), it would have been fitting (מֵהָרָאוּי הָיָה), that Ze’ir Anpin, whose aspect is the six extremities from Chesed until Yesod (שֶׁז״א אֲשֶׁר בְּחִינָתוֹ ו״ק מֵחֶסֶד עַד יְסוֹד), should clothe the six extremities of Arich Anpin (יִלְבִּישׁ ו״ק דְּא״א), but it was not so (וְלֹא כָךְ הָיָה), rather he clothes only from the half of the Tiferet of Arich Anpin and below (אֶלָּא שֶׁאֵינוֹ מַלְבִּישׁ רַק מֵחֲצִי ת״ת דְּא״א וּלְמַטָּה), as mentioned above (כְּנַ״ל). However (וְאָמְנָם), the Nukvah of Ze’ir Anpin remained in her first place (נוּק׳ דְּז״א נִשְׁאֲרָה בִּמְקוֹמָהּ הָרִאשׁוֹן), and that is (וְהוּא), that she clothes the Malkhut of Arich Anpin (שֶׁהִיא מַלְבֶּשֶׁת אֶת הַמַּלְכוּת דְּא״א). The general principle that arises from all of this (כְּלָל הָעוֹלֶה מִכָּל זֶה), is that the Name A״B, whose place is in Chokhmah (כִּי שֵׁם ע״ב אֲשֶׁר מְקוֹמוֹ בְּחָכְמָה), and the Name S״G, whose place is in Binah (וְשֵׁם ס״ג אֲשֶׁר מְקוֹמוֹ בְּבִינָה), descended downward (יָרְדוּ לְמַטָּה), and did not clothe except the Chesed and Gevurah of Arich Anpin (וְלֹא הִלְבִּישׁוּ אֶלָּא אֶת חו״ג דְּא״א).

And it is found (וְנִמְצָא), that the Name A״B is in Chesed (כִּי שֵׁם ע״ב בְּחֶסֶד), and therefore Chesed has the numerical value of seventy-two (וְלָכֵן חֶסֶד גִּימַטְרִיָּא ע״ב), and the Name S״G is in Gevurah (וְשֵׁם ס״ג בִּגְבוּרָה), and the Name M״H is in the half of Tiferet and in Netzach, Hod, and Yesod alone (וְשֵׁם מ״ה בַּחֲצִי ת״ת וְנ״ה״י בִּלְבַד). And although it includes complete six extremities (עִם הֱיוֹתוֹ כוֹלֵל ו״ק גְּמוּרִים), behold how Ze’ir Anpin, which is the aspect of the six extremities of Atzilut (הֲרֵי אֵיךְ הַז״א שֶׁהוּא בְּחִי׳ ו״ק דְּאֲצִילוּת), which are the aspect of the Name M״H (שֶׁהֵם בְּחִי׳ שֵׁם מ״ה), is situated in the half of the Tiferet of Arich Anpin (הוּא שֵׁם בַּחֲצִי ת״ת דְּא״א). Nevertheless (מ״מ), it suffices for him (דַּי לוֹ), due to the greatness of Atzilut (לְסִבַּת גֹּדֶל אֲצִילוּת), that every aspect of the Name M״H was placed in the half of the Tiferet of Arich Anpin and in Netzach, Hod, and Yesod alone (שֶׁכָּל בְּחִי׳ שֵׁם מ״ה הוּשַׂם בַּחֲצִי ת״ת דְּא״א וּבְנ״ה״י בִּלְבַד), and the Name B״N is in the Malkhut alone (וְשֵׁם ב״ן הוּא בַּמַּלְכוּת לְבַדָּהּ).

And behold, it has now been explained (וְהִנֵּה נִתְבָּאֵר), how all four Havayahs—A״B, S״G, M״H, and B״N (אֵיךְ כָּל הַד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן), are all within the seven lower of Arich Anpin alone (כֻּלָּם הֵם בְּז״ת דְּא״א לְבַד). And behold, the first introduction mentioned above has been explained (וַהֲרֵי נִתְבָּאֵר הַקְדָּמָה א׳ הַנַּ״ל), and now we shall explain their order (וְעַתָּה נְבָאֵר הַסֵּדֶר שֶׁלָּהֶם).

Behold (הִנֵּה), from the Havayah of A״B which is in Chesed (מֵהוי״ה דְּע״ב אֲשֶׁר בְּחֶסֶד), its lights that ascended upward into Atzilut (הָאוֹרוֹת שֶׁלּוֹ שֶׁעָלוּ לְמַעְלָה בַּאֲצִילוּת), when the vessels were broken (כַּאֲשֶׁר נִשְׁבְּרוּ הַכֵּלִים), were the first six levels (הָיוּ ו׳ מַדְרֵגוֹת הָרִאשׁוֹנוֹת). And the remaining levels, from the seventh and onward (וּשְׁאָר הַמַּדְרֵגוֹת מִן הַז׳ וָאֵילָךְ), which are included in the aspect of calculation and number of the ten letters of the filling (וְהוּא בִּכְלַל שֶׁהוּא חֶשְׁבּוֹן וּמִסְפָּר י׳ אוֹתִיּוֹת הַמִּלּוּי), whose numerical value is seventy-two (שֶׁהֵם גִּימַטְרִיָּא ע״ב), from there and onward all descended to Beri’ah with the vessels (וּמִשָּׁם וָאֵילָךְ כֻּלָּם יָרְדוּ בִּבְרִיאָה עִם הַכֵּלִים), in the secret of the sparks (בְּסוֹד הַנִּיצוֹצִין). And it is simple (וּפָשׁוּט הוּא), that all the levels beneath it (שֶׁכָּל הַמַּדְרֵגוֹת שֶׁלְּמַטָּה מִמֶּנּוּ), are included within it (נִכְלָלִין בָּהּ), and are not considered as a separate entity (וְאֵינָם נֶחְשָׁבִים בָּהּ כְּדָבָר בִּפְנֵי עַצְמוֹ).

And therefore it does not increase in number (וְלָכֵן אֵינָהּ עוֹלָה בְּמִסְפָּר), and thus only this level is counted (וְלָכֵן אֵינוֹ נֶחְשָׁב רַק מַדְרֵגָה זוֹ), which is the aspect of the numerical value of the ten letters of the filling (בְּחִי׳ מִסְפָּר י׳ אוֹתִיּוֹת הַמִּלּוּי), whose numerical value is seventy-two (שֶׁהוּא גִּימַטְרִיָּא ע״ב). And all the remaining sparks beneath them (וְכָל שְׁאָר הַנִּיצוֹצִין שֶׁלְּמַטָּה מֵהֶם), are included within these seventy-two (נִכְלָלִין בְּאֵלּוּ ע״ב). And it has already been explained above in many places (וּכְבָר נִתְלַ״ל בִּמְקוֹמוֹת רַבִּים), that the existence of the number of two hundred and eighty-eight sparks (כִּי מְצִיאוּת מִסְפַּר רפ״ח נִיצוֹצִין), are four aspects of seventy-two (הֵם ד׳ בְּחִינוֹת ע״ב), that descended from these four Havayahs (שֶׁיָּרְדוּ מֵאֵלּוּ הַד׳ הֲוָיוֹת), and all of them together are two hundred and eighty-eight sparks (וְכֻלָּם יַחַד הֵם רפ״ח נִיצוֹצִים).

And behold, seventy-two sparks have been explained (וְהִנֵּה נִתְבָּאֵר ע״ב נִיצוֹצִין), that descended from the totality of the two hundred and eighty-eight sparks (שֶׁיָּרְדוּ מִכְּלַל הָרפ״ח נִיצוֹצִים), and they are from the first Havayah of A״B (וְהֵם מֵהוי״ה רִאשׁוֹנָה דְּע״ב). And from the Name S״G, which is lower than A״B (וּמִשֵּׁם ס״ג שֶׁהוּא יוֹתֵר תַּחְתּוֹן מִשֶּׁל ע״ב), its lights did not ascend into Atzilut except four of the first levels (לֹא עָלוּ הָאוֹרוֹת שֶׁלּוֹ בַּאֲצִילוּת רַק ד׳ מַדְרֵגוֹת הָרִאשׁוֹנִים בִּלְבַד). It is thus found (נִמְצָא), that there descended into Beri’ah two other levels that are more supernal (כִּי יָרְדוּ בִּבְרִיאָה ב׳ מַדְרֵגוֹת אֲחֵרוֹת יוֹתֵר עֶלְיוֹנִים), which are the ten letters of the filling of S״G (שֶׁהֵם י׳ אוֹתִיּוֹת דְּמִלּוּי הַס״ג), and the posterior aspect of it (וּבְחִי׳ הָאֲחוֹר שֶׁלּוֹ), which are the fifth and seventh levels (שֶׁהֵם מַדְרֵגָה ה׳ וְז׳). And when we count the aspect of the fifth level (וּכְשֶׁנִּמְנֶה בְּחִי׳ הַמַּדְרֵגָה ה׳), which is the ten letters of the filling of S״G in the aspect of the letters themselves (שֶׁהֵם י׳ אוֹתִיּוֹת דְּמִלּוּי ס״ג בִּבְחִי׳ אוֹתִיּוֹת עַצְמָן), and we also count their numerical value (וְנִמְנֶה גַּם מִסְפָּרָן), which is S״G (שֶׁהוּא ס״ג), there are seventy-three sparks that descended from the Name S״G (הֲרֵי ע״ג נִיצוֹצִין שֶׁיָּרְדוּ מִשֵּׁם ס״ג). And from the Name M״H, which is Tiferet (וּמִשֵּׁם מ״ה שֶׁהוּא הַת״ת), there descended two levels that are more supernal (יָרְדוּ ב׳ מַדְרֵגוֹת עֶלְיוֹנִים יוֹתֵר), since it is lower in level than S״G (לְפִי שֶׁהוּא גָּרוּעַ בְּמַעֲלָה מִן ס״ג), and it did not ascend into Atzilut except two of the first levels alone (וְלֹא עָלוּ בַּאֲצִילוּת רַק ב׳ מַדְרֵגוֹת הָרִאשׁוֹנִים בִּלְבַד), and all the rest descended into Beri’ah (וְכָל הַשְּׁאָר יָרְדוּ בִּבְרִיאָה), It is found that their sparks are seventy-one sparks (נִמְצָא כִּי הַנִּיצוֹצִין שֶׁלָּהֶם הֵם ע״א נִיצוֹצִין), twenty-six and forty-five (כ״ו וּמ״ה). And the explanation is (וּפֵירוּשׁ), that the number of the four simple letters is the number twenty-six (כִּי מִסְפַּר ד׳ אוֹתִיּוֹת הַפְּשׁוּטוֹת הֵם מִסְפָּר כ״ו), and the number of the ten letters of the filling is forty-five (וּמִסְפַּר י׳ אוֹתִיּוֹת מִלּוּי הֵם מ״ה).

And behold (וְהִנֵּה), twenty-six and forty-five are seventy-one sparks (כ״ו וּמ״ה הֵם ע״א נִיצוֹצִין). Behold (הֲרֵי), they are three times seventy-two (הֵם ג׳ פְּעָמִים ע״ב). And from the Name B״N (וּמִשֵּׁם ב״ן), all the levels descended (יָרְדוּ כָּל הַמַּדְרֵגוֹת), except the supernal and first one (חוּץ מִן הָעֶלְיוֹנָה וְהָרִאשׁוֹנָה). For since the aspect of B״N is Malkhut (לְפִי שֶׁהֱיוֹת בְּחִי׳ ב״ן מַלְכוּת), and it is the lowest of all (וְהִיא תַּחְתּוֹנָה מִכֻּלָּם), there was within it more breaking than in those above it (הָיְתָה בָּהּ שְׁבִירָה יוֹתֵר מִמַּה שֶּׁלְּמַעְלָה מִמֶּנָּה). And nothing ascended from it except the four simple letters (וְלֹא עָלוּ מִמֶּנָּה רַק ד׳ אוֹתִיּוֹת פְּשׁוּטוֹת), in the aspect of the letters themselves (בִּבְחִי׳ אוֹתִיּוֹת עַצְמָן), and all the rest descended to Beri’ah (וְכָל הַשְּׁאָר יָרְדוּ אֶל הַבְּרִיאָה). And this is the secret of what we say everywhere (וְזֶה סוֹד שֶׁאָנוּ אוֹמְרִים בְּכָל מָקוֹם), that the Malkhut remained in Atzilut in the aspect of a single point alone (כִּי הַמַּלְכוּת נִשְׁאֲרָה בָּאֲצִילוּת בִּבְחִינַת נְקוּדָה אַחַת לְבַד), and all the rest was diminished from it and descended to Beri’ah (וְכָל הַשְּׁאָר נִתְמַעֵט מִמֶּנָּה וְיָרְדוּ אֶל הַבְּרִיאָה). And understand this (וְהָבֵן זֶה).

For behold (כִּי הִנֵּה), that point is the aspect of the first level of all alone (נְקוּדָה הַהִיא הִיא בְּחִי׳ מַדְרֵגָה רִאשׁוֹנָה שֶׁבְּכֻלָּם לְבַד). However (וְאָמְנָם), the number of the seventy-two sparks that descended from it (מִסְפַּר הָע״ב נִיצוֹצִין שֶׁיָּרְדוּ מִמֶּנָּה), are the aspect of the number and calculation of the ten letters of the posterior of B״N (הֵם בְּחִי׳ הַמִּסְפָּר וְהַחֶשְׁבּוֹן שֶׁל י׳ אוֹתִיּוֹת דְּאֲחוֹר דְּב״ן), and not the face of the Name itself (וְלֹא הַפָּנִים דְּשֵׁם עַצְמוֹ), which is the first level (שֶׁהוּא מַדְרֵגָה א׳), but rather the posterior (אֶלָּא אֲחוֹרַיִים), whose numerical value is seventy-two (שֶׁהֵם גִּימַטְרִיָּא ע״ב).

Behold (הֲרֵי), four times seventy-two descended from the four Havayahs (ד׳ פְּעָמִים ע״ב שֶׁיָּרְדוּ מִן ד׳ הֲוָיוֹת), and the total number of all of them is two hundred and eighty-eight sparks (וּמִסְפַּר כֻּלָּם הֵם רפ״ח נִיצוֹצִין). Except that there is a difference among them (אֶלָּא שֶׁיֵּשׁ בֵּינֵיהֶם הֶפְרֵשׁ), for their aspects are not equal (כִּי אֵין בְּחִינָתָם שָׁוִין). For the seventy-two sparks that descended from the Name A״B of the Yodin (כִּי הָע״ב נִיצוֹצִין שֶׁיָּרְדוּ מִשֵּׁם ע״ב דְּיוּדִין), are the seventy-two of the calculation and number of the ten letters of that filling (הֵם הָע״ב דְּחֶשְׁבּוֹן וּמִסְפָּר י׳ אוֹתִיּוֹת הַמִּלּוּי הַזֶּה), which is the seventh level (שֶׁזוֹ הִיא מַדְרֵגָה ז׳). And from the Name S״G (וּמִשֵּׁם ס״ג), its seventy-two are the ten letters and S״G (הָע״ב שֶׁלּוֹ הוּא י׳ אוֹתִיּוֹת וְס״ג), which are seventy-three (שֶׁהֵם ע״ג), and they are the fifth and seventh levels (וְהֵם הַמַּדְרֵגָה ה׳ וְז׳). And from the Name M״H (וּמִשֵּׁם מ״ה), its seventy-two are M״H and twenty-six (הָע״ב שֶׁלּוֹ הוּא מ״ה וְכ״ו), whose numerical value is seventy-one (שֶׁהֵם גִּימַטְרִיָּא ע״א), and they are the third and seventh levels (שֶׁהֵם הַמַּדְרֵגָה ג׳ וְז׳). And from the Name B״N itself (וּמִשֵּׁם ב״ן עַצְמוֹ), its seventy-two are the fourth level (הָע״ב שֶׁלּוֹ הֵם מַדְרֵגָה ד׳). And it appears to me in my humble opinion, it is a Chiddush. (וְנִלְעַד״ח), that all of these—A״B, S״G, M״H, and B״N (כִּי כָּל אֵלּוּ ע״ב ס״ג מ״ה ב״ן), are all within the Name B״N mentioned above (כֻּלָּם הֵם בְּשֵׁם ב״ן הַנַּ״ל), which includes ten points (שֶׁהוּא כּוֹלֵל י׳ נְקוּדוֹת), and it is divided into these four Havayahs (וְהוּא מִתְחַלֵּק לְד׳ הֲוָיוֹת אֵלּוּ), as is explained by us (כְּמְבוֹאָר אֶצְלֵנוּ), (for all four Havayahs—each one of the four—includes all four, in my humble opinion) (כִּי כָּל הַד׳ הֲוָיוֹת כָּל א׳ מֵהַד׳ כּוֹלֶלֶת כָּל הַד׳ כְּנִלְעַד״ד).

Chapter 3

שער יח פרק ג מ״ת

[18:3] And now it is necessary to explain several questions that exist in all that was stated above (וְעַתָּה צָרִיךְ לְבָאֵר כַּמָּה שְׁאֵלוֹת שֶׁיֵּשׁ בְּכָל הַנַּ״ל), and that is (וְהוּא כִּי), that it is necessary to know why these changes occurred (צָרִיךְ לֵידַע לָמָּה הָיוּ הַשִּׁנּוּיִים הָאֵלּוּ), that with the Name A״B we take the calculation of the seventh level (שֶׁבְּשֵׁם ע״ב אָנוּ לוֹקְחִין חֶשְׁבּוֹן מַדְרֵגָה הַז׳), and from S״G two levels, which are the fifth and the seventh (וּמִס״ג ב׳ מַדְרֵגוֹת שֶׁהֵם ה׳ וְז׳), and from M״H two levels, which are the third and the seventh (וּמִמ״ה ב׳ מַדְרֵגוֹת שֶׁהֵם ג׳ וְז׳), and from B״N one level alone, which is the fourth (וּמִב״ן מַדְרֵגָה אַחַת לְבַד וְהִיא הַד׳).

And the answer is (וְהַתְּשׁוּבָה), for behold it was explained above (כִּי הִנֵּה נִתְלַ״ל), that the common element among the four Havayahs mentioned above, which are A״B, S״G, M״H, and B״N (כִּי הַצַּד הַשָּׁוֶה שֶׁבְּד׳ הֲוָיוֹת הַנַּ״ל שֶׁהֵם ע״ב ס״ג מ״ה ב״ן), is that the levels from the seventh level and below (הוּא שֶׁהַמַּדְרֵגוֹת שֶׁהֵם מִמַּדְרֵגָה הַז׳ וּלְמַטָּה), all fell into Beri’ah (כֻּלָּם נָפְלוּ בִּבְרִיאָה). And therefore (וְלָכֵן), in no calculation do we count from there and below at all (בְּשׁוּם חֶשְׁבּוֹן אֵין אָנוּ מְחַשְּׁבִין מִשָּׁם וּלְמַטָּה כְּלָל), but only from the seventh level or above it (רַק מִמַּדְרֵגָה הַז׳ אוֹ לְמַעְלָה הֵימֶנָּה), and not below it (וְלֹא לְמַטָּה מִמֶּנָּה), for everything that is below the seventh level (כִּי כָּל שֶׁלְּמַטָּה מִמַּדְרֵגָה הַז׳), is included within it (כֻּלָּם כְּלוּלִים בָּהּ), since all of them are inferior to it (כִּי כֻּלָּם גְּרוּעִים מִמֶּנָּה), and it does not rise in any calculation at all (וְאֵינוֹ עוֹלֶה בְּשׁוּם חֶשְׁבּוֹן כְּלָל).

And therefore (וְלָכֵן), we do not mention or calculate in these two hundred and eighty-eight sparks (אֵין אָנוּ מַזְכִּירִין וּמְחַשְּׁבִין בְּאֵלּוּ הָרפ״ח נִיצוֹצִין), except these four numbers that exist in the four fillings of the four Names (רַק אֵלּוּ הַד׳ מִסְפָּרִים שֶׁיֵּשׁ בְּד׳ מִלּוּאִים שֶׁל ד׳ שֵׁמוֹת), which are A״B, S״G, M״H, and B״N (שֶׁהֵם ע״ב ס״ג מ״ה ב״ן). And since they are different in their fillings (וּלְהִיוֹתָם מְשֻׁנִּים בְּמִלּוּיֵיהֶן), therefore all four fillings are mentioned (לָכֵן נִזְכָּרִים כָּל הַד׳ מִלּוּאִים), for this one has the numerical value of seventy-two (לְפִי שֶׁזֶּה גִּימַטְרִיָּא ע״ב), and this one sixty-three (וְזֶה ס״ג), and this one forty-five (וְזֶה מ״ה), and this one fifty-two (וְזֶה ב״ן), and their numbers are not equal in their fillings (וְאֵין מִסְפָּרָם שׁוִים בְּמִלּוּיֵיהֶן).

Also you must know (גַּם צָרִיךְ שֶׁתֵּדַע), that in a place where we calculate the aspect of the faces (כִּי בְּמָקוֹם שֶׁאָנוּ מְחַשְּׁבִין בְּחִי׳ הַפָּנִים), the posterior aspects do not rise in any calculation at all (אֵין הָאֲחוֹרַיִים עוֹלִים בְּשׁוּם חֶשְׁבּוֹן), for they are subordinate to the first and superior aspect of the faces (כִּי טְפֵלִים הֵם אֶל בְּחִי׳ הַפָּנִים הָרִאשׁוֹנִים הַמְּעוּלִים מֵהֶם). Therefore (לָכֵן), we do not calculate in these two hundred and eighty-eight sparks (אֵין אָנוּ מְחַשְּׁבִין בְּאֵלּוּ הָרפ״ח נִיצוֹצִין), the aspect of the posterior at all (בְּחִי׳ הָאֲחוֹרַיִים כְּלָל), except for the final Name B״N (רַק מִשֵּׁם ב״ן הָאַחֲרוֹן), as the reason will be explained below in the matter of the Malkhut (כְּמ״ש הַטַּעַם לְמַטָּה בְּעִנְיַן הַמַלְכוּת).

Also you must know (גַּם צָרִיךְ שֶׁתֵּדַע), that wherever there are numbers and their calculations that are equal (כִּי כָּל מָקוֹם שֶׁיֵּשׁ בּוֹ מִסְפָּרִים וְחֶשְׁבּוֹנָם שָׁוִים), we do not calculate both of them, but only one alone (אֵין אָנוּ מְחַשְּׁבִין אֶת שְׁנֵיהֶן אֶלָּא אֶחָד לְבַד). And this is because (וְהוּא כִּי), behold (הִנֵּה), the ten letters of S״G and the ten letters of M״H descended into Beri’ah (י׳ אוֹתִיּוֹת דְּס״ג וְי׳ אוֹתִיּוֹת דְּמ״ה יָרְדוּ בִּבְרִיאָה), yet despite this (עכ״ז), we did not calculate the aspect of the ten letters of M״H (לֹא חִשַּׁבְנוּ בְּחִי׳ י׳ אוֹתִיּוֹת דְּמ״ה), since the ten letters of S״G were already calculated before them (כֵּיוָן שֶׁכְּבָר נֶחְשְׁבוּ י׳ אוֹתִיּוֹת דְּס״ג הָרִאשׁוֹנִים מֵהֶם).

For we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that even the four fillings mentioned above (שֶׁאֲפִלּוּ בְּחִי׳ הַד׳ מִלּוּיִים הַנַּ״ל), we would not have counted and calculated them four times (לֹא הָיִינוּ מוֹנִין וּמְחַשְּׁבִין אוֹתָן ד׳ פְּעָמִים), except because they are different from one another (אֶלָּא לְהִיוֹתָן מְשֻׁנִּים זֶה מִזֶּה), for this one is A״B, and this one is S״G, and this one is M״H, and this one is B״N (כִּי זֶה ע״ב וְזֶה ס״ג וְזֶה מ״ה וְזֶה ב״ן), differing in their fillings (מְשֻׁנִּים בְּמִלּוּיֵיהֶם). And the reason for this matter (וְטַעַם הַדָּבָר), is in what we will introduce to you as one introduction (הוּא בְּמַה שֶּׁנַּקְדִּים לְךָ הַקְדָּמָה אַחַת), and it is this (וְהוּא זֶה): behold (כִּי הִנֵּה), when sparks are equal in their existence and their number (כַּאֲשֶׁר הַנִּיצוֹצִין שָׁוִים בִּמְצִיאוּתָן וּבְמִסְפָּרָם), both of them remain in the place where they were broken and fell (נִשְׁאֲרוּ שְׁנֵיהֶן בַּמָּקוֹם שֶׁנִּשְׁבְּרוּ וְנָפְלוּ), the upper ones fell there (שֶׁנָּפְלוּ הָעֶלְיוֹנִים), and there the lower ones remain together with them (וְשָׁם נִשְׁאֲרוּ הַתַּחְתּוֹנִים עִמָּהֶם). How is this so (כֵּיצַד)? Behold (הֲרֵי), the ten letters of S״G fell (שֶׁנָּפְלוּ י׳ אוֹתִיּוֹת דְּס״ג), and afterward the ten letters of M״H fell (וְאַחַ״כ נָפְלוּ י׳ אוֹתִיּוֹת דְּמ״ה).

And behold (וְהִנֵּה), although the ten letters of M״H are inferior in level to the ten letters of S״G (עִם הֱיוֹת י׳ אוֹתִיּוֹת דְּמ״ה גְּרוּעִים בְּמַעֲלָה מִי׳ אוֹתִיּוֹת דְּס״ג), nevertheless when they descended below (עכ״ז בְּנָפְלָם לְמַטָּה), they did not descend except to the place where the ten letters of S״G had descended (לֹא נָפְלוּ רַק עַד מָקוֹם שֶׁיָּרְדוּ י׳ אוֹתִיּוֹת דְּס״ג), and there they were mixed and bound together with them (וְשָׁם נִתְעָרְבוּ וְנִתְקַשְּׁרוּ עִמָּהֶם), because the aspect of S״G broke before M״H (לְפִי שֶׁבְּחִי׳ ס״ג נִשְׁבְּרָה קֹדֶם מ״ה), as is known (כַּנּוֹדָע).

For first the supernal ones reigned and were broken (כִּי תְּחִלָּה מָלְכוּ הָעֶלְיוֹנִים וְנִשְׁבְּרוּ), and afterward the lower ones (וְאַחַ״כ הַתַּחְתּוֹנִים). And therefore (וְלָכֵן), at the time when the ten letters of M״H descended (בְּעֵת שֶׁיָּרְדוּ י׳ דְּמ״ה), they encountered and found the ten letters of S״G (פָּגְעוּ וּמָצְאוּ י׳ אוֹתִיּוֹת דְּס״ג), which had descended there into Beri’ah first (שֶׁיָּרְדוּ שָׁם בִּבְרִיאָה תְּחִלָּה), and they were mixed with them (וְנִתְעָרְבוּ עִמָּהֶם), and they did not descend further below them (וְלֹא יָרְדוּ עוֹד לְמַטָּה מֵהֶם), and they cleaved to them (וְנִדְבְּקוּ עִמָּהֶם), because their numbers were equal (לְסִבַּת הֱיוֹת מִסְפָּרָם שָׁוֶה). But when two aspects are not equal in their numbers (אֲבָל כַּאֲשֶׁר אֵין ב׳ הַבְּחִינוֹת בְּמִסְפָּרָם שָׁוִים), each one descends according to the stature fitting for it to descend (כָּל אֶחָד יוֹרֵד בְּקוֹמָתוֹ הָרָאוּי לוֹ לֵירֵד). And therefore (וְלָכֵן), all equal aspects were not doubled to be counted in the calculation (כָּל הַבְּחִינוֹת הַשָּׁוֹת לֹא כָּפַלְנוּ אוֹתָן לִמְנוֹת בְּחֶשְׁבּוֹן). And therefore (וְלָכֵן), the aspect of the ten letters of M״H (בְּחִי׳ י׳ אוֹתִיּוֹת דְּמ״ה), which were bound in the place of the fall of the ten letters of S״G (אֲשֶׁר נִתְקַשְּׁרוּ בִּמְקוֹם נְפִילַת י׳ אוֹתִיּוֹת דְּס״ג), are not counted separately (אֵינָן נִמְנוֹת בִּפְנֵי עַצְמָן). But the level of M״H which is not similar to the number of the seventh level of S״G (אֲבָל הַמַּדְרֵגָה הַזּוֹ שֶׁל מ״ה שֶׁאֵינָהּ דּוֹמָה לְמִסְפַּר מַדְרֵגָה הַז׳ דְּס״ג), is counted separately (נֶחְשֶׁבֶת בִּפְנֵי עַצְמָהּ), because this one has the number S״G and that one has the number M״H (כִּי זוֹ מִסְפָּרָהּ ס״ג וְזוֹ מִסְפָּרָהּ מ״ה). And likewise (וְכֵן), the third level from the Name M״H (מַדְרֵגָה הַג׳ מִשֵּׁם מ״ה), whose number is twenty-six (שֶׁמִּסְפָּרָהּ כ״ו), enters into the general calculation (נִכְנֶסֶת בִּכְלַל הַחֶשְׁבּוֹן), because from the Name A״B and from the Name S״G the third level did not descend (לְפִי שֶׁמִשֵּׁם ע״ב וּמִשֵּׁם ס״ג לֹא נָפְלָה מַדְרֵגָה הַג׳).

Therefore (וְלָכֵן), we also calculate it in the account of the seventy-one of M״H (אָנוּ מְחַשְּׁבִין גַּם אוֹתָהּ בַּחֶשְׁבּוֹן עַל הָע״א שֶׁל מ״ה). And likewise with S״G (וְכֵן בְּס״ג), whose fifth level (אֲשֶׁר הַמַּדְרֵגָה הַה׳ שֶׁבָּהּ), did not descend in that manner from the Name A״B (לֹא יָרְדָה כָּמוֹהָ מִשֵּׁם ע״ב), therefore they are counted in the account of the seventy-three sparks of S״G (לָכֵן נִמְנִים בְּחֶשְׁבּוֹן הָע״ג נִיצוֹצִין דְּס״ג). And likewise (וְכֵן), the seventh level (מַדְרֵגָה הַז׳), whose calculation is different from the seventh of A״B and of M״H (שֶׁהוּא חֶשְׁבּוֹן מְשֻׁנֶּה מִן הַז׳ שֶׁל ע״ב וְשֶׁל מ״ה), it too is counted (גַּם הִיא נֶחְשֶׁבֶת). And it remains for us now to explain (וְנִשְׁאַר לָנוּ עַתָּה לְבָאֵר), the fourth seventy-two of B״N (ע״ב הַד׳ שֶׁל ב״ן), which is in Malkhut (שֶׁהִיא בַּמַּלְכוּת).

Behold, it is the fourth level (הִנֵּה הוּא הַמַּדְרֵגָה הַד׳), which is the aspect of the posterior (שֶׁהוּא בְּחִי׳ הָאֲחוֹרַיִים). And behold, we said above (וְהִנֵּה אָמַרְנוּ לְמַעְלָה), that when the faces descend (כִּי כַּאֲשֶׁר יוֹרְדִין הַפָּנִים), the posteriors do not enter the calculation at all (אֵין הָאֲחוֹרַיִים נִכְנָסִין בְּחֶשְׁבּוֹן כְּלָל), and here the matter was the opposite (וְכָאן הָיָה הַדָּבָר לְהֵפֶךְ), for the posteriors enter the calculation and not the faces (כִּי הָאֲחוֹרַיִים נִכְנָסִין בַּחֶשְׁבּוֹן וְלֹא הַפָּנִים). And the answer is (וְהַתְּשׁוּבָה הוּא), that with the three Names in which we calculated the aspect of the faces (כִּי בִּג׳ שֵׁמוֹת אֲשֶׁר חִשַּׁבְנוּ בְּחִי׳ הַפָּנִים), therefore we did not calculate the aspect of the posteriors (לָכֵן לֹא חִשַּׁבְנוּ בְּחִי׳ הָאֲחוֹרַיִים), but here in Malkhut (אֲבָל כָּאן בְּמַלְכוּת), where the faces are not calculated in number (שֶׁאֵין הַפָּנִים נֶחְשָׁבִים בְּמִסְפָּר), therefore the posteriors were calculated (אָז נֶחְשְׁבוּ הָאֲחוֹרַיִים). And it still remains for us to answer (וַעֲדַיִן נִשְׁאַר לָנוּ לְתָרֵץ), that on the contrary (כִּי אֲדְרַבָּא), from the outset of the matter there is an objection (מֵעִיקָּרָא דְּדִינָא פִּירְכָא), why the aspect of the faces is not counted in Malkhut (לָמָּה אֵין בְּחִי׳ הַפָּנִים נִמְנִין בְּמַלְכוּת), and the posteriors would enter the count (וְלֹא הָיוּ הָאֲחוֹרַיִים נִכְנָסִין בַּמִּנְיָן), similar to the other posteriors (כִּדְמִיוֹן שְׁאָר הָאֲחוֹרַיִים).

Therefore it is necessary that we explain (לָכֵן צָרִיךְ שֶׁנְּבָאֵר), to answer all the levels from above to below (לְתָרֵץ לְכָל הַמַּדְרֵגוֹת מִלְּמַעְלָה לְמַטָּה), and we shall say (וְנֹאמַר), that the reason we do not calculate the third level (כִּי הַסִּבָּה שֶׁאֵין אָנוּ מְחַשְּׁבִין הַמַּדְרֵגָה הַג׳), which is the aspect of the faces and is the number of the four simple letters (שֶׁהִיא בְּחִי׳ הַפָּנִים וְהוּא מִסְפָּר ד׳ אוֹתִיּוֹת הַפְּשׁוּטוֹת), the reason is as we explained above (הַטַּעַם הוּא כְּמ״ש לְמַעְלָה), that when there are two numbers whose counts are equal (שֶׁכְּשֶׁיֵּשׁ ב׳ מִסְפָּרִים וּמִנְיָנָם שָׁוִים), they are counted only once (אֵינָן נִמְנִין רַק פַּעַם אַחַת). And this level already entered into the account of the seventy-one sparks of the Name M״H (וּמַדְרֵגָה זוֹ כְּבָר נִכְנְסָה בַּחֶשְׁבּוֹן ע״א נִיצוֹצוֹת דְּשֵׁם מ״ה), and these twenty-six remained and were bound there above (וְאֵלּוּ הַכ״ו נִשְׁאֲרוּ וְנִתְקַשְּׁרוּ שָׁם לְמַעְלָה), as mentioned above (כְּנַ״ל). And likewise the seventh level (וְכֵן מַדְרֵגָה הַז׳), which is the number of the nine letters of the filling whose numerical value is B״N (שֶׁהוּא מִסְפָּר הַט׳ אוֹתִיּוֹת הַמִּלּוּי שֶׁהוּא גִּימַטְרִיָּא ב״ן), was not counted (לֹא נִמְנֵית), even though it is the aspect of the faces (עִם שֶׁהוּא בְּחִי׳ הַפָּנִים), and even though it is not similar to the other fillings (וְגַם שֶׁאֵינוֹ דּוֹמֶה לִשְׁאָר מִלּוּיִים), for this reason it is always counted as the seventh level in A״B, in S״G, and in M״H (כִּי לְסִיבָּה זוֹ נִמְנֵית לְעוֹלָם הַמַּדְרֵגָה הַז׳ בְּע״ב וּבְס״ג וּבְמ״ה). But understand (אֲבָל הָבֵן), as we will explain the matter of the Havayah of the Name B״N and what its matter is (כְּמ״ש עִנְיַן הוי״ה דְּשֵׁם ב״ן וּמַה עִנְיָינָהּ).

Know (דַּע), that the Name B״N in the Hehin filling which is in Malkhut (כִּי שֵׁם שֶׁל ב״ן דְּמִלּוּי הַהֵי״ן אֲשֶׁר בַּמַּלְכוּת), is two Havayahs together literally (הוּא ב׳ הֲוָיוֹת יַחַד מַמָּשׁ), and it is a doubled Havayah (וְהִיא הוי״ה כְּפוּלָה), and it is called the Cave of Machpelah (וְנִקְרָא מְעָרַת הַמַּכְפֵּלָה), as is known (כַּנּוֹדָע). For the vav-dalet of the filling of Yod (כִּי ו״ד דְּמִלּוּי יו״ד), has the numerical value of ten (גִּימַטְרִיָּא י׳), like the calculation of the simple letter (כְּחֶשְׁבּוֹן אוֹת הַפְּשׁוּט), and all the rest are literally letters of a doubled Havayah (וְכָל הַשְּׁאָר הֵם אוֹתִיּוֹת הוי״ה כְּפוּלָה מַמָּשׁ).

And behold (וְהִנֵּה), the matter of these two Havayahs (עִנְיַן ב׳ הֲוָיוֹת אֵלּוּ), their matter is (עִנְיָנָם הוּא), that one Havayah is the aspect of Ze’ir Anpin (כִּי הוי״ה א׳ בְּחִי׳ ז״א), and the second Havayah is the aspect of the Nukvah itself (וְהוי״ה הַב׳ הוּא בְּחִי׳ הַנּוּקְבָא עַצְמָהּ). And when Ze’ir Anpin and the Nukvah are united (וּכְאֲשֶׁר מִתְחַבְּרִים הַז״א בַּנּוּקְבָא), at which time Ze’ir Anpin illuminates the Nukvah (אֲשֶׁר אָז מֵאִיר הַז״א בַּנּוּקְבָא), behold then (הִנֵּה אָז), Ze’ir Anpin gives the illumination of his Havayah to her (הַז״א נוֹתֵן הֶאָרַת הוי״ה שֶׁלּוֹ אֵלֶיהָ), and then two Havayahs are made within the Nukvah (וְאָז נַעֲשִׂין ב׳ הֲוָיוֹת בַּנּוּקְבָא), and then the Name B״N is made within her (וְאָז נַעֲשֶׂה בָּהּ שֵׁם ב״ן), which is the aspect of two Havayahs (שֶׁהוּא בְּחִי׳ ב׳ הֲוָיוֹת), and remember this introduction (וּזְכוֹר הַקְדָּמָה זוֹ).

And behold (וְהִנֵּה), through this introduction the question above is resolved (בְּהַקְדָּמָה זוֹ הֻתְּרָה הַשְּׁאֵלָה הַנַּ״ל), for since the essence of the letters of the Name B״N is from Ze’ir Anpin as stated above (כִּי לְהִיוֹת שֶׁעִיקַּר הָאוֹתִיּוֹת שֶׁל שֵׁם ב״ן הוּא מִן הַז״א כַּנּוֹדָע), therefore it is not fitting to count them independently in the aspect of Malkhut (לָכֵן אֵין רָאוּי לִמְנוֹתָן בִּפְנֵי עַצְמָן בִּבְחִי׳ הַמַּלְכוּת). Therefore (לָכֵן), the seventh level, which is the number of B״N (לָכֵן אֵין הַמַּדְרֵגָה הַז׳ שֶׁהוּא מִסְפָּר ב״ן), enters into the calculation of her seventy-two sparks (נִכְנֶס בִּכְלַל הַחֶשְׁבּוֹן ע״ב נִיצוֹצִין שֶׁלָּהּ). And likewise the third level, which is the number twenty-six (וְכֵן מַדְרֵגָה הַג׳ שֶׁהוּא מִסְפָּר כ״ו), does not enter the calculation (אֵינָהּ נִכְנֶסֶת בַּחֶשְׁבּוֹן), since it remains bound above together with the third level of Ze’ir Anpin (לְפִי שֶׁנִשְׁאֶרֶת דְּבוּקָה לְמַעְלָה עִם מַדְרֵגָה הַג׳ שֶׁבְּז״א), which has already entered into the calculation (שֶׁכְּבָר נִכְנְסָה בַּחֶשְׁבּוֹן).

However one may ask (אַךְ יֵשׁ לוֹמַר), why do we not calculate the second level (לָמָּה אֵין אָנוּ חוֹשְׁבִין מַדְרֵגָה ב׳), which is the simple posterior (שֶׁהוּא אֲחוֹרַיִים הַפְּשׁוּטִים), like this: Yod, Yod–He, Yod–He–Vav, Yod–He–Vav–He (כָּזֶה י׳ י״ה י״ה״ו י״ה״ו״ה), and it is not applicable to answer (וְלֹא שַׁיָּיךְ לְתָרֵץ), as is answered here (כְּדִמְתָּרֵץ כָּאן). And if I were not afraid (וְאִי לָאו דְּמִסְתַּפִּינָא), I would say (הֲוָה אֲמִינָא), that they entered in the place of the letters of M״H (שֶׁנִכְנְסוּ בִּמְקוֹם אוֹתִיּוֹת דְּמ״ה), into which it entered, as will be explained later in chapter four (שֶׁנִכְנַס בּוֹ כְּדִלְקַמָּן פ״ד). But in chapter four this does not appear so (אַךְ בְּפ״ד לֹא מַשְׁמַע כֵּן), and this requires investigation (וְצָרִיךְ עִיּוּן). And likewise the fifth level (וְכֵן הַמַּדְרֵגָה הַה׳), which is the aspect of the faces (שֶׁהִיא בְּחִי׳ הַפָּנִים), and they are nine letters of the filling in their form (וְהֵם ט׳ אוֹתִיּוֹת הַמִּלּוּי כְּצוּרָתָן), although they are different from the others which are ten in every filling (עִם הֱיוֹתָם מְשֻׁנִּים מִן הָאֲחֵרוֹת שֶׁהֵם י׳ בְּכָל מִלּוּי), nevertheless they did not enter into the calculation (עכ״ז לֹא נִכְנַס בַּחֶשְׁבּוֹן). And the reason is with what was stated above (וְהַטַּעַם עִם הַנַּ״ל), that since the root of this Name in the filling of B״N is from Ze’ir Anpin (שֶׁכֵּיוָן שֶׁשֹּׁרֶשׁ שֵׁם זֶה בְּמִלּוּי ב״ן הוּא מִן הַז״א), therefore it is not counted in the Nukvah (לָכֵן לֹא נִמְנָה בַּנּוּקְבָא).

Chapter 4

שער יח פרק ד מ״ת

[18:4] And now there remains for us to explain one matter (וְעַתָּה נִשְׁאַר לָנוּ לְבָאֵר עִנְיָן א׳), and it is that (וְהוּא כִּי), it was explained above (כִּי נִתְלַ״ל), that from the Chesed and Gevurah and from the Tiferet and the Malkhut (כִּי מִן הַחו״ג וּמִן הַת״ת וְהַמַּלְכוּת), there descended two hundred and eighty-eight sparks (יָרְדוּ רפ״ח נִיצוֹצִין), which are four times seventy-two (שֶׁהֵם ד׳ פְּעָמִים ע״ב). And now it is necessary to explain (וְעַתָּה צָרִיךְ לְבָאֵר), that it is certainly so (כִּי בְּהֶכְרֵחַ הוּא), that also from the Netzach, Hod, and Yesod sparks descended (שֶׁגַּם מִן הַנֵּה״י יָרְדוּ נִיצוֹצִין). And if so (אִם כֵּן), what is their matter (מַה עִנְיָנָם), and if they descended below (וְאִם יָרְדוּ לְמַטָּה), why did they not enter and be included as well in the number of sparks (לָמָּה לֹא נִכְנְסוּ וְנִכְלְלוּ גַּם הֵם בְּמִסְפַּר הַנִּיצוֹצִין). And we shall first explain what are the aspects of the sparks that descended from them (וְנְבָאֵר תְּחִלָּה מַה הֵם בְּחִי׳ הַנִּיצוֹצִין שֶׁיָּרְדוּ מֵהֶם). Behold, it is known (הִנֵּה נוֹדַע), that Netzach and Hod are two halves of the body (כִּי נֵצַח וְהוֹד הֵם ב׳ פַלְגֵי דְגוּפָא), as mentioned above (כְּנַ״ל).

Therefore (לָכֵן), there is not a complete Havayah in each one of them (אֵין הוי״ה גְּמוּרָה בְּכָל אֶחָד מֵהֶם), but rather one Havayah between the two of them (רַק הוי״ה אַחַת בֵּין שְׁנֵיהֶם). It is found (נִמְצָא), that half a Havayah is the light of Netzach (כִּי חֲצִי הוי״ה הוּא אוֹר שֶׁל נֵצַח), and half a Havayah is the light of Hod (וַחֲצִי הוי״ה הוּא אוֹר שֶׁל הוֹד). And it is simple (וּפָשׁוּט), that when the Havayah is divided into two (כִּי כַּאֲשֶׁר הוי״ה נֶחְלֶקֶת לִב׳), it does not rise as a Name by itself (אֵינָהּ עוֹלָה בְּשֵׁם בִּפְנֵי עַצְמָהּ), except the upper half which is the two letters Yod–He (רַק חֲצִי הָעֶלְיוֹן שֶׁהֵם ב׳ אוֹתִיּוֹת י״ה), as it is written (כְּמ״ש): “For a hand upon the throne of Y–H” (כִּי יָד עַל כֵּס י״ה) (Exodus 17). For the two letters Vav–He are not a Name by themselves (כִּי ב׳ אוֹתִיּוֹת ו״ה אֵינָן שֵׁם בִּפְנֵי עַצְמָן). It is found (נִמְצָא), that Netzach is called Y–H (שֶׁנֵּצַח נִקְרָא י״ה), and likewise Hod (וְכֵן הַהוֹד), and likewise the Yesod is Y–H (וְכֵן הַיְסוֹד י״ה), for the Yesod is not an aspect by itself (כִּי הַיְסוֹד אֵינָהּ בְּחִי׳ בִּפְנֵי עַצְמָהּ), but rather an illumination included from the supernal lights (אֶלָּא הֶאָרָה כְּלוּלָה מֵהָאוֹרוֹת הָעֶלְיוֹנִים), as is known (כַּנּוֹדָע). And there is another reason (וְעוֹד טַעַם אַחֵר), in what we shall explain (בְּמַה שֶּׁנְּבָאֵר), that the two Yesodot of Abba and Imma are clothed within Ze’ir Anpin (כִּי ב׳ יְסוֹדוֹת דְּאו״א מִתְלַבְּשִׁין תּוֹךְ ז״א). And each one of them has five Chesed and five Gevurah (וְכָל אֶחָד מֵהֶם יֵשׁ בּוֹ ה״ח וְה״ג). And the five Chesed of the Yesod of Imma (וְה״ח דִּיסוֹד דְּאִמָּא), spread within Ze’ir Anpin (מִתְפַּשְּׁטִין בְּז״א), in his Chesed, Gevurah, Tiferet, Netzach, and Hod (בְּח״ג ת״ת וְנ״ה שֶׁלּוֹ). And the five Gevurah of the Yesod of Imma (וְה״ג דִּיסוֹד דְּאִמָּא), and likewise the five Chesed and five Gevurah of the Yesod of Abba (וְכֵן ה״ח וְה״ג דִּיסוֹד דְּאַבָּא), which were not revealed and did not emerge (אֲשֶׁר לֹא נִתְגַּלּוּ וְלֹא יָצְאוּ), behold all of these descend into the Yesod of Ze’ir Anpin (הֲרֵי כָּל אֵלּוּ יוֹרְדִין אֶל הַיְסוֹד דְּז״א). And you already know (וּכְבָר יָדַעְתָּ), that the conclusion of the Yesod of Abba ends in the Yesod of Ze’ir Anpin itself (כִּי סִיּוּם הַיְסוֹד דְּאַבָּא הוּא מִסְתַּיֵּם בִּיסוֹד דְּז״א עַצְמוֹ).

It is found (נִמְצָא), that there are fifteen Chesed and Gevurah in the Yesod of Ze’ir Anpin (כִּי ט״ו חֲסָדִים וּגְבוּרוֹת יֵשׁ בִּיסוֹד דְּז״א), whose number is Y–H (אֲשֶׁר מִסְפָּרָם י״ה). Another reason (עוֹד טַעַם אַחֵר), and it is regarding the Chesed themselves that spread within Ze’ir Anpin from the side of the Yesod of Imma (וְהוּא בְּעִנְיָן ה״ח עַצְמָן הַמִּתְפַּשְּׁטִים בְּז״א מִצַּד יְסוֹד אִמָּא), for behold it has been explained by us (וְהִנֵּה נִתְבָּאֵר אֶצְלֵנוּ), that there are three aspects to the Chesed of Ze’ir Anpin (כִּי ג׳ בְּחִינוֹת יֵשׁ אֶל הַחֲסָדִים דְּז״א): one (א׳), is above in the place of the Da‘at of Ze’ir Anpin (הוּא לְמַעְלָה בִּמְקוֹם הַדַּעַת דְּז״א), for there is the root of the Chesed (כִּי שָׁם הוּא שֹׁרֶשׁ הַחֲסָדִים); and afterward (וְאַחַ״כ), from their illumination (מֵהֶאָרָתָן), the five Chesed spread from his Chesed until his Hod (מִתְפַּשְּׁטִין ה״ח מִן הַחֶסֶד שֶׁבּוֹ עַד הַהוֹד שֶׁבּוֹ); and afterward (וְאַחַ״כ), from the illumination of the Chesed that spread (מֵהֶאָרָתָן שֶׁל הַחֲסָדִים הַמִּתְפַּשְּׁטִין), their illumination gathers in the Yesod of Ze’ir Anpin (מִתְקַבֶּצֶת הֶאָרָתָן בִּיסוֹד דְּז״א), five other Chesed (ה״ח אֲחֵרִים), for which reason the Yesod is called “all” (אֲשֶׁר לְסִבָּה זוֹ נִקְרָא הַיְסוֹד כֹּל), as is known (כַּנּוֹדָע).

And behold (וְהֲרֵי), they are fifteen Chesed (הֵם ט״ו חֲסָדִים), according to the number Y–H (כְּמִנְיַן י״ה). It is found (נִמְצָא), that Netzach, Hod, and Yesod are not complete Havayahs (כִּי נ״ה״י אֵינָם הֲוָיוֹת גְּמוּרוֹת), but rather three Names of Y–H (רַק ג׳ שֵׁמוֹת שֶׁל י״ה), as mentioned above (כְּנַ״ל). And behold (וְהִנֵּה), all the aspects of the levels that were explained above with the Name Havayah (כָּל בְּחִינוֹת הַמַּדְרֵגוֹת שֶׁנִּתְבָּאֲרוּ לְעֵיל בְּשֵׁם יהו״ה), also exist in the Name Y–H (כֻּלָּם גַּם כֵּן יֵשׁ בְּשֵׁם י״ה). And similar to what descended from the Name M״H (וּדְגוּמַת מַה שֶּׁיָּרַד מִשֵּׁם מ״ה), so descended from the three Names Y–H mentioned above (כָּךְ יָרַד מִג׳ שֵׁמוֹת י״ה הַנַּ״ל), for there did not remain in Atzilut except the first two levels alone (כִּי לֹא נִשְׁאֲרוּ בַּאֲצִילוּת רַק ב׳ מַדְרֵגוֹת הָרִאשׁוֹנוֹת בִּלְבַד), which are the two letters Y–H (שֶׁהֵם ב׳ אוֹתִיּוֹת י״ה), and also their posterior in the aspect of letters alone, which are Yod, Yod–He (וְגַם הָאֲחוֹרַיִים שֶׁלָּהֶם בִּבְחִי׳ אוֹתִיּוֹת לְבַד שֶׁהֵם י׳ י״ה). But from the third level and below (וְאָמְנָם מִן הַמַּדְרֵגָה הַג׳ וּלְמַטָּה), and this includes all of them (וְגַם הוּא בִּכְלַל), all descended to Beri’ah (כֻּלָּם יָרְדוּ בִּבְרִיאָה), in the same manner as what descended from the Tiferet, which is the Name M״H (עַל דֶּרֶךְ מַה שֶּׁיָּרַד מֵהַת״ת שֶׁהוּא שֵׁם מ״ה). However (וְאָמְנָם), the reason why all these sparks are not mentioned on their own (הַטַּעַם לָמָּה אֵין בְּחִי׳ כָּל הַנִּיצוֹצִין הָאֵלּוּ נִזְכָּר בִּפְנֵי עַצְמָן), in the manner that the other sparks were mentioned (עַל דֶּרֶךְ שֶׁהֻזְכְּרוּ שְׁאָר הַנִּיצוֹצִין), the matter is (הָעִנְיָן הוּא), because all the sparks that descended from Netzach, Hod, and Yesod (לְפִי שֶׁכָּל הַנִּיצוֹצִין שֶׁיָּרְדוּ מִן נ״ה״י), all join together with the sparks of Tiferet (מִתְחַבְּרִים כֻּלָּם עִם הַנִּיצוֹצִין שֶׁל ת״ת). And it was already explained above (וּכְבָר נִתְלַ״ל), that everything which joins with what is above it (שֶׁכָּל מַה שֶּׁמִּתְחַבֵּר עִם מַה שֶּׁלְּמַעְלָה הֵימֶנּוּ), does not rise under its own name (אֵינוֹ עוֹלֶה בְּשֵׁם בִּפְנֵי עַצְמוֹ).

And behold (וְהִנֵּה), with respect to the aspect of their posterior sparks (בִּבְחִי׳ נִיצוֹצִין הָאֲחוֹרַיִים שֶׁלָּהֶם), there is no need to give a reason why they were not counted (אֵין צֹרֶךְ לָתֵת טַעַם לָמָּה לֹא נִמְנוּ), for it has already been explained (כִּי כְּבָר נִתְבָּאֵר), that in a place where the faces were counted, the posteriors are not counted (שֶׁבְּמָקוֹם שֶׁנִּמְנוּ הַפָּנִים לֹא נִמְנִים הָאֲחוֹרַיִים). But the aspect of the faces (אֲבָל בְּחִינַת הַפָּנִים), requires explanation (צָרִיךְ לְבָאֵר), how they join with the aspect above them (אֵיךְ הֵם מִתְקַשְּׁרִים עִם הַבְּחִי׳ שֶׁלְּמַעְלָה מֵהֶם), for which reason they were not counted, as mentioned above (אֲשֶׁר לְסִבָּה זוֹ לֹא נִמְנוּ כַּנּוֹדָע).

Behold (הִנֵּה), they are three times Y–H (הֵם ג׳ פְּעָמִים י״ה), which is forty-five (שֶׁהוּא מ״ה). Therefore (לָכֵן), their sparks join with the sparks of M״H (נִיצוֹצוֹתֵיהֶם מִתְחַבְּרִים עִם נִיצוֹצוֹת מ״ה), as mentioned above (כַּנּוֹדָע). And even though their numbers are not equal (וְאַף עַל פִּי שֶׁאֵין מִסְפָּרָם שָׁוִים), because the calculation of this one is from the filling (כִּי חֶשְׁבּוֹן שֶׁל זֶה הוּא מִן הַמִּלּוּי), and the calculation of that one is from the simple letters (וְחֶשְׁבּוֹן שֶׁל זֶה הוּא מִן הַפָּשׁוּט), there is no concern in this (אֵין בָּזֶה חֲשָׁשׁ), as will be explained, with Hashem’s help (כְּמוֹ שֶׁנְּבָאֵר בְּע״ה). But the intention now (אֲבָל אֵין הַכַּוָּנָה עַתָּה), is only to find an existence in which they can join together (רַק לִמְצֹא מְצִיאוּת שֶׁיִּתְחַבְּרוּ שְׁנֵיהֶם יַחַד), even if their calculations are not equal (אַף עַל פִּי שֶׁלֹּא יִהְיֶה חֶשְׁבּוֹנָם שָׁוֶה). And likewise (וְכֵן), the filling of the three Names Y–H mentioned above (מִלּוּי ג׳ שֵׁמוֹת י״ה הַנַּ״ל), is with Alefin (הוּא בַּאֲלָפִין), because these Netzach, Hod, and Yesod (לְפִי שֶׁנ״ה״י אֵלּוּ), are the Netzach, Hod, and Yesod of Ze’ir Anpin (הֵם נ״ה״י שֶׁל ז״א), which is the aspect of the filling with Alefin (שֶׁהוּא בְּחִי׳ מִלּוּי אֲלָפִין).

And behold (וְהִנֵּה), Y–H of the filling with Alefin is twenty-six (י״ה דְּמִלּוּי אֲלָפִין הֵם גִּימַטְרִיָּא כ״ו), and therefore it joins with the Name M״H in its third level (וְלָכֵן הוּא מִתְחַבֵּר עִם שֵׁם מ״ה בַּמַּדְרֵגָה הַג׳ שֶׁלּוֹ), whose number is also twenty-six (שֶׁגַּם מִסְפָּרָהּ כ״ו), even though they are not equal in their existence (וְאַף עַל פִּי שֶׁאֵין שָׁוִים בִּמְצִיאוּתָן). And the matter is (וְהָעִנְיָן הוּא), for we have already explained (כִּי כְבָר בֵּאַרְנוּ), that the ten letters of the filling of the Name M״H of Tiferet ascended upward together with the ten letters of S״G (שֶׁי׳ אוֹתִיּוֹת הַמִּלּוּי דְּשֵׁם מ״ה שֶׁל ת״ת עָלוּ עִם י׳ אוֹתִיּוֹת דְּס״ג לְמַעְלָה), and they joined with them (וְנִתְחַבְּרוּ עִמָּהֶן). And behold (וְהִנֵּה), we are apprehensive (מִתְיָרְאִים אָנוּ), that since these ten letters ascended upward (כִּי כֵיוָן שֶׁעָלוּ אֵלּוּ הַי׳ אוֹתִיּוֹת לְמַעְלָה), perhaps their number, which is the numerical value of M״H, would also ascend with them (שֶׁלֹּא יַעֲלֶה גַּם כֵּן עִמָּהֶן הַמִּסְפָּר שֶׁלָּהֶן שֶׁהוּא גִּימַטְרִיָּא מ״ה), and this is the seventh level (וְהוּא מַדְרֵגָה הַז׳).

For the number is drawn after the letters, which are its root (לְפִי שֶׁהַמִּסְפָּר נִגְרָר אַחַר הָאוֹתִיּוֹת שֶׁהֵם שָׁרְשׁוֹ). And if they would also ascend (וְאִם יַעֲלוּ גַּם הֵם), it would be found (נִמְצָא), that the vessel of Tiferet would be in the ultimate state of inferiority, empty of sparks (שֶׁכְּלִי הַת״ת יִהְיֶה בְּתַכְלִית הַגְּרוּעַ רֵיקָן בִּלְתִּי נִיצוֹצִין), and they would not be able afterward to be rectified at the time of the rectification of the other vessels (וְלֹא יוּכְלוּ אַחַ״כ לְהִתְתַּקֵּן בְּעֵת תִּקּוּן שְׁאָר הַכֵּלִים). Therefore (לָכֵן), sparks from Netzach, Hod, and Yesod ascend upward into Tiferet (עוֹלִים נִיצוֹצִין שֶׁל נ״ה״י לְמַעְלָה בַּת״ת), in order that they bind together with the number M״H, which is the seventh level of Tiferet (שֶׁיִּתְקַשְּׁרוּ עִם מִסְפָּר מ״ה מַדְרֵגָה הַז׳ שֶׁל הַת״ת). And then (וְאָז), that number does not ascend upward under the Name S״G (וְלֹא יַעֲלֶה הַמִּסְפָּר הַהוּא לְמַעְלָה בְּשֵׁם ס״ג). And since the ascent of these sparks is only for this reason (וְכֵיוָן שֶׁאֵין עֲלִיַּת הַנִּיצוֹצִין הָאֵלּוּ אֶלָּא לְסִבָּה זוֹ), therefore there is no concern or objection in the matter above (לָכֵן אֵין חֲשָׁשׁ וְקַפְּדָנוּת בַּדָּבָר הַהוּא לְמַעְלָה), that their calculations are equal (שֶׁיִּהְיֶה חֶשְׁבּוֹנָם שָׁוֶה). And if you will say (וְאִם תֹּאמַר), why with the Name A״B we are not concerned (לָמָּה בְּשֵׁם שֶׁל ע״ב אֵין אָנוּ חוֹשְׁשִׁין), lest the number of the Name A״B, which is the seventh level, ascend together with its root (אוּלַי יַעֲלֶה מִסְפָּר שֵׁם ע״ב שֶׁהוּא הַמַּדְרֵגָה הַז׳ עִם שָׁרְשׁוֹ), which is the fifth level of A״B (שֶׁהוּא הַמַּדְרֵגָה הַה׳ שֶׁל ע״ב), which is (נ״א: שֶׁהֵם) the aspect of the ten letters (נ״א: הַי׳ אוֹתִיּוֹת) of the filling of A״B ([דְּמִלּוּי ע״ב]). And for this reason of apprehension (וּמִטַּעַם פַּחַד זֶה), it would have been fitting (הָיָה רָאוּי), that the ten letters of the filling of S״G would also ascend upward with them (שֶׁיַּעֲלוּ גַּם כֵּן יו״ד אוֹתִיּוֹת דְּמִלּוּי ס״ג לְמַעְלָה עִמָּהֶן), in order to bind them (כְּדֵי לְקַשְּׁרָם), so that they would not ascend (שֶׁלֹּא יַעֲלוּ).

The answer is (הַתְּשׁוּבָה הוּא), that there, with the Name A״B (כִּי שָׁם בְּע״ב), the ten letters of the filling did not descend at all into Beri’ah (לֹא יָרְדוּ י׳ אוֹתִיּוֹת הַמִּלּוּי כְּלָל בִּבְרִיאָה), for they remained in Atzilut (כִּי נִשְׁאֲרוּ בַּאֲצִילוּת), and only their number descended into Beri’ah (וְהַמִּסְפָּר שֶׁלָּהֶן לְבַד יָרַד אֶל הַבְּרִיאָה). And therefore (וְלָכֵן), there is no concern that they would ascend (אֵין חֲשָׁשׁ שֶׁיַּעֲלוּ), for they never ascend from one world to another (כִּי אֵינָן עוֹלִין מֵעוֹלָם לְעוֹלָם אַחֵר מֵעוֹלָם), since they are not able to do so (לְפִי שֶׁאֵינָן יְכוֹלִין). And especially (וּבִפְרָט), since against their will they descended from Atzilut to Beri’ah (כִּי הֲרֵי בַּעַל כָּרְחָם יָרְדוּ מֵאֲצִילוּת לִבְרִיאָה), because they did not have the strength to stand there and they were broken (לְפִי שֶׁלֹּא הָיָה לָהֶם כֹּחַ לַעֲמוֹד שָׁם וְנִשְׁבְּרוּ). And how now would they ascend to Atzilut after they were broken and fell (וְאֵיךְ עַתָּה יַעֲלוּ אֶל הָאֲצִילוּת אַחַר שֶׁנִשְׁבְּרוּ וְנָפְלוּ). But the number of M״H (אֲבָל הַמִּסְפָּר שֶׁל מ״ה), is able to ascend to its root (הוּא יָכוֹל לַעֲלוֹת אֶל שָׁרְשׁוֹ), which are the ten letters of M״H (שֶׁהֵם י׳ אוֹתִיּוֹת דְּמ״ה), which ascended and were bound together with the ten letters of S״G (אֲשֶׁר עָלוּ וְנִתְקַשְּׁרוּ עִם י׳ אוֹתִיּוֹת דְּס״ג), since all of them stand in Beri’ah (לְפִי שֶׁכֻּלָּן בִּבְרִיאָה הֵם עוֹמְדִין), and they are able to ascend (וְהֵם יְכוֹלִין לַעֲלוֹת).

And it is necessary to explain (וְצָרִיךְ לְבָאֵר), that since the cause of the ascent of the sparks of Netzach, Hod, and Yesod together with M״H (כִּי מֵאַחַר שֶׁסִבַּת עֲלִיַּת נִיצוֹצִין דְּנ״ה״י עִם הַמ״ה), is only in order that its number not ascend together with its root which ascended with the ten letters of S״G (אֵינָן אֶלָּא כְּדֵי שֶׁלֹּא יַעֲלֶה מִסְפָּרוֹ עִם שָׁרְשׁוֹ אֲשֶׁר עָלָה עִם י׳ אוֹתִיּוֹת דְּס״ג), if so (וְאִם כֵּן), it would have been necessary that there be found ten letters in these Netzach, Hod, and Yesod from the aspect of the filling (הָיָה צָרִיךְ שֶׁיִּמָּצְאוּ בְּחִי׳ י׳ אוֹתִיּוֹת בְּאֵלּוּ הַנ״ה״י מֵחֲמַת הַמִּלּוּי), in place of those ten letters of the filling of M״H which ascended (כְּדֵי שֶׁיִּהְיוּ תַּחַת אוֹתָן הַי׳ אוֹתִיּוֹת שֶׁל מִלּוּי דְּמ״ה אֲשֶׁר עָלוּ). But the matter is (וְהָעִנְיָן הוּא), for behold (כִּי הֲרֵי), in the two Names of Y–H (בִּשְׁנֵי שֵׁמוֹת שֶׁל י״ה), there are in their filling ten letters (יֵשׁ בְּמִלּוּיָם י׳ אוֹתִיּוֹת), and these stand in place of those ten letters of the filling of M״H that ascended to the Name S״G, as mentioned above (וְאֵלּוּ הֵם בִּמְקוֹם אוֹתָן הַי׳ אוֹתִיּוֹת שֶׁל מִלּוּי דְּמ״ה שֶׁעָלוּ לְשֵׁם ס״ג כַּנּוֹדָע). And although (וְאָמְנָם), they are three Names of Y–H (אַף עַל פִּי שֶׁהֵם ג׳ שֵׁמוֹת י״ה), and thus there are fifteen letters in their filling (וְאִם כֵּן יֵשׁ בְּמִלּוּיָם ט״ו אוֹתִיּוֹת), there is no concern (אֵין קַפְּדָּא), except if their letters were fewer than the number ten (רַק אִם הָיוּ אוֹתִיּוֹתָן מוּעָטוֹת מִמִּסְפַּר י׳). But if they are more than ten (אֲבָל אִם הֵן יְתֵרוֹת מִי׳), there is no concern in this (אֵין חֲשָׁשׁ בָּזֶה).

It is found (נִמְצָא), that all the sparks of Netzach, Hod, and Yesod ascended and were bound together with the sparks of M״H in Tiferet (כִּי כָּל נִיצוֹצִין שֶׁל נ״ה״י כֻּלָּם עָלוּ וְנִתְחַבְּרוּ עִם נִיצוֹצִין שֶׁל מ״ה שֶׁבַּת״ת). Therefore (לָכֵן), only the sparks of the four Names—A״B, S״G, M״H, and B״N—ascend in the calculation (אֵין עוֹלִין בַּחֶשְׁבּוֹן רַק הַנִּיצוֹצִין שֶׁל ד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן), which are two hundred and eighty-eight as mentioned above (שֶׁהֵם רפ״ח כַּנּוֹדָע). Except that (אֶלָּא שֶׁ), the first three aspects of A״B are the aspect of the faces (שֶׁהַג׳ בְּחִינוֹת הָרִאשׁוֹנוֹת דְּע״ב הֵם בְּחִי׳ הַפָּנִים), and the fourth seventy-two is the aspect of the posteriors (וְהָע״ב הַד׳ הוּא בְּחִי׳ אֲחוֹרַיִים). And among all of them together (וּבֵין כֻּלָּם יַחַד), they are two hundred and eighty-eight sparks (הֵם רפ״ח נִיצוֹצִין), which we mention everywhere in this composition of ours (אֲשֶׁר אָנוּ מַזְכִּירִין בְּכָל מָקוֹם בְּחִבּוּרֵינוּ זֶה). And now (וְעַתָּה), you will understand and see (תָּבִין וְתִרְאֶה), how the vessels of Netzach, Hod, and Yesod remained without sparks themselves (אֵיךְ נִשְׁאֲרוּ הַכֵּלִים שֶׁל נ״ה״י בִּלְתִּי נִיצוֹצִין עַצְמָן), and therefore the nurture of the Klipot is from them (וְלָכֵן יְנִיקַת הַקְּלִיפּוֹת הוּא מֵהֶם).

And one may ask (וְיֵשׁ לְהַקְשׁוֹת), why we calculated above three times Y–H (לָמָּה אָנוּ מְחַשְּׁבִין לְעֵיל ג׳ פְּעָמִים י״ה), whereas here we calculate only once twenty-six (וְכָאן אֵין אָנוּ מְחַשְּׁבִין רַק פַּעַם אַחַת כ״ו), and not three times (וְלֹא ג׳ פְּעָמִים).

And one may answer (וְיֵשׁ לוֹמַר), that as long as there exists some aspect to connect with what is above it (כִּי כָּל זְמַן שֶׁיֵּשׁ אֵיזֶה בְּחִי׳ לְהִתְחַבֵּר עִם שֶׁלְּמַעְלָה הֵימֶנּוּ), it connects with it (אָז הוּא מִתְחַבֵּר עִמּוֹ). And therefore (וְלָכֵן), with the Name Y–H (בְּשֵׁם שֶׁל י״ה), they have no aspect to connect with what is above them (אֵין לָהֶם שׁוּם בְּחִי׳ עִם שֶׁלְּמַעְלָה מֵהֶם), until all three are joined together (עַד שֶׁיִּתְחַבְּרוּ שְׁלָשְׁתָּן), and then they connect with the Name M״H (וְאָז מִתְחַבְּרִים עִם שֵׁם שֶׁל מ״ה). But with the Name of twenty-six (אֲבָל בְּשֵׁם שֶׁל כ״ו), there exists in each aspect the ability to connect upward (יֵשׁ בְּכָל בְּחִי׳ לְהִתְחַבֵּר לְמַעְלָה), and therefore each one individually connects upward (לָכֵן כָּל אֶחָד בִּפְנֵי עַצְמוֹ מִתְחַבֵּר לְמַעְלָה), to the number twenty-six of the Name M״H (בְּמִסְפָּר כ״ו שֶׁל שֵׁם מ״ה). And one may ask (וְיֵשׁ לְהַקְשׁוֹת), behold the number of S״G can also ascend to its root (הֲלֹא הַמִּסְפָּר שֶׁל ס״ג יָכוֹל גַּם כֵּן לַעֲלוֹת לְשָׁרְשׁוֹ), which are the ten letters of S״G (שֶׁהֵם י׳ אוֹתִיּוֹת דְּס״ג), so why are we not concerned lest it ascend (וְלָמָּה אֵין אָנוּ חוֹשְׁשִׁין שֶׁלֹּא יַעֲלוּ). And one may answer (וְיֵשׁ לוֹמַר), granted with the Name M״H (בִּשְׁלָמָא בְּשֵׁם מ״ה), since the ten letters ascended and were bound with the Name S״G (כֵּיוָן שֶׁי׳ אוֹתִיּוֹת עָלוּ וְנִתְקַשְּׁרוּ בְּשֵׁם ס״ג), and now the number of M״H would also ascend there (וְעַתָּה יַעֲלֶה הַמִּסְפָּר שֶׁל מ״ה גַּם כֵּן לְשָׁם), then the vessel of M״H would remain without any light at all (אָז יִשָּׁאֵר הַכְּלִי שֶׁל מ״ה בִּלְתִּי אוֹר כְּלָל), and there is reason to be concerned (וְיֵשׁ לָחוּשׁ). But with the Name S״G (אֲבָל בְּשֵׁם ס״ג), there is no concern even if the number ascends to its root (אֵין לָחוּשׁ אַף אִם יַעֲלֶה הַמִּסְפָּר אֶל שָׁרְשׁוֹ), since everything remains within its own vessel (כֵּיוָן שֶׁהַכֹּל הוּא בַּכְּלִי שֶׁלּוֹ).

Chapter 5

שער יח פרק ה מ״ת

[18:5] And know (וְדַע), that these aspects of the two hundred and eighty-eight sparks mentioned above (כִּי בְּחִי׳ אֵלּוּ הָרפ״ח נִיצוֹצִין הַנַּ״ל), are all the aspect of complete Gevurot and judgments (הֵם כֻּלָּם בְּחִינַת גְּבוּרוֹת וְדִינִין גְּמוּרִים). And to them they alluded in the Zohar in many places (וְאֲלֵיהֶם רָמְזוּ בַּזֹּהַר בְּמְקוֹמוֹת הַרְבֵּה), as mentioned (כַּנִּזְכָּר): in Parashat Pekudei (פ׳ פְקוּדֵי), “Come and see, the beginning of faith” (ת״ח רֵישָׁא דְּמֵהֵימְנוּתָא), “struck (thought) the Hard Spark, and it ascended into thought, and brought forth sparks, cast to three hundred and twenty, clarified and refined refuse from within thought, etc.” (בָּטַשׁ (מַחְשָׁבָה) בּוּצִינָא דְקַרְדּוּנִיתָא וְסָלִיק גוֹ מַחְשָׁבָה וְאַפִּיק נִיצוֹצִין זְרִיק לְש״ך עִיבַּר וּבְרִיר פְּסוֹלֶת מִגּוֹ מַחְשָׁבָה וְכוּ׳). And in Parashat Tazria (וּבְפ׳ תַזְרִיעַ), daf 48b (דְמ״ח ע״ב), “it was taught: from the hardened lamp emerge three hundred and twenty-five sparks, etc., from the side of Gevurah, which are called Gevurah, etc.” (תָּנָא מִן בּוּצִינָא דְקַרְדִּינוּתָא נָפְקִין שַׁכ״ה נִיצוֹצִין וְכוּ׳ מִסְטָרָא דְּגְבוּרָה דְאִתְקְרִיאָן גְּבוּרָה כו׳). And in the Idra, daf 130 (וּבְאַדְרָא קל״ב), “I was looking and behold I saw precious light of the supernal lamp shining and ascending to three hundred and twenty-five sides, etc.” (מִסְתַּכֵּל הֲוֵינָא וַאֲרוּ חֲמִינָא נְהוֹרָא יַקִּירָא דְּבוּצִיצָא עִלָּאִין נָהִיר וְסָלִיק לְשַׁכ״ה עִיבְּרִין וְכוּ׳). And even though there it appears that they are three hundred and twenty sparks (וְאַף עַל פִּי שֶׁשָּׁם נִרְאֶה שֶׁהֵם ש״ך נִיצוֹצִין), and here we call them two hundred and eighty-eight (וְכָאן אָנוּ קוֹרְאִין אוֹתָם רפ״ח), (some say: three hundred and twenty-five) (נ״א שַׁכ״ה), all is one single matter (הַכֹּל הוּא עִנְיָן אֶחָד), and it will be explained below, with Hashem’s help (וְיִתְבָּאֵר לְמַטָּה בְּע״ה).

And behold, their being the number three hundred and twenty sparks (וְהִנֵּה הֱיוֹתָן מִסְפַּר ש״ך נִיצוֹצִין), is because these sparks are from the aspect of the seven kings who died (הוּא כִּי אֵלּוּ הַנִּיצוֹצִין הֵם מִבְּחִי׳ ז׳ מְלָכִים שֶׁמֵּתוּ). And behold, they are from the aspect of Ze’ir Anpin (וְהִנֵּה הֵם מִבְּחִי׳ ז״א), and behold, Ze’ir Anpin is called Adam (וְהִנֵּה ז״א נִקְרָא אָדָם), because he is Havayah in the filling of Alefin whose numerical value is Adam (לְפִי שֶׁהוּא הוי״ה בְּמִלּוּי אֲלָפִין גִּימַטְרִיָּא אָדָם). And each king from these is one Adam (וְכָל מֶלֶךְ אֶחָד מֵאֵלּוּ הוּא אָדָם אֶחָד).

It is found that seven times Adam (נִמְצָא כִּי ז״פ אָדָם), is the numerical value three hundred and fifteen (הוּא גִּימַטְרִיָּא שט״ו), all of which are sparks of Gevurah and complete judgments of the kings who died (שֶׁכֻּלָּם הֵם נִיצוֹצִין שֶׁל גְּבוּרָה וְדִינִין גְּמוּרִים שֶׁל מְלָכִים שֶׁמֵּתוּ). And when they were rectified in the womb of their mother, Binah (וְכַאֲשֶׁר נִתְקְּנוּ בִּמְעֵי אִמָּם בִּינָה), it has already been explained (כְּבָר נִתְבָּאֵר), that it was through the drop of Abba that he gave into her anew (שֶׁהָיָה ע״י טִפַּת אַבָּא שֶׁנָּתַן בָּהּ מֵחָדָשׁ), and it includes five Chesed (וְהִיא כּוֹלֶלֶת ה״ח). And Imma also gave into them the drop of Mayin Nukvin [Feminine Waters] (וְאִמָּא גַּם כֵּן נָתְנָה בָּהֶם טִפַּת מ״נ), which includes five Gevurot (הַכּוֹלֶלֶת ה״ג). And through this they were rectified (וְעַל יְדֵי כֵּן נִתְקְּנוּ), these three hundred and fifteen mentioned above (אֵלּוּ הַשט״ו הַנַּ״ל). And between all of them (וּבֵין כֻּלָּם), they are three hundred and twenty sparks of Ze’ir Anpin (הֵם ש״ך נִיצוֹצִין דְּז״א), for the five Chesed of Abba are not sparks (כִּי ה״ח דְּאַבָּא אֵינָם נִיצוֹצִין), but Chesed (רַק חֲסָדִים), since the sparks are Gevurot only (שֶׁהַנִּיצוֹצִין הֵם גְּבוּרוֹת בִּלְבַד). In such a manner (בְּאוֹפֶן), that the three hundred and fifteen sparks are the old ones of the kings (שֶׁהַשט״ו נִיצוֹצִין הֵם יְשָׁנוֹת שֶׁל הַמְּלָכִים), and the five other sparks are new (וְה׳ נִיצוֹצִין אֲחֵרִים הֵם חֲדָשִׁים), and the sum of all of them is three hundred and twenty in Ze’ir Anpin (וְסַךְ כֻּלָּם הֵם ש״ך בְּז״א). And you already know (וּכְבָר יָדַעְתָּ), that also the Nukvah of Ze’ir Anpin (כִּי גַּם נוּקְבָא דְּז״א), which is the seventh measure among the kings (שֶׁהִיא הַמִּדָּה הַז׳ שֶׁבַּמְּלָכִים), contains within her the totality of all seven kings (יֵשׁ בָּהּ כְּלָלוּת כָּל הַז׳ מְלָכִים), as is known (כַּנּוֹדָע), for there is no Sefirah that does not include within it the aspect of the kings (דְּלֵית סְפִירָה דְּלָא אִתְכְּלִיל בָּהּ בְּחִי׳ הַמְּלָכִים).

It is found (וְנִמְצָא), that there are three hundred and twenty other sparks (שֶׁהֵם ש״ך נִיצוֹצִין אֲחֵרִים), in the Nukvah of Ze’ir Anpin (בְּנוּקְבָא דְּז״א). And it is known (וְנוֹדָע), that the Gevurot and the judgments are doubled (כִּי הַגְּבוּרוֹת וְהַדִּינִין הֵם כְּפוּלוֹת).

It is found (וְנִמְצָא), that there are two times three hundred and twenty in Ze’ir Anpin (שֶׁיֵּשׁ ב׳ פְּעָמִים ש״ך בְּז״א), for which reason Ze’ir Anpin is called “Shemash” (the Sun) (אֲשֶׁר לְסִבָּה זוֹ נִקְרָא הַז״א שֶׁמֶ״ש), since they are the aspect of these sparks (שֶׁהֵם בְּחִי׳ הַנִּיצוֹצִין הָאֵלּוּ). And there are two times three hundred and twenty in the Nukvah (וּב׳ פְּעָמִים ש״ך בַּנּוּקְבָא), for which reason she is called Tamar (אֲשֶׁר לְסִבָּתָם נִקְרֵאת הִיא תָּמָ״ר), since they are the aspect of the sparks within her (שֶׁהֵם בְּחִי׳ הַנִּיצוֹצִין שֶׁבָּהּ). And all of these sparks—his and hers (וְכָל אֵלּוּ הַנִּיצוֹצִין שֶׁלּוֹ וְשֶׁלָּהּ), are intermingled in the womb of Imma (הֵם מִתְעָרְבִים בְּמֵעֵי אִמָּא), and are formed and rectified there (וּמִצְטַיְּרִים וְנִתְקְּנוּ שָׁם). And in order to understand the matter of the three hundred and twenty-five (וּלְהָבִין עִנְיַן הַשַּׁכ״ה), and the matter of the two hundred and eighty-eight (וְעִנְיַן הָרפ״ח), it is necessary to explain the aforementioned passages (צָרִיךְ לְבָאֵר הַמַּאֲמָרִים הַנַּ״ל), and also the passage in Parashat Bo, daf 31b (וְגַם הַמַּאֲמָר בְּפ׳ בֹּא דַּף ל״א ע״ב), and this is its wording (וְזֶה לְשׁוֹנוֹ): “When there shall be a virgin maiden—‘maiden’ is written; why? Because as long as she has not received the male she is called ‘maiden,’ etc.” (כִּי יִהְיֶה נַעֲרָה בְּתוּלָה נַעַר כְּתִיב מ״ט שֶׁכָּל זְמַן דְּלָא קַבִּילַת דְּכַר אִתְקְרֵיאַת נַעַר כו׳).

For behold (כִּי הִנֵּה), the Name Adonai indicates judgment, as is known (שֵׁם אֲדֹנָ״י מוֹרֶה עַל הַדִּין כַּנּוֹדָע), and likewise its three final letters are Din (וְכֵן ג׳ אוֹתִיּוֹת הָאַחֲרוֹנוֹת הֵם דִּי״ן). And there remains the first letter, which is Alef (וְנִשְׁאַר אוֹת רִאשׁוֹנָה שֶׁהִיא אַל״ף), and it is the aspect of mercy that is joined with the judgment within her (וְהוּא בְּחִי׳ הָרַחֲמִים הַמְשֻׁתָּפִים עִם הַדִּין שֶׁבָּהּ). And this Alef (וְאוֹת אַל״ף זוֹ), indicates the Name Ehyeh (מוֹרֶה עַל שֵׁם אֶהְיֶה), which is mercy (שֶׁהוּא רַחֲמִים). And this is the reason she is called in the Zohar “softened judgment” (וְזֶה הַטַּעַם שֶׁנִּקְרֵאת מַלְכוּת בְּסֵפֶר הַזֹּהַר דִּינָא רַפְיָא), because judgment is joined with Alef, which is mercy, as stated above (לְפִי שֶׁמִּתְחַבֶּרֶת דִּין עִם אַל״ף שֶׁהוּא רַחֲמִים כַּנּוֹדָע), and then it is softened judgment (וְאָז הוּא דִּינָא רַפְיָא).

And you already know (וּכְבָר יָדַעְתָּ), that the root of all judgments are the five Gevurot (כִּי שֹׁרֶשׁ כָּל הַדִּינִין הֵם ה״ג), and each Gevurah from them is called a Din (וְכָל גְּבוּרָה מֵהֶם נִקְרֵאת דִּין), which are the three final letters of the Name Adonai (שֶׁהֵם ג׳ אוֹתִיּוֹת הָאַחֲרוֹנוֹת שֶׁבְּשֵׁם אֲדֹנָ״י). And five times Din (וְה״פ דִּין), is the numerical value three hundred and twenty (יִהְיֶה גִּימַטְרִיָּא ש״ך). It is found (נִמְצָא), that the five Gevurot are five Dinin (כִּי ה״ג הֵם ה׳ דִּין), which spread until three hundred and twenty sparks (מִתְפַּשְּׁטִין עַד ש״ך נִיצוֹצִין), included within these Gevurot (הַנִּכְלָלִין בְּה״ג אֵלּוּ). And this is what is stated in Parashat Pekudei as mentioned above (וְזֶהוּ מַה שֶּׁנֶּאֱמַר בְּפָּרָשַׁת פְּקוּדֵי כַּנּוֹדָע), “the Hard Spark struck and cast to three hundred and twenty” (בָּטַשׁ בּוּצִינָא דְּקַרְדִּינוּתָא וְזָרִיק לְש״ך עִיבַּר), meaning (פֵּירוּשׁ), that the Hard Spark is the secret of the aspect of the root of all Gevurot and judgments from the beginning (כִּי בּוּצִינָא דְּקַרְדִּינוּתָא הוּא סוֹד בְּחִינַת שֹׁרֶשׁ כָּל הַגְּבוּרוֹת וְהַדִּינִין דְּמֵעִיקָּרָא).

And behold, it stands within Imma (וְהִנֵּה הִיא עוֹמֶדֶת בְּגוֹ אִמָּא), for for this reason they said in the Zohar that judgments are aroused from her (כִּי לְסִבָּה זוֹ אָמְרוּ בַּזֹּהַר דְּדִינִין מִתְעָרִין מִינָהּ). And this is what is stated in the Idra Zuta (וְזֶ״שׁ בְּאַדְרָ״ז), that this Hard Spark is concealed within the womb of Imma (דְּהַאי בּוּצִינָא דְקַרְדּוּנִיתָא גָּנוּז גּוֹ מְעוֹיֵי דְאִמָּא), as mentioned there (כַּנִּזְכָּר שָׁם), daf 292 (דְרצ״ב). And therefore this Hard Spark gives measure and limit and measured boundary to every Sefirah (וְלָכֵן הַבּוּצִינָא הַזֹּאת הִיא נוֹתֶנֶת קִצְבָּה וּמִדָּה וּמְדַד מְשַׁחְתָּא לְכָל סְפִירָה וּסְפִירָה), as mentioned in the discourse of the Measuring Line (כַּנִּזְכָּר בְּמַאֲמָר קַו הַמִּדָּה), in the manuscripts (בִּכְתָב־יָד), and at the beginning of Tikkun Five of the Tikkunim (וּבְרֵישׁ תִּקּוּן ה׳ שֶׁבַּתִּקּוּנִים), and in many places (וּבִמְקוֹמוֹת רַבִּים). And the reason is (וְהַטַּעַם), because all measuring and limitation are only from the side of Gevurah (לְפִי שֶׁכָּל הַמְּדִידָה וְהַקִּצְבָּה אֵינָן אֶלָּא מִצַּד הַגְּבוּרָה), for from the side of Chesed it indicates expansion beyond measure in all things (לְפִי שֶׁמִצַּד הַחֶסֶד מוֹרֶה הִתְפַּשְּׁטוּת יוֹתֵר מִן הַשִּׁעוּר בְּכָל הַדְּבָרִים). But Gevurah does not allow the supernal light to expand (אֲבָל הַגְּבוּרָה אֵינָהּ מַנַּחַת לָאוֹר עֶלְיוֹן שֶׁיִּתְפַּשֵּׁט), rather it gives it a measure and limit (אֶלָּא נוֹתֶנֶת לוֹ קִצְבָּה וּמִדָּה), up to the place that it needs to expand (עַד מָקוֹם שֶׁצָּרִיךְ שֶׁעַד שָׁם יִתְפַּשֵּׁט הָאוֹר), and not more (וְלֹא יוֹתֵר). And this is the Hard Spark that measures and makes measured boundaries in every Sefirah and Sefirah (וְזֶהוּ הַבּוּצִינָא דְּמָדִיד וְעָבִיד מְשַׁחְתִּין בְּכָל סְפִירָה וּסְפִירָה). And it has already been explained that it is concealed within the womb of Binah (וּכְבָר נִתְבָּאֵר כִּי הִיא גְּנוּזָה בְּמְעוֹיֵי דְבִינָה).

And behold, all these kings who died emerged from within this Hard Spark (וְהִנֵּה כָּל אֵלּוּ הַמְּלָכִים שֶׁמֵּתוּ יָצְאוּ מִגּוֹ הַאי בּוּצִינָא דְקַרְדּוּנִיתָא), as it is written in the Idra Zuta (וּכְמ״שׁ בְּאַדְרָ״ז), “it brought forth sparks, cast to three hundred and twenty” (רצ״ב נִיצוֹצִין אַפִּיק זִיקִין לְשַׁ״ך עִיבַּר). And all these sparks that this Hard Spark cast forth (וְכָל אֵלּוּ נִיצוֹצִין דְּזָרִיק הַאי בּוּצִינָא דְקַרְדּוּנִיתָא), are the kings and the primordial worlds (הֵם הַמְּלָכִים וְעָלְמִין קַדְמָאִין), that were broken and died (דְּאִתְבְּרוּ וּמֵתוּ), which contained the number of three hundred and twenty sparks (שֶׁהָיָה בָּהֶם מִסְפַּר שַׁ״ך נִיצוֹצִין), as mentioned above (כַּנִּזְכָּר). And through those other holy five Gevurot (וְעַל יְדֵי אוֹתָן ה״ג קְדִישִׁין אֲחֵרִין), which are the drop of Abba (שֶׁהֵם טִפָּה דְּאַבָּא), (some say: of Imma) (נ״א דְּאִמָּא), as mentioned above (וְכַנּ״ל), and as mentioned in the Idra on daf 137 and daf 142 (וְכַנִּזְכָּר בְּאַדְרָא קל״ז וְקמ״ב), through them these primordial kings were sweetened and rectified (בָּהֶם נִתְבַּסְּמוּ וְנִתְקְּנוּ אוֹתָן מְלָכִים קַדְמָאִין), which are the three hundred and twenty sparks mentioned (שֶׁהֵם שַׁ״ך נִיצוֹצִין הַנִּזְכָּרִים), in Parashat Naso, daf 131 (פָּרָשַׁת נָשֹׂא דְקל״א). And then they were refined and clarified (וְאָז נִצְטָרְפוּ וְנִתְבָּרְרוּ), and refuse emerged from them (וְיָצָא מֵהֶם פְּסוֹלֶת), and that which was refined ascended upward (וְהַמְּבֹרָר עָלָה לְמַעְלָה), in the secret of pregnancy within the womb of Imma (בְּסוֹד הָעִיבּוּר גּוֹ מְעוֹיֵי דְאִמָּא), as explained above in the discourse (כַּנּ״ל בַּדְּרוּשׁ). And in Parashat Pekudei, daf 277 (וּבְפ׳ פְקוּדֵי דְרע״ז), “the Hard Spark cast sparks to three hundred and twenty” (בּוּצִינָא דְקַרְדּוּנִיתָא זָרַק נִיצוֹצִין לְשַׁ״ך עִיבַּר), which are the seven kings mentioned above (שֶׁהֵם ז׳ מְלָכִים הַנַּ״ל). And afterward (וְאַחַ״כ), it refined refuse from within thought (בֵּירֵר פְּסוֹלֶת מִגּוֹ מַחְשָׁבָה), through other holy Gevurot (עַל יְדֵי ה״ג קְדִישִׁין אֲחֵרִים).

And behold, through their joining with them, these other holy five Gevurot (וְהִנֵּה בְּהִתְחַבְּרָם עִמָּהֶן אֵלּוּ ה״ג קְדִישִׁין אַחֲרָנִין), it became according to the number three hundred and twenty-five (נַעֲשֶׂה כְּמִסְפַּר שַׁכ״ה), as mentioned in Parashat Tazria, daf 45 (הַנִּזְכָּר פ׳ תַזְרִיעַ דְמ״ה): “It was taught: from the Hard Spark emerge three hundred and twenty-five sparks” (תָּנָא מִן בּוּצִינָא דְקַרְדִּינוּתָא נָפְקִי שַׁכ״ה נִיצוֹצִין). And this is also what is said in Parashat Balak (גַּם ז״ש פ׳ בָּלָק): “three hundred and twenty-five sparks to one side,” etc. (שַׁכ״ה זְגִין לְסִטְרָא חַד כו׳). And these are the secret of the golden bells of Gevurah (וְאֵלּוּ הֵם סוֹד פַּעֲמוֹנֵי זָהָב שֶׁל גְּבוּרָה), which spread through all seven extremities of Binah, the Supernal Mother (אֲשֶׁר הֵם מִתְפַּשְּׁטִין בְּכָל ז׳ קְצָווֹת בִּינָה אִמָּא עִלָּאָה). And this is what is stated in the Idra: “Rabbi Ḥizkiyah said, I was looking…” (וְז״ש בְּאַדְרָא אָמַר רַבִּי חִזְקִיָּה מִסְתַּכֵּל הֲוֵינָא כו׳), “it descended and ascended to three hundred and twenty-five sides,” etc. (נָחֵית וְסָלִיק לְשַׁכ״ה עִיבַּר כו׳).

For at first there were only three hundred and twenty (כִּי מִתְּחִלָּה הָיָה שַׁ״ך בִּלְבַד), which are five times Din from the Name Adonai (שֶׁהֵם ה״פ דִּין מִשֵּׁם אֲדֹנָ״י), which are three hundred and twenty sparks (שֶׁהֵם שַׁ״ך נִיצוֹצִין). And when the five Alefin were joined with them together with the five Dinin (וּכְשֶׁנִּתְחַבְּרוּ עִמָּהֶם ה׳ אַלְפִּין עִם ה׳ דִּינִין), which are the aspect of five Names Ehyeh, which are complete mercies beyond them (שֶׁהֵם בְּחִי׳ ה׳ שֵׁמוֹת אֶהְיֶה שֶׁהֵם רַחֲמִים גְּמוּרִים יוֹתֵר מֵהֶם), the five Dinin were sweetened and perfumed (נִתְמַתְּקוּ וְנִתְבַּסְּמוּ ה״פ דִּין), and they became five times Adonai (וְנַעֲשׂוּ ה״פ אֲדֹנָ״י), which is the numerical value three hundred and twenty-five sparks (שֶׁהוּא גִּימַטְרִיָּא שַׁכ״ה נִיצוֹצִין). And then Malkhut is called softened judgment (וְאָז נִקְרֵאת הַמַּלְכוּת דִּינָא רַפְיָא כַּנ״ל), because the single Alef within the Name Adonai indicates mercy (כִּי שֵׁם אֲדֹנָ״י אוֹת אַל״ף אֶחָד שֶׁבּוֹ הוּא מוֹרֶה רַחֲמִים), while the remaining letters are Din (וְשְׁאָר אוֹתִיּוֹת דִּי״ן), and therefore it is a blended and softened judgment (וְלָכֵן הוּא דִּין מְזוּג וְרַפְיָא). In such a manner (בְּאוֹפֶן), that the Name Adonai is called softened judgment (כִּי שֵׁם אֲדֹנָ״י נִקְרָא דִּינָא רַפְיָא). And then they are three hundred and twenty-five Gevurot (וְאָז הֵם שַׁכ״ה גְּבוּרוֹת), and when they are three hundred and twenty-five they are sweetened (וּבִהְיוֹתָם שַׁכ״ה הֵם מְמוּתָּקִים).

It is found (וְנִמְצָא), that then the three hundred and twenty shine from the side of the Alef that joins with them (כִּי אָז הַשַׁ״ך מְנַהֲרִין מִצַּד אוֹת אַל״ף הַמִּתְחַבֶּרֶת עִמָּהֶם). And this is the secret of “and it shone and ascended to three hundred and twenty-five sides,” etc. (וְזֶ״ס וְנָהִיר וְסָלִיק לְשַׁכ״ה עִיבַּר כו׳), for then they are luminous and not darkened (כִּי אָז הֵם מְאִירִין וְאֵינָם חֲשֵׁיכִין). And through this you will understand what is said in Parashat Tazria regarding “Na‘ar [Youth] and Na‘arah [Maiden]” (וּבְזֶה תָּבִין מ״ש פ׳ תַזְרִיעַ עִנְיַן נַעַר וְנַעֲרָה), for “Na‘ar [Youth]” has the numerical value three hundred and twenty sparks (כִּי נַעַר גִּימַטְרִיָּא שַׁ״ך נִיצוֹצִין), and until they were sweetened she is called “Na‘ar [Youth]” (עַד לָא אִתְבַּסְּמוּ אִקְרֵי נַעַר). And “Na‘arah [Maiden]” has the numerical value three hundred and twenty-five (וְנַעֲרָה גִּימַטְרִיָּא שַׁכ״ה), when she was sweetened through the Name Ehyeh, which is in the Supernal Hei, Binah (כַּאֲשֶׁר נִתְבַּסְּמָה ע״י שֵׁם אֶהְיֶה שֶׁהוּא בְּה׳ עִלָּאָה בִּינָה), which indicates the Alef within the Name Adonai (הַמּוֹרֶה עַל אוֹת אַל״ף שֶׁבְּשֵׁם אֲדֹנָ״י). And she was sweetened through the five Alefin that are within the five Dinin (וְנִתְבַּסְּמוּ ע״י ה׳ אַלְפִּין שֶׁיֵּשׁ בְּה״פ דִּין כַּנ״ל), corresponding to the first Hei, which is Binah (כְּנֶגֶד ה׳ רִאשׁוֹנָה שֶׁהִיא בִּינָה), which includes five Alefin, five illuminations (הַכּוֹלֶלֶת ה׳ אַלְפִּין ה״פ אוֹר), as mentioned in the Tikkunim, Tikkun Five (הַנִּזְכָּר בַּתִּקּוּנִים תִּקּוּן ה׳). And then she is called “Na‘arah [Maiden],” with an extra Hei (וְאָז נִקְרֵאת נַעֲרָה יְתִיר ה׳), for then she is in the aspect of three hundred and twenty-five sweetened and perfumed judgments (כִּי אָז הִיא בִּבְחִי׳ שַׁכ״ה דִּינִין מְבוּסָּמִים וּמְמוּתָּקִים). And then she is able to receive union with the male who unites with her (וְאָז יְכוֹלָה לִהְיוֹת מְקַבֶּלֶת עִמָּהּ זִוּוּג הַזָּכָר הַמְזוּוָג בָּהּ), which was not possible at first until they were sweetened (מַה שֶּׁאֵין כֵּן בִּתְּחִלָּה עַד שֶׁלֹּא נִתְבַּסְּמוּ). However (וְאָמְנָם), the matter of the extra Hei that sweetens and perfumes the three hundred and twenty sparks (עִנְיַן הַה׳ יְתֵירָה הַמְמַתֶּקֶת וּמְבַשֶּׂמֶת אֶת הַש״ך נִיצוֹצִין), is the five Gevurot (הֵם ה״ג), which are called the five letters MNTZPKH (הַנִּקְרָא ה׳ אוֹתִיּוֹת מנצפ״ך), mentioned by us in the Tikkunim and in many places (הַנִּזְכָּר אֶצְלֵנוּ בַּתִּקּוּנִים וּבִמְקוֹמוֹת רַבִּים).

And behold (וְהִנֵּה), MNTZPKH has the numerical value of two hundred and eighty (מנצפ״ך גִּימַטְרִיָּא פ״ר). And the distinction that exists between the three hundred and twenty-five and the five Gevurot of MNTZPKH (וְהַחִלּוּק שֶׁיֵּשׁ בֵּין שַׁכ״ה וּבֵין ה״ג מנצפ״ך), is that these three hundred and twenty-five sparks are the Gevurot of the Nukvah herself (כִּי אֵלּוּ שַׁכ״ה נִיצוֹצִין הֵם גְּבוּרוֹת הַנּוּקְבָא עַצְמָהּ), and they are the aspect of the Sefirah of Malkhut of hers (וְהֵם בְּחִי׳ סְפִירַת הַמַּלְכוּת שֶׁלָּהּ), as explained by us above (כְּמְבוֹאָר אֶצְלֵנוּ לְעֵיל). For all three aspects of the vessels of this Sefirah are three Names Adonai (כִּי כָּל ג׳ בְּחִינוֹת הַכֵּלִים שֶׁל סְפִירָה זוֹ הֵם ג׳ שֵׁמוֹת אֲדֹנָ״י), and it has already been explained above (וּכְבָר נִתְלַ״ל), that the three hundred and twenty-five are five Names Adonai (כִּי שַׁכ״ה הֵם ה׳ שֵׁמוֹת אֲדֹנָ״י). However (אֲמְנָם), the five Gevurot of MNTZPKH (ה״ג מנצפ״ך), are the aspect of the Gevurot of the male himself (הֵם בְּחִי׳ הַגְּבוּרוֹת הַזָּכָר עַצְמוֹ), which are afterward given to her (שֶׁאַחַ״כ נִתָּנִין אֵלֶיהָ), and they gather in the Sefirah of Yesod within her (וְהֵם מִתְקַבְּצִין בִּסְפִירַת הַיְסוֹד שֶׁבָּהּ), which is called the Point of Zion (הַנִּקְרָא נְקוּדַת צִיּוֹן), as mentioned above (כְּנַ״ל).

Behold (הֲרֵי), it has been explained by us (נִתְבָּאֵר אֶצְלֵנוּ), the matter of the three hundred and twenty-five sparks or the two hundred and eighty sparks (עִנְיַן שַׁכ״ה נִיצוֹצִין אוֹ פ״ר נִיצוֹצִין), mentioned everywhere in the Zohar (הַנִּזְכָּרִים בְּכָל מָקוֹם בַּזֹּהַר), that they are the aspect of sparks that were in the seven kings (שֶׁהֵם בְּחִי׳ נִיצוֹצִין שֶׁהָיוּ בְּז׳ מְלָכִים), which contain three aspects: vessels, sparks, and lights (שֶׁיֵּשׁ בָּהֶם ג׳ בְּחִינוֹת כֵּלִים וְנִיצוֹצִין וְאוֹרוֹת). And they were rectified through the two hundred and eighty sparks of MNTZPKH (וְנִתְקְּנוּ ע״י פ״ר נִיצוֹצִין דְּמנצפ״ך), which are also the aspect of sparks (שֶׁגַּם הֵם בְּחִינַת נִיצוֹצִין), and all of them are judgment and Gevurot (וְכֻלָּם הֵם דִּין וּגְבוּרוֹת), except that those of MNTZPKH are more sweetened than the three hundred and twenty-five sparks (אֶלָּא שֶׁאֵלּוּ שֶׁל מנצפ״ך הֵם מְמוּתָּקִים יוֹתֵר מִשַּׁכ״ה נִיצוֹצִין). And remember this introduction of the three hundred and twenty-five sparks, or the two hundred and eighty sparks of MNTZPKH, what its matter is, in every place (וּזְכוֹר הַקְדָּמָה זוֹ שֶׁל שַׁכ״ה נִיצוֹצִין אוֹ פ״ר נִיצוֹצִין שֶׁל מנצפ״ך מַה עִנְיָנָהּ בְּכָל מָקוֹם).

And see above concerning the four lights—Ta‘amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters]—which are Nitzotzot [Sparks] (וְעַיֵּן לְעֵיל עִנְיַן ד׳ אוֹרוֹת טַעֲמִים וּנְקֻדּוֹת תָּגִין אוֹתִיּוֹת שֶׁהֵם נִיצוֹצוֹת), and you will understand from there (וְתָבִין מִשָּׁם), that these sparks are analogous to those two hundred and eighty-eight sparks here (כִּי אֵלּוּ נִיצוֹצִין הֵם דִּמְיוֹן אֵלּוּ הָרפ״ח נִיצוֹצִין שֶׁבְּכָאן), which are the fourth aspect (שֶׁהוּא בְּחִי׳ הַד׳). Or it is possible that it is the second aspect (אוֹ אֶפְשָׁר שֶׁהוּא בְּחִי׳ ב׳), which is the aspect of the Nekudot within the Nekudot that emerge from the eye (שֶׁהוּא בְּחִי׳ הַנְּקֻדּוֹת שֶׁבַּנְּקֻדּוֹת הַיּוֹצְאִין מִן הָעַיִן), which are judgments and Returning Light and the Light of the posteriors (שֶׁהֵם דִּינִין וְאוֹר חוֹזֵר וְאוֹר הָאֲחוֹרַיִים), that illuminate within the vessels after they were broken (הַמְאִירִין בַּכֵּלִים אַחַר הֱיוֹתָן נִשְׁבָּרִים), after the Direct Lights ascended from them and departed (שֶׁנִתְעַלּוּ מֵהֶם וְנִסְתַּלְּקוּ הָאוֹרוֹת הַנִּקְרָאִים אוֹר יָשָׁר). And this requires investigation (וְצָרִיךְ עִיּוּן).

Mahadura Kama (First Edition) (מ״ק): Concerning the clarification of Ze’ir Anpin and Nukvah in pregnancy and suckling (בְּעִנְיַן בֵּרוּר שֶׁל זו״ן בְּעִיבּוּר וִינִיקָה), behold the time of pregnancy is nine months (הִנֵּה זְמַן הָעִיבּוּר הוּא ט׳ חֳדָשִׁים). And you already know (וּכְבָר יָדַעְתָּ), that Ze’ir Anpin has nine complete Sefirot within it (כִּי ז״א יֵשׁ בּוֹ ט׳ סְפִירוֹת שְׁלֵמוֹת), but they are in the secret of concealment (רַק שֶׁהֵם בְּסוֹד הֶעְלֵם), and they are not discernible except as the six extremities (וְאֵינָן נִכָּרוֹת אֶלָּא הַו״ק). But certainly (אֲבָל בְּוַדַּאי), there must be within it ten complete Sefirot (צָרִיךְ לִהְיוֹת בּוֹ י׳ סְפִירוֹת גְּמוּרוֹת).

And behold it is known (וְהִנֵּה נוֹדַע), that the days of pregnancy are only eight months (כִּי יְמֵי הָעִיבּוּר אֵינָם רַק ח׳ חֳדָשִׁים), for on one day taken from the ninth month it suffices (כִּי בְּיוֹם א׳ שֶׁלוֹקֵחַ מֵחֹדֶשׁ ט׳ יַסְפִּיק), as is known (כַּנּוֹדָע). And even that day (וַאֲפִלּוּ אוֹתוֹ הַיּוֹם), its primary taking is because of the doubt of the day of conception (עִיקַּר לְקִיחָתוֹ הוּא מִפְּנֵי סָפֵק יוֹם הַקְּלִיטָה), as is known (כַּנּוֹדָע). It is found (נִמְצָא), that the essential months of pregnancy required are only eight months (כִּי עִיקַּר חָדְשֵׁי הָעִיבּוּר הַצְּרִיכִין הֵם ח׳ חֳדָשִׁים לְבַד). And the matter is (וְהָעִנְיָן), that we have already explained the matter of the clarification of Ze’ir Anpin and Nukvah—what it is (כִּי כְּבָר בֵּאַרְנוּ עִנְיַן בֵּרוּר זו״ן מַה הוּא).

For everything extends from the secret of the seven primordial kings who died and were nullified (כִּי הַכֹּל נִמְשָׁךְ מִסּוֹד ז׳ מְלָכִים קַדְמָאִין שֶׁמֵּתוּ וְנִתְבַּטְּלוּ), and there were impurities within them, as is known (וְהָיָה בָּהֶם סִיגִים כַּנּוֹדָע). And those impurities are mixed with all the holiness that is within them (וְאוֹתָן הַסִּיגִים מְעוֹרָבִים הֵם עִם כָּל הַקְּדֻשָּׁה שֶׁבָּהֶם), therefore it is necessary to cleanse them and to clarify the holiness (לָכֵן צָרִיךְ לְנַקּוֹתָם וּלְבָרֵר אֶת הַקְּדֻשָּׁה), to extract from it the secret of the impurities (לְהוֹצִיא מִמֶּנָּה סוֹד הַסִּיגִים). And it is already known (וּכְבָר נוֹדַע), that the impurities that emerge from pure silver (שֶׁהַסִּיגִים הַיּוֹצְאִים מִן הַכֶּסֶף הַטָּהוֹר), cannot avoid having some pure silver mixed within them (אִי אֶפְשָׁר שֶׁלֹּא יִתְעָרֵב בָּהֶם קְצָת כֶּסֶף טָהוֹר). And then it is necessary to cleanse the impurities a second time (וְאָז צָרִיךְ לְנַקּוֹת אֶת הַסִּיגִים פַּעַם ב׳), to extract that small amount of silver sparks that remain mixed within them (לְהוֹצִיא אוֹתוֹ הַמִּעוּט שֶׁל נִיצוֹצוֹת הַכֶּסֶף הַנִּשְׁאָר מְעוֹרָב בָּהֶם). And this matter of clarification (וְעִנְיַן בֵּרוּר זֶה), depends upon Supernal Thought, which is Abba (תָּלוּי בְּמַחְשָׁבָה עִלָּאָה שֶׁהִיא אַבָּא). As is written in Parashat Pekudei, “in thought they were all clarified” (כְּמ״ש פ׳ פְקוּדֵי בְּמַחְשָׁבָה אִתְבָּרִירוּ כּוּלְּהוּ), for behold the Yesod of Abba brings forth the drop of the Mochin to form from it the fetus (כִּי הֲלֹא יְסוֹד אַבָּא הוּא מוֹצִיא טִפַּת הַמּוֹחִין לְצַיֵּיר מִמֶּנָּה הַוָּלָד). And the father is the one who clarifies through his Mochin, which are called thought (וְהָאָב הוּא הַמְבָרֵר בְּמוֹחִין שֶׁלּוֹ הַנִּקְרָא מַחְשָׁבָה), and he clarifies the good (וּמְבָרֵר הַטּוֹב), and casts it into the mouth of the mother (וְשָׁדֵי לְהוּ בְּפוּמָא דְּאִמָּא). And he gives it into Imma and she becomes pregnant from him (וְהוּא נוֹתֵן בְּאִמָּא וְהִיא מִתְעַבֶּרֶת מִמֶּנּוּ). And afterward, while they are in the womb of the Supernal Mother all those months, it is clarified even more (וְאַחַ״כ בִּהְיוֹתָן בְּמֵעֵי אִמָּא עִלָּאָה כָּל אוֹתָן הַחֳדָשִׁים הוּא מִתְבָּרֵר יוֹתֵר). And from this you will understand the reason how this is the secret of pregnancy, that Ze’ir Anpin enters into the womb of Imma (וּמִזֶּה תָּבִין הַטַּעַם אֵיךְ הוּא סוֹד הָעִיבּוּר שֶׁיִּכָּנֵס הַז״א תּוֹךְ מְעוֹיֵי דְּאִמָּא).

And the matter is (וְהָעִנְיָן), that in Imma the external forces do not touch her at all (כִּי בְּאִמָּא אֵין חִיצוֹנִים נוֹגְעִים בָּהּ כְּלָל), and they have no grasp whatsoever (וְאֵין לָהֶם שׁוּם אֲחִיזָה כְּלָל). And therefore, when Ze’ir Anpin is there, he is clarified little by little (וְאִם כֵּן בִּהְיוֹת הַז״א שָׁם אִתְבָּרֵר מְעַט מְעַט), and the Klipot separate from him (וְהַקְּלִיפּוֹת נִפְרָדִין מִמֶּנּוּ).

Also the matter is (גַּם הָעִנְיָן הוּא), that when the lights of Ze’ir Anpin are within the lights of Imma, they receive a very great illumination (כִּי הָאוֹרוֹת שֶׁל ז״א כְּשֶׁהֵם תּוֹךְ אוֹרוֹת שֶׁל אִמָּא הֵם מְקַבְּלִים הֶאָרָה גְּדוֹלָה מְאֹד). And then through the intermingling of the two lights together, they become strengthened (וְאָז עַל יְדֵי הָעֵירוּב ב׳ אוֹרוֹת יַחַד הֵם מִתְגַּבְּרִים), and then they are clarified and separate the Klipot that are within him (וְאָז הֵם מִתְבָּרְרִים וּמַבְדִּילִים הַקְּלִיפּוֹת שֶׁבְּתוֹכוֹ). It is found that through the pregnancy of Ze’ir Anpin within Imma he is clarified (וְנִמְצָא שֶׁעַל יְדֵי עִיבּוּר הַז״א תּוֹךְ אִמָּא הוּא מִתְבָּרֵר). However, the Emanator saw (וְאָמְנָם רָאָה הַמַּאֲצִיל הָעֶלְיוֹן), that there is no possibility to clarify Ze’ir Anpin through pregnancy except until Netzach (שֶׁאֵין מְצִיאוּת לְבָרֵר הַז״א תּוֹךְ עִיבּוּר רַק עַד הַנֵּצַח). For in each and every month one Sefirah of him is clarified (כִּי בְּכָל חֹדֶשׁ וְחֹדֶשׁ הוּא מִתְבָּרֵר סְפִירָה אַחַת מִמֶּנּוּ). And from Keter until Netzach there are eight Sefirot when you count Da‘at with them (וּמִן הַכֶּתֶר עַד נֵצַח הֵם ח׳ סְפִירוֹת כְּשֶׁתִּמְנֶה הַדַּעַת עִמָּהֶם).

And behold, in the eighth month the Netzach of Ze’ir Anpin is completely clarified (וְהִנֵּה בַּחֹדֶשׁ הַח׳ נִשְׁלַם לְהִתְבָּרֵר נֵצַח שֶׁל הַז״א). But Hod, Yesod, and Malkhut cannot be clarified (אֲבָל הוֹד יְסוֹד וּמַלְכוּת לֹא יוּכְלוּ לְהִתְבָּרֵר), because of the great abundance of Klipot and impurities within them (מֵרֹב הַקְּלִיפּוֹת וְהַסִּיגִים שֶׁבָּהֶם), since they are the three lower ones adjacent to the Klipot (שֶׁהֵם ג׳ תַּחְתּוֹנִים סְמוּכִים לַקְּלִיפּוֹת). And also with what I have already informed you (וְגַם עִם מַה שֶּׁכְּבָר הוֹדַעְתִּיךָ), that falsehood has no legs (כִּי הַשֶּׁקֶר אֵין לוֹ רַגְלַיִם), and this is the secret of the external forces called “falsehood” (וְהוּא סוֹד הַחִיצוֹנִים הַנִּקְרָא שֶׁקֶר), and it does not have two legs, which are Netzach and Hod (וְאֵין לוֹ ב׳ רַגְלַיִם שֶׁהֵם נ״ה), but only one leg, which is Hod alone (רַק רֶגֶל א׳ שֶׁהוּא הוֹד לְבַד). And there it has grasp (וְשָׁם יֵשׁ לוֹ אֲחִיזָה), in the secret of Hod of affliction (בְּסוֹד הוֹד דָּוֶה), as it is written “all the day she is afflicted” (כְּמ״ש כָּל הַיּוֹם דָּוֶה). And through it the House was destroyed (וּבּוֹ נֶחְרַב הַבַּיִת), in the fifth millennium (בָּאֶלֶף הַה׳), which is alluded to in Hod (הָרָמוּז בְּהוֹד). And this is the secret of the leg of the Kuf of “falsehood” (וְהוּא סוֹד רֶגֶל שֶׁל קוֹף שֶׁל שֶׁקֶר).

It is found (נִמְצָא), that from Hod and below (כִּי מֵהוֹד וּלְמַטָּה), there is a very great grasp for the external forces (יֵשׁ לָהֶם אֲחִיזָה לַחִיצוֹנִים גְּדוֹלָה מְאֹד). And therefore (וְלָכֵן), there is no power in pregnancy to complete and clarify them (אֵין כֹּחַ בָּעִיבּוּר לְהַשְׁלִים וּלְבָרֵר אוֹתָן). And then Ze’ir Anpin is born and goes out (וְאָז נוֹלַד ז״א וְיָצָא לַחוּץ), in my humble opinion, as I heard (כְּנִלְעַד״ד שֶׁשָּׁמַעְתִּי). However (אַךְ), I remember that my teacher, of blessed memory (אֲבָל אֲנִי זוֹכֵר שֶׁאָמַר לִי מוֹרִי זל״ה״ה), also that Netzach was clarified (שֶׁגַּם הַנֵּצַח נִתְבָּרֵר), and it does not rise in the count of the pregnancy (וְאֵינָהּ עוֹלָה מִן הַמִּנְיָן הָעִיבּוּר). And the reason is (וְהַטַּעַם), “together with the outgoing comes the large vessel” (כִּי בַּהֲדֵי הוֹצָא לָקִי כְּרַבָּא), for since Netzach and Hod are two halves of the body (לְפִי שֶׁנ״ה תְּרֵי פַלְגֵי דְגוּפָא), therefore since Hod was not clarified (לָכֵן כֵּיוָן שֶׁהַהוֹד לֹא נִתְבָּרֵר), Netzach also did not rise in the count of clarification (גַּם הַנֵּצַח לֹא עָלָה בְּחֶשְׁבּוֹן הַבֵּרוּר), even though it was clarified (אַף עַל פִּי שֶׁנִּתְבָּרֵר). And I do not know how this is reconciled (וְאֵינִי יוֹדֵעַ אֵיךְ הוּא מִתְיַשֵּׁב).

Chapter 6

שער יח פרק ו

[18:6] (Mahadura Kama) (מ״ק): Indeed, from the secret of suckling and below (מִסּוֹד הַיְּנִיקָה וּלְמַטָּה), I remember well what my teacher of blessed memory told me (אֲכֵן אֲנִי זוֹכֵר הֵיטֵב מַה שֶּׁאָמַר לִי מוֹרִי זל״ה״ה). And the matter is (וְהָעִנְיָן), that the days of suckling are twenty-four months (כִּי יְמֵי הַיְּנִיקָה הֵם כ״ד חֹדֶשׁ), and this is because there remain three Sefirot to be clarified (וְהוּא כִּי נִשְׁאַרוּ ג׳ סְפִירוֹת לְהִתְבָּרֵר), and they are Hod, Yesod, and Malkhut (וְהֵם ה׳ י׳ מ׳). And you already know (וּכְבָר יָדַעְתָּ), that a woman after she gives birth discharges blood (כִּי הָאִשָּׁה אַחַר שֶׁיָּלְדָה הִיא זוֹבָה דָּמִים). And the matter is (וְהָעִנְיָן), for we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that in the womb of the woman the fetus is clarified (שֶׁבְּמֵעֵי הָאִשָּׁה נִתְבָּרֵר הַוָּלָד), and over the course of the days of pregnancy they are clarified little by little (וּבְהֶמְשֵׁךְ יְמֵי הָעִיבּוּר הֵם מִתְבָּרְרִים מְעַט מְעַט), until it is found that at the end of the days of pregnancy it is fully clarified (עַד שֶׁנִּמְצָא בְּסוֹף יְמֵי הָעִיבּוּר אָז נִשְׁלַם לְהִתְבָּרֵר). And everything that can be clarified is clarified (וְכָל מַה שֶּׁיָּכוֹל לְהִתְבָּרֵר נִתְבָּרֵר), and from it the body of the fetus is formed (וְנַעֲשֶׂה מִמֶּנּוּ גּוּף הַוָּלָד). And therefore the fetus grows within its mother’s womb little by little (וְלָכֵן הַוָּלָד הוּא מִתְגַּדֵּל תּוֹךְ מֵעֵי אִמּוֹ מְעַט מְעַט), because it is clarified little by little (כִּי הוּא מִתְבָּרֵר מְעַט מְעַט), and its body grows from that clarification (וּמִתְגַּדֵּל גּוּפוֹ מֵאוֹתוֹ הַבֵּרוּר), until it is fully clarified (עַד שֶׁנִּשְׁלַם לְהִתְבָּרֵר). And that which is complete refuse with no usefulness (וּמַה שֶּׁהוּא סִיגִים גְּמוּרִים שֶׁאֵין בּוֹ תּוֹעֶלֶת), becomes impure blood (הוּא נַעֲשֶׂה דָּם טָמֵא). And then when she gives birth (וְאָז כְּשֶׁיּוֹלֶדֶת), her womb opens (נִפְתַּח רַחְמָהּ), and impure blood issues from her (וְיָצָא מִמֶּנָּה דָּם טָמֵא), which are the refuse (שֶׁהֵם הַסִּיגִים). And the fetus emerges clarified and rectified (וְיָצָא הַוָּלָד מְבוֹרָר וּמְתוּקָן). And all of these refuse elements (וְכָל הַסִּיגִים הַלָּלוּ), are from those eight Sefirot that were clarified as mentioned above (הֵם מֵאוֹתָן ח׳ סְפִירוֹת שֶׁנִּתְבָּרְרוּ כַּנַּ״ל). And there remained three Sefirot that were not clarified at all (וְנִשְׁאֲרוּ ג׳ סְפִירוֹת שֶׁלֹּא נִתְבָּרְרוּ כְּלָל), and the refuse of those remained within the womb of Imma (וְאֵלּוּ הַסִּיגִים שֶׁלָּהֶם נִשְׁאֲרוּ תּוֹךְ מְעוֹיֵי דְּאִמָּא). And the three Sefirot themselves went outwards together with Ze’ir Anpin (וְהַג׳ סְפִירוֹת עַצְמָן יָצְאוּ לַחוּץ עִם ז״א), for certainly he did not go out lacking (כִּי בְּוַדַּאי שֶׁלֹּא יָצָא חָסֵר).

However (וְאָמְנָם), their refuse that is mixed with a small amount of holiness (הַסִּיגִים שֶׁלָּהֶם הַמְעוֹרָבִים עִם מְעַט הַקְּדֻשָּׁה), could not be clarified for the reason mentioned above (לֹא יָכְלוּ לְהִתְבָּרֵר מִטַּעַם הַנַּ״ל), because they are the lowest of all (כִּי הֵם תַּחְתּוֹנִים שֶׁבְּכֻלָּם). And this is the secret of the blood that our sages said remains within the woman (וְזֶ״ס הַדָּם שֶׁאָמְרוּ רַז״ל שֶׁנִּשְׁאָר תּוֹךְ אִשָּׁה), which did not go outwards with the rest (שֶׁלֹּא יָצָא לַחוּץ עִם הַשְּׁאָר), for the rest had already been clarified and has no usefulness (כִּי הַשְּׁאָר כְּבָר נִתְבָּרֵר וְאֵין בּוֹ תּוֹעֶלֶת), therefore it went outwards in the secret of impure blood (לָכֵן יָצָא לַחוּץ בְּסוֹד דָּם טָמֵא). But this blood that has not yet been clarified (אֲבָל דָּם זֶה שֶׁעֲדַיִן לֹא נִתְבָּרֵר), remains within the womb of Imma (נִשְׁאָר תּוֹךְ מְעוֹיֵי דְּאִמָּא). And through the length of the time of suckling (וְעַל יְדֵי אֲרִיכוּת זְמַן הַיְּנִיקָה), it is clarified within her (הוּא מִתְבָּרֵר בְּתוֹכָהּ), and becomes milk (וְנַעֲשֶׂה חָלָב). And this is done through its ascent to the place of the breasts (וְזֶה נַעֲשֶׂה עַל יְדֵי עֲלִיָּתוֹ אֶל מְקוֹם הַדָּדִים), as will be explained, with Hashem’s help, in its proper place (וּכְמ״ש בְּע״ה בִּסְדָ״ה), how the blood is clarified and transformed into milk (הַדָּם אֵיךְ הוּא מִתְבָּרֵר וּמִתְהַפֵּךְ לְחָלָב). And when you divide the twenty-four months of suckling into three Sefirot (וּכְשֶׁתְּחַלֵּק הַכ״ד חֳדָשִׁים דִּינִיקָה לְג׳ סְפִירוֹת), there will be eight months for each Sefirah (יִהְיוּ ח׳ חֳדָשִׁים לְכָל סְפִירָה). And the reason that eight months of clarification are required for each of these three Sefirot (וְהַטַּעַם שֶׁצָּרִיךְ ח׳ חֳדָשִׁים בֵּרוּר לְכָל סְפִירָה מֵאֵלּוּ), is because the infant does not suckle all the milk in one day (כִּי הֶחָלָב אֵינוֹ יוֹנֵק הַוָּלָד כֻּלּוֹ בְּיוֹם אֶחָד), but rather suckles little by little (אֶלָּא יוֹנֵק מְעַט מְעַט). And through his suckling he grows (וְעַל יְדֵי שֶׁהוּא יוֹנֵק הוּא מִתְגַּדֵּל), as is known (כַּנּוֹדָע), just as in the secret of pregnancy he grows little by little (כְּמוֹ שֶׁבְּסוֹד עִיבּוּר מִתְגַּדֵּל מְעַט מְעַט), so now through this clarification, which he suckles, he grows (כֵּן עַתָּה עַל יְדֵי בֵּרוּר זֶה שֶׁהוּא יוֹנֵק הוּא מִתְגַּדֵּל). And through this you will understand (וּבְזֶה תָּבִין), why in the first two years the infant does not eat on his own (לָמָּה ב׳ שָׁנִים הָרִאשׁוֹנִים הַוָּלָד אֵינוֹ אוֹכֵל מֵעַצְמוֹ), but rather requires suckling of milk (רַק צָרִיךְ יְנִיקַת חָלָב).

The reason is (הַטַּעַם), because his mother must clarify for him those three Sefirot that remained (שֶׁצָּרִיךְ שֶׁתְּבָרֵר לוֹ אִמּוֹ אוֹתָן הַג׳ סְפִירוֹת שֶׁנִּשְׁאֲרוּ), for he has no power in his hand to clarify them (כִּי הוּא אֵין כֹּחַ בְּיָדוֹ לְבָרְרָן). And the milk that the infant suckles (וְהֶחָלָב שֶׁיּוֹנֵק הַתִּינוֹק), behold, certainly the heart within him first conveys everything to his Keter (הֲרֵי בְּוַדַּאי שֶׁהַלֵּב שֶׁבּוֹ מוֹלִיךְ הַכֹּל תְּחִלָּה אֶל הַכֶּתֶר שֶׁבּוֹ), and afterward to the Mochin (וְאַחַ״כ אֶל הַמּוֹחִין), and afterward to the body (וְאַחַ״כ אֶל הַגּוּף), for such is the order of its hierarchy, as is known (כִּי כֵן סֵדֶר מַעֲלָתוֹ כַּנּוֹדָע), from the secret of human eating (מִסּוֹד אֲכִילַת אָדָם), for the king, which are the Mochin, eat first (כִּי הַמֶּלֶךְ שֶׁהֵם הַמּוֹחִין אוֹכְלִים תְּחִלָּה).

And behold (וְהִנֵּה), from Keter until Netzach, which are the Sefirot that are clarified (מִן הַכֶּתֶר עַד נֵצַח שֶׁהֵם הַסְּפִירוֹת מְבוֹרָרוֹת), they are eight (הֵם ח׳). And therefore (וְלָכֵן), eight months are required until Hod is clarified (צָרִיךְ ח׳ חֳדָשִׁים עַד שֶׁיִּתְבָּרֵר הַהוֹד), and its light is divided and passes through the eight Sefirot mentioned above (וְתִתְחַלֵּק וְתַעִיבּוּר אוֹרָהּ דֶּרֶךְ הַח׳ סְפִירוֹת הַנַּ״ל). And likewise eight months for the Sefirah of Yesod (וְכֵן ח׳ חֳדָשִׁים לִסְפִירַת יְסוֹד), and likewise eight months for the Sefirah of Malkhut (וְכֵן ח׳ חֳדָשִׁים לִסְפִירַת מַלְכוּת).

Behold (הֲרֵי), they are twenty-four months of the days of suckling (כ״ד חֳדָשִׁים שֶׁל יְמֵי הַיְּנִיקָה). And if you will say (וְאִם תֹּאמַר), granted, the Sefirah of Hod passes only through eight Sefirot (בִּשְׁלָמָא סְפִירַת הַהוֹד אֵינָהּ עוֹבֶרֶת אֶלָּא דֶּרֶךְ ח׳ סְפִירוֹת), but the Yesod requires nine Sefirot (אֲבָל הַיְסוֹד צָרִיךְ ט׳ סְפִירוֹת), for it must also pass through the Sefirah of Hod (כִּי צָרִיךְ לַעִיבּוּר גַּם סְפִירַת הַהוֹד), and the Sefirah of Malkhut requires ten (וְסְפִירַת מַלְכוּת צְרִיכָה י׳). And the answer is (וְהַתְּשׁוּבָה הוּא), that the first eight Sefirot were all found rectified together before the time of suckling (כִּי ח׳ סְפִירוֹת הָרִאשׁוֹנוֹת כֻּלָּן נִמְצְאוּ מְתוּקָנוֹת יַחַד קֹדֶם זְמַן הַיְּנִיקָה). But these three Sefirot together come to be clarified (אֲבָל אֵלּוּ הַג׳ סְפִירוֹת שְׁלָשְׁתָּן יַחַד בָּאוֹת לְהִתְבָּרֵר), and together they are clarified (וְיַחַד הֵן מִתְבָּרְרוֹת). And we do not assign time for this one before that one (וְאֵין אָנוּ נוֹתְנִים זְמַן לְזוֹ קֹדֶם לְזוֹ), but rather we say that by the combination of the three together they require twenty-four months (אֶלָּא אָנוּ אוֹמְרִים שֶׁבְּצֵרוּף שְׁלָשְׁתָּן אָז הֵן צְרִיכוֹת כ״ד חֹדֶשׁ). But they are all clarified together (אַךְ הֵן כֻּלָּן יַחַד מִתְבָּרְרוֹת), and there is no precedence of time among them at all (וְאֵין בָּהֶן קְדִימַת זְמַן כְּלָל), such that it would be necessary to calculate each one individually (עַד שֶׁיִּצְטָרֵךְ לַחְשֹׁב כָּל אַחַת בִּפְנֵי עַצְמָהּ). And this is explained (וְזֶה מְבֹאָר).

However, it appears to my humble opinion (אַךְ נִלְעַד״ד), in order to uphold what was written above regarding Netzach (כְּדֵי לְקַיֵּים מַה שֶּׁכָּתוּב לְמַעְלָה בְּעִנְיַן הַנֵּצַח), concerning which it is said “together with the outgoing comes the large vessel” (שֶׁעָלָיו נֶאֱמַר בַּהֲדֵי הוֹצָא לָקִי כְּרַבָּא), and since they are two halves of the body (וְכֵיוָן שֶׁהֵם תְּרֵי פַלְגֵי דְגוּפָא), and it is intermingled with Hod which is not rectified (וְהוּא מִתְעָרֵב בְּהוֹד שֶׁאֵינוֹ מְתוּקָן), therefore Netzach is also blemished together with it (לָכֵן גַּם הַנֵּצַח נִפְגָּם עִמּוֹ), and still requires rectification (וַעֲדַיִן צָרִיךְ תִּקּוּן), and it is counted among the Sefirot of the days of suckling (וְהוּא נִמְנֶה בִּכְלַל סְפִירוֹת שֶׁל יְמֵי הַיְּנִיקָה).

If so, according to this approach (אִם כֵּן לְפִי זֶה הַדֶּרֶךְ), we must say (צְרִיכִים אָנוּ לוֹמַר), that the three Sefirot that were clarified during the days of suckling (כִּי ג׳ סְפִירוֹת שֶׁנִּתְבָּרְרוּ בִּימֵי הַיְּנִיקָה), are Netzach, Hod, and Yesod, together with Tiferet (הֵם נ״ה״י ג״ת שֶׁל ז״א). For the Malkhut, which is the Nukvah of Ze’ir Anpin (כִּי הַמַּלְכוּת הַנּוּקְבָא דְּז״א), is not included in the days of suckling (אֵינָהּ בִּכְלַל יְמֵי הַיְּנִיקָה), since the days of suckling are required for Ze’ir Anpin alone (כִּי יְמֵי הַיְּנִיקָה צְרִיכִין לְז״א לְבַדּוֹ). For the daughter also suckles twenty-four months on her own (כִּי הַבַּת יוֹנֶקֶת גַּם כֵּן כ״ד חֹדֶשׁ בִּפְנֵי עַצְמָהּ). And we remove the Sefirah of Malkhut (וְאָנוּ מוֹצִיאִין סְפִירַת הַמַּלְכוּת), and in its place we place the Sefirah of Netzach (וּמַנִּיחִין בִּמְקוֹמָהּ סְפִירַת הַנֵּצַח), as it appears to me (כְּנִלְעַד״ד), in order to reconcile the matter stated above (לְיַשֵּׁב כַּנּוֹדָע).

And this that we say (וְזֶה שֶׁאָנוּ אוֹמְרִים), that the blood that issues from the source of the woman at the time of her giving birth is impure (שֶׁהַדָּם הַיּוֹצֵא מִן מְקוֹר הָאִשָּׁה בְּעֵת לִידָתָהּ הוּא טָמֵא), despite all this, know (עַל כָּל זֶה דַּע), that there is clarification and clarification of clarification (כִּי יֵשׁ בֵּרוּר וּבֵּרוּר דְּבֵרוּר), everything according to the world of which we speak (הַכֹּל הוּא לְפִי הָעוֹלָם שֶׁאָנוּ מְדַבְּרִים בּוֹ). For if it is in the Nukvah of Atzilut or in Supernal Imma (כִּי אִם הוּא בְּנוּקְבָא דַאֲצִילוּת אוֹ בְּאִמָּא עִלָּאָה), if it is in Supernal Imma (אִם הוּא בְּאִמָּא עִלָּאָה), behold that blood which issues from her (הִנֵּה אוֹתוֹ הַדָּם הַיּוֹצֵא מִמֶּנָּה), even though in her regard they are refuse (אַף עַל פִּי שֶׁבְּעֶרְכָּהּ הֵם סִיגִים), nevertheless they still need to be clarified in the lower Nukvah, Malkhut (עֲדַיִן הֵם צְרִיכִים לְהִתְבָּרֵר בְּנוּקְבָא תַּתָּאָה מַלְכוּת). And likewise the blood that issues from the Nukvah of Ze’ir Anpin of Atzilut (וְכֵן הַדָּם הַיּוֹצֵא מִן נוּקְבָא דְּז״א דַאֲצִילוּת), which is not fit to remain there as parts of Atzilut (שֶׁאֵינוֹ רָאוּי לִהְיוֹת מִשָּׁם חֶלְקֵי אֲצִילוּת), behold they are refuse relative to Atzilut (הִנֵּה הֵם סִיגִים בְּעֶרֶךְ הָאֲצִילוּת), but they descend to Beri’ah (אַךְ הֵם יוֹרְדִין לִבְרִיאָה). And that which belongs to Beri’ah is clarified from it (וְנִתְבָּרֵר מַה שֶּׁשַּׁיָּךְ מִמֶּנּוּ לִבְרִיאָה), and the remainder descends to Yetzirah in the secret of blood (וְהַשְּׁאָר יוֹרֵד לִיצִירָה בְּסוֹד דָּם). And so it continues (וְכֵן הוֹלֵךְ), until it is clarified from each and every world (עַד שֶׁיִּתְבָּרֵר מִכָּל עוֹלָם וְעוֹלָם), until it descends to the lower Nukvah of Asiyah (עַד שֶׁיּוֹרֵד בְּנוּקְבָא תַּתָּאָה דַעֲשִׂיָּה). And there, that which can be clarified is the completion of clarification (וְשָׁם מַה שֶּׁיָּכוֹל לְהִתְבָּרֵר הוּא סִיּוּם הַבֵּרוּר), and that which goes out from there in the secret of blood (וּמַה שֶּׁיוֹצֵא מִשָּׁם בְּסוֹד דָּם), are complete refuse and Klipot (הֵם סִיגִים וּקְלִיפּוֹת גְּמוּרוֹת), which are not fit for anything at all (אֲשֶׁר לֹא יוּצְלַח לְכָל), and they are the secret of the Klipot beneath Asiyah (וְהֵם סוֹד הַקְּלִיפּוֹת שֶׁתַּחַת הָעֲשִׂיָּה), for there is their place (שֶׁשָּׁם מְקוֹמָם).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for from there you will understand the reason (כִּי מִשָּׁם תָּבִין הַטַּעַם), why the infant during the time of suckling does not walk on his legs (לָמָּה הַתִּינוֹק בִּזְמַן הַיְּנִיקָה אֵינוֹ הוֹלֵךְ בְּרַגְלָיו), but rather according to the time that he suckles (רַק כְּפִי הַזְּמַן שֶׁהוּא יוֹנֵק), so is strength given to his legs to walk (כָּךְ נִתָּן כֹּחַ בְּרַגְלָיו לָלֶכֶת), until at the end of the days of suckling he already walks on his legs (עַד שֶׁבְּסוֹף יְמֵי הַיְּנִיקָה כְּבָר הוּא הוֹלֵךְ בְּרַגְלָיו). The matter is (הָעִנְיָן הוּא), for Ze’ir Anpin is the six extremities from Chesed until Yesod (כִּי הַז״א הוּא ו״ק מֵחֶסֶד עַד יְסוֹד), and when he is in the secret of pregnancy (וּבִהְיוֹתוֹ בְּסוֹד עִיבּוּר), he is three included within three (הוּא ג׳ כָּלִיל בְּג׳), which are Netzach, Hod, and Yesod included and concealed within Chesed, Gevurah, and Tiferet (שֶׁהֵם נ״ה״י כְּלוּלִין וְנֶעְלָמִים תּוֹךְ חַג״ת).

Therefore (וְלָכֵן), when he emerges from his mother’s womb and suckles (כְּשֶׁהוּא יוֹצֵא מִמְּעֵי אִמּוֹ וְיוֹנֵק), the secret of the milk that is made from the clarification of Netzach, Hod, and Yesod as explained above (סוֹד הֶחָלָב הַנַּעֲשֶׂה מִבֵּרוּר נ״ה״י כַּנּ״ל), then his Netzach, Hod, and Yesod, which are the legs, spread forth (אָז מִתְפַּשְּׁטִין נ״ה״י שֶׁלּוֹ שֶׁהֵם הָרַגְלַיִם), and then they begin to be revealed little by little (וְאָז הֵם מַתְחִילִין לְהִתְגַּלּוֹת מְעַט מְעַט). And when they are fully clarified after the twenty-four months of suckling (וְכַאֲשֶׁר כָּלוּ לְהִתְבָּרֵר אַחַר כ״ד חָדְשֵׁי הַיְּנִיקָה), then he walks on his legs (אָז הוּא הוֹלֵךְ עַל רַגְלָיו), for his legs have already been revealed and rectified (כִּי כְּבָר נִתְגַּלּוּ רַגְלָיו וְנִתְקַּנוּ). And you will also see (גַּם תִּרְאֶה), that sometimes at a year and a half the infant is able to walk (כִּי לִפְעָמִים בְּשָׁנָה וָחֵצִי הַתִּינוֹק יָכוֹל לַהֲלֹךְ). And the matter is (וְהָעִנְיָן הוּא), that after the aspects of Netzach and Hod, which are the legs, were rectified (כִּי אַחַר שֶׁנִּתְקְּנוּ בְּחִי׳ נ״ה שֶׁהֵם הָרַגְלַיִם), he is already able to walk (כְּבָר הוּא יָכוֹל לַהֲלֹךְ), even though the Yesod has not yet been clarified (אַף עַל פִּי שֶׁאֵין הַיְסוֹד נִתְבָּרֵר), for the essence of walking depends on the legs (כִּי עִיקַּר הַהֲלִיכָה בָּרַגְלַיִם תָּלוּי).