The Third Gate

The Gate of the Lights, Sparks, and Vessels, and It Contains Ten Chapters

שער השלישי שער אורות ניצוצין וכלים ובו י׳ פרקים

Chapter 1

שער יט פרק א מ״ת

[19:1] And let us now return to the first matter (וְנַחֲזוֹר עַתָּה לָעִנְיָן רִאשׁוֹן), that there are three aspects in Ze’ir Anpin (כִּי ג׳ בְּחִינוֹת יֵשׁ בְּז״א), and they are lights, sparks, and vessels (וְהֵם אוֹרוֹת נִיצוֹצִין וְכֵלִים). And all three of these aspects enter into the womb of Imma, Binah (וְכָל ג׳ בְּחִינוֹת אֵלּוּ נִכְנָסִין תּוֹךְ מְעוֹיֵי דְּאִמָּא בִּינָה), to be bound and joined and rectified there (לְהִתְקַשֵּׁר וּלְהִתְחַבֵּר וּלְהִתְתַּקֵּן שָׁם), in the aspect of pregnancy (בִּבְחִי׳ עִיבּוּר). Therefore (לָכֵן), we shall now explain (נְבָאֵר עַתָּה), three aspects of places that exist in Binah (ג׳ בְּחִינוֹת מְקוֹמוֹת שֶׁיֵּשׁ בְּבִינָה), into which entered the three aspects of Ze’ir Anpin mentioned above (אֲשֶׁר בָּהֶם נִכְנְסוּ ג׳ בְּחִינוֹת הַז״א הַנַּ״ל), in the secret of pregnancy (בְּסוֹד הָעִיבּוּר). And this is because (וְהוּא כִּי), behold it has been explained (הֲלֹא נִתְבָּאֵר), that Binah and Tevunah were included and became one single Partzuf (שֶׁבִּינָה וּתְבוּנָה נִכְלְלוּ וְנַעֲשׂוּ פַּרְצוּף אֶחָד בִּלְבַד).

And behold (וְהִנֵּה), the three places in Binah are these (הַג׳ מְקוֹמוֹת שֶׁבְּבִינָה הֵם אֵלּוּ): First (א׳), is the place which was initially the aspect of the Yesod of the upper Binah (הוּא הַמָּקוֹם אֲשֶׁר הָיָה בִּתְחִלָּה בְּחִי׳ יְסוֹד דְּבִינָה הָעֶלְיוֹנָה), when she was separate from Tevunah (בִּהְיוֹתָהּ נִפְרֶדֶת מִן הַתְּבוּנָה). Second (ב׳), is the place which was initially the Yesod of Tevunah (הוּא הַמָּקוֹם אֲשֶׁר הָיָה בִּתְחִלָּה יְסוֹד תְּבוּנָה). Third (ג׳), is the place of the cleft between the legs of Binah and the head of Tevunah (הוּא מְקוֹם הַחֶתֶךְ שֶׁבֵּין רַגְלֵי הַבִּינָה לְרֹאשׁ הַתְּבוּנָה). And behold (וְהִנֵּה), even though now Binah and Tevunah have been joined into one single Partzuf (אַף עַל פִּי שֶׁעַתָּה נִתְחַבְּרוּ בִּינָה וּתְבוּנָה בְּפַרְצוּף אֶחָד), nevertheless the impression of that place mentioned above remains there (עִכָּל זֶה הָרֹשֶׁם שֶׁל הַמָּקוֹם הַנַּ״ל נִשְׁאַר שָׁם), as is known to us (כַּנּוֹדָע אֶצְלֵנוּ), according to the principle that there is no light that does not leave a residue in its place even after it departs from there (בַּהַקְדָּמָה שֶׁאֵין לְךָ שׁוּם אוֹר שֶׁאֵינוֹ מַנִּיחַ רְשִׁימוּ בִּמְקוֹמוֹ אַף אַחַר הִסְתַּלְּקוּתוֹ מִשָּׁם).

And behold (וְהִנֵּה), in the place where the Yesod of Binah had been, there the lights entered (בִּמְקוֹם שֶׁהָיָה יְסוֹד דְּבִינָה שָׁם נִכְנְסוּ הָאוֹרוֹת), and in the place of the cleft there the sparks entered (וּבִמְקוֹם הַחֶתֶךְ שָׁם נִכְנְסוּ הַנִּיצוֹצִין), and in the place of the Yesod of Tevunah there the vessels entered (וּבִמְקוֹם יְסוֹד דְּתְבוּנָה שָׁם נִכְנְסוּ הַכֵּלִים). And in the existence of these three places and within them these three aspects mentioned above (וּבִהְיוֹת ג׳ מְקוֹמוֹת אֵלּוּ וּבָהֶם ג׳ בְּחִינוֹת אֵלּוּ הַנַּ״ל), this is called the aspect of the pregnancy of Ze’ir Anpin in the womb of Binah (זֶה נִקְרָא בְּחִי׳ עִיבּוּר דְּז״א בְּמְעוֹיֵי דְּבִינָה). And behold (וְהִנֵּה), it is simple (פָּשׁוּט הוּא), that these three aspects do not have an equal time of rectification (שֶׁאֵין זְמַן תִּקּוּנָם שָׁוֶה), for the vessels require a long time to be rectified (כִּי הַכֵּלִים צְרִיכִין זְמַן רַב לְהִתְתַּקֵּן), and the sparks less than them (וְהַנִּיצוֹצִין פָּחוֹת מֵהֶם), and the lights the least time of all (וְהָאוֹרוֹת זְמַן מוּעָט מִכֻּלָּם). And this is their detail (וְזֶה פְּרָטָם): the lights do not remain in the secret of pregnancy except seven months (כִּי הָאוֹרוֹת אֵינָן עוֹמְדִין בְּסוֹד הָעִיבּוּר רַק ז׳ חֳדָשִׁים), and afterward they finish being rectified (וְאַחַ״כ נִגְמְרוּ לְהִתְתַּקֵּן). And the sparks are completed after nine months (וְהַנִּיצוֹצִין נִגְמָרִים אַחַר ט׳ חֳדָשִׁים). And the vessels are completed after twelve months (וְהַכֵּלִים נִגְמָרִים אַחַר י״ב חֳדָשִׁים). And therefore you will find (וְלָכֵן תִּמְצָא), that there are three pregnancies in the world (כִּי יֵשׁ ג׳ עִיבּוּרִים שֶׁיֵּשׁ בָּעוֹלָם), with times of seven, nine, and twelve (זְמַן ז׳ וְט׳ וְי״ב), as mentioned in the Gemara (כַּנִּזְכָּר בַּגְּמָרָא), in that incident (בְּהַאי עוֹבְדָא): “she delayed twelve months of the year, and Rabbah Tosfa’ah validated it” (דְּאִשְׁתַּהֵי תְּרֵיסַר יַרְחֵי שְׁתָא וְאַכְשַׁרֵיהּ רַבָּה תּוֹסְפָאָה).

And the matter is (וְהָעִנְיָן), that the truth is (כִּי הָאֱמֶת), that the lights do not complete their rectification until the end of the time of seven months (שֶׁאֵין הָאוֹרוֹת נִגְמָרִים לְהִתְתַּקֵּן עַד גְּמַר זְמַן ז׳ חֳדָשִׁים). But they begin to be rectified from the beginning little by little (אֶלָּא שֶׁהֵם מַתְחִילִין לְהִתְתַּקֵּן מִתְחִלָּה מְעַט מְעַט), until they are completed at the end of the seven (עַד שֶׁנִּגְמָרִים בְּסוֹף הַז׳). For in the first month a portion of them is rectified (כִּי בְּחֹדֶשׁ רִאשׁוֹן נִתְתַּקֵּן קְצָתָם), and then what has been rectified enters into the vessels (וְאָז נִכְנָס מַה שֶּׁנִּתְתַּקֵּן תּוֹךְ הַכֵּלִים). And in the second month, more aspects of lights are rectified (וּבְחֹדֶשׁ שֵׁנִי שֶׁנִּתְתַּקְּנוּ בְּחִי׳ אוֹרוֹת יוֹתֵר), and they enter into the vessels (וְנִכְנְסוּ בַּכֵּלִים), until in the totality of seven months all the lights are completed in rectification and enter within the vessels (עַד שֶׁבִּכְלָלוּת ז׳ חֳדָשִׁים נִגְמְרוּ כָּל הָאוֹרוֹת לְהִתְתַּקֵּן וּלְהִכָּנֵס תּוֹךְ הַכֵּלִים). And in this manner with the sparks (וְעַל דֶּרֶךְ זֶה בַּנִּיצוֹצִין), they are rectified little by little and enter into the vessels (נִתְתַּקְּנוּ מְעַט מְעַט וְנִכְנָסִים בַּכֵּלִים), until the completion of nine months (עַד גְּמַר ט׳ חֳדָשִׁים), at which point they are completed in rectification and enter into the vessels (שֶׁאָז נִגְמְרוּ לְהִתְתַּקֵּן וּלְהִכָּנֵס תּוֹךְ הַכֵּלִים). And afterward they remain there with the vessels (וְאַחַ״כ נִשְׁאָרִים שָׁם עִם הַכֵּלִים), until the completion of twelve months (עַד גְּמַר י״ב חֳדָשִׁים), at which point the vessels too are completed (שֶׁאָז נִגְמְרוּ גַּם בְּחִי׳ הַכֵּלִים). And then the fetus is born and goes out (וְאָז נוֹלַד הַוָּלָד וְיָצָא לַחוּץ), to the air of the world in the place fitting for it (לַאֲוִיר הָעוֹלָם בַּמָּקוֹם הָרָאוּי לוֹ). And we shall now explain how all three aspects begin to be rectified (וְנְבָאֵר עַתָּה אֵיךְ מַתְחִילִין לְהִתְתַּקֵּן כָּל הַג׳ בְּחִינוֹת), and we shall say (וְנֹאמַר), that it is simple (כִּי פָּשׁוּט הוּא), that in the first three days, which are called the days of implantation (שֶׁבְּג׳ יָמִים הָרִאשׁוֹנִים הַנִּקְרָאִים יְמֵי קְלִיטָה), then some lights and some sparks begin to enter into the vessels (אָז מַתְחִילִין לְהִכָּנֵס קְצָת אוֹרוֹת וְקְצָת נִיצוֹצִין בַּכֵּלִים). For it has already been explained above (כִּי כְּבָר נִתְבָּאֵר לְעֵיל), that all three aspects are rectified little by little (שֶׁכָּל הַג׳ בְּחִינוֹת נִתְתַּקְּנוּ מְעַט מְעַט).

And behold (וְהִנֵּה), it was explained above (נִתְלַ״ל), that lights and vessels and sparks all were included and became three included within three (כִּי אוֹרוֹת וְכֵלִים וְנִיצוֹצִין כֻּלָּם נִכְלְלוּ וְנַעֲשׂוּ ג׳ כָּלִילִין בְּג׳), and they clothed the Netzach, Hod, and Yesod of Arich Anpin (וְהִלְבִּישׁוּ אֶת נ״ה״י דְּא״א). And Abba covers and clothes the right side of Arich Anpin (וְאַבָּא מְכַסֶּה וּמַלְבִּישׁ מִצַּד יָמִין א״א), and Imma from the left side of Arich Anpin (וְאִמָּא מִצַּד שְׂמֹאל א״א). It is found (וְנִמְצָא), that half of these three aspects stand within Abba (כִּי מַחֲצִית אֵלּוּ ג׳ בְּחִינוֹת עוֹמְדִין תּוֹךְ אַבָּא), and half of them within Imma (וּמַחֲצִיתָן תּוֹךְ אִמָּא). And behold (וְהִנֵּה), Abba gives all of them to Imma (אַבָּא נוֹתְנָן כֻּלָּן אֶל אִמָּא), in the secret of the three days of implantation (בְּסוֹד ג׳ יְמֵי קְלִיטָה), as will be explained, with Hashem’s help (כְּמ״ש בְּע״ה).

And the matter is (וְהָעִנְיָן הוּא), for behold it was explained above (כִּי הִנֵּה נִתְבָּאֵר לְעֵיל), that all the blemish and the breaking and the death that occurred to these kings (כִּי כָּל הַפְּגָם וְהַשְּׁבִירָה וְהַמִּיתָה שֶׁאֵירַע לְאֵלּוּ הַמְּלָכִים), was because of the separation that was between them (הָיְתָה לְסִבַּת הַפֵּרוּד אֲשֶׁר בֵּינֵיהֶם), that they emerged one opposite the other (שֶׁיָּצְאוּ זֶה עִם זֶה), not in the manner of lines (שֶׁלֹּא כְּדֶרֶךְ קַוִּין). And above, in the matter of the rectification of Atik, it was explained what the meaning of the manner of lines is (וּלְמַעְלָה בְּעִנְיַן תִּקּוּן עַתִּיק נִתְבָּאֵר פֵּרוּשׁ דֶּרֶךְ קַוִּין מַה עִנְיָנוֹ), see there in the discourse on the doubts that exist in the Unknowable Head (עַיֵּן שָׁם בַּדְּרוּשׁ הַסְּפֵקוֹת שֶׁיֵּשׁ בְּרַדְלָ״א). There it was a public domain in the secret of separation (שֶׁאָז הָיָה רְה״ר בְּסוֹד הַפֵּרוּד).

It is found (וְנִמְצָא), that the aspect of rectification is in order to join them (כִּי בְּחִי׳ הַתִּקּוּן הוּא כְּדֵי לְחַבְּרָם), until they will be in the aspect of lines illuminating one another (עַד שֶׁיִּהְיוּ בִּבְחִי׳ קַוִּין מְאִירִין זֶה בָּזֶה). And through this they will have rectification (וְעַל יְדֵי זֶה יִהְיֶה לָהֶם תִּקּוּן). And understand very well the matter of lines—what their meaning is (וְהָבֵן מְאֹד עִנְיַן קַוִּין מַה עִנְיָנָם), and how this is the essence of rectification (וְאֵיךְ זֶה עִיקַּר הַתִּקּוּן). And remember this (וּזְכוֹר זֶה), for you will need it in many places (שֶׁתִּצְטָרֵךְ אֵלָיו בְּהַרְבֵּה מְקוֹמוֹת).

And behold, when the seven kings ascended in three aspects to be rectified in the secret of pregnancy within Abba and Imma as explained above (וְהִנֵּה כַּאֲשֶׁר עָלוּ הַז׳ מְלָכִים בְּג׳ בְּחִינוֹת לְהִתְתַּקֵּן בְּסוֹד עִיבּוּר תּוֹךְ או״א כַּנ״ל), it was found that the Chesed and the Netzach and half of Tiferet and half of Yesod and half of the right-side Malkhut (נִמְצְאוּ הַחֶסֶד וְהַנֵּצַח וַחֲצִי הַת״ת וַחֲצִי הַיְסוֹד וַחֲצִי הַמַלְכוּת הַיְמָנִי), were standing within Abba (עוֹמְדִין תּוֹךְ אַבָּא), and their other half within Imma (וּמַחֲצִיתָן הָאַחֶרֶת תּוֹךְ אִמָּא). And behold, on the first day of implantation (וְהִנֵּה בְּיוֹם א׳ שֶׁל הַקְּלִיטָה), those halves that were within Abba joined together (נִתְחַבְּרוּ יַחַד אוֹתָן הַחֲצָאִין שֶׁהָיוּ תּוֹךְ אַבָּא), and became one (וְהָיוּ לַאֲחָדִים), and Chesed was included in Netzach (וְנִכְלַל חֶסֶד בְּנֵּצַח), and Yesod in Tiferet (וִיסוֹד בְּת״ת), and Malkhut in Yesod (וּמַלְכוּת בִּיסוֹד), and they were bound in the aspect of lines one with another (וְנִתְקַשְּׁרוּ בִּבְחִי׳ קַוִּין זֶה בָּזֶה), and they were grasped together (וְנֶאֱחֲזוּ יַחַד). And afterward, on the second day of implantation (וְאַחַ״כ בְּיוֹם ב׳ שֶׁל הַקְּלִיטָה), the halves that were within Imma were grasped and bound together (נֶאֱחֲזוּ וְנִתְקַשְּׁרוּ הַחֲצָאִין אֲשֶׁר תּוֹךְ אִמָּא יַחַד זֶה בָּזֶה), in the aspect of lines as stated above (בִּבְחִי׳ קַוִּין כַּנ״ל). And afterward, on the third day (וְאַחַ״כ בְּיוֹם ג׳), those within Abba were bound together with those within Imma (נִתְקַשְּׁרוּ יַחַד אוֹתָן שֶׁבְּתוֹךְ אַבָּא עִם אוֹתָן שֶׁבְּתוֹךְ אִמָּא), and then Abba gives to Imma the half that was within him (וְאָז נוֹתֵן אַבָּא לְאִמָּא הַמַּחֲצִית אֲשֶׁר הָיוּ בּוֹ).

It is found that the entire Ze’ir Anpin is placed within Imma at the end of the three days of implantation (וְנִמְצָא כִּי כָּל הַז״א נָתוּן תּוֹךְ אִמָּא בְּסוֹף ג׳ יְמֵי הַקְּלִיטָה). However, all of this is in the aspect of the vessels (וְאָמְנָם כָּל זֶה הוּא בִּבְחִי׳ הַכֵּלִים). And know (וְדַע), that the aspect of the bonding of the vessels and their grasping as mentioned above (כִּי בְּחִי׳ הִתְקַשְּׁרוּת הַכֵּלִים וַאֲחִיזָתָן כַּנ״ל), was through a union in which Abba and Imma united (הָיָה ע״י זִוּוּג שֶׁנִּזְדַּוְּגוּ אַבָּא עִם אִמָּא), and Abba gave a drop of the male (וְאַבָּא נָתַן טִפָּה דְּדוּכְרָא), and Imma gave a drop of the female (וְאִמָּא נָתְנָה טִפָּה דְּנוּקְבָא). And through this the aforementioned vessels were bound together (וְעַל יְדֵי זֶה נִתְקַשְּׁרוּ הַכֵּלִים הַנַּ״ל), which had already existed in the world initially (אֲשֶׁר כְּבָר הָיוּ בָּעוֹלָם בִּתְחִלָּה), and were rectified through them (וְנִתְקְּנוּ עַל יְדֵיהֶם). And afterward the vessels finish being rectified during the twelve months of pregnancy, as mentioned above (וְאַחַ״כ נִגְמָרִים לְהִתְתַּקֵּן הַכֵּלִים בְּי״ב חָדְשֵׁי הָעִיבּוּר כַּנ״ל).

And behold (וְהִנֵּה), they are seven vessels (הֵם ז׳ כֵּלִים). It is found (נִמְצָא), that in every fifty-one days and a half one vessel of one Sefirah is rectified (שֶׁבְּכָל נ״א יוֹם וָחֵצִי נִתְתַּקֵּן כְּלִי סְפִירָה אַחַת). However (וְאָמְנָם), the aspect of lights (בְּחִי׳ אוֹרוֹת), are seven lights in seven months (הֵם ז׳ אוֹרוֹת בְּז׳ חֳדָשִׁים). It is found (נִמְצָא), that in each month one light is rectified (שֶׁבְּכָל חֹדֶשׁ נִתְתַּקֵּן אוֹר אֶחָד). And if you will contemplate, you will understand (וְאִם תַּשְׂכִּיל תָּבִין), that in the first three months, which are the time of recognition of the fetus, as our sages of blessed memory said (כִּי בְּג׳ חֳדָשִׁים הָרִאשׁוֹנִים שֶׁהוּא זְמַן הֶכֵּר עֻבָּר כְּמַאֲרַז״ל), and as will be explained later (וּכְמ״ש לְקַמָּן), in them the lights of Chesed, Tiferet, and Yesod were rectified (הִנֵּה בָּהֶם נִתְתַּקְּנוּ אוֹרוֹת חֶסֶד ת״ת וִיסוֹד).

This is because Tiferet and Yesod are on the middle line, which is mercy (לְפִי שֶׁת״ת וִיסוֹד הֵם בַּקַּו הָאֶמְצָעִי שֶׁהוּא רַחֲמִים), and therefore they were rectified first together with Chesed, which is the right line (וְלָכֵן הֵם נִתְתַּקְּנוּ תְּחִלָּה עִם הַחֶסֶד שֶׁהוּא קַו יָמִין). However (וְאָמְנָם), Netzach, even though it is the right line (נֵצַח אַף עַל פִּי שֶׁהוּא קַו יָמִין), is not rectified first (אֵינוֹ נִתְתַּקֵּן תְּחִלָּה), because it is the aspect of the legs (לְפִי שֶׁהוּא בְּחִי׳ הָרַגְלַיִם), and also because it is bound with Hod (וְגַם לְפִי שֶׁהוּא קָשׁוּר בְּהוֹד), as is explained in the discourse “together with the outgoing comes the large vessel” (וּכְמ״ש בַּדְּרוּשׁ בַּהֲדֵי הוֹצָא לָקִי כְּרַבָּא), which is said regarding Netzach and Hod (הַנֶּאֱמָר עַל נ״ה), that they are not completely clarified until the time of suckling (שֶׁאֵינָן מִתְבָּרְרִים לְגַמְרֵי עַד זְמַן הַיְּנִיקָה), when from being blood they return to milk and Ze’ir Anpin suckles (שֶׁמִן הֱיוֹתָם דָּם חוֹזְרִים לְחָלָב וְיוֹנֵק הַז״א), and then they finish being rectified (וְאָז נִגְמָרִים לְהִתְתַּקֵּן), see there (וְעַיֵּן שָׁם). And the aspect of the sparks requires broad explanation (וּבְחִי׳ הַנִּיצוֹצִין צָרִיךְ בָּהֶם בֵּאוּר רָחָב), and it depends on the discourse of the two hundred and eighty-eight sparks that was explained above (וְהוּא תָּלוּי בְּדְרוּשׁ רפ״ח נִיצוֹצִין שֶׁנִּתְבָּאֵר לְעֵיל). And there it was explained (וְשָׁם נִתְבָּאֵר), that the two hundred and eighty-eight are the four Names A״B, S״G, M״H, and B״N (כִּי הָרפ״ח הֵם ד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן), seventy-two sparks from each one (ע״ב נִיצוֹצִין מִכָּל א׳).

And behold (וְהִנֵּה), the three upper ones, which are A״B, S״G, and M״H (הַג״ר שֶׁהֵם ע״ב ס״ג מ״ה), are in Ze’ir Anpin alone (הֵם בְּז״א לְבַדּוֹ), as explained above (כַּנ״ל), for they are the aspects of Chesed—A״B, and Gevurah—S״G, and Tiferet together with Netzach, Hod, and Yesod—M״H (כִּי הֵם בְּחִי׳ חֶסֶד ע״ב וּגְבוּרָה ס״ג ת״ת עִם נ״ה״י מ״ה). But B״N is in the Nukvah of Ze’ir Anpin (אֲבָל ב״ן הוּא בַּנּוּקְבָא דְּז״א). And understand this introduction very well (וְהָבֵן הַקְדָּמָה זוֹ הֵיטֵב).

It is found (וְנִמְצָא), that these three Names—A״B, S״G, and M״H—are sparks that entered into these vessels of Ze’ir Anpin to enliven him (כִּי ג׳ שֵׁמוֹת אֵלּוּ שֶׁל ע״ב ס״ג מ״ה הֵם נִיצוֹצִין שֶׁנִּכְנְסוּ בְּאֵלּוּ הַכֵּלִים דְּז״א לְהַחֲיוֹתוֹ). And afterward we shall explain the matter of the Nukvah, with Hashem’s help (וְאַחַ״כ נְבָאֵר עִנְיַן הַנּוּקְבָא בְּעֶזְרַת הָאֵל). It appears to me in my humble opinion (נִלְעַד״ח), that these drops of Abba and Imma are from the new Name M״H (כִּי טִפּוֹת אֵלּוּ דְּאו״א הֵם מִשֵּׁם מ״ה הֶחָדָשׁ), through which the Name B״N was rectified, as explained above (אֲשֶׁר עַל יָדוֹ נִתְקַּן הַב״ן כַּנ״ל).

(Mahadura Kama) (מ״ק): The secret of the drop that Abba emits into Imma is the letter Yod (סוֹד הַטִּפָּה שֶׁמַּזְרִיעַ אַבָּא בְּאִמָּא הוּא אוֹת י׳). And behold (וְהִנֵּה), the letter Yod has three prongs (אוֹת י׳ יֵשׁ בָּהּ ג׳ קוֹצִין), and they are divided in the womb into three Yods (וְהֵם נֶחְלָקִין בַּבֶּטֶן לְג׳ יוּדִי״ן), in the aspect of three included within three, which are Chesed, Gevurah, and Tiferet alone (בִּבְחִי׳ ג׳ כָּלִיל בְּג׳ שֶׁהֵם חַג״ת לְבַד). And since they are the secret of Yods (וּלְפִי שֶׁהֵם סוֹד יוּדִי״ן), it is found that they are three Names A״B of Yodin, which equal two hundred and sixteen (נִמְצָא שֶׁהֵם ג׳ שֵׁמוֹת ע״ב דְּיוּדִי״ן שֶׁהֵם רי״ו). And these are the seventy-two bridges of the waters of Chesed (וְהֵם ע״ב גְּשָׁרִים שֶׁל מֵימֵי הַחֶסֶד). And the Dalet of the letter Hei surrounds them (וְהַד׳ שֶׁל אוֹת ה׳ מַקֶּפֶת עֲלֵיהֶם). And the aforementioned two hundred and sixteen together with the thirty-two paths (וְרִי״ו הַנַּ״ל עִם ל״ב נְתִיבוֹת), equal the two hundred and forty-eight limbs that spread within him (גִּימַטְרִיָּא רמ״ח אֵיבָרִים הַמִּתְפַּשְּׁטִין בּוֹ).

Chapter 2

שער יט פרק ב מ״ת

[19:2] And behold (וְהִנֵּה), that which enters first into these vessels in order to enliven them (מַה שֶּׁנִּכְנָס תְּחִלָּה בְּאֵלּוּ הַכֵּלִים לְהַחֲיוֹתָן), are not the three Names themselves (אֵינָם הַג׳ שֵׁמוֹת בְּעַצְמָן), but rather their fillings enter first (רַק הַמִּלּוּיִים שֶׁלָּהֶם נִכְנָסִין תְּחִלָּה), which are the lower levels relative to the Names themselves (שֶׁהֵם מַדְרֵגוֹת הַשְּׁפָלוֹת מִן הַשֵּׁמוֹת עַצְמָן), as it is written in the discourse of the two hundred and eighty-eight sparks (כְּמ״ש בְּדְרוּשׁ רפ״ח נִיצוֹצִין). And behold (וְהִנֵּה), the number of the fillings alone of these Names, after we remove from them the simple Names (מִסְפַּר הַמִּלּוּיִים לְבַד שֶׁל אֵלּוּ הַשֵּׁמוֹת אַחַר שֶׁנָּסִיר מֵהֶם הַשֵּׁמוֹת הַפְּשׁוּטִים), are these (הֵם אֵלּוּ): the filling of A״B—when you remove the simple Name, whose numerical value is twenty-six (מִלּוּי ע״ב כְּשֶׁתָּסִיר הַפָּשׁוּט שֶׁהוּא גִּימַטְרִיָּא כ״ו)—what remains is forty-six (נִשְׁאַר מ״ו); and the filling of S״G, in the same manner as above (וּמִלּוּי ס״ג עַל דֶּרֶךְ הַנַּ״ל), is thirty-seven (הוּא ל״ז); and the filling of M״H, in the same manner as above (וּמִלּוּי מ״ה עַל דֶּרֶךְ הַנַּ״ל), is nineteen (הוּא י״ט).

And you must also know (וְגַם צָרִיךְ שֶׁתֵּדַע), that first there enters the lowest filling of the level (כִּי תְּחִלָּה נִכְנָס הַמִּלּוּי הַתַּחְתּוֹן שֶׁבַּמַּדְרֵגָה), which is nineteen from the filling of M״H (שֶׁהוּא י״ט מִמִּלּוּי מ״ה). Whether because it is the smallest of all in level (אִם לְסִבַּת שֶׁהוּא קָטָן שֶׁבְּכֻלָּם בְּמַעֲלָה), or for another reason (וְאִם לְסִבָּה אַחֶרֶת). And that reason is (וְהוּא), that the matter of Ze’ir Anpin having these three Names—A״B, S״G, and M״H (כִּי עִנְיַן הֱיוֹת בְּז״א ג׳ שֵׁמוֹת אֵלּוּ ע״ב ס״ג מ״ה), is that first he takes the aspect of his own vitality (כִּי תְּחִלָּה לוֹקֵחַ בְּחִי׳ חַיּוּת עַצְמוֹ), which is the filling of M״H (שֶׁהוּא מִלּוּי מ״ה). And afterward he takes a greater vitality (וְאַחַ״כ לוֹקֵחַ חַיּוּת יוֹתֵר גָּדוֹל), which is the filling of S״G (וְהוּא מִלּוּי ס״ג), and he takes it from Imma (וְלוֹקְחוֹ מִן אִמָּא). And afterward he takes from Abba a vitality greater than all of them (וְאַחַ״כ לוֹקֵחַ מִן אַבָּא חַיּוּת יוֹתֵר גָּדוֹל מִכֻּלָּם), which is the filling of A״B (וְהוּא מִלּוּי ע״ב). And therefore it is necessary (וְאִם כֵּן מֻכְרָח הוּא), that first there be the filling of nineteen, which is his essential vitality (שֶׁתְּחִלָּה יִהְיֶה מִלּוּי י״ט שֶׁהוּא חַיּוּת עַצְמוֹ), and afterward that of thirty-seven (וְאַחַ״כ שֶׁל ל״ז), and afterward that of forty-six (וְאַחַ״כ שֶׁל מ״ו), for such is the hierarchy of the levels (כִּי כָּךְ הוּא מַעֲלוֹת הַמַּדְרֵגוֹת).

And now we shall explain their order (וְעַתָּה נְבָאֵר סִדְרָם). Know (דַּע), that behold it has been explained in the Gemara, in the incident of Rabbi and Antoninus (כִּי הִנֵּה נִתְבָּאֵר בַּגְּמָרָא בְּמַעֲשֵׂה דְּרַבִּי וְאַנְטוֹנִינוּס), that it is impossible for flesh to endure without salt for more than three days, for it will rot beyond that time (דְּאִי אֶפְשָׁר לְבָשָׂר חַי לַעֲמוֹד בְּלִי מֶלַח יוֹתֵר מִג׳ יָמִים שֶׁיִּסְרַח יוֹתֵר מִזְּמַן זֶה). And if so (וְאִם כֵּן), it is necessary (מֻכְרָח הוּא), that within the three days of implantation (שֶׁבְּג׳ יְמֵי קְלִיטָה), some aspect of vitality and spirituality must enter the fetus (שֶׁיִּכָּנֵס אֵיזֶה בְּחִי׳ חַיּוּת וְרוּחָנִיּוּת בַּוָּלָד).

And behold (וְהִנֵּה), in these three days (בְּג׳ יָמִים אֵלּוּ), there enter the aspect of the nineteen sparks of the filling of M״H mentioned above (נִכְנָסִין בְּחִי׳ הַי״ט נִיצוֹצִין דְּמִלּוּי מ״ה הַנַּ״ל), which are the aspect of eighteen, to allude that there is already life within them (שֶׁהֵם בְּחִי׳ ח״י לְרַמֵּז הֱיוֹת בָּהֶם כְּבָר חַיּוּת), and together with the inclusive one they are nineteen (וְעִם כוֹלֵל הֲרֵי י״ט). For without this final filling of M״H, which is the lowest among the three Names mentioned above (כִּי בְּפָחוֹת מִמִּלּוּי אַחֲרוֹן זֶה דְּמ״ה הַתַּחְתּוֹן שֶׁבְּג׳ שֵׁמוֹת הַנַּ״ל), there is no life without it (אֵין לוֹ חַיּוּת בִּלְעָדוֹ). And they are divided among the three days (וְהֵם מִתְחַלְּקִים בְּג׳ יָמִים).

For on the first day of implantation (כִּי בְּיוֹם א׳ שֶׁל הַקְּלִיטָה), six sparks enter into him (נִכְנָס בּוֹ ו׳ נִיצוֹצִין), because then all that half which was placed within Abba was bound together (לְפִי שֶׁאָז נִתְקַשְּׁרוּ יַחַד זֶה בָּזֶה כָּל אוֹתוֹ הַמַּחֲצִית הַנָּתוּן תּוֹךְ אַבָּא כַּנַּ״ל), which is from the right side (אֲשֶׁר מִצַּד יָמִין). And then six sparks of vitality are drawn to them (וְאָז נִמְשָׁכִין לָהֶם ו׳ נִיצוֹצִין שֶׁל חַיּוּת), for the aspect of six is one line (כִּי בְּחִי׳ ו׳ הוּא קַו א׳), and it is the right line, through which they were bound and joined together (וְהוּא קַו יָמִין שֶׁעַל יָדוֹ נִתְקַשְּׁרוּ וְנִתְחַבְּרוּ יַחַד). And on the second day (וּבְיוֹם ב׳), all the half of the left line which was placed within Imma is bound and joined together (נִקְשָׁרִים וְנִתְחַבְּרִים יַחַד זֶה בָּזֶה כָּל הַמַּחֲצִית שֶׁל קַו שְׂמֹאל הַנָּתוּן תּוֹךְ אִמָּא), and then six other sparks of vitality are drawn to him (וְאָז נִמְשָׁכִין לוֹ ו׳ נִיצוֹצִין אֲחֵרִים שֶׁל חַיּוּת) to bind and join them (לְקַשְּׁרָם וּלְחַבְּרָם), and they are six sparks in the left line, which is also the form of six (וְהוּא ו׳ נִיצוֹצִין בְּקַו שְׂמֹאל שֶׁהוּא צוּרַת ו׳ גַּם כֵּן). And on the third day (וּבְיוֹם ג׳), when all of them are gathered together—half of Abba with half of Imma (כַּאֲשֶׁר כֻּלָּם מִתְקַבְּצִים יַחַד מַחֲצִית דְּאַבָּא עִם מַחֲצִית דְּאִמָּא), (some say: of Abba) (נ״א דְּאַבָּא)—and they are joined (וְנִתְחַבְּרוּ), it is found that the halves of the middle line were not joined until this day (וְנִמְצָא כִּי חֲצָאֵי הַקַּו הָאֶמְצָעִי לֹא נִתְחַבְּרוּ עַד הַיּוֹם הַזֶּה). And corresponding to this (וּכְנֶגֶד זֶה), six other sparks enter into him corresponding to the middle line (נִכְנָסִין לוֹ ו׳ נִיצוֹצִין אֲחֵרִים כְּנֶגֶד קַו אֶמְצָעִי).

Behold (הֲרֵי), in the three days of implantation they were all completed (בְּג׳ יְמֵי הַקְּלִיטָה נִשְׁלְמוּ), to enter entirely into Imma and to be bound together (לְהִכָּנֵס כֻּלָּם תּוֹךְ אִמָּא וּלְהִתְקַשֵּׁר יַחַד כֻּלָּם), in the secret of three lines (בְּסוֹד ג׳ קַוִּין), and to have nineteen sparks of vitality enter into them (וּלְהִכָּנֵס בָּהֶם י״ט נִיצוֹצִין שֶׁל חַיּוּת), which is the filling of M״H, which is the vitality of Ze’ir Anpin himself, as mentioned above (שֶׁהוּא מִלּוּי מ״ה שֶׁהוּא חַיּוּת שֶׁל הַז״א עַצְמוֹ כַּנַּ״ל). And behold (וְהִנֵּה), the existence of these three lines (מְצִיאוּת שֶׁל ג׳ קַוִּין אֵלּוּ), is the aspect of the three Alefin that are in the filling of M״H (הֵם בְּחִי׳ ג׳ אַלְפִּין שֶׁיֵּשׁ בְּמִלּוּי מ״ה).

And behold (וְהִנֵּה), it has already been explained above (כְּבָר נִתְבָּאֵר לְעֵיל), that the sparks complete their entering and rectification in the time of nine months of pregnancy (כִּי הַנִּיצוֹצִין נִגְמָרִין לְהִכָּנֵס וּלְהִתְתַּקֵּן בִּזְמַן ט׳ חָדְשֵׁי עִיבּוּר). And when you count each month as thirty days (וְכַאֲשֶׁר תִּמְנֶה כָּל חֹדֶשׁ מֵהֶם ל׳ יוֹם), all of them together are two hundred and seventy days (יִהְיוּ כֻּלָּם ר״ע יָמִים). And the child is born on the two hundred and seventy-first day (וְהַוָּלָד נוֹלָד בְּרַע״א יוֹם), as it is written in the Gemara (וּכְמ״ש בַּגְּמָרָא) on the verse “And Hashem gave her conception” (ע״פ וַיִּתֵּן לָהּ ה׳ הֵרָיוֹן).

For the duration of the days of pregnancy (כִּי הֶמְשֵׁךְ יְמֵי הָעִיבּוּר), is the numerical value of הֵרָיו״ן (הֵם גִּימַטְרִיָּא הֵרָיו״ן), which is in gematria two hundred and seventy-one (שֶׁהֵם בְּגִימַטְרִיָּא רַע״א). And the matter is (וְהָעִנְיָן), that in the three days of implantation (כִּי בְּג׳ יְמֵי קְלִיטָה), the eighteen sparks were rectified (נִתְתַּקְּנוּ הַי״ח נִיצוֹצִין). And the remaining two hundred and seventy days (וְהַשְּׁאָר ר״ע יָמִים), two hundred and seventy sparks are rectified (נִתְתַּקְּנִים ר״ע נִיצוֹצִין), one spark each day (נִיצוֹץ אֶחָד בְּכָל יוֹם). So that altogether (שֶׁבֵּין כֻּלָּם), they are the two hundred and eighty-eight sparks mentioned above (הֵם הָרפ״ח נִיצוֹצִין הַנַּ״ל).

And it is known (וְנוֹדָע), that the two hundred and seventy days (כִּי הָר״ע יָמִים), are exclusive of the days of implantation (הֵם זוּלַת יְמֵי הַקְּלִיטָה). And therefore they said in the Gemara (וְלָכֵן אָמְרוּ בַּגְּמָרָא), that a woman gives birth either on the two hundred and seventy-first, or the two hundred and seventy-second, or the two hundred and seventy-third day (אֵין הָאִשָּׁה יוֹלֶדֶת אוֹ לְרַע״א אוֹ לְרַע״ב אוֹ לְרַע״ג יוֹם). For the two hundred and seventy days (כִּי הָר״ע יָמִים), are the obligatory days of pregnancy (הֵם יְמֵי הָרָיוֹן הַמֻּכְרָחִים), which are nine months (שֶׁהֵם ט׳ חֳדָשִׁים). And the three days of implantation (וְג׳ יְמֵי הַקְּלִיטָה), contain doubt (שֶׁיֵּשׁ בָּהֶם סָפֵק), whether implantation occurred on the first day, or on the second day, or on the third day (אִם נִקְלַט בְּיוֹם א׳ אוֹ בְּיוֹם ב׳ אוֹ בְּיוֹם ג׳). And thus (וְנֶחְלָקִים עַתָּה), the two hundred and seventy days of pregnancy (בְּחִי׳ ר״ע יְמֵי הָרָיוֹן), into two hundred and seventy sparks (בְּר״ע נִיצוֹצִין), which remain from the two hundred and eighty-eight sparks (הַנִּשְׁאָרִים מֵהָרפ״ח נִיצוֹצִין).

And behold it is known that our sages of blessed memory said that on the fortieth day the form of the fetus is completed (וְהִנֵּה נוֹדַע כִּי אָמְרוּ רַז״ל שֶׁבְּיוֹם אַרְבָּעִים נִגְמֶרֶת צוּרַת הַוָּלָד). And the matter is (וְהָעִנְיָן הוּא), that after the three days of implantation, in which entered the nineteen sparks of the filling of M״H, which are the aspect of the vitality of Ze’ir Anpin (כִּי אַחַר ג׳ יְמֵי הַקְּלִיטָה שֶׁבָּהֶם נִכְנְסוּ י״ט נִיצוֹצִין דְּמִלּוּי מ״ה שֶׁהוּא בְּחִי׳ חַיּוּת דְּז״א), afterward enters the filling of S״G of Imma, which are thirty-seven sparks (אַחַ״כ נִכְנָס מִלּוּי ס״ג דְּאִמָּא שֶׁהֵם ל״ז נִיצוֹצִין). And if you add these to the three days of implantation, there will be forty days (וְאִם תּוֹסִיף עַל ג׳ יְמֵי קְלִיטָה יִהְיוּ מ׳ יוֹם), at which time the filling of thirty-seven of S״G of Imma is completed (שֶׁאָז נִגְמָר מִלּוּי ל״ז דְּס״ג דְּאִמָּא), for she gives the form of the fetus, as is known (אֲשֶׁר הִיא נוֹתֶנֶת צוּרַת הַוָּלָד כַּנּוֹדָע), from the verse “And Hashem Elohim formed the human” (מִפָּרָשַׁת וַיִּיצֶר ה׳ אֱלֹהִים אֶת הָאָדָם) (Bereshit 2). And for this reason as well, the vowel-point tzerei is in Imma, as is known (וְגַם לְסִבָּה זוֹ נְקוּדַת הַצֵּירֵי הִיא בְּאִמָּא כַּנּוֹדָע). Thus, on the fortieth day the form of the fetus is completed (וַהֲרֵי כִּי בְּמ׳ יוֹם נִגְמֶרֶת צוּרַת הַוָּלָד), which is the entry of thirty-seven additional sparks of the filling of S״G (שֶׁהוּא כְּנִיסַת ל״ז נִיצוֹצִין אֲחֵרִים דְּמִלּוּי ס״ג).

And behold, at forty days when the form of the fetus is completed, there is within it the aspect of the filling of M״H and S״G (וַהֲרֵי כִּי בְּמ׳ יוֹם שֶׁנִגְמֶרֶת צוּרַת הַוָּלָד יֵשׁ בּוֹ בְּחִי׳ מִלּוּי מ״ה וְס״ג). And if you count the sparks themselves—nineteen and thirty-seven—you obtain fifty-six (וְגַם אִם תִּמְנֶה בְּחִי׳ נִיצוֹצִין עַצְמָן י״ט וְל״ז יִהְיוּ נ״ו), which is the gematria of El–Havayah with the inclusive count (וְהֵם גִּימַטְרִיָּא א״ל יהו״ה ע״ה).

For it has already been explained by us that the Name Havayah is in Ze’ir Anpin (כִּי כְּבָר נִתְבָּאֵר אֶצְלֵנוּ כִּי שֵׁם הוי״ה הוּא בְּז״א), and it has also been explained by us (in this composition) that the aspect of the two Names El–Havayah is in the world of Yetzirah (וְגַם נִתְבָּאֵר אֶצְלֵנוּ [בְּחִבּוּר] כִּי בְּחִי׳ ב׳ שֵׁמוֹת א״ל יהו״ה הוּא בְּעוֹלַם הַיְּצִירָה), for now it is completed and perfected to be called by these two Names (כִּי עַתָּה נִגְמַר וְנִשְׁלַם לִקָּרֵא בִּב׳ שֵׁמוֹת אֵלּוּ). And afterward there is a third time, of which our sages of blessed memory spoke—the matter of the first three months, when the fetus is recognizable (וְאַחַ״כ יֵשׁ זְמַן ג׳ שֶׁאָמְרוּ רַז״ל עִנְיַן ג׳ חֳדָשִׁים הָרִאשׁוֹנִים שֶׁאָז נִכָּר עֻבָּר). As our sages said in the Mishnah (כְּמַאֲרַז״ל בַּמִּשְׁנָה), “The Yevamah (widow subject to levirate marriage) should not perform ḥalitzah nor levirate marriage until she has waited three months, for then the fetus is recognizable” (הַיְבָמָה לֹא תַחְלֹץ וְלֹא תִתְיַבֵּם עַד שֶׁיִּהְיוּ לָהּ ג׳ חֳדָשִׁים שֶׁאָז נִכָּר הָעוּבָּר). And the matter is (וְהָעִנְיָן הוּא), that after the forty days of the formation of the fetus, when the filling of S״G entered, which forms the shape of the fetus (כִּי אַחַר מ׳ יוֹם שֶׁל יְצִירַת הַוָּלָד שֶׁנִכְנַס שָׁם מִלּוּי דְּס״ג שֶׁהוּא הַמְצַיֵּיר צוּרַת הַוָּלָד), there then enter into it forty-six sparks of the filling of A״B in forty-six additional days (עוֹד נִכְנָסִין בּוֹ מ״ו נִיצוֹצִין שֶׁל מִלּוּי ע״ב בְּמ״ו יָמִים אֲחֵרִים).

And behold, between them all there are eighty-six days (וְהִנֵּה בֵּין כֻּלָּם הֵם פ״ו יָמִים), during which the three fillings of A״B, S״G, and M״H entered (אֲשֶׁר נִכְנְסוּ בָּהֶם ג׳ מִלּוּיִים דְּע״ב ס״ג מ״ה). And the drop of the male, which is A״B, has already been completed in its formation (וּכְבָר נִשְׁלְמָה טִפַּת דְּדוּכְרָא שֶׁהוּא ע״ב לְהִצְטַיֵּיר), and then the recognition of the fetus is complete (וְאָז נִקְרָא הֶכֵּר הָעוּבָּר לְגַמְרֵי). And even though they are not a full three months precisely (וְאַף עַל פִּי שֶׁאֵינָן ג׳ חֳדָשִׁים לְגַמְרֵי), there is no difficulty (אֵין חֲשָׁשׁ), for what the Gemara states as “three months” is not exact to the last detail (כִּי מַה שֶּׁאָמְרוּ בַּגְּמָרָא ג׳ חֳדָשִׁים לָאו דַוְקָא בְּצִמְצוּם). And especially if you count the deficient months (וּבִפְרָט אִם תִּמְנֶה הַחֳדָשִׁים הַחֲסֵרִים), they will be eighty-seven days (יִהְיוּ פ״ז יָמִים), which are the eighty-six mentioned above together with the inclusive one (שֶׁהֵם פ״ו הַנַּ״ל עִם הַכּוֹלֵל).

Chapter 3

שער יט פרק ג מ״ת

[19:3] However (אֲמְנָם), if you count the aspect of the sparks themselves (אִם תִּמְנֶה בְּחִי׳ הַנִּיצוֹצִין עַצְמָן), there will be one hundred and two sparks (יִהְיֶה ק״ב נִיצוֹצִין). And this is what is stated in the Gemara (וְהוּא מַה שֶּׁאָמְרוּ בַּגְּמָרָא): “A woman prefers one kav [measure] with intimacy to nine kavs [measures] with abstinence” (רוֹצָה אִשָּׁה בְּקַב וְתִפְלוּת מִט׳ קַבִּין וּפְרִישׁוּת) (Sotah 20a). And this is also the secret of (וְגַם זֶ״ס): “Ḥanina, My son, is sustained by one kav [measure] of carobs from one Sabbath eve to the next” (חֲנִינָא בְּנִי דַּי לוֹ בְּקַב חָרוּבִין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת) (Berakhot 17b).

The explanation is (פֵּירוּשׁ), that when these three fillings were lacking from Ze’ir Anpin (כִּי בְּהִיוֹת ג׳ מִלּוּיִים אֵלּוּ חֲסֵרִים מִן הַז״א), he was called “one kav of carobs” (הָיָה נִקְרָא קַב חָרוּבִין), for they are the aspect of the kings who were ruined (שֶׁהֵם בְּחִי׳ מְלָכִים דְּאִתְחָרְבוּ), the primordial worlds (עָלְמִין קַדְמָאִין), as mentioned in the Idra and in Sefer Pardes, chapter four (כַּנִּזְכָּר בַּאֲדְרָא וּבְספ״ד). And when this kav enters into him (וְכַאֲשֶׁר נִכְנַס בּוֹ זֶה הַקַּב), which is these three fillings mentioned above (שֶׁהוּא ג׳ מִלּוּיִים הַנַּ״ל), then he is rectified and complete (אָז הוּא מְתוּקָן וְשָׁלֵם). And then he is obligated in challah (וְאָז חַיָּב בְּחַלָּה), as it is stated in the Mishnah in tractate Eduyot (כְּמ״ש בַּמִּשְׁנָה בְּמַסֶּכֶת עֵדֻיּוֹת): “Beit Shammai say: from one kav—challah; and Beit Hillel say: from two kavs,” etc. (בֵּית שַׁמַּאי אוֹמְרִים מִקַּב לַחַלָּה וּבֵית הִלֵּל אוֹמְרִים מִקַּבַּיִם כו׳).

For then he is obligated in challah (כִּי אָז חַיָּב בְּחַלָּה). And this is the secret of “Adam HaRishon—his portion of the world was” (וְזֶהוּ סוֹד אָדָם הָרִאשׁוֹן חֶלְקוֹ שֶׁל עוֹלָם הָיָה). However (וְאָמְנָם), the explanation of this Mishnah is as follows (בֵּאוּר מִשְׁנָה זוֹ הָעִנְיָן הוּא), for behold (כִּי הִנֵּה), the two kavs (ב׳ קַבִּין), are one good (הֵם א׳ טוֹב). And this is the secret of the three fillings of A״B, S״G, and M״H mentioned above (וְהוּא סוֹד ג׳ מִלּוּיִין דְּע״ב ס״ג מ״ה הַנַּ״ל), which are nineteen, thirty-seven, and forty-six (שֶׁהֵם י״ט ל״ז מ״ו), whose gematria is one hundred and two (גִּימַטְרִיָּא ק״ב). And this is from the aspect of the faces (וְהוּא מִבְּחִי׳ פָּנִים), which she receives at the time of the face-to-face union (שֶׁמְקַבֶּלֶת בְּעֵת הַזִּוּוּג פב״פ). And this is the kav that the woman desires more than nine kavs and abstinence (וְזֶהוּ הַקַּב שֶׁהָאִשָּׁה רוֹצָה בּוֹ מִט׳ וּפְרִישׁוּת).

For the woman is the fourth [letter of the name of Hashem] (כִּי הָאִשָּׁה הִיא הַשֵּׁם ד׳), which is B״N (שֶׁהוּא ב״ן), which is in Malkhut (שֶׁהוּא בַּמַלְכוּת), which is called challah as explained above (הַנִּקְרָא חַלָּה כַּנ״ל). And she receives the three fillings mentioned above (וּמְקַבֶּלֶת ג׳ מִלּוּיִין הַנַּ״ל), which are called the pure kav (הַנִּקְרָא קַב טָהוֹר). And there is another kav which is called carobs (וְיֵשׁ קַב אַחֵר הַנִּקְרָא חָרוּבִין), and this was the death and destruction of the kings mentioned above (וְזֶה הָיָה מִיתָה וְחֻרְבָּן שֶׁל הַמְּלָכִים הַנַּ״ל). And this is not as pure as the first (וְזֶה אֵינוֹ כָּל כָּךְ טָהוֹר כְּמוֹ הָרִאשׁוֹן), since it is from the aspect of the posterior (לְפִי שֶׁהוּא מִבְּחִי׳ אֲחוֹרַיִים), in which the Klipot take hold (שֶׁהַקְּלִיפּוֹת נֶאֱחָזִין בּוֹ), and they caused the destruction of the kings (שֶׁהֵם גָּרְמוּ חֻרְבַּן הַמְּלָכִים), as will be explained, with Hashem’s help (כְּמ״ש בְּע״ה). And these are the aspect of the four posterior forms (וְהֵם בְּחִי׳ ד׳ אֲחוֹרַיִים), that exist in the four Names A״B, S״G, M״H, and B״N (שֶׁיֵּשׁ בְּד׳ שֵׁמוֹת ע״ב ס״ג מ״ה ב״ן). And they are the sixth level that exists in each of these Names (שֶׁהֵם מַדְרֵגָה הו׳ שֶׁיֵּשׁ בְּכָל שֵׁם מֵהֶם כַּנ״ל). For in the posterior fillings of each of these Names (אֲשֶׁר יֵשׁ בָּאֲחוֹרַיִים דְּהַמִּלּוּיִים שֶׁל כָּל שֵׁם מֵהֶם), there are twenty-six letters of filling (יֵשׁ בּוֹ כ״ו אוֹתִיּוֹת מִלּוּי), except for the Name B״N (חוּץ מִשֵּׁם ב״ן), whose posterior filling contains only twenty-four letters (שֶׁאֵין בְּמִלּוּי הָאֲחוֹרַיִים שֶׁלּוֹ רַק כ״ד אוֹתִיּוֹת). The total number of their letters is one hundred and two (סַךְ כָּל אוֹתִיּוֹתֵיהֶן הֵם ק״ב). And corresponding to these two aspects, which are the two kavs (וּכְנֶגֶד ב׳ בְּחִינוֹת אֵלּוּ שֶׁהֵם ב׳ קַבִּין), Beit Hillel ruled that then one is obligated in challah (פָּסְקוּ בֵּית הִלֵּל שֶׁאָז חַיָּב בְּחַלָּה). Since there already exists the first one hundred and two of carobs (כֵּיוָן שֶׁכְּבָר יֵשׁ בָּהֶם ק״ב רִאשׁוֹן שֶׁל חָרוּבִין), and the second pure kav is added to it (וְנוֹסָף עָלָיו הַקַּב הַשֵּׁנִי הַטָּהוֹר), therefore the obligation in challah takes effect (הֲרֵי נִתְחַיֵּב בְּחַלָּה). But Beit Shammai hold (אֲבָל בֵּית שַׁמַּאי סָבְרִי), that since there is already one kav (כֵּיוָן שֶׁיֵּשׁ קַב א׳), there already exists within it an allusion to the pure kav (כְּבָר יֵשׁ בּוֹ רֶמֶז אֶל הַקַּב הַטָּהוֹר), and this is sufficient (וְדַי בָּזֶה).

Also this is the secret of the Mishnah in tractate Ḥallah: “an old kav and a new kav that bit into one another,” etc. (גַּם ז״ס מִשְׁנָה מַסֶּכֶת חַלָּה קַב יָשָׁן וְקַב חָדָשׁ שֶׁנָּשְׁכוּ זֶה בָּזֶה כו׳), and they are the two kavs—one old, from the days of destruction (וְהֵם ב׳ קַבִּים א׳ יָשָׁן בִּימֵי חָרוּבִין), and one new, in their fillings now, in the days of pregnancy (וְא׳ חָדָשׁ בְּמִלּוּיָם עַתָּה בִּימֵי עִיבּוּר). Also this is the secret of tractate Shabbat: “the cripple goes out with his kav,” according to Rabbi Meir, etc. (גַּם ז״ס מַסֶּכֶת שַׁבָּת הַקִּיטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ דְּר״מ כו׳). And the explanation of these matters is as follows (וּבֵיאוּר הַדְּבָרִים), for behold (כִּי הִנֵּה), the kings who reigned in the land of Edom and died (הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם וּמֵתוּ), which is their breaking and their descent into the world of Beri’ah (שֶׁהוּא שְׁבִירָתָן וִירִידָתָן בְּעוֹלַם הַבְּרִיאָה), and there the aspect of the Klipot was revealed (וְשָׁם נִתְגַּלּוּ בְּחִי׳ הַקְּלִיפּוֹת). And these kings were seized by the Klipot and became an aspect of soul for them (וְאֵלּוּ הַמְּלָכִים נֶאֱחָזוּ בַּקְּלִיפּוֹת וְנַעֲשׂוּ בְּחִי׳ נְשָׁמָה אֲלֵיהֶם).

And it has already been explained above (וּכְבָר נִתְלַ״ל), that these kings are the aspect of the seven lower of the ten points that emerged from the perforations of the eyes, as explained at length above (כִּי אֵלּוּ הַמְּלָכִים הֵם בְּחִי׳ ז״ת שֶׁל י׳ נְקוּדוֹת שֶׁיָּצְאוּ מִנִּקְבֵי עֵינַיִם כַּנ״ל בַּאֲרִיכוּת). And these seven lower are the aspect of Ze’ir Anpin, which includes the six extremities, and the seventh is the Nukvah (וְאֵלּוּ הַז״ת הֵם בְּחִי׳ ז״א שֶׁהוּא כּוֹלֵל ו״ק וְהַז׳ הִיא נוּקְבָא). And all of these emerged separated from one another (וְאֵלּוּ כֻּלָּם יָצְאוּ נִפְרָדִים זֶה מִזֶּה), not in the manner of lines, as mentioned above (שֶׁלֹּא כְּדֶרֶךְ קַוִּין כַּנ״ל). And they were not bound to one another (וְלֹא הָיוּ מְקוּשָּׁרִים זֶה בָּזֶה), but each and every one on its own, one beneath the other, as mentioned above (אֶלָּא כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ זֶה תַּחַת זֶה כַּנ״ל). And then it was called a public domain (וְאָז נִקְרָא רְהָ״ר), for “many” are only the fathers (כִּי אֵין רַבִּים אֶלָּא אַבְהָן), as mentioned above (כַּנ״ל), for they are Chesed, Gevurah, and Tiferet (דְּאִינּוּן חַג״ת), as mentioned in the Zohar and in the Tikkunim (כַּנִּזְכָּר בַּזֹּהַר וּבַּתִּקּוּנִים). And afterward (וְאַחַ״כ), when they entered the womb of their mother, Binah, in the secret of pregnancy as explained above (כַּאֲשֶׁר נִכְנְסוּ בְּמֵעֵי אִמָּם בִּינָה בְּסוֹד עִיבּוּר כַּנ״ל), they were rectified and became a private domain (נִתְקְּנוּ וְנַעֲשׂוּ רְהָ״י), whose height is ten and whose width is four (אֲשֶׁר גָּבְהוֹ י׳ וְרָחְבּוֹ ד׳).

And the matter is (וְהָעִנְיָן), that they were joined and bound and grasped, one within the other (כִּי נִתְחַבְּרוּ וְנִתְקַשְּׁרוּ וְנֶאֱחֲזוּ זוֹ תּוֹךְ זוֹ), and clothed one within the other (וּמְלוּבָּשִׁים זוֹ תּוֹךְ זוֹ), as explained well above in the discourse of Adam Kadmon and Atik—see there (כְּמְבוֹאָר הֵיטֵב לְעֵיל בַּדְּרוּשׁ א״ק וְעַתִּיק עַיֵּן שָׁם). And then (וְאָז), all the six extremities were called one single and unified Partzuf (נִקְרָא כָּל הַו״ק פַּרְצוּף אֶחָד וּמְיֻחָד), which is called Ze’ir Anpin (הַנִּקְרָא ז״א), whose width is four, which are the four letters of Havayah (שֶׁרָחְבּוֹ ד׳ שֶׁהֵם ד׳ אוֹתִיּוֹת הוי״ה), and whose height is ten, which are the ten letters of the filling with Alefin that are in Ze’ir Anpin, as is known (וְגָבְהוֹ י׳ שֶׁהֵם י׳ אוֹתִיּוֹת בְּמִלּוּי אַלְפִּין שֶׁהֵם בְּז״א כַּנּוֹדָע).

And behold, these kings have still not completed their clarification until the days of the Mashiach (וְהִנֵּה אֵלּוּ הַמְּלָכִים עֲדַיִן לֹא נִגְמְרוּ לְהִתְבָּרֵר עַד יְמוֹת הַמָּשִׁיחַ), for then they will be completely clarified (כִּי אָז יוּבְּרְרוּ לְגַמְרֵי), and the refuse will be annulled (וְהַסִּיגִים יִתְבַּטְּלוּ), in the secret of “He will swallow death forever” (בְּסוֹד בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25). And the good within them will be clarified (וְהַטּוֹב שֶׁבָּהֶם יִתְבָּרֵר), and will be joined with the holiness (וְיִתְחַבֵּר עִם הַקְּדֻשָּׁה), which throughout the course of this time is clarified little by little each day (אֲשֶׁר בְּהֶמְשֵׁךְ זְמַן זֶה מִתְבָּרֵר מְעַט מְעַט בְּכָל יוֹם), and with the coming of the Mashiach they will be completed in their clarification (וּבְבִיאַת הַמָּשִׁיחַ יוּשְׁלְמוּ לְהִתְבָּרֵר). And behold (וְהִנֵּה), these kings who still remain there as an aspect of soul to the Klipot (אֵלּוּ הַמְּלָכִים אֲשֶׁר עֲדַיִן שָׁם בְּסוֹד נְשָׁמָה אֶל הַקְּלִיפּוֹת), are called a public domain (נִקְרָאִים רְהָ״ר). And all their sustenance and influence (וְכָל מְזוֹנָם וְהַשְׁפָּעָתָם), is only in the secret of a kav (אֵינָם אֶלָּא בְּסוֹד קַב), which is the aspect of the filling concealed in the Names A״B, S״G, M״H (שֶׁהוּא בְּחִי׳ מִלּוּי הַנֶּעְלָם בְּשֵׁם ע״ב ס״ג מ״ה), namely forty-six, thirty-seven, and nineteen (מ״ו ל״ז י״ט), as mentioned above (כַּנ״ל).

And know (וְדַע), that always, when the Name alone is without filling (כִּי לְעוֹלָם כְּשֶׁהַשֵּׁם לְבַדּוֹ בִּלְתִּי מִלּוּי), then it is more inferior than the filling alone (אָז הוּא יוֹתֵר גָּרוּעַ מִן הַמִּלּוּי עַצְמוֹ שֶׁהוּא לְבַדּוֹ). However (וְאָמְנָם), when both of them are together—the Name and the filling (בְּהִיוֹת שְׁנֵיהֶן יַחַד הַשֵּׁם וְהַמִּלּוּי)—then the Name itself in its simple form is more important and more elevated than its filling (אָז הַשֵּׁם עַצְמוֹ בִּפְשׁוּטוֹ הוּא יוֹתֵר חָשׁוּב וּמְעוּלֶּה מִן הַמִּלּוּי שֶׁבּוֹ).

And this requires investigation (וְצָרִיךְ עִיּוּן). However (וְאָמְנָם), these aforementioned kings who remain below in the secret of a public domain (אֵלּוּ הַמְּלָכִים הַנַּ״ל הַנִּשְׁאָרִים לְמַטָּה בְּסוֹד רְהָ״ר), are not nourished and sustained except from this one hundred and two mentioned above (אֵינָם נִזּוֹנִים וּמִתְפַּרְנְסִים אֶלָּא מִזֶּה הַק״ב הַנַּ״ל). And this is the secret of the “kav of carobs” (וְהוּא סוֹד הַקַּב חָרוּבִין), for the kings remained ruined and dried (שֶׁהַמְּלָכִים נִשְׁאֲרוּ חֲרוּבִין וִיבֵשִׁים), in the secret of “the primordial kings died” (בְּסוֹד וּמַלְכִין קַדְמָאִין מֵיתוּ), as mentioned in Sefer Pardes, first chapter (הַנִּזְכָּר בְּספ״ד פ״ק). But from the Name itself they are not able to be sustained (אֲבָל מִן הַשֵּׁם עַצְמוֹ אֵינָם יְכוֹלִים לְהִתְפַּרְנֵס).

And behold (וְהִנֵּה), the filling has the numerical value of Elohim (מִלּוּי גִּימַטְרִיָּא אֱלֹהִים), to allude to the aforementioned kings (לְרַמֵּז עַל הַמְּלָכִים הַנַּ״ל), who are called Elohim in the secret of judgments (הַנִּקְרָא אֱלֹהִים בְּסוֹד דִּינִין). And therefore they are not sustained except from the filling (וְלָכֵן אֵינָם מִתְפַּרְנְסִין אֶלָּא מִן הַמִּלּוּי), whose numerical value is Elohim (שֶׁהוּא גִּימַטְרִיָּא אֱלֹהִים), and which ascends to the numerical value one hundred and two (וְהוּא עוֹלֶה גִּימַטְרִיָּא ק״ב), as mentioned above (כַּנ״ל).

And behold (וְהִנֵּה), on the Sabbath it is forbidden to carry in a public domain (בְּיוֹם הַשַּׁבָּת אָסוּר לְטַלְטֵל בִּרְהָ״ר), which is the domain of these aforementioned kings (שֶׁהוּא רְשׁוּת אֵלּוּ הַמְּלָכִים הַנַּ״ל). And behold (וְהִנֵּה), it is necessary that they be sustained and that sustenance be brought out to them (הוּא מֻכְרָח שֶׁיִּתְפַּרְנְסוּ וְיוֹצִיאוּ לָהֶם מָזוֹן), from the private domain (מֵרְהָ״י), which is Ze’ir Anpin after rectification (שֶׁהוּא ז״א אַחַר הַתִּקּוּן). And Rabbi Meir holds (וְר׳ מֵאִיר סָבַר), that Ze’ir Anpin, when he is in the aspect of being cut off alone (שֶׁהַז״א בְּהִיוֹתוֹ בִּבְחִי׳ קִטּוּעַ לְבַד), then he goes out with his kav there into the public domain in order to sustain them (אָז יוֹצֵא בְּקַב שֶׁלּוֹ שָׁם בִּרְהָ״ר לְפַרְנְסָן). And since he does not go out except with the aforementioned aspect of one hundred and two alone (וּלְהִיוֹת שֶׁאֵינוֹ יוֹצֵא רַק בְּחִי׳ הַק״ב הַנַּ״ל לְבַדּוֹ), therefore he is also called a cripple (לָכֵן נִקְרָא גַּם כֵּן קִטֵּעַ), because the Name itself is cut off and ascended upward (כִּי הַשֵּׁם עַצְמוֹ נִקְטַע וְעָלָה לְמַעְלָה), but only its one hundred and two, which is its filling, goes out to sustain in the public domain (אֶלָּא הַק״ב שֶׁלּוֹ לְבַד שֶׁהוּא מִלּוּיוֹ הוּא הַיּוֹצֵא לְפַרְנֵס בִּרְהָ״ר). And I have already informed you above (וּכְבָר הוֹדַעְתִּיךָ לְעֵיל), that the three Names of A״B, S״G, and M״H (כִּי הַג׳ שֵׁמוֹת שֶׁל ע״ב ס״ג מ״ה), whose fillings are the one hundred and two mentioned above (אֲשֶׁר מִלּוּיָם הוּא הַק״ב הַנַּ״ל), behold all three of them are in Ze’ir Anpin alone (הִנֵּה שְׁלָשְׁתָּן הֵם בְּז״א לְבַדּוֹ), in the aspect of his Chesed, Gevurah, and Tiferet mentioned above (בִּבְחִינַת חַג״ת שֶׁלּוֹ הַנַּ״ל). And for this reason (וּלְסִבָּה זוֹ), Ze’ir Anpin is called “cut off” (נִקְרָא הַז״א קִטֵּעַ), by their Name (עַל שְׁמָם), for “cut off” has the gematria of A״B, S״G, M״H with the inclusive count (כִּי קֶטַע גִּימַטְרִיָּא ע״ב ס״ג מ״ה ע״ה), since they ascend upward (לְפִי שֶׁהֵם עוֹלִין לְמַעְלָה), and their filling, which is the one hundred and two, goes outwards (וּמִלּוּיָם שֶׁהוּא הַק״ב יוֹצֵא לַחוּץ).

Also know (וְגַם דַּע), that behold it has been explained regarding the Sabbath (כִּי הִנֵּה נִתְבָּאֵר בְּעִנְיַן שַׁבָּת), that all the grasp of the Klipot on the Sabbath day (כִּי כָּל אֲחִיזַת הַקְּלִיפּוֹת בְּיוֹם הַשַּׁבָּת), is in Netzach, Hod, and Yesod (הֵם בְּנ״ה״י), which are the legs of Ze’ir Anpin alone (שֶׁהֵם רַגְלַיִם דְּז״א לְבַדּוֹ). For they ascend on the Sabbath day above their place (אֲשֶׁר הֵם מִתְעַלִּין בְּיוֹם הַשַּׁבָּת לְמַעְלָה מִמְּקוֹמָם), and then there remains an empty place and a void (וְאָז נִשְׁאַר מָקוֹם פָּנוּי וְחָלָל), in the secret of “those who desecrate it shall surely die” (בְּסוֹד מְחַלְּלֶיהָ מוֹת יוּמָת). And therefore Ze’ir Anpin is called “cut off” (וְלָכֵן נִקְרָא הַז״א קִטֵּעַ), in the secret of these legs that were cut off and ascended upward to their place as mentioned above (בְּסוֹד אֵלּוּ הָרַגְלַיִם שֶׁנִּקְטְעוּ וְעָלוּ לְמַעְלָה לִמְקוֹמָם כַּנ״ל), and only the one hundred and two descended (וְלֹא יָרַד אֶלָּא הַק״ב הַנַּ״ל). Also through this you will understand what is stated in the Tikkunim, daf 103 (גַּם בְּזֶה תָּבִין מַה שֶּׁנֶּאֱמַר בַּתִּקּוּנִים דְק״ג): “I heard of an incident that occurred with a certain person, a possessor of a kav,” etc. (שְׁמַעְנָא דְעוֹבְדָא הֲוָה בְּחַד בַּר נָשׁ בַּעֲלֵי קַבִּין כו׳). And the explanation is as stated above (וּפֵירוּשׁ כְּמ״ש לְעֵיל), that Ze’ir Anpin has within him this kav (כִּי הַז״א יֵשׁ בּוֹ קַב זֶה), from the filling of the three Names A״B, S״G, and M״H that are within him as mentioned above (מִמִּלּוּי ג׳ שֵׁמוֹת ע״ב ס״ג מ״ה אֲשֶׁר בּוֹ כַּנ״ל). And this kav has the gematria Eloheinu (וְגַם קַב זֶה גִּימַטְרִיָּא אֱלֹהֵינוּ). And since it is from the aspect of fillings (וּלְהִיוֹתוֹ מִבְּחִי׳ מִלּוּיִין), it is judgments (הוּא דִּינִין), for filling has the gematria of Elohim as mentioned above (כִּי מִלּוּי גִּימַטְרִיָּא אֱלֹהִים כַּנ״ל). And these are the seven kings who reigned in the land of Edom and all died (וְאֵלּוּ הֵם הַז׳ מְלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם וּמֵתוּ כֻּלָּם), and descended below and were clarified there (וְיָרְדוּ לְמַטָּה וְהוּבְרְרוּ שָׁם), and they stand there in the aspect of spirituality and soul to the Klipot (וְהֵם עוֹמְדִים שָׁם בִּבְחִי׳ רוּחָנִיּוּת וּנְשָׁמָה אֶל הַקְּלִיפּוֹת). And behold (וְהִנֵּה), there is in the lower Gan Eden a place (יֵשׁ בְּגַן עֵדֶן תַּחְתּוֹן מָקוֹם), where there is the point of Binah (אֲשֶׁר שָׁם הוּא נְקוּדַת בִּינָה), and near to it stand those kings who reigned in the land of Edom (וְשָׁם קָרוֹב אֵלֶיהָ עוֹמְדִין אוֹתָן הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם). And those souls of the righteous who are there (וְאוֹתָן נְשָׁמוֹת הַצַּדִּיקִים אֲשֶׁר שָׁם), all of them are from the aspect of “masters of kavs” (כֻּלָּם הֵם מִבְּחִי׳ בַּעֲלֵי קַבִּין), for they are from this secret of the one hundred and two mentioned above (כִּי הֵם מִזֶּה סוֹד הַק״ב הַנַּ״ל). Therefore they need to be clothed in those kavs (לָכֵן צְרִיכִין לְהִתְלַבֵּשׁ בְּאוֹתָן קַבִּין), and this suffices (וְדַי בָּזֶה). Also through this you will understand (גַּם בָּזֶה תָּבִין), what is stated in the Tikkunim in the introduction (מַה שֶּׁאָמְרוּ בַּתִּקּוּנִים בַּהַקְדָּמָה): “Every Rabbi from the Land of Israel, and Rav from Babylonia, and Rabba from the other lands” (כָּל רַבִּי מֵא״י וְרַב מִבָּבֶל וְכָל רַבָּא מִשְּׁאָר אֲרָעִין).

The explanation is (פֵּירוּשׁ), that when Ze’ir Anpin goes out to bestow upon those kings who stand outside the Land (כִּי בְּצֵאת הַז״א לְהַשְׁפִּיעַ בְּאוֹתָן הַמְּלָכִים הָעוֹמְדִים בְּחוּ״ל), he does not go out except in the aspect of the fillings alone (אֵינוֹ יוֹצֵא רַק בִּבְחִי׳ הַמִּלּוּיִין לְבַד), as mentioned above (כַּנ״ל). And behold (וְהִנֵּה), the posterior of M״H of Alefin in its simple form is seventy-two (אֲחוֹרַיִים דְּמ״ה דְּאַלְפִּין פְּשׁוּטִים הֵם ע״ב), and its filling is one hundred and thirty (וּמִלּוּיָם הֵם ק״ל), and both of them together have the gematria of Rav (וּשְׁנֵיהֶם גִּימַטְרִיָּא רַב), and this is “every Rav from Babylonia” (וְזֶהוּ כָּל רַב מִבָּבֶל). And this is the secret of “Behold, Hashem rides upon a light cloud and comes to Egypt” (וְזֶהוּ סוֹד הִנֵּה ה׳ רֹכֵב עַל עָב קַל וּבָא מִצְרָיִם) (Isaiah 19). For when he goes out to Egypt, which is outside the Land (כִּי בְּצֵאתוֹ לְמִצְרַיִם שֶׁהוּא חוּ״ל), he goes out in the secret of seventy-two and one hundred and thirty (הוּא יוֹצֵא בְּסוֹד ע״ב ק״ל), which is the gematria of Rav (שֶׁהוּא גִּימַטְרִיָּא רַב). And Rabba as well (וְגַם רַבָּא), is seventy-two and one hundred and thirty with the inclusive one (הוּא ע״ב ק״ל עִם הַכּוֹלְלוֹת). But in the Land of Israel (אֲבָל בְּא״י), he is in the secret of Rabbi with the added Yod (הוּא בְּסוֹד רַבִּי בְּתוֹסֶפֶת י׳), which are the ten letters of the filling of the Name itself (שֶׁהֵם י׳ אוֹתִיּוֹת שֶׁל מִלּוּי הַשֵּׁם עַצְמוֹ), in the aspect of faces (בִּבְחִי׳ פָּנִים), which unite with seventy-two and one hundred and thirty (הַמִּתְיַחֲדִים עִם ע״ב ק״ל), and they become Rabbi (וְנַעֲשִׂין רַבִּי). And behold (וְהִנֵּה), seventy-two and one hundred and thirty together with the four simple letters of the Name Havayah itself, whose gematria is twenty-six (ע״ב ק״ל עִם ד׳ אוֹתִיּוֹת הַפְּשׁוּטוֹת עַצְמוֹ שֶׁל שֵׁם הוי״ה שֶׁהוּא גִּימַטְרִיָּא כ״ו), are “rides” (הֲרֵי רֹכֵב), meaning twenty-six rides upon Rav (ר״ל כ״ו וְרַב). For the Name Havayah rides upon seventy-two and one hundred and thirty (כִּי שֵׁם הוי״ה רוֹכֵב עַל ע״ב ק״ל), and through their union it becomes “rides,” as stated above (וּבְהִתְחַבְּרוּתָם נַעֲשֶׂה רֹכֵב כַּנ״ל). And understand this (וְהָבֵן זֶה).

Chapter 4

שער יט פרק ד מ״ב

[19:4] The matter of lights and sparks and vessels that are in the Yesod of Binah and in the place of the cleft and in the Yesod of Tevunah (עִנְיַן אוֹרוֹת וְהַנִּיצוֹצִין וְהַכֵּלִים שֶׁהֵם בִּיסוֹד בִּינָה וּבִמְקוֹם הַחֶתֶךְ וּבִיסוֹד תְּבוּנָה), it appears to me in my humble opinion that I heard from my teacher of blessed memory (נִלְעַד״ד שֶׁשָּׁמַעְתִּי מִמּוֹרִי זל״ה״ה), that the supernal Chokhmah and Binah were clothed literally within Yisrael-Saba and Tevunah (שֶׁהַחו״ב עִלָּאִין נִתְלַבְּשׁוּ מַמָּשׁ תּוֹךְ יִשְׂרָאֵל־סָבָא וּתְבוּנָה), and within the womb of this Tevunah was the pregnancy of Ze’ir Anpin (וּבְמֵעֵי תְּבוּנָה זוֹ הָיָה עִיבּוּר ז״א).

Therefore, to reconcile all of this, it appears to me in my humble opinion that it is thus (לְיַשֵּׁב כָּל זֶה נִלְעַד״ד שֶׁכָּךְ הוּא). That when Tevunah was made a complete garment for Binah (שֶׁבְּהֵעָשׂוֹת הַתְּבוּנָה לְבוּשׁ גָּמוּר אֶל בִּינָה), it was found that Binah clothed the Hod and half of the left Yesod of Arich Anpin (נִמְצָא שֶׁהַבִּינָה הִלְבִּישָׁה אֶת הוֹד וַחֲצִי יְסוֹד דְּא״א הַשְּׂמָאלִי). And upon this Binah, Tevunah clothed (וְעַל בִּינָה זוֹ הִלְבִּישָׁה הַתְּבוּנָה), but not all of Binah entered within Tevunah (אַךְ לֹא נִכְנְסָה כָּל הַבִּינָה תּוֹךְ הַתְּבוּנָה). Rather, all of Binah clothed the Hod and half of the left Yesod of Arich Anpin (אֶלָּא כָּל הַבִּינָה הִלְבִּישָׁה אֶת הוֹד וַחֲצִי הַיְסוֹד הַשְּׂמָאלִי דְּא״א), which is always the measure of her length (שֶׁזֶּה שִׁעוּר אָרְכָּהּ תָּמִיד). For even prior to this, when the Netzach, Hod, and Yesod of Arich Anpin were included in his Chesed, Gevurah, and Tiferet (כִּי גַּם קֹדֶם זֶה שֶׁנִּכְלְלוּ נ״ה״י דְּא״א בְּחַג״ת שֶׁלּוֹ), then Binah was clothing the Gevurah and half of the left Tiferet of Arich Anpin (אָז הָיְתָה הַבִּינָה מַלְבֶּשֶׁת גְּבוּרָה וַחֲצִי ת״ת הַשְּׂמָאלִי דְּא״א). And Tevunah does not clothe Binah except from the chest and below (וּתְבוּנָה אֵינָהּ מַלְבֶּשֶׁת הַבִּינָה רַק מֵהֶחָזֶה וּלְמַטָּה), and there are the three upper Sefirot of Tevunah (וְשָׁם הֵם ג״ר דְּתְבוּנָה), and they clothe the belly of Binah (וּמַלְבִּישִׁין בֶּטֶן דְּבִינָה). And in the three upper Sefirot of Tevunah, that is, in the Binah of Tevunah (וּבְג״ר דְּתְבוּנָה דְּהַיְנוּ בִּינָה אֲשֶׁר לִתְבוּנָה), there was the pregnancy of Ze’ir Anpin (שָׁם הָיָה עִיבּוּר ז״א). It is thus found that it is aligned and clothes the belly of the Mother (וְנִמְצָא שֶׁהוּא מְכוּוָן וּמַלְבִּישׁ בֶּטֶן דְּאִמָּא). And behold, the pregnancy is in the Binah of Tevunah and in the belly of Binah, which is the Yesod of the supernal Binah (וַהֲרֵי הָעִיבּוּר הוּא בִּבִינָה דְּתְבוּנָה וּבְבֶטֶן דְּבִינָה שֶׁהוּא יְסוֹד בִּינָה עִלָּאָה).

And behold (וְהִנֵּה), in the belly of Binah, which is her Yesod (בְּבֶטֶן בִּינָה שֶׁהוּא יְסוֹד שֶׁלָּהּ), there the lights ascended (שָׁם עָלוּ הָאוֹרוֹת), and in the Binah of Tevunah the sparks ascended (וּבְבִינָה דְּתְבוּנָה עָלוּ נִיצוֹצִין), and in the Yesod of Tevunah the vessels ascended (וּבִיסוֹד דְּתְבוּנָה עָלוּ הַכֵּלִים). And when Ze’ir Anpin went out in the secret of birth from Tevunah (וּבְצֵאת הַז״א בְּסוֹד הַלֵּידָה מִתְּבוּנָה), then he was clothed in the secret of a Tzelem [Image] within the second Tevunah (אָז נִתְלַבֵּשׁ בְּסוֹד צֶלֶם תּוֹךְ הַתְּבוּנָה הַשֵּׁנִית), which is the third Tevunah (שֶׁהִיא תְּבוּנָה הַג׳), whose head is in the belly (אֲשֶׁר רֹאשָׁהּ בַּבֶּטֶן), and the Yesod of the first Tevunah, which is the second (וִיסוֹד דְּתְבוּנָה א׳ שֶׁהִיא הַב׳), which also clothes the first Tevunah (שֶׁגַּם הִיא מַלְבֶּשֶׁת תְּבוּנָה רִאשׁוֹנָה), in the same manner that the first Tevunah clothes Binah (עַל דֶּרֶךְ שֶׁמְּלַבֶּשֶׁת תְּבוּנָה רִאשׁוֹנָה אֶת בִּינָה).

However, with regard to the place of the cleft, where the sparks are (וְאָמְנָם לְעִנְיַן מְקוֹם הַחֶתֶךְ שֶׁשָּׁם הֵם הַנִּיצוֹצִין), its explanation is clarified well in the discourse of Rachel and Leah, in the matter of “because of humility,” see there (פֵּירוּשׁ הֵיטֵב בְּדְרוּשׁ רָחֵל וְלֵאָה בְּעִנְיַן עֵקֶב עֲנָוָה יְעוּיֵן שָׁם). It is found (נִמְצָא), that what we say—that both Binah and Tevunah became one Partzuf (שֶׁמַּה שֶּׁאָנוּ אוֹמְרִים שֶׁנַּעֲשׂוּ שְׁתֵּיהֶן בִּינָה וּתְבוּנָה פַּרְצוּף אֶחָד)—means (ר״ל), that sometimes the first Tevunah descends, “the mother of the children,” from her place, to crouch over the children (שֶׁלִּפְעָמִים יוֹרֶדֶת הַתְּבוּנָה הָרִאשׁוֹנָה אֵם הַבָּנִים מִמְּקוֹמָהּ לְרָבּוֹץ עַל הַבָּנִים), and it is found to be one Partzuf (וְנִמְצָא פַּרְצוּף אֶחָד), aside from Binah which is another Partzuf (זוּלַת הַבִּינָה פַּרְצוּף אַחֵר). But now, when she clothes Binah (אַךְ עַתָּה שֶׁהִיא מַלְבֶּשֶׁת לַבִּינָה), all of it is one Partzuf (הִיא הַכֹּל פַּרְצוּף אֶחָד), and be precise and you will find (וְדּוֹק וְתִשְׁכַּח). Also through this you will understand the crouching of the mother over the children (גַּם בָּזֶה תָּבִין רְבִיצַת אֵם עַל הַבָּנִים). It is found (נִמְצָא), that the first Tevunah herself is the one that crouches (שֶׁהַתְּבוּנָה הָרִאשׁוֹנָה עַצְמָהּ הִיא הָרוֹבֶצֶת), for the second Tevunah becomes the Tzelem [Image] of Ze’ir Anpin (כִּי תְּבוּנָה הַב׳ נַעֲשֶׂה צֶלֶם דְּז״א), and is called Ze’ir Anpin literally, and not Tevunah (וְנִקְרָא זְעֵיר אַנְפִּין מַמָּשׁ וְלֹא תְּבוּנָה). And this Tzelem [Image] suckles from the first Tevunah (וְצֶלֶם זֶה יוֹנֵק מִתְּבוּנָה א׳).

Chapter 5

שער יט פרק ה מ״ב

[19:5] The particulars of the ultimate rectification, as stated above according to the mentioned discourses, are as follows, after the completion of careful contemplation (פְּרָטֵי תַּכְלִית הַתִּקּוּן כַּנַּ״ל ע״פ הַדְּרוּשִׁים הַנִּזְכָּרִים הוּא זֶה אַחַר תַּכְלִית הָעִיּוּן). Behold, all of Atzilut, which consists of five Partzufim, are made from two aspects, which are the Names M״H and B״N (הִנֵּה כָּל הָאֲצִילוּת שֶׁהֵם ה׳ פַּרְצוּפִין נַעֲשִׂין מִב׳ בְּחִינוֹת שֶׁהֵם שֵׁם מ״ה וּב״ן). And this B״N was initially called the Name S״G (שֶׁהָיָה נִקְרָא תְּחִלָּה שֵׁם ס״ג), and since it is the aspect of the points of the Name S״G, therefore the Name B״N is called the World of Points (וּלְהִיוֹתָהּ בְּחִי׳ נְקוּדוֹת דְּשֵׁם ס״ג לָכֵן נִקְרָא שֵׁם ב״ן עוֹלַם הַנְּקוּדוֹת), and remember this (וּזְכוֹר זֶה). And the Name M״H is male, and the Name B״N is female (וְשֵׁם מ״ה זָכָר וְשֵׁם ב״ן נְקֵבָה), and this is Ruach and this is Nefesh (וְזֶה רוּחַ וְזֶה נֶפֶשׁ).

And behold, Atik has within it the Name M״H as its male, and the Name B״N as its female (וְהִנֵּה עַתִּיק יֵשׁ בּוֹ שֵׁם מ״ה דְּכוּרָא שֶׁבּוֹ וּב״ן נוּקְבָּא שֶׁבּוֹ), and likewise Arich Anpin has M״H as its male and B״N as its female (וְכֵן א״א מ״ה דְּכוּרָא וּב״ן נוּקְבָּא). But from that point onward it was not so, and there were two changes there, and both are one matter (אַךְ מִשָּׁם וָאֵילָךְ לֹא הָיָה כֵּן וְהָיוּ שָׁם ב׳ שִׁנּוּיִים וּשְׁנֵיהֶן אֶחָד). And the matter is (וְהָעִנְיָן), that in Arich Anpin and Atik the male and female within each of those Partzufim were joined together in one single Partzuf (כִּי בְּא״א וְעַתִּיק הָיָה הַזָּכָר וְהַנְּקֵבָה שֶׁבְּכָל פַּרְצוּף מֵהֶם מְחֻבָּרִים יַחַד בְּפַּרְצוּף אֶחָד). For Atik is male and female as one Partzuf (כִּי עַתִּיק הוּא וְנוּקְבָּא פַּרְצוּף אֶחָד), therefore the male was from M״H alone and the female from B״N alone (לָכֵן הַזָּכָר הָיָה מִמ״ה לְבַדּוֹ וְהַנְּקֵבָה מִב״ן לְבַדָּהּ). And so is the matter in Arich Anpin (וְכֵן הָעִנְיָן בְּא״א). But from that point onward the males were separated from the females (אַךְ מִשָּׁם וָאֵילָךְ נִפְרְדוּ הַזְּכָרִים מִן הַנְּקֵבוֹת), for Abba is male and Imma is female (כִּי אַבָּא זָכָר וְאִמָּא נְקֵבָה), and they are not joined like Atik and Arich Anpin (וְאֵינָם מְחֻבָּרִים כְּמוֹ עַתִּיק וְא״א). Rather, they are separated into two Partzufim, a male by himself and a female by herself (אֶלָּא הֵם נִפְרָדִין בִּב׳ פַּרְצוּפִים זָכָר לְעַצְמוֹ וְנְקֵבָה לְעַצְמָהּ). And this caused another change as well (וְגַם בָּזֶה גָּרַם שִׁנּוּי אַחֵר), for since they are separated (כִּי כֵיוָן שֶׁהֵם נִפְרָדִין), if the male were from M״H alone and the female from B״N alone (אִם יִהְיֶה הַזָּכָר מִמ״ה לְבַדּוֹ וְהַנְּקֵבָה מִב״ן לְבַדָּהּ), there would be complete separation between them (יִהְיֶה פֵּרוּד גָּמוּר בֵּינֵיהֶן), and there would be no sweetening of the judgments there (וְאֵין שָׁם מִתּוּק הַדִּינִין).

Therefore it is necessary that the male be included of M״H and B״N, Chesed and Din (לָכֵן מֻכְרָח שֶׁיִּהְיֶה הַזָּכָר כָּלוּל מִמ״ה וּב״ן חֶסֶד דִּין), and likewise the female is included of M״H and B״N, Chesed and Din (וְכֵן הַנְּקֵבָה כְּלוּלָה מִמ״ה וּב״ן חֶסֶד דִּין). And with this there will be some connection between the male and the female (וְעִם זֶה יִהְיֶה בֵּין הַזָּכָר וּבֵין הַנְּקֵבָה קְצָת חִיבּוּר), even though it is not a complete union of male and female like the Partzuf of Atik or the Partzuf of Arich Anpin (אַף עַל פִּי שֶׁאֵינָן חִיבּוּר גָּמוּר בְּזָכָר וּנְקֵבָה כְּמוֹ פַּרְצוּף עַתִּיק אוֹ בְּפַּרְצוּף א״א). And the same is the matter in Ze’ir Anpin and Nukvah (וְכֵן הָעִנְיָן בְּזו״ן). It is found, therefore (נִמְצָא כִּי לְפִי זֶה), that according to this there are four males and four females that comprise Atzilut (שֶׁהֵם ד׳ זְכָרִים וְד׳ נְקֵבוֹת כּוֹלְלִים הָאֲצִילוּת). However (וְאָמְנָם), the two upper males and the two upper females—each pair of them is one Partzuf (ב׳ זְכָרִים וּב׳ נְקֵבוֹת הָעֶלְיוֹנִים כָּל זוּג מֵהֶם פַּרְצוּף אֶחָד). And the first pair (וְהַזּוּג הָא׳), is one Partzuf called Atik (הֵם פַּרְצוּף אֶחָד הַנִּקְרָא עַתִּיק), and the male is M״H alone (וְהַזָּכָר מ״ה לְבַדּוֹ), and the female is B״N alone (וְהַנְּקֵבָה ב״ן לְבַדָּהּ). And the second pair (וְהַזּוּג הַב׳), are one Partzuf of Arich Anpin (הֵם פַּרְצוּף אֶחָד דְּא״א), and the male is M״H alone (וְהַזָּכָר מ״ה לְבַדּוֹ), and the female is B״N alone (וְהַנְּקֵבָה ב״ן לְבַדָּהּ). But the third pair (אַךְ הַזּוּג הַג׳), Abba and Imma, are two Partzufim—male and female (או״א ב׳ פַּרְצוּפִים זָכָר וּנְקֵבָה). And the male is intermingled from M״H and B״N (וְהַזָּכָר מְעוֹרָב מִמ״ה וּב״ן), and the female is from M״H and B״N (וְהַנְּקֵבָה מ״ה וּב״ן). It is found (נִמְצָא), that the entire generality of Atzilut is made from M״H and B״N in their totality (כִּי כָּל כְּלָלוּת הָאֲצִילוּת נַעֲשֶׂה מִמ״ה וּב״ן בְּכְלָלוּתָן). However (וְאָמְנָם), each one of these has within it four aspects (כָּל אֶחָד מֵאֵלּוּ יֵשׁ בּוֹ ד׳ בְּחִינוֹת). For the Name M״H contains within it A״B, S״G, M״H, and B״N (כִּי שֵׁם מ״ה יֵשׁ בּוֹ ע״ב ס״ג מ״ה ב״ן), and likewise in the Name B״N there are A״B, S״G, M״H, and B״N (וְכֵן בְּשֵׁם ב״ן יֵשׁ בּוֹ ע״ב ס״ג מ״ה ב״ן).

And behold (וְהִנֵּה), the male of Atik took A״B of M״H, which is the Keter of M״H (וְהַזָּכָר דְּעַתִּיק לָקַח ע״ב דְּמ״ה שֶׁהוּא כֶּתֶר דְּמ״ה), and the female took the upper half of A״B of B״N, which is half of the Keter of B״N (וְהַנְּקֵבָה לָקְחָה חֲצִי עֶלְיוֹן דְּע״ב דְּב״ן שֶׁהוּא חֲצִי כֶּתֶר דְּב״ן). And the male of Arich Anpin took S״G of M״H, which is Chokhmah (וְדְּכוּרָא דְּא״א לָקַח ס״ג דְּמ״ה שֶׁהוּא חָכְמָה), and the female took the lower half of A״B of B״N, which is the lower half of the Keter of B״N (וְהַנְּקֵבָה לָקְחָה הַחֲצִי הַתַּחְתּוֹן דְּע״ב דְּב״ן שֶׁהוּא חֲצִי תַּחְתּוֹן דְּכֶתֶר דְּב״ן). And Abba, the male (וְאַבָּא דְּכוּרָא), took half of M״H of M״H, which is the right line and the middle half of the Binah of M״H (לָקַח חֲצִי מ״ה דְּמ״ה שֶׁהוּא קַו יָמִין וַחֲצִי הָאֶמְצָעִי שֶׁל בִּינָה דְּמ״ה), and Imma, the female (וְאִמָּא נוּקְבָּא), took half of M״H of M״H, which is the left line and half of the middle line of the Binah of M״H (לָקְחָה חֲצִי מ״ה דְּמ״ה שֶׁהוּא קַו שְׂמָאלִי וַחֲצִי קַו אֶמְצָעִי דְּבִינָה דְּמ״ה). However (וְאָמְנָם), from the Name B״N it was in a different manner (מִשֵּׁם ב״ן הָיָה בְּאוֹפֶן אַחֵר), for Abba took the Chokhmah—S״G of B״N (כִּי אַבָּא לָקַח חָכְמָה ס״ג דְּב״ן). And Imma took the Binah—M״H of B״N (וְאִמָּא לָקְחָה בִּינָה מ״ה דְּב״ן). And Ze’ir Anpin took the six extremities of B״N of M״H and the six extremities of B״N of B״N (וְז״א לָקַח ו״ק דְּב״ן דְּמ״ה וּו״ק דְּב״ן דְּב״ן). And the Nukvah took the Malkhut of B״N of M״H and the Malkhut of B״N of B״N (וְנוּקְבָא לָקְחָה מַלְכוּת דְּב״ן דְּמ״ה וּמַלְכוּת דְּב״ן דְּב״ן). And behold (וְהִנֵּה), the Name M״H has within it faces and back, inner and outer (כִּי שֵׁם מ״ה יֵשׁ בּוֹ פָּנִים וְאָחוֹר פְּנִימִי וְחִיצוֹן), and all of this in the vessels (וְכָל זֶה בַּכֵּלִים). And likewise in the lights there are back and face, inner and encompassing (וְכֵן בָּאוֹרוֹת אָחוֹר וּפָנִים פְּנִימִי וּמַקִּיף). And remember this very well (וּזְכוֹר זֶה מְאֹד).

And behold (וְהִנֵּה), the kings who reigned in the land of Edom (הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם), are the ten Sefirot of the general B״N mentioned above (הֵם י׳ סְפִירוֹת דְּב״ן הַכּוֹלֵל הַנַּ״ל). And the first point is the Keter of B״N, which is the Nukvah of Atik and of Arich Anpin (וְנְקוּדָה רִאשׁוֹנָה הִיא כֶּתֶר דְּב״ן וְהִיא נוּקְבָּא דְּעַתִּיק וְדְּא״א). And the second point is Abba, the side of B״N within him (וְנְקוּדָה ב׳ הִיא אַבָּא צַד ב״ן שֶׁבּוֹ). And the third point is Imma, the side of B״N within her (וְנְקוּדָה ג׳ אִמָּא צַד ב״ן שֶׁבָּהּ). And each one of these three points was included of ten complete points (וְכָל אֶחָד מִג׳ נְקוּדוֹת אֵלּוּ הָיוּ כְּלוּלִים מֵי׳ נְקוּדוֹת שְׁלֵמוֹת). But afterward the fourth point emerged (אַחַ״כ יָצְאָה נְקוּדָה הַד׳), and it did not emerge included of ten points (וְלֹא יָצְאָה כְּלוּלָה מֵי׳ נְקוּדוֹת), but only with its six lower points alone (רַק בְּו׳ נְקוּדוֹת הַתַּחְתּוֹנוֹת שֶׁבָּהּ לְבַד), and therefore it is called by the name “six points” (וְלָכֵן נִקְרֵאת בְּשֵׁם ו׳ נְקוּדוֹת). And together with the three upper ones, they are nine points (וְעִם ג׳ רִאשׁוֹנוֹת הֲרֵי ט׳ נְקוּדוֹת). Afterward the fifth point emerged (אַחַ״כ יָצְאָה נְקוּדָה הַה׳), and it did not emerge included of ten points of its own (וְלֹא יָצְאָה כְּלוּלָה מֵי׳ נְקוּדוֹת שֶׁלָּהּ), but only one point alone (רַק נְקוּדָה אַחַת לְבַד), a tenth part within that point (חֵלֶק עֲשִׂירִית בַּנְּקוּדָה הַהִיא).

It is found (הֲרֵי נִמְצָא), that their root is only five points (שֶׁשָּׁרְשָׁם אֵינָם רַק ה׳ נְקוּדוֹת), and they are called the ten points of B״N (וְנִקְרְאוּ י׳ נְקוּדוֹת דְּב״ן). And these emerged first and were broken and died (וְאֵלּוּ יָצְאוּ רִאשׁוֹנָה וְנִשְׁבְּרוּ וּמֵתוּ). And know (וְדַע), that it was not sufficient that these emerged in the aspect of Atzilut, which are the faces of B״N (כִּי לֹא דַּי אֵלּוּ שֶׁיָּצְאוּ בִּבְחִי׳ הָאֲצִילוּת שֶׁהֵם הַפָּנִים דְּב״ן), but also their backs, which are B״Y״A, emerged together with them (אֶלָּא גַּם אֲחוֹרֵיהֶם שֶׁהֵם בי״ע יָצְאוּ עִמָּהֶם). And know (וְדַע), that also in Atzilut there are faces and backs (כִּי גַּם בָּאֲצִילוּת יֵשׁ פָּנִים וְאָחוֹר), but all of them are called internal in relation to B״Y״A, which are external (אֲבָל כֻּלָּם נִקְרָאִים פְּנִימִיִּים בְּעֶרֶךְ בי״ע שֶׁהֵם חִיצוֹנִים). And the matter is (וְהָעִנְיָן), that in Beri’ah there was the externality of the faces of B״N (כִּי בִּבְרִיאָה הָיְתָה חִיצוֹנִית הַפָּנִים דְּב״ן), and in Yetzirah the externality of the backs of B״N (וּבִיצִירָה חִיצוֹנִית דְּאָחוֹרַיִים דְּב״ן), and in Asiyah a more external externality of the backs of B״N (וּבַעֲשִׂיָּה חִיצוֹנִית יוֹתֵר חִיצוֹן דְּאָחוֹרַיִים דְּב״ן). And when they were broken (וְכַאֲשֶׁר נִשְׁבְּרוּ), not all that was broken was rectified (לֹא נִתְקְּנוּ כָּל מַה שֶּׁנִשְׁבְּרוּ), but only a little (רַק מְעַט), and they will not be completed in clarification until the coming of the Mashiach, speedily in our days (וְלֹא יוּשְׁלְמוּ לְהִתְבָּרֵר עַד בִּיאַת הַמָּשִׁיחַ בְּב״א).

Tzemach (צמח): And this is the secret of “Seek His face always” (וְזֶהוּ סוֹד בַּקְּשׁוּ פָנָיו תָּמִיד), they are the faces, and they are the ten Sefirot of Atzilut (הֵם פָּנִים וְהֵם י׳ סְפִירוֹת דַּאֲצִילוּת), as is implied from the Zohar, Parashat Emor (כְּדִמְשַׁמַּע מִזֹּהַר פ׳ אֱמוֹר).

Chapter 6

שער יט פרק ו מ״ב

[19:6] And behold, in the first pregnancy of Ze’ir Anpin and Nukvah (וְהִנֵּה בְּעִיבּוּר רִאשׁוֹן דְּזו״ן), the six extremities of B״N began to be clarified (הִתְחִילוּ לְהִתְבָּרֵר ו״ק דְּב״ן), which are the kings who died (שֶׁהֵם הַמְּלָכִים שֶׁמֵּתוּ). And this was through the power that now emerged and were intermingled with them the six extremities of M״H (וְזֶה בְּכֹחַ שֶׁיָּצְאוּ עַתָּה וְנִתְעָרְבוּ עִמָּהֶם ו״ק דְּמ״ה). And it is known (וְנוֹדָע), that every extremity is included of ten Sefirot (כִּי כָּל קָצֶה הוּא כָּלוּל מִי׳ סְפִירוֹת). And behold, at first, at the time of the union (וְהִנֵּה תְּחִלָּה בְּעֵת הַזִּוּוּג), the six Malkhuyot within the six extremities of B״N were clarified (נִתְבָּרְרוּ ו׳ מַלְכֻיּוֹת שֶׁבְּו״ק דְּב״ן). And these were given—half of them on the right—into the Yesod of Abba (וְאֵלּוּ הָיוּ נִתָּנִין חֶצְיָם הַיְמִינִי בִּיסוֹד דְּאַבָּא), and half of them on the left—into the Yesod of Imma (וְחֶצְיָם הַשְּׂמָאלִי בִּיסוֹד דְּאִמָּא). And then the drop of Mayin Dukhrin [Masculine Waters] descended, which are three Malkhuyot from the three right extremities of the new M״H (וְאָז יָרְדָה טִפַּת מ״ד שֶׁהֵם ג׳ מַלְכֻיּוֹת מִג׳ קְצָווֹת דְּמ״ה הַחֲדָשִׁים הַיְמִינִים), and they were joined together (וְנִשְׁתַּתְּפוּ יַחַד), and all of them were given within Imma (וְנִתְּנוּ כֻּלָּם תּוֹךְ אִמָּא). And she too gave a drop of Mayin Nukvin [Feminine Waters], which are three Malkhuyot of the three left extremities of the new M״H (וְגַם הִיא נָתְנָה טִפַּת מ״ן שֶׁהֵם ג׳ מַלְכֻיּוֹת דְּג׳ קְצָווֹת שְׂמָאלִי דְּמ״ה הַחֲדָשִׁים). And then they were rectified within her and implanted during the three days of implantation (וְאָז נִתְקְּנוּ בְּתוֹכָהּ וְנִקְלְטוּ בְּג׳ יְמֵי הַקְּלִיטָה). Afterward, throughout all the nine months of pregnancy (אַחַ״כ בְּהֶמְשֵׁךְ כָּל הַט׳ יְמֵי חָדְשֵׁי הָעִיבּוּר), the Netzach, Hod, and Yesod within each extremity of the six extremities of B״N were clarified (נִתְבָּרְרוּ נ״ה״י שֶׁבְּכָל קָצֶה מִו״ק דְּב״ן), through the fact that the Netzach, Hod, and Yesod within each extremity of the six extremities of the new M״H also came (עַל יְדֵי שֶׁבָּאוּ גַּם כֵּן נ״ה״י שֶׁבְּכָל קָצֶה מִו״ק דְּמ״ה הֶחָדָשׁ).

And behold (וַהֲרֵי), in pregnancy there were three included within three (שֶׁבָּעִיבּוּר הָיוּ ג׳ כָּלִילִין בְּג׳), for there were six Malkhuyot (כִּי הָיוּ ו׳ מַלְכֻיּוֹת). However, when the aspects of Netzach, Hod, and Yesod grew (אֲבָל כְּשֶׁנִּגְדְּלוּ בְּחִינוֹת נ״ה״י), only the aspect of Netzach, Hod, and Yesod within each extremity of them grew (לֹא נִגְדַּל רַק בְּחִי׳ נ״ה״י שֶׁבְּכָל קָצֶה מֵהֶם). Therefore (לָכֵן), the matter of pregnancy is not only the aspect of Netzach, Hod, and Yesod alone (עִנְיַן הָעִיבּוּר אֵינוֹ רַק בְּחִי׳ נ״ה״י לְבַד), but rather it is in every extremity and extremity of the six extremities (אֶלָּא שֶׁהוּא בְּכָל קָצֶה וְקָצֶה מִו״ק). Afterward, in the period of suckling (אַחַ״כ בִּינִיקָה), the aspects of Chesed, Gevurah, and Tiferet within each extremity of the six extremities of B״N are clarified (מִתְבָּרְרִין גַּם בְּחִי׳ חַג״ת שֶׁבְּכָל קָצֶה מִו״ק דְּב״ן). And likewise (וְכֵן), the Chesed, Gevurah, and Tiferet within each extremity of the six extremities of the new M״H came and were joined (בָּאוּ וְנִתְחַבְּרוּ חַג״ת שֶׁבְּכָל קָצֶה מִו״ק דְּמ״ה הֶחָדָשׁ).

And behold now (וַהֲרֵי עַתָּה), the six extremities are completed (נִגְמְרוּ הַו״ק), each extremity included of the six extremities of B״N and likewise of M״H (כָּל קָצֶה כָּלוּל מִו״ק דְּב״ן וְכֵן דְּמ״ה). Afterward, in the state of maturity (אַחַ״כ בְּגַדְלוּת), there came first the Chokhmah, Binah, and Da‘at within each extremity of the six extremities of B״N (בָּאוּ תְּחִלָּה חב״ד שֶׁבְּכָל קָצֶה דְּו״ק דְּב״ן), and the Chokhmah, Binah, and Da‘at within each extremity of the six extremities of M״H (וְחב״ד שֶׁבְּכָל קָצֶה מִו״ק דְּמ״ה). It is found (נִמְצָא), that the six extremities of Ze’ir Anpin have now been completed (שֶׁכְּבָר ו״ק דְּז״א נִגְמְרוּ), each one consisting of ten Sefirot of M״H and of B״N (כָּל א׳ מִי׳ סְפִירוֹת דְּמ״ה וּב״ן). Therefore (לָכֵן), they are called the Mochin of maturity of the six extremities of the Names M״H and B״N (הֵם נִקְרָאִים מוֹחִין דְּגַדְלוּת דְּו״ק דְּשֵׁמוֹת דְּמ״ה וּב״ן), and understand this very well (וְהָבֵן זֶה מְאֹד).

And afterward (וְאַחַ״כ), the three upper Sefirot came at one time (בָּאוּ ג״ר בְּפַעַם אַחַת), each one included of ten Sefirot of B״N and ten Sefirot of M״H (שֶׁכָּל א׳ כָּלוּל מִי׳ סְפִירוֹת דְּב״ן וְי׳ סְפִירוֹת דְּמ״ה). And then Ze’ir Anpin is called great and complete, a son of thirteen years (וְאָז הַז״א נִקְרָא גָּדוֹל וְשָׁלֵם בֶּן י״ג שָׁנִים). And afterward the Keter of M״H and of B״N entered into all the ten Sefirot of the Keter on one day (וְאַחַ״כ נִכְנַס כֶּתֶר דְּמ״ה וְדְּב״ן בְּכָל הַי׳ סְפִירוֹת שֶׁבַּכֶּתֶר בְּיוֹם א׳).

And behold (וַהֲרֵי), he is then a son of thirteen years and one day (בֶּן י״ג שָׁנִים וְיוֹם א׳). And you already know (וּכְבָר יָדַעְתָּ), that the Mochin are interchanged (כִּי הַמּוֹחִין מִתְחַלְּפִין): all the Chokhmot and the Chesedim are in the Netzach, Hod, and Yesod of Abba (כָּל הַחָכְמוֹת וְהַחֲסָדִים בְּנ״ה״י דְּאַבָּא), and all the Binot and the Gevurot are in the Netzach, Hod, and Yesod of Imma (וְכָל הַבִּינוֹת וְהַגְּבוּרוֹת בְּנ״ה״י דְּאִמָּא). And the matter is (וְהָעִנְיָן), that Abba is included of M״H of M״H and of M״H of B״N (כִּי אַבָּא כָּלוּל מִמ״ה דְּמ״ה וּמִמ״ה דְּב״ן), and Imma is from B״N of M״H and from B״N of B״N (וְאִמָּא מִב״ן דְּמ״ה וּמִב״ן דְּב״ן). And then they are interchanged (וְאָז מִתְחַלְּפִין), and they enter into the Tzelem [Image] of the Netzach, Hod, and Yesod of Abba the Mochin, which are from M״H of M״H and from B״N of M״H (וְנִכְנְסוּ בְּצֶלֶם נ״ה״י דְּאַבָּא הַמּוֹחִין שֶׁהוּא מִמ״ה דְּמ״ה וּמִב״ן דְּמ״ה), and into the Tzelem [Image] of the Netzach, Hod, and Yesod of Imma—M״H of B״N and B״N of B״N (וּבְצֶלֶם נ״ה״י דְּאִמָּא מ״ה דְּב״ן וּב״ן דְּב״ן).

It is found (נִמְצָא), that the Chesed and Gevurah in Ze’ir Anpin from the side of Imma are M״H and B״N, both of B״N (שֶׁהַחו״ג שֶׁבְּז״א מִצַּד אִמָּא הֵם מ״ה וּב״ן שְׁנֵיהֶם דְּב״ן), and the Chesed and Gevurah from the side of Abba are M״H and B״N, both of M״H (וְהַחו״ג דְּמִצַּד אַבָּא הֵם מ״ה וּב״ן שְׁנֵיהֶם דְּמ״ה). And know (וְדַע), that even though we have explained that all seven kings were clarified (אַף עַל פִּי שֶׁבֵּאַרְנוּ שֶׁנִּתְבָּרְרוּ כָּל הַז׳ מְלָכִים), nevertheless not all of them were clarified completely (אֵינָם כֻּלָּם), for all of them are not fully clarified until the coming of the Mashiach, as mentioned above (כִּי כֻּלָּם אֵינָם מִתְבָּרְרִים עַד בִּיאַת הַמָּשִׁיחַ כַּנ״ל).

Rather, the matter is (אֶלָּא הָעִנְיָן), that from them was clarified everything that could then be clarified at the time of Atzilut (כִּי נִתְבָּרֵר מֵהֶם כָּל מַה שֶּׁיָּכוֹל אָז לְהִתְבָּרֵר בְּעֵת אֲצִילוּת). And afterward, in every instance they return and are clarified again (וְאַחַ״כ בְּכָל פַּעַם חוֹזְרִין וּמִתְבָּרְרִין), until they will be completed in their clarification (עַד שֶׁיוּשְׁלְמוּ לְהִתְבָּרֵר). And behold (וְהִנֵּה), also in the Nukvah this occurred in the same manner as in Ze’ir Anpin (גַּם בַּנּוּקְבָא אֵירַע לָהּ כֵּן עַל דֶּרֶךְ הַז״א). For at first, in the union (כִּי תְּחִלָּה בַּזִּוּוּג), there was the Malkhut of M״H and the Malkhut of B״N (הָיְתָה מַלְכוּת דְּמ״ה וּמַלְכוּת דְּב״ן). And in pregnancy (וּבָעִיבּוּר), there were the Netzach, Hod, and Yesod of M״H and the Netzach, Hod, and Yesod of B״N (נ״ה״י דְּמ״ה וְנ״ה״י דְּב״ן). And in suckling (וּבִינִיקָה), there were the Chesed, Gevurah, and Tiferet of M״H and the Chesed, Gevurah, and Tiferet of B״N (חַג״ת דְּמ״ה וְחַג״ת דְּב״ן).

It is found (נִמְצָא), that in the union she was at the measure of the crown of the Yesod, which is the Malkhut within Malkhut (שֶׁבַּזִּוּוּג הָיְתָה כְּמִדַּת עֲטֶרֶת הַיְסוֹד שֶׁהִיא הַמַלְכוּת שֶׁבַּמַלְכוּת). And in pregnancy she grew to the measure of the Yesod in her height (וּבָעִיבּוּר גָּדְלָה כְּמִדַּת הַיְסוֹד בְּגָבְהָהּ), and certainly she also took Netzach and Hod in her breadth (וּבְוַדַּאי שֶׁלָּקְחָה גַּם נ״ה בְּרָחְבָּהּ). And in suckling she grew to the measure of Tiferet in her height (וּבִינִיקָה גָּדְלָה כְּמִדַּת תִּפְאֶרֶת בְּגָבְהָהּ), and included within it Chesed and Gevurah in her breadth (וּבִכְלָלָם ח״ג בְּרָחְבָּם). And in the first stage of maturity (וּבְגַדְלוּת א׳), she grew to the measure of Da‘at in her height (גָּדְלָה כְּמִדַּת הַדַּעַת בְּגָבְהָהּ), and also in her breadth to Chokhmah and Binah (וְגַם בְּרָחְבָּהּ לְחו״ב). And behold (וַהֲרֵי), within her were completed the measure of the Malkhut of Malkhut of M״H in all her ten Sefirot (נִשְׁלְמוּ בָּהּ מִדַּת מַלְכוּת דְּמַלְכוּת דְּמ״ה בְּכָל י׳ סְפִירוֹתֶיהָ), and the measure of the Malkhut within the Malkhut of B״N in her ten Sefirot (וּבְמִדַּת מַלְכוּת שֶׁבְּמַלְכוּת דְּב״ן בְּי׳ סְפִירוֹתֶיהָ).

And all of this (וְכָל זֶה), is only the Sefirah of Malkhut of the Nukvah alone (אֵינוֹ רַק סְפִירַת הַמַלְכוּת דְּנוּקְבָא לְבַדָּהּ). And the reason is (וְהַטַּעַם), for behold Ze’ir Anpin emerged as six points, and she is one point (כִּי הִנֵּה ז״א יָצָא ו׳ נְקוּדוֹת וְהִיא נְקוּדָה אַחַת). Therefore (אִם כֵּן), when all the six extremities of Ze’ir Anpin grew with the Mochin of the six extremities of maturity, as mentioned above (כְּשֶׁנִּגְדְּלוּ כָּל הַו״ק דְּז״א בְּמוֹחִין דְּו״ק דְּגַדְלוּת כַּנ״ל), she grew only one extremity alone (נִגְדְּלָה הִיא קָצֶה א׳ לְבַד), which is the Malkhut within her alone (שֶׁהוּא הַמַלְכוּת שֶׁבָּהּ לְבַד). And afterward (וְאַחַ״כ), when the three upper Sefirot of Ze’ir Anpin of maturity were completed (כְּשֶׁנִּגְמְרוּ ג״ר דְּז״א דְּגַדְלוּת), then the measure of the Malkhut mentioned above was divided into ten points (אָז נֶחְלְקָה מִדַּת הַמַלְכוּת הַנַּ״ל לְי׳ נְקוּדוֹת). And each one of those points became one Sefirah (וְכָל נְקוּדָה מֵהֶן נַעֲשֵׂית סְפִירָה אַחַת), and she became ten complete Sefirot like Ze’ir Anpin (וְנַעֲשֵׂית בְּי׳ סְפִירוֹת גְּמוּרוֹת כְּמוֹ ז״א).

And the matter explained further is as follows (וְהָעִנְיָן יוֹתֵר בֵּאוּר), that at first she grew in pregnancy the Netzach, Hod, and Yesod within her (כִּי תְּחִלָּה גָּדְלָה בָּעִיבּוּר נ״ה״י שֶׁבָּהּ), and in suckling the Chesed, Gevurah, and Tiferet within her (וּבִינִיקָה חַג״ת שֶׁבָּהּ), and in the Mochin of the six extremities the Chokhmah, Binah, and Da‘at within her (וּבְמוֹחִין דְּו״ק חב״ד שֶׁבָּהּ). And all of these are only ten points (וְכָל אֵלּוּ הֵם י׳ נְקוּדוֹת לְבַד), which are the ten Malkhuyot of the ten Sefirot within her (שֶׁהֵם י׳ מַלְכֻיּוֹת שֶׁל י׳ סְפִירוֹתֶיהָ). And afterward (וְאַחַ״כ), when the three upper Sefirot of Ze’ir Anpin were completed (כְּשֶׁנִּגְמְרוּ ג״ר דְּז״א), then all the Malkhut from those ten Malkhuyot grew and became one Sefirah (אָז כָּל הַמַלְכוּת מֵאֵלּוּ י׳ מַלְכֻיּוֹת נִתְגַּדְּלוּ וְנַעֲשׂוּ סְפִירָה אַחַת). And the matter is (וְהָעִנְיָן), that there came into the Malkhut the Keter with nine other points—Chokhmah, Binah, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod—within the Keter that is within her (כִּי בָּא בַּמַלְכוּת הַכֶּתֶר ט׳ נְקוּדוֹת אֲחֵרוֹת שֶׁל חב״ד חֶסֶד גְּבוּרָה תִּפְאֶרֶת נ״ה״י שֶׁבַּכֶּתֶר שֶׁבָּהּ). And similarly in all of them (וְכַעֲדַ״ז בְּכֻלָּם), as explained by us in the alef–bet of Atbash—see there (כְּמְבוֹאָר אֶצְלֵנוּ בְּאַל״ף בֵּי״ת דְּאַטְבַּ״ח וְעַיֵּן שָׁם). And after this (וְאַחַר זֶה), she too was completed with ten Sefirot like Ze’ir Anpin (נִגְמְרָה גַּם הִיא בְּי׳ סְפִירוֹת כְּדוּגְמַת הַזְּעֵיר אַנְפִּין), and still they are back to back (וַעֲדַיִן הֵם אָחוֹר בְּאָחוֹר).

Chapter 7

שער יט פרק ז מ״ב

[19:7] And you must know (וְצָרִיךְ שֶׁתֵּדַע), that the ten Sefirot of the female extend over the entire length of Ze’ir Anpin (כִּי י׳ סְפִירוֹת שֶׁל הַנְּקֵבָה הֵן תּוֹפְסוֹת כָּל אֹרֶךְ ז״א), except that they are divided into two halves (אֶלָּא שֶׁנֶּחְלָק לִב׳ חֲצָאִין). The upper half is clothed there as Leah (חֲצִי עֶלְיוֹן מִתְלַבֶּשֶׁת שָׁם לֵאָה), and the lower half is Rachel (וְחֲצִי הַתַּחְתּוֹן הִיא רָחֵל). And the reason is (וְהַטַּעַם), because Leah is the back of Tevunah (כִּי לֵאָה הִיא אֲחוֹרַיִים דְּתְבוּנָה), and she becomes internal in relation to the head of Rachel (וְנַעֲשֵׂית פְּנִימִית בְּעֶרֶךְ רֹאשׁ רָחֵל), and she is clothed within them (וְהִיא מִתְלַבֶּשֶׁת בָּהֶם). Therefore (לָכֵן), the entire upper half of Rachel is called by the name of Leah (כָּל הַמַּחֲצִית הָעֶלְיוֹן שֶׁל רָחֵל נִקְרֵא עַל שֵׁם לֵאָה). And understand this very well (וְהָבֵן זֶה מְאֹד).

And know (וְדַע), that all of this is only the backs of B״N and the backs of M״H, both in Ze’ir Anpin and in the Nukvah (כִּי כָּל זֶה אֵינוֹ אֶלָּא אֲחוֹרַיִים דְּב״ן וַאֲחוֹרַיִים דְּמ״ה בֵּין בְּז״א בֵּין בַּנּוּקְבָא). And therefore they were still back to back (וְלָכֵן הָיוּ עֲדַיִן אָחוֹר בְּאָחוֹר), since both of them were the aspect of backs (כִּי שְׁנֵיהֶם הָיוּ בְּחִי׳ אֲחוֹרַיִים). And afterward they return and take the faces of B״N and the faces of M״H, both in Ze’ir Anpin and in the Nukvah (וְאַחַ״כ חוֹזְרִין וְלוֹקְחִין פָּנִים דְּב״ן וּפָּנִים דְּמ״ה בֵּין בְּז״א בֵּין בַּנּוּקְבָא). And then they return to be face to face (וְאָז חוֹזְרִין פָּנִים בְּפָנִים). And understand this key very well (וְהָבֵן מַפְתֵּחַ זֶה מְאֹד). However (וְאָמְנָם), while Ze’ir Anpin takes the faces and Rachel still has only backs (בְּעוֹד שֶׁלוֹקֵחַ הַז״א הַפָּנִים וַעֲדַיִן אֵין לְרָחֵל אֶלָּא אֲחוֹרַיִים), this is called “face and back” (אָז נִקְרָא פָּנִים וְאָחוֹר), and understand this (וְהָבֵן זֶה). And after he draws the faces into Rachel (וְאַחַר שֶׁהִמְשִׁיךְ הַפָּנִים בְּרָחֵל), then both of them are face to face (אָז גַּם שְׁנֵיהֶם פָּנִים בְּפָנִים).

It is found (נִמְצָא), that when they are face to face (כִּי בִּהְיוֹתָן פָּנִים בְּפָנִים), then Ze’ir Anpin has faces and backs of M״H of M״H (יֵשׁ אֶל הַזְּעֵיר אַנְפִּין פָּנִים וְאָחוֹר דְּמ״ה דְּמ״ה), and likewise the Nukvah has faces and backs of B״N of M״H and faces and backs of B״N of B״N (וְכֵן אֶל הַנּוּקְבָא פָּנִים וְאָחוֹר דְּב״ן דְּמ״ה וּפָּנִים וְאָחוֹר דְּב״ן דְּב״ן). However it is found (וְאָמְנָם נִמְצָא), that every Sefirah of the ten Sefirot of Ze’ir Anpin or of the Nukvah contains within it faces and backs of M״H and faces and backs of B״N (כִּי כָּל סְפִירָה מִי׳ סְפִירוֹת דְּז״א אוֹ דְּנוּקְבָא יֵשׁ בָּהּ פָּנִים וְאָחוֹר דְּמ״ה וּפָּנִים וְאָחוֹר דְּב״ן). And all of this is in the matter of the externality, which are the vessels (וְכָל זֶה בְּעִנְיַן הַחִיצוֹנִיּוּת שֶׁהֵם הַכֵּלִים). And likewise in the matter of the lights—inner and encompassing—from faces and backs of M״H, and inner and encompassing from faces and backs of B״N (וְכֵן בְּעִנְיַן הָאוֹרוֹת פְּנִימִי וּמַקִּיף מִפָּנִים וְאָחוֹר דְּמ״ה וּפְנִימִי וּמַקִּיף פָּנִים וְאָחוֹר דְּב״ן).

However (אַךְ), the doubt that I have (הַסָּפֵק שֶׁיֵּשׁ לִי), is whether the circles were made from B״N and the upright from M״H (אִם הָעִגּוּלִים נַעֲשׂוּ מִב״ן וְהַיּוֹשֶׁר מִמ״ה), or whether the circles are from the backs of B״N and the upright from the faces and backs of M״H and from the faces of B״N (אוֹ הָעִגּוּלִים מֵאָחוֹר דְּב״ן וְהַיּוֹשֶׁר מִפָּנִים וְאָחוֹר דְּמ״ה וּמִפָּנִים דְּב״ן). And these doubts (וְהַסְּפֵקוֹת הָאֵלּוּ), depend upon the doubts that we explained regarding the Unknowable Head (הֵם תְּלוּיִים בַּסְּפֵקוֹת שֶׁבֵּאַרְנוּ בְּרַדְלָ״א), see there (עַיֵּן שָׁם).

It is found now (נִמְצָא עַתָּה), the general principle of the matters (כְּלַל הַדְּבָרִים), that all the aspects that Ze’ir Anpin has until the time of suckling (כִּי כָּל הַבְּחִינוֹת שֶׁיֵּשׁ אֶל הַז״א עַד זְמַן הַיְּנִיקָה), which are the six extremities within each extremity and extremity of the seven lower within him (שֶׁהוּא בְּחִי׳ ו״ת שֶׁבְּכָל קָצֶה וְקָצֶה מִז״ת שֶׁבּוֹ), all of them are called (הֵם כֻּלָּם נִקְרָאִים) Elohim (אֱלֹהִים). But the three upper Sefirot within each extremity of the seven lower within him (אַךְ הַג״ר שֶׁבְּכָל קָצֶה מִן הַז״ק הַתַּחְתּוֹנוֹת שֶׁבּוֹ), and likewise all the three upper Sefirot above in the head of Ze’ir Anpin (וְכֵן כָּל ג״ר עֶלְיוֹנִים דְּרֵישָׁא דְּז״א), each one included of ten Sefirot (כָּל אֶחָד כָּלוּל מִי׳ סְפִירוֹת), all of this is called the Mochin of maturity (וְכָל זֶה נִקְרָא מוֹחִין דְּגַדְלוּת), and all of them are the aspect of Havayahs (וְכֻּלָּם בְּחִי׳ הֲוָיוֹת). And this is so both in the aspect of M״H and in the aspect of B״N, both in Ze’ir Anpin and in the Nukvah (וְזֶהוּ בֵּין בְּחִי׳ מ״ה בֵּין בְּחִי׳ ב״ן בֵּין בְּז״א בֵּין בַּנּוּקְבָא).

And you will find (וְתִמְצָא), that Ze’ir Anpin is divided into two aspects (כִּי הַז״א נֶחְלָק לִב׳ בְּחִינוֹת): one is called the Mochin of Ze’ir Anpin (א׳ נִקְרָא מוֹחִין דְּז״א), and one is called the body of the six extremities (וְא׳ נִקְרָא גּוּפָא דְּו״ק). And the body is his six extremities (וְהַגּוּף הֵם ו״ק שֶׁלּוֹ), each one included only of six extremities (כָּל אֶחָד כָּלוּל מִו״ק לְבַד). And the Mochin are the three upper Sefirot in his head (וְהַמּוֹחִין הֵם ג״ר שֶׁבְּרֹאשׁוֹ), each one included of ten Sefirot (כָּל אֶחָד כָּלוּל מִי׳ סְפִירוֹת), and likewise the three upper Sefirot in each extremity and extremity of the six extremities within the lower body (וְכֵן ג״ר שֶׁבְּכָל קָצֶה וְקָצֶה מִו״ק שֶׁבַּתַּחְתּוֹנִים שֶׁבַּגּוּפָא).

And behold, you will understand (וְהִנֵּה תָּבִין), how Ze’ir Anpin has within him from the side of Imma M״H of B״N (אֵיךְ הַז״א יֵשׁ בּוֹ מִצַּד אִמָּא מ״ה דְּב״ן), and these are the five Chesed of Imma (וְהֵם ה׳ חֲסָדִים דְּאִמָּא), and the five Gevurot which are B״N of B״N (וְה״ג שֶׁהֵם ב״ן דְּב״ן). And from the side of Abba there is M״H of M״H (וּמִצַּד דְּאַבָּא מ״ה דְּמ״ה), and these are the five Chesed of Abba (וְהֵם ה״ח דְּאַבָּא), and the five Gevurot which are B״N of M״H (וְה״ג ב״ן דְּמ״ה). And afterward (וְאַחַ״כ), in one act of intercourse (נוֹתֵן בָּהּ בְּבִיאָה א׳), he gives her the five Gevurot of B״N of B״N (ה״ג ב״ן דְּב״ן). And afterward, in a second union (וְאַחַ״כ בְּזִוּוּג ב׳), he gives her also the Chesed of Imma, which are M״H of B״N (נוֹתֵן בָּהּ גַּם הַחֲסָדִים דְּאִמָּא מ״ה דְּב״ן). And then the offspring emerges (וְאָז יוֹצֵא הַוָּלָד), included of male and female (כָּלוּל דְּכַר וּנְקֵבָה): the male from M״H of B״N (דְּכַר מִמ״ה דְּב״ן), and the female from B״N of B״N (וּנְקֵבָה מִב״ן דְּב״ן). And both of them are Gevurot from B״N (וּשְׁנֵיהֶם הֵם גְּבוּרוֹת מִב״ן). And this is the root of Cain (וְזֶהוּ שֹׁרֶשׁ קַיִן), for he emerges from the Name B״N (כִּי הוּא יוֹצֵא מִשֵּׁם ב״ן), whose beginning was the Name S״G (שֶׁתְּחִלָּתוֹ שֵׁם ס״ג), which is greater than the Name M״H (גָּדוֹל מִשֵּׁם מ״ה). And Seth emerged—his male and his female—from the Chesed and Gevurot of Abba (וְשֵׁת יָצָא זָכָר וּנְקֵבָה שֶׁלּוֹ מִן הַחו״ג דְּאַבָּא), which are M״H of M״H and B״N of M״H (שֶׁהֵם מ״ה דְּמ״ה וּב״ן דְּמ״ה). But Abel emerged in halves (אַךְ הֶבֶל יָצָא לַחֲצָאִין): half from M״H of M״H and half from M״H of B״N (חֵצִי מִמ״ה דְּמ״ה וְחֵצִי מִמ״ה דְּב״ן), and his female half from B״N of M״H and half from B״N of B״N (וְנְקֵבָתוֹ חֵצִי מִב״ן דְּמ״ה וְחֵצִי מִב״ן דְּב״ן). And therefore (וְלָכֵן), they were divided into two twin sisters (נֶחְלְקוּ לִבְ׳ תְּאוֹמוֹת). And the one who was from B״N of B״N was called the extra twin (וְאוֹתָהּ שֶׁהָיְתָה מִב״ן דְּב״ן נִקְרֵאת תְּאוֹמָה יְתֵירָה), since she is from the aspect of Cain (יַעַן כִּי הִיא מִבְּחִי׳ קַיִן). Therefore Cain was jealous of her (לָכֵן נִתְקַנֵּא בָּהּ קַיִן).

And understand this (וְהָבֵן זֶה). And through this you will understand (וּבְזֶה תָּבִין), how there are male individuals who come from the Gevurot, which is the Name B״N (אֵיךְ יֵשׁ אֲנָשִׁים זְכָרִים בָּאִים מִן הַגְּבוּרוֹת שֶׁהוּא שֵׁם ב״ן). The matter is (הָעִנְיָן הוּא), that they are from M״H of B״N (כִּי הֵם מִמ״ה דְּב״ן), and their females are from B״N of B״N, which are inferior to them (וְהַנְּקֵבָה שֶׁלָּהֶם מִב״ן דְּב״ן גְּרוּעוֹת מֵהֶם). And there are males from M״H of M״H (וְיֵשׁ זְכָרִים מִמ״ה דְּמ״ה), and their females are from B״N of M״H, which are inferior to them (וּנְקֵבוֹת מִב״ן דְּמ״ה גְּרוּעוֹת מֵהֶם). However, relative to M״H in its totality and B״N in its totality (אַךְ בְּעֶרֶךְ מ״ה הַכּוֹלֵל וּב״ן הַכּוֹלֵל), there is a great superiority of B״N the totality over M״H the totality (יֵשׁ יִתְרוֹן גָּדוֹל לְב״ן הַכּוֹלֵל עַל מ״ה הַכּוֹלֵל), since the Name B״N is the aspect of S״G (יַעַן כִּי שֵׁם ב״ן הוּא בְּחִי׳ ס״ג), and it is more supernal than M״H (וְהוּא עֶלְיוֹן מִמ״ה), as explained in another work regarding the kings who are from S״G (כְּמְבוֹאָר בְּסֵפֶר אַחֵר בְּעִנְיַן הַמְּלָכִים שֶׁהֵם מִס״ג). And this is the matter of Arich Anpin (וְזֶהוּ עִנְיַן א״א), that his right shoulder is Chesed from M״H the totality (שֶׁכָּתֵף יָמִין שֶׁלּוֹ הֵם חֲסָדִים מִמ״ה הַכּוֹלֵל), and his left shoulder is the Gevurot from B״N the totality (וְכָתֵף שְׂמֹאלִי הֵם הַגְּבוּרוֹת מִב״ן הַכּוֹלֵל). And these are the Da‘at of Ze’ir Anpin (וְאֵלּוּ הֵם דַּעַת דְּז״א).

Chapter 8

שער יט פרק ח מ״ב

[19:8] It is not mentioned elsewhere that B״N is only in the females (לֹא נִזְכַּר בְּמָקוֹם אַחֵר ב״ן רַק בַּנְּקֵבוֹת לְבַד), and this requires investigation (וְצָרִיךְ עִיּוּן), for behold, even in the males there are aspects of the kings, as is known (שֶׁהֲרֵי גַּם בַּזְּכָרִים יֵשׁ בָּהֶם בְּחִי׳ הַמְּלָכִים כַּנּוֹדָע), since there are in the aspects of Abba and Ze’ir Anpin kings from B״N (דְּיֵשׁ בִּבְחִי׳ אַבָּא וְז״א בַּמְּלָכִים מִב״ן), and corresponding to them the aspect of the new Name M״H (וּכְנֶגְדָּם בְּחִי׳ שֵׁם מ״ה הֶחָדָשׁ), and likewise in the females—in Imma and in the Nukvah of Ze’ir Anpin (אַף בַּנְּקֵבוֹת בְּאִמָּא וּבְנוּקְבָא דְּז״א). And it appears to me (וְנִרְאֶה לִי) briefly (בְּקִצּוּר), that behold the Name B״N has within it ten Sefirot (כִּי הִנֵּה שֵׁם ב״ן יֵשׁ בּוֹ י׳ סְפִירוֹת), and likewise in the Name M״H there are ten Sefirot (וְכֵן בְּשֵׁם מ״ה יֵשׁ י׳ סְפִירוֹת).

And behold, Atik takes the ten Sefirot of the Keter of M״H (וְהִנֵּה הָעַתִּיק הוּא לוֹקֵחַ י׳ סְפִירוֹת דְּכֶתֶר דְּמ״ה), and additionally he takes the five first Sefirot of the Keter of B״N (וְעוֹד לוֹקֵחַ ה׳ סְפִירוֹת רִאשׁוֹנוֹת דְּכֶתֶר דְּב״ן), and the three upper Sefirot of the Chokhmah of B״N (וְג״ר דְּחָכְמָה דְּב״ן), and the four lower Sefirot of the Binah of B״N (וְד״ר דְּבִינָה דְּב״ן), and the seven Keterim of the seven lower Sefirot of B״N (וְז׳ כְּתָרִים דְּז״ת דְּב״ן). All of the M״H is male (כָּל מ״ה דְּכוּרָא), and all of the B״N is female (וְכָל ב״ן נוּקְבָּא). But with regard to the seven Keterim of the seven lower Sefirot of B״N (אַךְ ז׳ כְּתָרִים דְּז״ת דְּב״ן), there is doubt whether Atik took them into his body or not, or whether he did not take them at all (יֵשׁ סָפֵק אִם לָקַחָם עַתִּיק בְּגוּפוֹ אוֹ לֹא לָקַחָם כְּלָל).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for Arich Anpin took—his male—all the ten Sefirot of the Chokhmah of M״H (כִּי א״א לָקַח דְּכוּרָא דִילֵיהּ כָּל י׳ סְפִירוֹת דְּחָכְמָה דְּמ״ה), and likewise his female took the five lower Sefirot of the Keter of B״N (גַּם נוּקְבָּא דִילֵיהּ לָקְחָה ה׳ תַּחְתּוֹנוֹת דְּכֶתֶר דְּב״ן). And know (וְדַע), that his skull (הַגֻּלְגַּלְתָּא שֶׁלּוֹ), is the Binah within the Keter of the Chokhmah of M״H (הִיא בִּינָה שֶׁבְּכֶתֶר דְּחָכְמָה דְּמ״ה), intermingled with some portion of the Keter of B״N (מְעוֹרֶבֶת עִם אֵיזֶה חֵלֶק דְּכֶתֶר דְּב״ן). And the Chokhmah within him (וְהַחָכְמָה שֶׁבּוֹ), is the Chokhmah of the Chokhmah of M״H (הִיא חָכְמָה דְּחָכְמָה דְּמ״ה), intermingled with a portion of the Keter of B״N (מְעוֹרֶבֶת עִם חֵלֶק מִכֶּתֶר דְּב״ן). And these two (וּב׳ אֵלּוּ), are called Chokhmah and Binah within the Mochin (נִקְרָאִים חו״ב שֶׁבַּמּוֹחִין). And since this Binah (וּלְפִי שֶׁבִּינָה זוֹ), is from the Keter (הִיא מִכֶּתֶר) — of the Chokhmah of M״H (דְּחָכְמָה דְּמ״ה) — her level is elevated above the Chokhmah of the Chokhmah of M״H (גָּדְלָה מַעֲלָתָהּ עַל חָכְמָה דְּחָכְמָה דְּמ״ה).

Therefore (לָכֵן), she is called the concealed Name (נִקְרֵאת שֵׁם טְמִירָא), and she is not revealed (וְלָא אִתְגַּלְיָא). And she is called the Hard Spark (וְנִקְרֵאת בּוּצִינָא דְקַרְדּוּנִיתָא), for there she is hidden (אֲשֶׁר שָׁם הִיא נֶעְלֶמֶת), more than Chokhmah (יְתֵיר מֵחָכְמָה). And she clothes within it (וּמִתְלַבֶּשֶׁת בְּתוֹכָהּ), and therefore Binah is not revealed there at all (וְלָכֵן לָא אִתְגַּלְיָא בִּינָה תַּמָּן כְּלָל). And from her (וּמִמֶּנָּה), all the Gevurot emerged (יָצְאוּ כָּל הַגְּבוּרוֹת כֻּלָּן). And the reason that the Binah of the Keter of the Chokhmah of M״H is the skull (וְהַטַּעַם שֶׁהַבִּינָה דְּכֶתֶר דְּחָכְמָה דְּמ״ה הִיא הַגֻּלְגַּלְתָּא), is because just as Arich Anpin, which is called the Keter of the totality of the world of Atzilut (לְפִי שֶׁכְּמוֹ שֶׁא״א הַנִּקְרָא כֶּתֶר דְּכְלָלוּת עוֹלַם הָאֲצִילוּת), does not have its three upper Sefirot clothed in Abba and Imma (אֵין ג״ר מִתְלַבְּשִׁים בְּאו״א), and so it is in all Partzufim (וְכֵן בְּכָל הַפַּרְצוּפִים), likewise the Keter of the Chokhmah and Binah of the particular Arich (כֵּן כֶּתֶר חו״ב שֶׁל אֲרִיךְ הַפְּרָטִי), are not clothed within the Chokhmah within him (אֵינָם מִתְלַבְּשִׁים בְּחָכְמָה שֶׁבּוֹ). Rather (אֶלָּא), only the seven lower Sefirot of the Keter are clothed (ז״ת שֶׁל הַכֶּתֶר).

It is found (נִמְצָא), that the Binah within him remained above the Chokhmah (שֶׁהַבִּינָה שֶׁבּוֹ נִשְׁאֲרָה עַל הַחָכְמָה), in the likeness of a skull above it (כְּדוּגְמַת גֻּלְגַּלְתָּא עָלֶיהָ). And understand this (וְהָבֵן זֶה), as mentioned in the manuscripts of my teacher of blessed memory (כַּנִּזְכָּר בִּכְתָב־יָד מוֹרִי זל״ה״ה). However (וְאָמְנָם), the Binah within him is the Binah of the Chokhmah of M״H (בִּינָה שֶׁבּוֹ הִיא הַבִּינָה דְּחָכְמָה דְּמ״ה), and with it a portion of the Keter of B״N (וְעִמָּהּ חֵלֶק מִכֶּתֶר דְּב״ן). And it descended to the throat, as is known (וְיָרְדָה בַּגָּרוֹן כַּנּוֹדָע). And from there Abba and Imma emerged (וּמִשָּׁם יָצְאוּ או״א), this one from M״H and that one from B״N (זֶה מִמ״ה וְזֶה מִב״ן). For also there there are Chokhmah and Binah (כִּי גַּם שָׁם יֵשׁ חו״ב), since the Binah of M״H becomes Chokhmah in relation to the portion of B״N called the Binah of B״N (כִּי בִּינָה דְּמ״ה נַעֲשֵׂית חָכְמָה בְּעֶרֶךְ חֵלֶק דְּב״ן הַנִּקְרָא בִּינָה דְּב״ן). And the matter is (וְהָעִנְיָן), that these two aspects are analogous to Abba and Imma and Yisrael-Saba and Tevunah (כִּי אֵלּוּ הַב׳ בְּחִינוֹת הֵם כְּדוּגְמַת או״א וְיִשְׂסו״ת). For Abba and Imma are in the concealed brain (כִּי או״א בְּמוֹחָא סְתִימָאָה), and both of them are called Chokhmah alone (וּשְׁנֵיהֶם נִקְרָאִים חָכְמָה לְבַד). And Yisrael-Saba and Tevunah are in the throat (וְיִשְׂסו״ת הֵם בַּגָּרוֹן), and both of them are called Binah alone (וּשְׁנֵיהֶם נִקְרָאִים בִּינָה לְבַד), as will be explained later regarding the true Abba and Imma—see there (וּכְמ״ש לְקַמָּן גַּבֵּי או״א הָאֲמִתִּיִּים עַיֵּן שָׁם).

And behold (וְהִנֵּה), from the throat, which is Yisrael-Saba and Tevunah within Arich Anpin (מִן הַגָּרוֹן שֶׁהוּא יִשְׂסו״ת שֶׁבְּא״א), emerged the true Abba and Imma of the totality of Atzilut (יָצְאוּ או״א הָאֲמִתִּיִּים שֶׁל כְּלָלוּת הָאֲצִילוּת). And those Abba and Imma were divided into two further aspects—Abba and Imma, and Yisrael-Saba and Tevunah (וְאוֹתָן או״א נֶחְלְקוּ לִב׳ בְּחִינוֹת אֲחֵרוֹת או״א וְיִשְׂסו״ת וּתְבוּנָה). And know (וְדַע), that the supernal Abba and Imma were formed such that Abba came from the female—half of the upper Binah of M״H (כִּי או״א עִלָּאִין נַעֲשׂוּ אַבָּא מִן הַנְּקֵבָה חֲצִי בִּינָה עֶלְיוֹן דְּמ״ה), and Imma from the male—the entirety of the Chokhmah of B״N (וְאִמָּא מִן הַזָּכָר חָכְמָה כּוּלָּהּ דְּב״ן). But this Chokhmah of B״N is called Imma (אַךְ נִקְרֵאת חָכְמָה זוֹ דְּב״ן אִמָּא), because she is the aspect of B״N (לִהְיוֹתָהּ בְּחִי׳ ב״ן). And the Binah of M״H is called Chokhmah (וּבִינָה דְּמ״ה נִקְרֵאת חָכְמָה), because she is M״H (לִהְיוֹתָהּ דְּמ״ה). And understand this (וְהָבֵן זֶה).

It is found therefore (נִמְצָא אֵפוֹא), that according to the truth both of them are called Chokhmah alone (כִּי לְפִי הָאֱמֶת שְׁנֵיהֶן נִקְרָאִים חָכְמָה לְבַד), and they are the aspect of the first Yod of the Name (וְהֵם בְּחִי׳ י׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם). And since she is immeasurably greater than Abba for three reasons (וּלְפִי שֶׁאָמַר גְּדוֹלָה לְאֵין קֵץ מֵאַבָּא מִג׳ בְּחִינוֹת): the first (הָא׳) is that this is half of the Binah of M״H and that is complete Chokhmah of B״N (כִּי זֶה חֲצִי בִּינָה דְּמ״ה וְזֶה חָכְמָה שְׁלֵמָה דְּב״ן); the second (הַב׳) is that this is Chokhmah and that is Binah (כִּי זֶה חָכְמָה וְזֶה בִּינָה); the third (הַג׳) is that this is M״H and that is B״N, whose stature is greater than M״H since it is the aspect of S״G (כִּי זֶה מ״ה וְזֶה ב״ן שֶׁגָּדְלָה מַעֲלָתוֹ מִמ״ה לִהְיוֹתוֹ בְּחִי׳ ס״ג), as is known, for the kings who died are all S״G (כַּנּוֹדָע כִּי הַמְּלָכִים שֶׁמֵּתוּ הֵם כֻּלָּם ס״ג). Therefore it is found (לָכֵן נִמְצָא), that Imma emerged now concealed and clothed within Abba (כִּי אִמָּא יָצְאָה עַתָּה טְמִירָא וּמְלוּבֶּשֶׁת תּוֹךְ אַבָּא). And for all these reasons mentioned above (וּלְכָל אֵלּוּ הַסִּיבּוֹת הַנַּ״ל), both of them are called Abba or Chokhmah alone (נִקְרָאִים שְׁנֵיהֶם אַבָּא אוֹ חָכְמָה לְבַד), for she is not revealed at all (כִּי הִיא לֹא נִגְלֵית כְּלָל). Therefore both of them are the Yod of the Name (לָכֵן שְׁנֵיהֶם הֵם י׳ שֶׁבַּשֵּׁם), for Vav–Dalet has the numerical value of Yod (כִּי ו״ד גִּימַטְרִיָּא י׳), and its form is Dalet–Vav (צוּרָתָהּ ד״ו).

Behold (הֲרֵי), that Imma is hidden within the Yod (כִּי אִמָּא הִיא נֶעְלֶמֶת תּוֹךְ הַי׳), and she is mentioned only as the simple Yod, which is Abba (וְאֵינָהּ נִזְכֶּרֶת רַק י׳ פְּשׁוּטָה שֶׁהוּא אַבָּא). And this is the secret of “the crown of her husband” (וְזֶהוּ סוֹד עֲטֶרֶת בַּעְלָהּ) (Proverbs 12). However (וְאָמְנָם), Yisrael-Saba (and Tevunah are made) (יש״ס וּתְבוּנָה נַעֲשִׂין) from the lower half of the Binah of M״H (מֵחֲצִי תַּחְתּוֹן דְּבִינָה דְּמ״ה), and Tevunah from the complete Binah of B״N (וּתְבוּנָה מִבִּינָה שְׁלֵמָה דְּב״ן). And then both of them are in the aspect of Binah of M״H and B״N (וְאָז הֵם שְׁנֵיהֶם בְּחִי׳ בִּינָה דְּמ״ה וּב״ן). Therefore both of them are called Binah alone (לָכֵן נִקְרָאִים שְׁנֵיהֶם בִּינָה לְבַד), and she is the first Heh of the Name (וְהִיא ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם). And then Abba is concealed and hidden (וְאָז אַבָּא טָמִיר וְגָנִיז), for he too is the Yod of the filling of Heh–Yod (כִּי גַּם הוּא י׳ דְּמִלּוּי ה״י). For behold (כִּי הֲרֵי), now she no longer has superiority over him (עַתָּה אֵין לָהּ גְּדוּלָה עָלָיו), since now both of them are from the aspect of Binah (כִּי עַתָּה שְׁנֵיהֶם מִבְּחִי׳ בִּינָה). And since he is from the aspect of the male (וּלְהִיוֹתוֹ מִבְּחִי׳ זָכָר), he prevails over her (לָכֵן גּוֹבֵר עָלֶיהָ). This is not the case with Abba and Imma above (מַה שֶּׁאֵין כֵּן בְּאו״א), for there Imma has a very great superiority over Abba, as explained above (שֶׁאָז יֵשׁ לְאִמָּא יִתְרוֹן גָּדוֹל מְאֹד עַל אַבָּא כַּנ״ל).

It is therefore found (הֲרֵי נִמְצָא), that according to the truth (כִּי כְּפִי הָאֱמֶת), Abba is the totality of the supernal Abba and Imma, the Yod of the Name (אַבָּא הוּא כְּלָלוּת או״א עִלָּאִין יו״ד שֶׁבַּשֵּׁם), and Imma is the totality of Yisrael-Saba and Tevunah, the first Heh of the Name (וְאִמָּא הִיא כְּלָלוּת יִשְׂסו״ת וּתְבוּנָה ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם). However (אַךְ), at times we call Abba both Abba and Yisrael-Saba (לִפְרָקִים אָנוּ קוֹרְאִין אַבָּא לְאַבָּא וּלְיִשְׂסו״ת), since both of them are Binah of M״H (לִהְיוֹתָן שְׁנֵיהֶן בִּינָה דְּמ״ה). And we call Imma Binah and Tevunah (וְאִמָּא בִּינָה וּתְבוּנָה), since both of them are the aspect of B״N alone, which is female (לִהְיוֹתָן שְׁנֵיהֶן בְּחִי׳ ב״ן לְבַד שֶׁהִיא נְקֵבָה). And through this you will understand what is written elsewhere (וּבְזֶה תָּבִין מַה שֶּׁכָּתוּב בְּמָקוֹם אַחֵר), “and Abba is not in the city,” etc. (עַל וְלֹא אַבָּא בָּעִיר כו׳).

For (כִּי), the union of Yisrael-Saba and Tevunah (זוּג יִשְׂסו״ת וּתְבוּנָה), (some say: it appears to me that it should read: he is not constant, for their union ceases, and this is the meaning of ‘and Abba is not in the city’) (נ״ב נ״ל שצ״ל הוּא אֵינוֹ תָּדִיר דְּפָסִיק זִוּוּגַיְּיהוּ וְז״ש וְלֹא אַבָּא בָּעִיר), is a union that does not cease, as is known (הוּא זִוּוּג דְּלָא פָּסִיק כַּנּוֹדָע), and it is called a union of Binah with Binah, as explained above (וְנִקְרָא זִוּוּג בִּינָה וּבִּינָה כַּנ״ל). But “and Abba is not in the city” (אַךְ וְלֹא אַבָּא בָּעִיר), refers to Chokhmah with Binah, which are the supernal Abba and Imma (הוּא חָכְמָה עִם בִּינָה שֶׁהֵם או״א עִלָּאִין), whose union ceases (דְּפָסִיק זִוּוּגַיְּיהוּ). And it is known in another discourse (וְנוֹדָע בְּדְרוּשׁ אַחֵר), that Imma emerges from between the arms of Abba (כִּי אִמָּא נָפְקָא מִבֵּין דְּרוֹעִין דְּאַבָּא). And this is the secret of Yisrael-Saba and Tevunah (וְהוּא סוֹד יִשְׂסו״ת), which is called “Imma emerges from beneath the two arms” (הַנִּקְרָא אִמָּא נָפְקָא מִתַּחוֹת ב׳ דְּרוֹעִין), of the supernal Abba and Imma, which are both called Abba alone (דְּאו״א עִלָּאִין הַנִּקְרָאִים שְׁנֵיהֶם אַבָּא לְבַד).

Tzemach (צמח): From the Zohar HaRakiya daf 13 (מִס׳ זֹהַר הָרָקִיעַ דַּף י״ג), it appears that the ten Sefirot of Keter are each included of ten (מַשְׁמַע כִּי י׳ סְפִירוֹת שֶׁל הַכֶּתֶר כָּל אַחַת כְּלוּלָה מִי׳), from that which it states there “Binah within the Binah of the Keter” (מִדְּקָאָמַר שָׁם בִּינָה שֶׁבְּבִינָה שֶׁל הַכֶּתֶר). And perhaps this applies specifically to the three upper Sefirot (וְאוּלַי שֶׁזֶּה בַּג״ר דַּוְקָא).

Chapter 9

שער יט פרק ט מ״ב

[19:9] And behold, you will see (וְהִנֵּה תִּרְאֶה), that Atik includes M״H and B״N (כִּי עַתִּיק כּוֹלֵל מ״ה וּב״ן), and both of them are male and female as one single Partzuf (וּשְׁנֵיהֶם זָכָר וּנְקֵבָה פַּרְצוּף אֶחָד). And behold (וְהִנֵּה), the backs of M״H and B״N are in the middle of this Partzuf (אֲחוֹרַיִים דְּמ״ה וּב״ן בָּאֶמְצַע זֶה הַפַּרְצוּף), and the faces of M״H are on one side (וּפָנִים דְּמ״ה מִצַּד אֶחָד), and the faces of B״N are on the other side (וּפָנִים דְּב״ן מִצַּד הַב׳), with two aspects of backs between them (וּב׳ בְּחִינוֹת אֲחוֹרַיִים בֵּינֵיהֶן). And Arich Anpin also (וְא״א גַּם הוּא), is male and female, M״H and B״N, as one single Partzuf (זָכָר וּנְקֵבָה מ״ה וּב״ן פַּרְצוּף אֶחָד), except that it is in a different manner (אֶלָּא שֶׁהוּא בְּאוֹפֶן אַחֵר).

For in its entire right half there is M״H in face and back (כִּי בְּכָל חֶצְיוֹ הַיְמִינִי יֵשׁ מ״ה בְּפָנִים וְאָחוֹר), and in its entire left half there is B״N in face and back (וּבְכָל חֶצִי שְׂמֹאל יֵשׁ ב״ן דְּפָנִים וְאָחוֹר). But in Abba and Imma (אַךְ בְּאו״א), there is M״H and B״N (יֵשׁ מ״ה וּב״ן), except that they are two Partzufim (אֶלָּא שֶׁהֵם ב׳ פַּרְצוּפִים), cleaving to one another always face to face (דְּבוּקִים יַחַד תָּמִיד פָּנִים בְּפָנִים), in the likeness of Atik (כְּדוּגְמַת עַתִּיק). And they are so cleaving (וְכָל כָּךְ הֵם דְּבוּקִים), that both of them are considered one single Partzuf (עַד שֶׁנֶּחְשָׁבִין שְׁנֵיהֶם לְפַּרְצוּף אֶחָד), and they are called Abba (וְנִקְרָא אַבָּא). And likewise in Imma it is so (וְכֵן בְּאִמָּא הִיא כָּךְ), for there are two Partzufim of M״H and B״N (כִּי הֵם ב׳ פַּרְצוּפִים דְּמ״ה וּב״ן), but they are very tightly cleaving face to face (אֶלָּא שֶׁהֵם דְּבוּקִים מְאֹד פָּנִים בְּפָנִים), in the likeness of Atik as stated above (כְּדוּגְמַת עַתִּיק כַּנ״ל). But in Ze’ir Anpin and Nukvah there is another deficiency (וּבְזו״ן יֵשׁ גְּרָעוֹן אַחֵר), for the more the Partzufim proceed and descend from their level (כִּי כָּל מַה שֶּׁהוֹלְכִין הַפַּרְצוּפִים וְיוֹרְדִין מִמַּדְרֵגָתָן), the separation of the aspect of M״H from the aspect of B״N becomes more revealed (מִתְגַּלֶּה מְאֹד פֵּרוּדָם בְּחִי׳ הַמ״ה מִבְּחִי׳ הַב״ן).

Therefore an additional separation was introduced in the M״H and B״N components of Ze’ir Anpin and Nukvah (לָכֵן נִתּוֹסֵף פֵּרוּד בְּחֵלֶק מ״ה וּב״ן שֶׁבְּזו״ן). And the matter is (וְהָעִנְיָן), that Ze’ir Anpin is entirely the aspect of M״H (כִּי הַז״א כּוּלּוֹ בְּחִי׳ מ״ה), and the Nukvah is entirely the aspect of B״N (וְהַנּוּקְבָא כּוּלָּהּ בְּחִי׳ ב״ן). And they are separated—at times back to back and at times face to face (וְהֵם נִפְרָדִים לִזְמָנִין אָחוֹר בְּאָחוֹר וְלִזְמָנִין פָּנִים בְּפָנִים). And behold (וְהִנֵּה), corresponding to Abba and Imma are Ze’ir Anpin and Rachel, who are equal in stature (וְכְנֶגֶד או״א הֵם ז״א וְרָחֵל הַשָּׁוִין בְּקוֹמָתָן). And corresponding to Yisrael-Saba and Tevunah are Ya'akov and the smaller Rachel, from the chest of Ze’ir Anpin and downward (וּכְנֶגֶד יִשְׂסו״ת וּתְבוּנָה הֵם יַעֲקֹב וְרָחֵל הַקְּטַנָּה מֵהֶחָזֶה דְּז״א וּלְמַטָּה). And understand this (וְהָבֵן זֶה).

And know (וְדַע), that there is a Ya'akov who is the lower half of Ze’ir Anpin, and he is the one who mates with the small Rachel (כִּי יֵשׁ יַעֲקֹב שֶׁהוּא חֲצִי תַּחְתּוֹן דְּז״א וְהוּא הַמִּזְדַּוֵּג עִם רָחֵל הַקְּטַנָּה). And there is Ya'akov and Leah, which are the aspect of the backs of Abba and Imma (וְיֵשׁ יַעֲקֹב וְלֵאָה בְּחִי׳ הָאֲחוֹרַיִים דְּאו״א). The general conclusion is (כְּלַל הָעוֹלֶה), that there are Atik and Arich Anpin of M״H, and Atik and Arich Anpin of B״N (כִּי יֵשׁ עַתִּיק וְא״א דְּמ״ה וְעַתִּיק וְא״א דְּב״ן). And corresponding to them are five—Abba and Yisrael-Saba of M״H, Binah and Tevunah of B״N (וְכְנֶגְדָּן חָמֵשׁ אַבָּא וְיִשְׂסו״ת דְּמ״ה בִּינָה וּתְבוּנָה דְּב״ן). And corresponding to them exactly are Ze’ir Anpin and Ya'akov of M״H, and Rachel and Leah (variant: Rachel) of B״N (וְכְנֶגְדָּן מַמָּשׁ ז״א וְיַעֲקֹב דְּמ״ה רָחֵל וְלֵאָה (ס״א רָחֵל) דְּב״ן).

Behold (הֲרֵי), these are three aspects (שֶׁהֵם ג׳ בְּחִינוֹת), (which are four, four, and four) (שֶׁהֵם ד׳ ד׳ ד׳). For thus it is: Arich Anpin the male relative to Atik the male is like Yisrael-Saba relative to Abba, and like Ya'akov relative to Ze’ir Anpin (כִּי כָךְ הוּא א״א דְּכוּרָא לְגַבֵּי עַתִּיק דְּכוּרָא כְּמוֹ יִשְׂסו״ת לְגַבֵּי אַבָּא וּכְמוֹ יַעֲקֹב לְגַבֵּי ז״א). And so it is with the female: the Nukvah of Arich Anpin relative to the Nukvah of Atik is like Tevunah relative to Binah, and like the small Rachel relative to the upper Rachel (וְכֵן הוּא נוּקְבָא דְּא״א לְגַבֵּי נוּקְבָא דְּעַתִּיק כְּמוֹ תְבוּנָה לְגַבֵּי בִּינָה וּכְמוֹ רָחֵל הַקְּטַנָּה לְגַבֵּי רָחֵל עִלָּאָה). It is found (נִמְצָא), that when we combine all the aspects (כִּי כְּשֶׁנְּחַבֵּר כָּל הַבְּחִינוֹת), there are three aspects of male and female (יֵשׁ ג׳ בְּחִינוֹת דְּזָכָר וּנְקֵבָה), and they are Atik and his Nukvah (וְהֵם עַתִּיק וְנוּקְבָתוֹ), and within them are included Arich Anpin and Nukvah (וּבָהֶם נִכְלָלִין א״א וְנוּקְבָא). Two are Abba and Imma, and within them are included Yisrael-Saba and Tevunah (ב׳ או״א וּבָהֶם נִכְלָלִין יִשְׂסו״ת). Three are Ze’ir Anpin and Nukvah, and within them are included Ya'akov and Rachel (ג׳ זו״נ וּבָהֶם נִכְלָלִין יַעֲקֹב וְרָחֵל). And when you join them in another manner (וּכְשֶׁתְּחַבְּרֵם בְּאוֹפֶן אַחֵר), there will be Arich Anpin and its Nukvah as the Da‘at that includes Chesed and Gevurah (יִהְיֶה א״א וְנוּקְבָא דַּעַת הַכּוֹלֵל חו״ג), which mediates between Chokhmah and Binah, which are Atik and its Nukvah (הַמַּכְרִיעַ בֵּין הַחו״ב שֶׁהֵם עַתִּיק וְנוּקְבָתוֹ). And likewise Yisrael-Saba and Tevunah are Tiferet, mediating between Abba and Imma, which are Chesed and Gevurah (וְכֵן יִשְׂסו״ת הֵם ת״ת הַמַּכְרִיעַ בֵּין או״א שֶׁהֵם חו״ג). And likewise Ya'akov and Rachel are Yesod, mediating between Netzach and Hod, which are Ze’ir Anpin and Nukvah (וְכֵן יַעֲקֹב וְרָחֵל הֵם יְסוֹד הַמַּכְרִיעַ בֵּין נ״ה שֶׁהֵם זו״נ), as is known, for he is in Netzach and she is in Hod (כְּנוֹדָע דְּאִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד). And understand this very much (וְהָבֵן זֶה מְאֹד). However, according to what appears from another discourse regarding pregnancy of twelve months (אַךְ כְּפִי הַנִּרְאֶה מִדְּרוּשׁ אַחֵר בְּעִנְיַן עִיבּוּר י״ב חֹדֶשׁ), it must be said Leah and Ya'akov in place of Ya'akov and Rachel (צ״ל לֵאָה וְיַעֲקֹב בִּמְקוֹם יַעֲקֹב וְרָחֵל).

It is found that these, which are Atik and its Nukvah and Arich Anpin and its Nukvah, are Neshamah, and they are three heads (נִמְצָא כִּי אֵלּוּ שֶׁהֵם עַתִּיק וְנוּקְבָתוֹ וְא״א וְנוּקְבָתוֹ הֵם נְשָׁמָה וְהֵם ג׳ רֵישִׁין). And afterward Abba and Imma and Yisrael-Saba and Tevunah are Ruach, and they are three heads (וְאַחַ״כ או״א וְיִשְׂסו״ת הֵם רוּחַ וְהֵם ג׳ רֵישִׁין). And afterward Ze’ir Anpin and Nukvah and Ya'akov and Leah are Nefesh, and they are three heads (וְאַחַ״כ זו״ן וְיַעֲקֹב וְלֵאָה הֵם נֶפֶשׁ וְהֵם ג׳ רֵישִׁין). And this is the secret in the Idra of daf 289 (וְז״ס בָּאִדְרָא דְּרפ״ט), “and they are rectified just as Adam Kadmon—three heads are crowned with it—so all of them with three heads” (וְאִינוּן מִתְתַּקְּנִין כְּמָה דְּאָדָם קַדְמוֹן ג׳ רֵישִׁין מִתְעַטְּרִין בֵּיהּ הָכִי כּוּלְּהוּ בְּג׳ רֵישִׁין).

And the matter is (וְהָעִנְיָן), that the Neshamah itself has Nefesh, Ruach, and Neshamah (כִּי הַנְּשָׁמָה עַצְמָהּ יֵשׁ בָּהּ נר״ן), and likewise in Ruach and in Nefesh there is Nefesh, Ruach, and Neshamah (וְכֵן בָּרוּחַ וּבַּנֶּפֶשׁ נר״ן), as is known (כַּנּוֹדָע). For Chokhmah, Binah, and Da‘at are Kohen, Levi, and Yisrael, and they are Nefesh, Ruach, and Neshamah (כִּי חב״ד הֵם כֹּהֵן לֵוִי יִשְׂרָאֵל וְהֵם נר״ן), and likewise Chesed, Gevurah, and Tiferet (וְכֵן חַג״ת), and likewise Netzach, Hod, and Yesod (וְכֵן נ״ה״י). And through this you will understand how Chokhmah is called in feminine language (וּבְזֶה תָּבִין אֵיךְ נִקְרֵאת חָכְמָה בִּלְשׁוֹן נְקֵבָה), for behold it is the Binah of M״H and the Chokhmah of B״N (כִּי הֲרֵי הִיא בִּינָה דְּמ״ה וְחָכְמָה דְּב״ן), and since it is the aspect of Chokhmah of B״N it is the aspect of female (שֶׁלִּהְיוֹתָהּ בְּחִי׳ חָכְמָה דְּב״ן הִיא בְּחִי׳ נְקֵבָה). And understand this very much (וְהָבֵן זֶה מְאֹד).

Also through this you will understand what the Kabbalists said (גַּם בָּזֶה תָּבִין מַה שֶּׁאָמְרוּ הַמְּקוּבָּלִים), and likewise in the Zohar, Parashat Pekudei, daf 259b (וְכֵן בַּזֹּהַר פ׳ פְקוּדֵי רנ״ט ע״ב), that all judgments are clarified in thought (כִּי כָּל דִּינִין בְּמַחֲשָׁבָה אִתְבָּרִירוּ). And this is because there is Chokhmah of B״N there, which is judgments (וְהוּא לִהְיוֹת שָׁם חָכְמָה דְּב״ן שֶׁהוּא דִּינִין). And this is the Hard Spark that strikes within the Moach [Brain] (וְזֶהוּ בּוּצִינָא דְּקַרְדִּינָתָא דְּבָטֵשׁ בְּמוֹחָא). And a likeness to the above exists in the matter of the Lights of Akudim, in “reaching and not reaching” and in striking, which we wrote elsewhere (וְדוּגְמָא אֶל הַנַּ״ל יֵשׁ בְּעִנְיַן אוֹרוֹת הָעֲקוּדִים בְּמַטִּי וְלָא מַטִּי וּבְּבָטִישָׁא שֶׁכָּתַבְנוּ בְּמָקוֹם אַחֵר). You will also understand with the above (גַּם תָּבִין עִם הַנַּ״ל), that each one of the ten Sefirot is a complete Partzuf (כִּי כָּל אֶחָד מִי׳ סְפִירוֹת הוּא פַּרְצוּף גָּמוּר), except for the three mediating ones (חוּץ מִן הַג׳ הַמַּכְרִיעִים), which are Da‘at, Tiferet, and Yesod (שֶׁהֵם דַּעַת תִּפְאֶרֶת יְסוֹד), for each one of them includes two Partzufim, since they are mediators (שֶׁכָּל אֶחָד כָּלוּל ב׳ פַּרְצוּפִים לִהְיוֹתָן מַכְרִיעִים).

And behold they are twelve Partzufim within nine Sefirot (וַהֲרֵי הֵם י״ב פַּרְצוּפִים בְּט׳ סְפִירוֹת), and therefore they are the secret of the plantings that delayed twelve months (וְלָכֵן הֵם סוֹד הַנְּטִיעוֹת דְּאִשְׁתַּהֵי י״ב יַרְחִין). And understand this (וְהָבֵן זֶה). And it is possible (וְאֶפְשָׁר), that in the tenth Sefirah it will be either the aspect of Keter, which is above Atik (כִּי בַּסְּפִירָה הָעֲשִׂירִית אוֹ תִּהְיֶה בְּחִי׳ הַכֶּתֶר שֶׁהוּא לְמַעְלָה מֵעַתִּיק), or the aspect of Malkhut, which is below in the three worlds B״Y״A, as is known (אוֹ בְּחִי׳ מַלְכוּת שֶׁהוּא לְמַטָּה בִּשְׁלֹשֶׁת הָעוֹלָמוֹת בי״ע כַּנּוֹדָע).

You will also understand (גַּם תָּבִין), that since Ze’ir Anpin and Nukvah are completely separated (כִּי זו״ן כֵּיוָן שֶׁהֵם נִפְרָדִין לְגַמְרֵי), they were compelled at first to cleave with complete adhesion (הוּכְרְחוּ לְהִדָּבֵק בָּרִאשׁוֹנָה דִּבּוּק גָּמוּר), such that Ze’ir Anpin would include M״H and B״N, Chesed and Gevurah (שֶׁיִּהְיֶה ז״א כּוֹלֵל מ״ה וּב״ן חו״ג). So that afterward, after the sawing apart, he would always retain adhesion with the Nukvah (כְּדֵי שֶׁאַחַר הַנְּסִירָה תָּמִיד יִהְיֶה לוֹ דִּבּוּק עִם נוּקְבָא), and then he remains in M״H and she in B״N (וְאָז נִשְׁאָר הוּא בְּמ״ה וְהִיא בְּב״ן). You will also understand what is said in the Idra Zuta, daf 290 (גַּם תָּבִין מַה שֶּׁאָמְרוּ בְּאַדְרָא זוטא דְּר״צ), “and in this Chokhmah, beginning and end are found” (וּבְהַאי חָכְמָה שֵׁרוּתָא וְסִיּוּמָא אִשְׁתְּכַח). And this is from the power of B״N that is there (וְזֶה מִכֹּחַ ב״ן אֲשֶׁר שָׁם), and from the Keter from which Chokhmah spreads (וּמִכֶּתֶר דְּאִתְפַּשַּׁט חָכְמָה). And Imma, which is Binah, the first Heh of the Name, is revealed (אִתְגַּלְיָא אִמָּא בִּינָה ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם), which includes Yisrael-Saba and Tevunah (הַכּוֹלֶלֶת יש״ס וּתְבוּנָה).

From Rabbi Chaim Vital (מֵהָרַח״ו), and perhaps it is possible to say (וְאוּלַי אֶפְשָׁר לוֹמַר), that even though this is M״H (אַף עַל פִּי שֶׁזֶּה מ״ה) (some say: which is judgments, and this is Chesed) (נ״ב שֶׁהִיא דִּינִין וְזוֹ חֲסָדִים), and this is B״N (וְזֶה ב״ן), nevertheless the matter was reversed (עִכָּל זֶה נֶהְפַּךְ הַדָּבָר). For since this is Chokhmah (כִּי כֵּיוָן שֶׁזֶּה חָכְמָה), even though it is of B״N (אַף עַל פִּי שֶׁהִיא דְּב״ן), it becomes male (נַעֲשֶׂה זָכָר). And Binah of M״H (וּבִינָה דְּמ״ה), even though it is of M״H (אַף עַל פִּי שֶׁהִיא דְּמ״ה), becomes female relative to the Chokhmah of B״N (נַעֲשֵׂית נְקֵבָה לְעֶרֶךְ חָכְמָה דְּב״ן). And this is the matter of “the Hard Spark strikes in this air” (וְזֶהוּ עִנְיַן דְּבָטֵשׁ בּוּצִינָא דְּקַרְדִּינוּתָא בְּהַאי אוֹירָא) (some say: moach) (נ״א מוֹחָא). And it should have been the opposite (וְהוֹלָ״ל לְהֵפֶךְ), for this striking is a union and the drawing down of the drop, as is known (כִּי בְּטִישָׁה זוֹ הִיא זִוּוּג וְהוֹרָדַת הַטִּפָּה כַּנּוֹדָע). It appears therefore (וְנִרְאֶה אִם כֵּן), that the Hard Spark becomes male (כִּי שֵׁם בּוּצִינָא דְּקַרְדִּינוּתָא נַעֲשֶׂה זָכָר), since it is Chokhmah (לִהְיוֹתוֹ חָכְמָה). And this is the secret of Imma (וְזֶהוּ סוֹד אִמָּא), for she is the crown of her husband (כִּי הִיא עֲטֶרֶת בַּעְלָהּ) (Proverbs 12). And perhaps in this manner it is also with the Chokhmah of Arich Anpin (וְאוּלַי כְּעֵין זֶה הוּא בְּחָכְמָה דְּא״א), for it is included of Chokhmah of M״H and of Keter of B״N (כִּי הִיא כְּלוּלָה מֵחָכְמָה דְּמ״ה וּמִכֶּתֶר דְּב״ן). And if so (וְאִם כֵּן), the Keter of B״N is the Hard Spark that strikes (כֶּתֶר דְּב״ן הוּא בּוּצִינָא דְּקַרְדִּינוּתָא דְּבָטֵשׁ), and it becomes male (וְנַעֲשֶׂה זָכָר). And it strikes in this brain, which is the Chokhmah of M״H (וּבָטֵשׁ בְּהַאי מוֹחָא שֶׁהוּא חָכְמָה דְּמ״ה), which is inferior to it (גָּרוּעַ מִמֶּנָּה), and it is female relative to it (וְהִיא נְקֵבָה כְּנֶגְדָּהּ). It is found (וְנִמְצָא), that this concealed brain of Arich Anpin (דְּהַאי מוֹחָא סְתִימָאָה דְּא״א), was rectified in the manner of a male (אִתְתַּקֵּן כְּעֵין דּוּכְרָא), as mentioned in the Idra (כַּנִּזְכָּר בָּאִדְרָא), it appears to my humble opinion it is a new insight (כְּנִלְעַד״ח).

From Rabbi Chaim Vital (מֵהָרַח״ו): and perhaps it is possible to say (וְאוּלַי אֶפְשָׁר לוֹמַר), that the three upper heads mentioned in the Idra Zuta (כִּי הַג״ר הַנִּזְכָּרִים בָּאִדְרָא זוטא), are Atik and its Nukvah—two heads (הֵם עַתִּיק וְנוּקְבָתוֹ תְּרֵין רֵישִׁין), and both of them are the aspect of Keter of M״H and of B״N (וּשְׁנֵיהֶם בְּחִי׳ כֶּתֶר דְּמ״ה וּדְב״ן). And therefore Atik is called “Cause of all causes” (וְלָכֵן נִקְרָא עַתִּיק עִילַּת כָּל הָעִילּוֹת), and the Nukvah of Atik is called “Cause of the cause” (וְנוּקְבָא דְּעַתִּיק עִילַּת הָעִילָּה). And the third head is Arich Anpin and its Nukvah (וְרֵישָׁא ג׳ הוּא א״א וְנוּקְבָתוֹ), who mediate between Atik and its Nukvah (שֶׁהֵם מַכְרִיעִין בֵּין הָעַתִּיק לְנוּקְבָתוֹ). And since Arich Anpin is made only from Chokhmah of M״H (וּלְפִי שֶׁא״א לֹא נַעֲשֶׂה רַק מֵחָכְמָה דְּמ״ה), he is called the Concealed Wisdom (נִקְרָא חָכְמָה סְתִימָאָה). And the second head, which is Keter of B״N (וְרֵישָׁא תִּנְיָנָא שֶׁהִיא כֶּתֶר דְּב״ן), is called the Supernal Crown (נִקְרָא כִּתְרָא עִילָּאָה). And the first head (some say: the third) is called the Unknowable Head—Atik the male (וְרֵישָׁא קַדְמָאָה (נ״א תְּלִיתָאָה) נִקְרָא רַדְלָ״א עַתִּיק דְּכוּרָא). And there is support for this in the manuscripts of my teacher of blessed memory (וְיֵשׁ לָזֶה סֶמֶךְ בִּכְתָב־יָד מוֹרִי זל״ה״ה), in his explanation of the Sefer de-Tzeni‘uta (בְּפֵירוּשׁ סִפְרָא דְּצְנִיעוּתָא), where he said there (שֶׁאָמַר שָׁם), that the first head is the root of the essences (כִּי רֹאשׁ הָא׳ שֹׁרֶשׁ הָעַצְמוּת), and the second head is the root of the vessels (וְרֹאשׁ הַב׳ שֹׁרֶשׁ הַכֵּלִים). And this is because it is the Nukvah of Atik (וְזֶה לִהְיוֹתוֹ נוּקְבָא דְּעַתִּיק), for all the vessels came from the side of the Nukvah (שֶׁכָּל הַכֵּלִים מִצַּד הַנְּקֵבָה יָצְאוּ), which are the kings of B״N (שֶׁהֵם הַמְּלָכִים דְּב״ן). And the third head includes the two roots (וְרֹאשׁ הַג׳ כָּלוּל מִב׳ הַשָּׁרָשִׁים): the root of the essences from Arich Anpin the male (שֹׁרֶשׁ הָעַצְמוּת מֵא״א דְּכוּרָא), and the root of the vessels from the Nukvah of Arich Anpin, which is B״N (וְשֹׁרֶשׁ הַכֵּלִים מִנּוּקְבָא דְּא״א שֶׁהוּא ב״ן). And since both of them are called mediators (וּלְפִי שֶׁשְּׁנֵיהֶם נִקְרְאוּ מַכְרִיעַ), one is called a single head alone (נִקְרָא רֹאשׁ אֶחָד לְבַד). It is thus found (וְנִמְצָא), that Arich Anpin in its entirety is called the Concealed Wisdom (כִּי א״א כּוּלּוֹ נִקְרָא חָכְמָה סְתִימָאָה), for behold it is entirely the Chokhmah of M״H (כִּי הֲרֵי הוּא חָכְמָה דְּמ״ה כּוּלּוֹ). And it is possible (וְאֶפְשָׁר), that the lower half of the Keter of B״N becomes for him in the secret of an encompassing light (כִּי כֶּתֶר דְּב״ן מַחֲצִיתוֹ הַתַּחְתּוֹן נַעֲשֶׂה לוֹ בְּסוֹד אוֹר מַקִּיף), and it is the skull (וְהוּא הַגֻּלְגַּלְתָּא), and it is called his Binah (וְנִקְרָא בִּינָה דִילֵיהּ), a crown and coronation for her husband (עֲטֶרֶת וְכֹתֶרֶת לְבַעְלָהּ), in the secret of the skull of the brain (בְּסוֹד גֻּלְגַּלְתָּא דְּמוֹחָא). However, from many places it appears (אַךְ מִמְּקוֹמוֹת רַבִּים נִרְאֶה), that the Supernal Head is Atik alone (כִּי רֵישָׁא עִילָּאָה עַתִּיק לְבַד), and that there are two heads in Arich (וּב׳ רֵישִׁין הוּא בְּאֲרִיךְ).

Chapter 10

שער יט פרק י מ״ב

[19:10] Know (דַּע), that at first seven vessels emerged together with sparks and lights (כִּי תְּחִלָּה יָצְאוּ ז׳ כֵּלִים עִם נִיצוֹצִין וְאוֹרוֹת), and the vessels require twelve months of pregnancy (וְהַכֵּלִים עִיבּוּר י״ב חֹדֶשׁ), and the sparks nine months (וְנִיצוֹצִין ט׳ חֳדָשִׁים), and the lights seven months (וְאוֹרוֹת ז׳ חֳדָשִׁים). And behold (וְהִנֵּה), the vessels have three aspects (הַכֵּלִים הֵם ג׳ בְּחִינוֹת): external (חִיצוֹן), intermediate (וְאֶמְצָעִי), and internal (וּפְנִימִית). The external ones are the twenty-one mentions of the Divine Name in the tefillin, with the numerical value of Ehyeh (חִיצוֹנִית הֵם כ״א אַזְכָּרוֹת שֶׁל תְּפִלִּין גִּימַטְרִיָּא אֶהְיֶה), for pregnancy and suckling are through Imma, who is called Ehyeh (כִּי עִיבּוּר וִינִיקָה עַל־יְדֵי אִמָּא דְּנִקְרֵאת אֶהְיֶה). And the sparks, which are the intermediate aspect (וְהַנִּיצוֹצִין (הֵם הָאֶמְצָעוּת)), are the Mochin within them, and they are Elohim (הֵם הַמּוֹחִין שֶׁבְּתוֹכָן וְהֵם אֱלֹהִים). And afterward the internal ones of Ze’ir Anpin come (וְאַחַ״כ בָּאִין פְּנִימִים דְּז״א), and they are the lights (וְהֵם הָאוֹרוֹת), and they are the Mochin of the Havayahs (וְהֵם הַמּוֹחִין דְּהֲוָיוֹת). And they come clothed within the Netzach, Hod, and Yesod of Imma (וְהֵם בָּאִים מְלוּבָּשִׁים תּוֹךְ נ״ה״י דְּאִמָּא). And the Havayahs of the Mochin of pregnancy are within the external Netzach, Hod, and Yesod of Imma (וְהֲוָיוֹת דְּמוֹחִין דְּעִיבּוּר תּוֹךְ הַחִיצוֹנִית נ״ה״י דְּאִמָּא). And the Havayahs of the Mochin of suckling are within the intermediate Netzach, Hod, and Yesod of Imma (וְהֲוָיוֹת דְּמוֹחִין דִּינִיקָה תּוֹךְ אֶמְצָעִית נ״ה״י דְּאִמָּא). And the Havayahs of the Mochin of maturity are within the internal Netzach, Hod, and Yesod of Imma (וְהֲוָיוֹת דְּמוֹחִין דְּגַדְלוּת תּוֹךְ פְּנִימִית נ״ה״י דְּאִמָּא). And behold, the Mochin of Elohim, which are the Mochin of the externality of the three vessels (וְהִנֵּה הַמּוֹחִין דְּאֱלֹהִים שֶׁהֵם מוֹחִין דְּחִיצוֹנִיּוּת דְּג׳ כֵּלִים), become membranes relative to the Mochin of Havayahs, which are internal (נַעֲשִׂין קְרוּמוֹת בְּעֶרֶךְ הַמּוֹחִין דְּהֲוָיוֹת שֶׁהֵם פְּנִימִים). Afterward, in the second pregnancy of growth (אַחַ״כ בְּעִיבּוּר ב׳ דְּהַגְדָּלָה), the three upper Sefirot of Ze’ir Anpin were added in the aspect of vessels of externality for each Sefirah of them (נִתּוֹסְפוּ ג״ר דְּז״א בִּבְחִי׳ כֵּלִים דְּחִיצוֹנִיּוּת לְכָל סְפִירָה מֵהֶם). And through this the ten Sefirot of vessels were completed in three aspects (וּבְזֶה נִשְׁלְמוּ י׳ סְפִירוֹת דְּכֵלִים בְּג׳ בְּחִינוֹת), and all of this is called externality (וְכָל זֶה נִקְרָא חִיצוֹנִיּוּת). And there were also added three Mochin of externality, which are Elohim of the three upper Sefirot, and they are from the sparks (וְגַם נִתּוֹסְפוּ ג׳ מוֹחִין דְּחִיצוֹנִיּוּת שֶׁהֵם אֱלֹהִים דְּג״ר וְהֵם מִן הַנִּיצוֹצִין). And there were also added internal three upper Sefirot, which are the Mochin of the Havayahs, and they are clothed within the internal Netzach, Hod, and Yesod of Imma (וְגַם נִתּוֹסְפוּ פְּנִימִית ג״ר שֶׁהֵם הַמּוֹחִין דְּהֲוָיוֹת וְהֵם מִתְלַבְּשִׁים תּוֹךְ פְּנִימִית נ״ה״י דְּאִמָּא).

The general conclusion is (כְּלַל הָעוֹלֶה), that the externality is the aspect of the vessels of Ze’ir Anpin together with their Mochin (כִּי הַחִיצוֹנִיּוּת הֵם בְּחִי׳ הַכֵּלִים דְּז״א עִם הַמּוֹחִין שֶׁלָּהֶם), which are Elohim and they are sparks (שֶׁהֵם אֱלֹהִים שֶׁהֵם נִיצוֹצִין). And the internality is the three aspects of the vessels of the Netzach, Hod, and Yesod of Imma together with their Mochin (וּפְנִימִית הֵם ג׳ בְּחִינוֹת הַכֵּלִים דְּנ״ה״י דְּאִמָּא עִם הַמּוֹחִין שֶׁלָּהֶם), which are Havayahs and they are lights (דְּהֲוָיוֹת שֶׁהֵם אוֹרוֹת). Afterward entered into them Nefesh, Ruach, and Neshamah, and Neshamah of Neshamah (אַחַ״כ נִכְנְסוּ בָּהֶם נר״ן וּנְשָׁמָה לַנְּשָׁמָה), from the aspect of the nine Havayahs in the nine points, as you know (מִבְּחִי׳ הַט׳ הֲוָיוֹת שֶׁבְּתֵשַׁע נְקוּדוֹת כְּמוֹ שֶׁיָּדַעְתָּ), and they were clothed within the Mochin of the Havayahs (וְנִתְלַבְּשׁוּ תּוֹךְ הַמּוֹחִין דְּהֲוָיוֹת).

And know (וְדַע), that the Mochin of smallness and pregnancy are the Mochin of the Havayahs of the Netzach, Hod, and Yesod of Ze’ir Anpin (כִּי הַמּוֹחִין דְּקַטְנוּת וְעִיבּוּר הֵם מוֹחִין דְּהֲוָיוֹת דְּנ״ה״י דְּז״א), and within them is the Nefesh (וּבְתוֹכָם הַנֶּפֶשׁ), since then he was three included within three (יַעַן אָז הָיָה כָּלִיל ג׳ בְּג׳). Afterward, in suckling, the Mochin of the Havayahs of Chesed, Gevurah, and Tiferet entered (אַחַ״כ בִּינִיקָה נִכְנְסוּ הַמּוֹחִין דְּהֲוָיוֹת דְּחַג״ת), and within them the Ruach (וּבְתוֹכָם הָרוּחַ), and he became a son of the six extremities (וְנַעֲשָׂה בֶּן ו״ק). And afterward, in maturity, the Mochin of the Havayahs of Chokhmah, Binah, and Da‘at of Ze’ir Anpin entered (וְאַחַ״כ בְּגַדְלוּת נִכְנְסוּ הַמּוֹחִין דְּהֲוָיוֹת דְּחב״ד דְּז״א), and within them the Neshamah (וּבְתוֹכָם הַנְּשָׁמָה), and his stature was completed (וְנִשְׁלַם קוֹמָתוֹ).

However, you must know (אַךְ צָרִיךְ שֶׁתֵּדַע), that the Mochin of Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, which are pregnancy and suckling, are each in its own place (כִּי הַמּוֹחִין דְּחַג״ת נ״ה״י שֶׁהֵם עִיבּוּר וִינִיקָה הֵם כָּל אֶחָד בִּמְקוֹמוֹ), since the six extremities—none is greater than the other (יַעַן כִּי הַו״ק אֵין אֶחָד גָּדוֹל מֵחֲבֵרוֹ). But the Mochin of maturity spread throughout the entire body (אַךְ הַמּוֹחִין דְּגַדְלוּת הֵם מִתְפַּשְּׁטִין בְּכָל הַגּוּף), in the likeness of Abba and Imma who clothe within Ze’ir Anpin (כְּדוּגְמַת או״א שֶׁמִּתְלַבְּשִׁים תּוֹךְ ז״א), so too the Chokhmah, Binah, and Da‘at of Ze’ir Anpin spread within the six extremities themselves (כֵּן חב״ד דְּז״א מִתְפַּשְּׁטִין תּוֹךְ ו״ק עַצְמָן), and perhaps it is not so (וְאֶפְשָׁר שֶׁאֵינוֹ כֵּך). Also that which was said above (גַּם מַה שֶּׁנֶּאֱמַר לְעֵיל), that in maturity Mochin of Elohim were added besides the Havayahs (כִּי בְּגַדְלוּת נִתּוֹסְפוּ מוֹחִין דְּאֱלֹהִים זוּלַת הֲוָיוֹת), it is possible (some say: it is impossible) (אֶפְשָׁר (ס״א אִי אֶפְשָׁר)), that there are no Elohim in maturity (שֶׁאֵין בְּגַדְלוּת אֱלֹהִים). And through this is resolved what was said above regarding the generality of Atzilut (וּבָזֶה מִתְיַשֵּׁב מַה שֶּׁנֶּאֱמַר לְעֵיל בִּכְלָלוּת הָאֲצִילוּת), and also regarding the matter of the three vessels and their soul and the encompassing light (וְגַם בְּעִנְיַן ג׳ כֵּלִים וְנִשְׁמָתָם וְאוֹר הַמַּקִּיף).

For the vessels of Ze’ir Anpin have Havayahs without vowel points (כִּי הַכֵּלִים דְּז״א יֵשׁ בָּהֶם הֲוָיוֹת בְּלִי נִקּוּד), but the soul is with vowel points (אַךְ הַנְּשָׁמָה הֵם בְּנִקּוּד), and his Mochin are Elohim since they are sparks of judgment (וְהַמּוֹחִין שֶׁלּוֹ הֵם אֱלֹהִים כֵּיוָן שֶׁהֵם נִיצוֹצִין דִּין). And there is no wonder if the vessels are Havayahs (וְאֵין תֵּימָא אִם הַכֵּלִים הֵם הֲוָיוֹת), as is known (כַּנּוֹדָע), for there is Elohim that is greater than Havayah (כִּי יֵשׁ אֱלֹהִים גָּדוֹל מֵהוי״ה), as explained above regarding the backs of the Havayahs (כַּנ״ל בְּעִנְיַן אֲחוֹרַיִים שֶׁל הֲוָיוֹת). And it is possible (וְאֶפְשָׁר), that just as there are face and back in the vessels (כְּמוֹ שֶׁיֵּשׁ פָּנִים וְאָחוֹר בַּכֵּלִים), there are also in Nefesh–Ruach–Neshamah (יֵשׁ גַּם כֵּן בְּנר״ן), and so we wrote elsewhere (וְכֵן כָּתַבְנוּ בְּמָקוֹם אַחֵר). But the Elohim of the Mochin descend as far as Beri’ah (אַךְ אֱלֹהִים דְּמוֹחִין יוֹרְדִין עַד בְּרִיאָה), because the three external vessels of Ze’ir Anpin also necessarily descend with them (כִּי (גַּם) ג׳ כֵּלִים חִיצוֹנִיּוֹת דְּז״א יָרְדוּ בְּהֶכְרֵחַ עִמָּהֶם), since they are more external than they (כִּי הֵם יוֹתֵר חִיצוֹנִיּוֹת מֵהֶם).

And you already know from another place (וּכְבָר יָדַעְתָּ מִמָּקוֹם אַחֵר), how the three vessels descend into B״Y״A (אֵיךְ ג׳ הַכֵּלִים יוֹרְדִין בְּבי״ע), even though elsewhere we said that Elohim descend only as far as Beri’ah (אַף עַל פִּי שֶׁבְּמָקוֹם אַחֵר אָמַרְנוּ שֶׁאֵין אֱלֹהִים יוֹרְדִין רַק עַד הַבְּרִיאָה), this is because they are Mochin (הוּא לִהְיוֹתָן מוֹחִין), but the three vessels descend into B״Y״A (אַךְ ג׳ הַכֵּלִים יוֹרְדִין בְּבי״ע). It is found (נִמְצָא), that all the externality of Ze’ir Anpin together with the Mochin of smallness descend into B״Y״A (כִּי כָּל חִיצוֹנוּת דְּז״א עִם הַמּוֹחִין דְּקַטְנוּת יוֹרְדִין בְּבי״ע), and he remains only in internality (וְנִשְׁאָר הוּא בִּפְנִימִיּוּת לְבַד). And then also (וְאָז גַּם כֵּן), the three external vessels of Imma remain with the Mochin of maturity (ג׳ כֵּלִים חִיצוֹנִיּוֹת דְּאִמָּא נִשְׁאָרִין עִם הַמּוֹחִין דְּגַדְלוּת), for you already know (כִּי כְּבָר יָדַעְתָּ), that the externality of the higher becomes internality within the internality of what is below it (כִּי חִיצוֹנוּת עֶלְיוֹן נַעֲשֵׂה פְּנִימִיּוּת תּוֹךְ פְּנִימִיּוּת שֶׁלְּמַטָּה הֵימֶנּוּ). And then the lower externality is compelled to descend to become internality for that which is lower than it (וְאָז הַחִיצוֹנִית הַתַּחְתּוֹן מֻכְרָח לָרֶדֶת לְהֵעָשׂוֹת פְּנִימִיּוּת אֶל שֶׁלְּמַטָּה הֵימֶנּוּ יוֹתֵר). And understand this well (וְהָבֵן זֶה הֵיטֵב).

It is found (נִמְצָא), that it is necessary that the externality of Ze’ir Anpin descend together with the Mochin of Elohim of the externality into B״Y״A (כִּי בְּהֶכְרֵחַ יוֹרֵד הַחִיצוֹנִיּוּת דְּז״א עִם מוֹחִין דְּאֱלֹהִים דְּחִיצוֹנִיּוּת בְּבי״ע). And this is the matter of the standing prayer (וְזֶהוּ עִנְיַן הָעֲמִידָה), which you will find there (שֶׁתִּמְצָא שָׁם), how the Elohim descend from level to level (אֵיךְ יוֹרְדִין הָאֱלֹהִים מִמַּדְרֵגָה לְמַדְרֵגָה). You will also see (גַּם תִּרְאֶה), how there are many unions for the benefit of Ze’ir Anpin and Nukvah (אֵיךְ יֵשׁ כַּמָּה זִוּוּגִים לְתוֹעֶלֶת זו״ן), and how they diminish and grow many times (וְאֵיךְ מִתְמַעֲטִין וְנִגְדָּלִין כַּמָּה פְּעָמִים). And the reason is (וְהַטַּעַם), because their externality descends below into B״Y״A (כִּי הַחִיצוֹנִיּוּת שֶׁלָּהֶם יוֹרֵד לְמַטָּה בְּבי״ע), and they themselves ascend into the Chesed, Gevurah, and Tiferet of Imma (וְהֵם עַצְמָם עוֹלִין בְּחַג״ת דְּאִמָּא). And this is the cause of the many diminishments that exist (וְזֶהוּ סִבַּת כַּמָּה מִעוּטִים שֶׁיֵּשׁ), and of the many changes and ascents one after another (וְכַמָּה שִׁנּוּיִים וַעֲלִיּוֹת זוֹ אַחַר זוֹ). And understand this well (וְהָבֵן הֵיטֵב).

You will also understand from another place (גַּם תָּבִין מִמָּקוֹם אַחֵר), how the internality has pregnancy, suckling, and pregnancy (אֵיךְ הַפְּנִימִיּוּת יֵשׁ בּוֹ עִיבּוּר יְנִיקָה וְעִיבּוּר), and they are from nine months and seven months (וְהֵם מִן ט׳ חֳדָשִׁים וְז׳ חֳדָשִׁים). And the externality is from nine and twelve months (וְהַחִיצוֹנִיּוּת הֵם מִט׳ וְי״ב חֹדֶשׁ). And in another place it is written (וּבְמָקוֹם אַחֵר כָּתוּב), that the lights are from seven months and the vessels from twelve months (כִּי הָאוֹרוֹת הֵם מִז׳ וְהַכֵּלִים מִי״ב חֹדֶשׁ), and understand this (וְהָבֵן זֶה).

And in another place it is written (וּבְמָקוֹם אַחֵר כָּתוּב), that first the internality is made and afterward the externality (כִּי תְּחִלָּה נַעֲשֵׂה פְּנִימִיּוּת וְאַחַ״כ חִיצוֹנִיּוּת), and in another place the opposite (וּבְמָקוֹם אַחֵר לְהֵפֶךְ). And it appears to reconcile this (וְנִרְאֶה לְתָרֵץ), that there is no difficulty (כִּי אֵין חֲשָׁשׁ), for at first, in the creation of the world, it was necessary to make the externality first (שֶׁבִּתְחִלָּה בִּבְרִיאַת הָעוֹלָם הֻצְרַךְ לַעֲשׂוֹת חִיצוֹנִיּוּת תְּחִלָּה), for such is the order, that first the body enters and afterward the soul (כִּי כֵן סֵדֶר שֶׁתְּחִלָּה נִכְנָס הַגּוּף וְאַחַ״כ הַנְּשָׁמָה). But afterward it is the opposite (אַךְ אַחַ״כ הוּא לְהֵפֶךְ), for the externality cannot enter unless the internality enters first (כִּי הַחִיצוֹנִיּוּת אֵינוֹ יָכוֹל לְהִכָּנֵס אִם לֹא יִכָּנֵס תְּחִלָּה הַפְּנִימִיּוּת). Also that which was said that each one was by itself (גַּם מַה שֶּׁאָמַר שֶׁהָיָה כָּל אֶחָד בִּפְנֵי עַצְמוֹ), this was at the creation of the world, or at a time that is analogous to the creation of the world (זֶה הָיָה בִּבְרִיאַת הָעוֹלָם אוֹ בְּעֵת שֶׁהוּא כְּדוּגְמַת בְּרִיאַת הָעוֹלָם).

However, every day at the time of prayer they are made together (אֲבָל בְּכָל יוֹם בְּעֵת הַתְּפִלָּה נַעֲשִׂין בְּיַחַד). Also we explained elsewhere that everything was in one single act (גַּם בֵּאַרְנוּ בְּמָקוֹם אַחֵר כִּי הַכֹּל הָיָה בְּפַעַם אַחַת), but relative to the fact that this was in pregnancy of nine months and that was twelve months, they were considered separate (אֲבָל בְּעֶרֶךְ שֶׁזֶּה הָיָה בְּעִיבּוּר ט׳ וְזֶה הָיָה בְּי״ב חֹדֶשׁ חִלְּקָם בִּפְנֵי עַצְמָן). Or it is possible the opposite (אוֹ אֶפְשָׁר לְהֵפֶךְ), for that which was written there that the lights were in the place of the Yesod of Binah is not at the time of the rectification of the vessels but afterward (כִּי מַה שֶּׁכָּתוּב שָׁם שֶׁהָאוֹרוֹת הָיוּ בִּמְקוֹם יְסוֹד בִּינָה אֵינוֹ בְּעֵת הַתִּקּוּן שֶׁל הַכֵּלִים רַק אַחַ״כ). And you will also understand regarding the tzitzit and regarding the recitation of the Shema (וְגַם תָּבִין בְּעִנְיַן הַצִּיצִית וּבְעִנְיַן הַקְּרִיאַת שְׁמַע), we explained that the Havayahs of the Mochin are not the three Havayahs of the three aspects of the vessels (שֶׁבֵּאַרְנוּ כִּי הֲוָיוֹת דְּמוֹחִין אֵינָם ג׳ הֲוָיוֹת דְּג׳ בְּחִינוֹת הַכֵּלִים). You will also understand that which we always say, that the Mochin are the internality of the worlds from which the souls come (גַּם תָּבִין מַה שֶּׁאָנוּ אוֹמְרִים תָּמִיד כִּי הַמּוֹחִין הֵם פְּנִימִיּוּת הָעוֹלָמוֹת שֶׁמִּשָּׁם הַנְּשָׁמוֹת). You will also understand that which is said, that the externality is the Name Elohim and the internality is Havayahs (גַּם תָּבִין מַה שֶּׁנֶּאֱמַר כִּי הַחִיצוֹנִיּוּת שֵׁם אֱלֹהִים וְהַפְּנִימִיּוּת הֲוָיוֹת), for this refers to the sparks and that refers to the lights (כִּי זֶה אִיֵּירִי בַּנִּיצוֹצִין וְזֶה בָּאוֹרוֹת), and both of them are aspects of Mochin, not of vessels (וּשְׁנֵיהֶם בְּחִי׳ מוֹחִין לֹא בַּכֵּלִים).