The Sixteenth Gate

השער הששה עשר

The Gate of the Illumination of the Mochin of Ze’ir Anpin and Nukvah, and within it are nine chapters

שער הארת המוחין זו״ן ובו ט׳ פרקים

Chapter 1

שער לב פרק א מ״ת

[32:1] After the matter of Yisrael, Rachel, Ya‘akov, and Leah has been explained (אַחַר שֶׁנִּתְבָּאֵר עִנְיַן יִשְׂרָאֵל וְרָחֵל וְיַעֲקֹב וְלֵאָה), we will further explain their matters (נְבָאֵר עוֹד עִנְיָנָם), and also many other illuminations that emerge from Ze’ir Anpin outward (וְגַם הָאָרוֹת רַבּוֹת אֲחֵרוֹת שֶׁיּוֹצְאוֹת מִז״א לַחוּץ), and they are the aspect of the two staffs—the staff of Elohim and the staff of Moshe—and the generation of the wilderness, what their meaning is (וְהֵם בְּחִי׳ ב׳ הַמַּטּוֹת מַטֵּה הָאֱלֹהִים וּמַטֵּה מֹשֶׁה וְדוֹר הַמִּדְבָּר מַה עִנְיָנָם). And the matter of Ya‘akov and Esav (וְעִנְיַן יַעֲקֹב וְעֵשָׂו). And the matter of the Erev Rav who were mixed into the generation of the wilderness (וְעִנְיַן הָעֵרֶב רַב שֶׁנִּתְעָרְבוּ בְּדוֹר הַמִּדְבָּר). And the matter of the three gifts—the well, the manna, and the clouds of glory (וְעִנְיַן ג׳ מַתָּנוֹת בְּאֵר וּמָן וַעֲנָנֵי כָבוֹד). And the matter of the spies, and Yehoshua and Kalev (וְעִנְיַן הַמְרַגְּלִים וִיהוֹשֻׁעַ וְכָלֵב). And the matter of the three points mentioned in Parashat Tetzaveh in the Zohar, which are settlement, destruction, and the Garden of Eden of the earth (וְעִנְיַן ג׳ נְקוּדוֹת הַנִּזְכָּר פָּרָשַׁת תְּצַוֶּה בַּזֹּהַר שֶׁהֵם יִשּׁוּב וְחֻרְבָּה וְגַן עֵדֶן הָאָרֶץ). And the matter of Ephraim son of Yosef, and Pe‘or, and the rock (וְעִנְיַן אֶפְרַיִם בֶּן יוֹסֵף וּפְעוֹר וְסֶלַע).

And behold, it has already been explained to you the matter of the two kinds of Mochin that Ze’ir Anpin has, from Abba and from Imma (וְהִנֵּה כְּבָר נִתְבָּאֵר לְךָ עִנְיַן ב׳ מִינֵי מוֹחִין שֶׁיֵּשׁ אֶל הַז״א מִן אַבָּא וּמִן אִמָּא), which are enclothed within the Netzach, Hod, Yesod of Imma and within the Netzach, Hod, Yesod of Abba (מִתְלַבְּשִׁין תּוֹךְ נ״ה״י דְּאִמָּא וְתוֹךְ נ״ה״י דְּאַבָּא), and the Netzach, Hod, Yesod of Abba are enclothed within the Netzach, Hod, Yesod of Imma (וְנ״ה״י דְּאַבָּא מְלֻבָּשִׁין תּוֹךְ נ״ה״י דְּאִמָּא), and the Netzach, Hod, Yesod of Imma are enclothed within Ze’ir Anpin himself (וְנ״ה״י דְּאִמָּא תּוֹךְ הַז״א עַצְמוֹ). It has also been explained by us that the Yesod of Imma is completed at the chest of Ze’ir Anpin (גַּם נִתְבָּאֵר אֶצְלֵנוּ כִּי יְסוֹד דְּאִמָּא נִשְׁלַם בֶּחָזֶה דְּז״א), therefore until there the Mochin of Abba were covered within the Netzach, Hod, Yesod of Imma (לָכֵן עַד שָׁם הָיוּ מוֹחִין דְּאַבָּא מְכֻסִּים תּוֹךְ הַנְהִ״י דְּאִמָּא), and from there and downward the Yesod of Abba is revealed (וּמִשָּׁם וּלְמַטָּה מִתְגַּלֶּה יְסוֹד אַבָּא).

And for this reason two Partzufim emerged there outside Ze’ir Anpin (וּלְסִבָּה זוֹ יָצְאוּ שָׁם חוּץ לַז״א ב׳ פַּרְצוּפִים): from the Yesod of Imma—meaning, from her revealed lights that were revealed from the chest and downward—Rachel emerged from his back, corresponding to the measure of this place (כִּי מִיְסוֹד דְּאִמָּא ר״ל מֵאוֹרוֹתֶיהָ הַגְּלוּיִים שֶׁנִּתְגַּלּוּ מֵהֶחָזֶה וּלְמַטָּה יָצְאָה רָחֵל מֵאֲחוֹרָיו שִׁעוּר מָקוֹם זֶה), and from his front emerged the Partzuf of Ya‘akov also according to the same measure of this place (וּמִלְּפָנָיו יָצָא פַּרְצוּף יַעֲקֹב גַּם כֵּן כְּשִׁעוּר מָקוֹם זֶה), except that he is from the Yesod of Abba which is now revealed from the chest and downward (אֶלָּא שֶׁהוּא מִן הַיְסוֹד שֶׁל אַבָּא שֶׁנִּתְגַּלָּה עַתָּה מֵהֶחָזֶה וּלְמַטָּה), and it concludes until the measure of the mouth of the Yesod of Ze’ir Anpin, exactly equal (וּמִסְתַּיֵּם עַד שִׁעוּר פִּי יְסוֹד דְּז״א שָׁוֶה בְּשָׁוֶה). However, there is one difference between them (וְאָמְנָם יֵשׁ שִׁנּוּי אֶחָד בֵּינֵיהֶם), and it is that Rachel is joined with Ze’ir Anpin back-to-back in actuality, with one wall between the two of them (וְהוּא כִּי רָחֵל הִיא דְּבוּקָה עִם ז״א אֲחוֹר בְּאָחוֹר מַמָּשׁ בְּכוֹתֶל אֶחָד בֵּין שְׁנֵיהֶם), to the extent that severing is required in order to separate them and return them face-to-face (עַד שֶׁצָּרִיךְ נְסִירָה לְהַפְרִידָן וּלְהַחֲזִירָן פָּנִים בְּפָנִים). But Ya‘akov, even though he stands opposite Ze’ir Anpin from his midpoint and downward, is not actually attached to him (אֲבָל יַעֲקֹב אַף עַל פִּי שֶׁעוֹמֵד נֶגֶד ז״א מֶחֱצִיוֹ וּלְמַטָּה אֵינוֹ דָּבוּק עִמּוֹ מַמָּשׁ), and there is empty air between them (וְיֵשׁ אֲוִיר פָּנוּי בֵּינֵיהֶם), as will be written later, with the help of Hashem (כְּמוֹ שֶׁכָּתוּב לְקַמָּן בְּעֶזְרַת ה׳). And the reason for this, briefly, is as follows (וְטַעַם הַדָּבָר בְּקִצּוּר הוּא), because Rachel is the primary Nukvah of Ze’ir Anpin (לְפִי שֶׁרָחֵל הִיא נוּקְבָא עִקָּרִית דְּז״א), and behold she is an mirror that has no light of her own at all, as is known (וְהִנֵּה הִיא אַסְפַּקְלַרְיָא דְּלֵית בָּהּ מִגַּרְמָהּ כְּלוּם כַּנּוֹדָע), and she is rectified only through Ze’ir Anpin her husband (וְאֵינָהּ נִתְקֶּנֶת אֶלָּא עַל־יְדֵי ז״א בַּעְלָהּ). And were it not that at first she was bone of his bones and flesh of his flesh in complete attachment and connection (וְלוּלֵי שֶׁתְּחִלָּה הָיְתָה עֶצֶם מֵעֲצָמָיו וּבָשָׂר מִבְּשָׂרוֹ בְּתַכְלִית הַדִּבּוּק וְהַקִּשּׁוּר), he would not afterward be concerned to rectify her and illuminate her with all that is necessary (לֹא הָיָה חוֹשֵׁשׁ אַחַר כָּךְ לְתַקְּנָהּ וּלְהָאִיר לָהּ כָּל הַצֹּרֶךְ). But in Ya‘akov this matter was not required, for this reason does not apply to him (אֲבָל בְּיַעֲקֹב לֹא הֻצְרַךְ עִנְיַן זֶה דְּלָא שַׁיָּיךְ בֵּיהּ הַאי טַעְמָא).

And the root of the explanation of this matter is as follows (וְשֹׁרֶשׁ בֵּאוּר עִנְיַן זֶה), for behold Abba—his primary illumination—is for Ya‘akov (כִּי הִנֵּה אַבָּא עִקָּר הָאָרָתוֹ הוּא לְיַעֲקֹב), as we have explained regarding the verse “He established testimony in Ya‘akov” (כְּמוֹ שֶׁכָּתַבְנוּ אֶצְלֵנוּ עַל פָּסוּק וַיָּקֶם עֵדוּת בְּיַעֲקֹב), for the Yesod of Abba, within which is the Da‘at of Ze’ir Anpin, which is called “testimony,” behold it is for Ya‘akov, and see there (כִּי הַיְסוֹד דְּאַבָּא אֲשֶׁר בְּתוֹכוֹ הַדַּעַת שֶׁל זְעֵיר אַנְפִּין הַנִּקְרָא עֵדוּת הִנֵּה הוּא לְיַעֲקֹב וְעַיֵּן שָׁם). However, that which illuminates within Ze’ir Anpin is by way of mere transmission (וְאָמְנָם מַה שֶּׁמֵּאִיר בְּז״א הוּא דֶּרֶךְ הַעֲבָרָה בְּעַלְמָא), and therefore Ya‘akov does not need to cleave to Ze’ir Anpin with a single wall and partition between them (וְלָכֵן אֵין יַעֲקֹב צָרִיךְ לְהִדָּבֵק עִם ז״א בְּכוֹתֶל וּמְחִיצָה אַחַת בִּלְבַד בֵּין שְׁנֵיהֶם), but rather at a distance (אֶלָּא בְּרִחוּק). And this is the secret of “From afar Hashem appeared to me” (וְזֶהוּ סוֹד מֵרָחוֹק ה׳ נִרְאָה לִי). And the Zohar explains in many places that “from afar” refers to Chokhmah (וּבֵאַרוּ בַּזֹּהַר בְּהַרְבֵּה מְקוֹמוֹת כִּי מֵרָחוֹק הוּא חָכְמָה), as is written in Parashat Beha‘alotekha and in Parashat Shemot regarding the verse “And his sister stood from afar” (כְּמוֹ שֶׁכָּתוּב פָּרָשַׁת בְּהַעֲלֹתְךָ וּבְפָּרָשַׁת שְׁמוֹת עַל פָּסוּק וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק), for all the lights of Abba are from afar and not from near (כִּי כָּל אוֹרוֹת אַבָּא הֵם מֵרָחוֹק וְלֹא מִקָּרוֹב).

However, the lights of Imma are for Ze’ir Anpin and Rachel together (אֲבָל אוֹרוֹת אִמָּא הֵם לְז״א וְרָחֵל יַחַד), for the Chasadim are given to Ze’ir Anpin and the Gevurot to the Nukvah (כִּי הַחֲסָדִים נִיתָּנִין לְז״א וְהַגְּבוּרוֹת לַנּוּקְבָא). And the two of them together are attached to the Yesod of Imma (וּשְׁנֵיהֶם יַחַד דְּבוּקִים בִּיסוֹד אִמָּא), therefore also Ze’ir Anpin and Nukvah, who receive their illumination, are attached together (לָכֵן גַּם זו״ן שֶׁמְּקַבְּלִין הָאָרָתָם דְּבוּקִים יַחַד). And especially according to what is written elsewhere, that at the time when they are attached back-to-back (וּבִפְרָט עַל מַה שֶּׁכָּתוּב בְּמָקוֹם אַחֵר כִּי בְּעֵת הֱיוֹתָם דְּבוּקִים אֲחוֹר בְּאָחוֹר), from the Gevurot of Imma alone there is made for them one wall for the two of them (מִן הַגְּבוּרוֹת דְּאִמָּא לְבַדָּם נַעֲשֶׂה לָהֶם כּוֹתֶל אֶחָד לִשְׁנֵיהֶם), half of the thickness of the wall for Ze’ir Anpin and half of the thickness of the wall for the Nukvah (חֶצְיוֹ לְז״א בְּעוֹבְיוֹ שֶׁל כּוֹתֶל וְחֶצְיוֹ עוֹבִי הַכּוֹתֶל לַנּוּקְבָא), for all of them are the aspect of Gevurot alone (כִּי הֵם כֻּלָּם בְּחִי׳ גְּבוּרוֹת לְבַדָּם). But at the time of the nesirah [separation], to return them face-to-face (אֲבָל בְּעֵת הַנְּסִירָה לְהַחֲזִירָם פָּנִים בְּפָנִים), it is written, “and He closed flesh beneath it” (כְּתִיב וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה).

And it is explained in the Idra, daf 142, and in its place, that mercies and kindness descended there (וּבֵאַרוּ בְּאַדְרָא דְּקמ״ב וּבְאַתְרָהָא שְׁקִיעַ רַחֲמֵי וְחֶסֶד). The explanation is that his wall was made from the Chasadim, a complete wall for himself (פֵּרוּשׁ נַעֲשֶׂה הַכּוֹתֶל שֶׁלּוֹ מִן הַחֲסָדִים כּוֹתֶל שָׁלֵם לְעַצְמוֹ), and she too has a complete wall for herself from the Gevurot (וְגַם לָהּ כּוֹתֶל שָׁלֵם לְעַצְמָהּ מִן הַגְּבוּרוֹת), for even the half of his wall that was of Gevurot was sawn off and fell and was given to her (שֶׁגַּם חֲצִי הַכּוֹתֶל שֶׁלּוֹ שֶׁל הַגְּבוּרוֹת נִנְסַר וְנָפַל וְנִתַּן אֵלֶיהָ), as mentioned in the secret of the Shofar and elsewhere, and in the explanation of the blessing of the Patriarchs of Rosh HaShanah—see there (כַּנִּזְכָּר בְּסוֹד הַשּׁוֹפָר וּבְמָקוֹם אַחֵר וּבְבֵיאוּר בִּרְכַּת אָבוֹת שֶׁל רֹאשׁ הַשָּׁנָה עַיֵּן שָׁם). And through this we will arrive at our intention regarding the rest of the lights that emerge from Ze’ir Anpin, as mentioned above (וּבְזֶה נָבֹא אֶל כַּוָּנָתֵנוּ בְּעִנְיַן שְׁאָר הָאוֹרוֹת הַיּוֹצְאִין מִן הַז״א כַּנַּ״ל), for behold, since the Yesod of Abba, which brings forth Ya‘akov, is at a distance from Ze’ir Anpin (כִּי הִנֵּה לִהְיוֹת יְסוֹד דְּאַבָּא הַמּוֹצִיא אֶת יַעֲקֹב הוּא בְּרִחוּק מִן הַז״א), and they are not attached together (וְאֵינָם מִתְדַּבְּקִים יַחַד), even though they are the aspect of the face of Ze’ir Anpin opposite the back of Ya‘akov and are distant from one another (עִם הֱיוֹתָן בְּחִי׳ פָּנִים דְּז״א נֶגֶד אֲחוֹרָיו שֶׁל יַעֲקֹב וּרְחוֹקִים זֶה מִזֶּה), therefore it is necessary that in between the two of them, in that intervening air and space between them, some illumination must shine there (אִם כֵּן מֻכְרָח הוּא שֶׁבָּאֶמְצַע שְׁנֵיהֶם בְּאוֹתוֹ אוֹיֵר וְחָלָל שֶׁבֵּינֵיהֶם יָאִיר שָׁם הָאָרָה כָּל שֶׁהִיא). And afterward it will also illuminate within Ya‘akov with its principal and true illumination (וְאַחַר כָּךְ יָאִירוּ גַּם בְּיַעֲקֹב עִקַּר הָאָרָה הָאֲמִתִּית), for the illumination, at the time of its emergence from Ze’ir Anpin, is necessarily such that immediately upon its emergence it illuminates there, very near to Ze’ir Anpin (כִּי הָאָרָה בְּצֵאתָהּ מִן הַז״א מֻכְרָח הוּא שֶׁתֵּכֶף בְּצֵאתָהּ מֵאִירָה שָׁם בְּסָמוּךְ מַמָּשׁ אֶל הַז״א). And even if afterward it distances itself and illuminates within Ya‘akov, that first illumination is not nullified because of this (וַאֲפִלּוּ אִם אַחַר כָּךְ תִּתְרַחֵק וְתָאִיר בְּיַעֲקֹב לֹא מִפְּנֵי זֶה תִּתְבַּטֵּל אוֹתָהּ הָאָרָה הָרִאשׁוֹנָה).

If so, it is necessary that there be one aspect of illumination that interposes between the face of Ze’ir Anpin and the back of Ya‘akov (אִם כֵּן מֻכְרָח הוּא שֶׁיֵּשׁ בְּחִי׳ הָאָרָה אַחַת מַפְסֶקֶת בֵּין פְּנֵי הַז״א אֶל אֲחוֹרֵי יַעֲקֹב). And through this you will understand another reason for what was said above, the reason why from the lights of Imma there emerge two females, Leah and Rachel, at the back of Ze’ir Anpin, while from the lights of Abba there emerges only one Partzuf, Ya‘akov alone, at the face of Ze’ir Anpin (וּבְזֶה תָּבִין טַעַם אַחֵר אֶל מַה שֶּׁנֶּאֱמַר לְעֵיל טַעַם לָמָּה מֵהָאוֹרוֹת אִמָּא יוֹצְאוֹת ב׳ נָשִׁים לֵאָה וְרָחֵל בַּאֲחוֹרֵי הַז״א וּמֵאוֹרוֹת אַבָּא אֵינוֹ יוֹצֵא רַק פַּרְצוּף אֶחָד שֶׁל יַעֲקֹב לְבַד בִּפְנֵי הַז״א).

And this is another reason, and it is true and essential (וְזֶהוּ טַעַם אַחֵר וְהוּא אֱמֶת וְעִקָּרִי), for behold, in truth it is so that the lights of Abba also bring forth two Partzufim outward by way of the face, just as the lights of Imma bring forth two by way of the back of Ze’ir Anpin (כִּי הִנֵּה בֶּאֱמֶת הוּא שֶׁגַּם אוֹרוֹת שֶׁל אַבָּא מוֹצִיאִין לַחוּץ ב׳ פַּרְצוּפִים דֶּרֶךְ פָּנִים כְּמוֹ שֶׁאוֹרוֹת אִמָּא מוֹצִיאִין ב׳ דֶּרֶךְ אֲחוֹר דְּז״א). However, there at the back one emerged above until the chest and one below from the chest (אֶלָּא שֶׁשָּׁם בָּאֲחוֹר יָצְאוּ אֶחָד לְמַעְלָה עַד הֶחָזֶה וְאֶחָד לְמַטָּה מֵהֶחָזֶה), whereas here both of them emerged below the chest (אֲבָל כָּאן שְׁנֵיהֶם יָצְאוּ לְמַטָּה מֵהֶחָזֶה). And the reason is as stated above (וְהַטַּעַם הוּא כַּנַּ״ל), because it is not fitting that the face of Ze’ir Anpin be covered and not illuminating (כִּי אֵין רָאוּי שֶׁיִּהְיוּ פְּנֵי הַז״א מְכֻסִּים בִּלְתִּי מְאִירִים), for it is written, “In the light of the king’s face is life” (דִּכְתִיב בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים), and see there (וְעַיֵּן שָׁם).

Therefore both of them emerged below the chest (לָכֵן שְׁנֵיהֶם יָצְאוּ לְמַטָּה מֵהֶחָזֶה). And also for the other reason stated above (וְגַם לְטַעַם אַחֵר הַנַּ״ל), for since the lights of Abba above the chest were sealed within two coverings (כִּי לִהְיוֹת אוֹרוֹת אַבָּא מֵהֶחָזֶה וּלְמַעְלָה סְתוּמִים בִּב׳ כִּסּוּיִים), they did not bring forth there any aspect of lights at all (לֹא הוֹצִיאוּ שָׁם שׁוּם בְּחִי׳ אוֹרוֹת כְּלָל), but only below the chest (אֶלָּא לְמַטָּה מֵהֶחָזֶה), where the Yesod of Imma ceases (שֶׁנִּפְסַק יְסוֹד דְּאִמָּא), and they have only one screen alone, which is the Yesod of Abba itself (וְאֵין לָהֶם רַק מָסָךְ אֶחָד לְבַד שֶׁהוּא יְסוֹד דְּאַבָּא עַצְמוֹ). And even though there is still one screen here (וְאַף עַל פִּי שֶׁיֵּשׁ כָּאן עֲדַיִן מָסָךְ אֶחָד), nevertheless there is in it the power to bring forth here two Partzufim together (עִכָּ״ז יֵשׁ בּוֹ כֹּחַ לְהוֹצִיא כָּאן ב׳ פַּרְצוּפִים יַחַד), because the lights of Imma, which are revealed here without any screen at all, assisted the lights of Abba (לְפִי שֶׁגַּם אוֹרוֹת דְּאִמָּא הַמְּגֻלִּים כָּאן בְּלִי שׁוּם מָסָךְ כְּלָל סִיְּעוּ אֶת אוֹרוֹת אַבָּא), and gave them strength to bring forth two Partzufim together here below (וְנָתְנוּ בָּהֶם כֹּחַ לְהוֹצִיא ב׳ פַּרְצוּפִים יַחַד כָּאן לְמַטָּה). But the lights of Imma, when they were above the chest (אֲבָל אוֹרוֹת דְּאִמָּא בִּהְיוֹתָן לְמַעְלָה מִן הֶחָזֶה), even though there also they had only one screen alone (אַף עַל פִּי שֶׁגַּם שָׁם לֹא הָיָה לָהֶם רַק מָסָךְ אֶחָד לְבַד), were not able to bring forth two Partzufim there above (לֹא יָכְלוּ לְהוֹצִיא ב׳ פַּרְצוּפִים שָׁם לְמַעְלָה), but only Leah alone (רַק לֵאָה לְבַד). And the reason is (וְהַטַּעַם), because there are no other lights there that are fully revealed to illuminate them, as there are below the lights of Imma that are fully revealed, which add strength to the lights of Abba to bring forth two Partzufim in one place below (לְפִי שֶׁאֵין שָׁם אוֹרוֹת אֲחֵרִים מְגֻלִּים לְגַמְרֵי שֶׁיָּאִירוּ בָּהֶם כְּמוֹ שֶׁיֵּשׁ לְמַטָּה אוֹרוֹת דְּאִמָּא הַגְּלוּיִים לְגַמְרֵי הַמּוֹסִיפִים כֹּחַ בְּאוֹרוֹת אַבָּא לְהוֹצִיא ב׳ פַּרְצוּפִים בְּמָקוֹם אֶחָד לְמַטָּה).

And behold, this illumination that we said separates between the face of Ze’ir Anpin and the back of Ya‘akov is the aspect of Leah, the wife of Ya‘akov (וְהִנֵּה זֹאת הָאָרָה שֶׁאָמַרְנוּ שֶׁמַּפְסֶקֶת בֵּין פְּנֵי הַז״א אֶל אֲחוֹרֵי יַעֲקֹב הִיא בְּחִי׳ לֵאָה אֵשֶׁת יַעֲקֹב). For just as there is one Leah at the back of Ze’ir Anpin, so there is another Leah at the back of Ya‘akov (כִּי כְּמוֹ שֶׁיֵּשׁ לֵאָה אַחַת בַּאֲחוֹר זְעֵיר אַנְפִּין כָּךְ יֵשׁ לֵאָה אַחֶרֶת בַּאֲחוֹרֵי יַעֲקֹב), and from the aspect of this Leah emerged the entire generation of the wilderness, who went out of Egypt (וּמִבְּחִי׳ לֵאָה זוֹ יָצְאוּ כָּל דּוֹר הַמִּדְבָּר שֶׁיָּצְאוּ מִמִּצְרָיִם). And so that we not confuse in our words between Leah and Leah (וְשֶׁלֹּא נַחְלִיף בִּדְבָרֵינוּ בֵּין לֵאָה לְלֵאָה), therefore from here onward we will call this second Leah, which is at the back of Ya‘akov, “the generation of the wilderness,” for the reason stated above (לָכֵן מִכָּאן וָהָלְאָה נְכַנֶּה לְלֵאָה זוֹ הַשֵּׁנִיָּה שֶׁבַּאֲחוֹר יַעֲקֹב דּוֹר הַמִּדְבָּר לְסִבָּה הַנַּ״ל). And everywhere that we mention “the generation of the wilderness,” it refers to this second Leah (וּבְכָל מָקוֹם שֶׁנַּזְכִּיר דּוֹר הַמִּדְבָּר הוּא עִנְיַן לֵאָה זוֹ הַב׳).

And we have already mentioned above and explained there some reasons—see there (וּכְבָר זָכַרְנוּ לְעֵיל וּבֵאַרְנוּ שָׁם קְצָת טְעָמִים עַיֵּן שָׁם). However, this generation of the wilderness—their back is opposite the face of Ze’ir Anpin, and their face is opposite the back of Ya‘akov (אֲמְנָם דּוֹר הַמִּדְבָּר הַזֶּה אֲחוֹרֵיהֶם הֵם נֶגֶד פְּנֵי הַז״א וּפְנֵיהֶם נֶגֶד אֲחוֹרֵי יַעֲקֹב), for as we explained above, just as Leah’s face is toward the back of Ze’ir Anpin, so the generation of the wilderness has its face toward the back of Ya‘akov (כִּי כְּמוֹ שֶׁלֵּאָה פָּנֶיהָ כְּלַפֵּי אֲחוֹרֵי הַז״א כֵּן דּוֹר הַמִּדְבָּר פָּנָיו כְּלַפֵּי אֲחוֹרֵי יַעֲקֹב). However, the matter of the emergence of the Partzuf of the generation of the wilderness is not its place here (וְאָמְנָם עִנְיַן יְצִיאַת פַּרְצוּף שֶׁל דּוֹר הַמִּדְבָּר אֵין כָּאן מְקוֹמוֹ), rather we have explained the matter of the intention of the Tefillin of Ya‘akov and their connection (אֶלָּא שֶׁאֲנַחְנוּ בֵּאַרְנוּ עִנְיַן כַּוָּנַת תְּפִלִּין שֶׁל יַעֲקֹב וְהַקֶּשֶׁר שֶׁלָּהֶם), and the prayer of the hand, which is Rachel the wife of Yisrael, and her connection (וּתְפִלָּה שֶׁל יָד שֶׁהִיא רָחֵל אֵשֶׁת יִשְׂרָאֵל וְהַקֶּשֶׁר שֶׁלָּהּ), see there (עַיֵּן שָׁם), for there it was explained at length (כִּי שָׁם נִתְבָּאֵר בְּאֹורֶךְ).

But the matter, in the utmost brevity, is this (אַךְ הָעִנְיָן בְּתַכְלִית הַקִּצּוּר הוּא זֶה), for behold, behind the head of Ze’ir Anpin there is one lock of hair (כִּי הִנֵּה אֲחוֹרֵי רֵישָׁא דְּז״א יֵשׁ חַד קוּצָא דְּשַׂעֲרֵי), and it extends by way of the back and concludes until opposite the chest at the back, as explained above (וְנִמְשָׁךְ דֶּרֶךְ הָאֲחוֹר וּמִסְתַּיֵּם עַד הֶחָזֶה כְּנֶגְדּוֹ מִן הָאֲחוֹר כַּנַּ״ל). And there it strikes the body of Ze’ir Anpin itself at his back, from both sides (וְשָׁם הוּא מַכֶּה בְּגוּפָא דְּז״א עַצְמוֹ בַּאֲחוֹרָיו מִב׳ הַצְּדָדִין), and this illumination enters within him by force of the striking (וְנִכְנֶסֶת הָאָרָה זוֹ בְּתוֹכוֹ בְּכֹחַ הַהַכָּאָה), and breaks through and emerges from the body of Ze’ir Anpin by way of his face (וּבוֹקַעַת וְיוֹצֵאת מִגּוּפָא דְּז״א דֶּרֶךְ פָּנָיו). And from there it strikes the back of the head of Ya‘akov (וּמִשָּׁם מַכֶּה בַּאֲחוֹרֵי רֵישָׁא דְּיַעֲקֹב), and extends until his forehead and face (וְנִמְשֶׁכֶת עַד מִצְחוֹ וּפָנָיו), and there are formed the aspect of the head-Tefillin of Ya‘akov (וְשָׁם נַעֲשִׂין בְּחִי׳ תְּפִלִּין שֶׁל רֹאשׁ דְּיַעֲקֹב). And by force of the great striking, the light returns to his back (וּמִכֹּחַ הַהַכָּאָה הַגְּדוֹלָה חָזַר הָאוֹר לַאֲחוֹרָיו), and brings forth the knot of the head-Tefillin of Ya‘akov mentioned above (וּמוֹצִיא קֶשֶׁר תְּפִלָּה שֶׁל רֹאשׁ דְּיַעֲקֹב הַנַּ״ל), and this is called the aspect of the generation of the wilderness (וְהוּא נִקְרָא בְּחִי׳ דּוֹר הַמִּדְבָּר), for thus Leah is the secret of the knot of the head-Tefillin of Ze’ir Anpin (כִּי כֵן לֵאָה הִיא סוֹד קֶשֶׁר תְּפִלִּין שֶׁל רֹאשׁ דְּז״א). And afterward the light again returns to the back (וְאַחַר כָּךְ עוֹד חוֹזֵר הָאוֹר לַאֲחוֹר), and enters into the body of Ze’ir Anpin (וְנִכְנֶסֶת תּוֹךְ גּוּפָא דְּז״א), and emerges from him by way of the back (וְיוֹצֵא מִמֶּנּוּ דֶּרֶךְ הָאֲחוֹר). And there it goes out until the forehead of the face of Rachel, the Nukvah of Ze’ir Anpin (וְשָׁם יוֹצֵא עַד מִצַח הַפָּנִים שֶׁל רָחֵל נוּקְבָא דְּז״א), and there is formed the aspect of the head-Tefillin of Rachel, which is called the hand-Tefillin of Ze’ir Anpin (וְנַעֲשֶׂה שָׁם בְּחִי׳ תְּפִלִּין שֶׁל רֹאשׁ רָחֵל הַנִּקְרָא תְּפִלָּה שֶׁל יָד דְּז״א).

And understand this (וְהָבֵן זֶה), for relative to Rachel it is called head-Tefillin (כִּי בְּעֶרֶךְ רָחֵל נִקְרָא תְּפִלִּין שֶׁל רֹאשׁ), and relative to Ze’ir Anpin it is called hand-Tefillin (וּבְעֶרֶךְ ז״א נִקְרָא תְּפִלִּין שֶׁל יָד), for it is placed on the left arm, as we have explained in the exposition of the intention of the hand-Tefillin (כִּי הִיא נִיתֶּנֶת בִּזְרוֹעַ שְׂמָאלִי כַּנִּזְכָּר אֶצְלֵנוּ בְּבֵיאוּר כַּוָּנַת תְּפִלִּין שֶׁל יָד). It is thus found that this generation of the wilderness is Leah, the wife of Ya‘akov, in the secret of “And Ya‘akov was a wholesome man” (נִמְצָא כִּי דּוֹר הַמִּדְבָּר הַזֹּאת הִיא לֵאָה אֵשֶׁת יַעֲקֹב בְּסוֹד וְיַעֲקֹב אִישׁ תָּם), for we have already explained elsewhere that Leah is called tam (wholesome) because she is the aspect of the knot of the head-Tefillin of Ze’ir Anpin (כִּי כְּבָר בֵּאַרְנוּ בְּמָקוֹם אַחֵר כִּי לֵאָה נִקְרֵאת תָּם לְפִי שֶׁהִיא בְּחִי׳ קֶשֶׁר תְּפִלָּה שֶׁל רֹאשׁ דְּז״א), and she takes illumination of four Alefin from the four Ehyeh that are in the Netzach, Hod, Yesod of Imma, within which are enclothed the Mochin of Ze’ir Anpin from the side of Imma, as explained above (וְלוֹקַחַת הָאָרָה ד׳ אַלְפִּין מִד׳ אֶהְיֶה שֶׁיֵּשׁ בְּנֵצַח הוֹד יְסוֹד דְּאִמָּא אֲשֶׁר בָּהֶם מְלֻבָּשִׁים מוֹחִין דְּז״א מִצַּד אִמָּא כַּנַּ״ל), to make the Mochin within her (לַעֲשׂוֹת מוֹחִין שֶׁבָּהּ).The four filled Alefin, each spelled Alef-Lamed-Peh, total 444, the value of Midat (measure), as mentioned regarding “and the measure of my days, what is it” (וְד׳ אַלְפִּין הֵם גִּימַטְרִיָּא מִדַּ״ת כַּנִּזְכָּר עַל וּמִדַּת יָמַי מַה הִיא). And when the four simple Alef letters—the roots remaining in Ze’ir Anpin—are subtracted, 440 remains, the value of Tam [whole] (וְכַאֲשֶׁר תָּסִיר הַד׳ אַלְפִּין עַצְמָם הַפְּשׁוּטִים שֶׁשָּׁרְשָׁם בְּז״א יִשָּׁאֲרוּ בָּהּ כְּמִנְיַן תָּ״ם).

So too is the matter here with Ya‘akov (כֵּן הָעִנְיָן כָּאן בְּיַעֲקֹב), therefore it is said here “And Ya‘akov was a wholesome man,” her husband, with tam, as mentioned in the Zohar, Parashat Shelach Lecha, daf 163, and in many places (לָכֵן נֶאֱמַר כָּאן וְיַעֲקֹב אִישׁ תָּם בַּעְלָהּ בְּתָ״ם כַּנִּזְכָּר בַּזֹּהַר שְׁלַח לְךָ קס״ג וּבְכַמָּה מְקוֹמוֹת). It is found that this Partzuf, which is called the generation of the wilderness, does not complete its rectification until after many, many aspects of illumination (נִמְצָא כִּי הַפַּרְצוּף הַזֶּה הַנִּקְרָא דּוֹר הַמִּדְבָּר אֵינוֹ נִגְמָר תִּקּוּנוֹ עַד אַחַר כַּמָּה וְכַמָּה בְּחִי׳ הָאָרוֹת).

The first illumination is at the beginning, when the illumination of the Yesod of Abba emerged by way of the face outward from Ze’ir Anpin to bring forth Ya‘akov (הָאָרָה הָא׳ הִיא בַּתְּחִלָּה כַּאֲשֶׁר יָצְאָה הָאָרַת יְסוֹד דְּאַבָּא דֶּרֶךְ הַפָּנִים מִחוּץ לַז״א לְהוֹצִיא אֶת יַעֲקֹב), and then before it illuminated Ya‘akov, it illuminated in this place called the generation of the wilderness, as explained above (וְאָז קֹדֶם שֶׁיָּאִיר לְיַעֲקֹב הֵאִיר בַּמָּקוֹם הַזֶּה הַנִּקְרָא דּוֹר הַמִּדְבָּר כַּנַּ״ל), for immediately upon its emergence from there it illuminates close to Ze’ir Anpin (כִּי תֵּכֶף בְּצֵאתוֹ מִשָּׁם מֵאִיר סָמוּךְ אֶל הַז״א), and afterward it distances itself further and illuminates within Ya‘akov himself (וְאַחַר כָּךְ מִתְרַחֵק יוֹתֵר וּמֵאִיר בְּיַעֲקֹב עַצְמוֹ). However, the principal illumination was for Ya‘akov (וְאָמְנָם עִקַּר הָאָרָה זוֹ הָיְתָה לְיַעֲקֹב), for this is the intention of the light—to bring him forth outward (כִּי זֹאת כַּוָּנַת הָאוֹר לְהוֹצִיאוֹ לַחוּץ), except that by way of mere transmission it illuminated in the place called the generation of the wilderness, as explained above (אֶלָּא שֶׁדֶּרֶךְ הַעֲבָרָה בְּעַלְמָא הֵאִיר בַּמָּקוֹם הַנִּקְרָא דּוֹר הַמִּדְבָּר כַּנַּ״ל). And afterward, at the time of the striking of the lock of hair at the back of the body opposite the chest at the back of Ze’ir Anpin, in order to bring forth the head-Tefillin of Ya‘akov, as explained above (וְאַחַר כָּךְ בְּעֵת הַכָּאַת קוּצָא דְּשַׂעֲרֵי בַּאֲחוֹרֵי גוּפָא נֶגֶד הֶחָזֶה בָּאֲחוֹר ז״א כְּדֵי לְהוֹצִיא תְּפִלִּין שֶׁל רֹאשׁ יַעֲקֹב כַּנַּ״ל), this illumination as well—before it reaches Ya‘akov—strikes this place called the generation of the wilderness (גַּם הָאָרָה זוֹ קֹדֶם שֶׁתַּגִּיעַ אֶל יַעֲקֹב פּוֹגַעַת בַּמָּקוֹם הַזֶּה הַנִּקְרָא דּוֹר הַמִּדְבָּר), and this too is a mere illumination by way of transmission (וְגַם זֹאת הָאָרָה בְּעַלְמָא וְדֶּרֶךְ הַעֲבָרָה), for it is intended for Ya‘akov (כִּי עִקָּרָהּ לְיַעֲקֹב).

And we have already explained, in the matter of the intention of the prayer of Ya‘akov, that when the striking of the lock of hair of Ze’ir Anpin passes through the body of Ze’ir Anpin itself, it draws and takes with it from the inner lights of Ze’ir Anpin (וְכְבָר בֵּאַרְנוּ בְּעִנְיַן כַּוָּנַת תְּפִלַּת יַעֲקֹב כִּי כְּשֶׁעוֹבֶרֶת הַכָּאַת קוּצָא דְּשַׂעֲרֵי דְּז״א תּוֹךְ גּוּפָא דְּז״א עַצְמוֹ הוּא שׁוֹאֵב וְלוֹקֵחַ עִמּוֹ מִן הָאוֹרוֹת הַפְּנִימִיִּים דְּז״א), and they are from the Netzach, Hod, Yesod of Abba, and also from the Netzach, Hod, Yesod of Imma, from their middle sections that are enclothed in the Chesed, Gevurah, Tiferet of Ze’ir Anpin (וְהֵם מִנֵּצַח הוֹד יְסוֹד דְּאַבָּא וְגַם מִנְּה״י דְּאִמָּא מִן פְּרָקִין אֶמְצָעִיִּים שֶׁלָּהֶם הַמְּלֻבָּשִׁים בְּחַג״ת דְּז״א), and then they bring forth this illumination outward to Ya‘akov (וְאָז מוֹצִיאִין הָאָרָה זוֹ לַחוּץ אֶל יַעֲקֹב).

It is thus found that within Ya‘akov there are some lights of the Netzach, Hod, Yesod of Imma—remember this well (נִמְצָא כִּי בְּיַעֲקֹב יֵשׁ קְצָת אוֹרוֹת נְה״י דְּאִמָּא וּזְכוֹר זֶה הֵיטֵב). And however, when that striking of the lights mentioned above returns backward until the head of Rachel, as explained above (וְאָמְנָם כְּשֶׁאוֹתָהּ הַכָּאָה שֶׁל הָאוֹרוֹת כַּנַּ״ל חוֹזֶרֶת לַאֲחוֹר עַד רֵישָׁא דְּרָחֵל כַּנַּ״ל), she then takes illumination also from the Mochin of Ya‘akov (אָז לוֹקַחַת הָאָרָה גַּם מִן הַמּוֹחִין דְּיַעֲקֹב), and carries with it a substantive illumination to the generation of the wilderness at her back (וּמוֹלִיךְ עִמּוֹ הָאָרָה מַמָּשִׁית אֶל דּוֹר הַמִּדְבָּר בַּאֲחוֹרָיו), and it is not completed until after the striking of the lock of hair (וְאֵינָהּ נִגְמֶרֶת עַד אַחַר הַכָּאַת קוּצָא דְּשַׂעֲרֵי), and then it is completed and becomes the knot of the Tefillin (וְאָז נִגְמֶרֶת וְנַעֲשֵׂית קֶשֶׁר שֶׁל תְּפִלִּין), and then it is written concerning it, “And Ya‘akov was a wholesome man,” as explained above (וְאָז כָּתוּב עָלֶיהָ וְיַעֲקֹב אִישׁ תָּם כַּנַּ״ל).

In such a manner that the generation of the wilderness is not completed until after the striking of the lock of hair of Ze’ir Anpin (בְּאוֹפֶן שֶׁאֵין דּוֹר הַמִּדְבָּר נִגְמֶרֶת עַד אַחַר הַכָּאַת קוּצָא דְּשַׂעֲרֵי דְּז״א), and do not wonder how it is closer to Ze’ir Anpin while Ya‘akov is distant from Ze’ir Anpin (וְאַל תִּתְמַהּ אֵיךְ הִיא יוֹתֵר קְרוֹבָה אֶל הַז״א וְיַעֲקֹב מְרֻחָק מִן הַז״א), for behold, she stands there at the back of Ya‘akov, secondary to him (כִּי הִנֵּה הִיא עוֹמֶדֶת שָׁם בַּאֲחוֹר יַעֲקֹב טְפֵלָה אֵלָיו), and takes her illuminations from the side of the back of Ya‘akov, in the secret of Returning Light, and makes her into the secret of the knot of the Tefillin, as explained above (וְלוֹקַחַת הָאָרוֹתֶיהָ מִצַּד אֲחוֹרָיו שֶׁל יַעֲקֹב בְּסוֹד אוֹר הַחוֹזֵר וְעוֹשֶׂה אוֹתָהּ בְּסוֹד קֶשֶׁר שֶׁל תְּפִלִּין כַּנַּ״ל), and this is not an elevation but a diminution (וְאֵין זוֹ מַעֲלָה אֶלָּא גֵּרָעוֹן). And through this the matter of the generation of the wilderness will be understood (וּבְזֶה יוּבַן עִנְיַן דּוֹר הַמִּדְבָּר), for they are the children of Ya‘akov, and we see that they are closer to Ze’ir Anpin than Ya‘akov their father (כִּי הֵם בְּנֵי יַעֲקֹב וְאָנוּ רוֹאִים כִּי הֵם קְרוֹבִים אֶל הַז״א יוֹתֵר מִיַּעֲקֹב אֲבִיהֶם).

But the matter is that certainly there was no generation as great as the generation of the wilderness (אֲבָל הָעִנְיָן כִּי וַדַּאי הוּא שֶׁלֹּא הָיָה דּוֹר גָּדוֹל כְּדוֹר הַמִּדְבָּר), yet they are secondary to him for the reason stated above (אָמְנָם הֵם טְפֵלִים אֵלָיו לְסִבָּה הַנַּ״ל), for they sit at his back and draw nourishment by way of his nape, as explained above (כִּי הֵם יוֹשְׁבִים בַּאֲחוֹרָיו וְיוֹנְקִים מִדֶּרֶךְ עָרְפּוֹ כַּנַּ״ל). And furthermore, in addition to this reason (וְעוֹד כִּי מִלְּבַד טַעַם זֶה), behold Ya‘akov their father initially inherited that outer place (הִנֵּה יַעֲקֹב אֲבִיהֶם תְּחִלָּה יָרַשׁ מְקוֹם שֶׁלּוֹ הַחִיצוֹן הַהוּא), and afterward, through his deeds, he ascended level after level (וְאַחַר כָּךְ עַל־יְדֵי מַעֲשָׂיו נִתְעַלָּה מַדְרֵגָה אַחַר מַדְרֵגָה), until he became a chariot, inward of inward, to Ze’ir Anpin himself (עַד שֶׁנַּעֲשָׂה מֶרְכָּבָה לִפְנִים וְלִפְנִים אֶל הַז״א עַצְמוֹ), which is the secret of “Your name shall no longer be called Ya‘akov, but Yisrael” (אֲשֶׁר זֶהוּ סוֹד לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל), and understand this (וְהָבֵן זֶה).

And know that all the souls of the men of the generation of the wilderness all came from this Nukvah that is called “the generation of the wilderness,” after their name, as explained above, and she is the wife of Ya‘akov (וְדַע כִּי כָּל נִשְׁמוֹת אַנְשֵׁי דּוֹר הַמִּדְבָּר כֻּלָּם הָיוּ בָּאִים מִזּוֹ הַנּוּקְבָּא הַנִּקְרֵאת דּוֹר הַמִּדְבָּר עַל שְׁמָם כַּנַּ״ל וְהִיא אֵשֶׁת יַעֲקֹב). And this matter is as follows (וְהָעִנְיָן הַזֶּה הוּא), for it has already been explained by us regarding the aspect that exists in the Nukvah of Ze’ir Anpin, which is Rachel the wife of Yisrael (כִּי כְּבָר נִתְבָּאֵר אֶצְלֵנוּ בְּעִנְיַן בְּחִי׳ שֶׁיֵּשׁ בַּנּוּקְבָּא דְּז״א שֶׁהִיא רָחֵל אֵשֶׁת יִשְׂרָאֵל), and we said that after Adam haRishon sinned they did not return face-to-face again until the building of the Temple of Shlomo (וְאָמַרְנוּ כִּי אַחַר שֶׁחָטָא אָדָם הָרִאשׁוֹן לֹא חָזְרוּ עוֹד פָּנִים בְּפָנִים עַד בִּנְיַן בֵּית הַמִּקְדָּשׁ שֶׁל שְׁלֹמֹה). But in the time of the generation of the wilderness they were back-to-back (אֲבָל בִּזְמַן דּוֹר הַמִּדְבָּר הָיוּ אֲחוֹר בְּאָחוֹר).

And behold, it is certainly so that the supernal Zivug [Union] did not cease even in the time of the generation of the wilderness (וְהִנֵּה בְּוַדַּאי הוּא שֶׁזִּוּוּג עֶלְיוֹן לֹא נִפְסַק אֲפִלּוּ בִּזְמַן דּוֹר הַמִּדְבָּר). However, the matter is this—know that certainly Ze’ir Anpin and Nukvah were back-to-back while they were in the wilderness and there was no Zivug [Union] between them, as mentioned in the Zohar, Parashat Terumah (אֲבָל הָעִנְיָן הוּא דַּע כִּי וַדַּאי שֶׁזו״ן הָיוּ אֲחוֹר בְּאָחוֹר בִּהְיוֹתָם בַּמִּדְבָּר וְלֹא הָיָה בָּהֶם זִוּוּג כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת תְּרוּמָה). But the Zivug [Union] that was performed then, in the time of the generation of the wilderness, was the aspect of Ya‘akov and the Nukvah that is called “the generation of the wilderness,” as explained above (אֲבָל הַזִּוּוּג שֶׁהָיָה נַעֲשֶׂה אָז בִּזְמַן דּוֹר הַמִּדְבָּר הָיָה בְּחִי׳ יַעֲקֹב וְנוּקְבָּא הַנִּקְרֵאת דּוֹר הַמִּדְבָּר כַַּנַּ״ל). And all the souls of the generation of the wilderness were all drawn from this Zivug [Union], and therefore it is called by their name (וְכָל הַנְּשָׁמוֹת שֶׁל דּוֹר הַמִּדְבָּר כֻּלָּם הָיוּ נִמְשָׁכוֹת מִזִּוּוּג זֶה וְלָכֵן נִקְרָא עַל שְׁמָם). And from this you will understand what is written in the Zohar, Parashat Beha‘alotekha, that that generation were all included in Moshe, as it is written, “Six hundred thousand footmen are the people in whose midst I am” (וּמִזֶּה תָּבִין מַה שֶּׁכָּתוּב בַּזֹּהַר בְּהַעֲלֹתְךָ כִּי הַדּוֹר הַהוּא כֻּלָּם נִכְלָלִין בְּמֹשֶׁה כְּמ״ש שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ). And the reason is (וְהַטַּעַם), because all of them emerge from the illumination of the Yesod of Abba that is within Ze’ir Anpin (לְפִי שֶׁכֻּלָּן יוֹצְאִין מֵהָאָרַת יְסוֹד אַבָּא שֶׁבְּתוֹךְ ז״א), which is called the aspect of Moshe (אֲשֶׁר הוּא נִקְרָא בְּחִי׳ מֹשֶׁה), as is explained by us that Moshe is from the Yesod of Abba (כְּמְבוֹאָר אֶצְלֵנוּ שֶׁמֹשֶׁה הוּא מִיסוֹד אַבָּא). And since Ya‘akov and the Nukvah mentioned above were both made from the illumination of the Yesod of Abba (וּלְהִיּוֹת שֶׁיַעֲקֹב וְנוּקְבָּא הַנַּ״ל שְׁנֵיהֶם נַעֲשׂוּ מֵהָאָרַת יְסוֹד אַבָּא), therefore the souls that come from that Zivug [Union] are all included in Moshe (לָכֵן הַנְּשָׁמוֹת הַבָּאוֹת מִזִּוּוּג הַהוּא כֻּלָּן נִכְלָלִין בְּמֹשֶׁה), for from him all of them emerge (כִּי מִמֶּנּוּ תּוֹצְאוֹת כֻּלָּם). And this is what our Sages of blessed memory said on the verse “All that God did for Moshe and for Israel His people,” that Moshe is equal to all Israel (וְזֶה שֶׁאָמְרוּ רַז״ל עַל פָּסוּק כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ שָׁקוּל מֹשֶׁה כְּנֶגֶד כָּל יִשְׂרָאֵל), for they are all his sparks (כִּי כֻּלָּם נִיצוֹצִין שֶׁלּוֹ). And this is also the secret that that generation is called in Divrei HaYamim [Chronicles] and Melakhim [Kings] “Dor De‘ah” (a generation of knowledge) (וְגַם זֶה סוֹד שֶׁנִּקְרָא הַדּוֹר הַהוּא בְּדִבְרֵי הַיָּמִים וּבַמְּלָכִים דּוֹר דֵּעָה), which they explained as “a generation of knowledge” (שֶׁפֵּרְשׁוּ דּוֹר דֵּעָה), because they emerged from the Da‘at of Ze’ir Anpin that is within the Yesod of Abba (לְפִי שֶׁיָּצְאוּ מֵהַדַּעַת שֶׁל הַז״א שֶׁבְּתוֹךְ יְסוֹד אַבָּא), which is the aspect of Moshe, peace be upon him (שֶׁהוּא בְּחִי׳ מֹשֶׁה ע״ה), and it is called supernal Da‘at (וְהוּא נִקְרָא דַּעַת עֶלְיוֹן).

And behold, in the Book of the Zohar they said that all the men of the generation of the wilderness are from the side of Yovel (וְהִנֵּה בְּסֵפֶר הַזֹּהַר אָמְרוּ כִּי כָּל אַנְשֵׁי דּוֹר הַמִּדְבָּר הֵם מִסִּטְרָא דְּיוֹבְלָא), and behold Yovel is Imma and not Abba (וְהִנֵּה יוֹבְלָא הִיא אִמָּא וְלֹא אַבָּא). And if you will be precise you will understand that the words of the Zohar are correct for one who understands (וְאִם תְּדַקְדֵּק תָּבִין כִּי דִּבְרֵי הַזֹּהַר נְכוֹחִים לַמֵּבִין), for it did not say “from Yovel” but “from the side of Yovel” (כִּי לֹא אָמַר מִיוֹבְלָא אֶלָּא מִסִּטְרָא דְּיוֹבְלָא), meaning from the sides of Yovel (ר״ל מֵהַצְּדָדִים דְּיוֹבֵל).

For behold, Binah itself is not called Yovel, but only its Yesod (כִּי הִנֵּה אֵין הַבִּינָה עַצְמָהּ נִקְרֵאת יוֹבֵל אֶלָּא הַיְסוֹד שֶׁלָּהּ לְבַד), and this is the secret of “By a stream it sends forth its roots” (וְזֶהוּ סוֹד עַל יוֹבָל יְשַׁלַּח שָׁרָשָׁיו), which is the supernal river, the Yesod of Imma, and its name is Yovel (שֶׁהוּא הַנָּהָר הָעֶלְיוֹן יְסוֹד דְּאִמָּא וּשְׁמוֹ יוֹבֵל). And behold, the Yesod of Abba is enclothed within it and surrounded from within on all its sides, being placed within the Yesod of Imma (וְהִנֵּה יְסוֹד אַבָּא מְלֻבָּשׁ בְּתוֹכוֹ וּמֻקָּף מִבִּפְנִים מִכָּל צְדָדָיו הַנָּתוּן בִּיסוֹד אִמָּא). And its matter is also as follows (גַּם עִנְיָנוֹ הוּא), that after the Yesod of Imma ceases at the chest of Ze’ir Anpin, there, in its lower extremity, the Yesod of Abba emerges and is revealed (כִּי אַחַר שֶׁנִּפְסַק יְסוֹד דְּאִמָּא בֶּחָזֶה דְּז״א שָׁם בִּקְצָתוֹ הַתַּחְתּוֹן יוֹצֵא וּמִתְגַּלֶּה יְסוֹד אַבָּא).

And this is what is meant by “from the side of Yovel” (וְזֶהוּ מַה שֶּׁנֶּאֱמַר מִסִּטְרָא דְּיוֹבְלָא), meaning from the Yesod of Abba that emerges from the lower extremity of Yovel, which is the Yesod of Imma (ר״ל מִיְסוֹד אַבָּא הַיּוֹצֵא מִקְצֵה הַתַּחְתּוֹן שֶׁל יוֹבְלָא שֶׁהוּא יְסוֹד אִמָּא). Another explanation is as follows (עוֹד בֵּאוּר אַחֵר הוּא), that even though we said that they are from the Yesod of Abba (וְאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁהֵם מִיְסוֹד אַבָּא), it is necessary that at the time these lights emerge from the Yesod of Abba they intermingle with the lights of the Chasadim of Imma that are revealed and stand surrounding the Yesod of Abba, as is known (בְּהֶכְרֵחַ הוּא שֶׁבְּעֵת שֶׁיּוֹצְאִין אוֹרוֹת אֵלּוּ מִתּוֹךְ יְסוֹד אַבָּא מִתְעָרְבִין הֵם עִם הָאוֹרוֹת שֶׁל הַחֲסָדִים דְּאִמָּא הַמְּגֻלִּים הָעוֹמְדִים סְבִיבוֹת יְסוֹד אַבָּא כַּנּוֹדָע). And then they emerge outward, intermingled with one another (וְאָז יוֹצְאִין לַחוּץ מְעֹרָבִין אֵלּוּ בְּאֵלּוּ), and they too are included within the generation of the wilderness (וְגַם הֵם בִּכְלַל דּוֹר הַמִּדְבָּר). But they are not from the entire aspect of Imma, only from one side alone, which is the aspect of the face (אֲבָל אֵינָם מִכָּל בְּחִי׳ אִמָּא רַק מִצַּד אֶחָד לְבַד שֶׁהוּא בְּחִי׳ פָּנִים). For behold, when the Yesod of Abba breaks forth to illuminate Ya‘akov, it emerges by way of the face of Ze’ir Anpin (כִּי הִנֵּה כְּשֶׁנִּבְקַע יְסוֹד אַבָּא לְהָאִיר בְּיַעֲקֹב הוּא יוֹצֵא דֶּרֶךְ הַפָּנִים שֶׁל ז״א), and then it encounters the Chasadim of Imma that are on the side of the face alone (וְאָז פּוֹגֵעַ בַּחֲסָדִים דְּאִמָּא אוֹתָם שֶׁהֵם בְּצַד הַפָּנִים לְבַד), and there some sparks of those Chasadim intermingle with the lights emerging from the Yesod of Abba (וְשָׁם מִתְעָרְבִין קְצָת נִיצוֹצִין שֶׁל הַחֲסָדִים הָהֵם עִם הָאוֹרוֹת הַיּוֹצְאִין מִיְסוֹד אַבָּא), and they emerge together outward to illuminate Ya‘akov (וְיוֹצְאִין יַחַד לַחוּץ לְהָאִיר בְּיַעֲקֹב). And this is the secret that they are “from the side of Yovel” (וְזֶהוּ סוֹד שֶׁהֵם מִסִּטְרָא דְּיוֹבְלָא), for there is also within them one side and one aspect from Yovel, which is the side of the face, as explained above (כִּי גַּם בָּהֶם יֵשׁ צַד אֶחָד וְסִטְרָא חֲדָא מִיוֹבְלָא וְהוּא צַד הַפָּנִים כַּנַּ״ל).

And see further below (וְעַיֵּן לְקַמָּן). There is also another explanation (גַּם בֵּאוּר אַחֵר), and it is that behold the revealed Chasadim of Imma surround and encompass the Yesod of Abba from the chest and downward (וְהוּא כִּי הִנֵּה הַחֲסָדִים הַמְּגֻלִּים דְּאִמָּא הֵם סוֹבְבִין וּמַקִּיפִין אֶת יְסוֹד אַבָּא מֵהֶחָזֶה וּלְמַטָּה), and since their illumination is revealed they cause the light to increase (וּלְהִיּוֹת הָאָרָתָן מְגֻלָּה גּוֹרְמִים לְהַרְבּוֹת אוֹרוֹ), and then the entire Yesod is split and the light goes outwards (וְאָז נִבְקָע כָּל הַיְסוֹד וְיוֹצֵא הָאוֹר לַחוּץ). And this is the secret of “and it emerges from the side of Yovel” (וְזֶהוּ סוֹד וְנָפִיק מִסִּטְרָא דְּיוֹבְלָא), for by the power of Yovel that illuminates within them, therefore they emerge outward, as explained above (כִּי מִכֹּחַ הַיּוֹבְלָא הַמְּאִירָה בָּהֶם לָכֵן הֵם יוֹצְאִים לַחוּץ כַּנַּ״ל).

And it appears to me that I heard another explanation from my master, of blessed memory (גַּם נִלְעָ״ד שֶׁשָּׁמַעְתִּי פֵּרוּשׁ אַחֵר מִמּוֹרִי זלה״ה), and it is that this generation of the wilderness is called Leah, the wife of Ya‘akov, as explained above (וְהוּא כִּי דּוֹר הַמִּדְבָּר הַזֶּה נִקְרָא לֵאָה אֵשֶׁת יַעֲקֹב כַּנַּ״ל), and even though this Leah is from the Yesod of Abba (וְאַף עַל פִּי שֶׁזֹּאת הַלֵּאָה הִיא מִיְסוֹד אַבָּא), nevertheless since she is Leah she is from the side of Yovel (עִכָּ״ז לְפִי בְּחִי׳ לֵאָה הִיא מִסִּטְרָא דְּיוֹבְלָא), therefore it is spoken in this language (לָכֵן אָמַר בִּלְשׁוֹן זֶה). And with this statement the reason will be understood why Ya‘akov is called by a term of breaking through (וְהִנֵּה עִם זֶה הַמַּאֲמָר יוּבַן הַטַּעַם לָמָּה נִקְרָא יַעֲקֹב לְשׁוֹן בְּקִיעָה), for Ya‘akov is spelled as “he will break through” (כִּי יַעֲקֹב אוֹתִיּוֹת יִבָּקֵעַ). And the matter of “Ya‘akov Ya‘akov, the cantillation is interrupted” will also be understood, as mentioned in the Idra, page קל״ח (וְגַם יוּבַן עִנְיַן יַעֲקֹב יַעֲקֹב פָּסִיק טַעֲמָא כַּנִּזְכָּר בְּאַדְרָא קל״ח). And the matter of the verse “And it was, just as Ya‘akov went out, he went out” will also be understood—two goings out (וְגַם יוּבַן עִנְיַן פָּסוּק וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב ב׳ יְצִיאוֹת).

And the matter is (וְהָעִנְיָן), that the aspect of Ya‘akov does not emerge except through two breakings through (כִּי בְּחִי׳ יַעֲקֹב אֵינוֹ יוֹצֵא אֶלָּא עַל־יְדֵי ב׳ בְּקִיעוֹת): one, the screen—some say, the breaking—of the Yesod of Abba itself (א׳ מָסָךְ נ״א בְּקִיעַת יְסוֹד אַבָּא עַצְמוֹ), and afterward the lights break through a second breaking, which is the vessel of the body of Ze’ir Anpin itself (וְאַחַר כָּךְ הָאוֹרוֹת בּוֹקְעִים בְּקִיעָה שֵׁנִית וְהוּא כְּלִי הַגּוּף דְּז״א עַצְמוֹ). And these are the two aspects of Ya‘akov (וְאֵלּוּ הֵם ב׳ פַּעֲמִים יַעֲקֹב), and this too is the matter of the two goings out mentioned above in the parashah (וְגַם זֶהוּ עִנְיַן ב׳ הַיְצִיאוֹת הַנַּ״ל הַנִּזְכָּר בַּפָּרָשָׁה).

There is also another explanation (גַּם יֵשׁ פֵּרוּשׁ אַחֵר), for behold it is necessary that when the Yesod of Abba is broken open, the lights emerge into the body of Ze’ir Anpin from within, outside the Yesod of Abba (כִּי הִנֵּה בְּהֶכְרֵחַ הוּא כַּאֲשֶׁר נִבְקַע יְסוֹד אַבָּא יוֹצְאִין הָאוֹרוֹת תּוֹךְ גּוּפָא דְּז״א מִבִּפְנִים חוּץ לִיסוֹד אַבָּא), and afterward, when they break through the body of Ze’ir Anpin itself, Ya‘akov emerges a second time outside Ze’ir Anpin (וְאַחַר כָּךְ כְּשֶׁבּוֹקְעִים גּוּף ז״א עַצְמוֹ יוֹצֵא יַעֲקֹב ב׳ מִחוּץ לַז״א), and behold these are two goings out and two Ya‘akovs (וַהֲרֵי הֵם ב׳ יְצִיאוֹת וּב׳ יַעֲקֹב).

And behold, when Ya‘akov our father below in this world began to rectify his deeds and ascended level after level (וְהִנֵּה כַּאֲשֶׁר יַעֲקֹב אָבִינוּ הַתַּחְתּוֹן שֶׁבָּזֶה הָעוֹלָם הִתְחִיל לְתַקֵּן מַעֲשָׂיו וְעָלָה מַדְרֵגָה אַחַר מַדְרֵגָה), at first he attained to be a chariot for this external Ya‘akov, who is earlier relative to Ya‘akov our father, for he is the more external and closer to him (וּתְחִלָּה הִשִּׂיג לִהְיוֹת מֶרְכָּבָה לְיַעֲקֹב הַחִיצוֹן הַזֶּה שֶׁהוּא קַדְמָאָה בְּעֶרֶךְ יַעֲקֹב אָבִינוּ כִּי הוּא הַיּוֹתֵר תַּחְתּוֹן וְקָרוֹב אֵלָיו), and then he was not complete (וְאָז לֹא הֲוָה שָׁלִים). And afterward he ascended and became a chariot for the inner Ya‘akov within Ze’ir Anpin, who is later in the aspect from below to above (וְאַחַר כָּךְ עָלָה וְנַעֲשָׂה מֶרְכָּבָה לְיַעֲקֹב פְּנִימִי שֶׁבְּתוֹךְ ז״א שֶׁהוּא בַּתְרָאָה בִּבְחִי׳ מִמַּטָּה לְמַעְלָה), and then he is complete (וְאָז הוּא שָׁלִים). But relative to his emergences above, the inner is earlier and the outer is later (אֲבָל בְּעֶרֶךְ יְצִיאוֹת שֶׁלּוֹ לְמַעְלָה הַפְּנִימִי הוּא קַדְמָאָה וְהַחִיצוֹן הוּא בַּתְרָאָה), and in this as well the matter of two Ya‘akovs and two goings out is explained (וְגַם בְּזֶה נִתְבָּאֵר עִנְיַן ב׳ יַעֲקֹב וּב׳ יְצִיאוֹת). There is yet a third explanation (עוֹד יֵשׁ פֵּרוּשׁ ג׳), for even after his emergence outside Ze’ir Anpin, his lights make two journeys (כִּי גַּם אַחַר צֵאתוֹ מִחוּץ אֶל הַז״א הָאוֹרוֹת שֶׁלּוֹ עוֹשִׂין ב׳ מַסָּעוֹת): the first is in the secret of the generation of the wilderness, which is earlier to the emergence and is not complete (הָא׳ הוּא בְּסוֹד דּוֹר הַמִּדְבָּר שֶׁהוּא קַדְמָאָה לִיצִיאָה וְלָא שָׁלִים), and afterward he journeys and makes Ya‘akov, her husband, the later and true one, who is complete (וְאַחַר כָּךְ נוֹסֵעַ וְעוֹשֶׂה יַעֲקֹב בַּעְלָהּ בַּתְרָאָה הָאֲמִתִּי שֶׁהוּא שָׁלִים), and in this as well the matter of two Ya‘akovs and two goings out is understood (וְגַם בְּזֶה יוּבַן עִנְיַן ב׳ יַעֲקֹב וּב׳ יְצִיאוֹת).

Chapter 2

שער לב פרק ב מ״ת

[32:2] And behold, after the generation of the wilderness has been explained (וְהִנֵּה אַחַר שֶׁנִּתְבָּאֵר דּוֹר הַמִּדְבָּר), we will explain the two other lights that emerge from the Yesod of Abba outside Ze’ir Anpin (נְבָאֵר ב׳ הָאוֹרוֹת אֲחֵרוֹת הַיּוֹצְאוֹת מִיְסוֹד אַבָּא חוּץ לַז״א), and they are the two staffs—the staff of Elohim and the staff of Moshe—as mentioned in the Zohar (וְהוּא ב׳ הַמַּטּוֹת מַטֵּה הָאֱלֹהִים וּמַטֵּה מֹשֶׁה כַּנִּזְכָּר בַּזֹּהַר), for these lights too were found in the time of the generation of the wilderness (כִּי גַּם אוֹרוֹת אֵלּוּ נִמְצְאוּ בִּזְמַן דּוֹר הַמִּדְבָּר). Also the matter of the Erev Rav who were in the generation of the wilderness—what is their nature (גַּם עִנְיַן עֵרֶב רַב שֶׁהָיוּ בְּדוֹר הַמִּדְבָּר מַה עִנְיָנָם), and incidentally we will also explain the matter of Esav, how he is truly the brother of Ya‘akov (וְאַגַּב גְּרָרָא נְבָאֵר גַּם כֵּן עִנְיַן עֵשָׂו אֵיךְ הוּא אָחִיו מַמָּשׁ שֶׁל יַעֲקֹב). And behold, it is known (וְהִנֵּה נוֹדָע הוּא) that the Yesod of Abba, which is now revealed from the chest and downward (כִּי הַיְסוֹד דְּאַבָּא אֲשֶׁר נִגְלָה עַתָּה מֵהֶחָזֶה וּלְמַטָּה), it is certainly obvious that it illuminates to all sides (הִנֵּה בְּוַדַּאי פָּשׁוּט הוּא שֶׁיָּאִיר מִכָּל צְדָדִין).

For indeed, from the side of the back it does not illuminate there outside Ze’ir Anpin with any illumination (כִּי בְּשָׁלְמָא מִצַּד אָחוֹר אֵינוֹ מֵאִיר שָׁם חוּץ לַז״א שׁוּם הָאָרָה), since there stands Rachel, the Nukvah of Ze’ir Anpin, who is from the aspect of the lights of Imma (כֵּיוָן שֶׁשָּׁם עוֹמֶדֶת רָחֵל נוּקְבָא דְּז״א שֶׁהִיא מִבְּחִי׳ אוֹרוֹת דְּאִמָּא). But from the other sides, which are right and left and face (אֲבָל מִשְּׁאָר הַצְּדָדִים שֶׁהֵם יָמִין וּשְׂמֹאל וּפָנִים), certainly their lights emerge there (וַדַּאי שֶׁאוֹרוֹתֵיהֶן יוֹצְאִין שָׁם). And therefore it is necessary to know what they are (וְאִם כֵּן צָרִיךְ לָדַעַת מַה הֵם), for the lights that emerge by way of the face we have already explained above—that they are the generation of the wilderness and Ya‘akov (כִּי כְּבָר אוֹרוֹת הַיּוֹצְאִין דֶּרֶךְ פָּנִים בֵּאַרְנוּ לְעֵיל שֶׁהֵם דּוֹר הַמִּדְבָּר וְיַעֲקֹב), but the lights of the sides—what are they (אֲבָל אוֹרוֹת הַצְּדָדִין מַה הֵם).

And behold, after the discourse concerning the staffs and the Erev Rav and Esav, we will explain what are these lights that are on the sides (וְהִנֵּה אַחַר דְּרוּשׁ שֶׁל מַטּוֹת וְעֵרֶב רַב וְעֵשָׂו נְבָאֵר מַה הֵם אֵלּוּ הָאוֹרוֹת אֲשֶׁר בַּצְּדָדִין), and there we will explain the aspect of the well and the clouds of glory (וְשָׁם נְבָאֵר בְּחִי׳ מִן בְּאֵר עֲנָנֵי כָבוֹד). However, we will first explain the above discourse (אֲמְנָם נְבָאֵר תְּחִלָּה דְּרוּשׁ הַנַּ״ל), and it is this (וְהוּא כִּי): for it is also necessary to investigate that, besides the lights that illuminate through the Yesod of Abba to the two sides of Ze’ir Anpin, right and left (כִּי גַּם צָרִיךְ לַחְקֹר כִּי מִלְּבַד הָאוֹרוֹת שֶׁמְּאִירִין דֶּרֶךְ יְסוֹד אַבָּא אֶל ב׳ הַצְּדָדִין דְּז״א דְּיָמִין וּשְׂמֹאל), there is also another illumination (עוֹד יֵשׁ הָאָרָה אַחֶרֶת). For from the side of the face of Ze’ir Anpin itself there are two rows of illuminations (כִּי מִצַּד פָּנִים מַמָּשׁ דְּז״א יֵשׁ ב׳ שׁוּרוֹת שֶׁל הָאָרוֹת): one is the inner row that is close to Ze’ir Anpin (אַחַת הִיא הַשּׁוּרָה הַפְּנִימִית הַקְּרוֹבָה אֶל הַז״א), and this is what is called the generation of the wilderness, as explained above (וְהוּא הַנִּקְרָא דּוֹר הַמִּדְבָּר כַּנַּ״ל). And the second row, which is more external, is Ya‘akov her husband (וְשׁוּרָה הַב׳ הַיּוֹתֵר חִיצוֹנָה הוּא יַעֲקֹב בַּעְלָהּ), but these two are in complete straightness by way of the face toward Ze’ir Anpin (אֲבָל שְׁתֵּיהֶן הֵם בְּיֹשֶׁר מַמָּשׁ דֶּרֶךְ פָּנִים אֶל הַז״א).

However, there is also illumination diagonally, and all of it is by way of the face of Ze’ir Anpin alone (אֲמְנָם גַּם בַּאֲלַכְסוֹן מֵאִיר וְהַכֹּל דֶּרֶךְ פָּנִים לַז״א בִּלְבַד), and this is that the emerging light inclines diagonally and makes one illumination to the right of the generation of the wilderness (וְהוּא שֶׁהָאוֹר הַיּוֹצֵא נוֹטֶה בַּאֲלַכְסוֹן וְעוֹשֶׂה הָאָרָה אַחַת לְיָמִין דּוֹר הַמִּדְבָּר), and it also inclines diagonally to the left of the generation of the wilderness and makes another illumination there (גַּם נוֹטֶה בַּאֲלַכְסוֹן לִשְׂמֹאל שֶׁל דּוֹר הַמִּדְבָּר וְעוֹשֶׂה שָׁם הָאָרָה אַחֶרֶת). And in the same manner it does on the right and left of Ya‘akov, who stands in the outer second row—two illuminations, one to his right and one to his left (וְכְעֵין זֶה הוּא עוֹשֶׂה בְּיָמִין וּשְׂמֹאל יַעֲקֹב הָעוֹמֵד בַּשּׁוּרָה הַחִיצוֹנָה ב׳ הָאָרוֹת אַחַת לִימִינוֹ וְאַחַת לִשְׂמֹאלוֹ). Thus, by way of the face of Ze’ir Anpin there are two rows of lights, and each row has three illuminations (בְּאוֹפֶן כִּי דֶּרֶךְ פָּנִים מַמָּשׁ דְּז״א יֵשׁ ב׳ שׁוּרוֹת אוֹרוֹת וְכָל שׁוּרָה יֵשׁ בָּהּ ג׳ הָאָרוֹת), and the central illumination of each of these rows is directed in complete straightness opposite Ze’ir Anpin (וְהָאָרָה הָאֶמְצָעִית שֶׁבְּכָל שׁוּרָה מֵהֶם הִיא מְכֻוֶּנֶת מַמָּשׁ בְּיֹשֶׁר נֶגֶד הַז״א), and the two illuminations on their right and on their left incline diagonally (וּב׳ הָאוֹרוֹת שֶׁבִּימִינָם וּבִשְׂמָאלָם נוֹטִים אֶל אֲלַכְסוֹן), but all of them are on the side of the face of Ze’ir Anpin (אֲמְנָם כֻּלָּם הֵם בְּצַד הַפָּנִים שֶׁל הַז״א). And now we will explain in detail (וְנְבָאֵר עַתָּה בִּפְרָטוּת), behold, the inner row that is adjacent to Ze’ir Anpin from the side of the face has within it three lights (הִנֵּה הַשּׁוּרָה הַפְּנִימִית הַסְּמוּכָה אֶל הַז״א מִצַּד פָּנִים יֵשׁ בָּהּ ג׳ אוֹרוֹת): the central one is the generation of the wilderness, which has already been explained above (הָאֶמְצָעִית הִיא דּוֹר הַמִּדְבָּר אֲשֶׁר כְּבָר נִתְבָּאֵר לְעֵיל), and the two staffs are on the right and on the left (וּב׳ הַמַּטּוֹת הֵם בִּימִין וּבִשְׂמֹאל).

And behold, in the Zohar they said that the staffs are such that one is called simply “staff,” which is called the staff of Hashem (וְהִנֵּה בַּזֹּהַר אָמְרוּ כִּי הַמַּטּוֹת הֵם הָא׳ נִקְרָא מַטֶּה סְתָם הַנִּקְרָא מַטֶּה ה׳), and the second is called the staff of Elohim (וְהַב׳ נִקְרָא מַטֶּה הָאֱלֹהִים). And the simple staff, which corresponds to the staff of Hashem, is on the right of the generation of the wilderness (וּמַטֶּה סְתָם שֶׁהוּא כְּנֶגֶד מַטֶּה ה׳ הוּא בִּימִין דּוֹר הַמִּדְבָּר), and the staff of Elohim is on its left (וּמַטֶּה אֱלֹהִים הוּא בִּשְׂמֹאלוֹ), for the Name Elohim is judgments of Gevurot (כִּי שֵׁם אֱלֹהִים הוּא דִּינִין דְּגְבוּרוֹת). And the reason they are called staffs is for two reasons (וְעִנְיַן קְרִיאָתָן מַטּוֹת הוּא לִב׳ סִבּוֹת): the first is that their illumination is by way of inclination diagonally (הָא׳ לִהְיוֹת הָאָרָתָן דֶּרֶךְ נְטִיָּה בַּאֲלַכְסוֹן), for they are neither opposite the sides of Ze’ir Anpin on his right and on his left, nor in straightness by way of the face, but rather incline diagonally at the corner of the angle (כִּי אֵינָם לֹא נֶגֶד צִדְדֵי הַז״א בִּימִינוֹ וּבִשְׂמֹאלוֹ וְלֹא בְּיֹשֶׁר דֶּרֶךְ פָּנִים אֶלָּא נוֹטִין אֶל הָאַלַכְסוֹן בְּקֶרֶן זָוִית). And the second is that it is known that the Yesod is called a small Vav, for its form is like an elongated Vav (וְהַב׳ הִיא כִּי נוֹדָע שֶׁהַיְסוֹד נִקְרָא וָו זְעֵירָא כִּי צוּרָתוֹ כְּעֵין וָו אֲרוּכָה), and these lights emerge from the Yesod of Abba and they are elongated illuminations like Vavs (וְאֵלּוּ הָאוֹרוֹת יוֹצְאִין מִיְסוֹד אַבָּא וְהֵם הָאָרוֹת אֲרוּכִים כְּעֵין וָוִי״ן), and therefore he called them staffs, for staffs are literally in the form of Vavs (וְלָכֵן קָרָאָן מַטּוֹת כִּי הַמַּטּוֹת הֵם צוּרַת וָוִי״ן מַמָּשׁ).

And behold, since the principal illumination is that which emerges in straightness (וְהִנֵּה לִהְיוֹת כִּי עִקַּר הָאָרָה הִיא הַיּוֹצֵאת בְּיֹשֶׁר), therefore the principal illumination in the first row is the central one, which is called the generation of the wilderness (לָכֵן עִקַּר הָאָרָה שֶׁבַּשּׁוּרָה הָרִאשׁוֹנָה הִיא הָאֶמְצָעִית הַנִּקְרֵאת דּוֹר הַמִּדְבָּר), but the two illuminations that stand diagonally are secondary to it, for their illumination is diminished (אַךְ ב׳ הָאָרוֹת הָעוֹמְדִים בַּאֲלַכְסוֹן טְפֵלִים אֵלֶיהָ כִּי הָאָרָתָם מוּעֶטֶת). And behold, these two staffs were both given into the hand of Moshe, and they are also called by his name, “the staff of Moshe” (וְהִנֵּה מַטּוֹת אֵלּוּ שְׁנֵיהֶן נִתְּנוּ בְּיַד מֹשֶׁה וְגַם נִקְרָא עַל שְׁמוֹ מַטֶּה מֹשֶׁה), and this is for the reason stated above (וְהוּא לְסִבָּה הַנַּ״ל), for both of them emerged from the Yesod of Abba, where Moshe, peace be upon him, is the aspect found when he is concealed within Ze’ir Anpin, as is known, in whom the Da‘at of Ze’ir Anpin from the side of Abba is given (כִּי שְׁנֵיהֶם יָצְאוּ מִיְסוֹד אַבָּא אֲשֶׁר שָׁם הוּא בְּחִי׳ מֹשֶׁה ע״ה בִּהְיוֹתוֹ מִתְעַלֵּם תּוֹךְ ז״א כַּנּוֹדָע שֶׁבּוֹ נִתַּן דַּעַת דְּז״א מִצַּד אַבָּא). And just as everything that the will of the Yesod of Abba desires to do, it performs all its actions by means of these staffs that are outside (וּכְמוֹ שֶׁכָּל מַה שֶּׁבִּרְצוֹן יְסוֹד אַבָּא לַעֲשׂוֹת עוֹשֶׂה כָּל פְּעֻלּוֹתָיו עַל־יְדֵי אֵלּוּ הַמַּטּוֹת שֶׁבַּחוּץ), so too Moshe, peace be upon him, all his actions were by means of these staffs (כֵּן מֹשֶׁה ע״ה כָּל פְּעֻלּוֹתָיו הָיוּ עַל־יְדֵי הַמַּטּוֹת אֵלּוּ), and this is obvious (וּפָשׁוּט הוּא).

And behold, the two diagonals on the two sides of the generation of the wilderness in the first row adjacent to Ze’ir Anpin have been explained (וַהֲרֵי נִתְבָּאֵר ב׳ אַלַכְסוֹנִים שֶׁבִּב׳ צִדְדֵי דּוֹר הַמִּדְבָּר שֶׁבַּשּׁוּרָה הָרִאשׁוֹנָה הַסְּמוּכָה אֶל הַז״א). However, the two diagonals on the two sides of Ya‘akov himself, who stands in the outer row, are the Erev Rav from the right side (וְאָמְנָם ב׳ הָאַלַכְסוֹנִים שֶׁבִּב׳ צִדְדֵי יַעֲקֹב עַצְמוֹ אֲשֶׁר בַּשּׁוּרָה הַחִיצוֹנָה הֵם עֵרֶב רַב מִצַּד יָמִין), and since their souls come from there, which is the right side, therefore they converted (וּלְפִי שֶׁנִשְׁמוֹתָן בָּאוֹת מִשָּׁם שֶׁהוּא צַד יָמִין לָכֵן נִתְגַּיְּרוּ). And this is what is written, “Go down, for your people have corrupted themselves” (וְזֶהוּ שֶׁכָּתוּב לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ), for the Erev Rav are sparks of Moshe (כִּי עֵרֶב רַב הֵם נִיצוֹצִין שֶׁל מֹשֶׁה). And understand this (וְהָבֵן זֶה), for therefore he exerted himself for them so greatly and died in the wilderness because of them (אֲשֶׁר עַל כֵּן טָרַח בַּעִיבּוּרם כָּךְ וּמֵת בַּמִּדְבָּר בַּעִיבּוּרם), for he wished to rectify them, as is mentioned elsewhere (כִּי רָצָה לְתַקְּנָם כַּנִּזְכָּר במ״א). However, the illumination on the left of Ya‘akov is the aspect of Esav his brother (וְאָמְנָם הָהָאָרָה שֶׁמִּשְּׂמֹאל יַעֲקֹב הוּא בְּחִי׳ עֵשָׂו אָחִיו), and since he is Esav from the left he did not convert (וּלְהִיּוֹתוֹ עֵשָׂו מִשְּׂמֹאל לֹא נִתְגַּיֵּר).

And we have already explained that the principal illumination is in the middle, which is Ya‘akov (וְכְבָר בֵּאַרְנוּ כִּי עִקַּר הָאָרָה הִיא בָּאֶמְצַע שֶׁהוּא יַעֲקֹב), but the two sides have diminished illumination (אַךְ ב׳ צִדָּדָיו הָאָרָתָן מוּעֶטֶת). And also the lights of the left side are fewer than those of the right (גַּם הָאוֹרוֹת שֶׁל צַד שְׂמֹאל מוּעָטִים מִן הַיָּמִין), therefore the Erev Rav converted and Esav did not convert (שֶׁעַל כֵּן נִתְגַּיְּרוּ הָעֵרֶב רַב וְעֵשָׂו לֹא נִתְגַּיֵּר). Likewise, those in the inner row close to Ze’ir Anpin, the externals do not touch or take hold of them so much (גַּם אוֹתָם שֶׁבַּשּׁוּרָה הַפְּנִימִית הַקְּרוֹבָה אֶל הַז״א אֵין הַחִיצוֹנִים נוֹגְעִין וְנֶאֱחָזִין בָּהֶם כָּךְ), but with Esav and the Erev Rav, who are distant from Ze’ir Anpin in the outer row, the externals had greater dominion over them (אֲבָל בְּעֵשָׂו וְעֵרֶב רַב שֶׁהֵם רְחוֹקִים מִן הַז״א שֶׁבַּשּׁוּרָה הַחִיצוֹנָה שָׁלְטוּ בָּהֶם יוֹתֵר הַחִיצוֹנִים). And on the left, which is Esav, they had even greater dominion than over the Erev Rav, since he is from the left, as explained above (וּבִשְּׂמֹאל שֶׁהוּא עֵשָׂו שָׁלְטוּ יוֹתֵר מֵהָעֵרֶב רַב לְהִיּוֹתוֹ מִן הַשְּׂמֹאל כַּנַּ״ל). And through this you will understand the matter of the Erev Rav, for Moshe exerted himself to convert them because they were his sparks (וּבְזֶה תָּבִין עִנְיַן עֵרֶב רַב שֶׁטָּרַח מֹשֶׁה לְגַיְּרָם כִּי הָיוּ נִיצוֹצָיו), as it is written, “Go down, for your people have corrupted themselves” (וּכְמ״ש לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ).

And as we explained, the generation of the wilderness was from the aspect of the Da‘at from the side of Abba within Ze’ir Anpin, which is called supernal Da‘at (וּכְמַשֶּׁלָּנוּ כִּי דּוֹר הַמִּדְבָּר הָיוּ מִבְּחִי׳ הַדַּעַת דְּמִצַּד אַבָּא שֶׁבַּז״א הַנִּקְרָא דַּעַת עֶלְיוֹן), and the Erev Rav are also drawn from there, as mentioned (גַּם הָעֵרֶב רַב נִמְשָׁכִים מִשָּׁם כַּנִּזְכָּר), therefore Erev Rav also has the numerical value of Da‘at (לָכֵן גַּם עֵרֶב רַב גִּימַטְרִיָּא דַּעַת). Also Balaam was from the aspect of the Klipah that clings to this Da‘at (גַּם בִּלְעָם הָיָה מִבְּחִי׳ קְלִיפָּה הַנֶּאֱחֶזֶת בַּדַּעַת הַזֶּה), as it is written, “who knows the knowledge of the Most High,” literally (וּכְמ״ש וְיוֹדֵעַ דַּעַת עֶלְיוֹן מַמָּשׁ), and therefore he was an accuser against them in the generation of the wilderness (וְלָכֵן הָיָה מְקַטְרֵג בָּהֶם בְּדוֹר הַמִּדְבָּר), because he was attached to it (לְפִי כִּי בּוֹ הָיָה דָּבוּק), and afterward he was separated from them (וְאַחַר כָּךְ נִפְרַד מֵהֶם), and therefore he hated them out of jealousy (וְלָכֵן הָיָה שׂוֹנֵא אוֹתָם מֵחֲמַת קִנְאָה).

Also you will understand the matter of Esav, that Yitzḥak our father exerted himself so much to draw him near under the Shekhinah and to bless him (גַּם תָּבִין עִנְיַן עֵשָׂו שֶׁכָּךְ טָרַח יִצְחָק אָבִינוּ לְקָרְבוֹ תַּחַת הַשְּׁכִינָה וּלְבָרְכוֹ), as it is written, “And Yitzḥak loved Esav, for game was in his mouth” (כְּמ״ש וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו), because Yitzḥak is the left side, which is Gevurah (לְפִי שֶׁיִצְחָק הוּא צַד שְׂמֹאל שֶׁהוּא גְּבוּרָה), and Esav is also from the left side of Ya‘akov (גַּם עֵשָׂו הוּא מִצַּד שְׂמֹאל שֶׁל יַעֲקֹב), and he was drawn from the supernal Yesod of Abba (וְהָיָה נִמְשָׁךְ מִתּוֹךְ יְסוֹד עֶלְיוֹן דְּאַבָּא). And you will also see that Esav clings to the Yesod of Abba from the aspect of its backs (וְגַּם תִּרְאֶה כִּי עֵשָׂו נֶאֱחָז בִּיסוֹד אַבָּא מִבְּחִי׳ אֲחוֹרַיִם שֶׁלּוֹ), which are (Yod, Vav, Dalet - Yod, Vav, Dalet - Heh, Yod) and so forth (שֶׁהֵם יו״ד יו״ד ה״י וְכו׳), which have the numerical value of 184 (שֶׁהֵם גִּימַטְרִיָּא קפ״ד), and with ten letters their numerical value is Tzedek [Righteousness] (וְעִם י׳ אוֹתִיּוֹת גִּימַטְרִיָּא צֶדֶ״ק). And he seeks to cling to Ya‘akov, whose illumination is abundant, as explained above (וְרוֹצֶה לְהִתְאַחֵז בְּיַעֲקֹב שֶׁהָאָרָתוֹ מְרֻבָּה כַּנַּ״ל), and he seeks to draw near to him (וְרוֹצֶה לְהִתְקָרֵב אֵלָיו). And then, when he draws near to him and Tzedek [Righteousness] is joined with Ya‘akov, Esav is formed (וְאָז בְּהִתְקָרְבוֹ אֵלָיו וּבְהִתְחַבֵּר צֶדֶ״ק עִם יַעֲקֹב נַעֲשֶׂה עֵשָׂו), for they are equal in numerical value (שֶׁהֵם שָׁוִים בְּגִּימַטְרִיָּא). And see what was written above regarding the name of Ya‘akov, that it is the numerical value of two Names Elohim with the ten letters within them (וְעַיֵּן בְּמַה שֶּׁכָּתַבְנוּ לְעֵיל בִּשְׁמוֹ שֶׁל יַעֲקֹב שֶׁהוּא גִּימַטְרִיָּא ב׳ שֵׁמוֹת אֱלֹהִים עִם י׳ אוֹתִיּוֹת שֶׁבָּהֶם). It has also been explained in the verse “for you have struggled with Elohim and with men,” etc. (גַּם נִתְבָּאֵר בַּפָּסוּק כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וְגו׳), that from these two Names Elohim Esav wished to cling to them, since they are aspects of judgments (וּמִן ב׳ שֵׁמוֹת אֱלֹהִים אֵלּוּ הָיָה רוֹצֶה עֵשָׂו לְהִתְאַחֵז בָּהֶן לִהְיוֹתָן בְּחִי׳ דִּינִין). And this is the secret of the verse, “Just as Ya‘akov had finished going out from before Yitzḥak his father, Esav his brother came from his hunting” (וְזֶהוּ סוֹד פָּסוּק אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ), and the matter of these two goings out of Ya‘akov has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל עִנְיַן ב׳ יְצִיאוֹת אֵלּוּ שֶׁיֵּשׁ בְּיַעֲקֹב). And with this the completion of the verse will be understood (וְעִם זֶה יוּבַן תַּשְׁלוּם הַפָּסוּק), for its intention is to relate that after Ya‘akov went out—two goings out—and became Ya‘akov Ya‘akov, until outside Ze’ir Anpin in the outer row (כִּי כַּוָּנָתוֹ לְסַפֵּר כִּי אַחַר שֶׁיָּצָא יָצָא יַעֲקֹב ב׳ יְצִיאוֹת וְנַעֲשָׂה יַעֲקֹב יַעֲקֹב עַד מִחוּץ לַז״א בַּשּׁוּרָה הַחִיצוֹנָה), then there Esav also came from his side and stood on the left side of Ya‘akov (אָז שָׁם עֵשָׂו בָּא מִצִּידוֹ גַּם כֵּן וְעוֹמֵד בַּצַּד הַשְּׂמָאלִי שֶׁל יַעֲקֹב). And through this the two of them became truly brothers, twins one with the other (וְעַל־יְדֵי זֶה נַעֲשׂוּ שְׁנֵיהֶם אַחִים מַמָּשׁ תְּאוֹמִים זֶה עִם זֶה).

However, according to this explanation there is a difficulty (וְאָמְנָם קָשֶׁה לְפִי זֶה הַבֵּאוּר), for behold, according to it this speaks of the time of their birth and emergence into the air of the world (כִּי הִנֵּה לְפִי זֶה הַבֵּאוּר מְדַבֵּר זֶה בְּעֵת לֵידָתָם וִיצִיאָתָם לַאֲוִיר הָעוֹלָם), whereas according to the simple reading of the continuation of the verse it appears to speak much later, at the time of the taking of the blessings (וְכְפִי פְּשָׁט הֶמְשֵׁךְ הַפָּסוּק נִרְאֶה שֶׁמְּדַבֵּר אַחַר זְמַן הַרְבֵּה בְּעֵת נְטִילַת הַבְּרָכוֹת). However, the explanation of the matter is as follows, and it is a great and hidden secret regarding the Zivug [Union] of Ze’ir Anpin and Nukvah (אֲמְנָם בֵּאוּר הָעִנְיָן הוּא כָּךְ וְהוּא סוֹד גָּדוֹל וְנֶעְלָם בְּעִנְיַן זִוּוּג זו״ן), for there is a great difficulty according to what was explained above (כִּי יֵשׁ תֵּמָה גְּדוֹלָה כְּפִי הַנַּ״ל), since behold Ya‘akov stands opposite the face of Ze’ir Anpin as explained (כִּי הֲרֵי יַעֲקֹב עוֹמֵד בִּפְנֵי ז״א כַּנַּ״ל), and if so, when Ze’ir Anpin and Nukvah engage in a face-to-face Zivug [Union], where is there a place for the Nukvah of Ze’ir Anpin to stand (וְאִם כֵּן כַּאֲשֶׁר מִזְדַּוְּגִים זו״ן פָּנִים בְּפָנִים הֵיכָן יֵשׁ מָקוֹם לַנּוּקְבָּא דְּז״א לַעֲמוֹד שָׁם).

And behold, the answer to this question is alluded to in the verse “and Esav his brother came from his hunting” (וְהִנֵּה תְּשׁוּבַת שְׁאֵלָה זוֹ רְמוּזָה בַּפָּסוּק וְעֵשָׂו אָחִיו בָּא מִצִּידוֹ). And the matter is as follows (וְהָעִנְיָן), for in the Zohar on Shir haShirim, in the matter of the Alef-Bet of At-Bash, they explained there the matter of the Zivug [Union] of Ze’ir Anpin and Nukvah, and how the Klipot are distanced from there at that time (כִּי בַּזֹּהַר שִׁיר הַשִּׁירִים בְּעִנְיַן אַלְפָּא בֵּיתָא דְּאַ״ת בַּ״ש בֵּאַרוּ שָׁם בְּעִנְיַן הַזִּוּוּג שֶׁל זו״ן וְאֵיךְ הַקְּלִיפּוֹת מִתְרַחֲקִים מִשָּׁם בְּעֵת הַהִיא). And it is found that when Rachel, the Nukvah of Ze’ir Anpin, comes to engage in Zivug [Union] with Ze’ir Anpin (וְנִמְצָא כִּי כַּאֲשֶׁר רָחֵל נוּקְבָּא דְּז״א בָּאָה לְהִזְדַּוֵּג עִם ז״א), then Esav, who is the aspect of the Klipah, even though his root is in holiness as explained above (אָז עֵשָׂו שֶׁהוּא בְּחִי׳ קְלִיפָּה אַף עַל פִּי שֶׁשָּׁרְשׁוֹ הוּא בַּקְּדֻשָּׁה כַּנַּ״ל), goes out and departs to that field of the externals, as is known (הִנֵּה יוֹצֵא וְהוֹלֵךְ אֶל הַשָּׂדֶה הַהוּא שֶׁל הַחִיצוֹנִים כַּנּוֹדָע), in the secret of “for he found her in the field,” which is the dwelling place of all the Klipot, called the side of desolation (בְּסוֹד כִּי בַּשָּׂדֶה מְצָאָהּ שֶׁהוּא מְקוֹם מְדוֹר כָּל הַקְּלִיפּוֹת הַנִּקְרָא סִטְרָא דְּחָרְבָּא כַּנִּזְכָּר בַּזֹּהַר). And since Esav inclines toward the Klipah, therefore he goes to the field to hunt prey (וּלְפִי שֶׁעֵשָׂו נוֹטֶה אֶל הַקְּלִיפָּה לָכֵן הוֹלֵךְ אֶל הַשָּׂדֶה שֶׁהוּא לָצוּד צַיִד), and then Ya‘akov inherits his place and takes his blessing (וְאָז יַעֲקֹב יוֹרֵשׁ מְקוֹמוֹ וְלוֹקֵחַ בִּרְכָּתוֹ), which is the aspect of that illumination that had been drawn to him from the Yesod of Abba when Esav was at the side of Ya‘akov (שֶׁהִיא בְּחִי׳ אוֹתָהּ הָאָרָה שֶׁהָיְתָה נִמְשֶׁכֶת לוֹ מִן הַיְסוֹד דְּאַבָּא בִּהְיוֹתוֹ עֵשָׂו בְּצִדּוֹ שֶׁל יַעֲקֹב), and now Ya‘akov takes all of those blessings (וְעַתָּה לוֹקְחָם יַעֲקֹב כָּל אוֹתָן הַבְּרָכוֹת). And indeed, the taking of the blessings through deception is understood as is written in the Zohar on Shir haShirim (וְאָמְנָם לְקִיחַת הַבְּרָכוֹת בְּמִרְמָה יוּבַן כְּמ״ש בַּזֹּהַר שִׁיר הַשִּׁירִים), that the Sitra Achra does not depart from there except through deception and stratagem that is done to it (כִּי אֵין סִטְרָא אָחֳרָא הוֹלֵךְ מִשָּׁם רַק עַל־יְדֵי מִרְמָה וְתַחְבּוּלָה שֶׁעוֹשִׂין לוֹ), that they proclaim that all the retinues of Above will come to see the glory of the King (שֶׁמַּכְרִיזִין שֶׁיָּבֹאוּ כָּל פַּמַלְיָא שֶׁל מַעְלָה לִרְאוֹת בִּכְבוֹד הַמֶּלֶךְ).

And behold, the Klipah that is called “an old and foolish king” does not desire understanding to behold the glory of the King (וְהִנֵּה הַקְּלִיפָּה הַנִּקְרֵאת מֶלֶךְ זָקֵן וּכְסִיל לֹא יַחְפֹּץ בַּתְּבוּנָה לִרְאוֹת בִּכְבוֹדוֹ שֶׁל מֶלֶךְ), and on the contrary, it goes away of its own accord and distances itself from there (וְאַדְרַבָּא הוֹלֵךְ מִדַּעְתּוֹ וּמִתְרַחֵק מִשָּׁם). And in the meantime, and in the meantime, the King unites with the Queen and Ya‘akov takes his blessings (וּבֵין כָּךְ וּבֵין כָּךְ מִזְדַּוֵּג הַמֶּלֶךְ בַּמַּלְכָּה וְיַעֲקֹב לוֹקֵחַ בִּרְכֹתָיו). It is found that had he known that their intention was to unite, he would not have gone from there in order to take a portion of that flow that is then bestowed (נִמְצָא כִּי אִלְמָלֵא יָדַע שֶׁכַּוָּנָתָם הִיא לְהִזְדַּוֵּג לֹא הָיָה הוֹלֵךְ מִשָּׁם כְּדֵי לִקַּח חֵלֶק מִן הַשֶּׁפַע הַהוּא הַנִּשְׁפָּע אָז). And this is the deception by which they deceive him (וְזֹאת הַמִּרְמָה שֶׁמְּרַמִּין אוֹתוֹ). And through this Ya‘akov the supernal takes the blessings of Esav (וְאָז עַל־יְדֵי זֶה לוֹקֵחַ יַעֲקֹב הָעֶלְיוֹן בִּרְכֹתָיו שֶׁל עֵשָׂו), for behold then Ya‘akov goes into the place of Esav and there receives his illuminations, which is the secret of the blessings (כִּי הִנֵּה אָז יַעֲקֹב הוֹלֵךְ בִּמְקוֹם עֵשָׂו וְשָׁם מְקַבֵּל הָאָרוֹתָיו שֶׁהוּא סוֹד הַבְּרָכוֹת). And then the place of Ya‘akov remains vacant, and there Rachel comes, who had been standing back-to-back, and she returns with Ze’ir Anpin face-to-face (וְאָז נִשְׁאַר מְקוֹם יַעֲקֹב פָּנוּי וְשָׁם בָּאָה רָחֵל אֲשֶׁר הָיְתָה עוֹמֶדֶת אֲחוֹר בְּאָחוֹר וְחוֹזֶרֶת עִם ז״א פָּנִים בְּפָנִים), by her standing there in the place of Ya‘akov (בִּהְיוֹתָהּ עוֹמֶדֶת שָׁם בִּמְקוֹם יַעֲקֹב). And then they unite together (וְאָז מִזְדַּוְּגִים יַחַד), in such a manner that there is no place for Rachel to stand face-to-face with Ze’ir Anpin to unite with him until Esav goes to the field of desolation, as is known (בְּאוֹפֶן שֶׁאֵין מָקוֹם לְרָחֵל לַעֲמוֹד פָּנִים בְּפָנִים עִם ז״א לְהִזְדַּוֵּג עִמּוֹ עַד אֲשֶׁר יֵלֵךְ עֵשָׂו אֶל הַשָּׂדֶה שֶׁל חֻרְבָּה כַּנּוֹדָע). And then Ya‘akov inherits his place and his blessings and his illuminations (וְאָז יַעֲקֹב יוֹרֵשׁ מְקוֹמוֹ וּבִרְכֹתָיו וְהָאָרוֹתָיו), and then Rachel stands in the place of Ya‘akov (וְאָז רָחֵל עוֹמֶדֶת בִּמְקוֹם יַעֲקֹב). And understand this preface well (וְהָבֵן הַקְדָּמָה זוֹ).

However, this matter applies only after all the generation of the wilderness had died (וְאָמְנָם אֵין עִנְיַן זֶה רַק אַחַר שֶׁמֵּתוּ כָּל דּוֹר הַמִּדְבָּר), for then the illumination of the generation of the wilderness was nullified, which is also called Leah, the wife of Ya‘akov, as explained above (כִּי אָז נִתְבַּטֵּל הָאָרַת דּוֹר הַמִּדְבָּר הַנִּקְרָא גַּם כֵּן לֵאָה אֵשֶׁת יַעֲקֹב כַּנַּ״ל). And through this there is no separation between Rachel, who stands in the place of Ya‘akov, and Ze’ir Anpin, to unite with him, for there is no longer the aspect of the generation of the wilderness there, as will be explained later with the help of Hashem (וּבְזֶה אֵין הֶפְסֵק בֵּין רָחֵל הָעוֹמֶדֶת בִּמְקוֹם יַעֲקֹב אֶל הַז״א לְהִזְדַּוֵּג עִמּוֹ שֶׁאֵין שָׁם בְּחִי׳ דּוֹר הַמִּדְבָּר כְּדַלְּקָמָן בְּעֶזְרַת ה׳). But all the time that the generation of the wilderness were in existence (אֲבָל כָּל זְמַן שֶׁהָיוּ דּוֹר הַמִּדְבָּר קַיָּמִים), that aspect of Leah, the wife of Ya‘akov, which is called the generation of the wilderness, stood in its place (הָיָה אוֹתוֹ הַבְּחִי׳ שֶׁל לֵאָה אֵשֶׁת יַעֲקֹב הַנִּקְרָא דּוֹר הַמִּדְבָּר שָׁם בִּמְקוֹמָהּ), and there was no Zivug [Union] for Rachel with Ze’ir Anpin, who is called Yisrael (וְלֹא הָיָה זִוּוּג לְרָחֵל עִם ז״א הַנִּקְרָא יִשְׂרָאֵל). Rather, the Zivug [Union] was between Ya‘akov and this aspect of Leah, which is called the generation of the wilderness, as explained above (אֶלָּא הַזִּוּוּג הָיָה מִן יַעֲקֹב עִם בְּחִי׳ לֵאָה זוֹ הַנִּקְרֵאת דּוֹר הַמִּדְבָּר כַַּנַּ״ל).

And behold, after Rachel united with Ze’ir Anpin (וְהִנֵּה אַחַר שֶׁנִּזְדַּוְּגָה רָחֵל עִם הַז״א), then Esav returns and comes from his hunting, from the field (אָז עֵשָׂו חוֹזֵר וּבָא מִצִּידוֹ מִן הַשָּׂדֶה), and enters into his place, for he did not go from there except through deception, as explained above, so that he would not receive the blessings given at the time of the Zivug [Union] (וְנִכְנָס בִּמְקוֹמוֹ כִּי לֹא הָלַךְ מִשָּׁם רַק עַל־יְדֵי מִרְמָה שֶׁרִמּוּ אוֹתוֹ כַַּנַּ״ל כְּדֵי שֶׁלֹּא יְקַבֵּל אֶת הַבְּרָכוֹת הַנִּיתָּנוֹת בְּעֵת הַזִּוּוּג). And when he returns and sees and senses the matter, that everything was deception so that Ya‘akov would receive his illuminations and his blessings (וְכַאֲשֶׁר חוֹזֵר וְרוֹאֶה וּמַרְגִּישׁ בַּדָּבָר כִּי הַכֹּל הָיָה בְּמִרְמָה כְּדֵי שֶׁיְקַבֵּל יַעֲקֹב הָאָרוֹתָיו וּבִרְכֹתָיו), then “and it was, just as Ya‘akov went out… and Esav his brother came from the field” (וַיְהִי אַךְ יָצֹא יַעֲקֹב וְגו׳ וְעֵשָׂו אָחִיו בָּא מִן הַשָּׂדֶה), and he sits at the side of Ya‘akov as before, for that is his place (וְיָשַׁב בְּצִדּוֹ שֶׁל יַעֲקֹב כְּבָרִאשׁוֹנָה שֶׁשָּׁם הוּא מְקוֹמוֹ). And then he feels how Ya‘akov took his blessings through deception (וְאָז מַרְגִּישׁ אֵיךְ יַעֲקֹב לָקַח בִּרְכֹתָיו בְּמִרְמָה), and then he cries out with a bitter cry over how he was deceived (וְאָז הוּא צוֹעֵק בְּקוֹל מָר עַל מַה שֶּׁרִמּוּ אוֹתוֹ), for he did not think that they would unite then, for had he known this he would not have gone, as explained above (כִּי הוּא לֹא חָשַׁב שֶׁיִּזְדַּוְּגוּ אָז שֶׁאִלְמָלֵא כֵּן לֹא הָיָה הוֹלֵךְ כַַּנַּ״ל).

Chapter 3

שער לב פרק ג מ״ת

[32:3] And now we will explain the matter of the spies (וְעַתָּה נְבָאֵר עִנְיַן הַמְרַגְּלִים), and the matter of the three good gifts that the Holy One, blessed be He, gave to Israel (וְעִנְיַן ג׳ מַתָּנוֹת טוֹבוֹת שֶׁנָּתַן הקב״ה לְיִשְׂרָאֵל), the well, the manna, and the clouds of glory (בְּאֵר מָן וַעֲנָנֵי כָבוֹד), through Moshe, Aharon, and Miriam (עַל־יְדֵי מֹשֶׁה אַהֲרֹן וּמִרְיָם), and afterward all three returned through Moshe (וְאַחַר כָּךְ חָזְרוּ שְׁלָשְׁתָּן עַל־יְדֵי מֹשֶׁה). And it will also be explained what I wrote above, that in the time of the generation of the wilderness the Zivug [Union] was from Ya‘akov and Leah, which is called the generation of the wilderness (וְגַם יִתְבָּאֵר מַה שֶּׁכָּתַבְתִּי לְעֵיל כִּי בִּזְמַן דּוֹר הַמִּדְבָּר הָיָה הַזִּוּוּג מִן יַעֲקֹב וְלֵאָה הַנִּקְרָא דּוֹר הַמִּדְבָּר), and after they died this Leah was nullified and Rachel entered in her place, and the Zivug [Union] was from Ze’ir Anpin with Rachel face to face (וְאַחַר שֶׁמֵּתוּ נִתְבַּטְּלָה לֵאָה זוֹ וְנִכְנֶסֶת רָחֵל בִּמְקוֹמָהּ וְהָיָה הַזִּוּוּג מִן ז״א עִם רָחֵל פָּנִים בְּפָנִים).

And the matter is (וְהָעִנְיָן), that when all the generation of the wilderness died and their children were raised in their place to enter the Land of Israel (כִּי כַּאֲשֶׁר מֵתוּ כָּל דּוֹר הַמִּדְבָּר וְאֶת בְּנֵיהֶם הֵקִים תַּחְתָּם לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל), then that illumination called the generation of the wilderness, the wife of Ya‘akov, was nullified (אָז נִתְבַּטְּלָה אוֹתָהּ הָאָרָה הַנִּקְרֵאת דּוֹר הַמִּדְבָּר אֵשֶׁת יַעֲקֹב), for through the sins that the generation of the wilderness committed this illumination was nullified and concealed (כִּי עַל־יְדֵי הַחֲטָאִים שֶׁעָשׂוּ דּוֹר הַמִּדְבָּר נִתְבַּטְּלָה וְנֶעֶלְמָה הָאָרָה זוֹ), and it entered inward into its root, which is the Yesod of Abba within Ze’ir Anpin (וְנִכְנְסָה לִפְנִים תּוֹךְ שָׁרְשָׁהּ שֶׁהוּא יְסוֹד אַבָּא שֶׁבְּתוֹךְ הַז״א). And also the two staffs that are on the two sides, as explained above, which are the totality of the entire inner row that is close to Ze’ir Anpin, were all nullified (וְגַם ב׳ הַמַּטּוֹת אֲשֶׁר בִּב׳ הַצְּדָדִין כַּנַּ״ל שֶׁהוּא כְּלָלוּת כָּל הַשּׁוּרָה הַפְּנִימִית אֲשֶׁר קְרוֹבָה לַז״א נִתְבַּטְּלָה כֻּלָּהּ), for behold those staffs were not used by Yehoshua afterward, but were hidden away, as our Sages of blessed memory said (כִּי הִנֵּה הַמַּטּוֹת הָהֵם לֹא נִשְׁתַּמֵּשׁ בָּהֶם יְהוֹשֻׁעַ אַחַר כָּךְ כִּי נִגְנְזוּ כְּמַאֲמַר רַז״ל), and Yehoshua did not use anything except the javelin in his hand, as mentioned in the Book of Yehoshua regarding the war of Ai (וְלֹא נִשְׁתַּמֵּשׁ יְהוֹשֻׁעַ אֶלָּא בַּכִּידוֹן אֲשֶׁר בְּיָדוֹ כַּנִּזְכָּר בְּסֵפֶר יְהוֹשֻׁעַ גַּבֵּי מִלְחֶמֶת הָעָי), but not with the staff of Moshe (אֲבָל לֹא בְּמַטֵּה שֶׁל מֹשֶׁה), because these three lights emerge from the Yesod of Abba, which is the aspect of Moshe (לְפִי שֶׁג׳ אוֹרוֹת אֵלּוּ יוֹצְאִין מִיְסוֹד אַבָּא שֶׁהוּא בְּחִי׳ מֹשֶׁה), therefore with the death of Moshe these lights departed (לָכֵן בְּמוֹת מֹשֶׁה נִסְתַּלְּקוּ אוֹרוֹת אֵלּוּ). And through this you will understand a great reason for the death of Moshe and the generation of the wilderness, and that they did not enter the land of Canaan, while their children, another generation, entered (וּבְזֶה תָּבִין טַעַם גָּדוֹל לְמִיתַת מֹשֶׁה וְדוֹר הַמִּדְבָּר וְשֶׁלֹּא נִכְנְסוּ לְאֶרֶץ כְּנַעַן וּבְנֵיהֶם דָּרָא אַחֲרָא נִכְנְסוּ), and this is a great wonder (וְזֶה תֵּימָא גָּדוֹל).

And behold, in the Zohar, Parashat Bereshit, daf 21, they explained that their children were from the side of Yehoshua, for he is the moon (וְהִנֵּה בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית דְּכ״א בֵּאַרוּ דְּבְנֵיהֶם הָיוּ מִסִּטְרָא דִּיהוֹשֻׁעַ דְּאִיהוּ סִיהֲרָא), which alludes to Rachel, the Nukvah of Ze’ir Anpin (שֶׁהוּא רוֹמֵז בְּרָחֵל נוּקְבָא דְּז״א), and she is called the Land of Israel (וְהִיא הַנִּקְרֵאת אֶרֶץ יִשְׂרָאֵל), therefore they entered there (לָכֵן נִכְנְסוּ שָׁם). But Moshe and his generation, who were from the aspect of the three lights mentioned above and who possess a superior level (אֲבָל מֹשֶׁה וְדוֹרוֹ שֶׁהָיוּ מִבְּחִי׳ ג׳ הָאוֹרוֹת הַנַּ״ל שֶׁיֵּשׁ לָהֶם מַעֲלָה יְתֵרָה), therefore when those lights departed, they too departed from the place of their root (לָכֵן בְּהִסְתַּלְּקוּתָם נִסְתַּלְּקוּ גַּם הֵם מִשָּׁם שָׁרְשָׁם), for while they existed the Zivug [Union] of Ze’ir Anpin and Nukvah did not occur, but only that of Ya‘akov and Leah, which is called the generation of the wilderness (כִּי בְּעוֹדָם קַיָּמִים לֹא הָיוּ זו״ן מִזְדַּוְּגִים רַק אֵלּוּ יַעֲקֹב וְלֵאָה הַנִּקְרָא דּוֹר הַמִּדְבָּר), from which the souls of the generation of the wilderness emerged from that Zivug [Union] (אֲשֶׁר מִשָּׁם יָצְאוּ נִשְׁמוֹת דּוֹר הַמִּדְבָּר מִן הַזִּוּוּג הַנַּ״ל), and when they departed, they too departed (וּכְשֶׁנִּסְתַּלְּקוּ נִסְתַּלְּקוּ גַּם הֵם). But their children, who were from the Zivug [Union] of Rachel and Yisrael, merited to enter the Land of Israel (וּבְנֵיהֶם שֶׁהָיוּ מִזִּוּוּג רָחֵל וְיִשְׂרָאֵל זָכוּ לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל), for “land” is the Nukvah, as is known, and Yisrael is her husband, Ze’ir Anpin (כִּי אֶרֶץ הִיא נְקֵבָה כַּנּוֹדָע וְיִשְׂרָאֵל הוּא בַּעְלָהּ ז״א), and this is the Land of Israel (וְזֶהוּ אֶרֶץ יִשְׂרָאֵל). And this is the meaning of what Moshe said to Israel, to those who merited the Land of Israel (וְזֶהוּ עִנְיַן אָמַר מֹשֶׁה לְיִשְׂרָאֵל לְאוֹתָן שֶׁזָּכוּ לְאֶרֶץ יִשְׂרָאֵל), “And you who cleave to Hashem your God” (וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם), meaning that “Hashem your God” is Ze’ir Anpin and Rachel (פֵּרוּשׁ כִּי ה׳ אֱלֹהֵיכֶם הוּא הַז״א וְרָחֵל).

And behold, the generation of the wilderness was not cleaving to Ze’ir Anpin (וְהִנֵּה דּוֹר הַמִּדְבָּר לֹא הָיְתָה דְּבוּקָה בַּז״א), but Rachel is back-to-back in complete attachment with Ze’ir Anpin, to the extent that severing is required to separate them, as is known (אֲבָל רָחֵל הִיא אֲחוֹר בְּאָחוֹר בְּהִתְדַּבְּקוּת גָּמוּר עִם הַז״א עַד שֶׁצָּרִיךְ נְסִירָה לְהַפְרִידָן כַּנּוֹדָע). And he said to them, “And you who cleave truly to Hashem your God” (וְאָמַר לָהֶם וְאַתֶּם הַדְּבֵקִים מַמָּשׁ בַּה׳ אֱלֹהֵיכֶם), because you are from the aspect of Rachel who is cleaving to Him (לְפִי שֶׁאַתֶּם מִבְּחִי׳ רָחֵל הַדְּבוּקָה עִמּוֹ), therefore “you are all alive today” to enter the Land of Israel (לָכֵן חַיִּים כֻּלְּכֶם הַיּוֹם לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל), which corresponds to Rachel (שֶׁהוּא כְּנֶגֶד רָחֵל). But the generation of the wilderness, your fathers, all perished and died (אֲבָל דּוֹר הַמִּדְבָּר אֲבוֹתֵיכֶם תַּמּוּ כֻּלָּם וּמֵתוּ), because they did not have that attachment (כִּי אֵין לָהֶם אוֹתוֹ הִתְדַּבְּקוּת), and therefore they did not enter the Land of Israel, since they are not from this aspect (וְלָכֵן אֵינָם נִכְנָסִים לְאֶרֶץ יִשְׂרָאֵל שֶׁאֵינָם מִבְּחִי׳ זוֹ). And this is “and you who cleave,” to exclude your fathers (וְזֶהוּ וְאַתֶּם הַדְּבֵקִים לְמַעוּטֵי אֲבוֹתֵיכֶם).

Chapter 4

שער לב פרק ד מ״ת

[32:4] And we will explain the matter of the spies—what was their intention to enter the Land of Israel, since they are not of this aspect as explained above (וְנְבָאֵר עִנְיַן הַמְרַגְּלִים מַה הָיְתָה כַּוָּנָתָם לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל אַחַר שֶׁאֵינָם מִבְּחִי׳ זוֹ כַּנַּ״ל), and also Moshe our teacher—what arose in his mind (וְגַם מֹשֶׁה ע״ה מַה עָלָה בְּדַעְתּוֹ), and also why Hashem did not consent to that mission, as our Sages said, “Send for yourself—according to your understanding, I do not command you” (וְגַם לָמָּה הַשֵּׁם יִתְבָּרֵךְ לֹא נִתְרַצָּה בִּשְׁלִיחוּת הַהוּא וְכְמַאֲמַר רַז״ל שְׁלַח לְךָ לְדַעְתְּךָ אֲנִי אֵינִי מְצַוֶּה לְךָ), and also to know what the spies themselves are in their aspect, and what the mission and the action itself signify (וְגַם לָדַעַת מַה הֵם בְּחִי׳ הַמְרַגְּלִים בְּעַצְמָם וְהַשְּׁלִיחוּת וְהַפְּעוּלָה בְּעַצְמָהּ מַה עִנְיָנָהּ), and who Yehoshua and Kalev are, who were among the spies and later separated from them (וּמִי הֵם יְהוֹשֻׁעַ וְכָלֵב שֶׁהָיוּ בִּכְלַל הַמְרַגְּלִים וְיָצְאוּ אַחַר כָּךְ מִכְּלָלָם). But the matter is as follows (אֲבָל הָעִנְיָן הוּא), for behold it has been explained that Moshe is the aspect of the Yesod of Abba within Ze’ir Anpin from the chest and downward (כִּי הִנֵּה נִתְבָּאֵר שֶׁמֹשֶׁה הוּא בְּחִי׳ יְסוֹד אַבָּא שֶׁבְּתוֹךְ הַז״א מֵהֶחָזֶה וּלְמַטָּה), and even though his illuminations are the two staffs and the generation of the wilderness as explained above (וְאַף עַל פִּי שֶׁהָאָרוֹתָיו הֵם ב׳ הַמַּטּוֹת וְדוֹר הַמִּדְבָּר כַַּנַּ״ל), nevertheless his intention was also to rectify Rachel, even though she is from the illumination of Imma, even while the illumination of the generation of the wilderness still existed (עִכָּ״ז הָיְתָה כַּוָּנָתוֹ לְתַקֵּן גַּם אֶת רָחֵל אַף עַל פִּי שֶׁהִיא מֵהָאָרַת אִמָּא גַּם בִּזְמַן שֶׁהָאָרַת דּוֹר הַמִּדְבָּר קַיֶּמֶת), and that both should shine and Rachel should unite with Ze’ir Anpin (וְיִהְיוּ שְׁתֵּיהֶן מְאִירוֹת וְתִזְדַּוֵּג רָחֵל עִם הַז״א), in the secret of “Hashem, through wisdom, founded the earth” (בְּסוֹד ה׳ בְּחָכְמָה יָסַד אָרֶץ), for Abba, who is called Chokhmah, by nature loves his only daughter among the seven sons, as mentioned in Sefer haBahir (כִּי אַבָּא הַנִּקְרָא חָכְמָה בְּטִבְעוֹ לֶאֱהֹב אֶת בִּתּוֹ הַיְּחִידָה מִבֵּין ז׳ הַבָּנִים כַּנִּזְכָּר בְּסֵפֶר הַבָּהִיר). And for the sake of this rectification he sent those spies to the Land of Israel, which is Rachel, as explained above (וּלְסִבַּת תִּקּוּן זֶה שָׁלַח אֶת הַמְרַגְּלִים הָהֵם אֶל אֶרֶץ יִשְׂרָאֵל שֶׁהִיא רָחֵל כַַּנַּ״ל).

And behold, these spies are sparks of the illumination of Moshe, the Yesod of Abba (וְהִנֵּה הַמְרַגְּלִים הָאֵלּוּ הֵם נִיצוֹצֵי הָאָרַת מֹשֶׁה יְסוֹד אַבָּא), and when they illuminate in Rachel, who is called the Land of Israel, they are called spies, for they go to spy out a land that is not theirs (וּבְהָאִירָם בְּרָחֵל הַנִּקְרֵאת אֶרֶץ יִשְׂרָאֵל נִקְרָאִים מְרַגְּלִים שֶׁהוֹלְכִים לְרַגֵּל אֶרֶץ לֹא לָהֶם), for their root is not from there but from the illumination of the generation of the wilderness as explained above (כִּי שָׁרְשָׁם אֵינָם מִשָּׁם רַק מֵהָאָרַת דּוֹר הַמִּדְבָּר כַַּנַּ״ל). And the manner of these sparks, which are called spies, sent from the Yesod of Abba to Rachel, the Land of Canaan, is as follows (וְהִנֵּה בְּחִי׳ אֵלּוּ הַנִּיצוֹצִין הַנִּקְרָאִים מְרַגְּלִים הַמְשֻׁלָּחִים מִיְסוֹד אַבָּא אֶל רָחֵל אֶרֶץ כְּנַעַן הוּא בְּאוֹפֶן זֶה).

For behold, it is known that the Yesod of Abba is encompassed and surrounded by the lights of Imma that are revealed from the chest and downward (כִּי הִנֵּה נוֹדָע כִּי יְסוֹד אַבָּא הוּא מֻקָּף וּמְסוֹבָב מִן הָאוֹרוֹת דְּאִמָּא הַמְּגֻלִּים מֵהֶחָזֶה וּלְמַטָּה), and it is known that the lights of Abba emerge by way of the face of Ze’ir Anpin outward (וְנוֹדָע כִּי אוֹרוֹת דְּאַבָּא יוֹצְאִין דֶּרֶךְ פְּנֵי ז״א וְלַחוּץ), and the lights of Imma emerge by way of the back of Ze’ir Anpin outward to Rachel (וְאוֹרוֹת דְּאִמָּא יוֹצְאִין דֶּרֶךְ אֲחוֹרֵי ז״א וְלַחוּץ אֶל רָחֵל). And behold, as we explained above, when the lights of Abba emerge by way of the face of Ze’ir Anpin outward to illuminate Ya‘akov, they encounter the lights of Imma that are opposite the face and bring them out with them outward into Ya‘akov and the generation of the wilderness, such that even in Ya‘akov there are some lights of Imma (וְהִנֵּה כְּמַה שֶּׁבֵּאַרְנוּ לְעֵיל כִּי בִּיצִיאַת אוֹרוֹת דְּאַבָּא דֶּרֶךְ פְּנֵי ז״א וְלַחוּץ לְהָאִיר בְּיַעֲקֹב פּוֹגֵעַ בְּאוֹרוֹת אִמָּא מַה שֶּׁכְּנֶגֶד פָּנִים וּמוֹצִיאָן עִמּוֹ לַחוּץ בְּיַעֲקֹב וְדוֹר הַמִּדְבָּר בְּאוֹפֶן כִּי גַּם בְּיַעֲקֹב יֵשׁ קְצָת אוֹרוֹת דְּאִמָּא). So too, when the lights of Imma that stand on the side of the face within the Yesod of Abba wish to return to the back to go and illuminate Rachel, they encounter the Yesod of Abba and break through it and pass through it and emerge outward to the Nukvah Rachel (הִנֵּה כָּךְ בִּהְיוֹת אוֹרוֹת דְּאִמָּא הָעוֹמְדִים מִצַּד הַפָּנִים בְּיְסוֹד אַבָּא רוֹצִים לַחֲזוֹר אֶל הָאָחוֹר לָלֶכֶת לְהָאִיר בְּרָחֵל פּוֹגְעִים בְּיְסוֹד אַבָּא וּבוֹקְעִים אוֹתוֹ וְעוֹבְרִים בְּתוֹכוֹ וְיוֹצְאִין לַחוּץ אֶל הַנּוּקְבָּא רָחֵל).

And this is the matter of the sparks of Abba that are called spies, which Moshe sent to scout the land, for he is from the aspect of the Yesod of Abba as explained above (וְזֶהוּ עִנְיַן נִיצוֹצִין שֶׁל אַבָּא הַנִּקְרָאִים מְרַגְּלִים שֶׁשָּׁלַח מֹשֶׁה לָתוּר אֶת הָאָרֶץ שֶׁהוּא מִבְּחִי׳ יְסוֹד אַבָּא כַּנַּ״ל). And by the power of these sparks and illuminations of Moshe, which are called spies, Moshe thought that by their power and through him Rachel would be rectified and would return with Ze’ir Anpin face to face, even while the generation of the wilderness still existed, since these lights too are from there (וְהִנֵּה בְּכֹחַ אֵלּוּ הַנִּיצוֹצִין וְהָאוֹרוֹת שֶׁל מֹשֶׁה הַנִּקְרָאִים מְרַגְּלִים חָשַׁב מֹשֶׁה שֶׁבְּכֹחָם וְעַל־יָדוֹ יְתֻקַּן רָחֵל וְתַחֲזוֹר עִם ז״א פָּנִים בְּפָנִים אֲפִלּוּ בִּזְמַן שֶׁדוֹר הַמִּדְבָּר קַיָּם כִּי גַּם הָאוֹרוֹת הָאֵלּוּ מִשָּׁם הֵם). And this is the secret of the verse in which he said, “Send for yourself men,” meaning “from yourself,” for these men are yours and are from your sparks, as explained above (וְזֶהוּ סוֹד הַפָּסוּק שֶׁאָמַר שְׁלַח לְךָ אֲנָשִׁים כְּלוֹמַר מִשֶּׁלְּךָ כִּי אֲנָשִׁים אֵלּוּ שֶׁלְּךָ הֵם וּמִנִּיצוֹצֶיךָ הֵם כַּנַּ״ל). And behold, this rectification did not succeed (וְהִנֵּה לֹא עָלָה בְּיָדוֹ תִּקּוּן זֶה), for it was not possible for Rachel to be rectified at that time by these spies alone while the generation of the wilderness still existed (כִּי לֹא הָיָה אֶפְשָׁר לְרָחֵל לְהִתְקַּן אָז עַל־יְדֵי אֵלּוּ הַמְרַגְּלִים לְבַדָּם בִּזְמַן דּוֹר הַמִּדְבָּר), therefore they all died and did not enter the land, except for Yehoshua and Kalev, for a reason that we will explain with the help of Hashem (לָכֵן מֵתוּ כֻּלָּם וְלֹא נִכְנְסוּ לָאָרֶץ זוּלַת יְהוֹשֻׁעַ וְכָלֵב לְסִבָּה שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

Chapter 5

שער לב פרק ה מ״ת

[32:5] And before we explain those matters, we will explain one statement brought in the Zohar, Parashat Tetzaveh, daf 184b (וְקוֹדֶם שֶׁנְּבָאֵר אוֹתָן נְבָאֵר מַאֲמָר א׳ הוּבָא בַּזֹּהַר פָּרָשַׁת תְּצַוֶּה קפ״ד עַמּוּד ב׳), “In two points the Kingdom of Heaven is divided, one side of holiness—one of its own and one of the World to Come… and three points are found in the world” (בְּתְרֵין נְקוּדִין אִתְפְּרֵשַׁת מַלְכוּ דִּשְׁמַיָּא סִטְרָא דְקֻדְשָׁא חַד דִּילֵיהּ וְחַד דְּעָלְמָא דְּאָתֵי כו׳ אִשְׁתַּכְּחוּ תְּלָת נְקוּדִין בְּעָלְמָא).

The summary of the matter is that there are three points (קִצּוּר הַדְּבָרִים הוּא כִּי ג׳ נְקוּדוֹת הֵם): one supernal hidden point in the Garden of Eden (א׳ נְקוּדָה עִלָּאָה טְמִירָא בְּגַן עֵדֶן), and one point in Jerusalem, the middle point of settlement, belonging only to some and not to all, like the point of the Garden of Eden (וְא׳ נְקוּדָה בִּירוּשָׁלַיִם אֶמְצָעִית דְּיִשּׁוּבָא לְחוּד וְלֹא לְכָלֵי עָלְמָא כְּמוֹ נְקוּדַת גַן עֵדֶן), and a third point of the side of the Other Side, of desolation (ג׳ נְקוּדָה דְּסִטְרָא אָחֳרָא דְּחָרְבָּא). And this is the explanation of this statement (וְזֶהוּ בֵּאוּר הַמַּאֲמָר זֶה), and it is a hidden discourse (וְהוּא דְּרוּשׁ נֶעְלָם), and it is fitting to conceal it (וְרָאוּי לְהַעֲלִימוֹ), for “the glory of Elohim is to conceal a matter” (כִּי כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר).

Know that behold, in the head there are several kinds of openings and windows in those vessels from which vapors emerge to illuminate outward (דַּע כִּי הִנֵּה בָּרֹאשׁ יֵשׁ כַּמָּה מִינֵי נְקָבִים וְחַלּוֹנוֹת בְּאוֹתָם הַכֵּלִים לָצֵאת מִתּוֹכָן הֲבָלִים לְהָאִיר בַּחוּץ), and they are the ears, the eyes, the nostrils, and the mouth—seven windows (וְהֵם אָזְנַיִם עֵינַיִם נְחִירִים וּפֶה ז׳ חַלּוֹנוֹת). But the body is sealed (אֲבָל הַגּוּף הוּא סָתוּם), and it is necessary that it have windows through which the light hidden within the vessels may go out to illuminate those standing there, who are all the created beings (וּמֻכְרָח הוּא שֶׁיִּהְיֶה בּוֹ חַלּוֹנוֹת לָצֵאת לַחוּץ הָאוֹר הַגָּנוּז תּוֹךְ הַכֵּלִים וּלְהָאִיר אֶל הָעוֹמְדִים שָׁם הֵם הַנִּבְרָאִים כֻּלָּם). And behold, we have found and seen three openings in the body (וְהִנֵּה מָצִינוּ רָאִינוּ ג׳ נְקָבִים בַּגּוּף): two of them by way of the face, which are the point of the opening of the navel and the point of the opening of the organ (ב׳ מֵהֶם דֶּרֶךְ פָּנִים וְהֵם נְקוּדַת פִּי הַטַּבּוּר וּנְקוּדַת פִּי הָאַמָּה), and one opening at the back, through which the refuse goes out to the externals (וְנֶקֶב א׳ בָּאֲחוֹר שֶׁדֶּרֶךְ בּוֹ יוֹצְאִין הַשְּׁיָּרִים אֶל הַחִיצוֹנִים). And these are the three points mentioned here (וְאֵלּוּ הֵם ג׳ הַנְּקוּדוֹת הַנִּזְכָּר כָּאן). And even though the point of the navel is sealed, it is nevertheless necessary that from there some vapor emerges (וְאַף עַל פִּי שֶׁנְּקוּדַת הַטַּבּוּר סְתוּמָה בְּהֶכְרֵחַ הוּא שֶׁמִשָּׁם יוֹצֵא קְצָת הֶבֶל), for when the infant is in the secret of Ibbur, his navel is open, as is known (כִּי הֱיוֹתוֹ הַתִּינוֹק בְּסוֹד הָעִיבּוּר טַבּוּרוֹ פָּתוּחַ כַּנּוֹדָע).

And behold, first you must know that the term “point” applies only to the aspect of Yesod, whether it be the male Yesod or the female Yesod, but its primary application is in the female Yesod (וְהִנֵּה תְּחִלָּה צָרִיךְ שֶׁתֵּדַע כִּי לֹא יִצְדַּק לְשׁוֹן נְקוּדָה רַק אֶל בְּחִי׳ הַיְסוֹד בֵּין שֶׁיִּהְיֶה יְסוֹד דְּכוּרָא בֵּין שֶׁיִּהְיֶה יְסוֹד נוּקְבָא אֲבָל עִקָּרוֹ הוּא בִּיסוֹד נוּקְבָא). And remember this rule to understand the language of the Zohar regarding that point, which is called the “middle point,” for the aspect of the point of the Yesod is in the middle of the body (וּזְכוֹר כְּלָל זֶה לְהָבִין לְשׁוֹן הַזֹּהַר בְּעִנְיַן הַנְּקוּדָה הַהִיא וְהִיא הַנִּקְרֵאת נְקוּדָה אֶמְצָעִית כִּי בְּחִי׳ נְקוּדַת הַיְסוֹד הוּא בָּאֶמְצַע הַגּוּף). And therefore it is now necessary to explain how the three openings mentioned above are all aspects of the point of the male Yesod or the female Yesod (וְאִם כֵּן צָרִיךְ עַתָּה לְהוֹדִיעַ אֵיךְ ג׳ הַנְּקָבִים הַנַּ״ל כֻּלָּם הֵם בְּחִי׳ נְקוּדַת הַיְסוֹד דְּכוּרָא אוֹ נוּקְבָא). And indeed, the two points by way of the face are the navel and the Yesod (וְאָמְנָם ב׳ נְקוּדוֹת דֶּרֶךְ הַפָּנִים הֵם הַטַּבּוּר וְהַיְסוֹד).

And behold, the navel is also a point of the Yesod, as is known (וְהִנֵּה הַטַּבּוּר הוּא גַּם כֵּן נְקוּדַת הַיְסוֹד כַּנּוֹדָע), for the Yesod of Imma that enclothes within Ze’ir Anpin concludes at the chest of Ze’ir Anpin, and immediately beneath it is the navel (שֶׁיְסוֹד דְּאִמָּא הַמִּתְלַבֵּשׁ תּוֹךְ ז״א מִסְתַּיֵּם בֶּחָזֶה דְּז״א וְתֵכֶף תַּחְתָּיו הוּא הַטַּבּוּר), which is the matter of the emergence of the lights from the Yesod of Imma that ends at the chest, and from the abundance of their illumination they break through and emerge outward at the place of the navel (שֶׁהוּא עִנְיַן יְצִיאַת הָאוֹרוֹת מִיְסוֹד דְּאִמָּא הַמִּסְתַּיֵּם בֶּחָזֶה וּמֵרֹב הָאָרָתָן בּוֹקְעִים וְיוֹצְאִים לַחוּץ בִּמְקוֹם הַטַּבּוּר). Therefore the opening of the navel is sealed in the secret of the Supernal Mother, who is called the World of Concealment (לָכֵן פִּי הַטַּבּוּר סָתוּם בְּסוֹד אִמָּא עִלָּאָה הַנִּקְרֵאת עָלְמָא דְּאִתְכַּסְיָא). And this is the “point that was taken from the Supernal hidden Mother,” etc. (וְזֶהוּ נְקוּדָה דְּנָטְלָא מֵאִמָּא עִלָּאָה טְמִירָא וְכו׳), for it is the point of the Yesod of Imma that is at the navel of Ze’ir Anpin (כִּי הִיא נְקוּדַת הַיְסוֹד דְּאִמָּא אֲשֶׁר בְּטַבּוּרָא דְּז״א). And the lower point is the opening of the Yesod of Ze’ir Anpin itself (וּנְקוּדָה תַּתָּאָה זוֹ הִיא פִּי הַיְסוֹד דְּז״א מַמָּשׁ), even though the essential opening of the point applies only to the Yesod of the Nukvah (וְאַף עַל פִּי שֶׁעִקַּר פִּי הַנְּקוּדָה אֵינוֹ אֶלָּא יְסוֹד דְּנוּקְבָא).

For behold, it has been explained by us regarding the measure of the stature of the Partzuf of Rachel from the chest and downward at the back of Ze’ir Anpin (כִּי הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ בְּעִנְיַן שִׁעוּר קוֹמַת פַּרְצוּף רָחֵל מֵהֶחָזֶה וּלְמַטָּה בַּאֲחוֹר ז״א), how the Tiferet of Rachel, which is her body, is aligned opposite the Yesod of Ze’ir Anpin (אֵיךְ ת״ת דְּרָחֵל שֶׁהִיא גּוּפָא דִּילָהּ מְכֻוֶּנֶת נֶגֶד יְסוֹד דְּז״א), and both of them conclude together (וּשְׁנֵיהֶן מִסְתַּיְּמִין כְּאֶחָד). It is thus found that the opening of the Yesod of the male, from which the illumination emerges, is precisely opposite the Yesod of Rachel that is at his back (נִמְצָא כִּי פִּי הַיְסוֹד שֶׁל הַזָּכָר הָאָרָה הַיּוֹצֵאת מִשָּׁם הוּא מַמָּשׁ נֶגֶד יְסוֹד רָחֵל שֶׁבַּאֲחוֹרָיו).

It is therefore found that this lower point, which is in the Yesod of Rachel, is not in concealment (נִמְצָא כִּי זוֹ הַנְּקוּדָה תַּתָּאָה שֶׁהוּא בִּיסוֹד דְּרָחֵל אֵינָהּ בְּאִתְכַּסְיָיא), unlike the Yesod of Imma, which is enclothed within the Tiferet of Ze’ir Anpin itself (מַה שֶּׁאֵין כֵּן יְסוֹד דְּאִמָּא שֶׁהִיא מְלֻבֶּשֶׁת תּוֹךְ ת״ת דְּז״א מַמָּשׁ). And this is the reason it is called the World of Concealment (וְזֶהוּ סִבַּת קְרִיאָתָהּ עָלְמָא דְּאִתְכַּסְיָיא), for Ze’ir Anpin covers and enclothes her, as explained by us (כִּי ז״א מְכַסֶּה וּמַלְבִּישׁ אוֹתָהּ כְּמוֹ שֶׁנִּתְבָּאֵר אֶצְלֵנוּ), according to what is written in the Zohar, at the end of the first chapter, on the statement “the opening comes from what is included in six, and it covers the opening” (ע״פ סו״ד סוֹף פ״ק בְּאוֹמְרוֹ אֲתָא מִפְתָּחָא דְּכָלִיל בְּשִׁית וּמְכַסֶּה פִּתְחָא), and understand this well (וְהָבֵן זֶה). And indeed, this lower point, which is the opening of the Yesod of Ze’ir Anpin, for there is the Yesod of Rachel aligned opposite it as explained above (וְאָמְנָם נְקוּדָה תַּתָּאָה זוֹ שֶׁהוּא פִּי הַיְסוֹד דְּז״א אֲשֶׁר גַּם שָׁם הוּא יְסוֹד דְּרָחֵל מְכֻוָּן נֶגְדּוֹ כַּנַּ״ל), behold opposite them there is a third point at the back of Ze’ir Anpin, through which the refuse goes out to the externals, as explained above (הִנֵּה כְּנֶגְדָּן יֵשׁ נְקוּדָה ג׳ בָּאֲחוֹר דְּז״א שֶׁדֶּרֶךְ בּוֹ יוֹצְאִין הַשְּׁמָרִים אֶל הַחִיצוֹנִים כַּנַּ״ל).

And it appears to me that I heard from my master, of blessed memory, that also here the aspect of Yesod applies (וְנִלְעָ״ד שֶׁשָּׁמַעְתִּי מִמּוֹרִי זלה״ה כִּי גַּם בָּזֶה שַׁיָּיךְ בְּחִי׳ הַיְסוֹד), for there is the aspect of the Yesod of the Nukvah of the Klipot, which is aligned exactly opposite this back-point of holiness, and it is called the point of desolation, as written (כִּי שָׁם בְּחִי׳ יְסוֹד שֶׁל הַנּוּקְבָּא שֶׁל הַקְּלִיפּוֹת הַמְּכֻוָּן מַמָּשׁ נֶגֶד נְקוּדַת הָאָחוֹר הַזֹּאת שֶׁבַּקְּדֻשָּׁה וְהוּא נִקְרָא נְקוּדָה דְּחֻרְבָּא כְּמוֹ שֶׁכָּתוּב). And now we will explain the statement mentioned above, “In two points the Kingdom of Heaven is divided” (וְעַתָּה נְבָאֵר מַאֲמָר הַנַּ״ל בְּתְרֵין נְקוּדִין אִתְפְּרֵשַׁת מַלְכוּ דִּשְׁמַיָּא).

Behold, it has been explained by us that the aspect of “world” is Ze’ir Anpin, as it is written, “I said: the world shall be built by kindness,” for he is the first of the six extremities of Ze’ir Anpin (הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי בְּחִי׳ עוֹלָם הוּא ז״א כְּמוֹ שֶׁכָּתוּב אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה שֶׁהוּא הָרִאשׁוֹן מִן הַו״ק דְּז״א). And it is known that Ze’ir Anpin is the Tree of Life that walks five hundred years, in the secret of the five Chasadim that expand within him, and each one includes up to one hundred, totaling five hundred (וְנוֹדָע כִּי הַז״א הוּא עֵץ חַיִּים מְהַלֵּךְ ת״ק שָׁנָה בְּסוֹד ה״ח הַמִּתְפַּשְּׁטִין בּוֹ וְכָל אֶחָד כָּלוּל עַד ק׳ הֲרֵי ת״ק). And likewise the entire world walks five hundred years, and thus the entire world is the aspect of Ze’ir Anpin (וְכֵן הָעוֹלָם כֻּלּוֹ מְהַלֵּךְ ת״ק שָׁנָה נִמְצָא כִּי כָּל הָעוֹלָם כֻּלּוֹ הוּא בְּחִי׳ ז״א).

And indeed, the side of his face is complete holiness, while on the side of his back there is an attachment of the externals, as explained (וְאָמְנָם צַד פָּנָיו הוּא קְדֻשָּׁה גְּמוּרָה וְצַד הָאָחוֹר שֶׁלּוֹ יֵשׁ שָׁם אֲחִיזָה שֶׁל הַחִיצוֹנִים כְּמוֹ שֶׁנִּתְבָּאֵר). And behold, the side of the face is divided into two aspects (וְהִנֵּה צַד הַפָּנִים מִתְחַלֵּק לִב׳ בְּחִינוֹת), for from its midpoint and downward, where the lights of the Chasadim of Imma are revealed, there is the aspect of settlement, in which human beings dwell and stand (כִּי מֶחֱצִיוֹ וּלְמַטָּה אֲשֶׁר שָׁם הָאוֹרוֹת שֶׁל הַחֲסָדִים דְּאִמָּא גְּלוּיִים שָׁם הוּא בְּחִי׳ הַיֵּשׁוּב שֶׁבּוֹ שׁוֹכְנִים וְעוֹמְדִים שָׁם בְּנֵי אָדָם), and corresponding to this very place on the side of the back is the place where Rachel, the Nukvah of Ze’ir Anpin, stands (וּכְנֶגֶד הַמָּקוֹם הַזֶּה עַצְמוֹ מִן הָאָחוֹר הוּא מְקוֹם עֲמִידַת רָחֵל נוּקְבָא דְּז״א).

And this is the secret that Rachel is called “land,” as explained above (וְזֶהוּ סוֹד שֶׁנִּקְרֵאת רָחֵל אֶרֶץ כַּנַּ״ל), in the secret of the Land of Israel, the land of Ze’ir Anpin, who is called Yisrael (בְּסוֹד אֶרֶץ יִשְׂרָאֵל אֶרֶץ דְּז״א הַנִּקְרָא יִשְׂרָאֵל), because within her measure there is the measure of the settlement called “land” (לְפִי שֶׁבְּשִׁעוּרָהּ יֵשׁ שִׁעוּר הַיֵּשׁוּב הַנִּקְרָא אֶרֶץ), for she hastens and brings forth her fruits, as our Sages said (עַל שֵׁם שֶׁהִיא מַרִיצָה אֶת פֵּרוֹתֶיהָ כְּמַאֲמַר רַז״ל). And even though she stands at the back, which is a place of desolation, her end is to return to the face at the time of the Zivug [Union] (אַף עַל פִּי שֶׁהִיא עוֹמֶדֶת בָּאָחוֹר שֶׁהוּא מְקוֹם חֻרְבָּה סוֹפָהּ לַחֲזוֹר בַּפָּנִים בְּעֵת הַזִּוּוּג), and there the externals have no hold at all, as is known (וְשָׁם לֹא יֵשׁ אֲחִיזָה אֶל הַחִיצוֹנִים כַּנּוֹדָע). Therefore Rachel is called settlement and not desolation, Heaven forbid (לָכֵן נִקְרֵאת רָחֵל יִשּׁוּבָא וְלֹא חוּרְבָּא ח״ו), because she returns face to face at the time of the Zivug [Union] (כִּי חוֹזֶרֶת פָּנִים בְּפָנִים בְּעֵת הַזִּוּוּג).

However, from the midpoint of Ze’ir Anpin and upward on the side of the face, which is from the chest and upward, there is no corresponding settlement (אֲמְנָם מֶחֱצִיוֹ שֶׁל ז״א וּלְמַעְלָה מִצַּד הַפָּנִים שֶׁהוּא מֵהֶחָזֶה וּלְמַעְלָה אֵין כְּנֶגְדּוֹ יִשּׁוּב), because its illuminations are concealed and the lights do not extend outward so that human beings could dwell there (כִּי הָאָרוֹתָיו הֵם סְתוּמִים וְאֵין הָאוֹרוֹת נִמְשָׁכִין לַחוּץ כְּדֵי שֶׁיֵּשְׁבוּ בּוֹ בְּנֵי אָדָם), therefore it is called the concealed world, sealed (לָכֵן נִקְרָא עָלְמָא דְּאִתְכַּסְיָא סְתִימָא). And there is the place of Leah opposite the back, who is not called “land” and is not an aspect of settlement, for she too is called the concealed world, as we have explained (וְשָׁם מְקוֹם לֵאָה כְּנֶגֶד הָאָחוֹר אֲשֶׁר אֵינֶנָּה נִקְרֵאת אֶרֶץ וְאֵינָהּ בְּחִי׳ יִשּׁוּב כִּי גַּם הִיא נִקְרֵאת עָלְמָא סְתִימָאָה כְּמוֹ שֶׁכָּתַבְנוּ אֶצְלֵנוּ). However, there, from its midpoint and upward on the side of the face, is the dwelling place of the supernal souls, which is called the Garden of Eden of the earth (אֲמְנָם שָׁם מֶחֱצִיוֹ וּלְמַעְלָה מִצַּד הַפָּנִים הוּא מְדוֹר אֶל הַנְּשָׁמוֹת הָעֶלְיוֹנוֹת הַנִּקְרָא גַּן עֵדֶן הָאָרֶץ), concerning which it is said, “Eye has not seen, O God, besides You, what He will do for those who wait for Him,” the concealed world (אֲשֶׁר עָלֶיהָ נֶאֱמַר עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ עָלְמָא סְתִימָאָה).

And behold, when we measure the entire length of the body of Ze’ir Anpin, the point of its midpoint is the opening of the navel, opposite which is the Garden of Eden of the earth, which is the hidden middle point of all sides, both in the aspect of settlement and in the aspect of its upper half that has no settlement, as explained above (וְהִנֵּה כַּאֲשֶׁר נַעֲרִיךְ כָּל אֹרֶךְ גּוּפָא דְּז״א יִהְיֶה נְקוּדַת מַחֲצִיתוֹ פִּי הַטַּבּוּר אֲשֶׁר כְּנֶגְדּוֹ גַּן עֵדֶן הָאָרֶץ שֶׁהִיא נְקוּדָה טְמִירָא אֶמְצָעִיתָא דְּכָל סִטְרִין בֵּין בִּבְחִי׳ יִשּׁוּב וּבֵין בִּבְחִי׳ חֶצְיוֹ הָעֶלְיוֹן שֶׁאֵין בּוֹ יִשּׁוּב כַּנּ״ל), and there in its middle is that pillar planted in the center, as mentioned in the Zohar (וְשָׁם בְּאֶמְצָעִיתוֹ יֵשׁ הַהוּא עַמּוּדָא דְּנָעִיץ בְּאֶמְצָעִיתָא כַּנִּזְכָּר בַּזֹּהַר). And when we divide the settlement alone, which is from the midpoint of Ze’ir Anpin and downward until the end of the legs, the middle point is at the opening of the Yesod of Ze’ir Anpin (וְכַאֲשֶׁר נַחֲלֹק הַיֵּשׁוּב לְבַדּוֹ שֶׁהוּא מֶחֱצִיוֹ דְּז״א וּלְמַטָּה עַד סִיּוּם הָרַגְלַיִם יִהְיֶה הַנְּקוּדָה הָאֶמְצָעִית בְּפִּי הַיְסוֹד דְּז״א), and this point is called Jerusalem, for it is in the middle of the settlement, as is known, and it is the revealed point (אֲשֶׁר נְקוּדָה זוֹ נִקְרֵאת יְרוּשָׁלַיִם שֶׁהִיא בְּאֶמְצַע הַיֵּשׁוּב כַּנּוֹדָע וְהִיא נְקוּדָה דְּאִתְגַּלְיָא).

However, on the side of the back of Ze’ir Anpin, from its midpoint and upward there is nothing at all (וְאָמְנָם מִצַּד הָאָחוֹר דְּז״א מֶחֱצִיוֹ וּלְמַעְלָה אֵין בּוֹ דָּבָר כְּלָל), and from its midpoint and downward there is a third point at the back, from which refuse and the dregs of nourishment go out (וּמֶחֱצִיוֹ וּלְמַטָּה יֵשׁ בּוֹ נְקוּדָה ג׳ בָּאָחוֹר אֲשֶׁר מִשָּׁם יוֹצֵא פְּסוֹ וּשְׁמָרֵי הַמַּאֲכָל), and from here an illumination goes out to the externals (וּמִכָּאן יוֹצֵא הָאָרָה אֶל הַחִיצוֹנִים). And this is the secret that the Klipah and idolatry are called filth without place (וְזֶהוּ סוֹד שֶׁהַקְּלִיפָּה וְע״ז נִקְרֵאת צוֹאָה בְּלִי מָקוֹם), as it is written, “Go out, say to it,” for from there they are nourished (וְכְמ״ש צֵא תֹּאמַר לוֹ כִּי מִשָּׁם הֵם נִזּוֹנִים). And from the side of the face the externals cannot take hold (וּמִצַּד הַפָּנִים אִי אֶפְשָׁר לַחִיצוֹנִים לְהֵאָחֵז), therefore this conduit was placed at the back, for there they take hold and are nourished (לָכֵן הוּשַׂם הַצִּנּוֹר זֶה בָּאָחוֹרִים כִּי שָׁם הֵם נֶאֱחָזִים וְנִזּוֹנִים). And this is the secret that there is an idolatry called Pe‘or (וְזֶהוּ סוֹד שֶׁיֵּשׁ ע״ז הַנִּקְרָא פְּעוֹר), whose worship is specifically this—to uncover itself and discharge the filth toward it (אֲשֶׁר עֲבוֹדָתָהּ בְּכָךְ לִפְעוֹר עַצְמוֹ וּלְהוֹצִיא הַזּוֹהֲמָא אֵלֶיהָ), for this is truly its nourishment (כִּי זֶהוּ מְזוֹנָהּ מַמָּשׁ), and no flow is drawn to it except in this manner (וְאֵין שֶׁפַע נִמְשָׁךְ לָהּ כִּי אִם עַל־יְדֵי זֶה).

And behold, the Yesod of Abba is from the chest of Ze’ir Anpin and downward (וְהִנֵּה יְסוֹד אַבָּא הוּא מֵהֶחָזֶה דְּז״א וּלְמַטָּה), and it is precisely aligned from within opposite the opening and conduit at the back called Pe‘or (וְהוּא מַמָּשׁ מְכֻוָּן מִבִּפְנִים נֶגֶד הַנֶּקֶב וְהַצִּנּוֹר שֶׁבָּאָחוֹר הַנִּקְרָא פְּעוֹר). And this is what our Sages of blessed memory said on the verse “And he buried him in the valley opposite Beit Pe‘or” (וְזֶהוּ שֶׁאָמְרוּ רַז״ל ע״פ וַיִּקְבֹּר אֹתוֹ בַּגַּי מוּל בֵּית פְּעוֹר), that every time Pe‘or rises and prosecutes, he sees Moshe buried there—who is the Yesod of Abba—and since he is concealed there, Pe‘or recoils and returns backward and does not prosecute Israel (כִּי כָּל זְמַן שֶׁפְּעוֹר עוֹלֶה וּמְקַטְרֵג רוֹאֶה אֶת מֹשֶׁה קָבוּר שָׁם שֶׁהוּא יְסוֹד אַבָּא וְנִטְמַן שָׁם וְנִרְתָּע וְשָׁב לַאֲחוֹרָיו וְאֵינוֹ מְקַטְרֵג עַל יִשְׂרָאֵל), and the matter is clear (וְהַדָּבָר מְבוֹאָר). And regarding Pharaoh king of Egypt we explained this matter of Pe‘or, how it is connected with the nape, which is Pharaoh—see there carefully, for it is explained there (וּבְעִנְיַן פַּרְעֹה מֶלֶךְ מִצְרַיִם בֵּאַרְנוּ עִנְיַן זֶה שֶׁל פְּעוֹר אֵיךְ הוּא קָשׁוּר עִם הָעֹרֶף שֶׁהוּא פַּרְעֹה וְעַיֵּן שָׁם הֵיטֵב וְשָׁם נִתְבָּאֵר). And this point is called the middle point of the desolation of the world (וְהִנֵּה נְקוּדָה זוֹ נִקְרֵאת נְקוּדָה דְּאֶמְצָעִיתָא דְּחֻרְבָּא דְּעָלְמָא), for it is the place of the grasp of the Klipot that destroy the world (שֶׁהוּא מְקוֹם אֲחִיזַת הַקְּלִיפּוֹת הַמַּחְרִיבִין אֶת הָעוֹלָם). And since they are an aspect of destruction and desolation, no second point was placed there (וּלְהִיּוֹת שֶׁהֵם בְּחִי׳ חֻרְבָּן וְשִׁמָּמוֹן לָכֵן לֹא הוּשְׂמָה נְקוּדָה אַחֶרֶת שֵׁנִית), meaning in the upper half of Ze’ir Anpin at his back (פֵּרוּשׁ בְּחֶצְיוֹ הָעֶלְיוֹן דְּז״א בַּאֲחוֹרָיו), and it is not like the side of the face, which has two points, as explained above (וְאֵינוֹ דּוֹמֶה לְצַד הַפָּנִים שֶׁיֵּשׁ בּוֹ ב׳ נְקוּדוֹת כַּנַּ״ל). And the reason for this is (וְטַעַם הַדָּבָר), because on the side of the back it is the place of the side of desolation (לְפִי שֶׁבָּאָחוֹר הוּא מְקוֹם סִטְרָא דְּחֻרְבָּא), therefore corresponding to the lower half, which is the settlement of this lower world, there is opposite it a grasp for the externals, which is the aspect of the back-point as explained above, and this is what is called the point of desolation (לָכֵן נֶגֶד חֶצְיוֹ הַתַּחְתּוֹן שֶׁהוּא יִשּׁוּב עוֹלָם הַזֶּה הַתַּחְתּוֹן יֵשׁ כְּנֶגְדּוֹ אֲחִיזָה אֶל הַחִיצוֹנִים שֶׁהֵם בְּחִי׳ נְקוּדַת הָאָחוֹר כַּנַּ״ל שֶׁהוּא הַנִּקְרָא נְקוּדָה דְּחֻרְבָּא). But in its upper half, which is the aspect of the Garden of Eden of the earth, which is called the Supernal Mother, the concealed one, there is no corresponding grasp of the externals on the side of the back, for the externals do not cling to Imma, as is known (אֲבָל בְּחֶצְיוֹ הָעֶלְיוֹן שֶׁהוּא בְּחִי׳ גַּן עֵדֶן הָאָרֶץ הַנִּקְרָא אִמָּא עִלָּאָה סְתִימָאָה אֵין שָׁם כְּנֶגְדּוֹ אֲחִיזָה אֶל הַחִיצוֹנִים מִצַּד הָאָחוֹר כִּי אֵין הַחִיצוֹנִים נֶאֱחָזִים בְּאִמָּא כַּנּוֹדָע).

Therefore on the side of the back there is only one point, in the lower half alone, but on the side of the face there are two points (לָכֵן אֵין בָּאָחוֹר רַק נְקוּדָה אַחַת לְבַד בְּחֶצְיוֹ הַתַּחְתּוֹן אֲבָל מִצַּד הַפָּנִים הֵם ב׳ נְקוּדוֹת). And behold, this is the meaning of the language of the statement, “In two points the Kingdom of Heaven is divided… the side of holiness” (וְהִנֵּה זֶהוּ לְשׁוֹן הַמַּאֲמָר בְּתְרֵין נְקוּדִין אִתְפְּרֵשַׁת מַלְכוּ דִּשְׁמַיָּא כו׳ סִטְרָא דְּקֻדְשָׁא כו׳), meaning that these two points are both on the side of the face of holy Ze’ir Anpin, where there is only the side of holiness alone (פֵּרוּשׁ ב׳ נְקוּדִין אֵלּוּ שְׁנֵיהֶם הֵם בְּצַד הַפָּנִים שֶׁל הַז״א הַקָּדוֹשׁ אֲשֶׁר אֵין שָׁם רַק סִטְרָא דְּקֻדְשָׁא לְבַד), meaning that the externals have no grasp in them, except at the back-point alone (פֵּרוּשׁ שֶׁאֵין אֲחִיזָה אֶל הַחִיצוֹנִים בָּהֶם רַק בְּנְקוּדַת הָאָחוֹר לְבַד). And he called the aspect of the side of the face “the side of holiness” for this reason (וְקָרָא לִבְחִי׳ צַד הַפָּנִים סִטְרָא דְּקֻדְשָׁא לְסִבָּה הַנַּ״ל), and he explained their matter (וּבֵאַר עִנְיָנָם). And he said that the lower point is Jerusalem (וְאָמַר כִּי הַנְּקוּדָה הָאַחַת תַּתָּאָה הֲלֹא הִיא יְרוּשָׁלַיִם), for it is below, the lowly land, therefore it is not called concealed, for behold it is revealed to the eyes of every creature (כִּי הִיא לְמַטָּה אֶרֶץ הַשְּׁפֵלָה לָכֵן אֵינָהּ נִקְרֵאת סְתִימָאָה כִּי הֲרֵי הִיא גְּלוּיָה לְעֵינֵי כָּל בְּרִיָּה). And this is the secret of “From Zion, the perfection of beauty, God appeared” (וְזֶהוּ סוֹד מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ), meaning that “from Zion” is the Yesod of Ze’ir Anpin (שֶׁמִּצִּיּוֹן הוּא יְסוֹד דְּז״א), and this Yesod is called “the perfection of beauty,” in the secret of “and Joseph was beautiful of form,” and in the secret of “the splendor of the face of the elder,” as is known (שֶׁהַיְסוֹד הַזֶּה נִקְרָא מִכְלַל יֹפִי בְּסוֹד וַיְהִי יוֹסֵף יְפֵה תֹאַר וּבְסוֹד וְהָדַרְתָּ פְּנֵי זָקֵן כַּנּוֹדָע).

Behold, from the aspect of Zion mentioned, Elohim—which is Malkhut, called Rachel—appeared and received her illumination from there through Zion, which is the Yesod of Ze’ir Anpin, as explained by us regarding this illumination (הִנֵּה מִבְּחִי׳ צִיּוֹן הַנִּזְכָּר אֱלֹהִים שֶׁהִיא מַלְכוּת הַנִּקְרֵאת רָחֵל הוֹפִיעַ וְקִבְּלָה הָאָרָתָהּ מִשָּׁם עַל־יְדֵי צִיּוֹן שֶׁהוּא הַיְסוֹד דְּז״א כְּמְבוֹאָר אֶצְלֵנוּ עִנְיַן הָאָרָה זוֹ), and this is the matter of the five Gevurot in Ze’ir Anpin that descend until the Yesod, and from there are given to the Nukvah standing at the back (some say, by way of the back) into her Da‘at (וְהוּא עִנְיַן ה״ג שֶׁבַּז״א שֶׁיּוֹרְדִים עַד הַיְסוֹד וּמִשָּׁם נִתָּנִים אֶל הַנּוּקְבָּא הָעוֹמֶדֶת בָּאָחוֹר נ״א דֶּרֶךְ אָחוֹר בְּדַעְתָּהּ). And not only this, but even the two revealed Chasadim that are also given to Rachel are not given to her until they first descend into the Yesod of Ze’ir Anpin and afterward ascend from there in the secret of Returning Light, and then are given to Rachel, as is known (וְלֹא עוֹד אֶלָּא שֶׁאַפִּלּוּ הַב׳ חֲסָדִים הַמְּגֻלִּים הַנִּתָּנִים גַּם כֵּן לְרָחֵל אֵינָם נִתָּנִים אֵלֶיהָ עַד שֶׁיֵּרְדוּ תְּחִלָּה בִּיסוֹד דְּז״א וְאַחַר כָּךְ עוֹלִין מִשָּׁם בְּסוֹד אוֹר חוֹזֵר וְאָז נִתָּנִים אֶל רָחֵל כַּנּוֹדָע).

It is thus found that all the illuminations of Rachel, who is called Elohim, are from “Zion, the perfection of beauty,” which is the Yesod of Ze’ir Anpin (נִמְצָא כִּי כָּל הָאָרוֹת רָחֵל הַנִּקְרֵאת אֱלֹהִים הוּא מִצִּיּוֹן מִכְלַל יֹפִי שֶׁהוּא יְסוֹד דְּז״א). And it is already known that Havayah–Elohim is the union of Ze’ir Anpin and Rachel (וּכְבָר נוֹדַע כִּי הוי״ה אֱלֹהִים הוּא חִבּוּר ז״א וְרָחֵל), therefore Jerusalem, which is the aspect of Rachel, corresponds to the opening of the Yesod of Ze’ir Anpin, which is called the lower point (לָכֵן יְרוּשָׁלַיִם שֶׁהִיא בְּחִי׳ רָחֵל הִיא כְּנֶגֶד פִּי הַיְסוֹד שֶׁל ז״א הַנִּקְרָא נְקוּדָה תַּתָּאָה). However, the upper point is the supernal concealed point, which is the point of the navel, and it is sealed (אֲמְנָם נְקוּדָה הָעֶלְיוֹנָה הִנֵּה הִיא נְקוּדָה עִלָּאָה סְתִימָאָה וְהִיא נְקוּדַת הַטַּבּוּר שֶׁהוּא סָתוּם), and this is the upper point above the place of the lower point that is in the Yesod, as explained above, which is lower and open (וְזֶהוּ נְקוּדָה עִלָּאָה לְמַעְלָה מִמְקוֹם נְקוּדָה תַּתָּאָה שֶׁבַּיְסוֹד כַּנַּ״ל שֶׁהִיא תַּתָּאָה וּפְתוּחָה). But the point of the navel is upper and sealed (אֲבָל נְקוּדַת הַטַּבּוּר עֶלְיוֹנָה וּסְתוּמָה), and it is the aspect of the Garden of Eden of the earth, the aspect of Supernal Imma, concealed from the eye of every creature, in the secret of “Eye has not seen,” etc. (וְהִיא בְּחִי׳ גַּן עֵדֶן הָאָרֶץ בְּחִי׳ אִמָּא עִלָּאָה הַסְּתוּם מֵעֵין כָּל בְּרִיָּה בְּסוֹד עַיִן לֹא רָאָתָה וְגו׳), and it is also supernal in the secret of “Who shall ascend the mountain of Hashem” (גַּם הִיא עִלָּאָה בְּסוֹד מִי יַעֲלֶה בְּהַר ה׳). And behold, the upper point is the middle of all three points when we measure the entire length of the world—settlement and desolation—which is the entire aspect of Ze’ir Anpin (וְהִנֵּה נְקוּדָה עֶלְיוֹנָה הִיא אֶמְצָעִית לְכָל ג׳ נְקוּדוֹת כַּאֲשֶׁר אָנוּ מְשַׁעֲרִים כָּל אֹרֶךְ הָעוֹלָם יִשּׁוּב וְחֻרְבָּה שֶׁהוּא כָּל בְּחִי׳ ז״א), and it is found that the point of the navel is truly the midpoint of the body, as explained above (נִמְצָא שֶׁנְקוּדַת הַטַּבּוּר הִיא מַחֲצִית הַגּוּף מַמָּשׁ כַּנַּ״ל). But the lower point is the midpoint of the aspect of settlement, which is Rachel, as explained above (אֲבָל נְקוּדָה תַּתָּאָה הִיא מַחֲצִית בְּחִי׳ יִשּׁוּב שֶׁהִיא רָחֵל כַּנַּ״ל).

And behold, corresponding to this lower point on the side of the face, there is precisely aligned opposite it on the side of the back another third point, which is called the point of desolation, for there the externals take hold, as explained above (וְהִנֵּה כְּנֶגֶד נְקוּדָה זוֹ תַּתָּאָה אֲשֶׁר בְּצַד הַפָּנִים יֵשׁ מְכֻוָּנֶת נֶגְדָּהּ מַמָּשׁ בְּצַד הָאָחוֹר נְקוּדָה אַחֶרֶת הַשְּׁלִישִׁית וְנִקְרָא נְקוּדָה דְּחֻרְבָּא כִּי שָׁם נֶאֱחָזִין הַחִיצוֹנִים כַּנַּ״ל).

And we will return to the matter of Yehoshua and Kalev (וְנַחֲזוֹר לְעִנְיַן יְהוֹשֻׁעַ וְכָלֵב), for these alone were saved and endured and entered the land (כִּי אֵלּוּ לְבַדָּם נִמְלְטוּ וְנִתְקַיְּמוּ וְנִכְנְסוּ לָאָרֶץ), because they are not from the aspect of the spies as explained above (לְפִי שֶׁאֵינָם מִבְּחִי׳ מְרַגְּלִים כַּנַּ״ל), but rather they are the aspect of the two vapors and lights mentioned above (רַק הֵם בְּחִי׳ ב׳ הֲבָלִים וְאוֹרוֹת הַנַּ״ל), which emerge from the opening of the navel and the opening of the Yesod (שֶׁהֵם מִפִּי הַטַּבּוּר וּפִּי הַיְסוֹד), and from there Yehoshua and Kalev emerge (וּמִשָּׁם יוֹצְאִין יְהוֹשֻׁעַ וְכָלֵב). And through this you will understand how they are included among the generation of the wilderness and yet endured and entered the land (וּבְזֶה תָּבִין אֵיךְ הֵם מִכְּלַל דּוֹר הַמִּדְבָּר וְעִם כָּל זֶה נִתְקַיְּמוּ וְנִכְנְסוּ לָאָרֶץ), and the matter is (וְהָעִנְיָן הוּא), that since these lights emerge from the side of the face of Ze’ir Anpin, the place where the generation of the wilderness stands (כִּי לִהְיוֹת הָאוֹרוֹת הָאֵלּוּ יוֹצְאִין מִצַּד הַפָּנִים שֶׁל ז״א מָקוֹם שֶׁדּוֹר הַמִּדְבָּר עוֹמֵד שָׁם), therefore they intermingle with the generation of the wilderness and are included with them (לָכֵן הֵם מִתְעָרְבִין עִם דּוֹר הַמִּדְבָּר וְנִכְלָלִין עִמָּהֶם).

And there is another reason (וְעוֹד טַעַם אַחֵר), for the generation of the wilderness emerges from the lower half of Tiferet of Ze’ir Anpin, which is from the chest and downward (וְהוּא כִּי דּוֹר הַמִּדְבָּר יוֹצְאִין מֵחֲצִי ת״ת תַּחְתּוֹן שֶׁל ז״א שֶׁהוּא מֵהֶחָזֶה וּלְמַטָּה), and likewise the two lights mentioned above also emerge below the chest (וְגַם ב׳ הָאוֹרוֹת הַנַּ״ל הֵם יוֹצְאִין לְמַטָּה מִן הֶחָזֶה), and therefore they intermingle together (לָכֵן מִתְעָרְבִין יַחַד). But since these lights emerge from the body of Ze’ir Anpin itself (אֲבָל לְהִיּוֹת כִּי הָאוֹרוֹת הָאֵלּוּ הֵם יוֹצְאִין מִן גּוּפָא דְּז״א עַצְמוֹ), and the cause of these lights is the abundance of the lights of Imma that spread within the body of Ze’ir Anpin (וְסִבַּת הָאוֹרוֹת הָאֵלּוּ הֵם מֵחֲמַת רִבּוּי אוֹרוֹת דְּאִמָּא הַמִּתְפַּשְּׁטִין תּוֹךְ גּוּפָא דְּז״א), therefore they break through the body of Ze’ir Anpin (לָכֵן הֵם בּוֹקְעִין גּוּף הַז״א). And since they find an open opening, which are the opening of the navel and the opening of the Yesod of Ze’ir Anpin, they go out through there to the outside (וְכֵיוָן שֶׁמוֹצְאִים פֶּתַח פָּתוּחַ שֶׁהֵם פִּי הַטַּבּוּר וּפִּי הַיְסוֹד דְּז״א יוֹצְאִין דֶּרֶךְ שָׁם לַחוּץ).

It is thus found that the essence of these lights is from the lights of Imma (נִמְצָא כִּי הָאוֹרוֹת הָאֵלּוּ עִקָּרָם מֵאוֹרוֹת דְּאִמָּא), and therefore they have no connection to the generation of the wilderness, which are lights of Abba (לָכֵן אֵין לָהֶם שַׁיָּכוּת לְדוֹר הַמִּדְבָּר שֶׁהֵם אוֹרוֹת דְּאַבָּא). Therefore these entered the Land of Israel, which is Rachel, who is from the side of the lights of Imma (לָכֵן נִכְנְסוּ אֵלּוּ לְאֶרֶץ יִשְׂרָאֵל שֶׁהִיא רָחֵל שֶׁהִיא מִצַּד אוֹרוֹת דְּאִמָּא). And especially since these two are very great lights (וּבִפְרָט כִּי אֵלּוּ הַב׳ הֵם אוֹרוֹת גְּדוֹלִים מְאֹד), for Yehoshua and Kalev alone took all of these two lights (כִּי יְהוֹשֻׁעַ וְכָלֵב לְבַדָּם לָקְחוּ כָּל הַב׳ הָאוֹרוֹת הָאֵלּוּ), therefore there was in them the power to enter the Land of Israel (לָכֵן הָיָה בָּהֶם כֹּחַ לִכָּנֵס לְא"י). And this is what is said, “And Yehoshua son of Nun and Kalev son of Yefuneh lived from among those men who went to spy out the land” (וְזֶהוּ שֶׁאָמַר וִיהוֹשֻׁעַ בִּן נוּן וְכָלֵב בֶּן יְפֻנֶּה חָיוּ מִן הָאֲנָשִׁים הַהֹלְכִים תּוּר אֶת הָאָרֶץ), meaning that they too went with the company of those men, the spies (פֵּרוּשׁ כִּי גַּם הֵם הָלְכוּ בַּחֲבוּרַת אֲנָשִׁים מְרַגְּלִים הָהֵם), even though they were not of their essence (אַף עַל פִּי שֶׁאֵינָם מִכְּלָלָם), therefore they endured and lived and did not die (לָכֵן נִתְקַיְּמוּ וְחָיוּ וְלֹא מֵתוּ).

And I forgot what I heard from my master of blessed memory regarding this— which of them is from the Yesod and which from the navel, Yehoshua or Kalev (וְשָׁכַחְתִּי מַה שֶּׁשָּׁמַעְתִּי מִמּוֹרִי זלה״ה בָּזֶה אֵיזֶה מֵהֶם בִּיסוֹד וְאֵיזֶה מֵהֶם בַּטַּבּוּר יְהוֹשֻׁעַ אוֹ כָלֵב). And I am uncertain if I heard that Kalev—whose name is the numerical value of B”N, which is the Name Havayah filled with the letters Heh—emerges from the Yesod of Ze’ir Anpin to the Nukvah Rachel (וַאֲנִי מְסֻפָּק אִם שָׁמַעְתִּי כִּי כָלֵב גִּימַטְרִיָּא ב״ן שֶׁהוּא הוי״ה בְּמִלּוּי הַהֵי״ן הַיּוֹצֵאת מִן יְסוֹד ז״א אֶל הַנּוּקְבָּא רָחֵל), but that Yehoshua is higher than him and is from the navel (אֲבָל יְהוֹשֻׁעַ הוּא יוֹתֵר עֶלְיוֹן מִמֶּנּוּ וְהוּא מִן הַטַּבּוּר). But what appears to me more correct is the opposite (אֲבָל הַיּוֹתֵר נִרְאֶה לִי הוּא שֶׁהוּא בְּהִיפּוּךְ), that Yehoshua is the vapor that emerges from the revealed Yesod, a great and powerful vapor (כִּי יְהוֹשֻׁעַ הוּא הֶבֶל הַיּוֹצֵא מִיְסוֹד דְּאִתְגַּלְיָא הֶבֶל רַב וְגָדוֹל), and Kalev is the illumination of the navel, which is a diminished illumination because its opening is sealed, as explained above (וְכָלֵב הוּא הָאָרָת הַטַּבּוּר שֶׁהִיא הָאָרָה מוּעֶטֶת לְפִי שֶׁפִּתְחָהּ סָתוּם כַּנַּ״ל). Therefore Yehoshua was king over Israel, unlike Kalev (לָכֵן הָיָה יְהוֹשֻׁעַ מֶלֶךְ עַל יִשְׂרָאֵל מַה שֶּׁאֵין כֵּן כָּלֵב), and also because behold Yehoshua comes from Yosef, and Yosef is Yesod (וְגַם כִּי הֲרֵי יְהוֹשֻׁעַ מִיּוֹסֵף אָתֵי וְיוֹסֵף הוּא יְסוֹד), therefore the principal vapor is Yehoshua (עַל כֵּן הֶבֶל הָעִקָּר הוּא יְהוֹשֻׁעַ).

Chapter 6

שער לב פרק ו מ״ת

[32:6] And behold, when the generation of the wilderness died and their children arose in their place and entered the Land of Israel (וְהִנֵּה כַּאֲשֶׁר מֵתוּ דּוֹר הַמִּדְבָּר וַיָּקֻמוּ בְּנֵיהֶם תַּחְתֵּיהֶם אֲשֶׁר נִכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל), then the first row that had been adjacent to Ze’ir Anpin was nullified (אָז נִתְבַּטְּלָה הַשּׁוּרָה הָרִאשׁוֹנָה אֲשֶׁר הָיְתָה סְמוּכָה אֶל הַז״א), and these were the generation of the wilderness and the two staffs mentioned above (וְהֵם דּוֹר הַמִּדְבָּר וּב׳ הַמַּטּוֹת הַנַּ״ל). And behold, corresponding to these three losses there were given to them three good gifts—the well, the manna, and the clouds of glory (וְהִנֵּה כְּנֶגֶד ג׳ אֲבֵדוֹת אֵלּוּ נִתְּנוּ לָהֶם ג׳ מַתָּנוֹת טוֹבוֹת בְּאֵר מָן וַעֲנָנֵי כָבוֹד), therefore they are called gifts, for they are new gifts (לָכֵן נִקְרְאוּ מַתָּנוֹת כִּי הֵם מַתָּנוֹת חֲדָשׁוֹת).

However, these three gifts did not return in place of the three first illuminations that were nullified (וְאָמְנָם לֹא חָזְרוּ ג׳ מַתָּנוֹת אֵלּוּ בִּמְקוֹם ג׳ הָאָרוֹת הָרִאשׁוֹנִים שֶׁנִּתְבַּטְּלוּ), rather only the aspect of the well alone stands in place of the generation of the wilderness (רַק בְּחִי׳ הַבְּאֵר לְבַדָּהּ עוֹמֶדֶת בִּמְקוֹם דּוֹר הַמִּדְבָּר), but the manna and the clouds of glory did not illuminate in the place where the two staffs had been at first, as will be explained with the help of Hashem (אֲבָל הַמָּן וַעֲנָנֵי כָבוֹד לֹא הֵאִירוּ בַּמָּקוֹם שֶׁהָיוּ תְּחִלָּה ב׳ הַמַּטּוֹת כְּמוֹ שֶׁנְּבָאֵר בע"ה). And the reason for this is (וְטַעַם הַדָּבָר), because the well is the aspect of the rock, which is Rachel, the Nukvah of Ze’ir Anpin (לְפִי שֶׁהַבְּאֵר הוּא בְּחִי׳ הַסֶּלַע שֶׁהִיא רָחֵל נוּקְבָא דְּז״א), and when the second generation arose, of whom it is said “And all the congregation came to the wilderness of Tzin in the first month, and the people thirsted there for water” (וְכַאֲשֶׁר קָם דּוֹר ב׳ אֲשֶׁר עֲלֵיהֶם נֶאֱמַר וַיָּבֹאוּ כָּל הָעֵדָה מִדְבַּר צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיִּצְמָא שָׁם הָעָם לַמָּיִם), it was because at first the flow had been drawn from the illumination called the generation of the wilderness (וְהוּא כִּי תְּחִלָּה הָיְתָה נִמְשֶׁכֶת הַשֶּׁפַע מֵהָאָרָה הַנִּקְרֵאת דּוֹר הַמִּדְבָּר), and when it was concealed and nullified back into its root in the Yesod of Abba within the Yesod of Ze’ir Anpin (וְכַאֲשֶׁר נֶעֶלְמָה וְנִתְבַּטְּלָה בְּשָׁרְשָׁהּ בִּיסוֹד אַבָּא שֶׁבִּיסוֹד ז״א), then they thirsted for water (אָז צָמְאוּ לַמָּיִם), for they no longer had that illumination, but only the aspect of Rachel, which is the Land of Israel, and she is the well, as explained above (כִּי לֹא הָיָה לָהֶם מֵאוֹתָהּ הָאָרָה רַק מִבְּחִי׳ רָחֵל שֶׁהִיא אֶרֶץ יִשְׂרָאֵל וְהִיא הַבְּאֵר כַּנַּ״ל). Therefore it was necessary to rectify Rachel, the Nukvah of Ze’ir Anpin, and to return her face to face with him in an actual Zivug [Union] (לָכֵן הֻצְרַךְ לְתַקֵּן אֶת רָחֵל נוּקְבָא דְּז״א וּלְהַחֲזִירָהּ פָּנִים בְּפָנִים עִמּוֹ בִּבְחִי׳ זִוּוּג מַמָּשׁ), and from there the flow necessary for them would be drawn (וּמִשָּׁם יִמָּשֵׁךְ לָהֶם הַשֶּׁפַע הַצָּרִיךְ לָהֶם). And then they drank the waters of that flow from that well (וְאָז שָׁתוּ מֵי הַשֶּׁפַע מִן הַבְּאֵר הַהוּא), “and the congregation and their beasts drank” (וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם). And then it is said, “Then Israel sang this song: Rise up, O well, answer it” (וְאָז נֶאֱמַר שִׁירַת הַבְּאֵר אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ לָהּ), as will be explained at the conclusion of this discourse (וּכְמוֹ שֶׁנְּבָאֵר בְּסִיּוּם הַדְּרוּשׁ הַזֶּה עִנְיַן פְּסוּקִים אֵלּוּ).

Therefore we will first explain the matter of these three lights—how they stand—and they are the well, the manna, and the clouds of glory (לָכֵן נְבָאֵר תְּחִלָּה עִנְיַן ג׳ הָאוֹרוֹת הָאֵלּוּ אֵיךְ הֵם עוֹמְדִים וְהֵם בְּאֵר מָן עֲנָנֵי כָבוֹד). And behold, it has already been explained above how the Yesod of Abba is enclothed within the Yesod of Imma when both of them are within the body of Ze’ir Anpin (הִנֵּה כְּבָר נִתְבָּאֵר לְעֵיל אֵיךְ יְסוֹד שֶׁל אַבָּא מְלֻבָּשׁ תּוֹךְ יְסוֹד אִמָּא בִּהְיוֹתָן שְׁנֵיהֶן תּוֹךְ גּוּפָא דְּז״א), and that the revealed Chasadim emerge from the Yesod of Imma at the place of the chest of Ze’ir Anpin and from there downward (וְהַחֲסָדִים הַמְּגֻלִּים הַיּוֹצְאִים מִיְסוֹד דְּאִמָּא בִּמְקוֹם הֶחָזֶה דְּז״א וּמִשָּׁם וּלְמַטָּה), and behold they surround and encompass the Yesod of Abba (וְהִנֵּה הֵם מַקִּיפִים וְסוֹבְבִים אֶת יְסוֹד אַבָּא). It has also already been explained above that the illuminations of Abba emerge outside Ze’ir Anpin and illuminate Ya‘akov and the generation of the wilderness by way of the face of Ze’ir Anpin, in two rows, one inward from the other, and each row is composed of three, as explained above (גַּם נִתְבָּאֵר לְעֵיל כִּי הָאָרוֹת שֶׁל אַבָּא יוֹצְאִין מִחוּץ לַז״א וּמְאִירִין לְיַעֲקֹב וְדוֹר הַמִּדְבָּר דֶּרֶךְ פָּנִים שֶׁל ז״א ב׳ שׁוּרוֹת זוֹ לִפְנִים מִזּוֹ וְכָל שׁוּרָה כָּלוּל מִג׳ כַּנַּ״ל). And it has also been explained above that from the two sides of Ze’ir Anpin, from the right side of the Netzach of Ze’ir Anpin and from the left side of the Hod of Ze’ir Anpin, lights also emerge outward (וְהִנֵּה גַּם נִתְבָּאֵר לְעֵיל כִּי גַּם מִב׳ צִדְדֵי ז״א מִצַּד יָמִינִי שֶׁל נֵצַח דְּז״א וּמִצַּד שְׂמֹאל שֶׁל הוֹד דְּז״א יוֹצְאִין הָאוֹרוֹת לַחוּץ), which are the aspects of the manna and the clouds of glory, as will be explained with the help of Hashem (אֲשֶׁר הֵם בְּחִי׳ מָן וַעֲנָנֵי כָבוֹד כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And the matter is (וְהָעִנְיָן), that behold, at first glance it would appear that when the Inner Light is divided into two halves (כִּי הִנֵּה לְכָאֹרָה הָיָה נִרְאֶה כִּי כַּאֲשֶׁר נֶחְלַק או״פ לַחֲצָאִין), the half of the lights standing on the right side of Ze’ir Anpin would go out and break through there in the wall of the vessel of the Yesod of Abba within Ze’ir Anpin on its right side (יֵצְאוּ חֲצִי הָאוֹרוֹת הָעוֹמְדִים בְּצַד יָמִין דְּז״א וְיִבְקְעוּ שָׁם בְּדֹפֶן כְּלִי שֶׁל יְסוֹד אַבָּא שֶׁבְּתוֹךְ ז״א מִצַּד יָמִין שֶׁבּוֹ), and from there they would go outwards (וּמִשָּׁם יֵצְאוּ לַחוּץ), and in the same manner from the illuminations standing on the left side they would break through the left side and go out from there to the outside (וְכַעֵד״ז מֵהָאָרוֹת הָעוֹמְדִים בְּצַד שְׂמֹאל יִבְקְעוּ צַד שְׂמָאלִי וְיֵצְאוּ מִשָּׁם לַחוּץ), for each and every one would go out in the place closest to it (כִּי כָּל אֶחָד וְאֶחָד יוֹצֵא בַּמָּקוֹם הַקָּרוֹב אֵלָיו).

However, the matter was not so (אֲמְנָם לֹא הָיָה הַדָּבָר כֵּן), because if they had gone out in this manner it would have been found that the lights would be divided and go outwards, half from the right side and half from the left side (לְפִי שֶׁאִם הָיוּ יוֹצְאִים עַד זֶה הָיָה נִמְצָא שֶׁהָאוֹרוֹת יִתְחַלְּקוּ וְיֵצְאוּ לַחוּץ חֶצְיָם מִצַּד יָמִין וְחֶצְיָם מִצַּד שְׂמֹאל), and the Yesod of Abba would remain empty and vacant without any illumination within it (וְיִשָּׁאֵר יְסוֹד אַבָּא רֵיק וּפָנוּי מִבְּלִי שׁוּם הָאָרָה בְּתוֹכוֹ). And through this Ze’ir Anpin would remain without the lights of the Yesod of Abba (וְעַל־יְדֵי כֵן יִשָּׁאֵר ז״א בִּלְתִּי אוֹרוֹת יְסוֹד אַבָּא), and also the generation of the wilderness and Ya‘akov would remain without illumination (וְגַם דּוֹר הַמִּדְבָּר וְיַעֲקֹב יִשָּׁאֲרוּ בִּלְתִּי אוֹרוֹת), for all the lights would have gone out through the sides (כִּי כָּל הָאוֹרוֹת יֵצְאוּ דֶּרֶךְ הַצְּדָדִים). Therefore the supernal Emanator placed within the nature of these lights another nature, the opposite of this (לָכֵן הַמַּאֲצִיל הָעֶלְיוֹן הִנִּיחַ בְּטֶבַע הָאוֹרוֹת הָאֵלּוּ טֶבַע אַחֵר לְהֵפֶךְ), that they would not each go out by the path closest to it on its side (שֶׁלֹּא יֵצְאוּ כָּל אֶחָד וְאֶחָד בַּדֶּרֶךְ הַקְּרוֹבָה אֵלָיו אֶל צִדּוֹ), but rather the opposite—that they would go out in reverse (רַק לְהֵפֶךְ וְיֵצְאוּ לְמַפְרֵעַ), such that the right-side lights would go out through the left side (כִּי אוֹרוֹת הַיְמִינִים יֵצְאוּ דֶּרֶךְ צַד שְׂמֹאל), and the left-side lights would go out through the right side (וְאוֹרוֹת הַשְּׂמָאלִים יֵצְאוּ דֶּרֶךְ צַד יָמִין).

And the explanation of the matter is (וּפֵרוּשׁ הָעִנְיָן), that the lights standing within the Yesod of Abba on the right side pass through the Yesod of Abba itself until they reach its left side, at the left wall of the vessel of the Yesod of Abba, and they break through it and emerge outside through the Hod of Ze’ir Anpin (כִּי הָאוֹרוֹת הָעוֹמְדִים תּוֹךְ יְסוֹד אַבָּא מִצַּד יָמִין הֵם עוֹבְרִים תּוֹךְ יְסוֹד אַבָּא עַצְמוֹ עַד הַגִּיעָם שָׁם לַצַּד הַשְּׂמָאלִי שֶׁבּוֹ בְּדֹפֶן הַשְּׂמָאלִי שֶׁל כְּלִי יְסוֹד אַבָּא וּבוֹקְעִין אוֹתוֹ וְיוֹצְאִין מִחוּץ לְהוֹד דְּז״א). And in the same manner the left-side lights pass within the Yesod of Abba itself until they reach its right side, and they break through the right wall of the Yesod of Abba and emerge outward through the Netzach of Ze’ir Anpin and outward (וְכַעֵד״ז הָאוֹרוֹת הַשְּׂמָאלִים הֵם עוֹבְרִים תּוֹךְ יְסוֹד עַצְמוֹ דְּאַבָּא עַד הַגִּיעָם שָׁם לַצַּד הַיְמִינִי שֶׁבּוֹ וּבוֹקְעִין דֹּפֶן יְמִינִי שֶׁל יְסוֹד אַבָּא וְיוֹצְאִין לַחוּץ מִנֵּצַח דְּז״א וְלַחוּץ). And when the lights emerge in this manner there is no concern that all the lights will exit from the Yesod of Abba and leave it empty (וּבִהְיוֹתָן הָאוֹרוֹת יוֹצְאִין בְּזֶה הָאוֹפֶן אֵין חֲשָׁשׁ שֶׁיֵּצְאוּ הָאוֹרוֹת כֻּלָּם מִתּוֹךְ יְסוֹד אַבָּא וְיִשָּׁאֵר רֵיקָם), because the left-side lights, in their movement toward the right, restrain the right-side lights from exiting completely through the left, and likewise the right-side lights, in their movement toward the left, restrain the left-side lights from exiting completely through the right (לְפִי שֶׁהָאוֹרוֹת הַשְּׂמָאלִים בַּהֲלִיכָתָם לְצַד יָמִין הֵם מְעַכְּבִים אֶת הָאוֹרוֹת הַיְמִינִים שֶׁלֹּא יֵצְאוּ לְגַמְרֵי דֶּרֶךְ שְׂמֹאל וְכֵן הָאוֹרוֹת הַיְמִינִים בַּהֲלִיכָתָם לְצַד הַשְּׂמָאלִים מְעַכְּבִים אֶת הָאוֹרוֹת הַשְּׂמָאלִים שֶׁלֹּא יֵצְאוּ לְגַמְרֵי דֶּרֶךְ יָמִין), and these restrain those and those restrain these, and only the small illumination that is necessary to emerge goes out alone (וְאֵלּוּ מְעַכְּבִים אֶת אֵלּוּ וְאֵלּוּ מְעַכְּבִים אֶת אֵלּוּ וְאֵינוֹ יוֹצֵא רַק הָאָרָה מוּעֶטֶת הַצְּרִיכָה לָצֵאת לְבַד). And behold, it is necessary that when these lights go outwards from within the Yesod of Abba, they certainly encounter the lights of Imma and intermingle with them and bring them outwards with them as well (וְהִנֵּה מֻכְרָח שֶׁכְּשֶׁיֵּצְאוּ הָאוֹרוֹת הָאֵלּוּ לַחוּץ מִתּוֹךְ יְסוֹד אַבָּא וַדַּאי שֶׁהֵם פּוֹגְעִין בְּאוֹרוֹת אִמָּא וּמִתְעָרְבִין עִמָּהֶן וּמוֹצִיאִין אוֹתָן גַּם כֵּן לַחוּץ עִמָּהֶם).

It is thus found, according to this, that the right-side lights of Abba bring out the left-side lights of Imma on the left side of Ze’ir Anpin, which is outside the Hod of Ze’ir Anpin (נִמְצָא לְפִי זֶה כִּי הָאוֹרוֹת הַיְמִינִים דְּאַבָּא מוֹצִיאִין אוֹרוֹת הַשְּׂמָאלִים דְּאִמָּא בְּצַד שְׂמֹאל דְּז״א שֶׁהֵם מִחוּץ לְהוֹד דְּז״א), and the left-side lights of Abba bring out the right-side lights of Imma on the right side of Ze’ir Anpin, which is outside the Netzach (right) of Ze’ir Anpin (וְהָאוֹרוֹת הַשְּׂמָאלִים דְּאַבָּא מוֹצִיאִין הָאוֹרוֹת הַיְמִינִים דְּאִמָּא בְּצַד יָמִין דְּז״א שֶׁהוּא מִחוּץ לְנֵצַח יָמִין דְּז״א). It is thus found that the lights of Abba exchange their places, but the lights of Imma go out, each one according to its place (נִמְצָא כִּי הָאוֹרוֹת דְּאַבָּא מַחֲלִיפִין מְקוֹמָם אֲבָל הָאוֹרוֹת דְּאִמָּא יוֹצְאִין כָּל אֶחָד כְּפִי מְקוֹמוֹ), and we have already written the reason for the exchange of the lights of Abba in their going outwards (וּכְבָר כָּתַבְנוּ טַעַם הִתְחַלְּפוּת אוֹרוֹת דְּאַבָּא בְּצֵאתָן לַחוּץ).

And there is yet another reason in this (וְעוֹד יֵשׁ בָּזֶה טַעַם אַחֵר), that since the lights of Abba are interchanged, with the right-side lights emerging through the left side and the left-side lights through the right side (וְהוּא כִּי בִּהְיוֹת אוֹרוֹת דְּאַבָּא מְחֻלָּפִים וְהַיְמִינִים יוֹצְאִין דֶּרֶךְ שְׂמָאלִי וְהַשְּׂמָאלִי דֶּרֶךְ יָמִין), it is found that all of them are interchanged and intermixed together (נִמְצָא שֶׁכֻּלָּם מִתְחַלְּפִין וּמִתְעָרְבִין יַחַד), and the right is included in the left and the left in the right (וְנִכְלָלִין יָמִין בִּשְׂמֹאל וּשְׂמֹאל בְּיָמִין), and the totality of all of them goes out through the right (וְכְלָלוּת כֻּלָּם יוֹצְאִין דֶּרֶךְ יָמִין), and likewise the totality of all of them goes out through the left (וְכֵן כְּלָלוּת כֻּלָּם יוֹצְאִין דֶּרֶךְ שְׂמֹאל). And behold, these two lights that go out—one outside the Netzach of Ze’ir Anpin and one outside the Hod of Ze’ir Anpin—are the aspects of the manna and the clouds of glory that were given to Israel in the wilderness (וְהִנֵּה אֵלּוּ הַב׳ אוֹרוֹת שֶׁיּוֹצְאִין זוֹ מִחוּץ לְנֵצַח דְּז״א וְזוֹ מִחוּץ לְהוֹד דְּז״א הֵם בְּחִי׳ הַמָּן וַעֲנָנֵי כָבוֹד שֶׁנִּתְּנוּ לְיִשְׂרָאֵל בַּמִּדְבָּר). And they do not stand in a diagonal aspect as was explained regarding the two staffs (וְאֵינָם עוֹמְדִין בְּחִי׳ אַלַכְסוֹנָם עַל־דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּעִנְיַן ב׳ הַמַּטּוֹת), rather they emerge on the two sides of the body in the aspect of their sides (אֶלָּא שֶׁיּוֹצְאִין בִּב׳ צִדְדֵי הַגּוּף בִּבְחִי׳ צִדְדֵיהֶם), and they are on the side of the face of Ze’ir Anpin (וְהֵם בְּצַד הַפָּנִים דְּז״א). But these two, which are the manna and the clouds of glory, are from the two sides, right and left (אֲבָל אֵלּוּ הַב׳ שֶׁהֵם הַמָּן וַעֲנָנֵי כָבוֹד הֵם מִב׳ צְדָדִים יָמִין וּשְׂמֹאל), which are outside the Netzach and outside the Hod (שֶׁהֵם מִחוּץ לְנֵצַח וּמִחוּץ לְהוֹד).

And proof of this is (וְרְאָיָה לְזֶה), for behold, even at the time when the two staffs were in existence, there were also the aspects of the manna and the clouds of glory from the time of the exodus from Egypt, through which Moshe and Aharon merited them, as is known (שֶׁהֲרֵי אַף בִּזְמַן שֶׁהָיוּ קַיָּמִים ב׳ הַמַּטּוֹת הָיוּ גַּם כֵּן בְּחִי׳ הַמָּן וַעֲנָנֵי כָבוֹד שֶׁבִּיצִיאָתָן מִמִּצְרַיִם מֹשֶׁה וְאַהֲרֹן זָכוּ לָהֶם כַּנּוֹדָע), and therefore it is impossible that they be in diagonal positions in the place of the two staffs (וְאִם כֵּן אִי אֶפְשָׁר שֶׁיִּהְיוּ בַּאֲלַכְסוֹנָם בִּמְקוֹם ב׳ הַמַּטּוֹת), but rather on the two sides of Ze’ir Anpin, right and left, literally (רַק בִּב׳ צְדָדִים דְּז״א יָמִין וּשְׂמֹאל מַמָּשׁ), and there they always remained, even after the two staffs were nullified (וְשָׁם נִשְׁאֲרוּ תָּמִיד אַף אַחַר שֶׁנִּתְבַּטְּלוּ ב׳ הַמַּטּוֹת).

However, the well is truly on the side of the face of Ze’ir Anpin, as explained above (אֲבָל הַבְּאֵר הוּא מַמָּשׁ בְּצַד הַפָּנִים דְּז״א כַּנַּ״ל), in the place where at first there was precisely the illumination of the generation of the wilderness (בִּמְקוֹם שֶׁהָיְתָה תְּחִלָּה הָאָרַת דּוֹר הַמִּדְבָּר מַמָּשׁ). And it has already been explained above that the well is the aspect of Rachel, the Nukvah of Ze’ir Anpin, who at first stood at the back (וּכְבָר נִתְבָּאֵר לְעֵיל כִּי הַבְּאֵר הוּא בְּחִי׳ רָחֵל נוּקְבָא דְּז״א שֶׁהָיְתָה תְּחִלָּה עוֹמֶדֶת בָּאָחוֹר), and through her return face to face with him the aspect of the well was formed (וּבַחֲזָרָתָהּ פָּנִים בְּפָנִים עִמּוֹ נַעֲשֵׂית בְּחִינַת בְּאֵר). However, it is necessary to know that now, in her return face to face, additional illuminations were added to her that she did not have while she was at the back (אֲבָל צָרִיךְ לָדַעַת כִּי עַתָּה בַּחֲזָרָתָהּ פָּנִים בְּפָנִים נִתּוֹסְפוּ בָּהּ הָאָרוֹת אֲחֵרוֹת מַה שֶּׁלֹּא הָיוּ בָּהּ בִּהְיוֹתָהּ בָּאָחוֹר).

And the matter is (וְהָעִנְיָן), that when she was back-to-back she would take the lights of the Yesod of Imma that stand on the side of the back of Ze’ir Anpin (כִּי בִּהְיוֹתָהּ אֲחוֹר בְּאָחוֹר הָיְתָה לוֹקַחַת אוֹרוֹת דְּיְסוֹד אִמָּא הָעוֹמֶדֶת מִצַּד אָחוֹר דְּז״א), but now, in her return face-to-face, she also takes the lights that emerge from the Yesod of Imma by way of the face of Ze’ir Anpin (וְעַתָּה בַּחֲזָרָתָהּ פָּנִים בְּפָנִים לוֹקַחַת גַּם הָאוֹרוֹת הַיּוֹצְאִים מִיְסוֹד דְּאִמָּא דֶּרֶךְ פָּנִים דְּז״א), meaning (פֵּרוּשׁ), for behold the lights that emerge from the Yesod of Abba by way of the face of Ze’ir Anpin encounter the lights of Imma that stand on the side of the face of Ze’ir Anpin and bring them outside Ze’ir Anpin and give them to Rachel, and then she becomes the aspect of the well (כִּי הִנֵּה הָאוֹרוֹת הַיּוֹצְאִים מִיְסוֹד אַבָּא דֶּרֶךְ פָּנִים דְּז״א פּוֹגְעִין עִם הָאוֹרוֹת דְּאִמָּא הָעוֹמְדִים בְּצַד פָּנִים דְּז״א וּמוֹצִיאִין אוֹתָן מִחוּץ לַז״א וְנִתָּנִים לְרָחֵל וְאָז נַעֲשֵׂית בְּחִינַת בְּאֵר).

And behold, when the lights of Imma that were given to Rachel while she was back-to-back now turn and circulate to go out by way of the face (וְהִנֵּה כַּאֲשֶׁר גַּם הָאוֹרוֹת דְּאִמָּא שֶׁהָיוּ נִתָּנִים לְרָחֵל בִּהְיוֹתָהּ אֲחוֹר בְּאָחוֹר חוֹזְרִים וּמְסַבְּבִים עַתָּה לָצֵאת דֶּרֶךְ פָּנִים), they circulate around the Yesod of Abba until they reach the face of Ze’ir Anpin, and there they intermingle with the lights of Imma that stand on the side of the face (הֵנָּה הֵם מְסַבְּבִים סְבִיבוֹת יְסוֹד אַבָּא עַד שֶׁמַּגִּיעִים דֶּרֶךְ פָּנִים דְּז״א וְשָׁם מִתְעָרְבִים עִם אוֹרוֹת דְּאִמָּא הָעוֹמְדִים בְּצַד פָּנִים), and also, in the course of their circling, they intermingle with all the lights standing on the two sides of Ze’ir Anpin (וְגַם בְּדֶרֶךְ סִבּוּבָם מִתְעָרְבִים בְּכָל הָאוֹרוֹת הָעוֹמְדִים בִּב׳ צִדְדֵי ז״א).

It is thus found that at the time the lights go out by way of the face of Ze’ir Anpin they are included and intermingled from all four aspects of the lights—those of the face, those of the back, and those of the two sides—and from all four of these directions they go out by way of the face and the aspect of the well is formed (נִמְצָא כִּי בְּעֵת צֵאת הָאוֹרוֹת דֶּרֶךְ פָּנִים דְּז״א הֵם כְּלוּלִים וּמְעֹרָבִים מִכָּל ד׳ בְּחִינוֹת הָאוֹרוֹת שֶׁבַּפָּנִים וְשֶׁבָּאָחוֹר וְשֶׁבִּב׳ צְדָדִים וּמִכָּל ד׳ רוּחוֹת אֵלּוּ יוֹצְאִים דֶּרֶךְ פָּנִים וְנַעֲשֵׂית בְּחִינַת בְּאֵר). And it is known that these lights are in the Tiferet of Ze’ir Anpin from the chest and downward (וְנוֹדָע כִּי הָאוֹרוֹת הָאֵלּוּ הֵם בְּת״ת דְּז״א מֵהֶחָזֶה וּלְמַטָּה), and when they gather together from all four of its directions as explained above and intermingle together (וּכְשֶׁמִּתְקַבְּצִין יַחַד מִכָּל ד׳ רוּחוֹתָיו כַּנַּ״ל וּמִתְעָרְבִין יַחַד), behold afterward they descend into the Yesod of Ze’ir Anpin (הִנֵּה אַחַר כָּךְ הֵם יוֹרְדִין בִּיסוֹד דְּז״א), and from there they break through and emerge outward (וּמִשָּׁם בּוֹקְעִין וְיוֹצְאִין לַחוּץ), and they enter into the Da‘at of Rachel, which is aligned exactly opposite the Yesod of Ze’ir Anpin (וְנִכְנָסִין בְּדַעַת שֶׁל רָחֵל הַמְּכֻוָּן מַמָּשׁ נֶגֶד יְסוֹד דְּז״א), and there all these lights enter into her Da‘at (וְשָׁם נִכְנָסִים כָּל אֵלּוּ הָאוֹרוֹת בְּדַעְתָּהּ), and then she is called a well (וְאָז נִקְרֵאת בְּאֵר).

And behold, the three illuminations—namely the well, the manna, and the clouds of glory—have been explained, how they relate to the second generation who entered the Land of Israel (וְהִנֵּה נִתְבָּאֲרוּ ג׳ הָאָרוֹת אֵלּוּ שֶׁהֵם בְּאֵר מָן וַעֲנָנֵי כָבוֹד אֵיךְ הֵם מִתְיַחֲסִים אֶל דּוֹר הַב׳ אֲשֶׁר נִכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל), for behold they are all lights of Imma that became the three aspects mentioned above (לְפִי שֶׁהִנֵּה הֵם כֻּלָּם אוֹרוֹת דְּאִמָּא שֶׁנַּעֲשׂוּ ג׳ בְּחִינוֹת הַנַּ״ל), except that they emerge by means of the lights of Abba, which cause them to go outwards, as explained above (אֶלָּא שֶׁהֵם יוֹצְאִין עַל־יְדֵי הָאוֹרוֹת שֶׁל אַבָּא הַגּוֹרְמִים לָהֶם לָצֵאת לַחוּץ כַּנַּ״ל).

And now it is necessary to explain how at first they emerged through Moshe, Aharon, and Miriam, and afterward all three returned by the merit of Moshe alone, as our Sages of blessed memory said (וְעַתָּה צָרִיךְ לְבָאֵר אֵיךְ תְּחִלָּה יוֹצְאִין עַל־יְדֵי מֹשֶׁה וְאַהֲרֹן וּמִרְיָם וְאַחַר כָּךְ חָזְרוּ שְׁלָשְׁתָּן בִּזְכוּת מֹשֶׁה לְבַדּוֹ כְּמַאֲמַר רַז״ל), and the matter is (וְהָעִנְיָן), for it has been explained by us how Moshe and Aharon are both from the aspect of the Yesod of Abba (כִּי נִתְבָּאֵר אֶצְלֵנוּ אֵיךְ מֹשֶׁה וְאַהֲרֹן שְׁנֵיהֶם הֵם מִבְּחִינַת יְסוֹד אַבָּא), for Moshe is the numerical value of 184 and 161, which are the backs of the Yesod of Abba filled with the Names Havayah with Yods and Ehyeh with Yods, in the aspect of the face of the Yesod of Imma (כִּי מֹשֶׁה גִּימַטְרִיָּא קפ״ד קס״א שֶׁהֵם אֲחוֹרַיִם יְסוֹד אַבָּא מְמֻלָּאִים הוי״ה דִּיּוּדִי״ן וְאֶהְיֶה דִּיּוּדִי״ן בִּבְחִי׳ פָּנִים יְסוֹד אִמָּא), whereas Aharon is 72 and 184, which are the simple backs and the backs filled with Yods of the Yesod of Abba (וְאַהֲרֹן הוּא ע״ב וְקפ״ד שֶׁהֵם אֲחוֹרַיִם פְּשׁוּטִין וַאֲחוֹרַיִם מְלֵאִים בִּיּוּדִי״ן יְסוֹד אַבָּא). And behold, we find one difficulty in the words of our Sages of blessed memory (וְהִנֵּה אָנוּ מוֹצְאִין קוּשְׁיָא אַחַת בְּדִבְרֵי רַז״ל), for at one time we find in their words that Moshe is in Netzach and Aharon is in Hod (כִּי פַּעַם אַחַת מָצִינוּ בְּדִבְרֵיהֶם כִּי מֹשֶׁה בְּנֵצַח וְאַהֲרֹן בְּהוֹד), as the author of the Hoshanot of the day Hoshana Rabbah arranged (וּכְמוֹ שֶׁסִדֵּר בַּעַל הַהוֹשַׁעֲנוֹת שֶׁל יוֹם הוֹשַׁעְנָא רַבָּה), yet we see that Moshe is a Levite, who is on the left, which is the line of Hod (וַהֲרֵי אָנוּ רוֹאִין שֶׁמֹשֶׁה הוּא לֵוִי שֶׁהוּא בַּשְּׂמֹאל שֶׁהוּא קַו הוֹד), and Aharon is a Kohen, on the right, which is the line of Netzach (וְאַהֲרֹן שֶׁהוּא כֹּהֵן בַּיָּמִין שֶׁהוּא קַו הַנֵּצַח). But this matter has already been explained in this book (אֲבָל בְּסֵפֶר זֶה נִתְבָּאֵר), that the right-side lights of the Yesod of Abba go out to the left side, and the left-side lights go out to the right side (כִּי אוֹרוֹת הַיְמִינִים דְּיְסוֹד אַבָּא יוֹצְאִין לַצַּד הַשְּׂמָאלִי וְאוֹרוֹת הַשְּׂמָאלִים יוֹצְאִין לַצַּד הַיְמִינִי), and it is thus found that Moshe is included in both right and left, and likewise Aharon is included from both of them (נִמְצָא כִּי מֹשֶׁה כָּלוּל בַּיָּמִין וּבַשְּׂמֹאל וְכֵן אַהֲרֹן כָּלוּל מִשְּׁנֵיהֶן). And this is the secret of what they said in the Zohar, Parashat Va’era, “He is Moshe and Aharon is Aharon and Moshe,” to indicate that the two are equal, to include fire in water and water in fire (וְזֶהוּ סוֹד מַה שֶּׁאָמְרוּ בַּזֹּהַר פָּרָשַׁת וָאֵרָא הוּא מֹשֶׁה וְאַהֲרֹן הוּא אַהֲרֹן וּמֹשֶׁה לוֹמַר שֶׁשְּׁנֵיהֶם שְׁקוּלִים לְאַכְלָלָא אֵשָׁא בְּמַיָּא וּמַיָּא בְּאֵשָׁא), and understand this (וְהָבֵן זֶה).

However, I am uncertain how I heard from my master of blessed memory which of the two has his essence in the right and which of the two has his essence in the left (אֲמְנָם אֲנִי מְסֻפָּק אֵיךְ שָׁמַעְתִּי מִמּוֹרִי זלה״ה אֵיזֶה מִשְּׁנֵיהֶם הוּא עִקָּרוֹ בַּיָּמִין וְאֵיזֶה מִב׳ עִקָּרוֹ בַּשְּׂמֹאל). And it appears to me that I heard from him that Moshe is greater than Aharon and his essence is truly on the right of the Yesod itself (וְנִלְעָ״ד שֶׁשָּׁמַעְתִּי מִמֶּנּוּ כִּי הִנֵּה מֹשֶׁה גָּדוֹל מֵאַהֲרֹן וְעִקָּרוֹ הוּא בַּיָּמִין הַיְסוֹד מַמָּשׁ), therefore he is sealed with the attribute of Netzach which stands on the right of the Yesod of Abba within Ze’ir Anpin (לָכֵן הוּא חָתוּם בְּמִדַּת הַנֵּצַח הָעוֹמֵד בִּימִין הַיְסוֹד דְּאַבָּא שֶׁבְּתוֹךְ הַז״א). And from this right side the manna was drawn, which was by the merit of Moshe, as is known (וּמִצַּד הַיָּמִין הַזֶּה נִמְשַׁךְ הַמָּן שֶׁהָיָה בִּזְכוּת מֹשֶׁה כַּנּוֹדָע), but it emerged and was given on the left side, as is known (אֲבָל יָצָא וְנִתַּן בְּצַד שְׂמֹאל כַּנּוֹדָע), because sustenance is on the left side, in the secret of “a person’s sustenance is as difficult as the splitting of the Sea,” for it is from the side of judgment and Gevurah (כִּי הַמְּזוֹנוֹת בְּצַד שְׂמֹאל בְּסוֹד קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כְּקִרְיַת יַם סוּף שֶׁהֵם מִצַּד הַדִּין וְהַגְּבוּרָה).

However, Aharon is on the left of the Yesod of Abba (אֲבָל אַהֲרֹן הוּא בַּשְּׂמֹאל הַיְסוֹד דְּאַבָּא), therefore he is sealed with the attribute of Hod which stands on the left of Abba (לָכֵן הוּא חָתוּם בְּמִדַּת הַהוֹד הָעוֹמֵד בִּשְׂמֹאל דְּאַבָּא), and from him were drawn the clouds of glory which were by the merit of Aharon, as is known (וּמִמֶּנּוּ נִמְשְׁכוּ עֲנָנֵי כָבוֹד שֶׁהָיוּ בִּזְכוּת אַהֲרֹן כַּנּוֹדָע), but they emerged and were given on the right side, as is known (אֲבָל יָצְאוּ וְנִתְּנוּ בְּצַד יָמִין כַּנּוֹדָע), because the seven clouds of glory are in Chesed, as explained in the Zohar, Parashat Emor (כִּי ז׳ עֲנָנֵי כָבוֹד הֵם בְּחֶסֶד כְּמוֹ שֶׁמְּבֹאָר בַּזֹּהַר פָּרָשַׁת אֱמוֹר). However, the well was by the merit of Miriam (אֲמְנָם הַבְּאֵר הָיָה בִּזְכוּת מִרְיָם), for Miriam is Rachel, the Nukvah of Ze’ir Anpin (כִּי מִרְיָם הִיא רָחֵל נוּקְבָא דְּז״א), and she causes all those lights that she had taken from the back to now return by way of the face (וְהִיא גּוֹרֶמֶת שֶׁכָּל אוֹתָן הָאוֹרוֹת שֶׁהָיְתָה לוֹקַחַת מִן הָאָחוֹר יַחְזְרוּ עַתָּה דֶּרֶךְ פָּנִים), and to draw with them the two side-lights as well as the face-lights (וְיִמְשְׁכוּ עִמָּהֶם ב׳ אוֹרוֹת הַצְּדָדִין וְגַם אוֹרוֹת הַפָּנִים), and all of them together emerge by way of the face and become the well, as explained above (וְכֻלָּם כְּאֶחָד יוֹצְאִין דֶּרֶךְ הַפָּנִים וְנַעֲשִׂין בְּאֵר כַּנַּ״ל).

For the lights of the well are truly the lights of Rachel (כִּי אוֹרוֹת הַבְּאֵר הֵם אוֹרוֹת רָחֵל מַמָּשׁ), and when she returns face to face with Ze’ir Anpin, those lights too return by way of the face (וּכְשֶׁחוֹזֶרֶת פָּנִים בְּפָנִים עִם ז״א גַּם הָאוֹרוֹת הַנַּ״ל חוֹזְרִין דֶּרֶךְ פָּנִים), and this is what our Sages of blessed memory said, that the well was through Miriam (וְזֶהוּ שֶׁאָמְרוּ רַז״ל כִּי הַבְּאֵר הָיָה עַל־יְדֵי מִרְיָם). And behold, it has been explained how these three gifts—the well, the manna, and the clouds of glory—are all lights of Imma, but they emerge by way of the Yesod of Abba, which is Moshe (וְהִנֵּה נִתְבָּאֵר אֵיךְ ג׳ מַתָּנוֹת אֵלּוּ שֶׁהֵם בְּאֵר מָן עֲנָנֵי כָבוֹד כֻּלָּן אוֹרוֹת דְּאִמָּא אֶלָּא שֶׁהֵם יוֹצְאִין עַל־יְדֵי יְסוֹד אַבָּא שֶׁהוּא מֹשֶׁה), and all of this was through the three siblings Moshe, Aharon, and Miriam (וְכָל זֶה הֵם עַל־יְדֵי ג׳ אַחִים מֹשֶׁה אַהֲרֹן מִרְיָם). But the upper triad, which are the generation of the wilderness and the two staffs, were through Moshe alone (אֲבָל הַג״ר שֶׁהֵם דּוֹר הַמִּדְבָּר וּב׳ הַמַּטּוֹת הָיוּ עַל־יְדֵי מֹשֶׁה לְבַדּוֹ), and after Aharon and Miriam died, all three gifts returned by the merit of Moshe alone, who is the Yesod of Abba, as is known (וְאַחַר שֶׁמֵּתוּ אַהֲרֹן וּמִרְיָם חָזְרוּ שְׁלָשְׁתָּן בִּזְכוּת מֹשֶׁה לְבַדּוֹ שֶׁהוּא יְסוֹד אַבָּא כַּנּוֹדָע).

Mahadura Kama (First Edition), and we will explain the matter (מ״ק וְנְבָאֵר הָעִנְיָן), that in one place Scripture calls Aharon a Kohen (שֶׁבְּס״ה קָרָא לְאַהֲרֹן כֹּהֵן), and at another time it calls him a Levite, who is on the left (וּפַעַם אַחֶרֶת קוֹרֵא אוֹתוֹ לֵוִי שֶׁהוּא בַּשְּׂמֹאל), and to Moshe it calls him a Levite (וּלְמֹשֶׁה קָרָא אוֹתוֹ לֵוִי), and at another time it says that he is on the right (וּפַעַם אַחֶרֶת אוֹמֵר שֶׁהוּא בַּיָּמִין), and his words appear to contradict one another (וְנִרְאֶה דְּבָרָיו סוֹתְרִין זֶה אֶת זֶה). But the matter is as follows (אַךְ הָעִנְיָן), that when the Yesod of Abba enters into Ze’ir Anpin until his Tiferet, as is known (כְּשֶׁיְסוֹד הָאַבָּא נִכְנָס תּוֹךְ זְעֵיר אַנְפִּין עַד ת״ת שֶׁבּוֹ כַּנּוֹדָע), and when it reaches the chest, which is a revealed place because the Yesod of Imma ceases there (וּבְהַגִּיעוֹ לֶחָזֶה שֶׁהוּא מָקוֹם מְגֻלֶּה כִּי נִפְסַק יְסוֹד אִמָּא), then the illumination within it strikes the right side of Ze’ir Anpin (אָז הָאָרָה שֶׁבּוֹ מַכָּה אֶל צַד יָמִין דְּז״א), and afterward the striking of the light returns to the left side of Ze’ir Anpin (וְאַחַר כָּךְ חוֹזֶרֶת הַכָּאַת הָאוֹר אֶל צַד שְׂמֹאל דְּז״א), and afterward from there the striking returns to the middle and descends through the Yesod (וְאַחַר כָּךְ מִשָּׁם חָזְרָה הַכָּאָה לָאֶמְצַע וְיָרְדָה דֶּרֶךְ הַיְסוֹד).

And behold, the manna was from Moshe, in the first striking (וְהִנֵּה הַמָּן הָיָה מִצַּד מֹשֶׁה בַּהַכָּאָה הָרִאשׁוֹנָה), and the clouds of glory were from Aharon, in the second striking (וַעֲנָנֵי כָבוֹד מִצַּד אַהֲרֹן בַּהַכָּאָה הַשֵּׁנִיָּה), and the well was from Miriam, in the middle, in the third striking (וּבְאֵר מִצַּד מִרְיָם בָּאֶמְצַע בַּהַכָּאָה הַשְּׁלִישִׁית), and you will not understand this except as we have written regarding the secret of the three gifts mentioned above that were given to Israel in the wilderness—see there (וְלֹא תָבִין זֶה אֶלָּא כְּמַה שֶּׁכָּתַבְנוּ אֶצְלֵנוּ בְּסוֹד ג׳ מַתָּנוֹת הַנַּ״ל שֶׁנִּתְּנוּ לְיִשְׂרָאֵל בַּמִּדְבָּר ע״ש).

Chapter 7

שער לב פרק ז מ״ת

[32:7] And we will explain the matter of the verse “Then Israel sang this song: Rise up, O well, answer it” (וְנְבָאֵר עִנְיַן הַפָּסוּק שֶׁל אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ לָהּ), for it speaks of the matter of the rectifications of Rachel from the beginning of her rectification until its completion (כִּי הוּא מְדַבֵּר בְּעִנְיַן תִּקּוּנֵי רָחֵל מִתְּחִלַּת תִּקּוּנָהּ עַד סִיּוּמָהּ), and this is to bring her face to face with Ze’ir Anpin who is called Yisrael (וְהוּא לְהָבִיאָהּ פָּנִים בְּפָנִים עִם ז״א הַנִּקְרָא יִשְׂרָאֵל), and it is known that when she returns face to face she first diminishes into the secret of a single small point beneath the Yesod of Ze’ir Anpin (וְנוֹדָע כִּי כַּאֲשֶׁר חוֹזֶרֶת פָּנִים בְּפָנִים מִתְמַעֶטֶת בְּסוֹד נְקוּדָה אַחַת קְטַנָּה תַּחַת הַיְסוֹד דְּז״א), and afterward she grows little by little until she ascends with him to be face to face even upward (וְאַחַר כָּךְ נִגְדֶּלֶת מְעַט מְעַט עַד שֶׁהִיא עוֹלָה עִמּוֹ לִהְיוֹת פָּנִים בְּפָנִים עַד לְמַעְלָה), and this is the meaning of “Rise up, O well, answer it” (וְזֶהוּ עִנְיַן עֲלִי בְאֵר עֱנוּ לָהּ), for now, when she is face to face, she is called a well (כִּי עַתָּה בִּהְיוֹתָהּ פָּנִים בְּפָנִים נִקְרֵאת בְּאֵר כַּנַּ״ל), and she ascends with him ascent after ascent from below to above until she returns with him fully face to face (וְהִיא עוֹלָה עִמּוֹ עֲלִיָּה אַחַר עֲלִיָּה מִמַּטָּה לְמַעְלָה עַד שֶׁחוֹזֶרֶת עִמּוֹ פָּנִים בְּפָנִים). There is also a second interpretation of this verse, and it will be explained below (עוֹד יֵשׁ לְפָרֵשׁ פֵּרוּשׁ ב׳ בַּפָּסוּק הַזֶּה וְיִתְבָּאֵר לְמַטָּה), and we will explain another verse, “A well which the princes dug,” etc. (וְנְבָאֵר פָּסוּק אַחֵר בְּאֵר חֲפָרוּהָ שָׂרִים וְגו׳).

And the explanation of “a well which the princes dug” will be understood from what is known (וּבֵאוּר בְּאֵר חֲפָרוּהָ שָׂרִים יוּבַן בְּמַה שֶּׁנּוֹדָע), that behold the Nukvah of Ze’ir Anpin, who is called Rachel, when she was back-to-back with him (כִּי הִנֵּה הַנּוּקְבָּא דְּז״א הַנִּקְרֵאת רָחֵל בִּהְיוֹתָהּ אֲחוֹר בְּאָחוֹר עִמּוֹ), her head was from the lower half of his Tiferet (הֲרֵי הָרֹאשׁ שֶׁלָּהּ הָיָה מֵחֲצִי ת״ת תַּחְתּוֹן שֶׁלּוֹ), and it is found that the end of the Tiferet of Ze’ir Anpin, which is the opening of his organ (נִמְצָא כִּי סִיּוּם ת״ת דְּז״א שֶׁהוּא פִּי הָאַמָּה שֶׁלּוֹ), from it was made the opening of the female, which is at the end of her head (מִמֶּנּוּ נַעֲשָׂה פִּי הַנְּקֵבָה אֲשֶׁר הוּא בְּסִיּוּם רֹאשָׁהּ). And when afterward she returned to be face-to-face and ascended to the full stature of Ze’ir Anpin (וְכַאֲשֶׁר אַחַר כָּךְ חָזְרָה לִהְיוֹת פָּנִים בְּפָנִים וְעָלְתָה כָּל שִׁעוּר קוֹמַת ז״א), it is found that what, when she was back-to-back, had been her head became now the aspect of her Tiferet (נִמְצָא כִּי מַה שֶּׁבִּהְיוֹתָהּ אֲחוֹר בְּאָחוֹר הָיָה רֹאשָׁהּ נִתְהַוָּה עַתָּה בְּחִי׳ ת״ת שֶׁלָּהּ), and that aspect which at first had been the place of her upper mouth now became the aspect of the opening of her Yesod and her womb (וְאוֹתוֹ הַבְּחִי׳ שֶׁהָיָה תְּחִלָּה מְקוֹם הַפֶּה הָעֶלְיוֹן שֶׁלָּהּ חָזַר עַתָּה לִהְיוֹת בְּחִי׳ פִּי הַיְסוֹד וְרַחְמָהּ), and it is found that her Yesod is aligned opposite his Yesod (נִמְצָא שֶׁיְסוֹד שֶׁלָּהּ מְכֻוָּן נֶגֶד יְסוֹד שֶׁלּוֹ).

And this is the secret that the act of marital union is called by the term “eating” in several places in the Torah (וְזֶה סוֹד הֱיוֹת בְּחִינַת הַתַּשְׁמִישׁ נִקְרָא בִּלְשׁוֹן אֲכִילָה בְּכַמָּה מְקוֹמוֹת בַּתּוֹרָה), and likewise the term of speech with the mouth, as in Tractate Ketubot, chapter one, in the Mishnah, “They saw her speaking with one man,” and they said to him, “What is the nature of this man?” etc. (וְכֵן לְשׁוֹן דִּבּוּר בַּפֶּה בְּמַסֶּכֶת כְּתוּבוֹת פ״א בַּמִּשְׁנָה רְאוּהָ מְדַבֶּרֶת עִם אֶחָד אָמְרוּ לוֹ מַה טִּיבוֹ שֶׁל אִישׁ זֶה וְכוּ׳), and they said in the Gemara, “What is ‘speaking’?—she had intercourse” (וְאָמְרוּ בַּגְּמָ׳ מַאי מְדַבֶּרֶת נִבְעָלָה), and likewise in Ketubot, chapter “Even though,” in the Mishnah, “and she eats with him from the night of Shabbat,” what is “eats”?—intercourse (וּבִכְתוּבוֹת פֶּרֶק אַעַ״פ בַּמִּשְׁנָה וְאוֹכֶלֶת עִמּוֹ מִלֵּיל שַׁבָּת מַאי וְאוֹכֶלֶת תַּשְׁמִישׁ וְכוּ׳). And in the Torah, union is called by the language of eating with the mouth, as it is said, “Eat, beloved ones,” which is the supernal Zivug [Union] of Abba and Imma, as mentioned in the Zohar, Parashat Vayikra (וּבַּתּוֹרָה נִקְרָא לְשׁוֹן אֲכִילָה בַּפֶּה כְּמוֹ שֶׁאָמַר אִכְלוּ רֵעִים שֶׁהוּא זִוּוּג עֶלְיוֹן דְּאו״א כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיִּקְרָא), and it is likewise written, “Such is the way of an adulterous woman, she eats and wipes her mouth,” etc. (וְכֵן כְּתִיב כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת אָכְלָה וּמָחֲתָה פִיהָ וְגוּ׳). And the explanation of the verse will be understood as we have written regarding what is said in the Zohar, in the Idra, “He sat upon the throne of sparks to subdue them,” etc. (וּפֵרוּשׁ הַפָּסוּק יוּבַן כְּמַה שֶּׁכָּתַבְנוּ אֶצְלֵנוּ עַל מַה שֶּׁאָמַר בַּזֹּהַר בְּאַדְרָא יְתִיב עַל כּוּרְסְיָא דְּשַׁבִּיבִין לְאַכְפַּיָּא לוֹן וְכוּ׳), for it is the secret of what our Sages said, “The serpent came upon Chavah” (כִּי הוּא סוֹד מַה שֶּׁאָמְרוּ רַז״ל בָּא נָחָשׁ עַל חַוָּה).

The explanation of the matter is (פֵּרוּשׁ הָעִנְיָן), that there are Names Elohim of holiness, and they descend downward until the shells—“other gods”—in the secret of “God stands in the congregation of God,” as mentioned in the Elder of Mishpatim (כִּי יֵשׁ שֵׁמוֹת אֱלֹהִים שֶׁל קְדֻשָּׁה וּמִשְׁתַּלְשְׁלִים לְמַטָּה עַד הַקְּלִיפּוֹת אֱלֹהִים אֲחֵרִים בְּסוֹד מֶלֶךְ אֱלֹהִים עַל גּוֹיִם כַּנִּזְכָּר בַּסָּבָא דְּמִשְׁפָּטִים), and when sin causes, the shells become interincluded with one another and these with those, until those aspects of the supernal Names Elohim of holiness enter into the point of Zion within her, in the secret of the Gevurot that are there in her Yesod (וּכְשֶׁהֶעָוֹן גּוֹרֵם הַקְּלִיפּוֹת נִכְלָלִין זֶה בָּזֶה וְאֵלּוּ בָּאֵלּוּ עַד שֶׁאוֹתָן בְּחִיּוֹת שֶׁל שֵׁמוֹת אֱלֹהִים עֶלְיוֹנִים דִּקְדֻשָּׁה נִכְנָסִים בִּנְקוּדַת צִיּוֹן שֶׁבָּהּ בְּסוֹד הַגְּבוּרוֹת אֲשֶׁר שָׁם בִּיסוֹד שֶׁלָּהּ). And this matter of the interinclusion of the Names Elohim mentioned above together is called the aspect of “the serpent coming upon Chavah” (וְעִנְיַן הַהִתְכַּלְלוּת הַזֶּה שֶׁל הַשֵּׁמוֹת אֱלֹהִים הַנַּ״ל בְּיַחַד נִקְרָא בְּחִינַת בִּיאַת נָחָשׁ עַל חַוָּה), for that which at first, in a time of favor, had been the Zivug [Union] with her in the aspect of the Yesod and the supernal path called Pele [Wonder], as is known (כִּי מַה שֶּׁתְּחִלָּה בְּעֵת רָצוֹן הָיָה הַזִּוּוּג עִמָּהּ בִּבְחִינַת הַיְסוֹד וְהַנְּתִיב הָעֶלְיוֹן הַנִּקְרָא פֶּלֶא כַּנּוֹדָע).

Behold, now she receives from the other, external path of Elohim, which is also called Pele [Wonder], alluded to in the initial letters of “and she said, I have not wrought iniquity” (הִנֵּה עַתָּה הִיא מְקַבֶּלֶת מִן הַנָּתִיב הָאַחֵר הַחִיצוֹן שֶׁל אֱלֹהִים הַנִּקְרָא גַּם כֵּן פֶּלֶא הַנִּרְמָז בְּרָאשֵׁי תֵּבוֹת וְאָמְרָה לֹא פָּעַלְתִּי אָוֶן), to indicate that she declares that she did not receive flow from the action of that external Pele [Wonder], in which the Klipot called Aven [Iniquity] were interincluded (לְרַמֵּז שֶׁהִיא אוֹמֶרֶת שֶׁלֹּא קִבְּלָה שֶׁפַע מִפְּעֻלַּת הַפֶּלֶא הַחִיצוֹן הַהוּא אֲשֶׁר בּוֹ נִכְלְלוּ הַקְּלִיפּוֹת הַנִּקְרָא אוֶן), but only from the supernal holy path which is entirely face, into which the kelipot do not enter, Heaven forbid (רַק מִן הַנָּתִיב הָעֶלְיוֹן הַקָּדוֹשׁ שֶׁהוּא כֻּלּוֹ פָּנִים אֲשֶׁר אֵין הַקְּלִיפּוֹת נִכְנָסִין שָׁם חַ״ו). And thus it has been explained how Zivug [Union] is called speech and by the language of eating (וַהֲרֵי הוּא נִתְבָּאֵר אֵיךְ הַזִּוּוּגִים הוּא נִקְרָא דִּבּוּר וּבִלְשׁוֹן אֲכִילָה), and the reason is for the explanation stated above (וְהַסִּבָּה הִיא לְטַעַם הַנַּ״ל), because her first mouth, when they were back-to-back, became for her now, when they are face-to-face, the lower mouth—the actual womb (כִּי הַפֶּה הָרִאשׁוֹן שֶׁלָּהּ בִּהְיוֹתָם אֲחוֹר בְּאָחוֹר נַעֲשָׂה לָהּ עַתָּה בִּהְיוֹתָם פָּנִים בְּפָנִים פֶּה תַּחְתּוֹן בֵּית הָרֶחֶם מַמָּשׁ), and it is known that her womb is deep, in the likeness of a well formed by digging, and is not protruding like the Yesod of the male (וְנוֹדָע כִּי בֵּית הָרֶחֶם שֶׁלָּהּ הוּא עָמוֹק דֻּגְמַת הַבְּאֵר הַנַּעֲשֶׂה עַל־יְדֵי חֲפִירָה וְאֵינוֹ בּוֹלֵט כְּמוֹ יְסוֹד הַזָּכָר). And the matter of the digging of this well is alluded to in Abraham and Isaac, who dug those wells, and this suffices here (וְעִנְיַן חֲפִירַת הַבְּאֵר הַזֹּאת נִרְמָז בְּאַבְרָהָם וְיִצְחָק שֶׁחָפְרוּ הַבְּאֵרוֹת הָהֵם וְדַי בָּזֶה), and as it is stated in the Zohar, Parashat Vayelekh, page 286, and this is its wording (וְכְמוֹ שֶׁאָמַר בַּזֹּהַר וַיֵּלֶךְ דַּף רפ״ו וְז״ל): “Rise up, O well, answer it—ascend to your place to be joined with your husband; a well which the princes dug—those are Abba and Imma who gave birth to her above; the nobles of the people hollowed it—these are the Patriarchs,” etc. (עֲלִי בְאֵר עֱנוּ לָהּ סְק לְאַתְרָךְ לְאִתְחַבְּרָא בְּבַעְלָךְ בְּאֵר חֲפָרוּהָ שָׂרִים דְּאוֹלִידוּ לָהּ או״א לְעֵילָא כָּרוּהָ נְדִיבֵי הָעָם אֵלִין אֲבָהָן וְכוּ׳).

And the explanation of the matter is (וּפֵירוּשׁ הָעִנְיָן), that the digging of this well—to make for her the womb—is done by the princes, who are Abba and Imma (כִּי חֲפִירַת הַבְּאֵר הַזֹּאת לַעֲשׂוֹת לָהּ בֵּית הָרֶחֶם נַעֲשֵׂית עַל־יְדֵי שָׂרִים שֶׁהֵם או״א), in the secret of “And Hashem Elohim built the rib and brought her to the man,” meaning Abba and Imma who raised her and elevated her to be equal in stature with the full height of Ze’ir Anpin face to face (בְּסוֹד וַיִּבֶן ה׳ אֱלֹהִים אֶת הַצֵּלָע וַיְבִאֶהָ אֶל הָאָדָם דָּא או״א שֶׁגִּדְּלוּהָ וְהֶעֱלוּהָ שָׁוֶה בְּשָׁוֶה בְּכָל קוֹמַת ז״א פָּנִים בְּפָנִים), through which her first mouth becomes the aspect of the Yesod, as explained above (אֲשֶׁר עַל־יְדֵי כֵן נַעֲשֶׂה פֶּה הָרִאשׁוֹן שֶׁלָּהּ בְּחִינַת הַיְסוֹד כַּנַּ״ל). And this is why it says “a well which the princes dug”—these are Abba and Imma (וְזֶהוּ שֶׁאָמַר בְּאֵר חֲפָרוּהָ שָׂרִים אֵלִין אִינּוּן או״א). However, they did only the aspect of digging that place alone (וְאָמְנָם הֵם לֹא עָשׂוּ רַק בְּחִינַת חֲפִירַת הַמָּקוֹם הַהוּא לְבַד), and afterward “the nobles of the people hollowed it” refers to the aspect of placing the Mayin Nukvin [Feminine Waters] within that well (וְאַחַר כָּךְ כָּרוּהָ נְדִיבֵי הָעָם הוּא בְּחִינַת נְתִינַת בָּהּ הַמ״ן תּוֹךְ הַבְּאֵר הַהוּא), and this aspect of the matter is called “hollowing” (וְבְּחִינַת עִנְיָן זֶה נִקְרָא כְּרִיָּה).

And behold, the aspect of the placing of these Mayin Nukvin [Feminine Waters] in her Yesod is through the Chesed and Gevurah of Imma (וְהִנֵּה בְּחִינַת נְתִינַת הַמ״ן אֵלּוּ בִּיסוֹד שֶׁלָּהּ הֵם עַל־יְדֵי חו״ג שֶׁל אִמָּא), which are her two hands (שֶׁהֵם ב׳ הַיָּדַיִם שֶׁלָּהּ), in which are five fingers (שֶׁבָּהֶם ה׳ אֶצְבְּעוֹת), which are the five Gevurot of the doubled MNTZPKH letters (שֶׁהֵם ה״ג מנצפ״ך כְּפוּלוֹת), and these descended downward (אֲשֶׁר אֵלּוּ יָרְדוּ לְמַטָּה), and became the aspect of Mayin Nukvin [Feminine Waters] in the Yesod of the Nukvah of Ze’ir Anpin (וְנַעֲשׂוּ בְּחִינַת מ״ן בִּיסוֹד נוּקְבָּא דְּז״א). And this is the secret of the verse “And it shall be with the produce, you shall give a fifth to Pharaoh, and four portions” (וְזֶהוּ סוֹד הַפָּסוּק וְהָיָה בִּתְבוּאוֹת וּנְתַתֶּם חֲמִישִׁית לְפַרְעֹה וְאַרְבַּע הַיָּדוֹת וְגו׳), and the matter of these hands has been explained by us in the discourse of the unifications (וְעִנְיַן אֵלּוּ יָדוֹת נִתְבָּאֵר אֶצְלֵנוּ בִּדְרוּשׁ הַיִּחוּדִים), and there you will find one unification in which all those Names are made in the secret of Yod–Dalet, Yod–Dalet (וְשָׁם תִּמְצָא יִחוּד אֶחָד שֶׁכָּל אוֹתָן הַשֵּׁמוֹת נַעֲשׂוּ בְּסוֹד י״ד י״ד ע״ש).

And also examine the discourse on the statement “Three heads were engraved” at the beginning of the Idra Zuta (גַּם תַּעֲיֵן בִּדְרוּשׁ מַאֲמָר ג׳ רֵישִׁין אִתְגַּלְפָן בְּרֵישׁ אַדְרָ״ז), and there this matter will be understood (וְשָׁם יוּבַן עִנְיַן זֶה). And indeed, the secret of the matter is this (וְאָמְנָם סוֹד הָעִנְיָן הוּא זֶה): behold, the matter of the two arms of Arich Anpin becomes the aspect of the Mochin of Abba and Imma (הִנֵּה עִנְיָן ב׳ זְרוֹעוֹת דְּא״א נַעֲשֶׂה בְּחִי׳ מוֹחִין דְּאו״א), and also the aspect of the two hidden crowns that Abba and Imma give afterward to Ze’ir Anpin in the secret of his Da‘at, as is known (גַּם בְּחִי׳ תְּרֵין עַטְרִין גְּנִיזִין דִּיהֲבֵי או״א לְבָתַר לְז״א בְּסוֹד דַּעְתּוֹ כַּנּוֹדָע). But the secret of the five fingers that are in each hand has no place there (אֲבָל סוֹד ה׳ אֶצְבְּעוֹת שֶׁיֵּשׁ בְּכָל יָד מֵהֶם אֵין שָׁם מְקוֹמָן).

And behold, the two hands of Arich Anpin are both considered as one and are called one hand alone (וְהִנֵּה ב׳ יָדוֹת דְּא״א תַּרְוַיְיהוּ שְׁקִילֵי כְּחַדָּא וְנִקְרָא יָד אֶחָת לְבַד), in the manner of all the other aspects of Arich Anpin, of which it is said in the Idra, daf 128, that “in Atika there is no left, for this Atika is entirely right” (ע״ד כָּל שְׁאָר בְּחִינוֹת שֶׁל א״א שֶׁנֶּאֱמַר עֲלֵיהֶם בָּאַדְרָא דְּקכ״ח דְּבְּעַתִּיקָא לֵית שְׂמָאלָא דְּהַאי עַתִּיקָא כֻּלָּא יְמִינָא), and similarly it is written, “Behold, the eye of Hashem is upon those who fear Him,” and it is not written “eyes” in the plural (וְעַד״ז כְּתִיב הִנֵּה עֵין ה׳ אֶל יְרֵאָיו וְלֹא כְּתִיב עֵינַיִם לְשׁוֹן רַבִּים). However, Abba and Imma—each of them has two hands (וְאָמְנָם או״א כָּל אֶחָד מֵהֶם יֵשׁ לוֹ ב׳ יָדַיִם), and it is thus found that now, in Arich Anpin and in Abba and Imma, there are five hands (וְנִמְצָא עַתָּה כִּי בְּא״א וּבְאו״א יֵשׁ ה׳ יָדוֹת).

And behold, the fifth hand, which is that of Arich Anpin, which includes two hands but is called one hand as explained above (וְהִנֵּה יָד הַה׳ שֶׁהִיא אוֹתָהּ שֶׁל א״א הַכְּלוּלָה מִב׳ יָדוֹת אֶלָּא שֶׁנִּקְרֵאת יָד כַּנַּ״ל), concerning it it is said, “And you shall give a fifth to Pharaoh” (עָלֶיהָ נֶאֱמַר וּנְתַתֶּם חֲמִישִׁית לְפַרְעֹה), for she is Imma Ila’ah, who is called Pharaoh, for there all the lights are revealed and spread forth, as mentioned in the Zohar (שֶׁהִיא אִמָּא עִלָּאָה הַנִּקְרֵאת פַּרְעֹה דְּתַמָּן אִתְגַּלְיָן וְאִתְפָּרְעִין כָּל נְהוֹרִין כְּדִכְרִיב בַּזֹּהַר). And the matter is this (וְהָעִנְיָן הוּא), that the hand of Arich Anpin descended downward into the womb, the Yesod of Imma (כִּי יָד דְּא״א יָרְדָה לְמַטָּה בְּרֶחֶם יְסוֹד אִמָּא), and behold, right is included in left and left in right (וְהִנֵּה יָמִין כָּלוּל בִּשְׂמֹאל וּשְׂמֹאל בְּיָמִין), and just as the fingers of the left hand of Arich Anpin are five Gevurot, so the five fingers of the right hand are five Gevurot (וּכְמוֹ שֶׁאֶצְבְּעוֹת יַד שְׂמָאלִי דְּא״א הֵם ה״ג כֵּן ה׳ אֶצְבְּעוֹת יַד יָמִין הֵם ה״ג), and they are the secret of the five letters MNTZPKH which are doubled (וְהֵם סוֹד ה׳ אוֹתִיּוֹת מַנְצְפַּ״ךְ שֶׁהֵם כְּפוּלוֹת). And these were generated there in the womb, the Yesod of Imma (וְאֵלּוּ נִתְהַוּוּ שָׁם בְּרֶחֶם יְסוֹד אִמָּא), and from them was made the vessel of the Yesod of Imma to raise the Mayin Nukvin [Feminine Waters] within them (וּמֵהֶם נַעֲשָׂה הַכְּלִי שֶׁל יְסוֹד אִמָּא לְהַעֲלוֹת מ״ן שֶׁבָּהֶם).

However, the other four hands of Abba and Imma are “for you” (אֲבָל ד׳ הַיָּדוֹת הָאֲחֵרִים שֶׁל או״א יִהְיוּ לָכֶם). And in the same manner that we explained this verse above with regard to Imma, so it is also explained below with regard to the Nukvah of Ze’ir Anpin (וְהִנֵּה עַל־דֶּרֶךְ שֶׁבֵּאַרְנוּ פָּסוּק זֶה לְמַעְלָה בְּאִמָּא יִתְפָּרֵשׁ גַּם לְמַטָּה בַּנּוּקְבָּא דְּז״א), for behold there are five hands (כִּי הִנֵּה ה׳ יָדוֹת הֵם): one hand of Imma, included from two hands as one (יָד אַחַת שֶׁל אִמָּא הַכְּלוּלָה מִשְּׁתֵּי יָדוֹת כְּאֶחָד), and it becomes the vessel of Mayin Nukvin [Feminine Waters] of Rachel, the Nukvah of Ze’ir Anpin, in the manner explained above (וְנַעֲשֵׂית כְּלִי מ״ן שֶׁל רָחֵל נוּקְבָּא דְּז״א עַל־דֶּרֶךְ הַנַּ״ל). And there are also four other hands (וְעוֹד יֵשׁ ד׳ יָדוֹת אֲחֵרוֹת), which are the two hands of Ze’ir Anpin and the two hands of the Nukvah (שֶׁהֵם ב׳ הַיָּדַיִם דְּז״א וּב׳ יָדַיִם נוּקְבָּא), and concerning them it is said, “and four parts shall be for you,” etc. (וַעֲלֵיהֶם נֶאֱמַר וְאַרְבַּע הַיָּדוֹת יִהְיוּ לָכֶם וְגו׳).

And behold, what emerges from this is that all these hands are the aspect of the Gevurot (וְהִנֵּה הָעוֹלֶה מִזֶּה כִּי אֵלּוּ הַיָּדִים כֻּלָּם הֵם בְּחִינַת הַגְּבוּרוֹת), and when judgment strengthens, blood is seen in them (וּכְשֶׁהַדִּין מִתְגַּבֵּר אָז רוֹאֶה דָּם בָּהֶם), and this is the secret of “your hands are full of blood” (וְזֶהוּ סוֹד יְדֵיכֶם דָּמִים מָלֵאוּ). And their being two bloods is as we explained in the verse “one who sheds the blood of man, by man” (וְהִהְיוֹתָן שְׁתֵּי דָּמִים הוּא כְּמַה שֶּׁכָּתַבְנוּ אֶצְלֵנוּ בַּפָּסוּק שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם), and this is because in Ze’ir Anpin there is the Divine Name Havayah filled with Alef-letters, whose numerical value is forty-five, MaH (כִּי בְּז״א יֵשׁ הוי״ה בְּאַלְפִּין גִּימַטְרִיָּא מ״ה), and the Alef in the filling of the Vav is the aspect of the Name Ehyeh squared, in this form: Alef, Alef-Heh, Alef-Heh-Yod, Alef-Heh-Yod-Heh, whose numerical value is forty-four, Dam [Blood] (וְאוֹת א׳ שֶׁבְּמִלּוּי וָו הוּא בְּחִי׳ אֶהְיֶה בְּרִבּוּעַ כָּזֶה א׳ א״ה אה״י אהי״ה שֶׁהוּא גִּימַטְרִיָּא ד״ם).

It follows that when this Alef of the filling of the Vav departs and ascends upward to Binah, then the Name M”H remains forty-four, Dam [Blood], and this Alef itself is also forty-four, Dam [Blood], as explained above, and thus they are two instances of Dam [Blood] (נִמְצָא כִּי בְּהִסְתַּלְּקוּת א׳ זוֹ שֶׁל מִלּוּי וָו וְעוֹלָה לְמַעְלָה בְּבִינָה אָז שֵׁם מ״ה נִשְׁאָר מ״ד וְא׳ זוֹ גַּם כֵּן מ״ד כַּנַּ״ל הֲרֵי הֵם ב״פ ד״ם). And this is also the matter of the verse “guard me from the hands of the snare, they have ensnared me” (וְזֶהוּ גַּם כֵּן עִנְיַן פָּסוּק שָׁמְרֵנִי מִיְּדֵי פַּח יָקְשׁוּ לִי), for the two hands mentioned above are “they have ensnared me,” whose numerical value is eighty-eight, (כִּי ב׳ הַיָּדִים הַנַּ״ל הֵם יָקְשׁוּ לִי פַּח), for they are two instances of Dam, forty-four and forty-four, totaling eighty-eight (שֶׁהֵם ב״פ ד״ם הָעוֹלִין גִּימַטְרִיָּא פ״ח כַּנַּ״ל).

And we return to the matter (וְנַחֲזוֹר לְעִנְיָן), for behold, the aspect of the well, which is Rachel, is the aspect of the point of Zion, the womb within her (כִּי הִנֵּה בְּחִי׳ הַבְּאֵר שֶׁהִיא רָחֵל הִיא בְּחִי׳ נְקוּדַת צִיּוֹן בֵּית הָרֶחֶם שֶׁבָּהּ), where the five Gevurot of the doubled final letters MNTZPKH reside (שֶׁשָּׁם ה״ג מַנְצַפַּ״ךְ), which are the secret of judgment called darkness (שֶׁהֵם סוֹד הַדִּין הַנִּקְרָא חֹשֶׁךְ), alluded to in the initial letters of “a well which the princes dug, nobles hollowed” (הָרָמוּז בְּרָאשֵׁי תֵּבוֹת בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ), for it is “in darkness” (שֶׁהוּא בַּחֹשֶׁךְ), and these were effected by the two hands of Chesed and Gevurah of Imma (וְאֵלּוּ נַעֲשׂוּ עַל־יְדֵי ב׳ הַיָּדִים חו״ג דְּאִמָּא), and concerning them it is said “nobles of the people hollowed it — these are the Patriarchs” (וַעֲלֵיהֶם נֶאֱמַר כָּרוּהָ נְדִיבֵי הָעָם אֵלִין אִינּוּן אֲבָהָן).

And behold, after all this rectification has been completed in her Yesod, as explained above, which is the matter of the digging and the hollowing as explained (וְהִנֵּה אַחַר שֶׁנִּתְקַן כָּל תִּקּוּן זֶה בִּיסוֹד שֶׁלָּהּ כַּנַּ״ל שֶׁהוּא עִנְיַן הַחֲפִירָה וְהַכְּרִיָּה כַּנַּ״ל), afterward the three upper Mochin, that is Chokhmah, Binah, and Da‘at, enter into her (אַחַר כָּךְ נִכְנָסִין בָּהּ ג״ר שֶׁהֵם הַמּוֹחִין שֶׁלָּהּ), which are made from the Netzach, Hod, Yesod of Ze’ir Anpin, as is known (הַנַּעֲשִׂין מִבְּחִינַת נְה״י דְּז״א כַּנּוֹדָע), and these are alluded to in what is said, “by the lawgiver,” this is the Yesod, “with their staves,” these are Netzach and Hod (וְאֵלּוּ נִרְמְזוּ בְּאָמְרוֹ בְּמְחֹקֵק דָּא יְסוֹד בְּמִשְׁעֲנוֹתָם דָּא נ״ה), and then she is fit to unite with him face to face (וְאָז רְאוּיָה לְהִזְדַּוֵּג עִמּוֹ פָּנִים בְּפָנִים). And this is the secret that first it says, “Rise up, O well, answer it” (וְזֶהוּ סוֹד תְּחִלָּה עֲלִי בְּאֵר עֱנוּ לָהּ), meaning ascend to your place to be joined with your husband (כְּלוֹמַר סְק לְאַתְרֵךְ לְאִתְחַבְּרָא בְּבַעְלָךְ), and the explanation is that this verse is said concerning the Malkhut called Rachel, who is called a well (פֵּרוּשׁ שֶׁזֶּה הַפָּסוּק נֶאֱמַר עַל מַלְכוּת הַנִּקְרֵאת רָחֵל הַנִּקְרֵאת בְּאֵר), and they say to her, you who are called a well, rise up (וְאוֹמְרִים לָהּ אַתְּ הַנִּקְרֵאת בְּאֵר עֲלִי), meaning raise your feminine waters upward (ר״ל הַעֲלִי מ״נ שֶׁלָּךְ לְמַעְלָה) in your union with your husband (בְּהִזְדַּוְּגֵךְ עִם בַּעְלָךְ), for behold the Yesod within you has been rectified, as it is said, “a well which the princes dug” (כִּי הֲרֵי נִתְקַן הַיְסוֹד שֶׁבָּךְ כְּמוֹ שֶׁנֶּאֱמַר בְּאֵר חֲפָרוּהָ שָׂרִים), and therefore “Rise up, O well, answer it” is said, since “a well which the princes dug” (וְאִם כֵּן עֲלִי בְּאֵר עֱנוּ לָהּ הוּאִיל וְהִיא בְּאֵר חֲפָרוּהָ שָׂרִים). And behold, the aspect of the Yesod of Abba itself has already been explained above, its aspects and how they are in the three incarnations of Moshe, which is an acronym for Moshe, Shet, Hevel, and see there (וְהִנֵּה בְּחִי׳ יְסוֹד דְּאַבָּא עַצְמוֹ כְּבָר נִתְבָּאֵר לְעֵיל בְּחִינוֹתָיו אֵיךְ הֵם בִּג׳ גִּלְגּוּלֵי מֹשֶׁה שֶׁהוּא ר״ת מֹשֶׁה שֵׁת הֶבֶל וְעַיֵּן שָׁם), and this is brought in the discourse of the extra twins, see there (וְהוּבָא בִּדְרוּשׁ תְּאוֹמוֹת יְתֵרוֹת וְעַיֵּן שָׁם). And also the aspect of Moshe and Aharon who are in the Yesod of Imma has been explained in the discourse of Moshe and Aharon and the sin of Nadav and Avihu, see there (גַּם בְּחִי׳ מֹשֶׁה וְאַהֲרֹן שֶׁהֵם בִּיסוֹד דְּאִמָּא נִתְבָּאֵר בִּדְרוּשׁ מֹשֶׁה וְאַהֲרֹן וְחֵטְא נָדָב וַאֲבִיהוּא ע"ש).

Chapter 8

פרק ח מ״ת

[32:8] And we will further explain now other aspects that exist in this Yesod of Abba within Ze’ir Anpin (עוֹד נְבָאֵר עַתָּה בְּחִינוֹת אֲחֵרוֹת שֶׁיֵּשׁ בִּיסוֹד זֶה דְּאַבָּא שֶׁבְּתוֹךְ הַז״א), and behold they are those called the Ark, the Kaporet, and the crown of gold that is upon it (וְהִנֵּה הֵם הַנִּקְרָאִים אֲרוֹן וְכַפֹּרֶת וְזֵר זָהָב אֲשֶׁר עָלָיו). And behold, it has been explained by us that the Yesod of Abba which is enclothed within Ze’ir Anpin is called the Written Torah (וְהִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי יְסוֹד אַבָּא הַמִּתְלַבֵּשׁ תּוֹךְ ז״א נִקְרָא תּוֹרָה שֶׁבִּכְתָב), and this is the secret of what our Sages of blessed memory said, “The withering of the supernal Wisdom is Torah” (אֲשֶׁר זֶהוּ סוֹד מַה שֶּׁאָמְרוּ רַז״ל נוֹבֶלֶת חָכְמָה שֶׁלְּמַעְלָה תּוֹרָה), the explanation being that Abba, who is called Chokhmah, that which withers and descends from him downward is Torah (פֵּרוּשׁ כִּי אַבָּא הַנִּקְרָא חָכְמָה מַה שֶּׁנּוֹבֵל מִמֶּנּוּ וְיוֹרֵד לְמַטָּה הוּא תּוֹרָה), which is from his Yesod that extends within Ze’ir Anpin (שֶׁהוּא מִן הַיְסוֹד שֶׁלּוֹ הַמִּתְפַּשֵּׁט תּוֹךְ זְעֵיר אַנְפִּין). And also Ya‘akov, who emerges from the illumination of this Yesod, is likewise called Torah, but we are not now engaged in explaining this (גַּם יַעֲקֹב הַיּוֹצֵא מִן הָאָרָת הַיְסוֹד הַזֶּה גַּם הוּא נִקְרָא תּוֹרָה אֵין אָנוּ עַתָּה בְּבֵיאוּרוֹ).

And we return to our matter (וְנַחֲזוֹר לְעִנְיָנֵנוּ), for behold we explained in its place that when the Chasadim that are in the Yesod of Imma go out and are revealed from the chest of Ze’ir Anpin and downward (כִּי הִנֵּה בֵּאַרְנוּ בִּמְקוֹמוֹ כִּי כַּאֲשֶׁר הַחֲסָדִים אֲשֶׁר בִּיסוֹד אִמָּא יוֹצְאִים וּמִתְגַּלִּים מֵחָזֶה דְּזְעֵיר אַנְפִּין וּלְמַטָּה), they do not go out without a garment (אֵינָם יוֹצְאִים בְּלֹא לְבוּשׁ), but rather they take with them a root that is from the Yesod of Imma itself and enclothe themselves within it (אֶלָּא הֵם לוֹקְחִים עִמָּהֶם שֹׁרֶשׁ שֶׁהוּא מִן הַיְסוֹד דְּאִמָּא עַצְמָהּ וּמִתְלַבְּשִׁים בּוֹ), and they do not go out without a garment (וְאֵינָם יוֹצְאִים בִּלְתִּי לְבוּשׁ).

And behold, the matter of taking this garment is as follows (וְהִנֵּה עִנְיַן לְקִיחַת לְבוּשׁ זֶה כָּךְ), for behold the opening of the Yesod of Imma is not completely open (כִּי הִנֵּה פִּי הַיְסוֹד דְּאִמָּא אֵינוֹ פָּתוּחַ לְגַמְרֵי), because if it were completely open, the Chasadim would emerge in complete revelation downward (כִּי אִם יִהְיֶה פָּתוּחַ לְגַמְרֵי יֵצְאוּ הַחֲסָדִים בְּגִלּוּי גָּמוּר לְמַטָּה), and it would be possible for the externals to take hold of them (וְאֶפְשָׁר שֶׁיִּתְאַחֲזוּ בָּהֶם הַחִיצוֹנִים), and also the supernal Chasadim that are above the chest, which are concealed, would likewise descend after them and fall and go outwards (וְגַם כֵּן הַחֲסָדִים הָעֶלְיוֹנִים שֶׁלְּמַעְלָה מֵהֶחָזֶה הַסְּתוּמִים גַּם הֵם יֵרְדוּ אַחֲרֵיהֶם וְיִפְּלוּ וְיֵצְאוּ לַחוּץ). And therefore the supernal Emanator extended an aspect of illumination—the garment of the Yesod of Imma—only at the opening of her Yesod itself (וְעַל כֵּן הַמַּאֲצִיל הָעֶלְיוֹן הִמְשִׁיךְ בְּחִי׳ הָאָרַת לְבוּשׁ יְסוֹד דְּאִמָּא בְּפִי יְסוֹד עַצְמָהּ שֶׁלָּהּ לְבַד), and there was made an aspect of garment and screen at that opening of the Yesod (וְנַעֲשָׂה שָׁם בְּחִי׳ לְבוּשׁ וּמָסָךְ בְּפִי הַיְסוֹד הַהוּא), but it is not completely sealed, rather only the illumination of the garment of her Yesod alone (אֲבָל אֵינוֹ סָתוּם גָּמוּר רַק הָאָרַת לְבוּשׁ הַיְסוֹד שֶׁלָּהּ לְבַד).

And the reason is that there is the termination of the last Sefirah of Imma there, as explained above (וְהַטַּעַם לִהְיוֹת שָׁם סִיּוּם סְפִירָה אַחֲרוֹנָה שֶׁבְּאִמָּא כַּנַּ״ל), and it is found that when the lower Chasadim go out from there outward, they take with them the illumination of that garment mentioned above (וְנִמְצָא כִּי כַּאֲשֶׁר יוֹצְאִים הַחֲסָדִים הַתַּחְתּוֹנִים מִשָּׁם וְלַחוּץ לוֹקְחִים עִמָּהֶם הָאָרַת הַלְּבוּשׁ הַהוּא הַנַּ״ל), and in this way their essence itself does not descend, but only what is able to pass through that screen alone descends (וּבָזֶה אֵינוֹ יוֹרֵד עַצְמוּתָם רַק מַה שֶּׁיָּכוֹל לַעִיבּוּר דֶּרֶךְ הַמָּסָךְ הַהוּא לְבַד), and it descends clothed together with the illumination of that screen as well (וְיוֹרֵד מְלֻבָּשׁ עִם הָאָרַת הַמָּסָךְ הַהוּא גַּם כֵּן). And wherever it goes, its garment goes with it (וּבְכָל מָקוֹם שֶׁהוּא הוֹלֵךְ לְבוּשׁוֹ עִמּוֹ), and nevertheless it is called revealed Chasadim (וְעַכָּ״ז נִקְרָא חֲסָדִים מְגֻלִּים), because it is only a screen and a very thin garment (לְפִי שֶׁאֵינוֹ רַק מָסָךְ וּלְבוּשׁ דַּק מְאֹד).

And behold, through their being clothed in this garment, the externals do not take hold of them, since they are clothed in this garment of Imma, as is known, that there is no grasp of the externals there (וְהִנֵּה עַל־יְדֵי הֱיוֹתָם מִתְלַבְּשִׁים בִּלְבוּשׁ זֶה אֵין הַחִיצוֹנִים נֶאֱחָזִין בָּהֶם לִהְיוֹתָם מְלֻבָּשִׁים בִּלְבוּשׁ זֶה דְּאִמָּא כַּנּוֹדָע שֶׁאֵין שָׁם אֲחִיזָה אֶל הַחִיצוֹנִים). And likewise, through this screen mentioned above, which was placed and given at the opening of the Yesod of Imma, the supernal Chasadim do not descend and go out through its opening and remain in their place (וְכֵן עַל־יְדֵי הַמָּסָךְ הַזֶּה הַנַּ״ל אֲשֶׁר הוּשַׂם וְנִתַּן בְּפִי יְסוֹד דְּאִמָּא אֵין הַחֲסָדִים הָעֶלְיוֹנִים יוֹרְדִין וְיוֹצְאִין דֶּרֶךְ פִּיו וְנִשְׁאָרִין בִּמְקוֹמָם).

For the reason that the lower Chasadim go out and are revealed, even though there is a screen there, is only because while they were above they were very constricted and compressed, therefore they break through and go out through the screen (כִּי מַה שֶּׁיוֹצְאִין הַחֲסָדִים הַתַּחְתּוֹנִים וְנִגְלִים אַף עַל פִּי שֶׁיֵּשׁ שָׁם מָסָךְ אֵינוֹ רַק לְסִבַּת הֱיוֹתָם לְמַעְלָה צָרִים וּדְחוּקִים מְאֹד לָכֵן בּוֹקְעִים וְיוֹצְאִים דֶּרֶךְ הַמָּסָךְ). But after the lower ones have gone out, the upper ones remain expanded, and therefore they do not need to break through the screen and go out (אֲבָל אַחַר שֶׁיָּצְאוּ הַתַּחְתּוֹנִים נִשְׁאֲרוּ הָעֶלְיוֹנִים מְרֻוָּחִים לָכֵן אֵין צָרִיךְ לָהֶם בְּקִיעַת הַמָּסָךְ וְלָצֵאת). And behold, just as was explained regarding the Chasadim of Imma herself, so it is with the Yesod of Abba itself (וְהִנֵּה עַל־דֶּרֶךְ שֶׁנִּתְבָּאֵר בַּחֲסָדִים דְּאִמָּא עַצְמָהּ כֵּן יִהְיֶה בִּיסוֹד עַצְמוֹ דְּאַבָּא), for when it goes outwards from the Yesod of Imma, since it is longer (כִּי כְּשֶׁיּוֹצֵא לַחוּץ מִיְסוֹד דְּאִמָּא לִהְיוֹתוֹ אָרוֹךְ יוֹתֵר), behold it is compelled to break through the opening of the screen of the Yesod of Imma (וְהִנֵּה הוּא מֻכְרָח לִבְקֹעַ פִּי מָסָךְ הַיְסוֹד דְּאִמָּא), and when it goes out, it too is clothed in that screen and descends and spreads forth with its garment with it (וּבְצֵאתוֹ גַּם הוּא מִתְלַבֵּשׁ בַּמָּסָךְ הַהוּא וְיוֹרֵד וּמִתְפַּשֵּׁט וּלְבוּשׁוֹ עִמּוֹ), for Abba is never revealed except through his being clothed in Imma (כִּי אֵין אַבָּא מִתְגַּלֶּה אֶלָּא מִתּוֹךְ הִתְלַבְּשׁוּתוֹ בְּאִמָּא).

And now we will explain the matter of the Ark and the Tablets, what their meaning is (וְהִנֵּה עַתָּה נְבָאֵר עִנְיַן אֲרוֹן וְלוּחוֹת מַה עִנְיָנָם), behold the aspect of what issues from the Yesod of Abba, through the Yesod of Imma, and spreads downward outside her comprises two aspects: the Ark and the Torah (הִנֵּה בְּחִי׳ מַה שֶּׁיּוֹצֵא מִיְסוֹד דְּאַבָּא מִתּוֹךְ יְסוֹד דְּאִמָּא וּמִתְפַּשֵּׁט חוּץ מִמֶּנָּה לְמַטָּה זֶהוּ ב׳ בְּחִינוֹת אֲרוֹן וְהַתּוֹרָה), for it spreads in length in the form of an Ark (כִּי הוּא מִתְפַּשֵּׁט בְּאֹרֶךְ כִּדְמוּת אֲרוֹן), and likewise Aron [Ark] has the numerical value of two hundred and fifty-seven, Nezer [crown] (וְכֵן אֲרוֹן גִּימַטְרִיָּא נז״ר), which is seventy-two plus one hundred and eighty-four [with kollel] (וְהוּא גִּימַטְרִיָּא ע״ב קפ״ד), which are the simple backs and the filled backs of the Divine Name Havayah with Yods (שֶׁהֵם אֲחוֹרַיִם פְּשׁוּטִים וּמְלֵאִים דְּהוי״ה דִּיּוּדִי״ן), that are in the Yesod of Abba, as explained above in the matter of Aharon the Kohen (אֲשֶׁר בִּיסוֹד דְּאַבָּא כַּנַּ״ל בְּעִנְיַן אַהֲרֹן הַכֹּהֵן), and it is thus found that the vessel of the Yesod itself of Abba is the Ark (נִמְצָא כִּי כְּלִי הַיְסוֹד עַצְמוֹ שֶׁל אַבָּא הוּא הָאָרוֹן), and the lights within it are the Tablets of the Written Torah (וְהָאוֹרוֹת שֶׁבְּתוֹכוֹ הֵם לוּחוֹת הַתּוֹרָה שֶׁבִּכְתָב), and the garment that it takes from the Yesod of Imma, as explained above, is the Kaporet spread over the Ark (וְהַלְּבוּשׁ שֶׁלוֹקֵחַ מִיְסוֹד דְּאִמָּא כַּנַּ״ל הוּא הַכַּפֹּרֶת הַפְּרוּשָׂה עַל הָאָרוֹן).

And behold, the Kaporet has the numerical value of seven hundred and eleven (וְהִנֵּה הַכַּפֹּרֶת גִּימַטְרִיָּא תשי״א), and the matter is as follows (וְהָעִנְיָן), that the three illuminations of Netzach, Hod, and Yesod of Imma, which are enclothed in the Mochin of Ze’ir Anpin, all three shine in the Yesod of Imma, which is the middle of them (כִּי ג׳ הָאָרוֹת נ״ה״י דְּאִמָּא הַמִּתְלַבְּשִׁין בְּמוֹחִין דְּז״א שְׁלָשְׁתָּן מְאִירִין בִּיסוֹד אִמָּא שֶׁהוּא אֶמְצָעִי שֶׁבָּהֶם). And behold, in Netzach there is the Name Yod–Heh filled with Yods, whose numerical value is thirty-five (וְהִנֵּה בַּנֵּצַח יֵשׁ שָׁם י״ה בְּיוּדִי״ן גִּימַטְרִיָּא ל״ה), and afterward it is struck by Yod, whose filled value is twenty, multiplied by Heh-Yod, fifteen, equals three hundred (וְאַחַר כָּךְ תַּכֶּה אוֹתוֹ יו״ד פ׳ ה״י הֲרֵי ש׳), and thirty-five together with three hundred gives three hundred and thirty-five in Netzach (וְל״ה הֲרֵי שְׁל״ה בַּנֵּצַח). And in Hod is the Name Yod-Heh filled with hehin, whose numerical value is thirty (וּבְהוֹד יֵשׁ בָּהּ י״ה בְּהֵהִי״ן גִּימַטְרִיָּא ל׳), and afterward it is struck by Yod, whose filled value is twenty, multiplied by Heh-Heh, ten, equals two hundred (וְאַחַר כָּךְ תַּכֶּה אוֹתוֹ יו״ד פ׳ ה״ה ר׳), and thirty together with two hundred gives two hundred and thirty in Hod (הֲרֵי ל׳ וְר׳). And in Yesod there is the Name Yod–Heh filled with Alefs, whose numerical value is twenty-six (וּבִיסוֹד יֵשׁ י״ה בְּאַלְפִּי״ן גִּימַטְרִיָּא כ״ו), and it is struck by Yod, whose filled value is twenty, multiplied by Heh-Alef, six, equals one hundred and twenty (וְתַּכֶּה יו״ד פ׳ ה״א גִּימַטְרִיָּא ק״ך), and twenty-six together with one hundred and twenty gives one hundred and forty-six in Yesod (וְכ״ו הֲרֵי קמ״ו בִּיסוֹד). And when you combine the three of them—three hundred and thirty-five, two hundred and thirty, and one hundred and forty-six—their total numerical value is seven hundred and eleven, which is the number of the Kaporet (וְתְחַבֵּר שְׁלָשְׁתָּן שֶׁהֵם שְׁל״ה וְר״ל וְקמ״ו גִּימַטְרִיָּא תשי״א כְּמִנְיַן הַכַּפֹּרֶת).

And behold, this garment extends upward beyond the Mochin (וְהִנֵּה זֶה הַלְּבוּשׁ הוּא עוֹדֵף לְמַעְלָה עַל הַמּוֹחִין), because it is placed at the opening of the Yesod itself (לְפִי שֶׁהוּא נָתוּן בְּפִי הַיְסוֹד עַצְמוֹ), and it is slightly higher than the Ark (וְהוּא גָּבוֹהַּ מְעַט מִן הָאָרוֹן), and this aspect is called the golden crown upon the Kaporet (וּבְחִי׳ זוֹ נִקְרָא זֵר זָהָב שֶׁעַל הַכַּפֹּרֶת). And it appears to me that I heard from my master, of blessed memory (וְנִלְעָ״ד שֶׁשָּׁמַעְתִּי מִמּוֹרִי זלה״ה), that “zer” (Border) has the numerical value of Alef-Lamed, Ehyeh (כִּי זֵר גִּימַטְרִיָּא אֶל״ף לָמֶ״ד אֶהְיֶה), and I have already informed you that the Name Ehyeh has the numerical value of twenty-one (וּכְבָר הוֹדַעְתִּיךָ כִּי שֵׁם אֶהְיֶה גִּימַטְרִיָּא כ״א), and together with its ten letters of spelling the filling Lamed-Alef, like the number of El (וְעִם י׳ אוֹתִיּוֹתָיו מִלּוּי הוּא ל״א כְּמִנְיַן אֵל), and behold how the Name El emerges from the Name Ehyeh (וְהֲרֵי אֵיךְ שֵׁם אֵל יוֹצֵא מִשֵּׁם אֶהְיֶה), and both of them are in Imma (וּשְׁנֵיהֶם בְּאִמָּא), therefore in the word “zer”(border/crown) are alluded these two Names: El in its filled form and Ehyeh in its simple form, as explained above (לָכֵן בְּמִלַּת זֵ״ר נִרְמְזוּ ב׳ הַשֵּׁמוֹת הָאֵלּוּ אֵל בְּמִלּוּי וְאֶהְיֶה פָּשׁוּט כַּנַּ״ל).

Chapter 9

שער לב פרק ט מ״ת

[32:9] And we will explain another aspect that exists in the Yesod of Ze’ir Anpin, which is the aspect of Ephraim son of Yosef (וְנְבָאֵר בְּחִי׳ אַחֶרֶת שֶׁיֵּשׁ בִּיסוֹד שֶׁל ז״א הוּא בְּחִי׳ אֶפְרַיִם בֶּן יוֹסֵף). Behold, it is known that in the Yesod there are two coverings one opposite the other (הִנֵּה נוֹדָע כִּי בִּיסוֹד יֵשׁ ב׳ עוֹרוֹת זֶה עַל גַּב זֶה), and when one circumcises, they cut away the foreskin, which is the first, upper, external covering (וּכְשֶׁמוֹהֲלִין כּוֹרְתִין הָעָרְלָה וְהוּא הָעוֹר הָרִאשׁוֹן הָעֶלְיוֹן וְהַחִיצוֹן), and then there is no separating partition except one covering alone (וְאָז לֹא יֵשׁ שָׁם מְחִיצָה מַפְסֶקֶת רַק עוֹר אֶחָד לְבַד), and then the crown of the Yesod alone is revealed (וְאָז מִתְגַּלָּה עֲטֶרֶת הַיְסוֹד לְבַדָּהּ). But the Yesod itself, together with the lights within it, are still sealed (אֲבָל הַיְסוֹד עַצְמוֹ עִם הָאוֹרוֹת שֶׁבְּתוֹכוֹ עֲדַיִן הֵם סְתוּמִים), and their light does not go outwards (וְאֵין אוֹרָם יוֹצֵא לַחוּץ), because the two coverings that are upon it prevent their emergence to illuminate (כִּי ב׳ הָעוֹרוֹת אֲשֶׁר עָלָיו מוֹנְעִין יְצִיאָתָן לְהָאִיר). But in the crown of the Yesod, which is revealed as stated above (אֲבָל בַּעֲטֶרֶת הַיְסוֹד שֶׁנִּגְלֵית כַּנַּ״ל), then the lights within it are able to break through the partitions of the crown itself (אָז יְכוֹלִין הָאוֹרוֹת שֶׁבְּתוֹכוֹ לִבְקֹעַ מְחִיצוֹת הָעֲטֶרֶת עַצְמָהּ), and to illuminate outward through the side-walls of the crown (וּלְהָאִיר לַחוּץ דֶּרֶךְ צִדְדֵי דֹּפְנֵי הָעֲטֶרֶת), because there are not two partitions there as there are in the Yesod itself (לְפִי שֶׁאֵין שָׁם ב׳ מְחִיצוֹת כְּמוֹ שֶׁיֵּשׁ בַּיְסוֹד עַצְמוֹ). And behold, this illumination is not the illumination that goes out from the opening of the Yesod (וְהִנֵּה הָאָרָה זוֹ אֵינָהּ הָאָרָה הַיּוֹצֵאת מִפִּי הַיְסוֹד), rather this illumination is by way of the side-walls of the vessel of the crown itself (אֶלָּא הָאָרָה זוֹ דֶּרֶךְ צִדְדֵי דֹּפְנֵי כְּלִי הָעֲטֶרֶת עַצְמָהּ). And this illumination is the aspect of Ephraim son of Yosef (וְזוֹ הָאָרָה הִיא בְּחִי׳ אֶפְרַיִם בֶּן יוֹסֵף), for the Yesod itself of Ze’ir Anpin is Yosef (כִּי הַיְסוֹד עַצְמוֹ דְּז״א הוּא יוֹסֵף), and Ephraim his son is the illumination that goes out from the side-walls of the crown that is within it (וְאֶפְרַיִם בְּנוֹ הוּא הָאָרָה הַיּוֹצֵאת מִדֹּפְנֵי צִדְדֵי הָעֲטֶרֶת שֶׁבּוֹ).

And I have forgotten what I heard from my master of blessed memory, whether it is from the illumination that goes out from the sides of the crown by way of the face or by way of the back (וְשָׁכַחְתִּי מַה שֶּׁשָּׁמַעְתִּי מִמּוֹרִי זלה״ה אִם הוּא מֵהָאָרָה הַיּוֹצֵאת מִצִּדְדֵי הָעֲטֶרֶת דֶּרֶךְ פָּנִים אוֹ אָחוֹר). And behold, Ephraim is permuted as MI–EPR (וְהִנֵּה אֶפְרַיִם צֵרוּפוֹ מ״י אֶפ״ר), for behold the five Gevurot of the doubled final letters MNTZPCH, whose numerical value is Efer [Ash, 281] with the inclusive count (כִּי הִנֵּה ה״ג מַנְצַפַּ״ךְ שֶׁהֵם גִּימַטְרִיָּא אֶפ״ר עִם כוֹלֵל), behold they are placed in the crown of the Yesod which is called Kol [All] (הֲרֵי הֵם נְתוּנִים בַּעֲטָרָה שֶׁל הַיְסוֹד הַנִּקְרָא כ״ל), whose numerical value is MI [Who] (שֶׁהוּא גִּימַטְרִיָּא מ״י), and this is EPR–MI [Ephrami] (וְזֶהוּ אֶפ״ר מ״י). And the matter is as we have written elsewhere (וְהָעִנְיָן כְּמַה שֶּׁכָּתַבְנוּ אֶצְלֵנוּ), that in the Yesod itself, which is called Kol [All] (כִּי בַּיְסוֹד עַצְמוֹ הַנִּקְרָא כ״ל), there is within it the totality of the five Chasadim from the side of Imma (יֵשׁ בּוֹ כְּלָלוּת ה״ח מִצַּד אִמָּא), each one inclusive of ten (כָּל אֶחָד כָּלוּל מֵעֶשֶׂר), which gives the numerical value MI [Who] (הֲרֵי גִּימַטְרִיָּא מ״י). But the five Gevurot from the side of Imma are placed in the crown of the Yesod, which is called Kol [all] (אֲבָל ה״ג שֶׁמִצַּד אִמָּא הֵם נְתוּנִים בַּעֲטָרָה שֶׁל הַיְסוֹד הַנִּקְרָא כ״ל), for from there they are given and pass into the Da’at of Rachel that is opposite it (כִּי מִשָּׁם נְתוּנוֹת וְעוֹבְרוֹת בְּדַעַת שֶׁל רָחֵל אֲשֶׁר כְּנֶגְדָּהּ), because there they are revealed, for the reason explained above (לְפִי שֶׁשָּׁם הֵם בְּגִלּוּי לְסִבָּה הַנַּ״ל), and likewise they are able to break through and go out by way of the crown to be given into the Da’at of Rachel (וְכֵן יְכוֹלוֹת לִבְקֹעַ וְלָצֵאת דֶּרֶךְ הָעֲטָרָה לְהִנָּתֵן בְּדַעַת רָחֵל), and remember this reason (וּזְכוֹר טַעַם זֶה).

And behold, that illumination which goes out from these five Gevurot outward is the aspect of Ephraim (וְהִנֵּה אוֹתָהּ הָאָרָה הַיּוֹצֵאת מֵאֵלּוּ ה״ג וְלַחוּץ הוּא בְּחִי׳ אֶפְרַיִם). And also, the understanding of the word Ephraim points to Peru (fruitfulness) (גַּם הֲבָנַת תֵּיבַת אֶפְרַיִם מוֹרָה עַל פּוּר), as it is written, “and the name of the second he called Ephraim, for God has made me fruitful in the land of my affliction” (וּכְמ״ש וְאֶת שֵׁם הַשֵּׁנִי קָרָא אֶפְרַיִם כִּי הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי), and it is known that fruitfulness and multiplication is through the entry of the crown (וְנוֹדָע כִּי פְּרִיָּה וְרִבְיָה הוּא בְּהַכְנָסַת עֲטָרָה), and this suffices (וְדַי בָּזֶה).