The Sixth Gate

The Gate of the Mochin of Katnut [Smallness], and it is divided into three chapters

שער הששי שער מוחין דקטנות ויתחלק לג׳ פרקים

Chapter 1

שער כב פרק א מ״ק

[22:1] The matter of the Mochin of Katnut [Smallness]—know this (עִנְיַן מוֹחִין דְּקַטְנוּת דַּע כִּי), that the human is formed in the image of Elohim (כִּי הָאָדָם נוֹצָר בְּצֶלֶם אֱלֹהִים), and “from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ). And behold, analogous to the human (וְהִנֵּה דֻּגְמַת הָאָדָם), who is a single drop (שֶׁהוּא טִפָּה אַחַת), that emerges from the brain of the father (יוֹצֵאת מִמּוֹחַ הָאָב), and enters the womb of the woman (וְנִכְנֶסֶת בְּבֶטֶן הָאִשָּׁה), there it comes into being and is formed as a structure (שָׁם נִתְהַוָּה וְנַעֲשֵׂית צוּרָה). And we have already explained the matter of three days for the absorption of the seed (וּכְבָר בֵּאַרְנוּ עִנְיַן ג׳ יָמִים לִקְלִיטַת הַזֶּרַע), and the matter of forty days for the formation of the fetus (וְעִנְיַן מ׳ יוֹם לִיצִירַת הַוָּלָד), and the matter of its being three months for the recognition of the fetus (וְעִנְיַן הֱיוֹתוֹ בֶּן ג׳ חֳדָשִׁים הַכָּרַת הָעוּבָּר). However, now we will speak after the completion of the recognition of the fetus entirely (אֲמְנָם עַתָּה נְדַבֵּר אַחַר גְּמַר הַכָּרַת הָעוּבָּר לְגַמְרֵי), what Mochin it has (מַה מּוֹחִין יֵשׁ לוֹ), and likewise afterward when it is born (וְכֵן אַחַ״כ כְּשֶׁנּוֹלָד), and likewise afterward when it grows (וְכֵן אַחַ״כ כְּשֶׁנִּגְדָּל). And these three times are what we always call Ibbur, Yenikah, and Mochin (וּג׳ זְמַנִּים אֵלּוּ הֵם שֶׁאָנוּ קוֹרִין תָּמִיד עִיבּוּר וִינִיקָה וּמוֹחִין).

And behold, in truth we see that the small child does not have complete Da‘at (וְהִנֵּה בֶּאֱמֶת שֶׁאָנוּ רוֹאִים שֶׁהַקָּטָן אֵין בּוֹ דַּעַת שָׁלֵם), and he is sealed in his intellect (וְהוּא אָטוּם בְּשִׂכְלוֹ), and nonetheless we see with our eyes that he has Mochin literally like the adult (וְעַכְזָ״ז אָנוּ רוֹאִים בְּעֵינֵינוּ שֶׁיֵּשׁ לוֹ מוֹחִין מַמָּשׁ כְּמוֹ הַגָּדוֹל). And if so, what is this matter (וְאִם כֵּן מַה עִנְיַן זֶה). And behold, we have already explained this matter (וְהִנֵּה כְּבָר בֵּאַרְנוּ עִנְיַן זֶה), For the small one is mute from Elohim, and see there (כִּי הַקָּטָן הוּא אֵל״ם מֵאֱלֹהִים וְעַיֵּן שָׁם). And the secret is (וְהַסּוֹד הוּא), that the small one is always in the aspect of Din (כִּי הַקָּטָן הוּא לְעוֹלָם בִּבְחִי׳ דִּין). For behold, Ze’ir Anpin is called “small” relative to Abba who is called “Sava” (כִּי הֲלֹא ז״א נִקְרָא קָטָן בְּעֶרֶךְ אַבָּא הַנִּקְרָא סָבָא), and therefore Abba has more Rachamim than the son (וְלָכֵן אַבָּא יוֹתֵר רַחֲמִים מִן הַבֵּן). And likewise above, Atik Yomin has more Rachamim than Abba (וְכֵן לְמַעְלָה עַתִּיק יוֹמִין הוּא יוֹתֵר רַחֲמִים מִן אַבָּא). And the general rule is (וְהַכְּלָל הוּא), that the secret of the beard and the white hair—in it the Rachamim depend (כִּי סוֹד הַזִּקְנָה וְהַשֵּׂיבָה בּוֹ תָּלוּי הָרַחֲמִים), and smallness is cruelty (וְהַקַּטְנוּת הוּא אַכְזָרִיּוּת), and this is evident to the eye (וְנִרְאֶה זֶה בְּחוּשׁ הָעַיִן).

And I have already informed you that the Mochin complete Ze’ir Anpin to be ten complete Sefirot (וּכְבָר הוֹדַעְתִּיךָ כִּי הַמּוֹחִין הֵם מַשְׁלִימִין אֶת הַז״א לִהְיוֹתוֹ בֶּן י׳ סְפִירוֹת שְׁלֵמוֹת), for in the secret of Yenikah he is only six extremities alone (כִּי בְּסוֹד הַיְנִיקָה אֵינוֹ רַק ו״ק לְבַד), and in Ibbur he is in the secret of three included in three alone (וּבְעִיבּוּר בְּסוֹד ג׳ כְּלִיל בְּג׳ לְחוּדַיְיהוּ). And this is a proof for what was explained above (וְזֶה רְאָיָה אֶל הַנַּ״ל), for behold we have explained that when the Temple was standing and mercy prevailed in the world, then Ze’ir Anpin and Nukvah were each complete with ten Sefirot (כִּי הֲלֹא בֵּאַרְנוּ שֶׁבְּהִיוֹת בֵּית הַמִּקְדָּשׁ קַיָּם וְהָרַחֲמִים גּוֹבְרִים בָּעוֹלָם אָז הָיוּ זו״ן כָּל אֶחָד שָׁלֵם מִי׳). And in its destruction, when judgment prevails in the world, then he is six extremities, which is the secret of Yenikah (וּבְחֻרְבָּנוֹ שֶׁהַדִּין גּוֹבֵר בָּעוֹלָם אָז הוּא בֶּן ו״ק שֶׁהוּא סוֹד הַיְנִיקָה). And at the very time of destruction he was three within three (וּבִזְמַן הַחוּרְבָּן מַמָּשׁ הָיָה ג׳ גוֹ ג׳). And therefore you will understand from this that smallness indicates judgment (וְלָכֵן תָּבִין מִזֶּה כִּי הֱיוֹת הַקַּטְנוּת מוֹרֶה עַל הַדִּין).

And behold, the days of Ibbur and Yenikah are the secret of judgments (וְהִנֵּה בִּימֵי הָעִיבּוּר וְהַיְנִיקָה הֵם סוֹד דִּינִין), and they too have Mochin (וְיֵשׁ לָהֶם מוֹחִין גַּם כֵּן), and they are the secret of Elohim (וְהֵם סוֹד אֱלֹהִים). And since the essence of Mochin is mercy (וּלְפִי שֶׁסוֹד הַמּוֹחִין עִקָּרָם רַחֲמִים), for behold they come to complete Ze’ir Anpin and Nukvah to ten Sefirot (כִּי הֲלֹא הֵם בָּאִים לְהַשְׁלִים אֶת הַזו״ן לְי׳), therefore they must be mercies, which are the secret of Havayot (אִם כֵּן צְרִיכִין שֶׁיִּהְיוּ רַחֲמִים שֶׁהֵם סוֹד הֲוָיוֹת). And therefore the Mochin of Gadlut [Greatness] are Havayot (וְלָכֵן מוֹחִין דְּגַדְלוּת הֵם הֲוָיוֹת), and the Mochin of Katnut [Smallness], which are Ibbur and Yenikah, are Elohim (וּמוֹחִין דְּקַטְנוּת שֶׁהֵם עִיבּוּר וְיְנִיקָה הֵם אֱלֹהִים). And therefore they are not called Mochin in the full sense, but only those of Gadlut [Greatness] (וְלָכֵן אֵינָם נִקְרָאִים מוֹחִין מַמָּשׁ רַק אוֹתָן דְּגַדְלוּת). But those of Katnut [Smallness] we do not call Mochin, only Ibbur and Yenikah (אַךְ שֶׁל קַטְנוּת אֵין אָנוּ קוֹרִין אוֹתָן מוֹחִין רַק עִיבּוּר וִינִיקָה).

And this matter you will understand from what I informed you regarding the secret of the human (וְעִנְיָן זֶה תָּבִין מִמַּה שֶׁהוֹדַעְתִּיךָ מִסּוֹד הָאָדָם), that he is made in the image of Elohim and in the image of Havayah (שֶׁהוּא עָשׂוּי בְּצֶלֶם אֱלֹהִים וּבְצֶלֶם הֲוָיָ״ה), except that this is internal and that is external (רַק שֶׁזֶּה פְּנִימִי וְזֶה חִיצוֹן). And since the Name Elohim is external (וּלְהִיוֹת כִּי שֵׁם אֱלֹהִים הוּא חִיצוֹן), therefore when the small one begins, he begins from below upward (לָכֵן כְּשֶׁמַּתְחִיל הַקָּטָן מַתְחִיל מִלְּמַטָּה לְמַעְלָה). And he begins to have first Mochin from the side of externality, which is Elohim (וּמַתְחִיל לִהְיוֹת לוֹ תְּחִלָּה מוֹחִין מִצַּד הַחִיצוֹנִיּוּת שֶׁהוּא אֱלֹהִים), that is, the aspect of the membranes (הַיְנוּ בְּחִי׳ הַקְּרוּמוֹת), and these are always present even in Katnut [Smallness] (וְהֵם תָּמִיד אַף בְּקַטְנוּת). And afterward he ascends upward to the Name Havayah (וְאַחַ״כ עוֹלֶה לְמַעְלָה לְשֵׁם הֲוָיָ״ה), and he has Mochin of Havayot and of Elohim (וְיֵשׁ לוֹ מוֹחִין דְּהֲוָיוֹת וְדְּאֱלֹהִים). And this is similar to what is written in Sefer haZohar regarding the matter of foreskin (וְדֻגְמַת מַה שֶּׁכָּתוּב בַּסֵּפֶר הַזֹּהַר בְּעִנְיַן עָרְלָה), and also regarding the small child circumcised at eight days (גַּם בְּעִנְיַן הַקָּטָן הַנִּמּוֹל לְשְׁמוֹנָה).

For at first he begins from below upward (כִּי תְּחִלָּה מַתְחִיל מִלְּמַטָּה לְמַעְלָה), which is in the two aspects of foreskin, which are the externality and the Klipot (שֶׁהוּא בִּשְׁנֵי הָעָרְלָה שֶׁהוּא הַחִיצוֹנִיּוּת וְהַקְּלִיפּוֹת). And afterward he enters into Katnut [Smallness], which is minimal holiness (וְאַחַ״כ נִכְנָס בְּקַטְנוּת שֶׁהוּא קְדֻשָּׁה מוּעֶטֶת), until he ascends from holiness to holiness until he becomes great (עַד שֶׁעוֹלֶה מִקְּדֻשָּׁה לִקְדֻשָּׁה עַד הֱיוֹתוֹ גָּדוֹל). And this is the secret of “and his mother shall make him a small robe” (וְזֶה סוֹד וּמְעִיל קָטָן תַּעֲשֶׂה לוֹ אִמּוֹ), as is written regarding Moshe and Shemu’el (וְכְּמוֹ שֶׁכָּתוּב בְּעִנְיַן מֹשֶׁה וּשְׁמוּאֵל). And indeed, forever the Mochin of Ze’ir Anpin, whether in Katnut [Smallness] or in Gadlut [Greatness], all of them come clothed in the Netzach, Hod, Yesod of Imma, as is known (וְאָֽמְנָם לְעוֹלָם הַמּוֹחִין דְּז״א בֵּין בְּקַטְנוּת בֵּין בְּגַדְלוּת כֻּלָּם בָּאִים מְלוּבָּשִׁים בְּנֵה״י דְּאִמָּא כַּנּוֹדָע). But just as the Mochin of Katnut [Smallness] come from the Zivug [Union] of the external aspects of Abba and Imma (רַק שֶׁכְּמוֹ שֶׁהַמּוֹחִין דְּקַטְנוּת בָּאִים מִזִּוּוּג הַחִיצוֹנִים דְּאו״א), therefore also their garments, which are the Netzach, Hod, Yesod of Imma, are their externality (לָכֵן גַּם הַלְּבוּשׁ שֶׁלָּהֶם שֶׁהֵם נֵה״י דְּאִמָּא הוּא הַחִיצוֹנִיּוּת שֶׁלָּהֶם).

And therefore know that there are three aspects for each Sefirah, as explained by us (וְלָכֵן דַּע שֶׁג׳ בְּחִי׳ יֵשׁ לְכָל סְפִירָה כְּמְבוֹאָר אֶצְלֵנוּ), in the secret of inner, intermediate, and outer (בְּסוֹד פְּנִימִי וְאֶמְצָעִי וְחִיצוֹן). And all of this is in the aspect of Inner Light (וְכָל זֶה בִּבְחִי׳ אוֹר פְּנִימִי), for corresponding to them in the secret of Surrounding Light there are also these three aspects (כִּי גַּם כְּנֶגְדָּם בְּסוֹד אוֹר מַקִּיף יֵשׁ ג׳ בְּחִי׳ אֵלּוּ). And therefore you will see what is written regarding the matter of the recitation of Shema (וְלָכֵן תִּרְאֶה מַה שֶּׁכָּתוּב בְּעִנְיַן קְרִיאַת שְׁמַע), that there are Mochin of Ibbur, inner, together with their Surrounding Lights (כִּי יֵשׁ מוֹחִין דְּעִיבּוּר פְּנִימִי עִם הַמַּקִּיף שֶׁלָּהֶם). And likewise in Yenikah there are inner Mochin and Surrounding Lights (וְכֵן בִּינִיקָה יֵשׁ מוֹחִין פְּנִימִיִּים וּמַקִּיפִים). And likewise in Gadlut [Greatness] there are inner Mochin and Surrounding Light (וְכֵן גַּדְלוּת יֵשׁ מוֹחִין פְּנִימִיִּים וּמַקִּיף).

However, from the Zivug [Union] of the external garments of Abba and Imma are made Mochin for Ze’ir Anpin and Nukvah, in the aspect of inner and surrounding, while being in the womb of Imma, which we call Ibbur (אֲמְנָם מִזִּוּוּג לְבוּשִׁים הַחִיצוֹנִים דְּאו״א נַעֲשִׂין מוֹחִין לְזו״ן בְּחִי׳ פְּנִימִי וּמַקִּיף בִּהְיוֹתוֹ בְּבֶטֶן אִמָּא שֶׁהוּא נִקְרָא אֶצְלֵנוּ עִיבּוּר). And likewise their garments are the Netzach, Hod, Yesod of Abba and Imma, the external ones (וְכֵן הַלְּבוּשׁ שֶׁלָּהֶם הֵם נֵה״י דְּאו״א הַחִיצוֹנִיּוּת). And also in Yenikah, their Mochin are from the Zivug [Union] of Abba and Imma in their intermediate aspect (וְגַם בִּינִיקָה הַמּוֹחִין שֶׁלָּהֶם הֵם מִזִּוּוּג או״א בִּבְחִי׳ אֶמְצָעִית שֶׁלָּהֶם), and their garments are from the Netzach, Hod, Yesod of Abba and Imma, the intermediate ones (וְהַלְּבוּשׁ שֶׁלָּהֶם הוּא מִנֵּה״י דְּאו״א הָאֶמְצָעִית). And also in Gadlut [Greatness], the Mochin are from the Zivug [Union] of Abba and Imma in their inner aspect (וְגַם בְּגַדְלוּת הַמּוֹחִין הוּא מִזִּוּוּג או״א בִּבְחִי׳ פְּנִימִי שֶׁלָּהֶם), and their garments are from the Netzach, Hod, Yesod of Abba and Imma, the inner ones (וְהַלְּבוּשִׁים שֶׁלָּהֶם מִנֵּה״י דְּאו״א הַפְּנִימִית).

And therefore the Mochin of Ibbur and Yenikah are Names of Elohim (וְלָכֵן הַמּוֹחִין דְּעִיבּוּר וְיְנִיקָה הֵם שֵׁמוֹת אֱלֹהִים), for these two aspects are from the external and intermediate levels of Abba and Imma, as explained above (כִּי ב׳ בְּחִי׳ אֵלּוּ הֵם מִן הַחִיצוֹנִיּוּת וְהָאֶמְצָעִים דְּאו״א כַּנַּ״ל). But the Mochin of Gadlut [Greatness] are from the inner aspect of Abba and Imma, therefore they are Havayot, analogous to what is said in the secret of the human, that he is in the image of Elohim and in the image of Havayah, except that this is external and that is internal (אַךְ הַמּוֹחִין דְּגַדְלוּת הֵם מִפְּנִימִיּוּת או״א לָכֵן הֵם הֲוָיוֹת דֻּגְמַת מַה שֶּׁכָּתוּב בְּסוֹד הָאָדָם הֱיוֹתוֹ בְּצֶלֶם אֱלֹהִים וּבְצֶלֶם הֲוָיָ״ה רַק שֶׁזֶּה חִיצוֹן וְזֶה פְּנִימִי).

However, there is one distinction between Ibbur and Yenikah and Mochin (אֲמְנָם יֵשׁ חִלּוּק אֶחָד מֵעִיבּוּר אֶל יְנִיקָה וּמוֹחִין), and that is that in Ibbur the small one does not have three Mochin of Katnut [Smallness] but only two, which are the Mochin of Chokhmah and Binah (וְהוּא שֶׁבְּעִיבּוּר אֵין לַקָּטָן ג׳ מוֹחִין דְּקַטְנוּת רַק ב׳ לְבַד וְהֵם מוֹחַ חו״ב). But the Moach [Brain] of Da‘at he does not have (אֲבָל מוֹחַ הַדַּעַת אֵין לוֹ), therefore the small one has no Da‘at (לָכֵן אֵין דַּעַת לַקָּטָן), for even though he has Chokhmah and Binah they do not avail him (כִּי אַף עַל פִּי שֶׁיֵּשׁ לוֹ חו״ב אֵינָן מוֹעִילִין לוֹ), since Chokhmah and Binah are sealed (כִּי הֲלֹא חו״ב סְתוּמִים הֵם), and they are not revealed except through Da‘at (וְלֹא אִתְגַּלְיָין רַק עַל־יְדֵי הַדַּעַת). And since he has no Da‘at, they are not revealed (וְהוֹאִיל וְאֵין לוֹ דַּעַת לֹא אִתְגַּלְיָין), and therefore the small one is likened to an animal (וְלָכֵן הַקָּטָן נִמְשָׁל כִּבְהֵמָה). And this is only in Ibbur (וְאֵין זֶה רַק בְּעִיבּוּר). But in Yenikah he has an advantage over Ibbur (אַךְ בִּינִיקָה יֵשׁ לוֹ שֶׁבַח עַל הָעִיבּוּר), and that is that he has three Mochin—Chokhmah, Binah, and Da‘at (וְהוּא שֶׁיֵּשׁ לוֹ ג׳ מוֹחִין חב״ד). But since he does not have Mochin except from the aspect of Elohim (אַךְ לְפִי שֶׁאֵין לוֹ מוֹחִין רַק מִבְּחִי׳ אֱלֹהִים), therefore he does not have complete Da‘at (לָכֵן אֵין לוֹ דַּעַת שָׁלֵם), for he has Mochin only from externality and not from internality (כִּי אֵין לוֹ מוֹחִין רַק מֵחִיצוֹנִיּוּת וְלֹא מִפְּנִימִיּוּת). But even so, it benefits him according to what pertains to him (אַךְ עִכָּ״ז מוֹעִיל לוֹ אֶל הַשַּׁיָּךְ לוֹ), therefore after the small one begins to nurse he already has some existence of Da‘at (לָכֵן אַחַר שֶׁהִתְחִיל הַקָּטָן לִינֹק יֵשׁ לוֹ כְּבָר אֵיזֶה מְצִיאוּת הַדַּעַת), and he goes and grows (וְהוֹלֵךְ וְגָדֵל), and also his Da‘at goes and grows for the entire time of nursing (וְגַם הַדַּעַת שֶׁלּוֹ הוֹלֵךְ וְגָדֵל כָּל זְמַן הַיְנִיקָה). But still this is not called Da‘at (אַךְ עֲדַיִן אֵין זֶה נִקְרָא דַּעַת). But after Yenikah, Gadlut [Greatness] begins (אֲבָל אַחַר הַיְנִיקָה מַתְחִיל הַגַּדְלוּת), and also the Mochin of Gadlut [Greatness] have various times (וְגַם הַמּוֹחִין דְּגַדְלוּת יֵשׁ בָּהֶם זְמַנִּים שׁוֹנִים), as our Sages said, “The transactions of minors are valid, and their sales are sales in movable property,” and so forth—see there (כְּמַה שֶּׁאָמְרוּ רַז״ל הַפְּעוֹטוֹת מִקְחָן מִקַּח וּמִמְכָּרָן מִמְכָּר בְּמִטַּלְטְלִין וְכוּ׳ עַיֵּן שָׁם).

It follows that in Ibbur he has two Mochin (נִמְצָא כִּי בְּעִיבּוּר יֵשׁ לוֹ ב׳ מוֹחִין), and they are doubled—two from Abba and two from Imma (וְהֵם כְּפוּלִים ב׳ דְּאַבָּא וּב׳ דְּאִמָּא). And in Yenikah there are three Mochin doubled—three from Abba and three from Imma (וּבִינִיקָה ג׳ מוֹחִין כְּפוּלִים ג׳ דְּאַבָּא וְג׳ דְּאִמָּא). And in Gadlut [Greatness] there are threefold doubled—three from Abba and three from Imma (וְהַגַּדְלוּת ג״פ כְּפוּלוֹת ג׳ דְּאַבָּא וְג׳ דְּאִמָּא). But those of Ibbur and Yenikah are the secret of Elohim (אַךְ שֶׁל עִיבּוּר וִינִיקָה הֵם סוֹד אֱלֹהִים), and those of Gadlut [Greatness] are Havayot (וְשֶׁל הַגַּדְלוּת הֲוָיוֹת). Thus in Ibbur he has four Names of Elohim (הֲרֵי בְּעִיבּוּר יֵשׁ לוֹ ד׳ שֵׁמוֹת אֱלֹהִים), and in Yenikah six Names of Elohim (וּבִינִיקָה ו׳ שֵׁמוֹת אֱלֹהִים), and in Gadlut [Greatness] six Havayot (וּבְגַדְלוּת ו׳ הֲוָיוֹת). And it seems to me (וְנִרְאֶה לִי), that just as in true Gadlut [Greatness] they are four Mochin (שֶׁכְּמוֹ שֶׁבְּגַדְלוּת עַל הָאֱמֶת הֵם ד׳ מוֹחִין), and thus they are eight Havayot—four from Abba and four from Imma, which are Chokhmah–Binah and Chesed–Gevurah (וְא״כ הֵם ח׳ הֲוָיוֹת ד׳ דְּאַבָּא וְד׳ דְּאִמָּא שֶׁהֵם חו״ב חו״ג). So too in Yenikah they are eight Elohim (כֵּן בִּינִיקָה הֵם ח׳ אֱלֹהִים), for Da‘at is also included of Chesed and Gevurah even though it is of Katnut [Smallness] (כִּי גַּם הַדַּעַת כָּלוּל מֵחו״ג גַּם שֶׁהוּא מִקַּטְנוּת). But just as in Gadlut [Greatness] they are called three, because they are clothed in Netzach, Hod, Yesod which are three (אַךְ כְּמוֹ שֶׁבְּגַדְלוּת נִקְרָא ג׳ עַל שֵׁם הֱיוֹתָן מְלוּבָּשִׁים בְּנֵה״י שֶׁהֵם ג׳), so it is in Yenikah as well (כֵּן הוּא בִּינִיקָה), as it seems to me (כְּנִרְאֶה לִי), and this is simple (וְפָשׁוּט הוּא). But nevertheless we still need clarification (אַךְ עִכָּ״ז עֲדַיִן צְרִיכִין אָנוּ לְמוֹדָעֵי). Therefore see what I wrote in the secret of my roots (לָכֵן עַיֵּן בְּמַה שֶּׁכָּתַבְתִּי בְּסוֹד הַשָּׁרָשִׁים שֶׁלִּי), in the secret of the Amoraim, who are from Katnut [Smallness] of Elohim (בְּסוֹד הָאֲמוֹרָאִים שֶׁהֵם מִקַּטְנוּת דְּאֱלֹהִים), and the Tannaim are from Gadlut [Greatness] of Havayot (וְתַנָּאִים הֵם מִגַּדְלוּת דְּהֲוָיוֹת). And there we explained (וְשָׁם בֵּאַרְנוּ), that in the Da‘at of Yenikah there is only one Name of Elohim (כִּי אֵין בַּדַּעַת דְּיְנִיקָה רַק שֵׁם אֶחָד דְּאֱלֹהִים), because even its Chesed, since it is a Name of Elohim, is called entirely Gevurah (כִּי אֲפִלּוּ הַחֶסֶד שֶׁלּוֹ כֵּיוָן שֶׁהוּא שֵׁם אֱלֹהִים נִקְרָא הַכֹּל גְּבוּרָה). Thus there is no Chesed and Gevurah there, only Gevurah alone (א״כ אֵין שָׁם חו״ג רַק גְּבוּרָה לְבַד). And the matter is doubtful and requires investigation (וְהַדָּבָר מְסֻפָּק וְצָרִיךְ עִיּוּן).

Chapter 2

שער כב פרק ב מ״ק

[22:2] And we will return to the matter (וְנַחְזוֹר לָעִנְיָן), for behold just as it is explained regarding Ze’ir Anpin (כִּי הֲלֹא בְּדוּגְמַת מַה שֶּׁנֶּאֱמַר בְּז״א), so it is with the Tzaddikim who go and grow (כֵּן הוּא בַּצַּדִּיקִים שֶׁהוֹלְכִים וְגְדֵלִים). And at first they have Neshamah and Mochin of Elohim of Ibbur (וּתְּחִלָּה יֵשׁ לָהֶם נְשָׁמָה וּמוֹחִין דְּאֱלֹהִים דְּעִיבּוּר), and afterward of Katnut [Smallness] (וְאַחַ״כ דְּקַטְנוּת), and afterward of Gadlut [Greatness] (וְאַחַ״כ דְּגַדְלוּת). And all of this is in the secret of the Nukvah (וְכָל זֶה בְּסוֹד הַנּוּקְבָּא). And afterward they grow according to what is mentioned regarding Ze’ir Anpin (וְאַחַ״כ גְּדֵלִים עַל דֶּרֶךְ הַנִּזְכָּר בְּז״א), and afterward they grow in this manner in Imma (וְאַחַ״כ בְּאִמָּא), and afterward in Abba (וְאַחַ״כ בְּאַבָּא), and afterward in Arich Anpin (וְאַחַ״כ בְּא״א), and afterward in Atik (וְאַחַ״כ בְּעַתִּיק), and so on (וְכוּ׳). And all of this is in Asiyah (וְכָל זֶה בַּעֲשִׂיָּה), and similarly in Yetzirah (וְכַעֲדָ״ז בִּיצִירָה), and afterward in Beri’ah (וְאַחַ״כ בִּבְרִיאָה), and afterward in Atzilut (וְאַחַ״כ בַּאֲצִילוּת). And the matter is understood of itself (וְהַדָּבָר מוּבָן מֵאֵלָיו), and there is no need to lengthen to detail the particulars of the matters (וְאֵין צֹרֶךְ לְהַאֲרִיךְ לְפָרֵט פְּרָטֵי הַדְּבָרִים). And this is the secret of Moshe, that at the time of his birth he was called Moshe (וְזֶהוּ סוֹד מֹשֶׁה שֶׁבְּשַׁעַת לֵידָתוֹ נִקְרָא מֹשֶׁה), and this is because there were complete within him all four Elohim of the Mochin of Ibbur (וְהוּא עַל שֵׁם שֶׁהָיוּ שְׁלֵמִים בּוֹ כָּל ד׳ אֱלֹהִים שֶׁל מוֹחַ עִיבּוּר), and he was born complete with them (וְנוֹלַד שָׁלֵם עִמָּהֶם), and therefore Moshe is the numerical value of four Elohim (וְלָכֵן מֹשֶׁה גִּימַטְרִיָּא ד׳ אֱלֹהִים).

However, in Gadlut [Greatness] he is called Moshe (אֲמְנָם בְּגַדְלוּת נִקְרָא מֹשֶׁה), because of the Yesod of Abba and Imma of Gadlut [Greatness] (עַל שֵׁם יְסוֹד דְּאו״א דְּגַדְלוּת), which are 184 and 161 (שֶׁהֵם קפ״ד וְקס״א), whose numerical value is Moshe (שֶׁהֵם גִּימַטְרִיָּא מֹשֶׁה), as explained by us (כְּמוֹ שֶׁמְּבֹאָר אֶצְלֵנוּ). And nevertheless we find that he had seven names (וְעַכְזָ״ז מָצִינוּ לוֹ ז׳ שֵׁמוֹת), and this is according to the order of his levels (וְזֶה עַל שֵׁם סֵדֶר הַמַּעֲלוֹת שֶׁלּוֹ). And this is the secret of “See, I have made you Elohim to Pharaoh” (וְזֶהוּ סוֹד רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה), for he is from the secret of Elohim (כִּי מִן סוֹד אֱלֹהִים הוּא), and from that aspect of Katnut [Smallness] Elohim was given to Pharaoh (וּמִבְּחִינָה הַהִיא דְּקַטְנוּת נִתַּן אֱלֹהִים לְפַרְעֹה). And especially since at that time, in the exile of Egypt, Ze’ir Anpin was three within three (וּבִפְרָט שֶׁאָז בְּגָלוּת מִצְרַיִם הָיָה ז״א ג׳ גוֹ ג׳), which is the secret of Ibbur (שֶׁהוּא סוֹד הָעִיבּוּר), as explained by us in the secret of the night of Pesach (כְּמוֹ שֶׁמְּבֹאָר אֶצְלֵנוּ בְּסוֹד לֵיל פֶּסַח). And especially since Pharaoh too is drawn from these three Elohim of Katnut [Smallness] (וּבִפְרָט גַּם שֶׁפַּרְעֹה נִמְשָׁךְ מִג׳ אֱלֹהִים אֵלּוּ דְּקַטְנוּת), as explained in the secret of the dream of the chief cupbearer and the chief baker—see there (כְּמוֹ שֶׁמְּבֹאָר בְּסוֹד חֲלוֹם שַׂר הַמַּשְׁקִים וְשַׂר הָאוֹפִים עַיֵּן שָׁם). Also with Shemu’el we find this matter (גַּם בִּשְׁמוּאֵל מָצִינוּ עִנְיָן זֶה), as Scripture says, “And his mother would make him a small robe” (שֶׁאָמַר הַכָּתוּב וּמְעִיל קָטָן תַּעֲשֶׂה לוֹ אִמּוֹ). And the matter is in the secret of “I saw Elohim ascending from the earth” (וְהָעִנְיָן בְּסוֹד רָאִיתִי אֱלֹהִים עֹלִים מִן הָאָרֶץ), and “he was wearing a robe” (וְהוּא עוֹטֶה מְעִיל). And the matter is a wondrous secret—know this (וְהָעִנְיָן סוֹד נִפְלָא דַּע), for we have seen that the Ba‘alat Ov [Mistress of a Familiar Spirit] raised up Shemu’el (כִּי רָאִינוּ כִּי הַבַּעֲלַת אוֹב הֶעֱלָתָה אֶת שְׁמוּאֵל). And it is fitting to open your eyes (וְרָאוּי לִפְקוֹחַ עֵינֶיךָ), how it is possible that a great man like Shemu’el the prophet (אֵיךְ אֶפְשָׁר שֶׁאִישׁ גָּדוֹל כִּשְׁמוּאֵל הַנָּבִיא), who was equal to Moshe and Aharon (שֶׁהָיָה שָׁקוּל כְּמֹשֶׁה וְאַהֲרֹן), that a Ba‘alat Ov [Mistress of a Familiar Spirit] could raise him through her sorcery (וּבַעֲלַת אוֹב תַּעֲלֶה אוֹתוֹ בְּכִשְׁפֶיהָ), and through her impurity (וּבְטֻמְאָתָהּ), to draw his soul to impurity (לְהַמְשִׁיךְ נַפְשׁוֹ אֶל הַטֻּמְאָה), and to raise him through the agency of an Ova Tamma’a [Impure Necromancer] (וּלְהַעֲלוֹתוֹ בִּמְצִיאוּת אוֹבֵי טְמִיא). And this you will understand from what is said (וְזֶה תָּבִין בְּמַה שֶּׁנֶּאֱמַר), that the Tzaddik ascends through the levels of souls mentioned above (כִּי הַצַּדִּיק עוֹלֶה בְּמַדְרֵגוֹת הַנְּשָׁמוֹת הַנַּ״ל). And at first, when he was two years old (וּתְּחִלָּה כְּשֶׁהָיָה בֶּן ב׳ שָׁנִים), his mother made him a small robe (עָשְׂתָה לוֹ אִמּוֹ מְעִיל קָטָן).

And you already know (וּכְבָר יָדַעְתָּ), that when he was two years old (כִּי בְּהִיוֹתוֹ בֶּן ב׳ שָׁנִים), his mother elevated him (הֶעֱלָתָה אִמּוֹ), and he rendered a legal ruling (וְהוֹרָה הוֹרָאָה), as our Sages said (כְּמַאֲרַז״ל), that Eli wished to kill him (שֶׁעֵלִי הָיָה רוֹצֶה לְהָרְגוֹ), because he ruled in the presence of his teacher (עַל שֶׁהוֹרָה בִּפְנֵי רַבּוֹ). And from this you will understand the greatness of his wisdom (וּמִזֶּה תָּבִין רֹב חָכְמָתוֹ), for when he was two years old (כִּי בְּהִיוֹתוֹ בֶּן ב׳ שָׁנִים), he merited to rule a legal decision (זָכָה אָז לְהוֹרוֹת הוֹרָאָה), for he had complete Mochin of Katnut [Smallness] (לִהְיוֹת לוֹ מוֹחִין דְּקַטְנוּת שְׁלֵמִים). And this is “a small robe” (וְזֶהוּ מְעִיל קָטָן), and so forth (וְכוּ׳).

For the entire secret of Katnut [Smallness] is Mochin of Elohim (שֶׁכָּל סוֹד הַקַּטְנוּת הוּא מוֹחִין דְּאֱלֹהִים), as explained above (וְכַנַּ״ל). In the secret of Yosef (בְּסוֹד יוֹסֵף), who is the secret of three Elohim—simple, filled, and filled of filled (שֶׁהוּא סוֹד ג׳ אֱלֹהִים פָּשׁוּט וּמִלּוּי וּמִלּוּי דְּמִלּוּי), which are fifty-two letters (שֶׁהֵם ב״ן אוֹתִיּוֹת). And three times fifty-two is 156 (וְג׳ פְּעָמִים ב״ן גִּימַטְרִיָּא קנ״ו), which is the numerical value of Yosef (כְּמִנְיַן יוֹסֵף). And the three Names themselves are also counted as three inclusive units, the total is 159, the value of Katon [Small] (וְג׳ אֱלֹהִים עַצְמָן בִּכְלָלוּת הוּא גִּימַטְרִיָּא קָטָן). And therefore Yosef is also called “Katon [Small]” (וְלָכֵן יוֹסֵף נִקְרָא גַּם כֵּן קָטָן), for when these three Elohim descend into the Yesod, as explained (כִּי הֲלֹא ג׳ אֱלֹהִים אֵלּוּ בְּרִדְתָּן אֶל הַיְסוֹד כַּנַּ״ל), then he is called “Katon [Small]” (אָז נִקְרָא קָטָן). And see below (וְעַיֵּן לְמַטָּה).

And we will return to the matter (וְנַחְזוֹר לָעִנְיָן), for the secret of Katnut [Smallness] is Yenikah (כִּי סוֹד הַקַּטְנוּת הוּא הַיְנִיקָה), for so it was with Shemu’el (כִּי כֵּן שְׁמוּאֵל), for he then completed for himself two years of Yenikah (הִשְׁלִים לוֹ אָז ב׳ שָׁנִים שֶׁל הַיְנִיקָה), and he had that secret of Katnut [Smallness] (וְהָיָה לוֹ סוֹד הַקַּטְנוּת הַהוּא). And this is the secret of “and a small robe” (וְזֶהוּ סוֹד וּמְעִיל קָטָן וְגו׳), for the secret of this robe (כִּי סוֹד מְעִיל זֶה) is the secret of what we call Chaluka de-Rabbanan (The Robe of the Sages) (הוּא סוֹד שֶׁאָנוּ קוֹרִין חֲלוּקָא דְּרַבָּנָן). However, it did not cover the head but only the body (אֲמְנָם לֹא הָיָה מְכַסֶּה אֶת הָרֹאשׁ רַק הַגּוּף לְבַד), and this is the meaning of “Me‘il [robe]” (וְזֶהוּ פֵּרוּשׁ מְעִיל), for it is a garment for the body (כִּי הוּא לְבוּשׁ אֶל הַגּוּף), which is the six extremities (שֶׁהוּא ו״ק). It follows that it is the secret of Yenikah (נִמְצָא שֶׁהוּא סוֹד הַיְנִיקָה), for Ze’ir Anpin then has only six extremities (שֶׁאֵין לְז״א אָז רַק ו״ק). And this is the secret of “and a small robe” (וְזֶהוּ סוֹד וּמְעִיל קָטָן). And “his mother” (וְאִמּוֹ) is the secret of Imma Ila’ah (הוּא סוֹד אִמָּא עִלָּאָה), who spreads her Netzach, Hod, Yesod (אֲשֶׁר הִיא מִתְפַּשֶּׁטֶת נֵה״י שֶׁלָּהּ), and enters the head of Ze’ir Anpin with the Mochin of Katnut [Smallness], as explained above (וְנִכְנֶסֶת בְּרֵישָׁא דְּז״א עִם הַמּוֹחִין דְּקַטְנוּת כַּנַּ״ל). And this is “she would make for him” (וְזֶהוּ תַּעֲשֶׂה לוֹ אִמּוֹ). And you already know the matter of Ḥannah, the mother of Shemu’el (וּכְבָר יָדַעְתָּ עִנְיַן חַנָּה אֵם שְׁמוּאֵל), that she is the secret of Imma Ila’ah (שֶׁהִיא סוֹד אִמָּא עִלָּאָה), for so Ḥannah has the numerical value of S”G (כִּי כֵּן חַנָּה גִּימַטְרִיָּא ס״ג), which is the Name of Binah (שֶׁהוּא שֵׁם הַבִּינָה). And Shemu’el corresponds to Ze’ir Anpin (וּשְׁמוּאֵל נֶגֶד ז״א). And this is precisely the secret of “and a small robe” (וְזֶהוּ סוֹד וּמְעִיל קָטָן עַל נָכוֹן).

And behold, “Me‘il [robe]” has the numerical value of one hundred fifty-one [with kollel] (וְהִנֵּה מְעִיל גִּימַטְרִיָּא קנ״א), which is Ehyeh of the filling of Hehs (שֶׁהוּא אֶהְיֶה דְּהֵי״ן), which is the secret of the Netzach, Hod, Yesod of Binah that clothe the Mochin (שֶׁהוּא סוֹד נֵה״י שֶׁל בִּינָה הַמַּלְבִּישׁ אֶת הַמּוֹחִין), and it is called Ehyeh of the Hehs (וְנִקְרָא אֶהְיֶה דְּההֵי״ן). And indeed afterward Shemu’el ascended to a higher level (וְאָֽמְנָם אַחַ״כ שְׁמוּאֵל עָלָה בְּמַדְרֵגָה עֶלְיוֹנָה יוֹתֵר), and he was equal to Moshe and Aharon (וְהָיָה שָׁקוּל כְּמֹשֶׁה וְאַהֲרֹן), and the three letters Shin, Mem, Vav from Shemu’el have the numerical value of Moshe, peace be upon him (וְג׳ אוֹתִיּוֹת שׁמ״וּ מִשְּׁמוּאֵל גִּימַטְרִיָּא מֹשֶׁה ע״ה), and since they are Mochin of Katnut [Smallness] (וּלְהִיוֹתָן מוֹחִין דְּקַטְנוּת), and they are also the secret of Elohim (וְגַם הֵם סוֹד אֱלֹהִים), therefore all grasp and sustenance of the externals are in these Mochin of Katnut [Smallness] (לָכֵן כָּל אֲחִיזַת הַחִיצוֹנִים וְקִיּוּמָם הֵם בְּמוֹחִין אֵלּוּ דְּקַטְנוּת), and therefore the Sitra Achra is called by the name “other Elohim” (וְלָכֵן הַסִּטְרָא אָחֳרָא נִקְרָא בְּשֵׁם אֱלֹהִים אֲחֵרִים).

And behold, at the death of the Tzaddik (וְהִנֵּה בְּמוֹת הַצַּדִּיק), his Nefesh–Ruach–Neshamah from the side of Atzilut ascend to Atzilut (נר״ן שֶׁלּוֹ מִצַּד אֲצִילוּת עוֹלִין אֶל אֲצִילוּת), and his Neshamah of Beri’ah ascends to the upper Garden of Eden (וְנְשָׁמָה שֶׁלּוֹ דִּבְרִיאָה עוֹלָה לְגַן עֵדֶן הָעֶלְיוֹן), and the Ruach of Yetzirah to the earthly Garden of Eden (וְרוּחַ דִּיצִירָה בְּגַן עֵדֶן הָאָרֶץ), and the Nefesh of Asiyah remains in the grave (וְנֶפֶשׁ דַּעֲשִׂיָּה נִשְׁאָרֶת בַּקֶּבֶר), and when the flesh decomposes the Nefesh also ascends above (וּכְשֶׁמִּתְעַכֵּל הַבָּשָׂר עוֹלָה גַּם הַנֶּפֶשׁ הַהִיא לְמַעְלָה), and there remains the vapor of the bones upon those bones that remain in the grave (וְנִשְׁאָר הַהוּא הֶבֶל דְּגַרְמֵי עַל אִינּוּן גַּרְמֵי דְּאִשְׁתָּאֲרוּ בְּקַבְרָא), as mentioned in Parashat Shelach (כִּנְזָכַר פָּרָשַׁת שְׁלַח). And the secret of the matter is (וְסוֹד הָעִנְיָן), that the Nefesh, which is the secret of the Mochin of Gadlut [Greatness] in Asiyah (כִּי הַנֶּפֶשׁ שֶׁהִיא סוֹד מוֹחִין דְּגַדְלוּת שֶׁבַּעֲשִׂיָּה), ascends above after the decomposition of the flesh (עוֹלָה לְמַעְלָה אַחַר עִכּוּל הַבָּשָׂר), but the vapor of the bones, which is the secret of the Mochin of Katnut [Smallness] from the aspect of Elohim of Asiyah (אֲבָל הֶבֶל דְּגַרְמֵי שֶׁהוּא סוֹד מוֹחִין דְּקַטְנוּת מִצַּד אֱלֹהִים דַּעֲשִׂיָּה), which is the Nefesh from the aspect of Elohim (שֶׁהוּא הַנֶּפֶשׁ מִצַּד אֱלֹהִים), and this is called the vapor of the bones (וְזֶה נִקְרָא הֶבֶל דְּגַרְמֵי), remains always in the grave until the time of the resurrection (נִשְׁאָר תָּמִיד עַד עֵת הַתְּחִיָּה בַּקֶּבֶר), for since it is the secret of judgments there is always grasp of the Klipot in it (כִּי לִהְיוֹתָהּ סוֹד דִּינִין יֵשׁ בּוֹ תָּמִיד אֲחִיזַת הַקְּלִיפּוֹת), and it cannot separate from the body to ascend above (וְאֵינוֹ יָכוֹל לְהִפָּרֵד מִן הַגּוּף לַעֲלוֹת לְמַעְלָה), and the woman of Ov was not able to raise from Shemu’el except that aspect of the vapor of the bones (וּבַעֲלַת אוֹב לֹא יָכְלָה לְהַעֲלוֹת מִשְּׁמוּאֵל רַק אוֹתָהּ בְּחִי׳ דְּהֶבֶל דְּגַרְמֵי). And this is the secret in the Zohar, Parashat Shelach, regarding the vapor of the bones (וְזֶהוּ סוֹד בַּזֹּהַר פָּרָשַׁת שְׁלַח עַל הֶבֶל דְּגַרְמֵי), “and this is the Ov that raises from the earth” — see there (וְדָא אִיהוּ אוֹב לְאַעֲלָאָה מִן הָאָרֶץ עַיֵּן שָׁם), for it is the secret of the vapor of the bones, which is the secret of Katnut [Smallness] (כִּי הוּא סוֹד הֶבֶל דְּגַרְמֵי שֶׁהוּא סוֹד הַקַּטְנוּת), and the Klipot have power to grasp it (יֵשׁ כֹּחַ בַּקְּלִיפּוֹת לְהִתְאַחֵז בּוֹ).

Therefore she saw Shemu’el wearing a robe (לָכֵן רָאֲתָה אֶת שְׁמוּאֵל שֶׁהָיָה עוֹטֶה בְּמְעִיל), from the days of his Katnut [Smallness] (דִּימֵי קַטְנוּתוֹ), to hint that she was not able to raise except that secret of the small robe alone (לְרַמֵּז כִּי לֹא יָכְלָה לְהַעֲלוֹת רַק אוֹתוֹ סוֹד מְעִיל קָטָן לְבַד). And this is what is said, “I saw Elohim ascending from the earth” (וְזֶהוּ שֶׁאָמְרָה רָאִיתִי אֱלֹהִים עֹלִים מִן הָאָרֶץ), for she saw only the secret of Katnut [Smallness] (כִּי לֹא רָאֲתָה רַק סוֹד הַקַּטְנוּת), which are Mochin of Elohim (שֶׁהֵם מוֹחִין דְּאֱלֹהִים). Also with King David we find that he is called “small” (גַּם בְּדָוִד הַמֶּלֶךְ מָצִינוּ שֶׁנִּקְרָא קָטָן), “and David was the youngest” (וְדָוִד הוּא הַקָּטָן), and this is according to what was explained above (וְהוּא עַל דֶּרֶךְ הַנַּ״ל). Likewise Ya'akov is called “small,” “the younger son” (גַּם יַעֲקֹב נִקְרָא קָטָן בְּנוֹ הַקָּטָן), and this is Mochin of Ibbur, as explained above (וְהוּא מוֹחִין דְּעִיבּוּר כַּנַּ״ל), for they are the two Elohim within him (כִּי הוּא ב׳ אֱלֹהִים שֶׁבּוֹ), of the Ibbur (שֶׁל הָעִיבּוּר), which are Mochin (שֶׁהֵם מוֹחִין), but they are doubled (רַק שֶׁהֵם כְּפוּלִים). And the two Elohim have the numerical value of Ayin, Kuf, Bet (וְאָֽמְנָם ב׳ אֱלֹהִים הֵם גִּימַטְרִיָּא ע״ק״ב), and with their ten letters the numerical value is Ya’akov (וְעִם י׳ אוֹתִיּוֹתֵיהֶן גִּימַטְרִיָּא יַעֲקֹב). And see what is written in the verse, “and his hand grasped the heel of Esau” (וְעַיֵּן מַה שֶּׁכָּתוּב בַּפָּסוּק וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו).

And we will return to the matter (וְנַחְזוֹר לָעִנְיָן), for behold in Katnut [Smallness] at the time of Ibbur there are only two Elohim (כִּי הֲלֹא אֵין בְּקַטְנוּת בִּזְמַן הָעִיבּוּר רַק ב׳ אֱלֹהִים), because he has no aspect of Da‘at (כִּי אֵין לוֹ בְּחִי׳ הַדַּעַת). And the reason for this is according to what I wrote (וְטַעַם הַדָּבָר הוּא עִם מַה שֶּׁכָּתַבְתִּי), that the Mochin of Ibbur are clothed in the Netzach, Hod, Yesod of the externality of Binah (כִּי בְּחִי׳ מוֹחִין דְּעִיבּוּר הֵם מִתְלַבְּשִׁין בְּנֵה״י דְּחִיצוֹנִיּוּת שֶׁל בִּינָה), as it is said, “From my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ).

And the matter is (וְהָעִנְיָן), that in the secret of the womb of the woman, which is the place of her Yesod (כִּי בְּסוֹד הָרֶחֶם שֶׁל הָאִשָּׁה שֶׁהוּא מְקוֹם הַיְסוֹד שֶׁלָּהּ), there are three aspects (יֵשׁ בּוֹ ג׳ בְּחִי׳). One is of skin (א׳ שֶׁל עוֹר). The second is flesh (ב׳ בָּשָׂר). The third is more inner, in the inner interior of the womb (ג׳ יוֹתֵר פְּנִימִי בִּפְנִימִית הָרֶחֶם). And the outer skin is not sealed and joined (וְעוֹר הַחִיצוֹן אֵינוֹ סָתוּם וְדָבוּק), but is very open (אֶלָּא הוּא פָּתוּחַ מְאֹד), for the sides of the skin do not touch one another (כִּי אֵינָם מַשִּׁיקִים צִדֵּי הָעוֹר זֶה עַל זֶה). But the second, which is the secret of the flesh (אַךְ הַב׳ שֶׁהֵם סוֹד הַבָּשָׂר), closes the womb (הֵם סוֹגְרִים הָרֶחֶם), and the lips of the womb touch one another (וְנוֹשְׁקִים שִׂפְתֵי הָרֶחֶם זֶה עִם זֶה), and there is no need to lengthen where they said to shorten (וְאֵין לְהַאֲרִיךְ בִּמְקוֹם שֶׁאָמְרוּ לְקַצֵּר). And indeed in the secret of Ibbur he has no Moach [Brain] of Da‘at (וְאָֽמְנָם בְּסוֹד הָעִיבּוּר אֵין לוֹ מוֹחַ שֶׁל דַּעַת), because there is no place for its gathering (כִּי אֵין מְקוֹם קִבּוּצוֹ), except in the outer Yesod, which is the skin (אֶלָּא בִּיסוֹד הַחִיצוֹן שֶׁהוּא הָעוֹר). And since that skin is open (וּלְפִי שֶׁאוֹתוֹ הָעוֹר הוּא פָּתוּחַ), it cannot receive and enclose Da‘at within it (וְאֵינוֹ יָכוֹל לְקַבֵּל וְלִסְתּוֹם בְּתוֹכוֹ אֶת הַדַּעַת), for it has no receptacle to contain it (כִּי אֵין בּוֹ בֵּית קִבּוּל לְקַבְּלוֹ).

Therefore Da‘at is not found in the small one at the time of Ibbur (לָכֵן אֵין הַדַּעַת נִמְצָא בַּקָּטָן בְּעֵת הָעִיבּוּר). However, the reason of the matter itself—why there is no aspect of a sealed Yesod there as in the two inner aspects (אֲמְנָם טַעַם הַדָּבָר בְּעַצְמוֹ לָמָּה אֵין שָׁם בְּחִי׳ יְסוֹד סָתוּם כְּמוֹ בִּב׳ בְּחִי׳ הַפְּנִימִי)—the reason is (הַטַּעַם הוּא), that you already know that all the grasp of the Sitra Achra is in the Nukvah (שֶׁכְּבָר יָדַעְתָּ כִּי הַסִּטְרָא אָחֳרָא כָּל אֲחִיזָּתָן הוּא בַּנּוּקְבָּא). And especially all their desire and craving is to come to nurse from her Yesod (וּבִפְרָט כָּל חֶשְׁקָם וְתַאֲוָתָם הוּא לָבוֹא לִינֹק מִן הַיְסוֹד שֶׁלָּהּ), for there is the source of all abundance and holiness (כִּי שָׁם מוֹצָא כָּל הַשֶּׁפַע וְהַקְּדֻשָּׁה).

And behold, the external aspect (וְהִנֵּה בְּחִי׳ חִיצוֹן), some say: which is the external aspect (נ״א שֶׁהוּא בְּחִי׳ הַחִיצוֹן), are complete judgments (הֵם דִּינִין גְּמוּרִים). And if there were there a complete skin and a complete Yesod (וְאִם הָיָה שָׁם עוֹר שָׁלֵם וִיסוֹד שָׁלֵם), the externals would grasp there to nurse from that external Yesod (הָיוּ נֶאֱחָזִים שָׁם הַחִיצוֹנִים לִינֹק מִן אוֹתוֹ הַיְסוֹד הַחִיצוֹן). Therefore Hashem did not create there the aspect of Yesod (לָכֵן לֹא בָּרָא שָׁם הַשֵּׁם יִתְבָּרַךְ בְּחִי׳ הַיְסוֹד), so that there would be no place of nursing for the externals (כְּדֵי שֶׁלֹּא יִהְיֶה מְקוֹם יְנִיקָה לַחִיצוֹנִים). But in the two inner aspects there is no concern if they nurse from there (אַךְ בִּב׳ בְּחִי׳ הַפְּנִימִים אֵין חֲשָׁשׁ אִם יָנְקוּ מִשָּׁם), for they have no grasp there and are not able to nurse (כִּי אֵין לָהֶם שָׁם אֲחִיזָּה וְלֹא יוּכְלוּ לְהִנָּק).

However, in the male it is not so (אֲמְנָם בָּאִישׁ אֵינוֹ כֵן), for even his external skin completely covers the aspect of his Yesod (אֲפִלּוּ הָעוֹר הַחִיצוֹן שֶׁלּוֹ הוּא מְכַסֶּה אֶת בְּחִי׳ הַיְסוֹד שֶׁלּוֹ לְגַמְרֵי). And through this you will understand the secret of the foreskin in the male and not in the female (וּבְזֶה תָּבִין סוֹד הָעָרְלָה שֶׁבָּאִישׁ וְלֹא בָּאִשָּׁה), and on the contrary, for at first glance it would appear (וְאַדְרַבָּה שֶׁלִּכְאוֹרָה הָיָה נִרְאֶה), that it would have been more fitting for the foreskin to be found in the female rather than the male (שֶׁיוֹתֵר הָיָה רָאוּי שֶׁתִּמָּצֵא הָעָרְלָה בַּנְּקֵבָה מִדְּכוּרָא), since all domination and nursing of the externals is always in the Nukvah (שֶׁכָּל שְׁלִיטַת וִינִיקַת הַחִיצוֹנִים בַּנּוּקְבָּא הוּא לְעוֹלָם). But the matter was the opposite (אַךְ הָיָה הַדָּבָר לְהֵפֶךְ), for in the male there is not so much concern if the externals nurse from there (כִּי בָּאִישׁ אֵין חֲשָׁשׁ כָּל כָּךְ אִם יִינְקוּ הַחִיצוֹנִים מִשָּׁם), because the Chasadim of the male repel the externals (כִּי חַסְדֵי הַזָּכָר דּוֹחִין אֶת הַחִיצוֹנִים). But if they were to nurse from the Nukvah, they would destroy the world (אֲבָל אִם הָיוּ יוֹנְקִים מִן הַנּוּקְבָּא הָיוּ מַחֲרִיבִין אֶת הָעוֹלָם). And through this you will understand the secret of the uncovering of the foreskin (peri‘at ha-orlah) in the male (וּבְזֶה תָּבִין סוֹד פְּרִיעַת הָעָרְלָה בַּזָּכָר), that at first they cut the outer skin (שֶׁמִּתְּחִלָּה כּוֹרְתִים הָעוֹר הַחִיצוֹן), and this is the secret of the foreskin from which the externals grasp (וְהוּא סוֹד הָעָרְלָה שֶׁמִּשָּׁם אֲחִיזַת הַחִיצוֹנִים). And afterward they uncover the skin of the intermediate aspect (וְאַחַ״כ פּוֹרְעִים עוֹר בְּחִי׳ הָאֶמְצָעִי), which is also the secret of Elohim of Yenikah and is Din (שֶׁגַּם הוּא סוֹד אֱלֹהִים דְּיְנִיקָה וְהוּא דִּינָא). But they do not cut it off and cast it away (אַךְ אֵין חוֹתְכִין וּמַשְׁלִיכִין אוֹתָהּ), rather our intention is to uncover it (רַק כַּוָּנָתֵנוּ לִפְרוֹעַ), so that the third, inner aspect may be revealed (כְּדֵי שֶׁיִּתְגַּלֶּה הַבְּחִי׳ הַג׳ הַפְּנִימִי), which is the true Yesod, the Holy of Holies (שֶׁהוּא הַיְסוֹד הָאֲמִתִּי קֹדֶשׁ קָדָשִׁים).

And when it is revealed (וּמִתְגַּלֶּה אָז), there is no power in the externals to cling there (אֵין כֹּחַ בַּחִיצוֹנִים לְהִדָּבֵק שָׁם). And through this you will understand why the human was not created circumcised but uncircumcised (וּבְזֶה תָּבִין לָמָּה לֹא נִבְרָא הָאָדָם מָהוּל אֶלָּא עָרֵל), for it is necessary that there be within him the three aspects mentioned above (כִּי הוּא מֻכְרָח לִהְיוֹת בּוֹ ג׳ בְּחִי׳ הַנַּ״ל). However, when he is born, at which time the period of Yenikah arrives (אֲמְנָם בְּהִוָּלְדוֹ שֶׁאָז מַגִּיעַ זְמַן הַיְנִיקָה), he no longer needs the secret of Ibbur (אָז אֵין לוֹ צֹרֶךְ בְּסוֹד הָעִיבּוּר), and they cut it and cast it away (וְכוֹרְתִין אוֹתוֹ וּמַשְׁלִיכִין אוֹתוֹ), to indicate that the time of the grasp of the externals and their nursing from the male is only when he is in the secret of Ibbur (לְהוֹרוֹת שֶׁאֵין זְמַן אֲחִיזַת הַחִיצוֹנִים וִינִיקָתָן מִן הַדְּכוּרָא רַק בִּהְיוֹתוֹ בְּסוֹד הָעִיבּוּר). But from the time of Yenikah and onward they have no grasp in him (אַךְ מִזְּמַן הַיְנִיקָה וָאֵילָךְ אֵין לָהֶם אֲחִיזָּה בּוֹ), and therefore even at the time of Yenikah, which is the secret of Elohim (וְלָכֵן אֲפִלּוּ בִּזְמַן הַיְנִיקָה שֶׁהוּא סוֹד אֱלֹהִים), in order that they not nurse from there (כְּדֵי שֶׁלֹּא יִינְקוּ מִשָּׁם), they uncover it (פּוֹרְעִין אוֹתוֹ), so that the inner aspect be revealed (כְּדֵי שֶׁיִּתְגַּלֶּה הַפְּנִימִי). And by its light all the externals flee (וּמֵאוֹרוֹ יִבְרְחוּ כָּל הַחִיצוֹנִים), for they are unable to bear it (כִּי אֵינָם יְכוֹלִים לְסָבְלוֹ).

Behold, we have explained the mitzvah of circumcision briefly (הֲרֵי בֵּאַרְנוּ מִצְוַת מִילָה בְּקִצּוּר). And we will return to the matter (וְנַחְזוֹר לָעִנְיָן), that since in the Nukvah there is no such aspect (כֵּיוָן שֶׁבַּנּוּקְבָּא אֵין בָּהּ בְּחִי׳ זוֹ), therefore in Ze’ir Anpin in Katnut [Smallness], in the secret of Ibbur, there are only two Mochin as well (לָכֵן אֵין לוֹ בְּז״א בְּקַטְנוּת בְּסוֹד עִיבּוּר רַק ב׳ מוֹחִין גַּם כֵּן). And even though in Abba there is an aspect of Yesod even in Ibbur, as mentioned (וְאַף עַל פִּי שֶׁבְּאַבָּא יֵשׁ בְּחִי׳ יְסוֹד אֲפִלּוּ בְּעִיבּוּר כַּנִּזְכָּר), this is not a difficulty (אֵינָהּ קֻשְׁיָא), for the Yesod of Abba is always concealed and hidden within Imma (כִּי הֲלֹא יְסוֹד דְּאַבָּא לְעוֹלָם הוּא טָמִיר וְגָנִיז בְּאִמָּא). And if Imma has no Yesod, how can the Yesod of Abba be revealed (וְאִם הָאִמָּא אֵין לָהּ יְסוֹד אֵיךְ יִתְגַּלֶּה יְסוֹד דְּאַבָּא), without having the partitions of the Yesod of Imma (בִּלְתִּי הֱיוֹת לוֹ מְחִיצוֹת יְסוֹד אִמָּא).

Therefore there is not even the Yesod of Abba within Ze’ir Anpin (לָכֵן לֵיתָא אֲפִלּוּ יְסוֹד דְּאַבָּא תּוֹךְ ז״א). And also the reason is this (וְגַם הַטַּעַם), that since there is no Yesod of Imma in her externality (שֶׁכֵּיוָן שֶׁאֵין יְסוֹד אִמָּא בְּחִיצוֹנִיּוּתָהּ), therefore when she couples to bring forth Mochin of Ibbur to Ze’ir Anpin (אִם כֵּן כַּאֲשֶׁר יִזְדַּוֵּג עִמָּהּ לְאַפְקָא מוֹחִין דְּעִיבּוּר אֶל הַז״א), if she does not first raise a drop of Mayin Nukvin [Feminine Waters] from the secret of the Da‘at within her (אִם לֹא תַקְדִּים הִיא לְהַעֲלוֹת טִפַּת מ״ן מִסּוֹד הַדַּעַת שֶׁבָּהּ), then Abba also will not lower the drop of his Da‘at (גַּם אַבָּא לֹא יוֹרִיד טִפַּת הַדַּעַת שֶׁלּוֹ). And therefore there is no Da‘at in either of them (וְלָכֵן גַּם ב׳ הַדֵּעוֹת אֵין בָּהֶם), and it follows that the small one in the secret of Ibbur has only two Mochin of Abba and two Mochin of Imma (וְנִמְצָא שֶׁאֵין לַקָּטָן בְּסוֹד הָעִיבּוּר רַק ב׳ מוֹחִין דְּאַבָּא וּב׳ מוֹחִין דְּאִמָּא), which are four Mochin that are four Elohim (שֶׁהֵם ד׳ מוֹחִין שֶׁהֵם ד׳ אֱלֹהִים).

However, in Yenikah he has three Mochin of Abba and three Mochin of Imma (אֲמְנָם בִּינִיקָה יֵשׁ לוֹ ג׳ מוֹחִין דְּאַבָּא וְג׳ מוֹחִין דְּאִמָּא), which are six times Elohim (שֶׁהֵם ו׳ פְּעָמִים אֱלֹהִים). And behold, the small one from the time of Ibbur already has a head (וְהִנֵּה הַקָּטָן מִזְּמַן הָעִיבּוּר כְּבָר יֵשׁ לוֹ רֹאשׁ), but the secret of this head is drawn from the two Mochin mentioned above (אַךְ סוֹד הָרֹאשׁ הַזֶּה נִמְשָׁךְ מִב׳ מוֹחִין הַנַּ״ל), which are two Elohim (שֶׁהֵם ב׳ אֱלֹהִים). One Elohim is from the right (א׳ אֱלֹהִים דְּיָמִין), and he takes it in the aspect of the filling with Yodin (וְהוּא לוֹקְחוֹ בִּבְחִי׳ מִלּוּי יוּדִי״ן), whose numerical value is three hundred (שֶׁגִּימַטְרִיָּא ש׳). And the second, from the left, he takes in the aspect of its backs (וְהַב׳ דְּשְׂמֹאל לְקָחוֹ בִּבְחִי׳ אֲחוֹרָיִם שֶׁלּוֹ), whose numerical value is two hundred (שֶׁהוּא גִּימַטְרִיָּא ר׳).

Behold, this is Reish, Shin of rosh [head] (הֲרֵי ר״ש שֶׁל רֹאשׁ), and the Alef is the generality of the Name Elohim (וְהָאָלֶ״ף הוּא כְּלָלוּת שֵׁם אֱלֹהִים). And it appears to me that I heard that also in Yenikah there is a head (וְנִרְאֶה לִי שֶׁשָּׁמַעְתִּי שֶׁגַּם בִּינִיקָה יֵשׁ רֹאשׁ), on account of what preceded it in Ibbur (עַל שֵׁם מַה שֶּׁקָּדַם לוֹ בְּעִיבּוּר), for this head always remains (כִּי לְעוֹלָם נִשְׁאָר רֹאשׁ זֶה), only that an addition and growth is added to it (רַק שֶׁנִּתּוֹסֵף בּוֹ תּוֹסֶפֶת וְגַדְלוּת), therefore it is called “head” even after Gadlut [Greatness] (לָכֵן נִקְרָא רֹאשׁ גַּם אַחַר הַגַּדְלוּת). However, according to my humble understanding, I heard that also in Yenikah it is called “head” (אֲמְנָם לְפַעַנְ״ד שֶׁשָּׁמַעְתִּי שֶׁגַּם בִּינִיקָה נִקְרָא רֹאשׁ), corresponding to the three Elohim that are within it (כְּנֶגֶד ג׳ אֱלֹהִים שֶׁיֵּשׁ בּוֹ), and they are the three letters of Rosh (וְהֵם ג׳ אוֹתִיּוֹת רֹאשׁ): Reish is the Moach [Brain] of Binah (ר׳ מוֹחַ בִּינָה), Shin is the Moach [Brain] of Chokhmah (ש׳ מוֹחַ חָכְמָה), Aleph is the Moach [Brain] of Da‘at (א׳ מוֹחַ דַּעַת). For in Da‘at there is not discerned except the generality of one alone (כִּי בַּדַּעַת אֵינוֹ נִכָּר רַק כְּלָלוּת א׳ לְבַד), since in Ibbur it was not discerned at all (שֶׁהֲרֵי בְּעִיבּוּר לֹא הָיָה נִכָּר כְּלָל), even though it is filled with Alefin, as is known (גַּם שֶׁהוּא מָלֵא בַּאֲלָפִי״ן כַּנּוֹדָע), for the Elohim of Da‘at is filled with Alefin (שֶׁאֱלֹהִים שֶׁל דַּעַת הוּא מָלֵא בַּאֲלָפִי״ן), and this is the Aleph of rosh [head] (וְזֶהוּ א׳ שֶׁל רֹאשׁ).

And see what I wrote in the matter of the three days of absorption of the seed and the forty days of formation of the fetus (וְעַיֵּן מַה שֶּׁכָּתַבְתִּי בְּסוֹד ג׳ יָמִים שֶׁל קְלִיטַת הַזֶּרַע וּמ׳ יוֹם שֶׁל יְצִירַת הַוָּלָד), and there we explained how the Elohim of the Mochin become a head and a skull (וְשָׁם בֵּאַרְנוּ אֵיךְ אֱלֹהִים שֶׁל הַמּוֹחִין נַעֲשִׂין רֹאשׁ וְגֻלְגֹּלֶת), and afterward they become membranes for the Mochin of Gadlut [Greatness] (וְאַחַ״כ נַעֲשִׂין קְרוּמוֹת לְמוֹחִין דְּגַדְלוּת). And behold, not all the days of Yenikah are equal (וְהִנֵּה לֹא כָּל יְמֵי הַיְנִיקָה שָׁוִים), for at first he does not speak at all (כִּי בַּתְּחִלָּה אֵינוֹ מְדַבֵּר כְּלָל), and afterward he begins to speak little by little (וְאַחַ״כ מַתְחִיל לְדַבֵּר מְעַט מְעַט). And the matter is according to what I wrote in the secret of the Kaddish (וְהָעִנְיָן הוּא כְּפִי מַה שֶּׁכָּתַבְתִּי בְּסוֹד הַקַּדִּישׁ), and also at the end of the discourse of Illem [Mute] from Elohim (וְגַם בְּסוֹף הַדְּרוּשׁ שֶׁל אֵלָם מֵאֱלֹהִים).

For at first only the three letters Aleph, Lamed, Mem are discerned in him (כִּי תְּחִלָּה אֵינָן נִכָּרוֹת בּוֹ רַק ג׳ אוֹתִיּוֹת אֵל״ם), and afterward the letters Yod, Heh enter into him from Elohim (וְאַחַ״כ נִכְנָסִין בּוֹ אוֹתִיּוֹת י״ה מֵאֱלֹהִים), and then he begins to speak (וְאָז מַתְחִיל לְדַבֵּר). And then there is in him an additional increase (וְאָז יֵשׁ בּוֹ תּוֹסֶפֶת אַחַת), for these Names of Elohim become filled (שֶׁנִּתְמַלְּאוּ אֵלּוּ הַשֵּׁמוֹת שֶׁל אֱלֹהִים), this one with Yodin (זֶה בְּיוּדִי״ן), and this one with Hehin (וְזֶה בְּהֵי״ן), and this one with Alefin (וְזֶה בַּאֲלָפִי״ן). For the days of Katnut [Smallness] are not equal (כִּי אֵין יְמֵי הַקַּטְנוּת שָׁוִים), since even the Mochin of Gadlut [Greatness] enter into him little by little (שֶׁהֲרֵי גַּם הַמּוֹחִין דְּגַדְלוּת נִכְנָסִין בּוֹ מְעַט מְעַט), as explained by us in the secret of “the transactions of minors are valid” (כְּמוֹ שֶׁמְּבֹאָר אֶצְלֵנוּ בְּסוֹד פְּעוֹטוֹת מִקְחָן מִקַּח וּמִמְכָּרָן מִמְכָּר בְּמִטַּלְטְלִין וְכוּ׳).

However, the secret of the verse “I was mute in silence” (אֲמְנָם סוֹד הַפָּסוּק נֶאֱלַמְתִּי דּוּמִיָּה), mentioned there regarding the Mochin (הַנִּזְכָּר שָׁם בְּעִנְיַן הַמּוֹחִין), is that at the creation of the world of Atzilut (כִּי הֲלֹא בִּבְרִיאַת עוֹלָם הָאֲצִילוּת), Ze’ir Anpin at the beginning of his emanation was in this manner (הַז״א בִּתְחִלַּת אֲצִילוּתוֹ הָיָה עַל דֶּרֶךְ הַנַּ״ל). But now the Elohim are already present there (אֲבָל עַתָּה הָאֱלֹהִים כְּבָר הֵם שָׁם), and even though sometimes they are in the secret of Illem [Mute] (וְאַף עַל פִּי שֶׁלִּפְעָמִים הֵם בְּסוֹד אֵלָם), they are not alone (אֵינָם לְבַדָּם). For the secret of all the Elohim is already present there (כִּי סוֹד הָאֱלֹהִים כֻּלָּם כְּבָר הֵם שָׁם), only that they are not revealed (רַק שֶׁאֵינָם מִתְגַּלִּים), and the two letters Yod, Heh stand there silent (וְעוֹמְדוֹת שְׁתֵּי אוֹתִיּוֹת י״ה דּוֹמְמוֹת שָׁם), and their illumination is not revealed (וְאֵינָן מִתְגַּלּוֹת הֶאָרָתָן).

Chapter 3

שער כב פרק ג מ״ק

[22:3] However, when the days of Gadlut [Greatness] arrive (אָ֭מְנָם כְּשֶׁבָּאִ֣ין יְמֵ֣י גַּדְל֔וּת), then the Mochin of Gadlut [Greatness] enter (אָ֚ז נִכְנָסִ֣ין הַמּוֹחִ֣ין דְּגַדְל֔וּת), which are Havayot (שֶׁהֵ֖ם הֲוָי֑וֹת), and they spread throughout all of Ze’ir Anpin (וּמִתְפַּשְּׁטִ֖ין בְּכָל הַז״א), as is known (כַּנּוֹדָֽע), and then all the Mochin of Elohim descend downward until the Yesod (וְאָ֛ז יוֹרְדִ֥ין כָּל הַמּוֹחִ֖ין שֶׁל אֱלֹהִ֑ים לְמַטָּ֖ה עַד הַיְסֽוֹד), however the order of their descent is not at one time (וְאָ֭מְנָם סֵ֣דֶר יְרִידָתָ֔ן אֵינ֥וֹ בְּפַ֖עַם אַחַ֑ת), but rather according to the order of the entering of the Mochin of Gadlut [Greatness], so is the order of the descent of Elohim of Katnut [Smallness] (רַ֗ק כְּפִ֞י סֵ֤דֶר כְּנִיסַת֙ הַמּוֹחִ֣ין דְּגַדְל֔וּת כָּ֚ךְ סֵ֣דֶר יְרִידַ֔ת אֱלֹהִ֖ים דְּקַטְנֽוּת), how is this (כֵּיצַ֑ד), behold we have explained in the Blessing of the Patriarchs that the Mochin of Gadlut [Greatness] do not enter together (הֲרֵ֣י בֵּאַרְנ֗וּ בִּבְרָכַ֛ת אָב֖וֹת שֶׁאֵ֣ין מוֹחִ֣ין דְּגַדְל֔וּת נִכְנָסִ֖ין יַ֑חַד), but rather first they enter in Keri’at Shema (רַ֚ק תְּחִלָּ֣ה נִכְנָסִ֔ין בְּק״ש), the six lower extremities of Imma—Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod—at first (ו״ק תַּחְתּוֹנִים דְּאִמָּא חָג״ת נֵה״י בַּתְּחִלָּה). And afterward Chesed, Gevurah, Tiferet enter (וְאַחַ״כ נִכְנָסִין חָג״ת), and in the Blessing of the Patriarchs the Three Upper of Imma enter (וּבְּבִרְכַּת אָבוֹת נִכְנָסִין ג״ר דְּאִמָּא), and afterward Netzach, Hod, Yesod of Abba enter (וְאַחַ״כ נִכְנָסִין נֵה״י דְּאַבָּא), and afterward Chesed, Gevurah, Tiferet of Abba enter (וְאַחַ״כ חָג״ת דְּאַבָּא), and afterward the Three Upper enter (וְאַחַ״כ ג״ר), for the Mochin of Abba do not enter until all the Mochin of Imma have entered (כִּי אֵין הַמּוֹחִין דְּאַבָּא נִכְנָסִין עַד שֶׁיִּכָּנְסוּ הַמּוֹחִין דְּאִמָּא כֻּּלָּם). And in Keri’at Shema, since only the Six Extremities of the Mochin of Imma have entered (וּבְּק״ש שֶׁעֲדַיִן לֹא נִכְנְסוּ רַק ו״ק הַמּוֹחִין דְּאִמָּא), they do not have the power to repel and lower the Mochin of Katnut [Smallness] (אֵין בָּהֶם כֹּחַ לִדְחוֹת וּלְהוֹרִיד הַמּוֹחִין דְּקַטְנוּת), because these Six Extremities, even though they are called Mochin, are not actual Mochin (לְפִי שֶׁו״ק אֵלּוּ אַף עַל פִּי שֶׁהֵן מוֹחִין אֵינָם מוֹחִין מַמָּשׁ), only the Three Upper are truly Mochin in the head of Ze’ir Anpin (רַק אוֹתָן ג״ר שֶׁהֵם מַמָּשׁ מוֹחִין בְּרֹאשׁ הַז״א). But these, their expansion is in the body (אַךְ אֵלּוּ הִתְפַּשְּׁטוּתָן הֵם בַּגּוּפָא), and that which we call them Mochin is because their expansion is drawn from the Mochin (אַךְ מַה שֶּׁאָנוּ קוֹרְאִים אוֹתָן מוֹחִין הוּא לְפִי שֶׁהִתְפַּשְּׁטוּתָן נִמְשֶׁכֶת מִן הַמּוֹחִין), and also because the Mochin of the Nukvah are drawn from them, as is known (וְגַם לְפִי שֶׁהַמּוֹחִין שֶׁל הַמַּלְכוּת נִמְשָׁכִין מֵהֶם כַּנּוֹדָע).

For from the expansion of the Mochin of Netzach, Hod, Yesod of the male, from there the Nukvah expands from the back (שֶׁמִּן הִתְפַּשְּׁטוּת הַמּוֹחִין דְּנֵה״י דְּדְּכוּרָא מִתַּמָּן אִתְפַּשְּׁט נוּקְבָּא מֵאֲחוֹרַיִים), and from there Mochin are made for her (וּמִשָּׁם נַעֲשִׂין לָהּ מוֹחִין). But the essence of the Mochin are the Three Upper (רַק עִקַּר הַמּוֹחִין הֵם ג״ר), and therefore there is no power in the Six Extremities to repel the Mochin of Katnut [Smallness] (וְלָכֵן אֵין כֹּחַ בְּו״ק לִדְחוֹת הַמּוֹחִין דְּקַטְנוּת). And there is another additional reason (וְעוֹד סִבָּה אַחֶרֶת), because these are the Mochin of Imma, from whom judgments are aroused (כִּי אֵלּוּ הֵם מוֹחִין דְּאִמָּא דְּמִינָּהּ דִּינִין מִתְעָרִין), and especially since they are in the aspect of Six Extremities, which contain a mixture of judgment (וּבִפְרָט הֱיוֹתָן בְּחִי׳ ו״ק שֶׁיֵּשׁ בָּהֶן תַּעֲרֹבֶת דִּין), therefore they do not repel the Elohim of Katnut [Smallness], which are judgment (לָכֵן אֵינָם דּוֹחִין הָאֱלֹהִים דְּקַטְנוּת שֶׁהֵם דִּין). But when the Three Upper of Imma begin to descend, until the completion of the entering of the Mochin of Abba (אַךְ כְּשֶׁמַּתְחִילִין לָרֶדֶת ג״ר דְּאִמָּא עַד תַּשְׁלוּם כְּנִיסַת מוֹחִין דְּאַבָּא), then occurs the descent of the Mochin of Katnut [Smallness] (אָז הוּא יְרִידַת מוֹחִין דְּקַטְנוּת), because even the Six Extremities of the Mochin of Abba repel the Elohim of Katnut [Smallness] (כִּי גַּם ו״ק דְּמוֹחִין דְּאַבָּא הֵם דּוֹחִין הָאֱלֹהִים דְּקַטְנוּת), since they are in the secret of the Mochin of Abba, in which there is no judgment at all, as is known (לִהְיוֹתָן בְּסוֹד מוֹחִין דְּאַבָּא שֶׁאֵין בָּהֶם שׁוּם דִּין כְּלָל כַּנּוֹדָע), and especially after the Three Upper of the Mochin of Imma have already entered (וּבִפְרָט אַחַר שֶׁכְּבָר נִכְנְסוּ ג״ר מוֹחִין דְּאִמָּא).

And now we will explain the order (וְעַתָּה נְבָאֵר הַסֵּדֶר), that when the Three Upper of the Mochin of Imma enter (כְּשֶׁנִּכְנָסִין ג״ר דְּמוֹחִין דְּאִמָּא), then they lower the Mochin of Katnut [Smallness] downward to the throat of Ze’ir Anpin (אָז מוֹרִידִין אֶת הַמּוֹחִין דְּקַטְנוּת לְמַטָּה בַּגָּרוֹן דְּז״א), and it is found that the Three Upper of Katnut [Smallness] descended to the throat of Ze’ir Anpin (נִמְצָא שֶׁיָּרְדוּ ג״ר דְּקַטְנוּת בַּגָּרוֹן דְּז״א). Afterwards, with the entering of the three lower Mochin of Abba (אַחַ״כ בִּכְנִיסַת ג׳ תַּחְתּוֹנוֹת דְּמוֹחִין דְּאַבָּא), they descend from the throat to Chesed, Gevurah, Tiferet of Ze’ir Anpin (יוֹרְדִין מִן הַגָּרוֹן אֶל חָג״ת דְּז״א), until the upper third of Tiferet of Ze’ir Anpin that is covered (עַד שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת דְּז״א הַמְּכֻסֶּה), for there is the completion of the Yesod of Imma within the Tiferet of Ze’ir Anpin, as is known (שֶׁשָּׁם הוּא סִיּוּם יְסוֹד אִמָּא בְּתִּפְאֶרֶת דְּז״א כַּנּוֹדָע), and there is the beginning of the construction of the Nukvah from there and below (וְשָׁם הוּא תְּחִלַּת בִּנְיַן הַנּוּקְבָּא מִשָּׁם וּלְמַטָּה). And when the three middle Mochin of Abba enter (וּכְשֶׁנִּכְנָסִין ג׳ אֶמְצָעִים דְּאַבָּא), then they descend into the two lower thirds of the revealed Tiferet of Ze’ir Anpin (אָז יוֹרְדִין בִּשְׁנֵי שְׁלִישִׁים דְּתִּפְאֶרֶת דְּז״א הַמְּגֻלִּים). And when the Three Upper of Abba enter (וּכְשֶׁנִּכְנָסִין ג״ר דְּאַבָּא), then they descend from the two lower thirds of Tiferet to Netzach, Hod, Yesod of Ze’ir Anpin (אָז יוֹרְדִין מִשְּׁנֵי שְׁלִישֵׁי תִּפְאֶרֶת אֶל נֵה״י דְּז״א), and all of them gather there in the Yesod of Ze’ir Anpin and stand there (וּמִתְקַבְּצִים שָׁם כֻּלָּם בִּיסוֹד דְּז״א וְעוֹמְדִין שָׁם). And afterwards, through Zivug [Union], they descend to the Nukvah in the order mentioned above (וְאַחַ״כ עַל יְדֵי זִוּוּג הֵם יוֹרְדִין אֶל הַנּוּקְבָּא כְּסֵדֶר הַנַּ״ל), however not every person merits this (אָ֭מְנָם לֹא כָּל אָדָם זוֹכֶה לָזֶה). And know that there is one who has the power through his deeds to lower the Elohim of Katnut [Smallness] from the head of Ze’ir Anpin to the throat (וְדַע כִּי יֵשׁ מִי שֶׁבְּיָדוֹ כֹּחַ בְּמַעֲשָׂיו לְהוֹרִיד הָאֱלֹהִים דְּקַטְנוּת מֵרֵישָׁא דְּז״א עַד הַגָּרוֹן), and there is one who is able to repel them until the chest (וְיֵשׁ מִי שֶׁיָּכוֹל לְדָחֳתָן עַד הֶחָזֶה), and so according to the order of all the levels mentioned above (וְכֵן כְּפִי סֵדֶר כָּל הַמַּדְרֵגוֹת הַנַּ״ל).

And behold, all the power of forgetfulness that a person has is drawn to him from these Mochin of Katnut [Smallness] (וְהִנֵּה כָּל כֹּחַ שִׁכְחָה שֶׁיֵּשׁ בָּאָדָם נִמְשָׁךְ לוֹ מִמּוֹחִין דְּקַטְנוּת אֵלּוּ), and one who is able to lower them through his deeds downward, by drawing Mochin of Gadlut [Greatness] and repelling the Elohim of Katnut [Smallness] and removing them from Ze’ir Anpin entirely (וּמִי שֶׁיָּכוֹל לְהוֹרִידָם עַל יְדֵי מַעֲשָׂיו לְמַטָּה עַל יְדֵי שֶׁיַּמְשִׁיךְ מוֹחִין דְּגַדְלוּת וִידְחֶה אֱלֹהִים דְּקַטְנוּת וִיסַלְּקֵם מִז״א לְגַמְרֵי), then he will have wondrous remembrance in Torah and will understand all the secrets of the Torah (אָז יִהְיֶה לוֹ זְכִירָה נִפְלָאָה בַּתּוֹרָה וְיָבִין כָּל רָזֵי הַתּוֹרָה), for all remembering is in the male principle (כִּי כָּל זָכוֹר הוּא בְּדְּכוּרָא), and only the Elohim of Katnut [Smallness] prevent the illumination of the male principle in the secret of remembering (רַק אֱלֹהִים דְּקַטְנוּת מוֹנֵעַ הָאֶרָה דְּדְּכוּרָא בְּסוֹד זָכוֹר). However, one who lowers them also from the Nukvah until Beri’ah (וְאָ֭מְנָם מִי שֶׁיוֹרִידָם גַּם מִן הַנּוּקְבָּא עַד הַבְּרִיאָה), this one certainly will have no forgetfulness at all (זֶהוּ וַדַּאי לֹא תִּהְיֶה לוֹ שׁוּם שִׁכְחָה), and the secrets of the Torah will be revealed to him in their proper rectification (וְיִתְגַּלּוּ לוֹ רָזֵי הַתּוֹרָה כְּתִקּוּנָן). And now we will explain the order of their descent (וְנְבָאֵר עַתָּה סֵדֶר יְרִידָתָן). Know that when they are initially in the head of Ze’ir Anpin (דַּע כִּי בִּהְיוֹתָן תְּחִלָּה בְּרֵישָׁא דְּז״א), they are three Names Elohim in the three Mochin of Ze’ir Anpin (אָז הֵם ג׳ שֵׁמוֹת אֱלֹהִים בְּג׳ מוֹחִין דְּז״א). And you already know that every word of five letters builds one hundred and twenty houses (וּכְבָר יָדַעְתָּ כִּי כָּל תֵּיבָה בַּת ה׳ אוֹתִיּוֹת בּוֹנָה ק״ך בָּתִּים).

And behold, there are one hundred and twenty permutations in the Name Elohim (וְהִנֵּה ק״ך צֵירוּפִים יֵשׁ בְּשֵׁם אֱלֹהִים). However, they are three times Elohim (וְאָֽמְנָם הֵם ג׳ פְּעָמִים אֱלֹהִים), three times one hundred and twenty are three hundred and sixty (ג״פ ק״ך הֵם ש״ס), and the five letters of Elohim themselves make three hundred and sixty-five (וְה׳ אוֹתִיּוֹת אֱלֹהִים עַצְמָן הֲרֵי שֶׁס״ה). And from here are the three hundred and sixty-five days of the solar year (וּמִכָּאן הֵם שֶׁס״ה יְמוֹת הַחַמָּה). And see what I wrote in the explanation of Pitum haKetoret regarding the secret of three hundred and sixty-five portions, etc. (וְעַיֵּן מַה שֶּׁכָּתַבְתִּי בְּבֵאוּר פִּטּוּם הַקְּטֹרֶת בְּסוֹד שֶׁס״ה מָנִים וְכוּ׳), and there we explained another explanation, and this one here is also true (וְשָׁם בֵּאַרְנוּ פֵּרוּשׁ אַחֵר וְגַם זֶה שֶׁבְּכָאן אֲמִתִּי). Afterwards, when they descend to the throat of Ze’ir Anpin, there they are diminished (אַחַ״כ בְּרִדְתָּן אֶל גָּרוֹן דְּז״א שָׁם מִתְמַעֲטִין). And the matter is that every supernal thing, when it descends, does not all descend (וְהָעִנְיָן כִּי כָּל דָּבָר עֶלְיוֹן כַּאֲשֶׁר יוֹרֵד אֵין כֻּלּוֹ יוֹרֵד), rather it is diminished and refined (רַק מִתְמַעֵט וּמִתְבָּרֵר), and the most choice part of it remains above (וְהַיּוֹתֵר מוּבְחָר שֶׁבּוֹ נִשְׁאָר לְמַעְלָה), for it cannot descend below (כִּי אֵינוֹ יָכוֹל לֵירֵד לְמַטָּה), and the remainder falls and descends below (וְהַשְּׁאָר נוֹפֵל וְיוֹרֵד לְמַטָּה).

And so it is here (וְכֵן בְּכָאן), the most choice, pure, and merciful part remains above with the Mochin of Gadlut [Greatness] (הַיּוֹתֵר מוּבְחָר וָזַךְ וְרַחֲמִים נִשְׁאָר לְמַעְלָה עִם הַמּוֹחִין דְּגַדְלוּת), and the rest descends below (וְהַשְּׁאָר יוֹרֵד לְמַטָּה). And behold, when they descend below to the throat (וְהִנֵּה בְּרִדְתָּן לְמַטָּה בַּגָּרוֹן), some say: from the throat (נ״א מִן הַגָּרוֹן), then they are diminished, and they are altogether one Name there (אָז נִתְמַעֲטוּ וְהֵם בֵּין כֻּלָּם שָׁם שֵׁם א׳), and it is one permutation (וְהוּא צֵירוּף א׳), which is one hundred and twenty permutations of Elohim alone (שֶׁהוּא ק״ך צֵירוּפֵי אֱלֹהִים לְבַד), which is one third of what existed above (שֶׁהוּא הַשְּׁלִישׁ מִמַּה שֶּׁהָיָה לְמַעְלָה). Afterwards, when the Mochin of Katnut [Smallness] descend to the Yesod of Ze’ir Anpin (אַחַ״כ בְּרֶדֶת הַמּוֹחִין דְּקַטְנוּת בִּיסוֹד דְּז״א), then there they are diminished further (אָז שָׁם מִתְמַעֲטִין), and there remains only half of them there (וְאֵין שָׁם רַק חֶצְיָם), and they are sixty (וְהֵם ס׳). And this is the secret of “Behold, his bed is Solomon’s—sixty mighty ones surround it” (וְהֵם סוֹד הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ), for these are sixty Elohim from the side of Gevurot (כִּי אֵלּוּ הֵם ס׳ אֱלֹהִים מִצַּד הַגְּבוּרוֹת), and they are called sixty mighty ones (וְנִקְרְאוּ ס׳ גִּבּוֹרִים). And you already know how the Nukvah was behind Ze’ir Anpin opposite Netzach, Hod, Yesod (וּכְבָר יָדַעְתָּ אֵיךְ הַמַּלְכוּת הָיְתָה אֲחוֹרֵי ז״א נֶגֶד נֵה״י), and her five Gevurot are in her Da‘at opposite the Yesod of Ze’ir Anpin (וְהַה״ג שֶׁלָּהּ הֵם בְּדַעַת שֶׁלָּהּ כְּנֶגֶד הַיְסוֹד דְּז״א), and it is found that these sixty mighty ones are opposite the bed of Solomon (וְנִמְצָא שֶׁהַס׳ גִּבּוֹרִים הָאֵלּוּ הֵם נֶגֶד מִטָּתוֹ שֶׁל שְׁלֹמֹה), and they are from the mighty ones of Israel, which is Ze’ir Anpin, who is called Israel and not Ya‘akov (וְהֵם מִגִּבּוֹרֵי יִשְׂרָאֵל שֶׁהוּא ז״א הַנִּקְרָא יִשְׂרָאֵל וְלֹא יַעֲקֹב), and they are mighty from the side of the male and not from the side of the Nukvah (וְהֵם גִּבּוֹרִים מִסִּטְרָא דְּדְּכוּרָא וְלֹא מִסִּטְרָא דְּנוּקְבָּא), and from there they guard the bed of Solomon, which is the Nukvah, and illuminate her (וּמִשָּׁם שׁוֹמְרִים מִטַּת שְׁלֹמֹה שֶׁהִיא הַנּוּקְבָּא וּמְאִירִין בָּהּ).

However, all the Six Extremities are one reality (אָ֭מְנָם כָּל ו״ק הֵם מְצִיאוּת אַחַת), for all are called the body (כִּי הַכֹּל נִקְרָא גּוּפָא), and therefore there are not two diminutions of Elohim, one in the three middle and one in Chesed, Gevurah, Tiferet (וְלָכֵן אֵינָם ב׳ מִעוּטִים דְּאֱלֹהִים א׳ בְּג׳ אֶמְצָעִית וְא׳ בְּג״ת), because all is one body (כִּי הַכֹּל גּוּפָא), and there is only one diminution, which is after their descent to the Yesod, the end of the body (וְלֹא יֵשׁ רַק מִעוּט א׳ שֶׁהוּא אַחֲרֵי רִדְתָּן אֶל הַיְסוֹד סִיּוּמָא דְּגוּפָא). Afterwards they are repelled further and enter the head of the Nukvah (אַחַ״כ נִדְחִין יוֹתֵר וְנִכְנָסִין בְּרֵישָׁא דְּנוּקְבָּא), and there they are diminished by half and thirty remain (וְשָׁם מִתְמַעֲטִין חֶצְיָן וְנִשְׁאָרִים ל׳), and they are the secret of the thirty qualities by which the kingdom is acquired (וְהֵם סוֹד שְׁלֹשִׁים מַעֲלוֹת שֶׁהַמַּלְכוּת נִקְנֵית בָּהֶן). And the reason that in all the levels they are diminished only by half, but in the throat of Ze’ir Anpin only one third remained (וְהַטַּעַם שֶׁבְּכָל הַמַּדְרֵגוֹת אֵינָם מִתְמַעֲטִין רַק חֶצְיָן וּבַגָּרוֹן דְּז״א לֹא נִשְׁאֲרוּ רַק שְׁלִישׁ א׳), is because it is a very narrow place (כִּי הוּא מָקוֹם צַר מְאֹד). And afterwards they descend to the Yesod of the Nukvah (וְאַחַ״כ יוֹרְדִין אֶל יְסוֹד נוּקְבָּא), and they are not according to the manner of the descent of Ze’ir Anpin, that they descend and are diminished with one diminution in the throat, etc. (וְאֵינָם עַל דֶּרֶךְ יְרִידַת ז״א שֶׁיּוֹרְדִין וּמִתְמַעֲטִין מִעוּט א׳ בַּגָּרוֹן וְכוּ׳), but the order of descent is from the Three Upper to the throat, and from there to the three middle, and from there to Chesed, Gevurah, Tiferet of the Nukvah (אַךְ סֵדֶר הַיְרִידָה מִג״ר לַגָּרוֹן וּמִשָּׁם לְג׳ אֶמְצָעִית וּמִשָּׁם לְג״ת נוּקְבָּא), and it is possible that it is according to the manner of the male, and I do not remember (וְאֶפְשָׁר דְּהָוֵי עַל דֶּרֶךְ דְּכוּרָא וְאֵינִי זוֹכֵר).

However, regarding the matter of diminution, in the Nukvah there are only two diminutions, one in the head and one in her Yesod, the end of the body (אַךְ בְּעִנְיַן הַמִּעוּט אֵין בַּנּוּקְבָּא רַק ב׳ מִעוּטִים א׳ בְּרֵישָׁא וְא׳ בִּיסוֹד דִּילָהּ סִיּוּמָא דְּגוּפָא). However, all her five Gevurot are in her Yesod, as is known (אָ֭מְנָם כָּל הַה״ג שֶׁלָּהּ הֵם בִּיסוֹד שֶׁלָּהּ כַּנּוֹדָע), and these Elohim of Katnut [Smallness] intermingle with them (וְאֵלּוּ אֱלֹהִים דְּקַטְנוּת מִתְעָרְבִּין עִמָּהֶן), and then they are there half of what they were initially in the head, and they are only fifteen (וְאָז הֵם שָׁם חֶצְיָן שֶׁהָיוּ מִתְּחִלָּה בְּרֵישָׁא וְאֵינָם רַק ט״ו), and they are the secret of Yod–Heh (וְהֵם סוֹד י״ה), and this is what is said elsewhere, that the Yesod is called Yod–Heh (וְזֶהוּ שֶׁאָמְרוּ בְּמָקוֹם אַחֵר שֶׁהַיְסוֹד נִקְרָא י״ה). Afterwards they descend to the head of Beri’ah (אַחַ״כ יוֹרְדִין בְּרֹאשׁ הַבְּרִיאָה), and there they are only one third (וְשָׁם הֵם שְׁלִישׁ לְבַד), for since they descended from Atzilut to Beri’ah they were diminished by two thirds, and only five remained (כִּי לְפִי שֶׁיָּרְדוּ מֵאֲצִילוּת לִבְּרִיאָה אָז נִתְמַעֲטוּ ב׳ שְׁלִישִׁים וְנִשְׁאֲרוּ ה׳ לְבַד).

However, these are the five letters of the Name Elohim (אָ֭מְנָם זֶהוּ ה׳ אוֹתִיּוֹת שֶׁל אֱלֹהִים), and this is the secret of “In the beginning Elohim created” (וְזֶהוּ סוֹד בְּרֵאשִׁית בָּרָא אֱלֹהִים), for Elohim is in Beri’ah (כִּי אֱלֹהִים הוּא בַּבְּרִיאָה). And this is also the secret of Elohim having the numerical value of the Throne, as mentioned in the Tikkunim (וְזֶהוּ גַּם סוֹד אֱלֹהִים גִּימַטְרִיָּא הַכִּסֵּא כַּנִּזְכָּר בַּתִּקּוּנִים), and they alluded and intended to this Name (וְרָמְזוּ וְכִוְּנוּ לְשֵׁם זֶה), for indeed Beri’ah is the secret of the Throne, which is the secret of Elohim, as stated above (כִּי הֲלֹא הַבְּרִיאָה הוּא סוֹד הַכִּסֵּא שֶׁהוּא סוֹד אֱלֹהִים כַּנַּ״ל). And from there downward there is no further descent (וּמִשָּׁם וּלְמַטָּה אֵין שׁוּם יְרִידָה), for since their root is in Atzilut they are unable to descend further (אַחַר שֶׁשָּׁרְשָׁם בַּאֲצִילוּת אֵין אֶפְשָׁר לָהֶם לֵירֵד יוֹתֵר), except to the head of Beri’ah (אֶלָּא בְּרֹאשׁ הַבְּרִיאָה), and they do not descend any further descent at all (וְאֵינָם יוֹרְדִין יְרִידָה אַחֶרֶת כְּלָל). And fortunate is one who is able to lower them until here (וְאַשְׁרֵי מִי שֶׁיָּכוֹל לְהוֹרִידָם עַד כָּאן), for his stature is exceedingly great (כִּי גָדְלָה מַעֲלָתוֹ לְאֵין קֵץ). Also see that after they are five, according to the count of the five letters of Elohim, which is their root, they have no further diminution (גַּם תִּרְאֶה כִּי אַחַר שֶׁהֵם ה׳ כְּחֶשְׁבּוֹן ה׳ אוֹתִיּוֹת אֱלֹהִים שֶׁהוּא הַשֹּׁרֶשׁ שֶׁלָּהֶם אֵין לָהֶם עוֹד מִעוּט).

And behold, when the Elohim of Katnut [Smallness] descended to the three middle of Ze’ir Anpin (וְהִנֵּה כְּשֶׁיָּרְדוּ אֱלֹהִים דְּקַטְנוּת אֶל ג׳ אֶמְצָעִית דְּז״א), then the two arms of Ze’ir Anpin were formed from the aspect of two Names Elohim (אָז נַעֲשׂוּ ב׳ הַיָּדַיִם דְּז״א מִבְּחִי׳ ב׳ שֵׁמוֹת דְּאֱלֹהִים), for according to the times so the actions change (כִּי כְּפִי הַזְּמַנִּים כָּךְ מִשְׁתַּנּוֹת הַפְּעֻלּוֹת). And now, when they descended to the arms (וְעַתָּה כְּשֶׁיָּרְדוּ אֶל הַזְּרוֹעוֹת), they became the aspect of the hands of Ze’ir Anpin from the Mochin of Elohim (אָז נַעֲשׂוּ בְּחִי׳ יָדַיִם שֶׁל ז״א מִן מוֹחִין דְּאֱלֹהִים). And then the five fingers of the hand are from the five letters of Elohim (וְאָז ה׳ אֶצְבְּעוֹת הַיָּד מֵה׳ אוֹתִיּוֹת אֱלֹהִים), and the fourteen joints of the fingers are the filling of the Name Elohim (וְגַם י״ד פְּרָקִין שֶׁל אֶצְבְּעוֹת הֵם מִלּוּי שֵׁם אֱלֹהִים), and they are thirteen letters, and within them is the totality of the Name corresponding to the fourteen joints (וְהֵם י״ג אוֹתִיּוֹת וּבָהֶם כְּלָלוּת הַשֵּׁם כְּנֶגֶד י״ד פְּרָקִין). And the entire arm corresponds to the Name Elohim itself (וְהַזְּרוֹעַ כֻּלּוֹ כְּנֶגֶד שֵׁם אֱלֹהִים עַצְמוֹ), and therefore the root of the judgments is in the arms (וְלָכֵן שֹׁרֶשׁ הַדִּינִים בַּזְּרוֹעוֹת), for they are the secret of the doubled final letters on the right and on the left (כִּי הֵם סוֹד מַנְצְפַּ״ךְ כְּפוּלוֹת בְּיָמִין וּבִשְׂמֹאל).

And behold, the judgments have five places (וְהִנֵּה הַדִּינִין יֵשׁ לָהֶם ה׳ מְקוֹמוֹת), as mentioned in the Idra (כַּנִּזְכָּר בָּאִדְרָא), and one of them is the arm (וְאֶחָד מֵהֶם הוּא הַזְּרוֹעַ), and this is the reason that the Klipot always cling there (וְזֶהוּ הַטַּעַם שֶׁהַקְּלִיפּוֹת נֶאֱחָזוֹת שָׁם תָּמִיד), and this is the secret of the washing of the hands (וְזֶהוּ סוֹד נְטִילַת יָדַיִם).

And know that the Elohim that descend until the Yesod are only from the three Mochin (וְדַע כִּי הָאֱלֹהִים שֶׁיּוֹרְדִין עַד הַיְסוֹד אֵינָם רַק מִג׳ מוֹחִין), for the expansion of the Mochin of Katnut [Smallness] in the Six Extremities of Ze’ir Anpin remain in their place (כִּי הִתְפַּשְּׁטוּת שֶׁל הַמּוֹחִין דְּקַטְנוּת בְּו״ק דְּז״א נִשְׁאָרִים בִּמְקוֹמָם), such that three Elohim of Mochin descend into the Yesod (בְּאוֹפֶן שֶׁיּוֹרְדִין ג׳ אֱלֹהִים דְּמוֹחִין בַּיְסוֹד). And this is the secret of “on the day Isaac was weaned” (וְזֶהוּ סוֹד בְּיוֹם הִגָּמֵל אֶת יִצְחָק), and our Rabbis of blessed memory expounded that it is the secret of Heh, Gimal, Mem, Lamed (וְדָרְזוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁהוּא סוֹד ה״ג מ״ל). And the matter is that we have already explained how in the Yesod of Ze’ir Anpin there are eight Gevurot (וְהָעִנְיָן שֶׁכְּבָר בֵּאַרְנוּ אֵיךְ בִּיסוֹד דְּז״א יֵשׁ ח׳ גְּבוּרוֹת), and this is Heh, Gimal, Mem, Lamed (וְזֶהוּ ה״ג מ״ל), for the five Gevurot are the eight Gevurot in the Yesod, which is called Malkhut (כִּי ה״ג הֵם ח׳ גְּבוּרוֹת שֶׁבַּיְסוֹד הַנִּקְרָא מַלְכוּת). And indeed they are divided into two divisions, five and three (וְאָ֭מְנָם הֵם נֶחֱלָקוֹת לִשְׁתֵּי חֲלוּקוֹת ה׳ ג׳).

How so (כֵּיצַד): the five are the doubled final letters of Gadlut [Greatness] (ה״ג מַנְצְפַּ״ךְ דְּגַדְלוּת), and the three are Elohim of Katnut [Smallness] (וְג׳ אֱלֹהִים דְּקַטְנוּת). Behold, the five Gevurot are five and three from the two aspects (הֲרֵי שֶׁה׳ גְּבוּרוֹת הֵם ה׳ וְג׳ מִשְּׁתֵּי הַבְּחִינוֹת), and this is “Isaac” (וְזֶהוּ אֶת יִצְחָק), for Isaac is the root of the Gevurot, as explained (כִּי יִצְחָק הוּא שֹׁרֶשׁ הַגְּבוּרוֹת כְּמְבוֹאָר). However, it is difficult: how is it possible that three Mochin descend and the Six Extremities remain in their place (אָ֭מְנָם קָשֶׁה אֵיךְ אֶפְשָׁר שֶׁיֵּרְדוּ שְׁלֹשָׁה מוֹחִין וְנִשְׁאֲרוּ הַו״ק בִּמְקוֹמָן), for behold these are clothed in Netzach, Hod, Yesod of Tevunah (כִּי הֲלֹא אֵלּוּ מְלוּבָּשִׁים בְּנֵה״י דְּתְבוּנָה), and if so, how could the three upper joints of Netzach, Hod, Yesod descend downward while the two lower thirds of Netzach, Hod, Yesod remain above (וְאִם כֵּן אֵיךְ יֵרְדוּ ג׳ פְּרָקִין עֶלְיוֹנִים דְּנֵה״י לְתַתָּא וְנִשְׁאֲרוּ ב׳ שְׁלִישֵׁי נֵה״י הַתַּחְתּוֹנִים לְמַעְלָה), and this the intellect cannot tolerate (וְזֶהוּ אֵין הַשֵּׂכֶל סוֹבְלוֹ). And the matter is (וְהָעִנְיָן הוּא), that behold we have already explained that the Yesod of Imma ends at the chest of Ze’ir Anpin (כִּי הֲרֵי כְּבָר בֵּאַרְנוּ שֶׁהַיְסוֹד דְּאִמָּא מִסְתַּיֵּם בַּחָזֶה דְּז״א).

And behold, the Mochin of Chokhmah of Ze’ir Anpin expand into the three Sefirot of Ze’ir Anpin that are the right line—Chokhmah, Chesed, Netzach (וְהִנֵּה מוֹחַ דְּחָכְמָה דְּז״א מִתְפַּשֵּׁט בְּג׳ סְפִירוֹת דְּז״א שֶׁהֵם קַו יָמִין חָכְמָה חֶסֶד נֵצַח), and the Mochin of Binah of Ze’ir Anpin expand in the left line—Binah, Gevurah, Hod (וּמוֹחַ בִּינָה דְּז״א מִתְפַּשֵּׁט בְּקַו שְׂמֹאל בִּינָה גְּבוּרָה הוֹד). But the Mochin of Da‘at are not like this (וּמוֹחַ דַּעַת אֵינוֹ עַל דֶּרֶךְ זֶה), for the Netzach–Hod of Imma are sealed (לְפִי שֶׁנֵה״י דְּאִמָּא הֵם סְתוּמוֹת), and the Mochin expand clothed within them in the two lines, right and left (וּמִתְפַּשֵּׁט הַמּוֹחַ מְלוּבָּשׁ בְּתוֹכָם בִּשְׁנֵי הַקַּוִּין יְמִינִי וּשְׂמָאלִי), but the Mochin of Da‘at come clothed in the Yesod of Imma (אַךְ מוֹחַ דַּעַת בָּא מְלוּבָּשׁ בִּיסוֹד דְּאִמָּא).

However, until the place of the completion of the Yesod of Binah, the Da‘at mentioned above comes limited and clothed within it (וְאָ֭מְנָם עַד מְקוֹם סִיּוּם יְסוֹד דְּבִינָה בָּא הַדַּעַת הַנַּ״ל מֻגְבָּל וּמְלוּבָּשׁ בְּתוֹכוֹ), but when the Yesod of Binah is completed, it is revealed and emerges outward (אַךְ בְּהִסְתַּיֵּם יְסוֹד דְּבִינָה הוּא נִגְלֶה וְיוֹצֵא לַחוּץ), and there is no one there to limit it (וְשָׁם אֵין מִי שֶׁיַּגְבִּילֶנּוּ). And for this reason the Chasadim of Da‘at spread throughout the entire body of Ze’ir Anpin (וּלְזֶה הַטַּעַם מִתְפַּשְּׁטִים הַחֲסָדִים שֶׁל הַדַּעַת לְכָל הַגּוּף דְּז״א), and they spread into Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod (וּמִתְפַּשְּׁטִים בְּחָג״ת נֵה״י), as explained by us (כְּמְבוֹאָר אֶצְלֵנוּ). For if the Yesod of Binah were long, then the Da‘at within it would also spread through the middle line in a straight manner like the other two lines (כִּי אִם יְסוֹד הַבִּינָה הָיָה אָרוֹךְ גַּם הַדַּעַת שֶׁבּוֹ הָיָה מִתְפַּשֵּׁט דֶּרֶךְ קַו אֶמְצָעִי בְּיֹשֶׁר כְּמוֹ שְׁאָר ב׳ הַקַּוִּין).

It follows that the truth is that these three upper Mochin of Elohim of the head are the Mochin that spread into Chesed, Gevurah, Tiferet and Netzach–Hod within the Netzach, Hod, Yesod of Imma (נִמְצָא כִּי הָאֱמֶת הוּא שֶׁג׳ מוֹחִין עֶלְיוֹנִים אֵלּוּ דְּאֱלֹהִים דְּרֵישָׁא הֵם הַמּוֹחִין הַמִּתְפַּשְּׁטִים בְּחָג״ת נֵ״ה תּוֹךְ נֵה״י דְּאִמָּא), all of them fall downward to the Yesod (כֻּלָּם נוֹפְלִים לְמַטָּה בִּיסוֹד), for when the Netzach, Hod, Yesod of Imma fall into the Yesod, they fall whole and not partially (כִּי כְּשֶׁנּוֹפְלִים נֵה״י דְּאִמָּא בַּיְסוֹד נוֹפְלִים שְׁלֵמִים וְלֹא לְמֶחֱצָה), and likewise the Mochin within them fall as well (וְכֵן גַּם הַמּוֹחִין שֶׁבְּתוֹכָם נוֹפְלִים). But the Da‘at that spreads in the body in a revealed manner in the Six Extremities has nothing to limit it (אַךְ הַדַּעַת הַמִּתְפַּשֵּׁט בַּגּוּפָא בְּגָלוּי בְּו״ק אֵין מִי שֶׁיַּגְבִּילֶנּוּ), and therefore it remains in its place and does not descend with the others to the Yesod (וְלָכֵן נִשְׁאָר בִּמְקוֹמוֹ וְאֵינוֹ יוֹרֵד עִם הַשְּׁאָר אֶל הַיְסוֹד).

It is thus found that all the Mochin of Chokhmah and Binah, even those that spread into the Six Extremities, all fall (וְנִמְצָא שֶׁכָּל הַמּוֹחִין שֶׁבְּחָכְמָה וּבִינָה אֲפִלּוּ הַמִּתְפַּשְּׁטִים בְּו״ק הַכֹּל נוֹפֵל), and likewise the Da‘at in the aspect of its concentration in its place in the head falls (וְכֵן הַדַּעַת בִּבְחִי׳ קִבּוּצוֹ בִּמְקוֹמוֹ בְּרֵישָׁא נוֹפֵל), but the aspect of the spreading of Da‘at in the Six Extremities remains there always (אַךְ בְּחִי׳ הִתְפַּשְּׁטוּת הַדַּעַת בְּו״ק נִשְׁאָר שָׁם תָּמִיד), even at the time when Mochin of Gadlut [Greatness] are present there (וַאֲפִלּוּ בִּזְמַן הֱיוֹת שָׁם מוֹחִין דְּגַדְלוּת). However, this is the secret of “I saw an upside-down world—those above below and those below above” (אָ֭מְנָם זֶהוּ סוֹד עוֹלָם הָפוּךְ רָאִיתִי עֶלְיוֹנִים לְמַטָּה וְתַחְתּוֹנִים לְמַעְלָה), mentioned regarding Rav Yehudah, the disciple of Mar Shmuel (הַנִּזְכָּר בְּרַב יְהוּדָה תַּלְמִידוֹ שֶׁל מַר שְׁמוּאֵל). And the secret of the matter is that all the Amoraim are from the aspect of Elohim of Katnut [Smallness] (וְסוֹד הַדָּבָר שֶׁכָּל הָאֲמוֹרָאִים הֵם מִבְּחִי׳ אֱלֹהִים דְּקַטְנוּת). And one who is from Elohim of Katnut [Smallness] of the head falls downward to the Yesod (וּמִי שֶׁהוּא מֵאֱלֹהִים דְּקַטְנוּת דְּרֵישָׁא נוֹפֵל הוּא לְמַטָּה בִּיסוֹד), and one who is from the lower ones, which are from the expansion of the Six Extremities, is above (וּמִי שֶׁהוּא מִן הַתַּחְתּוֹנִים שֶׁהוּא מֵהִתְפַּשְּׁטוּת ו״ק הוּא לְמַעְלָה), and understand this well (וְהָבֵן זֶה).

However, this aspect is found only in these Mochin of Katnut [Smallness] (וְאָ֭מְנָם בְּחִי׳ זוֹ אֵינָהּ נִמְצֵאת רַק בְּאֵלּוּ הַמּוֹחִין דְּקַטְנוּת), for they are Elohim—judgments (כִּי הֵם אֱלֹהִים דִּינִין), and their root, which is the Mochin, must be subdued (וְהַשֹּׁרֶשׁ שֶׁלָּהֶם שֶׁהֵם הַמּוֹחִין נִכְפִּין), and it is necessary to lower them to the Yesod in order to subdue them (וְצָרִיךְ לְהוֹרִידָם אֶל הַיְסוֹד לְכָפְיָן). But the Six Extremities, which are only their expansion, do not need to be lowered (אַךְ הַו״ק שֶׁאֵינָם רַק הִתְפַּשְּׁטוּת שֶׁלָּהֶם אֵין צֹרֶךְ לְהוֹרִידָם). And just as we find that in the Chasadim of Gadlut [Greatness], the revealed Chasadim descend into the Yesod and then return and ascend upward in order to enlarge Ze’ir Anpin (וּכְמוֹ שֶׁמָּצִינוּ שֶׁבְּהַחֲסָדִים דְּגַדְלוּת יוֹרְדִין הַחֲסָדִים הַמְּגֻלִּים בַּיְסוֹד וְחוֹזְרִין וְעוֹלִין לְמַעְלָה כְּדֵי לְהַגְדִּיל הַז״א), so too in this manner the Elohim that are in the revealed places fall into the Yesod and return and ascend with the aforementioned Chasadim (כֵּן עַל דֶּרֶךְ זֶה הָאֱלֹהִים שֶׁבַּמְּקוֹמוֹת הַמְּגֻלִּים נוֹפְלִין בַּיְסוֹד וְחוֹזְרִין וְעוֹלִין עִם הַחֲסָדִים הַנַּ״ל). And this is the secret of “a ladder set upon the earth” that Ya‘akov saw (וְזֶהוּ סוֹד סֻלָּם מֻצָּב אַרְצָה שֶׁרָאָה יַעֲקֹב), for it is the secret of the Yesod, which is called “a ladder set” (שֶׁהוּא סוֹד הַיְסוֹד הַנִּקְרָא סֻלָּם מֻצָּב), upon which he saw Elohim ascending and descending within it (שֶׁבּוֹ רָאָה אֱלֹהִים עֹלִים וְיוֹרְדִים בּוֹ), according to the manner explained above (עַל דֶּרֶךְ הַנַּ״ל). And this is the secret of “I saw Elohim ascending from the earth,” mentioned in Samuel (וְזֶהוּ סוֹד אֱלֹהִים רָאִיתִי עֹלִים מִן הָאָרֶץ הַנִּזְכָּר בִּשְׁמוּאֵל).

And I have already informed you above how Ya‘akov and Samuel were at first from the secret of Elohim of Katnut [Smallness] (וּכְבָר הוֹדַעְתִּיךָ לְעֵיל אֵיךְ יַעֲקֹב וּשְׁמוּאֵל הָיוּ תְּחִלָּה מִסּוֹד אֱלֹהִים דְּקַטְנוּת). They also said, “I saw Elohim ascending,” in another manner (גַּם אָמְרוּ רָאִיתִי אֱלֹהִים עֹלִים בְּאוֹפֶן אַחֵר), and this is that the woman who was a Ba‘alat Ov [Mistress of a Familiar Spirit] was exceedingly astonished and her heart trembled over this matter (וְהוּא כִּי הָאִשָּׁה בַּעֲלַת אוֹב תָּמְהָה מְאֹד וְנֶחְרַד לִבָּהּ עַל דָּבָר זֶה). And the matter is that the ascent of Elohim, which are the revealed aspect of the expansion of Elohim, is not at all discernible in their ascent (וְהָעִנְיָן כִּי עֲלִיַּת אֱלֹהִים שֶׁהֵם בְּחִינַת הִתְפַּשְּׁטוּת הַמְּגֻלֶּה שֶׁל אֱלֹהִים אֵין נִכָּר בַּעֲלִיָּתָן כְּלָל), for they are sweetened through the Chasadim of Gadlut [Greatness] (כִּי הֵם מִתְמַתְּקִים עַל יְדֵי הַחֲסָדִים דְּגַדְלוּת). But her trembling was in another manner (אַךְ הַחֲרָדָה שֶׁלָּהּ הָיְתָה בְּאוֹפֶן אַחֵר), for behold we have explained that through the lowering of the Mochin of Gadlut [Greatness], they lower the three Mochin of Katnut [Smallness] downward into the Yesod and subdue them there (וְהָעִנְיָן כִּי הֲלֹא בֵּאַרְנוּ כִּי עַל יְדֵי הוֹרָדַת הַמּוֹחִין דְּגַדְלוּת מוֹרִידִין ג׳ מוֹחִין דְּקַטְנוּת לְתַתָּא בַּיְסוֹד וְאִתְכַּפְּיָין תַּמָּן), and then they descend further below, as mentioned above (אָז יוֹרְדִין יוֹתֵר לְמַטָּה כַּנַּ״ל). However, when—Heaven forbid—there is anger in the world due to the blemish of sins (אַךְ כְּשֶׁיֵּשׁ חַ״ו רֹגֶז בָּעוֹלָם מֵחֲמַת פְּגַם עֲבֵרוֹת), then the Mochin of Gadlut [Greatness], which had been subduing the Mochin of Katnut [Smallness], withdraw (אָז מִסְתַּלְּקִים הַמּוֹחִין דְּגַדְלוּת שֶׁבּוֹ שֶׁהָיוּ כוֹפִין הַמּוֹחִין דְּקַטְנוּת), and then these Elohim ascend upward into the head of Ze’ir Anpin (וְאָז עוֹלִין אֵלּוּ הָאֱלֹהִים לְמַעְלָה בְּרֵישָׁא דְּז״א), and then there is great anger—Heaven forbid (וְאָז יֵשׁ רֹגֶז גָּדוֹל חַ״ו). Therefore Samuel said, “Why have you disturbed me to bring me up,” for he feared the judgment (וְלָכֵן אָמַר שְׁמוּאֵל לָמָּה הִרְגַּזְתַּנִי לַעֲלוֹת שֶׁהָיָה מִתְיַרֵא מִן הַדִּין), and this is what is said, “I saw Elohim ascending from the earth” (וְזֶהוּ שֶׁאָמְרוּ רָאִיתִי אֱלֹהִים עֹלִים מִן הָאָרֶץ). And we will return to the matter (וְנַחְזוֹר לָעִנְיָן).

Know that in the descent of the Mochin of Elohim to the throat of Ze’ir Anpin we have already explained this in the secret of the dream of Joseph with the chief cupbearer, the chief baker, and the chief butcher, and with Pharaoh (דַּע כִּי בִּירִידַת מוֹחִין דְּאֱלֹהִים אֶל הַגָּרוֹן דְּז״א כְּבָר בֵּאַרְנוּ זֶה בְּסוֹד חֲלוֹם יוֹסֵף עִם שַׂר הַמַּשְׁקִים וְשַׂר הָאוֹפִים וְשַׂר הַטַּבָּחִים וְעִם פַּרְעֹה), for all of them are from the secret of these Elohim (כִּי כֻּלָּם מִסּוֹד אֵלּוּ הָאֱלֹהִים). And these three ministers mentioned above are the three Mochin of Elohim (וְאֵלּוּ הַג׳ שָׂרִים הַנַּ״ל הֵם הַג׳ מוֹחִין דְּאֱלֹהִים), and their place of encampment is in the trachea, the esophagus, and the veins of the throat (וּמְקוֹם חֲנִיָּתָן בַּקָּנֶה וּבַוֶּשֶׁט וּבַוְרִידִין שֶׁבַּגָּרוֹן). And “throat” has the numerical value of three Elohim (וְכֵן גָּרוֹן גִּימַטְרִיָּא ג׳ אֱלֹהִים), upon all the above (עַל הַכֹּל הַנַּ״ל).