The Thirteenth Gate

השער שלשה עשר

The Gate of the Nesirah, and it is divided into nine chapters

שער הנסירה ויתחלק לט׳ פרקים

A general discourse encompassing all aspects of Ze’r Anpin in order, and also the matter of the Nesirah at length

דרוש כולל כל בחי׳ ז״א כסדר וגם ענין נסירה באורך

Chapter 1

שער כט פרק א מ״ב

[29:1] The matter of the Nesīrahp1-5 is as follows (עִנְיַן הַנְּסִירָה), behold, at first, through the Mochin of Katnut [Smallness], they were attached back-to-back (הִנֵּה תְּחִלָּה עַל־יְדֵי מוֹחִין דְּקַטְנוּת הָיוּ דְּבוּקִים אֲחוֹר בְּאֲחוֹר), because their backs were still judgments of Elohim (לְפִי שֶׁעֲדַיִן אֲחוֹרַיִם שֶׁלָּהֶם הֵם דִּינִין שֶׁל אֱלֹהִים). And afterward He cast sleep upon Ze’ir Anpin (וְאַחַר כָּךְ הִפִּיל שֵׁנָה לְזְעֵיר אַנְפִּין), and the Mochin return to withdraw from him (וְחוֹזְרִין הַמּוֹחִין לְהִסְתַּלֵּק מִמֶּנּוּ), and he remains in the aspect of Yenikah (וְנִשְׁאָר בִּבְחִינַת יְנִיקָה), and this is the sleep (שֶׁזֶּהוּ הַשֵּׁנָה). And understand this very well (וְהָבֵן זֶה מְאֹד). And then Chokhmah and the Chasadim were removed from within the garments of the Netzach, Hod, Yesod of Imma, as is known (וְאָז חָכְמָה וַחֲסָדִים הוּסְרוּ מִתּוֹךְ הַלְּבוּשִׁים שֶׁל נֵה״י דְּאִמָּא כַּנּוֹדָע), and they remained standing naked in the secret of Ohr haMakif [Surrounding Light] upon the head of Ze’ir Anpin (וְנִשְׁאֲרוּ עוֹמְדִים עֲרוּמִים בְּסוֹד אוֹר הַמַּקִּיף עַל רֵישָׁא דְּז״א). And also half of the lower Da’at, which connects the two crowns, as is known (וְגַם חֲצִי דַּעַת תַּחְתּוֹן הַמְחַבֵּר אֶת ב׳ עֲטָרִין כַּנּוֹדָע), and likewise half of the upper Da’at also remained with them—its half from the side of the Chasadim (וְכֵן חֲצִי דַּעַת הָעֶלְיוֹן גַּם הוּא נִשְׁאַר עִמָּהֶם חֶצְיוֹ דְּמִצַּד הַחֲסָדִים). But Binah and the Gevurot and half of the lower Da’at and half of the upper Da’at—these remained clothed within the Netzach, Hod, Yesod of Tevunah (וְאָֽמְנָם בִּינָה וּגְבוּרוֹת וַחֲצִי דַּעַת תַּחְתּוֹן וַחֲצִי דַּעַת עֶלְיוֹן אֵלּוּ נִשְׁאֲרוּ מְלוּבָּשִׁים תּוֹךְ נֵה״י דְּתְבוּנָה), some say: of Imma (נ״א דְּאִמָּא), and likewise they were withdrawn from Ze’ir Anpin (וְכֵן הֵם נִסְתַּלְּקוּ מִז״א).

However, they did not remain in the secret of Ohr haMakif [Surrounding Light] like the others, to shine from there from the aspect of the Reshimu that also ascends—the secret of sleep (אָֽמְנָם לֹא נִשְׁאֲרוּ בְּסוֹד אוֹר הַמַּקִּיף כְּמוֹ הָאֲחֵרִים לְהָאִיר מִשָּׁם מִן בְּחִינַת הָרְשִׁימוֹ שֶׁעוֹלֶה גַּם־כֵּן סוֹד שֵׁנָה), as mentioned by us in the matter of Tefillin (נִזְכָּר אֶצְלֵנוּ בְּעִנְיַן תְּפִלִּין), some say: the prayers (נ״א הַתְּפִלּוֹת). But these were clothed within the Nukvah, as will be explained afterward (וְאָֽמְנָם אֵלּוּ נִתְלַבְּשׁוּ תּוֹךְ הַנּוּקְבָּא וּכְמוֹ שֶׁנִּכְתַּב אַחַ״כ), and afterward they return to withdraw from the Nukvah (וְאַחַ״כ חוֹזְרִין לְהִסְתַּלֵּק מִן הַנּוּקְבָּא), and they return first to connect with Chokhmah and the Chasadim in the secret of Ohr haMakif [Surrounding Light] as well, together with them (וְחוֹזְרִין תְּחִלָּה לְהִתְחַבֵּר עִם חָכְמָה וַחֲסָדִים בְּסוֹד אוֹר הַמַּקִּיף גַּם־כֵּן עִמָּהֶם). And in order to do this, another Zivug [Union] is required in Abba and Imma (וּלְעֲשׂוֹת זֶה צָרִיךְ זִוּוּג אַחֵר בְּאו״א), and from that Zivug [Union] are drawn forth (וְנִמְשָׁכִין מִזִּוּוּג הַהוּא), two MNTZPKH (נִמְשָׁךְ מִן אַבָּא ב׳ מַנְצַפָּ״ךְ): one in the Yesod of Imma (א׳ בִּיסוֹד אִמָּא), and one in the secret of Malkhut (וְא׳ בְּסוֹד דְּמַלְכוּת), and one is drawn to Chokhmah (וְא׳ נִמְשָׁךְ לְחָכְמָה), and one is drawn to the crown of Gevurah (וְא׳ נִמְשָׁךְ לְעַטְרָא דִּגְבוּרָה). And through that crown (וְעַל־יְדֵי אוֹתָהּ הָעַטְרָא), that second MNTZPKH is drawn to the Yesod of Malkhut (נִמְשָׁךְ אוֹתוֹ הַמַּנְצַפָּ״ךְ הַב׳ אֶל יְסוֹד דְּמַלְכוּת). And these MNTZPKH are doubled (וְאֵלּוּ הַמַּנְצַפָּ״ךְ כְּפוּלִים), and thereby the Mochin are further sweetened (הֵם יוֹתֵר הַמּוֹחִין נִמְתָּקִים), because Chokhmah is Gevurah at its root (כִּי הַחָכְמָה הִיא גְּבוּרָה בְּשָׁרְשָׁהּ), for therefore the Chokhmah of Arich Anpin is clothed with the Gevurah of Atik (כִּי לָכֵן חָכְמָה דְּא״א נִתְלַבְּשָׁה בָּהּ גְּבוּרָה דְּעַתִּיק).

And behold, after they descended there and all of them became Makif (וְהִנֵּה אַחַר שֶׁיָּרְדוּ שָׁם וְנַעֲשׂוּ כֻּלָּם מַקִּיף), then they begin to enter—first Binah and Gevurah—into the inner aspect of Ze’ir Anpin (אָז מַתְחִילִין לִכָּנֵס תְּחִלָּה בִּינָה וּגְבוּרָה בַּפְּנִימִית דְּז״א), and both of them in the secret of Imma alone (וּשְׁנֵיהֶן בְּסוֹד דְּאִמָּא לְבַד). And then three segments of Hod spread out in every left line of Ze’ir Anpin (וְאָז מִתְפַּשְּׁטִין ג׳ פְּרָקִין הוֹד בְּכָל קַו שְׂמָאלִי דְּז״א), and from the last segment is made the Mochin of Binah for the Malkhut (וּמִפֶּרֶק אַחֲרוֹן נַעֲשֶׂה מוֹחַ בִּינָה אֶל הַמַּלְכוּת).

And behold, when Binah and Gevurah withdrew from Ze’ir Anpin, as mentioned, in the secret of sleep (וְהִנֵּה כְּשֶׁנִּסְתַּלְּקוּ בִּינָה וּגְבוּרָה מִז״א כַּנִּזְכָּר בְּסוֹד הַשֵּׁנָה), then they were illuminating in the Nukvah Leah in the secret of Ohr haMakif [Surrounding Light] (אָז הָיוּ מְאִירִין בַּנּוּקְבָּא לֵאָה בְּסוֹד אוֹ״מ), and from there it is drawn to the Malkhut Rachel (וּמִשָּׁם נִמְשָׁךְ אֶל הַמַּלְכוּת רָחֵל), and they are not sleeping like Ze’ir Anpin (וְאֵינָן יְשֵׁנוֹת כְּמוֹ הַז״א). And examine the matter of Chet–Tav–Kaf (וְעַיֵּן בְּעִנְיַן חַת״ךְ), which are the two backs of Ze’ir Anpin and Nukvah (שֶׁהֵם ב׳ אֲחוֹרַיִם דְּזו״ן), three aspects (ג׳ בְּחִינוֹת): one in Havayah (שֶׁיֵּשׁ א׳ בַּהֲוָיָה), and one in MNTZPKH (וְא׳ בְּמַנְצַפָּ״ךְ), and one in Elohim (וְיֵשׁ א׳ בֶּאֱלֹהִים). For the Nukvah, at the time of the first Atzilut, was only a single point alone, as is known (כִּי הַנּוּקְבָּא בְּעֵת הָאֲצִילוּת הָרִאשׁוֹן לֹא הָיְתָה רַק נְקוּדָה א׳ לְבַד כַּנּוֹדָע), and this point is called the pupil, daughter of the eye (וְזֹאת הַנְּקוּדָה נִקְרֵאת אִישׁוֹן בַּת עַיִן), and remember this (וּזְכוֹר זֶה). And from this point begins the construction of all her existence (וּמִנְּקוּדָה זוֹ מַתְחִיל בִּנְיַן כָּל מְצִיאוּתָהּ), and she alone can be face-to-face with him (וְהִיא לְבַדָּהּ יְכוֹלָה לִהְיוֹת פב״פ עִמּוֹ), and this is the root of every aspect of the Nukvah (וְזֶהוּ שֹׁרֶשׁ כָּל בְּחִי׳ הַנּוּקְבָּא), and this is the beginning and the end of all her discourses (וְזֶהוּ רֵאשִׁית וְאַחֲרִית כָּל דְּרוּשֶׁיהָ).

Know that the point that was emanated first is her Keter (דַּע כִּי הַנְּקוּדָה שֶׁנֶּאֱצְלָה תְּחִלָּה הִיא כֶּתֶר שֶׁבָּהּ), and it is a single point alone (וְהִיא נְקוּדָה א׳ לְבַד), and at first, before the Ibbur, it was at the end of the Yesod beneath it (וּבִתְחִלָּה קֹדֶם הָעִבּוּר הָיְתָה בְּסוֹף הַיְסוֹד לְמַטָּה מִמֶּנּוּ), and at the time of the Ibbur it ascended upon the Yesod and clothed it (וּבִזְמַן הָעִבּוּר עָלְתָה עַל הַיְסוֹד וְהִלְבִּישָׁתוֹ), and it grew and became according to the measure of the Yesod and its stature (וְגָדְלָה וְנַעֲשֵׂיתָה כְּמִדַּת הַיְסוֹד וּכְשִׁעוּרוֹ), and in the Yenikah she ascended until Tiferet behind him (וּבַיְּנִיקָה עָלְתָה עַד ת״ת מֵאֲחוֹרָיו), and she grew according to the measure of that Tiferet itself (וְנִגְדְּלָה כְּמִדַּת הַת״ת מַמָּשׁ).

And behold, at night, which is like the time of Yenikah for Ze’ir Anpin, the Nukvah as well is in the first Atzilut (וְהִנֵּה בַּלַּיְלָה שֶׁהוּא כְּמוֹ בִּזְמַן הַיְנִיקָה לְז״א אַף הַנּוּקְבָּא הִיא בָּאֲצִילוּת הָרִאשׁוֹן), and behold, her nine points after midnight connect with Leah, as mentioned elsewhere, see there (וְהִנֵּה ט׳ נְקוּדוֹת שֶׁלָּהּ אַחַר חֲצוֹת מִתְחַבְּרִין עִם לֵאָה כַּנִּזְכָּר בְּמ״א ע״ש). And the point of the Keter, which was from the beginning of Atzilut, descended (in B”Y”A, some say: in Beri’ah) to Beri’ah to illuminate there (וּנְקוּדַת הַכֶּתֶר (שֶׁהָיְתָה) מִתְּחִלַּת אֲצִילוּת יָרְדָה (בְּבִי״ע ס״א) בִּבְרִיאָה לְהָאִיר שָׁם), and through the occupation with Torah it too ascends little by little (וְעַל־יְדֵי עֵסֶק הַתּוֹרָה עוֹלָה גַּם הִיא מְעַט מְעַט), until with the light of the morning it completes its ascent face-to-face on the left arm of Ze’ir Anpin (עַד שֶׁבְּאוֹר הַבֹּקֶר נִגְמְרָה לַעֲלוֹת פב״פ בִּזְרוֹעַ שְׂמֹאל דְּז״א). And then a Reshimu of her Mochin enters her in the secret of the prayer of Shin–Yod (וְאָז נִכְנָס בָּהּ רְשִׁימוֹ שֶׁל הַמּוֹחִין שֶׁלָּהּ בְּסוֹד תְּפִלָּה ש״י), and the nine points then descend to B”Y”A (some say: to Beri’ah) (וְט׳ הַנְּקוּדוֹת יוֹרְדִין אָז בְּבִי״ע (ס״א בִּבְרִיאָה)).

However, she has within her a Reshimu from the aspect of face-to-face, and she is able to stand with him face-to-face then in the secret of Tefillin (אַךְ הִיא יֵשׁ בָּהּ רְשִׁימוֹ מִבְּחִי׳ פָּנִים בְּפָנִים וִיכוֹלָה לַעֲמוֹד עִמּוֹ פָּנִים בְּפָנִים אָז בְּסוֹד תְּפִלִּין). And through the rest of those nine mentioned above, we raise them little by little from B”Y”A until the blessing of Avot (וְשְׁאָר הַט׳ הַנַּ״ל אָנוּ מַעֲלִין אוֹתָם מְעַט מְעַט מִבִּי״ע עַד בִּרְכַּת אָבוֹת). And then at the recitation of the Shema, the six extremities of Gadlut [Greatness] enter Ze’ir Anpin (וְאָז בִּקְרִיאַת שְׁמַע נִכְנְסוּ ו״ק דְּגַדְלוּת בְּז״א), and these nine of hers also begin to ascend until Ze’ir Anpin of Atzilut (וְט׳ אֵלּוּ שֶׁלָּהּ גַּם הֵם מַתְחִילִין לַעֲלוֹת עַד ז״א דַּאֲצִילוּת). And then the Malkhut ascends, and that point returns to the back (וְאָז עוֹלָה הַמַּלְכוּת וְאוֹתוֹ הַנְּקוּדָה חוֹזֶרֶת אֶל הָאָחוֹר), and she begins to be rectified as in the time of Ibbur (וּמַתְחֶלֶת לְהִתְקַן כְּמוֹ בִּזְמַן הָעִבּוּר), and she ascends until beneath the Yesod (וְעוֹלָה עַד תַּחַת הַיְסוֹד). And there is the aspect of her first root, as is known, which is the crown that always remains there (וְשָׁם בְּחִי׳ שֹׁרֶשׁ א׳ שֶׁלָּהּ כַּנּוֹדָע שֶׁהִיא הָעֲטָרָה הַנִּשְׁאֶרֶת שָׁם תָּמִיד). And also the aspect that descended to Beri’ah ascends from there (וְגַם בְּחִי׳ שֶׁיָּרְדָה בִּבְרִיאָה עוֹלָה מִשָּׁם), and then that aspect which ascended from Beri’ah grows again according to the full measure of the Yesod (וְאָז אוֹתוֹ הַבְּחִי׳ שֶׁעָלְתָה מִבְּרִיאָה נִגְדֶּלֶת שֵׁנִית כְּמִדַּת הַיְסוֹד כֻּלּוֹ), and see this explained elsewhere (וְעַיֵּן בְּמ״א). And from there she ascends a third ascent in Netzach and Hod and not in Yesod (וּמִשָּׁם עוֹלָה עֲלִיָּה ג׳ בְּנֵצַח וְהוֹד וְלֹא בִּיסוֹד), and she grows according to their measure (וְנִגְדֶּלֶת כְּמוֹתָם). And from there she ascends a fourth ascent in Tiferet (וּמִשָּׁם עוֹלָה עֲלִיָּה ד׳ בְּת״ת), and behold, she has also ascended to her root that is there, which never withdrew from there (וְהֲרֵי עָלְתָה גַּם אֶל שָׁרְשָׁהּ אֲשֶׁר שָׁם שֶׁלֹּא נִסְתַּלֵּק מִשָּׁם לְעוֹלָם), and then she grows according to the measure of the Tiferet itself behind him (וְאָז נִגְדֶּלֶת כְּמִדַּת הַת״ת עַצְמוֹ מֵאֲחוֹרָיו). And afterward she ascends in Chesed and Gevurah a fifth ascent (וְאַחַ״כ עוֹלָה בְּחו״ג עֲלִיָּה ה׳), therefore two lower illuminations descend into her at “Barukh,” and three upper illuminations at “Atah [you]” (לָכֵן יוֹרְדִין בָּהּ ב׳ הֶאָרוֹת תַּחְתּוֹנוֹת בְּבָרוּךְ וְג׳ הֶאָרוֹת עֶלְיוֹנוֹת בְּאַתָּה). But she does not ascend in them until the uprighting of Havayah, as mentioned in its place (אַךְ אֵינָהּ עוֹלָה בָּהֶן עַד הַזְּקִיפוֹת שֶׁל הֲוָיָה כַּנִּזְכָּר בִּמְקוֹמוֹ), and the descents are Havayah–Adonai (וְהַיְּרִידוֹת הֵם הֲוָיָה אֲדֹנָי), and the uprights are Havayah–Ehyeh (וְהַזְּקִיפוֹת הֵם הֲוָיָה אֶהְיֶה). And she ascends in the secret of a point alone the entire length of Ze’ir Anpin up to the Keter within him (וְעוֹלָה בְּסוֹד נְקוּדָה לְבַד אֹרֶךְ כָּל הַז״א עַד הַכֶּתֶר שֶׁבּוֹ), back-to-back, also in the secret of a point (אֲחוֹר בְּאֲחוֹר גַּם בְּסוֹד נְקוּדָה), and not yet in the aspect of a Partzuf (וְלֹא בִּבְחִינַת פַּרְצוּף עֲדַיִן).

And examine this in its place (וְעַיֵּן בִּמְקוֹמוֹ), for there is a second Zivug [Union] to Abba and Imma (כִּי יֵשׁ זִוּוּג ב׳ אֶל או״א), and there is also then Mayin Nukvin [Feminine Waters] of Chokhmah and Binah (וְגַם יֵשׁ אָז מ״ן דְּחו״ב), and then an illumination is added to her (וְאָז נִתּוֹסֵף בָּהּ הֶאָרָה), such that she ascends all the aspect of the back up to the Keter (שֶׁתַּעֲלֶה הִיא כָּל בְּחִינַת הָאָחוֹר עַד הַכֶּתֶר), in the aspect of a measure or a single point alone (לִבְחִינַת מִדָּה אוֹ נְקוּדָה א׳ לְבַד). And afterward the three upper ones of Gadlut [Greatness] enter Ze’ir Anpin, and also only the Makifim [Surrounding Lights] of Imma, as mentioned elsewhere (וְאַחַ״כ נִכְנָסִין בְּז״א ג״ר דְּגַדְלוּת וְגַם מַקִּיפֵי דְּאִמָּא לְבַד כְּפִי הַנִּזְכָּר בְּמ״א), and still only the inner ones have entered (וַעֲדַיִן לֹא נִכְנְסוּ רַק הַפְּנִימִית). And then they are rectified and become in the aspect of a Partzuf from his chest and below (וְאָז נִתְקַנּוּ וְנַעֲשִׂין בִּבְחִינַת פַּרְצוּף מֵהַחָזֶה שֶׁלּוֹ וּלְמַטָּה), and this is on a weekday, for she was not even, while being back-to-back, except from the chest (וְזֶה בְּחוֹל שֶׁלֹּא הָיְתָה גַּם בִּהְיוֹתָהּ בָּאָחוֹר רַק מִן הַחָזֶה). But on Rosh haShanah, while she was back-to-back, she ascended until the Keter (אַךְ בְּרֹאשׁ הַשָּׁנָה בִּהְיוֹתָהּ בָּאָחוֹר עָלְתָה עַד הַכֶּתֶר), and now as well her Partzuf grew even until the Keter (גַּם עַתָּה הִגְדִּיל פַּרְצוּפָהּ גַּם עַד הַכֶּתֶר). And examine in its place how she is in Rachel and in Leah (וְעַיֵּן בִּמְקוֹמוֹ אֵיךְ הִיא בְּרָחֵל וּבְּלֵאָה), but Rachel is only from the chest and below (אַךְ רָחֵל הִיא מֵהַחָזֶה וּלְמַטָּה לְבַד). And all of this is through the raising of the Mayin Nukvin [Feminine Waters] for the Zivug [Union] of Abba and Imma (וְגַם כָּל זֶה הוּא עַל־יְדֵי הַעֲלָאַת הַמ״ן לְזִוּוּג או״א), and this requires great investigation elsewhere (וְצָרִיךְ עִיּוּן מְאֹד בְּמ״א). And afterward the Nesīrah is effected, as mentioned above (וְאַחַ״כ נַעֲשֵׂית הַנְּסִירָה כַּנַּ״ל).

And behold, after she was revealed—some say: after she grew—back-to-back from his chest and below (וְהִנֵּה אַחַר שֶׁנִּגְלָה (נ״א שֶׁנִּתְגַּדְּלָה) אֲחוֹר בְּאֲחוֹר מֵהַחָזֶה שֶׁלּוֹ וּלְמַטָּה), she was then receiving her illuminations through his partitions, and she was secondary to him and inferior to him (וְהָיְתָה אָז מְקַבֶּלֶת הֶאָרוֹתֶיהָ עַל־יְדֵי מְחִיצוֹתָיו וּטְפֵלָה אֵלָיו וּגְרוּעָה מִמֶּנּוּ). And in order that she be rectified more completely, not through him, it is necessary that the Mochin withdraw from him (וּכְדֵי שֶׁתִּתְקַן יוֹתֵר לְגַמְרֵי שֶׁלֹּא עַל־יָדוֹ צָרִיךְ שֶׁיִּסְתַּלְּקוּ הַמּוֹחִין מִמֶּנּוּ), and this withdrawal is called sleep (וְסִלּוּק זֶה נִקְרָא שֵׁנָה), and understand this well (וְהָבֵן זֶה). For before this, the backs of both of them were all judgments (כִּי קֹדֶם לָכֵן הָיוּ אֲחוֹרַיִם שֶׁל שְׁנֵיהֶן כֻּלָּם דִּינִין), and since they were judgments they were attached together (וּלְהִיוֹתָם דִּינִין הָיוּ דְּבוּקִים יַחַד), for they all had one wall (כִּי כֻּלָּם כּוֹתֶל אֶחָד לָהֶם).

Therefore He cast upon him dormita, and the Mochin withdrew from him (לָכֵן הִפִּיל עָלָיו דּוֹרְמִיטָא וְנִסְתַּלְּקוּ מִמֶּנּוּ הַמּוֹחִין כַּנַּ״ל), which is called sleep (הַנִּקְרָא שֵׁנָה). And then his soul—which are the Mochin that withdrew from him—were drawing for him Chesed and vitality to that small measure of vitality that remained within him in the body at the time of sleep, from the Chesed of Binah (וְאָז נִשְׁמָתוֹ שֶׁהֵם הַמּוֹחִין שֶׁנִּסְתַּלְּקוּ מִמֶּנּוּ הָיוּ מוֹשְׁכִין לוֹ חֶסֶד וְחַיּוּת אֶל הַהוּא קִיסְטַח דְּחַיּוּתָא שֶׁנִּשְׁאַר בְּתוֹכוֹ בַּגּוּף בְּעֵת הַשֵּׁנָה מֵחֶסֶד דְּבִּינָה), and it would spread within him internally (וְהָיָה מִתְפַּשֵּׁט בּוֹ בְּתוֹכוֹ). And then the judgments and the backs would withdraw and attach to the back of the Nukvah and separate from one another (וְאָז הַדִּינִין וְהָאֲחוֹרַיִם הָיוּ מִסְתַּלְּקִין וְנֶאֱחָזִין בְּאָחוֹר דְּנוּקְבָּא וְנִפְרָדִין זֶה מִזֶּה), and this is “Chesed came and separated them” (וְזֶהוּ אֲתָא חֶסֶד וּפְרִישׁ לוֹן). And this is the secret of “and in its place mercy and kindness rest” (וְזֶה סוֹד וּבְאַתְרֵיהּ שָׁקִיעַ רַחֲמֵי וְחֶסֶד), and then these Mochin, which are called the soul of Ze’ir Anpin, were in the aspect of Mayin Nukvin [Feminine Waters] to Binah (וְאָז אֵלּוּ הַמּוֹחִין הַנִּקְרָאִים נִשְׁמַת ז״א הָיוּ בִּבְחִינַת מ״ן אֶל בִּינָה), and Abba and Imma were joined in Zivug [Union] (וְנִזְדַּוְּגוּ או״א), and they rectified the Malkhut not through Ze’ir Anpin (וְתִקְּנוּ אֶת הַמַּלְכוּת שֶׁלֹּא עַל־יְדֵי ז״א). And the matter is (some say: and behold, even though) (וְהָעִנְיַן (נ״א וְהִנֵּה הַגַּם)), that Leah had already been rectified back-to-back before Rachel (כִּי כְּבָר נִתְקְּנָה לֵאָה אֲחוֹר בְּאֲחוֹר טֶרֶם רָחֵל), for first the illuminations of Leah emerge and afterward the illuminations of Rachel (כִּי תְּחִלָּה יוֹצְאִין הֶאָרוֹת לֵאָה וְאַחַ״כ הֶאָרוֹת רָחֵל). And still (some say: but still) both of them are separate, even though both receive their illuminations through Ze’ir Anpin (וַעֲדַיִן (נ״א אַךְ עֲדַיִן) שְׁתֵּיהֶן נִפְרָדוֹת עִם שֶׁמְּקַבְּלוֹת שְׁתֵּיהֶן הֶאָרָתָן עַל־יְדֵי ז״א). And afterward, through the Nesīrah, the two of them are joined together into one Partzuf (וְאַחַ״כ בַּנְּסִירָה מִתְחַבְּרוֹת שְׁתֵּיהֶן יַחַד פַּרְצוּף אֶחָד), through the Netzach, Hod, Yesod of Imma entering within them (עַל־יְדֵי שֶׁנִּכְנְסוּ נֵה״י דְּאִמָּא בְּתוֹכָן). And it is found that Rachel herself also ascends back-to-back until the Keter of Ze’ir Anpin through her joining with Leah (וְנִמְצֵאת גַּם רָחֵל עַצְמָהּ עוֹלָה אֲחוֹר בְּאֲחוֹר עַד כֶּתֶר דְּז״א עַל־יְדֵי הִתְחַבְּרוּת עִם לֵאָה), and it is possible that Rachel clothes herself within Leah, and this requires investigation (וְאֶפְשָׁר שֶׁתִּתְלַבֵּשׁ רָחֵל בְּלֵאָה וְצָרִיךְ עִיּוּן). And know that those two Mochin—Binah and Gevurah—of Ze’ir Anpin, which withdrew into the Netzach, Hod, Yesod of Binah, are the ones that entered into the head of the Nukvah itself (וְדַע כִּי אוֹתָן הַב׳ מוֹחִין בִּינָה וּגְבוּרָה דְּז״א שֶׁנִּסְתַּלְּקוּ בְּנֵה״י דְּבִינָה הֵם שֶׁנִּכְנְסוּ בְּרֵישָׁא דְּנוּקְבָּא מַמָּשׁ), for the Chokhmah and the Chasadim remained in the secret of Makif for Ze’ir Anpin (כִּי הַחָכְמָה וְהַחֲסָדִים נִשְׁאֲרוּ בְּסוֹד מַקִּיף לְז״א). And these are the Gevurot that the Nukvah took at the time of the Nesīrah, through Imma alone, as mentioned elsewhere—see there well (וְאֵלּוּ הֵם הַגְּבוּרוֹת שֶׁלָּקְחָה הַנּוּקְבָּא בְּעֵת הַנְּסִירָה עַל־יְדֵי אִמָּא לְחוּדָהּ כַּנִּזְכָּר בְּמ״א וְעַיֵּן שָׁם הֵיטֵב).

(Mahadura Kama): the matter of the three states in Ze’ir Anpin and Nukvah, which are Ibbur, Yenikah, and Mochin (מ״ק עִנְיַן ג׳ מְצִיאוּת בְּזו״ן שֶׁהֵם עִבּוּר וִינִיקָה וּמוֹחִין). And although we have already explained at length elsewhere, at the beginning they were three included within three (וְאַעַ״פ שֶׁכְּבָר בֵּאַרְנוּ בְּאֹרֶךְ אֶצְלֵנוּ בַּתְּחִלָּה הָיוּ ג׳ כְּלוּלִין בְּג׳), and they are the state of Chesed, Gevurah, Tiferet of Ze’ir Anpin, which alone were revealed (וְהֵם מְצִיאוּת חַג״ת דְּז״א שֶׁהָיוּ מִתְגַּלִּין לְבַד). And this is the Vav within the Heh of Ehyeh of the Tefillin (וְהוּא הַו׳ שֶׁבְּתוֹךְ הַה׳ בְּאֶהְיֶה דְּתְּפִלִּין), which is numerically equivalent to twenty-one mentions (שֶׁהוּא כְּמִנְיַן כ״א אַזְכָּרוֹת שֶׁבָּהֶם), because only Chesed, Gevurah, Tiferet are revealed (מִפְּנֵי שֶׁאֵין מִתְגַּלִּין רַק חַג״ת). And each one of them is included of the seven lower ones, which are Ze’ir Anpin and Nukvah (וְכָל אֶחָד מֵהֶם כָּלוּל מִז״ק שֶׁהֵם זו״ן), thus they are twenty-one, corresponding to Ehyeh (הֲרֵי כ״א כְּמִנְיַן אֶהְיֶה).

For the Name Ehyeh indicates Ibbur, meaning “I am prepared to be,” as mentioned in the Zohar (כִּי שֵׁם אֶהְיֶה מוֹרֶה עִבּוּר דְּהַיְינוּ אֲנָא זְמִין לְמֶהֱוֵי כַּנִּזְכָּר בַּזֹּהַר). Afterward is the time of the Yenikah, and then Ze’ir Anpin went out to his place, including the six extremities in full length (אַחַ״כ זְמַן הַיְּנִיקָה וְאָז יָצָא ז״א לִמְקוֹמוֹ כוֹלֵל ו״ק בְּאֹרֶךְ), and this is the Vav of the Name Ehyeh (וְהוּא ו׳ דְּאֶהְיֶה). And she is large, for when he was within the Heh of Binah he was a small Vav (וְהִיא גְדוֹלָה כִּי בִּהְיוֹתוֹ תּוֹךְ ה׳ דְּבִינָה הָיָה ו׳ זְעֵירָא), and now this Vav has a thick head (וְעַתָּה ו׳ זוֹ רֹאשָׁהּ עָב), for the Malkhut is with him there (כִּי שָׁם הַמַּלְכוּת עִמּוֹ). And after the head, the Vav spreads out in fineness (וְאַחַר הָרֹאשׁ מִתְפַּשֵּׁט הַוָּו בְּדַקּוּת), and the reason is that the woman ascends with him and does not descend (וְהַטַּעַם שֶׁהָאִשָּׁה עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת עוֹד).

Behold, even though he is now in the secret of the six extremities, nevertheless he has ten Sefirot (הִנֵּה אַעַ״פ שֶׁהוּא עַתָּה בְּסוֹד הַו״ק עִכָּ״ז יֵשׁ לוֹ י״ס), except that the Mochin of the small one are not in the secret of Chokhmah–Binah–Da’at but only from Chesed, Gevurah, Tiferet (רַק שֶׁהַמּוֹחִין שֶׁל הַקָּטָן אֵינָם בְּסוֹד חב״ד רַק מֵחג״ת לְבַד). For from Chesed, Gevurah, Tiferet are made for him the three upper ones and the three middle ones (כִּי מֵחג״ת נַעֲשִׂין לוֹ ג״ר וְג׳ אֶמְצָעִית), and from Netzach, Hod, Yesod are made for him the three lower ones (וּמִנֵּה״י נַעֲשִׂין לוֹ ג״ת). And when he grows, which is after nine years and one day (וּכְשֶׁנִּגְדַּל שֶׁהוּא אַחַר ט׳ שָׁנִים וְיוֹם אֶחָד), then he has three upper ones from Chokhmah–Binah–Da’at and not from Chesed, Gevurah, Tiferet as at first (אָז יֵשׁ לוֹ ג״ר מֵחב״ד וְלֹא מֵחג״ת כְּבַתְּחִלָּה), and Netzach, Hod, Yesod come to him from Binah (וּבָאִין לוֹ נֵה״י מִבִּינָה). And then there is in him the power to beget (וְאָז יֵשׁ בּוֹ כֹּחַ לְהוֹלִיד), but he is still not obligated in the commandments (אַךְ עֲדַיִן אֵינוֹ חַיָּב בְּמִצְוֹת). But when he is thirteen years and one day old (אֲבָל כְּשֶׁהוּא בֶּן י״ג שָׁנִים וְיוֹם אֶחָד), at which time Chokhmah–Binah and Chesed–Gevurah are bestowed within him, which are four Makifim [Surrounding Lights] clothed in Binah (שֶׁאָז מֻשְׁפָּעִין בּוֹ חו״ב חו״ג שֶׁהֵם ד׳ מַקִּיפִין מְלוּבָּשִׁין בְּבִּינָה), and afterward they enter his head (וְאַחַ״כ נִכְנָסִין בְּרֹאשׁוֹ), then he is obligated in the commandments and dons Tefillin, as will be explained with the help of Hashem (אָז חַיָּב בְּמִצְוֹת וּמַנִּיחַ תְּפִלִּין כְּמוֹ שֶׁיְּתְבָּאֵר בְּעֶזְרַת ה׳).

Afterward, in the second Ibbur, in order to make Mochin, the head is made upon the Vav (אַחַ״כ בְּעִבּוּר הַב׳ כְּדֵי לַעֲשׂוֹת מוֹחִין אָז נַעֲשֶׂה רֹאשׁ עַל ו׳), and they are Chokhmah and Binah and the two crowns (וְהֵם חו״ב וּתְרֵין עַטְרִין), and they are clothed in the Netzach, Hod, Yesod of Tevunah (וּמִתְלַבְּשִׁין בְּנֵה״י דְּתְבוּנָה), and they become three alone (וְנַעֲשִׂין ג׳ לְבַד). And afterward they enter Ze’ir Anpin into his Chesed, Gevurah, Tiferet from the six extremities within him (וְאַחַ״כ נִכְנָסִין בְּז״א בְּחג״ת שֶׁלּוֹ מִן הַו״ק שֶׁבּוֹ), which are the first Vav of the time of Yenikah (שֶׁל ו׳ רִאשׁוֹנָה שֶׁל זְמַן הַיְּנִיקָה), and the Chesed, Gevurah, Tiferet return to be Chokhmah–Binah–Da’at (וְחוֹזְרִין חַג״ת לִהְיוֹת חב״ד), and within them enter four Mochin with the Netzach, Hod, Yesod of Binah inside them (וּבָהֶם נִכְנָסִין ד׳ מוֹחִין עִם נֵה״י דְּבִינָה בְּתוֹכָן). And this is the secret in the Zohar, parashat Acharei Mot, daf 65, that “the name Elohim serves one beginning from Ze’ir Anpin” (וְזֶה סוֹד בַּזֹּהַר פָּרָשַׁת אַחֲרֵי מוֹת דְּס״ה כִּי שָׁם אֱלֹהִים שִׁירוּתָא חַד מִז״א). And the explanation is that the Gevurah, which is called Elohim, returned to be Binah, which is the second Mochin of the head of Ze’ir Anpin (וּפֵירוּשׁ כִּי הַגְּבוּרָה הַנִּקְרֵאת אֱלֹהִים חָזְרָה לִהְיוֹת בִּינָה שֶׁהוּא הַמּוֹחַ הַב׳ דְּרֵישָׁא דְּז״א). And from the first Netzach, Hod, Yesod of the time of Yenikah were made for him the three middle ones (וּמִנֵּה״י הָרִאשׁוֹנִים שֶׁל זְמַן הַיְּנִיקָה נַעֲשֶׂה לוֹ ג׳ אֶמְצָעִית), and now he lacks the Netzach, Hod, Yesod of Ze’ir Anpin (וְעַתָּה חֲסֵרִים לוֹ נֵה״י דְּז״א), and they need to come anew (וְצָרִיךְ שֶׁיָּבֹאוּ מֵחָדָשׁ). And this is the secret in the Zohar, Bereishit, that “the plantings were like the horns of grasshoppers, and He planted them” (וְזֶה סוֹד בַּזֹּהַר בְּרֵאשִׁית כִּי הַנְּטִיעוֹת הָיוּ כְּקַרְנֵי חֲגָבִים וּשְׁתָלָן).

And the explanation is that the Netzach, Hod, Yesod of Imma, which clothed the four Mochin and entered within the Chokhmah–Binah–Da’at of Ze’ir Anpin (וְהַבֵּיאוּר כִּי נֵה״י דְּאִמָּא אֲשֶׁר הִלְבִּישׁוּ לְד׳ מוֹחִין וְנִכְנְסוּ בְּגוֹ חב״ד דְּז״א), from there those Netzach, Hod, Yesod of Binah descended to the Netzach, Hod, Yesod of Ze’ir Anpin, which had become Chesed, Gevurah, Tiferet as mentioned (מִשָּׁם יָרְדוּ אוֹתָן נֵה״י דְּבִינָה עַד נֵה״י שֶׁל ז״א שֶׁנַּעֲשׂוּ חַג״ת כַּנַּ״ל). And from there they illuminated and brought forth new Netzach, Hod, Yesod for the need of Ze’ir Anpin (וּמִשָּׁם הֵאִירוּ וְהוֹצִיאוּ נֵה״י חֲדָשִׁים לְצֹרֶךְ ז״א). And this is what is said in the Zohar, that “the thighs are outside the body” (וְזֶהוּ שֶׁאָמַר בַּזֹּהַר כִּי יַרְכִּין לְבַר מִגּוּפָא), for the body of Ze’ir Anpin was only the six extremities and was completed with the three upper ones and the three middle ones (כִּי גּוּף הַז״א לֹא הָיָה רַק ו״ק וְנִסְתַּיֵּם בְּג״ר וְהַג׳ אֶמְצָעִית). But the three lower ones are outside the body (וְאָֽמְנָם ג״ת הֵם לְבַר מִגּוּפָא), for they are the six extremities of Tiferet (שֶׁהֵם ו״ק דְּת״ת), since they emerged only from the Netzach, Hod, Yesod of Imma (כִּי לֹא יָצְאוּ רַק מִנֵּה״י דְּאִמָּא).

And the explanation of the matter is as follows (וּבֵיאוּר הָעִנְיָן כִּי הִנֵּה): behold, in the Netzach, Hod, Yesod of Imma, within the three upper ones of Ze’ir Anpin, there are three aspects in each one of them (נֵה״י דְּאִמָּא בְּג״ר דְּז״א יֵשׁ ג׳ בְּחִינוֹת בְּכָל אֶחָד מֵהֶם). How so? In the right line, the Mochin of Chokhmah enters and is clothed in the Netzach of Binah (כֵּיצַד קַו יָמִין נִכְנַס מוֹחַ חָכְמָה וְנִתְלַבֵּשׁ בְּנֵצַח דְּבִינָה), and both of them are clothed in the Chesed of Ze’ir Anpin of the six extremities of Ze’ir Anpin (וּשְׁנֵיהֶן נִתְלַבְּשׁוּ בְּחֶסֶד דְּז״א שֶׁל ו״ק דְּז״א). And from all three of them is made the right Mochin of Ze’ir Anpin, which is called Chokhmah (וְאָז מִשְּׁלָשְׁתָּן נַעֲשֶׂה מוֹחַ יָמִין דְּז״א הַנִּקְרָא חָכְמָה).

And behold, the inner Mochin, which is called Chokhmah, illuminated in the Chesed of Ze’ir Anpin (וְהִנֵּה הַמּוֹחַ הַפְּנִימִי הַנִּקְרָא חָכְמָה הֵאִיר בְּחֶסֶד דְּז״א), and the Chesed of Ze’ir Anpin illuminated in the Netzach of Binah (וְחֶסֶד דְּז״א מֵאִיר בְּנֵצַח הַבִּינָה). And then the Netzach of Binah descended by the power of that illumination which it received as mentioned (וְאָז יָרַד נֵצַח דְּבִינָה בְּכֹחַ אוֹתָהּ הֶאָרָה שֶׁקִּבֵּלָה כַּנַּ״ל), and it descended into the Netzach of Ze’ir Anpin, which returned to be Chesed as mentioned (וְיָרַד בְּנֵצַח דְּז״א אֲשֶׁר חָזַר לִהְיוֹת חֶסֶד כַּנַּ״ל). And then from there the Netzach of Binah illuminated and brought forth a new Netzach for the need of Ze’ir Anpin (וְאָז מִשָּׁם הֵאִיר נֵצַח דְּבִינָה וְהוֹצִיא נֵצַח חָדָשׁ לְצֹרֶךְ ז״א). And correspondingly, in this manner, on the left line, a Hod is made for the need of Ze’ir Anpin (וְכֵן כְּנֶגְדּוֹ עַד זֶה בַּקַּו הַשְּׂמָאלִי וְנַעֲשֶׂה הוֹד לְצֹרֶךְ ז״א). And this is the secret mentioned in the Tikkunim, “and from Binah, prophets” (וְזֶהוּ סוֹד הַנִּזְכָּר בַּתִּקּוּנִים וּמִבִּינָה נְבִיאִים), for the Netzach and Hod of Ze’ir Anpin, which are called “prophets,” were made from Binah itself, truly new (כִּי נ״ה דְּז״א הַנִּקְרָא נְבִיאִים נַעֲשׂוּ מִבִּינָה עַצְמָהּ חֲדָשִׁים מַמָּשׁ). And likewise in this manner in the middle line, and a Yesod is made (וְכֵן עַד זֶה בַּקַּו הָאֶמְצָעִי וְנַעֲשֶׂה יְסוֹד).

It follows that in these new Netzach, Hod, Yesod there are nine aspects there (נִמְצָא כִּי בְּנֵה״י אֵלּוּ הַחֲדָשִׁים יֵשׁ שָׁם ט׳ בְּחִינוֹת), which are three aspects in each of the three (שֶׁהֵם ג׳ בְּחִינוֹת בְּכָל אֶחָד מִשְּׁלָשְׁתָּן). For in Netzach there descended there the illumination of the Mochin of Chokhmah (כִּי בְּנֵצַח יָרְדָה שָׁם הֶאָרַת מוֹחַ דְּחָכְמָה), and the illumination of the Chesed of Ze’ir Anpin that returned to be Chokhmah, as is known (וְהֶאָרַת חֶסֶד דְּז״א שֶׁחָזַר לִהְיוֹת חָכְמָה כַּנּוֹדָע), and the illumination of the Netzach of Binah itself (וְהֶאָרַת נֵצַח דְּבִינָה עַצְמָהּ). And likewise three aspects in Hod (וְכֵן עַד זֶה ג׳ בְּחִינוֹת בְּהוֹד), and likewise in Yesod (וְכֵן בִּיסוֹד). But know that here, in this Yesod that is made anew, there is within it the aspect of the six extremities, a small Vav (וְאָֽמְנָם דַּע כִּי כָּאן בְּזֶה הַיְסוֹד שֶׁנַּעֲשֶׂה מֵחָדָשׁ יֵשׁ בּוֹ בְּחִינַת ו״ק ו׳ זְעֵירָא), and the reason is because the Tiferet of Ze’ir Anpin illuminated into it, which includes the six extremities, as is known (וְהַטַּעַם לְפִי שֶׁהֵאִיר בּוֹ ת״ת דְּז״א שֶׁהוּא כּוֹלֵל ו״ק כַּנּוֹדָע). And this is what is said in the Zohar: “the Yesod is one knot, including six” (וְזֶהוּ מַה שֶּׁאָמַר בַּזֹּהַר דְּיְסוֹד חַד קְרָטִיפָא כָּלוּל שִׁית). And from the power of these six within the Yesod is made the measure of the stature of the Malkhut (וּמִכֹּחַ שִׁית אֵלּוּ שֶׁבַּיְסוֹד נַעֲשֶׂה שִׁעוּר קוֹמַת הַמַּלְכוּת), and therefore she is called “the mirror that has nothing of her own” (וְלָכֵן נִקְרֵאת אַסְפַּקְלַרְיָא דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם), for she was at first a hidden point in Tiferet (כִּי הִיא הָיְתָה תְּחִלָּה נְקוּדָה נֶעֱלֶמֶת בְּת״ת), and afterward, from the existence of Tiferet and its aspect, the measure of her stature was drawn forth (וְאַחַ״כ מִמְּצִיאוּת ת״ת וּבְחִינָתוֹ נִתַּק שִׁעוּר קוֹמָתָהּ).

Chapter 2

שער כט פרק ב מ״ב

[29:2] And know that there are two kinds of Zivugim [Unions] in Abba and Imma: a Zivug [Union] of vitality and a Zivug [Union] of inner Mochin, which are the souls of Ze’ir Anpin and Nukvah, the inner aspect of the worlds (וְדַע כִּי ב׳ מִינֵי זִוּוּגִים הֵם בְּאו״א זִוּוּג חַיּוּת וְזִוּוּג מוֹחִין פְּנִימִיִּים שֶׁהֵם נְשָׁמוֹת זו״ן פְּנִימִית הָעוֹלָמוֹת). And one is constant, and the other ceases at times (וְאֶחָד תָּדִיר וְהַב׳ נִפְסָק לִפְעָמִים). And for the one Zivug [Union], which is vitality and the externality of the worlds, it is sufficient that the spirit within them raises Mayin Nukvin [Feminine Waters], and therefore it is done not through us (וְלַזִּוּוּג הָאֶחָד שֶׁהוּא חַיּוּת וְחִיצוֹנִיּוּת הָעוֹלָמוֹת דַּי שֶׁבָּרוּחָא שֶׁבְּגוֵיהּ יַעֲלֶה מ״ן וְלָכֵן נַעֲשֶׂה שֶׁלֹּא עַל־יָדֵינוּ). And for the second, inner Zivug [Union], it is necessary that Ze’ir Anpin and Nukvah themselves raise Mayin Nukvin [Feminine Waters], and the aspect of their Mochin is what raises those inner Mayin Nukvin [Feminine Waters] (וְלַזִּוּוּג הַפְּנִימִי הַב׳ צָרִיךְ שֶׁזו״ן עַצְמָן יַעֲלוּ מ״ן וּבְחִינַת הַמּוֹחִין שֶׁלָּהֶם הֵם הַמַּעֲלִים מ״ן הַנַּ״ל דְּפְנִימִית). And this is not done except through us (וְזֶה אֵינוֹ נַעֲשֶׂה אֶלָּא עַל־יָדֵינוּ).

And behold, before the recitation of the Shema of Shacharit, Ze’ir Anpin also had the inner Mochin of Abba from Yenikah (וְהִנֵּה קֹדֶם ק״ש שֶׁל שַׁחֲרִית הָיָה לְז״א גַּם מוֹחִין פְּנִימִיִּים דְּאַבָּא דְּיְנִיקָה), and he was lacking the Makifim [Surrounding Lights] of Abba of Yenikah (וְהָיוּ חֲסֵרִים לוֹ מַקִּיפֵי דְּאַבָּא דְּיְנִיקָה), and these are the externality of the worlds, which are the Names Elohim (וְהֵם חִיצוֹנִיּוּת הָעוֹלָמוֹת שֶׁהֵם שֵׁמוֹת אֱלֹהִים). And to draw these, a Zivug [Union] of the externality of Abba and Imma is required (וּלְהַמְשִׁיךְ אֵלּוּ צָרִיךְ זִוּוּג דְּחִיצוֹנִיּוּת דְּאו״א), and they are Yisrael-Saba and Tevunah, who unite in the aspect of externality alone, of themselves (וְהֵם יִשְׂרָאֵל־סָבָא וּתְבוּנָה הַמִּזְדַּוְּגִים הַנַּעֲשִׂין בִּבְחִינַת חִיצוֹנִיּוּת לְבַד מֵעַצְמָם), through that spirit which remains within them (עַל־יְדֵי הַהוּא רוּחָא דְּשָׁבִיק בְּגַוֵּיהּ), which then raises Mayin Nukvin [Feminine Waters] not through us but automatically (אֲשֶׁר הוּא אָז מַעֲלֶה מ״ן שֶׁלֹּא עַל־יָדֵינוּ אֶלָּא מִמֵּילָא).

And the matter is as follows (וְהָעִנְיַן), for behold, there are three aspects in the external Zivug [Union] (כִּי הִנֵּה ג׳ בְּחִינוֹת יֵשׁ בַּזִּוּוּג הַחִיצוֹן): the first is Tevunah itself, which is called the seven lower ones of Imma (הָא׳ הוּא תְבוּנָה עַצְמָהּ הַנִּקְרֵאת ז״ת דְּאִמָּא), and the second is the spirit within her that raises Mayin Nukvin [Feminine Waters] (ב׳ הוּא רוּחָא דְּבְגַוָּהּ הַמַּעֲלֶה מ״ן). The third are the Mayin Nukvin [Feminine Waters] themselves (ג׳ הֵם הַמ״ן עַצְמָן), and there is there the Name S”G in Tevunah, and with its ten letters it is seventy-three (וְיֵשׁ שָׁם ס״ג בְּתְבוּנָה וְעִם י׳ אוֹתִיּוֹתָיו הֲרֵי ע״ג). And its inner aspect is the Name El that is within the Name S”G (וּפְנִימִיּוּתוֹ הוּא שֵׁם אֵ״ל שֶׁבְּשֵׁם ס״ג). And its external aspect is the remainder of the S”G when you remove the totality of the three Yods and the Alef, which are four letters, whose numerical value is El; there remains sixty-nine, and with the kolel it is seventy (וְחִיצוֹנִיּוּתוֹ הוּא שְׁאֵרִית הַס״ג כְּשֶׁתָּסִיר כְּלָלוּת ג׳ יוֹדִי״ן וְאָלֶף שֶׁהוּא ד׳ אוֹתִיּוֹת גִּימַטְרִיָּא אֵ״ל נִשְׁאָר ס״ט וְעִם הַכּוֹלֵל הֲרֵי ע׳).

From this the Nukvah receives two Mochin of Elohim within her during Yenikah (מִשָּׁם תְּקַבֵּל הַנּוּקְבָּא ב׳ (נ״א בְּחִי׳) מוֹחִין דְּאֱלֹהִים שֶׁבָּהּ בִּינִיקָה), and this is the illumination of the Netzach, Hod, Yesod of Tevunah into the Nukvah of Ze’ir Anpin (וְזֶה הֶאָרַת נֵה״י דְּתְבוּנָה לְתוֹךְ נוּקְבָּא דְּז״א). And she receives (some say: and additionally receives) the Mochin from the Name B”N of externality and from the Mayin Nukvin [Feminine Waters] of externality (וּמְקַבֶּלֶת (נ״א וְעוֹד מְקַבֶּלֶת) הַמּוֹחִין מִשֵּׁם ב״ן דְּחִיצוֹנִיּוּת וּמֵהַמ״ן דְּחִיצוֹנִיּוּת). And the matter is as follows: this Name B”N itself is the Name B”N (וְהָעִנְיַן כִּי שֵׁם ב״ן הַזֶּה הוּא עַצְמוֹ שֵׁם ב״ן), and afterward you will form it with configurations and take the three Vavin within it together with that B”N mentioned above, behold seventy (וְאַחַ״כ תַּעֲשֵׂהוּ צִיּוּרִין וְתִקַּח ג׳ וָוִי״ן שֶׁבּוֹ עִם הַב״ן הַנַּ״ל הֲרֵי ע׳). And this is the spirit that is cast within her (וְזֶהוּ רוּחָא דְּשָׁדֵי בְּגַוָּהּ), and it is the aspect of Mayin Nukvin [Feminine Waters] (נ״א וְהוּא בְּחִינַת מ״ן), some say: and it is the Mochin (וְהוּא הַמּוֹחִין). For it is drawn to her in the first union from the male himself through the Zivug [Union] (כִּי נִמְשָׁךְ אֵלֶיהָ בִּבִיאָה רִאשׁוֹנָה מִן הַזָּכָר עַצְמוֹ עַל־יְדֵי הַזִּוּוּג), and even though it is B”N, it has already been explained that the Gevurot given in the secret of Zivug [Union] are males and not females (אַעַ״פ שֶׁהוּא ב״ן כְּבָר נִתְבָּאֵר שֶׁהַגְּבוּרוֹת הַנִּתָּנִין בְּסוֹד זִוּוּג הֵם זְכָרִים וְלֹא נְקֵבוֹת).

Therefore it is called “son” and not “daughter” (לָכֵן נִקְרָא בֵּן וְלֹא בַּת), and it is called the primordial spirit that is cast within her (וְנִקְרָא רוּחָא קַדְמָאָה דְּשָׁדֵי בְּגַוָּהּ), for it is from the refinement that was refined from the kings for the need of Malkhut itself in her Yesod in the aspect of Zivug [Union], as mentioned above (כִּי הוּא מִן הַבֵּרוּר שֶׁנִּבְרַר מִן הַמְּלָכִים לְצֹרֶךְ עַצְמָהּ שֶׁל הַמַּלְכוּת בִּיסוֹד שֶׁלָּהּ בִּבְחִינַת זִוּוּג כַּנַּ״ל). And it is called her very soul (וְנִקְרָא נַפְשָׁהּ עַצְמָהּ). And since it is drawn from the refinement, and it is the choicest root from all the parts of the refinements of the kings, of the aspect of Malkhut itself, which is the seventh king (וְכֵיוָן שֶׁנִּמְשָׁךְ מִן הַבֵּרוּר וְהוּא שֹׁרֶשׁ הַמֻּבְחָר מִכָּל חֶלְקֵי הַבֵּרוּרִים שֶׁל הַמְּלָכִים שֶׁל בְּחִינַת מַלְכוּת עַצְמָהּ שֶׁהוּא הַמֶּלֶךְ הַז׳), all the remaining refinements from the portion of the seventh king are those that have not yet been refined (כָּל שְׁאָרִית הַבֵּרוּרִים מֵחֵלֶק הַמֶּלֶךְ הַז׳ הֵם שֶׁעֲדַיִן לֹא נִתְבָּרְרוּ), since they are not parts of the Malkhut of Atzilut itself (יַעַן שֶׁאֵינָם חֶלְקֵי הַמַּלְכוּת דַּאֲצִילוּת עַצְמָהּ), but rather they are the aspects of souls and angels and all created beings (אֶלָּא שֶׁהֵם בְּחִינַת נְשָׁמוֹת וּמַלְאָכִים וְכָל הַנִּבְרָאִים).

For only the ten Sefirot in each world of A”B”Y”A were refined (כִּי לֹא נִתְבָּרְרוּ רַק בְּחִינַת י״ס שֶׁבְּכָל עוֹלָם מֵאבי״ע), but all the other created beings have not yet been refined (אַךְ כָּל שְׁאָר הַנִּבְרָאִים עֲדַיִן לֹא נִתְבָּרְרוּ). And they are refined degree after degree until they are completed (וְהֵם נִתְבָּרְרִים מַדְרֵגָה אַחַר מַדְרֵגָה עַד שֶׁיֻּשְׁלְמוּ), And then the Mashiach will come, speedily in our days (וְאָז יָבוֹא מָשִׁיחַ ב"ב). And since the Name B”N that is in the Malkhut is called her very Nefesh (וּלְהִיוֹת כִּי שֵׁם ב״ן שֶׁבְּמַלְכוּת הוּא נִקְרָא נֶפֶשׁ שֶׁבָּהּ עַצְמָהּ), certainly it is greater than all of them (וַדַּאי שֶׁהוּא גָּדוֹל מִכֻּלָּם), because it is Atzilut itself, the seventh king (כִּי הוּא אֲצִילוּת עַצְמָהּ מֶלֶךְ ז׳). Therefore all the Mayin Nukvin [Feminine Waters] of the seventh king are rectified only through this Name B”N that was refined from them (לָכֵן כָּל הַמ״ן שֶׁל הַמֶּלֶךְ הַז׳ אֵינָם נִתְקָּנִים אֶלָּא עַל־יְדֵי שֵׁם ב״ן הַזֶּה שֶׁהוּבְרַר מֵהֶם).

And behold, you have understood what is B”N and what is Mayin Nukvin [Feminine Waters] (וַהֲרֵי הֱבַנְתָּ מַה הוּא ב״ן וּמַה הוּא מ״ן). It follows that the Name B”N exists forever, for it is the essence of the Malkhut, her Nefesh (נִמְצָא כִּי שֵׁם ב״ן קַיָּם לְעוֹלָם שָׁם כִּי הוּא עַצְמוּת הַמַלְכוּת נֶפֶשׁ שֶׁלָּהּ), but the Mayin Nukvin [Feminine Waters] are renewed in every Zivug [Union] and Zivug [Union], and they are refined (אַךְ מ״ן מִתְחַדְּשִׁים בְּכָל זִוּוּג וְזִוּוּג וּמִתְבָּרְרִים). And the Mayin Nukvin [Feminine Waters] of this Zivug [Union] are not the same as those of another Zivug [Union] (וְאֵין מ״ן שֶׁל זִוּוּג זֶה הוּא עַצְמוֹ שֶׁל זִוּוּג ב׳), and understand this very well (וְהָבֵן זֶה מְאֹד).

However, since that B”N is the Nefesh of the Malkhut, it is a root for all of them (אָֽמְנָם כֵּיוָן שֶׁאוֹתוֹ הַב״ן הוּא הַנֶּפֶשׁ שֶׁל הַמַּלְכוּת הוּא שֹׁרֶשׁ לְכֻלָּם), and if it is a root for all of them, therefore they were rectified through it, as mentioned above (וְאִם לְכֻלָּם לָכֵן נִתְקַּנוּ עַל־יָדוֹ כַּנַּ״ל). Therefore it gives a portion from it into every Nefesh and Nefesh to guard it, in the secret of honoring father and mother and the elder brother (לָכֵן הוּא נוֹתֵן חֵלֶק מִמֶּנָּהּ בְּכָל נֶפֶשׁ וָנֶפֶשׁ לְשָׁמְרָהּ בְּסוֹד כִּבּוּד או״א וְאָח הַגָּדוֹל). And nevertheless (some say: and likewise) there is in Ze’ir Anpin another B”N, which is what he refined from the six kings for himself (וְעַכְזָ״ל (נ״א וְעַד״ז) יֵשׁ בְּז״א ב״ן אַחֵר שֶׁהוּא מַה שֶּׁבֵּרֵר מִשֵּׁשֶׁת מְלָכִים לְעַצְמוֹ), and it is called his Nefesh (וְנִקְרָא נֶפֶשׁ שֶׁלּוֹ), and it is a father to all the remainder of the six kings that were not refined (וְהוּא אָב לְכָל שְׁאֵרִית ו׳ מְלָכִים שֶׁלֹּא הֻבְרְרוּ), and through it they are refined (וְעַל־יָדוֹ מִתְבָּרְרִין), and it is called Mayin Dukhrin [Masculine Waters] (וְנִקְרָא מ״ד). And it too gives a portion from that spirit of his to all the spirits (וְגַם הוּא נוֹתֵן חֵלֶק מֵהַהִיא רוּחָא דִּילֵיהּ לְכָל הָרוּחוֹת). But the refinements of the kings that belong to him are A”B, S”G, M”H—males (וְאָֽמְנָם בֵּרוּרֵי מְלָכִים שֶׁלּוֹ הֵם ע״ב ס״ג מ״ה זְכָרִים), except that they are all the all-inclusive Name B”N (אֶלָּא שֶׁהֵם כֻּלָּם שֵׁם ב״ן הַכּוֹלֵל). And thus all these aspects of B”N are found (וְנִמְצְאוּ כֻּלָּם בְּחִינוֹת ב״ן אֵלּוּ): these are Gevurot of B”N that are male and are called Chasadim (גְּבוּרוֹת ב״ן זְכָרִים וְנִקְרָאִים חֲסָדִים), and these are Gevurot of B”N that are female and are called Gevurot (וְאֵלּוּ גְּבוּרוֹת ב״ן נְקֵבוֹת וְנִקְרָאִים גְּבוּרוֹת). And all of these were rectified through the drop of the five Chasadim and the five Gevurot from the new Name M”H (וְכָל אֵלּוּ נִתְקַּנוּ עַל־יְדֵי טִפַּת ה״ח וְה״ג מִשֵּׁם מ״ה הֶחָדָשׁ). And these descend from above, from the Mochin of Ze’ir Anpin and Nukvah, until their Yesodot (וְאֵלּוּ יוֹרְדִין מִלְּמַעְלָה מֵהַמּוֹחִין דְּזו״ן עַד יְסוֹדוֹתֵיהֶן), and the five Chasadim and the five Gevurot of B”N are the ones that ascend to receive them (וְהַה״ח וְהַה״ג שֶׁל ב״ן הֵם הָעוֹלִין לְקַבְּלָם). And all four of these aspects are joined together in the Nukvah (וְכָל ד׳ בְּחִינוֹת אֵלּוּ מִתְחַבְּרוֹת בַּנּוּקְבָּא), and they are configured in the secret of male and female—each one M”H and B”N (וּמִצְטַיֵּיר בְּסוֹד זָכָר וּנְקֵבָה כָּל א׳ מ״ה וּב״ן).

And we shall return to the matter, for there are yet the Mayin Nukvin [Feminine Waters] themselves that are in the externality, and this is the Name B”N in the configuration of all five of them in the form of the hand (וְנַחְזוֹר לָעִנְיָן כִּי עוֹד יֵשׁ מ״ן עַצְמָן שֶׁהֵם בְּחִיצוֹנִיּוּת וְזֶה שֵׁם ב״ן בְּצִיּוּר כָּל ה׳ מֵהֶם צוּרַת י״ד), and they are the five hands, aside from the three Vavin mentioned above (וְהֵם ה׳ יָדוֹת זוּלַת ג׳ וָוִי״ן הַנַּ״ל). And they are the five hands of the five letters MNTZPKH, for they are the five fingers (וְהֵם ה׳ יָדוֹת ה׳ אוֹתִיּוֹת מַנְצַפָּ״ךְ כִּי הֵם ה׳ אֶצְבָּעוֹת), and each finger is included of all the fourteen (וְכָל אֶצְבַּע כָּלוּל מִכָּל הַי״ד), behold they are five hands (הֲרֵי הֵם ה׳ יָדוֹת). But their root is one hand, the left alone, as is known (אַךְ שָׁרְשָׁם יָד א׳ שְׂמֹאל לְבַד כַּנּוֹדָע), and understand this very well (וְהָבֵן זֶה מְאֹד). For all the external Mayin Nukvin [Feminine Waters] that are refined each time are all the aspect of this B”N of configuration (כִּי כָּל מ״ן חִיצוֹנִיּוּת שֶׁמִּתְבָּרְרִין בְּכָל פַּעַם כֻּלָּם הֵם בְּחִינַת ב״ן זֶה דְּצִיּוּר), and its aspects are refined constantly (וּבְחִינוֹתָיו הֵם מִתְבָּרְרִין תָּמִיד). And the aspect of the simple Name B”N together with the three Vavin is the spirit that always raises them (וּבְחִינַת שֵׁם ב״ן פָּשׁוּט עִם הַג׳ וָוִי״ן הוּא הָרוּחָא אֲשֶׁר הוּא הַמַּעֲלֶה תָּמִיד אוֹתָם), and from these they are drawn to the Malkhut at the time of Yenikah for the need of the Mochin of Elohim (וּמֵאֵלּוּ נִמְשָׁכִין אֶל הַמַּלְכוּת בְּעֵת הַיְּנִיקָה לְצֹרֶךְ הַמּוֹחִין דְּאֱלֹהִים).

Chapter 3

שער כט פרק ג מ״ב

[29:3] However, the raising of the Mayin Nukvin [Feminine Waters] is what is called the second Ibbur (אָֽמְנָם הַעֲלָאַת מ״ן הֵם הַנִּקְרָא עִבּוּר ב׳), and through the raising of the Mayin Nukvin [Feminine Waters] of Ze’ir Anpin and Nukvah (some say: these Mayin Nukvin [Feminine Waters]), the Mochin are drawn to them, as was explained (וְעַל־יְדֵי הַעֲלָאַת מ״ן דְּזו״ן (נ״א מ״ן זוֹ) נִמְשָׁכִין לָהֶם הַמּוֹחִין כְּמוֹ שֶׁנִּתְבָּאֵר). Therefore it is necessary that we first explain the matter of the Mayin Nukvin [Feminine Waters]—what their matter is (וְלָכֵן צָרִיךְ שֶׁנְּבָאֵר תְּחִלָּה עִנְיַן מ״ן מַה עִנְיָנָם). Behold, it is known that always the children must ascend Mayin Nukvin [Feminine Waters] to their father and to their mother, in the secret of arousal from below (הִנֵּה נוֹדָע כִּי תָּמִיד הַבָּנִים צְרִיכִין לַעֲלוֹת לְמ״ן אֶל אֲבִיהֶם וְאֶל אִמָּם בְּסוֹד הִתְעוֹרְרוּת תַּחְתּוֹן).

And behold, the righteous raise, through their souls, Mayin Nukvin [Feminine Waters] to the Malkhut, and they are her children (וְהִנֵּה הַצַּדִּיקִים מַעֲלִים בְּנִשְׁמוֹתֵיהֶם מ״ן אֶל הַמַּלְכוּת וְהֵם בָּנֶיהָ). And the reason is that a soul, without specification, is from Beri’ah (וְהַטַּעַם כִּי סְתָם נְשָׁמָה הוּא מִבְּרִיאָה), and behold, the world of Beri’ah are the children of the kings of Atzilut (וְהִנֵּה עוֹלָם הַבְּרִיאָה הֵם בְּנֵי מְלָכִים דַּאֲצִילוּת). Therefore, the righteous, whose souls come from Beri’ah, raise Mayin Nukvin [Feminine Waters] to the Malkhut of Atzilut (לָכֵן שֶׁהַצַּדִּיקִים הַבָּאִים מִבְּרִיאָה הֵם מַעֲלִים מ״ן אֶל הַמַּלְכוּת דַּאֲצִילוּת). However, Ze’ir Anpin and Nukvah, who are the children of Abba and Imma, raise Mayin Nukvin [Feminine Waters]—Ze’ir Anpin to Abba and the Nukvah to Imma—as is known (אָֽמְנָם זו״ן שֶׁהֵם בְּנֵי או״א הֵם מַעֲלִים מ״ן ז״א לְאַבָּא וְנְקֵבָה לְאִמָּא כַּנּוֹדָע). And just as the souls of the righteous raise Mayin Nukvin [Feminine Waters] every night at the time of sleep to the Malkhut (וּכְמוֹ שֶׁנִּשְׁמוֹת הַצַּדִּיקִים מַעֲלִים מ״ן בְּכָל לַיְלָה בְּעֵת הַשֵּׁנָה אֶל הַמַּלְכוּת), and she renews them in the secret of “new every morning” (וְהִיא מְחַדֶּשֶׁת אוֹתָן בְּסוֹד חֲדָשִׁים לַבְּקָרִים) (Lamentations 3).

And the explanation of this renewal is that she illuminates within them the aspect of the Mochin of Gadlut [Greatness], which are called the souls (names) of human beings (וּבֵיאוּר הָעִנְיָן חִדּוּשׁ הַזֶּה הוּא שֶׁמְּאִירָה בָּהֶם בְּחִינַת מוֹחִין דְּגַדְלוּת שֶׁהֵם הַנִּקְרָא נְשָׁמוֹת (שֵׁמוֹת) בְּנֵי אָדָם). Likewise, Ze’ir Anpin, when he ascends in the secret of Mayin Nukvin [Feminine Waters], is also renewed through Abba and Imma (כֵּן הַז״א בַּעֲלוֹתוֹ בְּסוֹד מ״ן מִתְחַדֵּשׁ גַּם־כֵּן עַל־יְדֵי או״א), and this renewal is through the taking of these Mochin of Gadlut [Greatness] (וְחִדּוּשׁ זֶה הוּא עַל־יְדֵי לְקִיחַת הַמּוֹחִין אֵלּוּ דְּגַדְלוּת). And behold, you already know the matter of this second Ibbur in Ze’ir Anpin—how it is found in the lower man (וַהֲרֵי יָדַעְתָּ עִנְיַן עִבּוּר זֶה הַב׳ בְּז״א אֵיךְ נִמְצָא בָּאָדָם הַתַּחְתּוֹן), for “in the image of Elohim He made man” (כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם) (Bereshit 1). For the soul of man that dwells in his brain ascends every night in the secret of Mayin Nukvin [Feminine Waters] (כִּי נִשְׁמַת הָאָדָם הַיּוֹשֶׁבֶת בְּמוֹחוֹ עוֹלָה בְּכָל לַיְלָה בְּסוֹד מ״ן), and it becomes impregnated within the Malkhut with a complete Ibbur (וּמִתְעַבֶּרֶת בְּתוֹךְ הַמַּלְכוּת עִבּוּר גָּמוּר), and she renews for him his soul that dwells in his brain (וּמְחַדֶּשֶׁת לוֹ נִשְׁמָתוֹ הַיּוֹשֶׁבֶת בְּמוֹחוֹ). So too is the matter in Ze’ir Anpin (כֵּן הָעִנְיָן בְּז״א גַּם־כֵּן).

However, there are two particular distinctions between these (אָֽמְנָם יֵשׁ ב׳ פְּרָטִיּוֹת נֶחְלָקוֹת בֵּין זֶה לָזֶה). The first is that the souls of the righteous do not raise Mayin Nukvin [Feminine Waters] to the Malkhut except at night (הָא׳ הוּא כִּי הִנֵּה נִשְׁמוֹת הַצַּדִּיקִים אֵינָם מַעֲלִים מ״ן אֶל הַמַּלְכוּת אֶלָּא בַּלַּיְלָה), because the dominion of the Malkhut is only at night, as it is written, “She rises while it is still night” (לְפִי שֶׁאֵין שְׁלִיטַת הַמַּלְכוּת אֶלָּא בַּלַּיְלָה כְּמוֹ שֶׁכָּתוּב וַתָּקָם בְּעוֹד לַיְלָה וְגוֹ׳) (Proverbs 31). However, the supernal Imma rules by day and by night, for their Zivug [Union] is constant and does not cease by day or by night (אָֽמְנָם אִמָּא עִלָּאָה שׁוֹלֶטֶת בַּיּוֹם וּבַלַּיְלָה שֶׁהֲרֵי זִוּוּגֵיהוּ תָּדִיר דְּלָא פָּסִיק בַּיּוֹם וּבַלַּיְלָה). Therefore the raising of Mayin Nukvin [Feminine Waters] of Ze’ir Anpin and Nukvah is by day and by night, and each time new Mochin are made for them (לָכֵן הַעֲלָאַת מ״ן דְּזו״ן הוּא (בֵּין) בַּיּוֹם (וּבֵּין) בַלַּיְלָה וּבְכָל פַּעַם מֵהֶם נַעֲשִׂים לָהֶם מוֹחִין חֲדָשִׁים). And this is the secret of the recitation of the Shema of Shacharit and of Arvit, which is the secret of the raising of Mayin Nukvin [Feminine Waters] for the Zivug [Union] of Abba and Imma and to draw Mochin for them, as is known in its place (וְזֶה סוֹד ק״ש דְּשַׁחֲרִית וְעַרְבִית שֶׁהוּא סוֹד הַעֲלָאַת מ״ן לְזִוּוּג או״א וּלְהַמְשִׁיךְ מוֹחִין לָהֶם כַּנּוֹדָע בִּמְקוֹמוֹ), and understand this (וְהָבֵן זֶה).

There is also another distinction (גַּם יֵשׁ חִלּוּק אַחֵר), and it is that the lower man cannot raise his soul in the secret of Mayin Nukvin [Feminine Waters] except after he is thirteen years and one day old (וְהוּא כִּי הָאָדָם הַתַּחְתּוֹן אֵינוֹ יָכוֹל לְהַעֲלוֹת נִשְׁמָתוֹ בְּסוֹד מ״ן רַק אַחַר הֱיוֹתוֹ בֶּן י״ג שָׁנָה וְיוֹם א׳). However, Ze’ir Anpin and Nukvah are not so (אָֽמְנָם זו״ן אֵינָם כֵּן), and they are able to raise Mayin Nukvin [Feminine Waters] to their father immediately after nine years and one day, after their limbs and Mochin have grown and they are completed as a Partzuf (וְהֵם יְכוֹלִין לַעֲלוֹת מ״ן לַאֲבִיהֶם תֵּכֶף אַחַר ט׳ שָׁנִים וְיוֹם א׳ אַחַר שֶׁיִּגְדְּלוּ אֵיבָרָיו וּמוֹחוֹתָיו וְנִשְׁלַם בְּפַּרְצוּף). Even though they are not yet fit to beget, they are complete for themselves and for their own need (אַעַ״פ שֶׁאֵינָם רְאוּיִים לְהוֹלִיד רַק הֵם שְׁלֵמִים לְעַצְמָם וּלְצָרְכָּן). And the reason for the matter is that both the soul of man and Ze’ir Anpin are completed as a Partzuf after nine years and one day, and both begin to ascend (וְטַעַם הַדָּבָר הוּא כִּי בֵּין הַנְּשָׁמָה שֶׁל אָדָם וּבֵין הַז״א שְׁנֵיהֶם הֻשְׁלְמוּ בְּפַּרְצוּף אַחַר ט׳ שָׁנִים וְיוֹם אֶחָד וּשְׁנֵיהֶם מַתְחִילִין לַעֲלוֹת).

However, the soul of man, before it reaches the supernal Yesod, which is the place of the raising of Mayin Nukvin [Feminine Waters] or Mayin Dukhrin [Masculine Waters], encounters the three Klipot of the foreskin (אָֽמְנָם נִשְׁמַת הָאָדָם קֹדֶם שֶׁיַּגִּיעַ אֶל הַיְסוֹד הָעֶלְיוֹן שֶׁשָּׁם הוּא מְקוֹם הַעֲלָאַת מ״ן אוֹ מ״ד פּוֹגֵעַ בְּג׳ קְלִיפּוֹת הָעָרְלָה), in the secret of “three years it shall be uncircumcised for you” (בְּסוֹד שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים) (Leviticus 19). And he completes the raising of them in the secret of three years, which are until the age of twelve years and one day (וְנִשְׁלַם לְהַעֲלוֹתָן בְּסוֹד ג׳ שָׁנִים שֶׁהֵם עַד שְׁנַת י״ב וְיוֹם אֶחָד). And afterward, in the thirteenth year, he ascends to the Yesod itself (וְאַחַ״כ בִּשְׁנַת י״ג אָז עוֹלֶה אֶל הַיְסוֹד עַצְמוֹ), and then “all its fruit is holy, praises” (וְאָז כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים) (Leviticus 19). And he completes his completion there in one day (some say: in one year) (וּמַשְׁלִים לְהִשְׁתַּלֵּם שָׁם בְּיוֹם (נ״א בְּשָׁנָה) א׳). And when he completes being thirteen years and one day old, then he raises Mayin Nukvin [Feminine Waters] from thirteen years onward and not before (וּבְהַשְׁלִימוֹ לִהְיוֹת בֶּן י״ג שָׁנִים וְיוֹם א׳ אָז הוּא מַעֲלֶה מ״ן מִבֶּן י״ג וְאֵילָךְ וְלֹא קֹדֶם). But Ze’ir Anpin, immediately after he is nine years and one day old, when he begins to ascend, does not encounter any foreskin there at all, Heaven forbid (אַךְ הַז״א תֵּכֶף אַחַר הֱיוֹתוֹ בֶּן ט׳ שָׁנִים וְיוֹם אֶחָד שֶׁהִתְחִיל לַעֲלוֹת אֵינוֹ פּוֹגֵעַ שָׁם עָרְלָה כְּלָל חַ״ו), for there is no foreskin attached to him (כִּי אֵין שׁוּם עָרְלָה דְּבוּקָה בּוֹ). For from Imma and above, the external forces do not take hold (כִּי מֵאִמָּא וּלְמַעְלָה אֵין הַחִיצוֹנִים נֶאֱחָזִים). It follows that immediately he encounters the Netzach, Hod, Yesod of Abba and Imma, and Mochin are made for him (וְנִמְצָא כִּי תֵּכֶף פּוֹגֵעַ בְּנֵה״י דְּאו״א וְנַעֲשִׂים לוֹ מוֹחִין), and he is able to beget from there onward immediately after one day of the tenth year, for the Mochin have already begun to enter (וְיָכוֹל לְהוֹלִיד מִשָּׁם וָאֵילָךְ תֵּכֶף אַחַר יוֹם אֶחָד שֶׁל שְׁנַת י׳ כִּי כְּבָר הִתְחִילוּ לִכָּנֵס הַמּוֹחִין). And we shall now explain the completion of Mayin Nukvin [Feminine Waters]—what their matter is, as was said above (וְנְבָאֵר עַתָּה תַּשְׁלוּם מ״ן מַה עִנְיָנָם כְּמוֹ שֶׁאָמַרְנוּ זֶה לְמַעְלָה).

Behold, every ascent of Mayin Nukvin [Feminine Waters] must ascend from below to above, from level to level (הִנֵּה כָּל עֲלִיַּת מ״ן צָרִיךְ שֶׁתַּעֲלֶה מִלְּמַטָּה לְמַעְלָה מִמַּדְרֵגָה לְמַדְרֵגָה), and this one arouses that one, and that one arouses this one, until the height of all levels (וְזֶה יְעוֹרֵר לָזֶה וְזֶה לָזֶה עַד רוּם הַמַּעֲלוֹת). And behold, after the time of Yenikah, there is already sufficient Gadlut [Greatness] in the six extremities of Ze’ir Anpin and Nukvah (וְהִנֵּה אַחַר הֱיוֹת זְמַן הַיְּנִיקָה כְּבָר יֵשׁ גַּדְלוּת כָּל צָרְכָּם בְּו״ק דְּזו״ן), yet there is not within them the ability to beget the souls of the righteous (אָֽמְנָם אֵין בָּהֶם יְכוֹלֶת לְהוֹלִיד נִשְׁמוֹת הַצַּדִּיקִים), since there is no power in their Mochin to beget others, but only what is needed for themselves (יַעַן כִּי אֵין כֹּחַ בְּמוֹחִין שֶׁלָּהֶם לְהוֹלִיד אֲחֵרִים רַק הַצָּרִיךְ לְעַצְמוֹ). And this is the secret of “a minor acquires for himself and does not acquire for others” (וְזֶה סוֹד קָטָן זוֹכֶה לְעַצְמוֹ וְאֵינוֹ זוֹכֶה לַאֲחֵרִים). However, when he grows and an addition comes to his Mochin from Abba and Imma (אָֽמְנָם כְּשֶׁיִּגְדַּל וְיָבוֹא לוֹ תּוֹסֶפֶת בְּמוֹחִין שֶׁלּוֹ מֵאו״א), then he acquires for others as well and begets new souls of the righteous (אָז זוֹכֶה לַאֲחֵרִים גַּם־כֵּן וּמוֹלִיד נְשָׁמוֹת חֲדָשׁוֹת שֶׁל צַדִּיקִים).

It follows that when he mates then with the Nukvah, while he is in the aspect of a minor, he gives into her only from the aspect of the six extremities that are within him (וְנִמְצָא כִּי כַּאֲשֶׁר יִזְדַּוֵּג אָז עִם הַנּוּקְבָּא לִהְיוֹתוֹ בְּסוֹד קָטָן אֵינוֹ נוֹתֵן בָּהּ רַק מִבְּחִינַת הַו״ק שֶׁבּוֹ). And with this you will understand a great general principle—remember it (וּבְזֶה תָּבִין סוֹד כְּלָל גָּדוֹל זָכְרֵהוּ), and it is the matter of that spirit that he gives into her in order to make her a vessel to raise Mayin Nukvin [Feminine Waters] (וְהוּא עִנְיַן אוֹתוֹ רוּחָא דִּיהִיב בָּהּ כְּדֵי לַעֲשׂוֹתָהּ כְּלִי לְהַעֲלוֹת מ״ן). For being of the aspect of the six extremities, it is called “spirit,” and the six extremities are also called “vessels,” as is known (כִּי בִּהְיוֹתוֹ בְּחִינַת ו״ק נִקְרָא רוּחָא וְו״ק גַּם־כֵּן נִקְרָאִים כֵּלִים כַּנּוֹדָע). For the Mochin themselves of Yenikah became vessels and membranes for the Mochin of Gadlut [Greatness] (כִּי הַמּוֹחִין עַצְמָן דְּיְנִיקָה נַעֲשׂוּ כֵּלִים וּקְרוֹמוֹת אֶל הַמּוֹחִין דְּגַדְלוּת). It follows that the vessel is what raises the Mayin Nukvin [Feminine Waters], which are the souls of the righteous that were drawn from the Mochin of Gadlut [Greatness], as will be explained with the help of Hashem (וְנִמְצָא כִּי הַכְּלִי הוּא הַמַּעֲלֶה אֶת הַמ״ן שֶׁהֵם נִשְׁמוֹת הַצַּדִּיקִים שֶׁנִּמְשְׁכוּ מִן הַמּוֹחִין דְּגַדְלוּת כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳). And the vessel is that spirit that he gives into her from the Mochin of the six extremities (וְהַכְּלִי הוּא הָאִי רוּחָא דִּיהִיב בָּהּ מִמּוֹחִין דְּו״ק).

And behold, from this spirit of the six extremities the angels were made, as is known (וְהִנֵּה מִזֶּה הָרוּחָא דְּו״ק נַעֲשׂוּ הַמַּלְאָכִים כַּנּוֹדָע), for they are the externality of the worlds (שֶׁהֵם חִיצוֹנִיּוּת הָעוֹלָמוֹת). Therefore the angels have their root in the world of Yetzirah, where the six extremities alone nest (לָכֵן הַמַּלְאָכִים שָׁרְשָׁם בְּעוֹלָם הַיְצִירָה אֲשֶׁר תַּמָּן מְקַנְּנִין ו״ס לְחוּד). However, the aspect of the souls of the righteous is from Beri’ah, which is also the aspect of Mochin (some say: the three upper ones) (אָֽמְנָם בְּחִינַת נִשְׁמוֹת הַצַּדִּיקִים הֵם מִבְּרִיאָה שֶׁהוּא בְּחִינַת הַמּוֹחִין גַּם־כֵּן (נ״א ג״ר)), and therefore the angels do not ascend in the secret of Mayin Nukvin [Feminine Waters], for the Malkhut of the six extremities has already been completed (וְלָכֵן אֵין הַמַּלְאָכִים עוֹלִין בְּסוֹד מ״ן כִּי כְּבָר נִשְׁלְמָה מַלְכוּת דְּו״ק).

However, the souls of the righteous, which are from Beri’ah, these need to ascend into the Malkhut of Atzilut in the secret of Mayin Nukvin [Feminine Waters] (אָֽמְנָם נִשְׁמוֹת הַצַּדִּיקִים שֶׁהֵם מִבְּרִיאָה אֵלּוּ צְרִיכִין לַעֲלוֹת בְּמַלְכוּת דַּאֲצִילוּת בְּסוֹד מ״ן). And through this she girds herself with strength and might to ascend—she and her husband—upward until Abba and Imma, and they too receive the three upper ones, which are called the Mochin of Gadlut [Greatness] (וְעַל־יְדֵי זֶה תִּתְאַזֵּר כֹּחַ וּגְבוּרָה לַעֲלוֹת הִיא וּבַעֲלָהּ לְמַעְלָה עַד או״א וִיקַבְּלוּ גַּם־כֵּן ג״ר הַנִּקְרָא מוֹחִין דְּגַדְלוּת). And we shall now explain the matter of the ascent of Ze’ir Anpin and Nukvah themselves in the secret of Mayin Nukvin [Feminine Waters] to Abba and Imma (וְנְבָאֵר עַתָּה עִנְיַן עֲלִיַּת זו״ן עַצְמָן בְּסוֹד מ״ן אֶל או״א). For just as Ze’ir Anpin gave a spirit into the six extremities of the Nukvah to make her a vessel in the days of Yenikah (כִּי כְּמוֹ שֶׁז״א נָתַן רוּחָא בְּו״ק דְּנוּקְבָּא לַעֲשׂוֹתָהּ כְּלִי בִּימֵי הַיְּנִיקָה), so too Abba, when he gives into Imma that spirit which he gives within her, does not give into her except from what he himself has (הִנֵּה גַּם אַבָּא כַּאֲשֶׁר נוֹתֵן בְּאִמָּא הַהוּא רוּחָא דִּיהִיב בְּגַוָּהּ אֵינוֹ נוֹתֵן בָּהּ אֶלָּא מִמַּה שֶּׁיֵּשׁ בּוֹ).

And behold, the root of Abba and Imma is in Chesed, Gevurah, Tiferet of Abba and Imma (some say: in Chesed, Gevurah, Tiferet of Arich Anpin), and they are not at all in the place of the Mochin of Arich Anpin (וְהִנֵּה שֹׁרֶשׁ או״א הֵם בְּחג״ת דְּאו״א (נ״א) בְּחג״ת דְּא״א וְאֵינָם בִּמְקוֹם הַמּוֹחִין דְּא״א כְּלָל). Therefore, in order for Abba to mate with Imma and to give her the drop of the Mochin of Gadlut [Greatness] for the need of Ze’ir Anpin, it is necessary that he himself first receive the secret of an addition of Mochin from the supernal Mochin of Arich Anpin (וְלָכֵן כְּדֵי לְהִזְדַּוֵּג עִם אִמָּא וְלָתֵת לָהּ טִפַּת הַמּוֹחִין דְּגַדְלוּת לְצֹרֶךְ ז״א צָרִיךְ שֶׁתְּחִלָּה יְקַבֵּל גַּם־כֵּן הוּא סוֹד תּוֹסֶפֶת מוֹחִין מִמּוֹחָא עִלָּאָה דְּא״א).

Therefore it is necessary that Ze’ir Anpin and Nukvah first arouse Mayin Nukvin [Feminine Waters] to Abba and Imma, and then Abba will be able to receive from the Mochin of Arich Anpin itself, and then he will be able to give to Imma the power of the Mochin of begetting, in order afterward to give also to Ze’ir Anpin and Nukvah (לָכֵן צָרִיךְ שֶׁתְּחִלָּה תְּעוֹרֵר זו״ן מ״ן לְאו״א וְאָז יוּכַל אַבָּא לְקַבֵּל מִמּוֹחָא דְּא״א עַצְמוֹ וְאָז יוּכַל לְמֵיהַב לְאִמָּא כֹּחַ הַמּוֹחִין דְּהוֹלָדָה לָתֵת אַחַ״כ גַּם־כֵּן לְזו״ן). And we shall explain how the ascent of Ze’ir Anpin and Nukvah in the secret of Mayin Nukvin [Feminine Waters] arouses an addition of Mochin in Abba and Imma, to give afterward to Ze’ir Anpin and Nukvah (וְנְבָאֵר אֵיךְ עֲלִיַּת זו״ן בְּסוֹד מ״ן מְעוֹרֵר תּוֹסֶפֶת מוֹחִין בְּאו״א לָתֵת אַחַ״כ אֶל זו״ן). And the matter has already been explained above, that in the first Ibbur Arich Anpin was joined—its Yesod within itself—inside the two Yesodot of Abba and Imma (וְהָעִנְיָן כְּבָר נִתְבָּאֵר לְעֵיל כִּי בְּעִבּוּר א׳ נִזְדַּוֵּג א״א הַיְסוֹד שֶׁבּוֹ מִנֵּיהּ וּבֵיהּ בְּתוֹךְ ב׳ הַיְסוֹדוֹת דְּאו״א).

And behold, afterward, the Yesod and the crown of Arich Anpin became a Neshamah for Ze’ir Anpin in the days of the Ibbur (וְהִנֵּה אַחַ״כ הַיְסוֹד וְהָעֲטָרָה דְּא״א נַעֲשׂוּ נְשָׁמָה לְז״א בִּימֵי הָעִבּוּר). And afterward, in the days of Yenikah, the Mochin of Binah also spread within Ze’ir Anpin in the secret of the thirty-two Elohim, the thirty-two teeth, for there is the Yesod of Arich Anpin, as mentioned above (וְאַחַ״כ בִּימֵי הַיְּנִיקָה נִתְפַּשֵּׁט גַּם מוֹחַ בִּינָה בְּז״א בְּסוֹד ל״ב אֱלֹהִים ל״ב שִׁנַּיִם אֲשֶׁר שָׁם יְסוֹד דְּא״א כַּנַּ״ל), and after nine years it spreads throughout all the six extremities of Ze’ir Anpin and Nukvah (וְאַחַר הַט׳ שָׁנִים מִתְפַּשֵּׁט בְּכָל הַו״ק דְּזו״ן).

It follows that now, in the ascent of Ze’ir Anpin and Nukvah to Abba and Imma, the Yesod of Arich Anpin that is within them ascends with them as well to Abba and Imma (נִמְצָא עַתָּה בַּעֲלִיַּת זו״ן בְּאו״א עוֹלֶה עִמָּהֶם גַּם־כֵּן הַיְסוֹד דְּא״א שֶׁבְּתוֹכָם עַד או״א), and they arouse the secret of the supernal Mochin of Arich Anpin, as is known (וְהֵם מְעוֹרְרִין סוֹד מוֹחָא עִלָּאָה דְּא״א כַּנּוֹדָע). For “from my flesh I behold God,” since when the Yesod in a person is aroused, the Mochin are aroused to bring forth the drop of begetting (כִּי מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ כִּי כְּשֶׁמִּתְעוֹרֵר הַיְסוֹד שֶׁבָּאָדָם מִתְעוֹרֵר הַמּוֹחַ לְהוֹצִיא טִפַּת הַהוֹלָדָה), and likewise this supernal Mochin of Arich Anpin is aroused through the Yesod of Arich Anpin, as mentioned above (וְכֵן זֶה הַמּוֹחָא עִלָּאָה דְּא״א מִתְעוֹרֵר עַל־יְדֵי יְסוֹד דְּא״א כַּנּוֹדָע).

However, the power of the supernal Mochin itself does not descend until Abba and Imma, for its level is exceedingly great (אָֽמְנָם אֵין כֹּחַ מוֹחָא עִלָּאָה עַצְמוֹ יוֹרֵד עַד או״א כִּי גָדְלָה מַעֲלָתוֹ עַד מְאֹד), but this Mochin of Arich Anpin—its entire revelation is in the beard of Arich Anpin, as is explained in its place (אֶלָּא זֶה הַמּוֹחַ דְּא״א כָּל גִּלּוּיוֹ הוּא בְּדִיקְנָא דְּא״א כְּמוֹ שֶׁנִּתְבָּאֵר בִּמְקוֹמוֹ). And there it is explained that there are within it (some say: within it) two Mazalot—the eighth Mazal and the thirteenth Mazal—and they are male and female (וְשָׁם נִתְבָּאֵר כִּי שָׁוּ בוֹ (בוֹ) ב׳ מַזָּלוֹת מַזָּל ח׳ וּמַזָּל י״ג וְהֵם זָכָר וּנְקֵבָה). And from the eighth, which is male, power is bestowed into Abba (וּמֵהַח׳ שֶׁהוּא זָכָר נִשְׁפָּע כֹּחַ בְּאַבָּא), and from the thirteenth, which is female, from there power is bestowed into Imma (וּמִי״ג שֶׁהִיא נְקֵבָה מִשָּׁם נִשְׁפָּע כֹּחַ בְּאִמָּא). Therefore this supernal Mochin bestows through the Da’at that is within it, which is the eighth Mazal, to the thirteenth Mazal (לָכֵן זֶה הַמּוֹחַ הָעֶלְיוֹן מַשְׁפִּיעַ עַל־יְדֵי הַדַּעַת שֶׁבּוֹ שֶׁהוּא מַזָּל ח׳ אֶל מַזָּל י״ג). And afterward Abba and Imma take the drop (וְאַחַ״כ לוֹקְחִים הַטִּפָּה או״א), and afterward they bring down the drop in the secret of Mochin to their children, Ze’ir Anpin and Nukvah (וְאַחַ״כ הֵם מוֹרִידִים הַטִּפָּה בְּסוֹד מוֹחִין לִבְנֵיהֶם זו״ן). It follows that the Mazal mentioned above is aroused through the clothing of Abba and Imma, and then Abba and Imma bequeath Mochin to their children (נִמְצָא כִּי מִתְעוֹרֵר הַמַּזָּל הַנַּ״ל בְּהִתְלַבְּשׁוּת או״א וְאָז מוֹרִישִׁין או״א מוֹחִין לִבְנֵיהֶם). However, all of this is only by the power of the arousal of the lower Yesod of Arich Anpin that clothes itself within Ze’ir Anpin and Nukvah (וְאָֽמְנָם כָּל זֶה אֵינוֹ רַק בְּכֹחַ הִתְעוֹרְרוּת יְסוֹד תַּחְתּוֹן דְּא״א הַמִּתְלַבֵּשׁ בְּזו״ן). And this is the secret of “a eunuch who has no beard” (וְזֶה סוֹד סָרִיס שֶׁאֵין לוֹ זָקָן), for it is by the power of the Yesod that the supernal beard is aroused, as mentioned above (כִּי הֲרֵי מִכֹּחַ הַיְסוֹד מִתְעוֹרֵר דִּיקְנָא עִלָּאָה כַּנּוֹדָע).

Chapter 4

שער כט פרק ד מ״ב

[29:4] And behold, through this second Ibbur, Ze’ir Anpin and Nukvah were enlarged further (וְהִנֵּה עַל־יְדֵי עִבּוּר הַב׳ זֶה הֻגְדְּלוּ זו״ן יוֹתֵר), for behold, in the days of Yenikah they were only six extremities (כִּי הִנֵּה בִּימֵי הַיְּנִיקָה לֹא הָיוּ רַק ו״ק), but the Mochin were within him in potential and not in actuality, as mentioned above (אָֽמְנָם הַמּוֹחִין הָיוּ בּוֹ בְּכֹחַ וְלֹא בְּפֹעַל כַּנַּ״ל). But now his body has spread by the power of these Mochin, which are complete Mochin, and he is fit to beget (אַךְ עַתָּה נִתְפַּשֵּׁט גּוּפוֹ בְּכֹחַ מוֹחִין אֵלּוּ שֶׁהֵם מוֹחִין גְּמוּרִים וְרָאוּי לְהוֹלִיד).

However, it is now necessary to explain how many aspects there are (אָֽמְנָם צָרִיךְ עַתָּה לְבָאֵר כַּמָּה בְּחִינוֹת הֵם), for behold, these Mochin—in man—come to him clothed within the Tzelem [Image] of Tevunah, as is known (כִּי הִנֵּה אֵלּוּ הַמּוֹחִין (בָּאָדָם) בָּאִים לוֹ מְלוּבָּשִׁים תּוֹךְ צֶלֶם דְּתְבוּנָה כַּנּוֹדָע). It follows that the first aspect is the Mochin themselves (נִמְצָא כִּי בְּחִינָה א׳ הוּא הַמּוֹחִין עַצְמָן), and the second is the Tzelem [Image] of Tevunah that clothes the Mochin (ב׳ הוּא הַצֶּלֶם דְּתְבוּנָה הַמַּלְבִּישׁ אֶת הַמּוֹחִין). The third is Ze’ir Anpin itself, which is clothed by the Tzelem [Image] of Tevunah within which are the Mochin mentioned above (ג׳ הוּא דְּז״א עַצְמוֹ אֲשֶׁר מִתְלַבֵּשׁ בּוֹ הַצֶּלֶם דְּתְבוּנָה אֲשֶׁר בְּתוֹכוֹ הַמּוֹחִין הַנַּ״ל).

The fourth is the aspect of the Netzach, Hod, Yesod of Arich Anpin that is clothed within the Mochin themselves and becomes an inner Neshamah for all the aspects mentioned above—behold, they are four aspects (ד׳ הוּא בְּחִינַת נֵה״י דְּא״א הַמְלוּבָּשׁ תּוֹךְ הַמּוֹחִין עַצְמָן וְנַעֲשָׂה לָהֶם נְשָׁמָה פְּנִימִית לְכָל הַבְּחִינוֹת הַנַּ״ל הֲרֵי הֵם ד׳ בְּחִינוֹת). And all of these are inner, aside from the surrounding lights of Ze’ir Anpin (וְכָל אֵלּוּ הֵם פְּנִימִיִּים זוּלַת אוֹרוֹת הַמַּקִּיפִין דְּז״א). And we shall explain first the inner ones, and afterward we shall explain the matter of the Netzach, Hod, Yesod of Tevunah (וְנְבָאֵר תְּחִלָּה הַפְּנִימִיִּים וְאַחַ״כ נְבָאֵר עִנְיַן נֵה״י דְּתְבוּנָה). And the matter is that the inner Mochin are clothed within the Tiferet, within the Netzach, Hod, Yesod of Tevunah (וְהָעִנְיַן כִּי בְּחִינַת הַמּוֹחִין הַפְּנִימִיִּים הֵם מְלוּבָּשִׁים בְּת״ת (בְּתוֹךְ) דְּנֵה״י שֶׁל תְּבוּנָה), for in the other, upper parts of Tevunah the surrounding Mochin are clothed, as mentioned above (כִּי בִּשְׁאָר חֲלָקִים עֶלְיוֹנִים שֶׁל הַתְּבוּנָה מִתְלַבְּשִׁין הַמּוֹחִין הַמַּקִּיפִין כַּנַּ״ל).

However, those inner ones are only within the Netzach, Hod, Yesod of Tevunah (אָֽמְנָם הַפְּנִימִיִּים הָהֵם הֵם תּוֹךְ נֵה״י דְּתְבוּנָה לְבַד). And we shall explain these and say that behold, there are three lines of Netzach, Hod, Yesod, and in each line there are three times, except for the middle one which has only two—and they are Yesod and Atarah (וְנְבָאֵר אֵלּוּ וְנֹאמַר כִּי הִנֵּה ג׳ קַוִּין הֵם נֵה״י וּבְכָל קַו ג״פ חוּץ מִן הָאֶמְצָעִי שֶׁאֵין בּוֹ רַק ב׳ וְהֵם יְסוֹד וַעֲטָרָה). And behold, the right line—the Netzach of Tevunah—in three aspects was clothed and became an inner Neshamah within the right line of Ze’ir Anpin, which are his Chokhmah, Chesed, Netzach (וְהִנֵּה קַו יָמִין נֵצַח דְּתְבוּנָה בְּג״פ נִתְלַבְּשָׁה וְנַעֲשֵׂית נְשָׁמָה פְּנִימִית תּוֹךְ קַו יָמִין דְּז״א שֶׁהֵם חח״ן שֶׁלּוֹ). And the left line—the Hod of Tevunah—in three aspects was clothed and became inner within the left line of Ze’ir Anpin, which is his Binah–Gevurah–Hod (וְקַו שְׂמֹאל הוֹד תְּבוּנָה בְּג״פ נִתְלַבְּשָׁה וְנַעֲשֵׂית פְּנִימִית תּוֹךְ קַו שְׂמֹאל דְּז״א שֶׁהוּא בַּג״ה). And the Yesod and Atarah of Tevunah, which are the middle line, were clothed and became an inner Neshamah within the middle line of Ze’ir Anpin, which are his Da’at and his Tiferet up to the chest alone, as the reason for this was explained elsewhere (וִיסוֹד וַעֲטָרָה דְּתְבוּנָה שֶׁהֵם קַו אֶמְצָעִי נִתְלַבְּשׁוּ וְנַעֲשׂוּ נְשָׁמָה פְּנִימִית תּוֹךְ הַקַּו הָאֶמְצָעִי דְּז״א שֶׁהֵם דַּעַת תּ״ת שֶׁבּוֹ עַד הֶחָזֶה לְבַד כְּמוֹ שֶׁנִּתְבָּאֵר טַעַם זֶה בְּמ״א). It follows that the lowest aspect to which Tevunah descended there to clothe is the Hod of Ze’ir Anpin, for her clothing did not reach as far as the Yesod of Ze’ir Anpin (נִמְצָא כִּי הַבְּחִינָה הַיּוֹתֵר תַּחְתּוֹנָה שֶׁיָּרְדָה שָׁם הַתְּבוּנָה לְהִתְלַבֵּשׁ הוּא בְּהוֹד דְּז״א כִּי לֹא הִגִּיעָה הִתְלַבְּשׁוּתָהּ עַד הַיְסוֹד דְּז״א). And this is the secret of what is said in the Zohar and in the Tikkunim, that “the supernal Imma—her extension reaches until Hod” (וְזֶה סוֹד מַה שֶּׁאָמַר בַּזֹּהַר וּבַּתִּקּוּנִים דְּאִמָּא עִלָּאָה הִתְפַּשְּׁטוּתָא דִּילָהּ עַד הוֹד אִיהוּ). And we shall now explain the matter of Ze’ir Anpin itself—how it spread and grew (וְנְבָאֵר עַתָּה עִנְיַן ז״א עַצְמוֹ אֵיךְ נִתְפַּשֵּׁט וְנִתְגַּדֵּל).

For behold, all his measure in Yenikah is only the six extremities—Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (כִּי הִנֵּה כָּל שִׁעוּרוֹ בַּיְּנִיקָה אֵינוֹ אֶלָּא ו״ק חַג״ת נֵה״י). And when the Netzach, Hod, Yesod of Tevunah clothe within him, it follows that the measure of half of Tevunah, which are its Netzach, Hod, Yesod, is as large as Ze’ir Anpin, which is Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod, and she enters within Ze’ir Anpin (וּבְהִתְלַבֵּשׁ בְּתוֹכוֹ נֵה״י דְּתְבוּנָה נִמְצָא כִּי שִׁעוּר חֲצִי הַתְּבוּנָה שֶׁהֵם נֵה״י גְּדוֹלִים כְּכָל הַז״א שֶׁהֵם חַג״ת נֵה״י וְהִיא נִכְנֶסֶת תּוֹךְ הַז״א). And behold, when the Netzach of Tevunah comes to clothe within the Chesed and Netzach of Ze’ir Anpin, and there are in it three aspects, it is necessary that the Chesed and Netzach of Ze’ir Anpin be divided into three aspects (וְהִנֵּה בְּבֹא נֵצַח דְּתְבוּנָה לְהִתְלַבֵּשׁ בְּחֶסֶד וְנֵצַח דְּז״א וְיֵשׁ בּוֹ ג״פ צָרִיךְ שֶׁחֶסֶד וְנֵצַח דְּז״א יִתְחַלְּקוּ לְג׳ בְּחִינוֹת). And the upper portion becomes Chokhmah, and the second Chesed, and the third Netzach (וְהַחֵלֶק הָעֶלְיוֹן יִהְיֶה חָכְמָה וְהַב׳ חֶסֶד וְהַג׳ נֵצַח), and within them the three segments of the Netzach of Tevunah are clothed (וּבְתוֹכָם יִתְלַבְּשׁוּ ג׳ פְּרָקִין נֵצַח דְּתְבוּנָה). And similarly with the Hod of Tevunah that clothes within the Gevurah and Hod of Ze’ir Anpin, that they be divided into three aspects, and the Binah–Gevurah–Hod of Ze’ir Anpin is formed (וְכַעֲדָ״ז בְּהוֹד דְּתְבוּנָה הַמִּתְלַבֵּשׁ בִּגְבוּרָה וְהוֹד דְּז״א שֶׁיִּתְחַלְּקוּ לְג׳ בְּחִינוֹת וְנַעֲשֶׂה בַּג״ה לְז״א). However, the middle line of Ze’ir Anpin, which are Tiferet and Yesod, did not need to spread into three aspects (אָֽמְנָם קַו הָאֶמְצָעִי דְּז״א שֶׁהֵם תּ״ת וִיסוֹד לֹא הֻצְרְכוּ לְהִתְפַּשֵּׁט אֶל ג׳ בְּחִינוֹת), because Tevunah itself has only two segments there—Yesod and Atarah (כִּי גַּם הַתְּבוּנָה אֵין בָּהּ רַק תְּרֵין פְּרָקִין יְסוֹד וַעֲטָרָה).

Therefore it was not divided into three aspects but only into two, as they are (לָכֵן לֹא נֶחְלַק לְג׳ בְּחִינוֹת אֶלָּא לִב׳ כְּמוֹ שֶׁהֵם). But what was renewed within them is that the Tiferet of Ze’ir Anpin ascended and became the aspect of Da’at within him (אַךְ מַה שֶּׁנִּתְחַדֵּשׁ בָּהֶם הוּא שֶׁהַתּ״ת דְּז״א נִתְעַלָּה וְנַעֲשָׂה בְּחִינַת דַּעַת שֶׁבּוֹ), and the Yesod within him ascended and became the aspect of Tiferet within him (וְהַיְסוֹד שֶׁבּוֹ נִתְעַלָּה וְנַעֲשָׂה בְּחִינַת תּ״ת שֶׁבּוֹ), and within them were clothed the Yesod and Atarah of Tevunah (וּבְתוֹכָם נִתְלַבְּשׁוּ יְסוֹד וַעֲטָרָה דְּתְבוּנָה). And with this you will understand why Imma Ila’ah is called “measure” (וּבְזֶה תָּבִין לָמָּה אִמָּא עִלָּאָה אִתְקְרִיאַת מִדָּה), for behold, she is the one who measures and fixes a measure in Ze’ir Anpin (כִּי הֲלֹא הִיא הַמּוֹדֶדֶת וְקוֹצֶבֶת קִצְבָּה בְּז״א).

For behold, through the spreading of one segment of hers within Ze’ir Anpin, one complete Sefirah is made in him (כִּי הִנֵּה בְּהִתְפַּשְּׁטוּת פֶּרֶק א׳ שֶׁבָּהּ תּוֹךְ ז״א נַעֲשֵׂית בּוֹ סְפִירָה א׳ שְׁלֵמָה), for even though he is a right line or a left line of Ze’ir Anpin, there were only two Sefirot in him, and they became three Sefirot through the power of the three segments of Netzach and of Hod of Tevunah that enter there (כִּי הֲרֵי אַעַ״פ שֶׁהוּא קַו יָמִין אוֹ שְׂמֹאל שֶׁל ז״א לֹא הָיָה בּוֹ רַק ב׳ סְפִירוֹת וְנַעֲשׂוּ ג׳ סְפִירוֹת בְּכֹחַ הַג׳ פְּרָקִין שֶׁל נֵצַח וְשֶׁל הוֹד דְּתְבוּנָה הַנִּכְנָסִים שָׁם). It follows that the measure and the fixing of the place depend on her and not on him (וְנִמְצָא כִּי שִׁעוּר וְקִצְבַּת הַמָּקוֹם תָּלוּי בָּהּ וְלֹא בּוֹ). And with this you will understand how the measures of Ze’ir Anpin were made three (וּבְזֶה תָּבִין אֵיךְ מִדּוֹת דְּז״א נַעֲשׂוּ ג׳), for until the place where one segment of Tevunah entered, one complete Sefirah was made (כִּי עַד הַמָּקוֹם שֶׁנִּכְנַס פֶּרֶק א׳ דְּתְבוּנָה נַעֲשֵׂית סְפִירָה אַחַת שְׁלֵמָה). And this is the matter of the cubit that measures (וְזֶהוּ עִנְיַן הָאַמָּה הַמּוֹדֶדֶת), and she becomes a measure for all the curtains through her spreading within him (וְנַעֲשֵׂית מִדָּה לְכָל הַיְרִיעוֹת עַל־יְדֵי הִתְפַּשְּׁטוּתָהּ בְּתוֹכוֹ), and she fixes a measure in him and says: from here until here shall be Chokhmah, and from here until here shall be Chesed, and so forth (וְנוֹתֶנֶת קִצְבָּה בּוֹ וְאוֹמֶרֶת מִכָּאן וְעַד כָּאן יִהְיֶה חָכְמָה וּמִכָּאן וְעַד כָּאן יִהְיֶה חֶסֶד וְכוּ׳). And this is the secret of “one measure for all the curtains” (וְזֶה סוֹד מִדָּה אַחַת לְכָל הַיְרִיעוֹת), and her measuring is not from outside but through her clothing within him, as mentioned above (וְאֵין מְדִידָתָהּ מִבַּחוּץ אֶלָּא בְּהִתְלַבְּשׁוּתָהּ בְּתוֹכוֹ כַּנַּ״ל). And with the above, what is said in Parashat Mishpatim, daf 122, will be understood: “the head of the King was rectified in Chesed and Gevurah” (וְהִנֵּה עִם הַנַּ״ל יוּבַן מַה שֶּׁאָמַר פָּרָשַׁת מִשְׁפָּטִים דַּף קכ״ב רֵישָׁא דְּמַלְכָּא אִתְתַּקֵּן בְּחֶסֶד וּגְבוּרָה).

For it has already been explained elsewhere that the matter of rectification is the diminishing of the light and its thickening after its clothing within another aspect (כִּי כְּבָר נִתְבָּאֵר בִּמְקוֹמוֹ כִּי עִנְיַן הַתִּקּוּן הוּא הַמְעָטַת הָאוֹר וְהִתְעַבּוֹתוֹ אַחַר הִתְלַבְּשׁוּתוֹ תּוֹךְ בְּחִינָה אַחֶרֶת). And behold, the head of the King, which are the Mochin of Ze’ir Anpin of Gadlut [Greatness], were rectified and clothed within the Chesed and the Gevurah of Ze’ir Anpin, as mentioned above (וְהִנֵּה רֵישָׁא דְּמַלְכָּא שֶׁהֵם מוֹחִין דְּז״א דְּגַדְלוּת נִתְקַּנוּ וְנִתְלַבְּשׁוּ תּוֹךְ הַחֶסֶד וְהַגְּבוּרָה דְּז״א כַּנַּ״ל).

For from the upper portions of Chesed and Gevurah of Ze’ir Anpin, which were of the six extremities, through the entrance of the two upper segments of Netzach and Hod of Tevunah, two aspects of Chokhmah and Binah were made in him (כִּי מֵהַחֲלָקִים הָעֶלְיוֹנִים דְּחֶסֶד וּגְבוּרָה דְּז״א שֶׁהָיוּ שֶׁל ו״ק עַל־יְדֵי כְּנִיסַת ב׳ פְּרָקִין עֶלְיוֹנִים דְּנֵצַח וְהוֹד דְּתְבוּנָה נַעֲשׂוּ בּוֹ ב׳ בְּחִינוֹת חו״ב), and within them the Mochin were clothed and rectified, as mentioned above (וּבָהֶם נִתְלַבְּשׁוּ וְנִתְקַּנוּ הַמּוֹחִין כַּנַּ״ל). And the matter is as follows: from these two parts of the Chesed and Gevurah of Ze’ir Anpin were made two cavities of his skull, which are the vessels that receive within them the Mochin mentioned above, which are called Chokhmah and Binah, through the two upper segments of the Netzach and Hod of Tevunah mentioned above (וְהָעִנְיַן כִּי מֵאֵלּוּ הַב׳ חֲלָקִים דְּחֶסֶד וּגְבוּרָה דְּז״א נַעֲשׂוּ תְּרֵין חַלְלֵי דְּגַלְגַּלְתָּא דִּילֵיהּ שֶׁהֵם הַכֵּלִים הַמְקַבְּלִים בְּתוֹכָם אֶת הַמּוֹחִין הַנַּ״ל הַנִּקְרָא חו״ב בְּאֶמְצָעִית ב׳ פְּרָקִין עֶלְיוֹנִים דְּנֵ״ה דְּתְבוּנָה הַנַּ״ל).

And behold, also from the Tiferet of Ze’ir Anpin itself was made the third cavity, a vessel that receives within it the Mochin of Da’at, through the middle of the Yesod of Tevunah, as mentioned above (וְהִנֵּה גַּם מִן הַתּ״ת דְּז״א עַצְמוֹ נַעֲשָׂה הֶחָלָל הַג׳ כְּלִי הַמְקַבֵּל בְּתוֹכוֹ מוֹחַ הַדַּעַת בְּאֶמְצָעִית יְסוֹד דְּתְבוּנָה כַּנַּ״ל). And if so, it would have been fitting to say: “the head of the King was rectified in Chesed, Gevurah, Tiferet” (וְאִם כֵּן הָיָה רָאוּי שֶׁיֹּאמַר רֵישָׁא דְּמַלְכָּא אִתְתַּקֵּן בְּחַג״ת). But the reason for this is that behold, it is the generality of Chesed and Gevurah, for Tiferet is the one that mediates between them in the secret of heaven, fire, and water (אַךְ הַטַּעַם לָזֶה כִּי הִנֵּה הוּא כְּלָלוּת דְּחֶסֶד וּגְבוּרָה כִּי הוּא הַמַּכְרִיעַ בֵּינֵיהֶן בְּסוֹד שָׁמַיִם אֵשׁ וּמַיִם). It follows that when Chesed and Gevurah are mentioned, Tiferet is included within them (נִמְצָא כִּי בְּאָמְרוֹ חֶסֶד וּגְבוּרָה הֲרֵי תּ״ת נִכְלָל בָּהֶם).

And there is yet another explanation: behold, the Yesod of Imma in which the Da’at is, is clothed within the Tiferet of Ze’ir Anpin, and it is not truly like the Yesod of the male, but rather air and cavity alone—a vessel within which the Yesod of the male enters, as is known and as will be explained later, with the help of Hashem (וְעוֹד יֵשׁ לוֹמַר כִּי הִנֵּה יְסוֹד אִמָּא שֶׁבּוֹ הַדַּעַת הוּא מִתְלַבֵּשׁ תּוֹךְ הַתּ״ת דְּז״א וְאֵינֶנּוּ מַמָּשׁ כִּיסוֹד הַזָּכָר רַק אֲוִיר וְחָלָל לְבַד כְּלִי אֲשֶׁר בְּתוֹכָם נִכְנָס יְסוֹד הַזָּכָר כַּנּוֹדָע וּכְדִלְקַמָּן בְּעֶזְרַת ה׳). And since it has no substantial essence, it is not mentioned, but only the Chokhmah and Binah that are clothed in Chesed and Gevurah—unlike the Yesod in which the Da’at is (וְאֵין בּוֹ מַמָּשׁוּת כְּלָל לָכֵן לֹא נִזְכָּר רַק הַחו״ב הַמִּתְלַבְּשִׁים בְּחֶסֶד וּגְבוּרָה מַה שֶּׁאֵין כֵּן בַּיְסוֹד שֶׁבּוֹ הַדַּעַת).

And indeed, the calling of “the head of the King” refers to these Mochin and not to the vessels themselves, which are the two upper parts of Chesed and Gevurah that became the two cavities of the skull, as mentioned above (וְאָֽמְנָם קְרִיאַת רֵישָׁא דְּמַלְכָּא אֶל הַמּוֹחִין הָאֵלּוּ וְלֹא אֶל הַכֵּלִים עַצְמָן שֶׁהֵם ב׳ חֲלָקִים הָעֶלְיוֹנִים דְּחֶסֶד וּגְבוּרָה שֶׁנַּעֲשׂוּ תְּרֵין חַלְלֵי דְּגַלְגַּלְתָּא כַּנַּ״ל). The reason for this is that Ze’ir Anpin himself has no head at all, for his entire being is only the six extremities, and therefore he is called the Vav of the Holy Name (הַטַּעַם הוּא כִּי הִנֵּה הַז״א עַצְמוֹ אֵין לוֹ רֵישָׁא כְּלָל כִּי הֲרֵי כָּל עַצְמוֹ אֵינוֹ רַק ו״ק עַל־כֵּן נִקְרָא ו׳ דְּשְׁמָא קַדִּישָׁא). And likewise the Vav within the upper Heh has no head (וְכֵן ו׳ שֶׁבְּתוֹךְ ה׳ עִלָּאָה שֶׁאֵין בּוֹ רֹאשׁ). It follows that his “head” is these Mochin themselves (נִמְצָא כִּי רֵישָׁא דִּילֵיהּ הֵם בְּחִינַת הַמּוֹחִין הָאֵלּוּ), for the three cavities are from the six extremities themselves that expanded (כִּי הַג׳ חֲלָלִים הֵם מֵהַו״ק עַצְמָן שֶׁנִּתְגַּדְּלוּ), yet his entire being remains only the six extremities (אַךְ כָּל עַצְמוֹ אֵינוֹ רַק ו״ק). And understand this very well—how there is nothing in Ze’ir Anpin except the six extremities, and therefore he is called the Vav of Havayah, as mentioned elsewhere (וְהָבֵן זֶה מְאֹד אֵיךְ אֵין בְּז״א רַק ו״ק לָכֵן נִקְרָא ו׳ דְּהֲוָיָה כַּנִּזְכָּר בְּמ״א). And behold, the expansion of Ze’ir Anpin and the expansion of Tevunah within him have now been explained (וְהִנֵּה נִתְבָּאֵר הִתְפַּשְּׁטוּת ז״א וְהִתְפַּשְּׁטוּת דְּתְבוּנָה בְּתוֹכוֹ). However, it is still necessary to explain the matter of the Yesod of Ze’ir Anpin—whence it was made (אָֽמְנָם עֲדַיִן צָרִיךְ לְבָאֵר עִנְיַן הַיְסוֹד דְּז״א מֵהֵיכָן נַעֲשָׂה).

For behold, his Yesod ascended and became the aspect of Tiferet within Ze’ir Anpin, and he now has no Yesod at all (כִּי הִנֵּה הַיְסוֹד שֶׁלּוֹ נִתְעַלָּה וְנַעֲשָׂה בְּחִינַת תּ״ת אֶל הַז״א וְאֵין לוֹ עַתָּה יְסוֹד). And also with regard to the expansion of Tevunah itself, which enlarges Ze’ir Anpin and gives him measure and boundary as mentioned above, there is no expansion in her to rectify the Yesod of Ze’ir Anpin, for the expansion of Tevunah reaches only until Hod, as mentioned above (וְגַם בְּעִנְיַן הִתְפַּשְּׁטוּת הַתְּבוּנָה עַצְמָהּ הַמַּגְדִּילָה אֶת הַז״א וְנוֹתֶנֶת בּוֹ מִדָּה וְקִצְבָּה כַּנַּ״ל אֵין בָּהּ הִתְפַּשְּׁטוּת לְתַקֵּן יְסוֹד שֶׁל הַז״א כִּי הֲרֵי עַד הוֹד בִּלְבַד הֲוֵי הִתְפַּשְּׁטוּתָא דִּילָהּ כַּנַּ״ל). However, this matter will be explained later (Chapter Nine) after the explanation of the Mochin themselves—see there—and also remember the clothing of Atik, for from his Yesod the Keter of Ze’ir Anpin is made, and likewise the other aspects that are there (וְאָֽמְנָם עִנְיַן זֶה יִתְבָּאֵר לְקַמָּן (פ״ט) אַחַר בֵּיאוּר עִנְיַן הַמּוֹחִין עַצְמָן וְעַיֵּן שָׁם וּזְכוֹר גַּם־כֵּן הִתְלַבְּשׁוּת עַתִּיק כִּי מִיְסוֹדוֹ נַעֲשָׂה כֶּתֶר ז״א וְכֵן שְׁאָר בְּחִינוֹת שֶׁיֵּשׁ שָׁם).

Chapter 5

שער כט פרק ה מ״ב

[29:5] And we shall explain the matter of Arich Anpin becoming an inner Neshamah to all the aspects mentioned above, and how by its power Ze’ir Anpin grows to nine Sefirot (וְנְבָאֵר עִנְיַן א״א הַנַּעֲשֶׂה נְשָׁמָה פְּנִימִית אֶל כָּל הַבְּחִינוֹת הַנַּ״ל וְאֵיךְ מִכֹּחוֹ נִגְדַּל הַז״א לְט״ס). And the matter is as was explained above regarding the three aspects that exist in Ze’ir Anpin at the time of Ibbur, and the third aspect is what we shall explain here (וְהָעִנְיָן כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּעִנְיַן ג׳ בְּחִינוֹת שֶׁיֵּשׁ לְז״א בִּזְמַן הָעִבּוּר וְהַבְּחִינָה הַג׳ הוּא שֶׁנְּבָאֵר פֹּה). And the matter is that behold, it has already been explained above that the two upper segments of the Netzach and Hod of Arich Anpin remained above, at the chest of Abba and Imma, in the secret of the breasts of milk (וְהָעִנְיָן כִּי הִנֵּה נִתְבָּאֵר לְעֵיל כִּי ב׳ פְּרָקִין עֶלְיוֹנִים דְּנֵצַח וְהוֹד דְּא״א נִשְׁאֲרוּ לְעֵילָא בְּחָזֶה דְּאו״א בְּסוֹד דַּדֵּי חָלָב), and they remain there always forever, for the breasts are not uprooted and renewed, but are always fixed (וְשָׁם נִשְׁאֲרוּ תָּמִיד לְעוֹלָם כִּי אֵין הַדַּדִּים נֶעֱקָרִים וּמִתְחַדְּשִׁים וְתָּמִיד קְבוּעִין הֵם). However, from the middle segment of the Netzach of Arich Anpin, two aspects were made in Ze’ir Anpin—namely, Chesed and Netzach of Ze’ir Anpin (וְאָֽמְנָם מִפֶּרֶק אֶמְצָעִי דְּנֵצַח דְּא״א נַעֲשׂוּ בְּז״א ב׳ בְּחִינוֹת וְהֵם חֶסֶד וְנֵצַח דְּז״א). And from the middle segment of the Hod of Arich Anpin were made for Ze’ir Anpin Gevurah and Hod (וּמִפֶּרֶק אֶמְצָעִי דְּהוֹד נַעֲשָׂה לְז״א גְּבוּרָה וְהוֹד). And from the lower segment of the Netzach of Arich Anpin were made Tiferet and Yesod of Ze’ir Anpin (וּמִפֶּרֶק תַּחְתּוֹן דְּנֵצַח דְּא״א נַעֲשָׂה תּ״ת וִיסוֹד דְּז״א). And from the lower segment of the Hod of Arich Anpin was made the entire structure of a complete Partzuf, which is called the Nukvah of Ze’ir Anpin (וּמִפֶּרֶק תַּחְתּוֹן דְּהוֹד דְּא״א נַעֲשָׂה כָּל בִּנְיַן מַלְכוּת פַּרְצוּף שָׁלֵם הַנִּקְרָא נוּקְבָּא דְּז״א).

It follows that the body of Ze’ir Anpin—namely, his Tiferet and Yesod—are in the Netzach of Arich Anpin, and the Nukvah is in the Hod of Arich Anpin (נִמְצָא כִּי גּוּפָא דְּז״א שֶׁהֵם תּ״ת וִיסוֹד שֶׁבּוֹ הֵם בְּנֵצַח דְּא״א וְנוּקְבָּא בְּהוֹד דְּא״א). And this is the reason that it is mentioned in the Zohar regarding Ze’ir Anpin and Nukvah in the weekday prayer: “he is in Netzach and she is in Hod” (וְזֶהוּ טַעַם שֶׁנִּזְכָּר בַּזֹּהַר עַל זו״ן בִּתְפִלָּה שֶׁל חוֹל אִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד). And this is what is said in the Idra, daf 132: “three spirits that are included in three,” which are three times from the Netzach–Hod of Arich Anpin—two from Netzach and one from Hod—from which the six extremities of Ze’ir Anpin came into being (וְזֶהוּ שֶׁאָמַר בְּאַדְרָא דְּקל״ב ג׳ רוּחִין דְּכָלִילִין בְּג׳ שֶׁהֵם ג״פ דְּנֵ״ה דְּא״א תְּרֵין מִנֵּצַח וְחַד מֵהוֹד שֶׁמִשָּׁם נִתְהַוּוּ ו״ק דְּז״א). And from the fourth, lower segment of the Hod of Arich Anpin—which is the fourth spirit that includes all of them, as it is written “from the four winds, come O spirit”—from there the Malkhut came into being (וּמִפֶּרֶק ד׳ תַּחְתּוֹן דְּהוֹד דְּא״א שֶׁהוּא הָרוּחַ הַד׳ הַכָּלוּל מִכֻּלָּם כְּמוֹ שֶׁכָּתוּב מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ מִשָּׁם נִתְהַוָּה הַמַּלְכוּת) (Ezekiel 37).

And therefore, in the days of the Mashiach, which is the Malkhut—from which King Mashiach will be aroused—that fourth spirit will be aroused, and from it they will attain and understand wisdom (וְלָכֵן בִּימֵי הַמָּשִׁיחַ שֶׁהוּא הַמַּלְכוּת שֶׁמִשָּׁם מֶלֶךְ הַמָּשִׁיחַ יִתְעוֹרֵר הַהוּא רוּחָא רְבִיעָאָה וּמִמֶּנּוּ יַשִּׂיגוּ וְיָבִינוּ הַחָכְמָה), for then the light of the moon will be elevated, as is known (כִּי אָז תִּתְעַלֶּה אוֹר הַלְּבָנָה כַּנּוֹדָע). Therefore also, when this fourth spirit is aroused, King Mashiach will come (לָכֵן גַּם־כֵּן כְּשֶׁיִּתְעוֹרֵר רוּחַ הַד׳ הַזֶּה יָבוֹא מֶלֶךְ הַמָּשִׁיחַ). And behold, from half of the Tiferet of Arich Anpin were formed in Ze’ir Anpin his Chokhmah (וְהִנֵּה מֵחֲצִי תּ״ת דְּא״א נִתְהַוּוּ בְּז״א חָכְמָה דִּילֵיהּ), and from the Yesod of Arich Anpin was formed in Ze’ir Anpin his Binah (וּמִיְסוֹד דְּא״א נַעֲשָׂה בְּז״א בִּינָה שֶׁבּוֹ), and the Yesod of Arich Anpin became a Neshamah for him (וְנַעֲשָׂה יְסוֹד דְּא״א נְשָׁמָה אֵלָיו). And this aspect of the Yesod of Arich Anpin, in its clothing within the Binah of Ze’ir Anpin, is called “a tower that flies in the air” (וְהַבְּחִינָה הַזּוֹ שֶׁל יְסוֹד דְּא״א בְּהִתְלַבְּשׁוּתוֹ בְּבִינָה דְּז״א נִקְרָא מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר). And the matter is as follows: for the root of the Yesod and the place of its grasp is in the middle of the two upper segments of Netzach–Hod (some say: in the two upper segments, as it should be) (וְהָעִנְיָן כִּי שֹׁרֶשׁ הַיְסוֹד וּמְקוֹם אֲחִיזָתוֹ הוּא בָּאֶמְצַע דְּב׳ פְּרָקִין (נ״א ב״פ כצ״ל) עִלָּאִין דְּנֵ״ה).

And behold, they are above, in the chest of Abba and Imma (וְהִנֵּה הֵם לְמַעְלָה בְּחָזֶה דְּאו״א). And the Yesod descends downward into the Binah of Ze’ir Anpin (וְהַיְסוֹד יוֹרֵד לְמַטָּה בְּבִינָה דְּז״א). However, it does not descend all the way down to the middle of the two middle segments (וְאָֽמְנָם לֹא יָרַד עַד לְמַטָּה בָּאֶמְצַע ב׳ פְּרָקִין הָאֶמְצָעִיִּים). Rather, it remains suspended in the Binah of Ze’ir Anpin, which is below the two upper segments and above the two middle segments (אָֽמְנָם נִשְׁאַר תָּלוּי בְּבִינָה דְּז״א שֶׁהִיא לְמַטָּה מִב׳ פְּרָקִין עִלָּאִין וּלְמַעְלָה מִב׳ פְּרָקִין אֶמְצָעִיִּים). And this is called “a tower that flies in the air” (וְזֶה נִקְרָא מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר), for the Yesod is called “tower,” as it is written, “a tower of strength…” (כִּי הַיְסוֹד נִקְרָא מִגְדָּל כְּמוֹ שֶׁכָּתוּב מִגְדַּל עֹז וְגוֹ׳) (Proverbs 18). And it is flying there in the middle by the power of the illumination that descends to it from the two upper segments, and they support it and draw it there, so that it should not fall downward into the middle of the two middle segments (וְהוּא שָׁם פּוֹרֵחַ בָּאֶמְצַע בְּכֹחַ הֶאָרָה הַיּוֹרֶדֶת אֵלָיו מִב׳ פְּרָקִין עִלָּאִין וְהֵם סוֹבְלִין אוֹתוֹ וּמַמְשִׁיכִין אוֹתוֹ שָׁם שֶׁלֹּא יִפּוֹל לְמַטָּה בָּאֶמְצַע ב׳ פְּרָקִין הָאֶמְצָעִיִּים).

However, it is not attached to them, but rather flies in the middle—not above and not below (אָֽמְנָם אֵינוֹ סָמוּךְ עִמָּהֶם אֶלָּא פּוֹרֵחַ בָּאֶמְצַע וְלֹא לְמַעְלָה וְלֹא לְמַטָּה). And this is “the annulment of vows that fly in the air and have nothing upon which to rely” (וְזֶה הֶתֵּר נְדָרִים פּוֹרְחִים בָּאֲוִיר וְאֵין לָהֶם עַל מָה שֶׁיִּסָּמְכוּ), for it does not rely upon them (כִּי אֵינוֹ סוֹמֵךְ עֲלֵיהֶם). However, it flies in the air by the power that is drawn to it until there (אָֽמְנָם פּוֹרֵחַ בָּאֲוִיר מִכֹּחַ הַנִּמְשָׁךְ אֵלָיו עַד שָׁם). And that power which is drawn from them is also called “air,” for it is only air and illumination alone, and not a tangible substance upon which it is supported (וְגַם נִקְרָא אֲוִיר אוֹתוֹ הַכֹּחַ הַנִּמְשָׁךְ מֵהֶם שֶׁאֵינוֹ רַק אֲוִיר וְהֶאָרָה לְבַד וְאֵינוֹ מַמָּשִׁי סְמוּכִים עִמּוֹ). And their saying, “the annulment of vows flies,” is in the aspect of the Binah of Ze’ir Anpin (וַאֲמָרָם הֶתֵּר נְדָרִים פּוֹרְחִים כו׳ הוּא בִּבְחִינַת הַבִּינָה דְּז״א), for she too is similar to the Yesod of Arich Anpin that is clothed within him (כִּי גַּם הִיא דֻּגְמַת הַיְסוֹד דְּא״א הַמְלוּבָּשׁ בְּתוֹכוֹ), and she too flies in the air like it, as is known (וְגַם הִיא פּוֹרַחַת בָּאֲוִיר כָּמוֹהוּ כַּנּוֹדָע).

For Binah is called “vow,” and she too is called “a tower that flies in the air” (כִּי בִּינָה נִקְרֵאת נֶדֶר וְגַם (הִיא) נִקְרֵאת מִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר). However, the Da’at of Ze’ir Anpin is made from the two lower segments of the Chesed and Gevurah of Arich Anpin, which are the shoulders of Arich Anpin, that were not clothed in Abba and Imma, as mentioned above (וְאָֽמְנָם הַדַּעַת דְּז״א נַעֲשֶׂה מִתְּרֵין פְּרָקִין תַּתָּאִין דְּחֶסֶד וּגְבוּרָה דְּא״א שֶׁהֵם הַכְּתֵפַיִם דְּא״א שֶׁלֹּא נִתְלַבְּשׁוּ בְּאו״א כַּנַּ״ל). And later, in the matter of the Mochin of Ze’ir Anpin, we will expand upon this matter (וּלְקַמָּן בְּעִנְיַן הַמּוֹחִין דְּז״א נַרְחִיב עִנְיַן זֶה).

Chapter 6

שער כט פרק ו מ״ב

[29:6] And we shall explain the matter of the Mochin of Ze’ir Anpin—what their nature is—and we shall say as follows (וְנְבָאֵר עִנְיַן הַמּוֹחִין דְּז״א מַה עִנְיָנָם וְנֹאמַר כִּי הִנֵּה): behold, it has already been explained above that there are four inner aspects, of which one of them is the Mochin themselves within (וְהִנֵּה נִתְבָּאֵר לְעֵיל ד׳ בְּחִינוֹת פְּנִימִיִּים אֲשֶׁר אֶחָד מֵהֶם הֵם הַמּוֹחִין עַצְמָן בִּפְנִים). However, it is necessary to explain the matter of the Mochin themselves—how many aspects they have among the inner ones—and also the surrounding ones, for the totality of all this is called Tzelem [Image], as is known (וְאָֽמְנָם צָרִיךְ לְבָאֵר עִנְיַן הַמּוֹחִין כַּמָּה בְּחִינוֹת הֵם בַּפְּנִימִיִּים וְגַם הַמַּקִּיפִין אֲשֶׁר כְּלָלוּת כָּל זֶה נִקְרָא צֶלֶם כַּנּוֹדָע). And first we shall explain the existence of the general matter of the Mochin (וּתְחִלָּה נְבָאֵר מְצִיאוּת כְּלָלוּת עִנְיַן הַמּוֹחִין).

Behold, it has been explained in the matter of the Atzilut of Abba and Imma that they clothe the Chesed–Gevurah of Arich Anpin (הִנֵּה נִתְבָּאֵר בְּעִנְיַן אֲצִילוּת או״א כִּי הֵם מַלְבִּישִׁין ח״ג דְּא״א), and from the two upper segments of the arms is made the Chokhmah of Abba and Imma (וּמִב׳ פְּרָקֵי יָדַיִם עֶלְיוֹנִים נַעֲשֵׂית חָכְמָה דְּאו״א), and from the two middle segments, which are the arms, is made the Binah of Abba and Imma (וּמִן ב׳ פְּרָקִין אֶמְצָעִיִּים שֶׁהֵם הַזְּרוֹעוֹת נַעֲשֵׂית בִּינָה דְּאו״א). And from the upper half of the Tiferet of Arich Anpin is made the rest of the completion of the body of Abba and Imma (וּמֵחֲצִי הָעֶלְיוֹן דְּת״ת דְּא״א נַעֲשֵׂה שְׁאָר תַּשְׁלוּם גּוּפָא דְּאו״א). And the two lower segments of Chesed–Gevurah of Arich Anpin remain, which are his shoulders, and they are drawn toward Ze’ir Anpin (וְנִשְׁאֲרוּ ב׳ פְּרָקִין תַּחְתּוֹנִים דְּח״ג דְּא״א שֶׁהֵם כְּתֵפַיִם דִּילֵיהּ אֲשֶׁר הֵם נִמְשָׁכִין אֶל ז״א), and all of this has been explained there (וְכָל זֶה נִתְבָּאֵר שָׁם). However, certainly these shoulders as well were clothed within Abba and Imma in their Mochin, and from there were drawn and given into Ze’ir Anpin (וְאָֽמְנָם וַדַּאי כִּי גַּם אֵלּוּ (הַתְּרֵין) הַכְּתֵפַיִם נִתְלַבְּשׁוּ תּוֹךְ או״א בְּמוֹחָא דִּלְהוֹן וּמִשָּׁם נִמְשְׁכוּ וְנִתְּנוּ בְּז״א). But the matter is that it is certainly so that Mochin are drawn to Ze’ir Anpin from all these aspects, as was said (אַךְ הָעִנְיַן הוּא כִּי בְּוַדַּאי הוּא שֶׁנִּמְשָׁךְ אֶל הַז״א מוֹחִין מִצַּד כָּל אֵלּוּ הַבְּחִינוֹת כְּמוֹ שֶׁאָמַרְנוּ).

For from the two arms of Arich Anpin, from which the Chokhmah of Abba and Imma was made, two Mochin were drawn to Ze’ir Anpin and became within him Chokhmah and Binah, and this is called the inheritance of Abba and Imma (כִּי מִב׳ הַיָּדַיִם דְּא״א אֲשֶׁר נַעֲשָׂה מֵהֶם חָכְמָה דְּאו״א נִמְשְׁכוּ ב׳ מוֹחִין לְז״א וְנַעֲשׂוּ בּוֹ חו״ב וְנִקְרָא אֲחַסְנַתְיֵיהּ דְּאו״א). And from the two shoulders were made two halves of the Da’at within him, which are called Chesed and Gevurah, and these are called the two crowns, as will be explained, with the help of Hashem (וּמִב׳ כְּתֵפַיִם נַעֲשׂוּ ב׳ חֲצָאֵי דַּעַת שֶׁבּוֹ הַנִּקְרָא חו״ג וְאֵלּוּ נִקְרָאִים תְּרֵין עַטְרִין כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳). However, the distinction that exists between them is this: the Chokhmah and Binah within him, which are drawn from the two segments of the arms of Arich Anpin, are only a single illumination that is drawn from them to Ze’ir Anpin, and they are not the arms themselves (אַךְ הַחִלּוּק שֶׁיֵּשׁ בָּהֶם הוּא זֶה כִּי חו״ב שֶׁבּוֹ הַנִּמְשָׁכִין מִב׳ פְּרָקֵי הַיָּדַיִם דְּא״א אֵינוֹ רַק הֶאָרָה אַחַת הַנִּמְשֶׁכֶת מֵהֶם אֶל הַז״א וְאֵינָם הֵם עַצְמָם). But the two shoulders, which are the secret of the Da’at, are themselves the two shoulders that go out and are drawn into the Da’at, and not merely an illumination (אָֽמְנָם ב׳ כְּתֵפַיִם שֶׁהֵם סוֹד הַדַּעַת הֵם עַצְמָם תְּרֵין כְּתֵפַיִם הַיּוֹצְאִים וְנִמְשָׁכִין בַּדַּעַת וְלֹא הֶאָרָה לְבַד).

However, they are not drawn except after they have first been clothed in Abba and Imma, and after their clothing there, they are clothed in the Da’at of Ze’ir Anpin through the clothing in Abba and Imma (אָֽמְנָם אֵינָם נִמְשָׁכִין רַק אַחַר שֶׁנִּתְלַבְּשׁוּ בְּאו״א תְּחִלָּה וְאַחַר הִתְלַבְּשׁוּתָם שָׁם נִתְלַבְּשׁוּ בְּדַעַת דְּז״א עַל־יְדֵי הִתְלַבְּשׁוּת בְּאו״א). And these are drawn through the Zivug [Union] of Arich Anpin (אָֽמְנָם אֵלּוּ נִמְשָׁכִין עַל־יְדֵי זִוּוּג דְּא״א).

For it is known that the two upper segments of the Netzach–Hod of Atik are a Neshamah within the two upper segments of the arms, which are Chesed–Gevurah of Arich Anpin (וְהוּא כִּי נוֹדָע כִּי ב׳ פְּרָקִין עִלָּאִין דְּנֵ״ה דְּעַתִּיק הֵם נְשָׁמָה תּוֹךְ ב׳ פְּרָקִין עֶלְיוֹנִים דְּיָדַיִם שֶׁהֵם ח״ג דְּא״א). And the two upper segments of Chesed–Gevurah of Arich Anpin are a Neshamah within the Mochin of Abba and Imma, in their Chokhmah, as mentioned above (וּב׳ פְּרָקִין עֶלְיוֹנִים דְּח״ג דְּא״א הֵם נְשָׁמָה בְּמוֹחִין דְּאו״א בְּחָכְמָה דִּלְהוֹן כַּנַּ״ל). And behold, then the Netzach–Hod of Atik mate with one another and are included one within the other—Netzach within Hod and Hod within Netzach (וְהִנֵּה אָז מִזְדַּוְּגִים נֵ״ה דְּעַתִּיק זֶה בָּזֶה וְנִכְלָלִין זֶה בָּזֶה נֵצַח בְּהוֹד וְהוֹד בְּנֵצַח). And a drop emerges there into the Chesed–Gevurah of Arich Anpin—Netzach into Chesed and Hod into Gevurah (וְיוֹצֵאת טִפָּה הַהִיא בְּח״ג דְּא״א נֵצַח בְּחֶסֶד וְהוֹד בִּגְבוּרָה). And afterward that drop is drawn until the eighth Mazal of the beard of Arich Anpin (וְאַחַ״כ נִמְשֶׁכֶת טִפָּה הַהִיא עַד מַזָּלָא דְּדִיקְנָא דְּא״א הַח׳), and it is given in Zivug [Union] to the thirteenth Mazal (וְנִתְּנָה בְּזִוּוּג אֶל הַמַּזָּל הַי״ג). And from there it is drawn to the Mochin of the Chokhmah of Abba and Imma (וּמִשָּׁם נִמְשֶׁכֶת לְמוֹחִין דְּחָכְמָה דְּאו״א), and the secret of their Mochin is increased, and they mate (וּמִתְרַבֶּה סוֹד מוֹחִין דִּלְהוֹן וּמִזְדַּוְּגִים). And that drop emerges inclusive of three: from the Netzach–Hod of Atik from the two first segments, and also from the Chesed–Gevurah of Arich Anpin from its two first segments, and also from the Chokhmah of Abba and Imma (וְיוֹצֵאת הַטִּפָּה הַהִיא כְּלוּלָה מִג׳ שֶׁהֵם נֵ״ה דְּעַתִּיק מִב׳ פְּרָקִין רִאשׁוֹנִים וְגַם מֵח״ג דְּא״א (מִתְּרֵין) פְּרָקָיו רִאשׁוֹנִים וְגַם מֵחָכְמָה דְּאו״א). And these become the Chokhmah and Binah of Ze’ir Anpin (וְאֵלּוּ נַעֲשִׂין חו״ב דְּז״א). But the distinction that exists between them is this (אַךְ הַחִלּוּק שֶׁיֵּשׁ בָּהֶם הוּא זֶה): Chokhmah and Binah within him are drawn from the two upper segments of the arms of Arich Anpin (חו״ב שֶׁבּוֹ הַנִּמְשָׁכִין מִב׳ פְּרָקֵי הַיָּדַיִם דְּא״א), and they are only an illumination drawn from them (אֵינוֹ רַק הֶאָרָה אַחַת הַנִּמְשֶׁכֶת מֵהֶם), and they are not the arms themselves (וְאֵינָם הֵם עַצְמָם). But the two shoulders are the secret of the Da’at (אָֽמְנָם ב׳ כְּתֵפַיִם שֶׁהֵם סוֹד הַדַּעַת), and they themselves are the two shoulders that emerge and are drawn into the Da’at (הֵם עַצְמָם תְּרֵין כְּתֵפַיִם הַיּוֹצְאִים וְנִמְשָׁכִין בַּדַּעַת), and not an illumination alone (וְלֹא הֶאָרָה לְבַד).

However, they are not drawn until after they are first clothed in Abba and Imma (אָֽמְנָם אֵינָם נִמְשָׁכִין רַק אַחַר שֶׁנִּתְלַבְּשׁוּ בְּאו״א תְּחִלָּה), and after their clothing there (וְאַחַר הִתְלַבְּשׁוּתָם שָׁם), they are clothed in the Da’at of Ze’ir Anpin (נִתְלַבְּשׁוּ בְּדַעַת דְּז״א), through their clothing in Abba and Imma (עַל־יְדֵי הִתְלַבְּשׁוּת בְּאו״א). And these are drawn through the Zivug [Union] of Arich Anpin (וְאֵלּוּ נִמְשָׁכִין עַל־יְדֵי זִוּוּג דְּא״א). For it is known that the two upper segments of Netzach–Hod of Atik are a Neshamah within the two upper segments of the arms (כִּי נוֹדָע שֶׁב׳ פְּרָקִין עִלָּאִין דְּנֵ״ה דְּעַתִּיק הֵם נְשָׁמָה תּוֹךְ ב׳ פְּרָקִין עֶלְיוֹנִים דְּיָדַיִם), which are Chesed–Gevurah of Arich Anpin (שֶׁהֵם ח״ג דְּא״א). And the two upper segments of Chesed–Gevurah of Arich Anpin are a Neshamah within the Mochin of Abba and Imma (וּב׳ פְּרָקִין עֶלְיוֹנִים דְּח״ג דְּא״א הֵם נְשָׁמָה בְּמוֹחִין דְּאו״א), in their Chokhmah (בְּחָכְמָה דִּלְהוֹן). And then the Netzach–Hod of Atik unite with one another (וְאָז נֵ״ה דְּעַתִּיק מִזְדַּוְּגִין זֶה בָּזֶה), and are included one in the other (וְנִכְלָלִין זֶה בָּזֶה), Netzach in Hod and Hod in Netzach (נֵצַח בְּהוֹד וְהוֹד בְּנֵצַח). And a drop emerges into Chesed–Gevurah of Arich Anpin (וְיוֹצֵאת טִפָּה בְּח״ג דְּא״א), Netzach into Chesed and Hod into Gevurah (נֵצַח בְּחֶסֶד וְהוֹד בִּגְבוּרָה). And afterward that drop is drawn to the eighth Mazal of the beard of Arich Anpin (וְאַחַ״כ נִמְשֶׁכֶת הַטִּפָּה עַד מַזָּל ח׳ דְּדִיקְנָא דְּא״א), and it is given in Zivug [Union] to the thirteenth Mazal (וְנִתְּנָה בְּזִוּוּג לְמַזָּל י״ג). And from there it is drawn to the Mochin of the Chokhmah of Abba and Imma (וּמִשָּׁם נִמְשֶׁכֶת לְמוֹחִין דְּחָכְמָה דְּאו״א), and the Mochin of Abba and Imma increase (וּמִתְרַבֶּה סוֹד מוֹחִין דִּלְהוֹן), and they unite (וּמִזְדַּוְּגִין). And the drop emerges included of three (וְיוֹצֵאת הַטִּפָּה כְּלוּלָה מִג׳): from Netzach–Hod of Atik (מִנֵ״ה דְּעַתִּיק), from the two upper segments (מִב׳ פְּרָקִין רִאשׁוֹנִים), and from Chesed–Gevurah of Arich Anpin (וְגַם מֵח״ג דְּא״א), from its two upper segments (מִתְּרֵין פְּרָקָיו רִאשׁוֹנִים), and from the Chokhmah of Abba and Imma (וְגַם מֵחָכְמָה דְּאו״א). And these become Chokhmah and Binah of Ze’ir Anpin (וְאֵלּוּ נַעֲשִׂין חו״ב דְּז״א). And these two are called in the Idra “the inheritance of Abba and Imma” (וְאֵלּוּ הַב׳ נִקְרָאִין בְּאַדְרָא אֲחַסְנַתָּא דְּאו״א), because these two upper segments of the Netzach–Hod of Atik and of the Chesed–Gevurah of Arich Anpin, which are the segments of the arms, are a portion of Abba and Imma themselves and the inheritance that reaches them (כִּי אֵלּוּ ב׳ פְּרָקִין עֶלְיוֹנִים דְּנֵ״ה דְּעַתִּיק וְח״ג דְּא״א שֶׁהֵם פְּרָקֵי הַיָּדַיִם הֵם חֵלֶק מֵאו״א עַצְמָן וְנַחֲלָתָן הַמַּגִּיעָה לָהֶם), for from them the Chokhmah of Abba and Imma is made, as mentioned above (כִּי מֵהֶם נַעֲשֵׂית חָכְמָה דְּאו״א כַּנַּ״ל), except that only an illumination is drawn from them (אֶלָּא שֶׁנִּמְשֶׁכֶת הֶאָרָה מֵהֶם לְבַד), and they become Chokhmah and Binah of Ze’ir Anpin (וְנַעֲשׂוּ חו״ב דְּז״א). And also from the two lower segments of the Netzach–Hod of Atik, a drop is drawn to the two lower segments of the Chesed–Gevurah of Arich Anpin, which are his two shoulders (וְגַם מִב׳ פְּרָקִין תַּתָּאִין דְּנֵ״ה דְּעַתִּיק נִמְשֶׁכֶת טִפָּה לְב׳ פְּרָקִין תַּתָּאִין דְּח״ג דְּא״א שֶׁהֵם ב׳ כְּתֵפַיִם דִּילֵיהּ). And these two shoulders, after their clothing in the Mochin of Abba and Imma, descended—they themselves—by being clothed within Abba and Imma, as mentioned above (וְאֵלּוּ הַב׳ כְּתֵפַיִם אַחַר הִתְלַבְּשׁוּתָן בְּמוֹחִין דְּאו״א יָרְדוּ הֵם עַצְמָן בְּהִתְלַבְּשׁוּתָן תּוֹךְ או״א כַּנַּ״ל), and they become the Da’at of Ze’ir Anpin (וְנַעֲשִׂין דַּעַת לְז״א), not merely an illumination but their very essence (וְלֹא הֶאָרָה לְבַד אֶלָּא עַצְמוּתָן), for these themselves are the inheritance of Ze’ir Anpin itself (כִּי אֵלּוּ עַצְמָן אֲחַסְנַתָּא דְּז״א עַצְמוֹ), and they are called in the Idra Zuta, daf 292, “the two crowns that Abba and Imma bequeathed to their son” (וְנִקְרָא בְּאַדְרָ״ז רַצ״ב תְּרֵין עַטְרִין דְּאַחְסִינוּ או״א לְבְרִיָּיהוּ). And with this you will understand how the Da’at is placed beneath Chokhmah and Binah (וּבְזֶה תָּבִין אֵיךְ הַדַּעַת נִתַּן תַּחַת חו״ב), for this comes from the two lower segments, whereas those come from the two upper segments (כִּי זֶה מִב׳ פְּרָקִין תַּתָּאִין וְאֵלּוּ מִב׳ פְּרָקִין עִלָּאִין).

And if you should say that according to this the Da’at would be greater than Chokhmah and Binah, since this is from the essence of Arich Anpin whereas those are from the illumination of the Mochin of Abba and Imma (וְאִם תֹּאמַר כִּי עַל־פִּי זֶה נִמְצָא שֶׁהַדַּעַת גָּדוֹל מֵחו״ב כִּי זֶה מֵעַצְמוּת דְּא״א וְאֵלּוּ הֵם מֵהֶאָרַת מוֹחִין דְּאו״א), the explanation is that these two crowns were first clothed in the Mochin of Abba and Imma (הוּא כִּי הִנֵּה אֵלּוּ הַב׳ עַטְרִין נִתְלַבְּשׁוּ תְּחִלָּה בְּמוֹחִין דְּאו״א), and only afterward did they descend after having been clothed there into Ze’ir Anpin (וְיָרְדוּ אַחַר שֶׁנִּתְלַבְּשׁוּ שָׁם [לְז״א]). Therefore, when these two crowns of Da’at are evaluated after their clothing, relative to the illumination drawn from the inheritance of Abba and Imma—which are aspects of two segments far more elevated than the two crowns—it is found that the two crowns are lower than them and beneath them (א״כ כַּאֲשֶׁר נַעֲרִיךְ ב׳ עַטְרִין [דְּדַעַת] אֵלּוּ אַחַר שֶׁנִּתְלַבְּשׁוּ אֶל אוֹר (הֶאָרָה) הַנִּמְשָׁךְ מֵאֲחַסְנַתָּא דְּאו״א שֶׁהֵם בְּחִינַת ב׳ פְּרָקִין יוֹתֵר עֶלְיוֹנִים מְאֹד מִב׳ עַטְרִין נִמְצָא שֶׁהַב׳ עַטְרִין תַּחְתּוֹנִים מֵהֶם וּלְמַטָּה מֵהֶם).

The principle that emerges from our words is this (הַכְּלָל הָעוֹלֶה מִדְּבָרֵינוּ כִּי): the two upper segments of the Netzach–Hod of Atik are clothed in the two upper segments of the Chesed–Gevurah of Arich Anpin, which are the two segments of the arms (ב״פ עִלָּאִין דְּנֵ״ה דְּעַתִּיק מִתְלַבְּשִׁין בְּב״פ עִלָּאִין דְּח״ג דְּא״א שֶׁהֵם ב״פ יָדַיִם). And from all of these only an illumination is drawn to the Chokhmah and Binah of Ze’ir Anpin (וּמִכָּל אֵלּוּ נִמְשֶׁכֶת הֶאָרָה לְבַד לְחו״ב דְּז״א). However, the two lower segments of the Netzach–Hod of Atik are themselves clothed in the two lower segments of the Chesed–Gevurah of Arich Anpin, which are the two shoulders (אָֽמְנָם ב״פ תַּתָּאִין דְּנֵ״ה דְּעַתִּיק הֵם עַצְמָם מִתְלַבְּשִׁין בְּב״פ תַּתָּאִין דְּח״ג דְּא״א שֶׁהֵם ב׳ כְּתֵפַיִם). And these themselves descend and are drawn and become the Da’at of Ze’ir Anpin itself (וְאֵלּוּ הֵם עַצְמָם יוֹרְדִין וְנִמְשָׁכִין וְנַעֲשִׂין דַּעַת דְּז״א מַמָּשׁ), except that this is after they have been clothed in Abba and Imma (אֶלָּא שֶׁהוּא אַחַר שֶׁנִּתְלַבְּשׁוּ בְּאו״א). Therefore Chokhmah and Binah are called the inheritance of Abba and Imma (לָכֵן נִקְרְאוּ חו״ב אֲחַסְנַתָּא דְּאו״א), and the two crowns are called the crowns of Ze’ir Anpin itself (וְהַב׳ עַטְרִין נִקְרָאִים עַטְרִין דְּז״א [עַצְמוֹ]).

And behold, from this Da’at, which are the two shoulders of Arich Anpin, power is drawn to the Yesod of Ze’ir Anpin (וְהִנֵּה מִזֶּה הַדַּעַת שֶׁהֵם ב׳ כְּתֵפַיִם דְּא״א נִמְשָׁךְ כֹּחַ אֶל יְסוֹד דְּז״א), in order to give one spirit in the first union into the Nukvah, to make her a vessel (כְּדֵי לְמֵיהַב חַד רוּחָא בַּבִּיאָה הָרִאשׁוֹנָה בַּנּוּקְבָּא לַעֲשׂוֹתָהּ כְּלִי). And this spirit is called “Benjamin,” as Moshe our teacher, peace be upon him, blessed him—“and between his shoulders He dwells” (וְהַהוּא רוּחָא נִקְרָא בִּנְיָמִין כְּמָה שֶׁבֵּרְכוֹ מֹשֶׁה רַבֵּינוּ ע״ה וּבֵין כְּתֵפָיו שָׁכֵן) (Deuteronomy 33). And understand this well, for from there is its source (וְהָבֵן זֶה כִּי מִשָּׁם מְקוֹרוֹ). And also with this you will understand (וְגַם בְּזֶה תָּבִין), that since the two upper segments of the Netzach–Hod of Atik illuminate into the Chokhmah and Binah of Ze’ir Anpin (כִּי לִהְיוֹת שֶׁהַב״פ עִלָּאִין דְּנֵ״ה דְּעַתִּיק מְאִירִין בְּחו״ב דְּז״א), and it is known that Netzach–Hod are judgments (וְנוֹדָע כִּי נֵ״ה הֵם דִּינִין), therefore corresponding to them, judgments spread in the Mochin outward (לָן כְּנֶגְדָּן בַּמּוֹחִין מִתְפַּשְּׁטִין דִּינִין הַנִּמְשָׁכִין מֵהֶם בַּחוּץ), in the forehead of Ze’ir Anpin (בְּמִצְחָא דְּז״א), as “two hundred thousand crimson lights,” as mentioned in the Idra (מָאתָן אֶלֶף סוּמְקִי דְּסוּמְקִי כְּנִזְכָּר בְּאַדְרָא). As it is taught: “This forehead spreads into two hundred thousand crimson lights” (תָּנָא הַאי מִצְחָא אִתְפַּשְּׁט בְּמָאתָן אֶלֶף סוּמְקִי דְּסוּמְקִי) (Idra, p. 136). And this is also what is said in the Idra Zuta, page 293 (וְזֶה מַה שֶּׁאָמַר גַּם בְּאַדְרָ״ז דְּרצ״ג), that it is called “the forehead of Netzach” (דְּאִיקְרֵי מִצַּח נֵצַח), with continuous letters (בְּאַתְוָן רְצוּפִין), for the Netzach of Atik spreads into the forehead of Ze’ir Anpin (כִּי נֵצַח דְּעַתִּיק מִתְפַּשֵּׁט בְּמִצְח דְּז״א).

And behold, in Ha’azinu they said (וְהִנֵּה בְּהַאֲזִינוּ אָמְרוּ): “Who is the heir of this?” (מָאן יְרוּתָא דָּא), the two crowns that were hidden within them (ב׳ עַטְרִין דְּהָווּ גְּנִיזִין בְּגַוַּיְיהוּ), and they were bequeathed to the son (וְאַחְסִינוּ לְבֵן). This one, from the side of his father, had one crown hidden within him, which is called Chesed (דָּא מִסִּטְרָא דְּאַבּוּהִי הֲוֵי גְּנִיז (בְּגַוֵּיהּ) חַד עַטְרָא דְּאִיקְרֵי חֶסֶד), and from the side of Imma one crown, which is called Gevurah (וּמִסִּטְרָא דְּאִמָּא חַד עַטְרָא דְּאִיקְרֵי גְּבוּרָה). And all of them are crowned upon his head (וְכוּלְּהוּ מִתְעַטְּרִין בְּרֵישֵׁיהּ), and he grasps them (וְאַחִיד לְהוֹן). And the matter is as explained above (וְהָעִנְיָן כַּנַּ״ל): the Chesed and Gevurah of Arich Anpin are within Abba and Imma (כִּי חו״ג דְּא״א הֵם תּוֹךְ או״א), and from there were drawn the two crowns, which are the two shoulders of the Chesed–Gevurah of Arich Anpin (וּמִשָּׁם נִמְשְׁכוּ ב׳ עַטְרִין שֶׁהֵם ב׳ כְּתֵפַיִם דְּח״ג דְּא״א), after they were clothed in Abba and Imma (אַחַר שֶׁנִּתְלַבְּשׁוּ בְּאו״א), and they were drawn from Abba and Imma into Ze’ir Anpin (הֲרֵי שֶׁהֵם חו״ג וְנִמְשְׁכוּ מֵאו״א לְז״א).

Chapter 7

שער כט פרק ז מ״ב

[29:7] And we shall now explain how many aspects there are in these Mochin (וְנְבָאֵר עַתָּה כַּמָּה בְּחִינוֹת יֵשׁ בַּמּוֹחִין הָאֵלּוּ), and we shall say that behold, they are six aspects, and these are they (וְנֹאמַר כִּי הִנֵּה הֵם ו׳ בְּחִינוֹת וְאֵלּוּ הֵם). The first: while they are still in their place within Abba and Imma (א׳ בִּהְיוֹתָם בִּמְקוֹמָם עֲדַיִן תּוֹךְ או״א).

The second aspect: that through the illumination of the Mazal of the beard of Arich Anpin, as mentioned above, an additional illumination is added to them, and their light sparkles outward in the secret of Ohr haMakif [Surrounding Light] corresponding to their place within (ב׳ כִּי עַל־יְדֵי הֶאָרַת מַזָּלָא דְּדִיקְנָא דְּא״א כַּנַּ״ל בָּאָה נוֹסֶפֶת הֶאָרָה בָּהֶם וּמִתְנוֹצֵץ אוֹרָם עַד מִבַּחוּץ בְּסוֹד אוֹר מַקִּיף כְּנֶגֶד מְקוֹמָם שֶׁבִּפְנִים).

The third aspect: that afterward their light is drawn downward into the Netzach, Hod, Yesod of Imma and they are clothed within them, as is known (ג׳ כִּי אַחַ״כ נִמְשָׁךְ הָאוֹר שֶׁלָּהֶם עַד לְמַטָּה בְּנֵה״י דְּאִמָּא וּמִתְלַבְּשִׁין בְּתוֹכָם כַּנּוֹדָע).

The fourth aspect: that their light also sparkles outward from the outside of the Netzach, Hod, Yesod of Imma in the secret of Ohr haMakif [Surrounding Light] (ד׳ כִּי גַּם מִתְנוֹצֵץ אוֹרָם מִבַּחוּץ שֶׁל נֵה״י דְּאִמָּא בְּסוֹד אוֹר מַקִּיף). And know that this Ohr haMakif [Surrounding Light] is the principal existence of the Ohr haMakif [Surrounding Light] itself of Ze’ir Anpin, and it illuminates him from there above, while it is there outside the Netzach, Hod, Yesod of Imma, surrounding Ze’ir Anpin (וְדַע כִּי אוֹר מַקִּיף זֶה הוּא עִקָּר מְצִיאוּת אוֹר הַמַּקִּיף עַצְמוֹ דְּז״א וּמֵאִיר בּוֹ מִשָּׁם מִלְּמַעְלָה בִּהְיוֹתוֹ שָׁם מִבַּחוּץ לְנֵה״י דְּאִמָּא מַקִּיף לְז״א).

The fifth aspect: afterward, when they spread further, the Netzach, Hod, Yesod of Imma together with the Mochin that are within them enter Ze’ir Anpin itself into the three cavities of the skull (ה׳ הוּא אַחַ״כ כַּאֲשֶׁר מִתְפַּשְּׁטִין יוֹתֵר וְנִכְנָסִין נֵה״י דְּאִמָּא עִם הַמּוֹחִין שֶׁבְּתוֹכָם תּוֹךְ ז״א עַצְמוֹ בְּג׳ חַלְלֵי דְּגֻלְגַּלְתָּא).

The sixth aspect: that even there, the light of the Mochin sparkles outward in the forehead of Ze’ir Anpin in the secret of Tefillin, as will be explained below, with the help of Hashem (ו׳ כִּי גַּם שָׁם מִתְנוֹצֵץ אוֹר הַמּוֹחִין מִבַּחוּץ בְּמִצְח דְּז״א בְּסוֹד תְּפִלִּין כְּמוֹ שֶׁיְּתְבָּאֵר לְמַטָּה בְּעֶזְרַת ה׳).

Behold, the six aspects have been explained—three inner and three surrounding (הִנֵּה נִתְבָּאֵר ו׳ בְּחִינוֹת ג׳ פְּנִימִיִּים ג׳ מַקִּיפִין). However, we only call “inner” the fifth aspect, when the Mochin themselves enter Ze’ir Anpin itself (אָֽמְנָם אֵין אָנוּ קוֹרְאִין פְּנִימִיִּים אֶלָּא לַבְּחִינָה הַה׳ כְּשֶׁנִּכְנָסִין הַמּוֹחִין עַצְמָן תּוֹךְ ז״א עַצְמוֹ), and all the rest are called “surrounding,” since they are not literally within him (וְכָל הַשְּׁאָר נִקְרָא מַקִּיף כֵּיוָן שֶׁאֵינוֹ בְּתוֹכוֹ מַמָּשׁ).

And know that of all these surrounding lights, we have no power to grasp except the sixth, which is the aspect of Tefillin (וְדַע כִּי כָּל אֵלּוּ הַמַּקִּיפִין אֵין בָּנוּ כֹּחַ לְהַשִּׂיג זוּלַת הַשִּׁשִּׁית שֶׁהוּא בְּחִינַת תְּפִלִּין). Therefore we place Tefillin—understand this well p1-6(לָכֵן אָנוּ מַנִּיחִין תְּפִלִּין וְהָבֵן זֶה). And also know that all these aspects do not mean that these Mochin are uprooted from their place and descend from level to level (וְגַם דַּע כִּי כָּל אֵלּוּ הַבְּחִינוֹת אֵין הַכַּוָּנָה שֶׁהַמּוֹחִין הָאֵלּוּ נֶעֱקָרִין מִמְּקוֹמָן וְיוֹרְדִין מִדַּרְגָּה אַחַת לַחֲבֶרְתָּהּ). Rather, as I have informed you many times, everything of holiness—its root remains in its place wherever it is, and its illumination is drawn downward (אֶלָּא בְּמַה שֶׁהוֹדַעְתִּיךָ פְּעָמִים רַבּוֹת כִּי כָּל דָּבָר שֶׁבִּקְדוּשָׁה שָׁרְשׁוֹ קַיָּם בְּכָל מָקוֹם שֶׁיִּהְיֶה וְהֶאָרָתוֹ נִמְשֶׁכֶת לְמַטָּה).

And so is the matter here (וְכֵן הָעִנְיָן כָּאן): their root always remains above (כִּי שָׁרְשָׁם לְעוֹלָם קַיָּם לְמַעְלָה), and by the increase of illumination that is added within them they spread and illuminate downward all these aspects (וּמִכֹּחַ רִבּוּי הֶאָרָה שֶׁנּוֹסַף בָּהֶם הֵם מִתְפַּשְּׁטִים וּמְאִירִים לְמַטָּה מֵהֶם כָּל בְּחִינוֹת אֵלּוּ), while their root remains above (וְשָׁרְשָׁם קַיָּם לְמַעְלָה). However, regarding the two crowns mentioned above, which are the two shoulders mentioned above (אָֽמְנָם בִּב׳ עַטְרִין הַנַּ״ל שֶׁהֵם ב׳ כְּתֵפַיִם הַנַּ״ל), they themselves—after having been clothed in Abba and Imma—go out and descend into the Da’at of Ze’ir Anpin (הֵם עַצְמָן אַחַר שֶׁנִּתְלַבְּשׁוּ בְּאו״א יוֹצְאִין וְיוֹרְדִין בְּדַעַת דְּז״א), and not merely their illumination (וְלֹא הֶאָרָה לְבַד), but their very essence, as mentioned above (אֶלָּא עַצְמוּתָן מַמָּשׁ כַּנַּ״ל). But that which was said—that their root remains above and only their illumination is drawn downward from their level—applies to the Chokhmah and Binah of Ze’ir Anpin (אַךְ מַה שֶּׁאָמַר שֶׁשָּׁרְשָׁם נִשְׁאַר לְמַעְלָה וְהֶאָרָתָן נִמְשֶׁכֶת לְמַטָּה מִדַּרְגָּתָן הֵם חו״ב דְּז״א), for their root remains above and only their illumination is drawn downward (כִּי אֵלּוּ שָׁרְשָׁם נִשְׁאַר לְמַעְלָה וְהֶאָרָתָן לְבַד נִמְשֶׁכֶת לְמַטָּה).

And understand this well p1-7(וְהָבֵן זֶה). It follows that from the Chesed, Gevurah, Tiferet of Arich Anpin itself, when they are clothed within Abba and Imma as is known, from them Mochin are made for Ze’ir Anpin in the secret of Ohr haMakif [Surrounding Light] above (נִמְצָא כִּי מֵחג״ת דְּא״א עַצְמוֹ כְּשֶׁמִּתְלַבְּשִׁין תּוֹךְ או״א כַּנּוֹדָע הֲרֵי מֵהֶם נַעֲשׂוּ מוֹחִין אֶל הַז״א בְּסוֹד אוֹר מַקִּיף לְמַעְלָה), and from the Netzach, Hod, Yesod of Arich Anpin are made inner Mochin in Ze’ir Anpin that enter within his head (וּמִנֵּה״י דְּא״א נַעֲשׂוּ בְּז״א מוֹחִין פְּנִימִיִּים שֶׁנִּכְנְסוּ תּוֹךְ רֹאשׁוֹ), and see Zohar Metzora, daf 22 (וְעַיֵּן בַּזֹּהַר מְּצוֹרָע דְּכ״ב). And it has already been explained above how from the lower half of the Tiferet of Arich Anpin the skull of Ze’ir Anpin is made (וּכְבָר נִתְבָּאֵר לְעֵיל אֵיךְ מֵחֲצִי תּ״ת תַּחְתּוֹן דְּא״א נַעֲשָׂה גֻּלְגַּלְתָּא דְּז״א), and from its Netzach, Hod, Yesod are made for him inner Mochin that were clothed within the Netzach, Hod, Yesod of Imma (וּמִנֵּה״י שֶׁלּוֹ נַעֲשִׂין לוֹ מוֹחִין פְּנִימִיִּים שֶׁנִּתְלַבְּשׁוּ תּוֹךְ נֵה״י דְּאִמָּא), and the body of Ze’ir Anpin is made from the spreading of the Yesod of Arich Anpin within them (וְגוּפָא דְּז״א נַעֲשָׂה מֵהִתְפַּשְּׁטוּת יְסוֹד דְּא״א בְּתוֹכָם), and behold, the matter of Arich Anpin within Ze’ir Anpin has been explained—how it clothes within him (וַהֲרֵי נִתְבָּאֵר עִנְיַן א״א שֶׁבְּתוֹךְ ז״א אֵיךְ נִתְלַבֵּשׁ בּוֹ).

And we shall return to the matter of these aspects briefly (וְנַחֲזוֹר לְעִנְיַן בְּחִינוֹת אֵלּוּ בְּקִצּוּר), for behold, it has been explained that there are three places (כִּי הִנֵּה נִתְבָּאֵר כִּי ג׳ מְקוֹמוֹת הֵם). The first: while they are within Abba and Imma as inner light and surrounding light (א׳ בִּהְיוֹתָן תּוֹךְ או״א בְּאוֹר פְּנִימִי וּמַקִּיף). The second: within the Netzach, Hod, Yesod of Abba and Imma after they are clothed there as inner and surrounding (ב׳ בְּנֵה״י דְּאו״א אַחַר שֶׁנִּתְלַבְּשׁוּ שָׁם בִּפְנִימִי וּמַקִּיף). The third: after they are clothed in Ze’ir Anpin as inner and surrounding (ג׳ אַחַר שֶׁנִּתְלַבְּשׁוּ בְּז״א בִּפְנִימִי וּמַקִּיף). And we shall explain one statement in the Idra, page 135, regarding “pure air” and “pure fire” (וְנְבָאֵר מַאֲמָר אֶחָד בְּאַדְרָא קלה״ה בְּעִנְיַן אוִירָא דְּכִיָּא וְאִשָּׁא דְּכִיָּא), and see the explanation above (וְעַיֵּן בַּבֵּאוּר לְעֵיל).

Know that “the lamp of harshness” is the Gevurah of Arich Anpin (דַּע כִּי בּוּצִינָא דְּקַרְדִּינוּתָא הוּא גְּבוּרָה דְּא״א), and “pure air” is the Chesed of Arich Anpin (וְאוִירָא דְּכִיָּא הוּא חֶסֶד דְּא״א). And these two were joined together, as mentioned in the Idra Zuta, page 292 (וְאֵלּוּ ב׳ נִתְחַבְּרוּ יַחַד כַּנִּזְכָּר בְּאַדְרָ״ז רַצ״ב). And the matter is that Abba and Imma have their root in Chokhmah and Binah (וְהָעִנְיַן כִּי או״א הֵם שָׁרְשָׁם חו״ב), and within them are concealed the Chesed and Gevurah of Arich Anpin, which are called “pure air” and “the lamp of harshness” (וּבָהֶם נִגְנָזִים ח״ג דְּא״א הַנִּקְרָאִים אוִירָא דְּכִיָּא וּבוּצִינָא דְּקַרְדִּינוּתָא). And these two—“the lamp of harshness” and “pure air”—were joined together while they were concealed within Abba and Imma (וְנִתְחַבְּרוּ יַחַד אֵלּוּ בּוּצִינָא דְּקַרְדִּינוּתָא וְאוִירָא דְּכִיָּא בִּהְיוֹתָם גְּנוּזִים תּוֹךְ או״א), and they brought forth the skull of Ze’ir Anpin, which is made from the Tiferet of Arich Anpin (וְהוֹצִיאוּ גֻּלְגַּלְתָּא דְּז״א הַנַּעֲשֶׂה מִתּ״ת דְּא״א). For just as Tiferet mediates between the Chesed and Gevurah of Arich Anpin, and from the joining of the two of them it emerges (כִּי כְּמוֹ שֶׁהַתּ״ת מַכְרִיעַ בֵּין ח״ג דְּא״א וּמִבֵּין חִבּוּר שְׁנֵיהֶם יָצָא), so too the skull of Ze’ir Anpin is not made from that Tiferet itself, but from the joining of the Chesed and Gevurah that are above it (כֵּן גֻּלְגַּלְתָּא דְּז״א לֹא נַעֲשָׂה מִן הַתּ״ת הַזֶּה אֶלָּא מֵהִתְחַבְּרוּת ח״ג שֶׁעָלָיו), and understand this (וְהָבֵן זֶה).

And behold, it has already been explained above that initially the Mochin of Ze’ir Anpin were within Abba and Imma in the aspect of inner and surrounding light, and all of this is called surrounding light relative to the head of Ze’ir Anpin (וְהִנֵּה נִתְבָּאֵר לְעֵיל כִּי תְּחִלָּה הָיוּ בְּחִינַת הַמּוֹחִין דְּז״א תּוֹךְ או״א בְּסוֹד פְּנִימִי וּמַקִּיף שֶׁכָּל זֶה נִקְרָא מַקִּיף לְרֵישָׁא דְּז״א). And afterward they entered the Netzach, Hod, Yesod of Imma as inner and surrounding (וְאַחַר כָּךְ נִכְנְסוּ בְּנֵה״י דְּאִמָּא פְּנִימִי וּמַקִּיף). And afterward they enter within Ze’ir Anpin itself (וְאַחַ״כ נִכְנָסִין תּוֹךְ ז״א עַצְמוֹ), and then his skull and inner Mochin are made (וְאָז נַעֲשִׂין לוֹ גֻּלְגַּלְתָּא וּמוֹחִין פְּנִימִיִּים).

It follows that before the aspect of the skull began for Ze’ir Anpin itself, the aspect of the supernal surrounding Mochin preceded it (וְנִמְצָא כִּי קֹדֶם שֶׁהִתְחִיל בְּחִינַת גֻּלְגַּלְתָּא לְזְעֵיר אַנְפִּין עַצְמוֹ הִקְדִּים אֵלֶיהָ בְּחִינַת הַמּוֹחִין הַמַּקִּיפִין הָעֶלְיוֹנִים). And behold, just as the Chesed–Gevurah of Arich Anpin are called “pure air” and “the lamp of harshness” (וְהִנֵּה כְּמוֹ שֶׁח״ג דְּאַרִיךְ אַנְפִּין נִקְרָא אוִירָא דְּכִיָּא וּבוּצִינָא דְּקַרְדִּינוּתָא), so too the Mochin of Chokhmah–Binah of Ze’ir Anpin that emerge from them are called thus (כֵּן הַמּוֹחִין דְּחו״ב דְּזְעֵיר אַנְפִּין הַיּוֹצְאִים מֵהֶם נִקְרָאִים כָּךְ). And likewise the Da’at of Ze’ir Anpin, which is the mediation of Chokhmah–Binah, is called thus (וְכֵן הַדַּעַת דְּזְעֵיר אַנְפִּין שֶׁהוּא הַכְרָעַת חו״ב נִקְרָא כֵּן), for these too are drawn from the Chesed–Gevurah of Arich Anpin, from its two shoulders (כִּי גַּם הֵם מֵח״ג דְּאַרִיךְ אַנְפִּין מִתְּרֵין כְּתֵפֵיהּ נִמְשְׁכוּ). But the difference is this (אֶלָּא שֶׁהַהֶפְרֵשׁ הוּא זֶה): Chokhmah–Binah of Ze’ir Anpin are called “pure air” and “pure fire” (כִּי חו״ב שֶׁלּוֹ נִקְרָא אוִירָא דְּכִיָּא וְאִשָּׁא דְּכִיָּא), but the two crowns of Chesed–Gevurah—Chasadim—are called “air” without qualification (אַךְ ב׳ עַטְרִין דְּחו״ג הַחֲסָדִים נִקְרָא אוִירָא סְתָם), and Gevurah is called “fire” without qualification (וְגְבוּרָה נִקְרָא אִשָּׁא סְתָם), and understand this (וְהָבֵן זֶה).

It follows that at first these Mochin, called “pure air” and the like, emerged in the aspect of surrounding lights (נִמְצָא כִּי מִתְּחִלָּה יָצְאוּ אֵלּוּ הַמּוֹחִין הַנִּקְרָאִים אוִירָא דְּכִיָּא וְכוּ׳ בְּסוֹד מַקִּיפִין), and afterward the skull of Ze’ir Anpin was made (וְאַחַ״כ נַעֲשֵׂית גֻּלְגַּלְתָּא דְּז״א). And this is the secret of what is said in the Idra, daf 135 (וְזֶה סוֹד דְּקלה״ה): “pure air emerged” (נָפִיק אוִירָא דְּכִיָּא), “and it rolled and spread” (וּמִתְגַּלְגְּלָא וְאִתְפְּשִׁיט), “and one mighty skull emerged to four sides” (וְנָפִיק חַד גֻּלְגַּלְתָּא תַּקִּיפָא לְד׳ סִטְרִין). For first the Mochin called “pure air” emerged (כִּי תְּחִלָּה נָפְקוּ הַמּוֹחִין הַנִּקְרָאִים אוִירָא דְּכִיָּא), together with the spark included within it (עִם נִיצוֹצָא דְּאִתְכְּלִיל בֵּיהּ), as is stated there (כְּמוֹ שֶׁכָּתוּב שָׁם). And afterward they rolled and spread (וְאַחַ״כ נִתְגַּלְגְּלוּ וְנִתְפַּשְּׁטוּ), meaning that their root remained above and their light was drawn downward (שֶׁהוּא מַה שֶּׁלֵּנוּ כִּי שָׁרְשָׁם נִשְׁאַר לְמַעְלָה וְאוֹרָם נִמְשָׁךְ לְמַטָּה). And afterward, from their power, one skull was made (וְאַחַ״כ נַעֲשָׂה וְנָפִיק מִכֹּחָם חַד גֻּלְגַּלְתָּא), which is formed after these supernal surrounding Mochin (הַנַּעֲשֶׂה אַחַר הַמּוֹחִין הָאֵלּוּ הַמַּקִּיפִין הָעֶלְיוֹנִים). And he explained that before this skull was made (וּבֵיאֵר כִּי קֹדֶם שֶׁנַּעֲשָׂה הַאי גֻּלְגַּלְתָּא), and before the Mochin afterward entered Ze’ir Anpin itself within this skull (וְנִכְנְסוּ הַמּוֹחִין אַחַ״כ גַּם־כֵּן לְז״א עַצְמוֹ בְּגוֹ הַאי גֻּלְגַּלְתָּא), there were four Mochin (הָיוּ ד׳ מוֹחִין).

For the crown of Chesed spread on the right side (כִּי עַטְרָא דְּחֶסֶד מִתְפַּשֵּׁט בְּצַד יָמִין), and the crown of Gevurah spread on the left side (וְעַטְרָא דְּגְבוּרָה בְּצַד שְׂמֹאל נִתְפַּשֵּׁט). And this is what is said: “it spread from one side, and air from one side” (וְזֶהוּ שֶׁאָמַר אִתְפַּשֵּׁט אֲשֶׁר מִסִּטְרָא חַד וְאוִירָא מִסִּטְרָא חַד). And afterward the two upper Mochin spread, which are Chokhmah and Binah (וְאַחַ״כ מִתְפַּשְּׁטִין ב׳ מוֹחִין עֶלְיוֹנִים שֶׁהֵם חו״ב). And Chokhmah also spread to the right side, above the crown of Chesed (וְחָכְמָה גַּם־כֵּן נִתְפַּשֵּׁט לְצַד יָמִין לְמַעְלָה מֵעַטְרָא דְּחֶסֶד). And Binah to the left side, above the crown of Gevurah (וּבִּינָה לְצַד שְׂמֹאל לְמַעְלָה מֵעַטְרָא דְּגְבוּרָה). And this is what is said: “and pure air stands over it from this side” (וְזֶהוּ שֶׁאָמַר וְאוִירָא דְּכִיָּא קָאֵים עֲלֵיהּ מֵהַאי סִטְרָא), meaning that the Mochin of Chokhmah, called “pure air,” stands upon the crown of Chesed (ר״ל כִּי מוֹחַ הַחָכְמָה הַנִּקְרָא אוִירָא דְּכִיָּא עוֹמֵד עַל עַטְרָא דְּחֶסֶד), which is called “air” without qualification (הַנִּקְרָא אוִירָא סְתָם), and it stands on the right side (הָעוֹמֵד מִסִּטְרָא יְמִינָא). And “pure fire,” which is the Mochin of Binah (וְאִשָּׁא דְּכִיָּא שֶׁהוּא מוֹחַ הַבִּינָה), stands upon the crown of Gevurah (קָאֵים עֲלֵיהּ עַל עַטְרָא דְּגְבוּרָה), which is called “fire” without qualification (הַנִּקְרָא אִשָּׁא סְתָם), and this is on the left side (וְהַאי לִסְטַר שְׂמָאלָא).

And know that all of this was done first in the secret of Ohr haMakif [Surrounding Light] upon Ze’ir Anpin (וְדַע כִּי כָּל זֶה נַעֲשָׂה תְּחִלָּה בְּסוֹד אוֹר מַקִּיף עַל הַז״א כַּנַּ״ל). Therefore there were then four Mochin, as mentioned (וְלָכֵן הָיוּ אָז ד׳ מוֹחִין כַּנַּ״ל). And afterward they were clothed in the Netzach, Hod, Yesod of Imma (וְאַחַ״כ נִתְלַבְּשׁוּ בְּנֵה״י דְּאִמָּא), and then they became three Mochin (וְאָז נַעֲשׂוּ ג׳ מוֹחִין), for the two crowns entered the Yesod of Imma (כִּי ב׳ עַטְרִין נִכְנְסוּ בִּיסוֹד דְּאִמָּא), and they were made into one Da’at (וְנַעֲשׂוּ דַּעַת אֶחָד). And this is what is said in the Idra Zuta, daf 292 (וְזֶהוּ שֶׁאָמַר בְּאַדְרָ״ז רַצ״ב): “And if you say—are they three or four? They are as I said: the inheritance of Abba and Imma and their two hidden ones, all of which are crowned upon the head, and they are Tefillin upon the head” (וְאִי תֵימָא תְּלָת ד׳ אִינּוּן כְּמָא דַּאֲמִינָא אֲחַסְנַתָּא דְּאו״א וּב׳ גְּנִיזִין דִּילְהוֹן דְּמִתְעַטְּרִין כֻּלְּהוֹן בְּרֵישָׁא וְאִינּוּן תְּפִלִּין בְּרֵישָׁא). That is to say, while they are in the aspect of Ohr haMakif [Surrounding Light], they are four Mochin (ר״ל כִּי בְּעוֹדָן בְּאוֹר מַקִּיף הֵם ד׳ מוֹחִין), and likewise afterward they are in the sixth aspect mentioned above, which is the secret of the Tefillin (וְכֵן גַּם־כֵּן הֵם אַחַ״כ בִּבְחִינָה ו׳ הַנַּ״ל שֶׁהוּא סוֹד הַתְּפִלִּין), for there too they are Ohr haMakif [Surrounding Light] (שֶׁגַּם אָז הֵם אוֹר מַקִּיף). Therefore, even then they are four Mochin, four parashiyot (לָכֵן גַּם אָז הֵם נַעֲשִׂין ד׳ מוֹחִין ד׳ פָּרָשִׁיּוֹת). “But afterward they are joined on their sides” (אֲבָל לְבָתַר מִתְחַבְּרִין בְּסִטְרָוֵי), meaning that when they enter the Netzach, Hod, Yesod of Abba and Imma, which are the lower extremities called “their sides” (ר״ל כִּי כְּשֶׁנִּכְנָסִין תּוֹךְ נֵה״י דְּאו״א שֶׁהֵם הַקְּצָווֹת הַתַּחְתּוֹנוֹת הַנִּקְרָאִים סִטְרָוֵי), there the two crowns are joined in their Yesod (וְשָׁם מִתְחַבְּרִין הַב׳ עַטְרִין בִּיסוֹד שֶׁלָּהֶם), and they are made into one Da’at (וְנַעֲשִׂין דַּעַת אֶחָד). “And they shine and enter into the three cavities of the skull” (וְנָהֲרִין וְעָאלִין בְּג׳ חַלְלֵי דְּגֻלְגַּלְתָּא), meaning that afterward, when they enter the cavities of the skull of Ze’ir Anpin (ר״ל כִּי אַחַ״כ כְּשֶׁנִּכְנָסִין תּוֹךְ חַלְלֵי גֻלְגַּלְתָּא דְּז״א), then they are three Mochin only, in three cavities (אָז הֵם ג׳ מוֹחִין לְבַד בְּג׳ חֲלָלִין), and not four, but three alone (וְאֵינָם ד׳ רַק ג׳ לְבַד).

However, even there, within the three cavities of the skull, the illumination of all four Mochin is present within them (וְאָֽמְנָם גַּם שָׁם בְּג׳ חַלְלֵי דְּגֻלְגַּלְתָּא הֶאָרַת כָּל ד׳ מוֹחִין יֵשׁ בְּתוֹכָם), and it is not said that only three alone enter (וְלֹא נֶאֱמַר כִּי ג׳ בִּלְחֻדְּהוֹן נִכְנָסִין), but rather that from four they became three (רַק שֶׁמִד׳ נַעֲשׂוּ ג׳). And this is what is said in the Idra, daf 135: “and one mighty skull emerged to four sides” (וְזֶהוּ שֶׁאָמַר בְּאַדְרָא קלה״ה וְנָפִיק חַד גֻּלְגַּלְתָּא תַּקִּיפָא לְד׳ סִטְרִין), for even there there is the aspect of four sides, four Mochin (כִּי גַּם שָׁם יֵשׁ בְּחִינַת ד׳ סִטְרִין ד׳ מוֹחִין), except that the two crowns entered one cavity called Da’at (אֶלָּא שֶׁהַב׳ עַטְרִין נִכְנְסוּ בְּחַלָּל אֶחָד הַנִּקְרָא דַּעַת). And do not forget all that we have explained (וְאַל תִּשְׁכַּח כָּל אֲשֶׁר בֵּאַרְנוּ), that the root of the Mochin remains above, and only their illumination is drawn from level to level (כִּי שֹׁרֶשׁ הַמּוֹחִין נִשְׁאֲרִין לְמַעְלָה וְהֶאָרָתָן לְבַד נִמְשֶׁכֶת מִדַּרְגָּה לְדַרְגָּה). And in each level one root remains there, and the level below it is only an illumination from the first (וּבְכָל מַדְרֵגָה נִשְׁאַר בָּהּ שֹׁרֶשׁ אֶחָד וּמַדְרֵגָה שֶׁלְּמַטָּה מִמֶּנָּה הִיא הֶאָרָה לְבַד מִן הָרִאשׁוֹנָה), and so in all the levels (וְכֵן בְּכָל הַמַּדְרֵגוֹת). And with this you will understand that the root of the Mochin of Ze’ir Anpin is above, in Abba and Imma (וּבְזֶה תָּבִין כִּי שֹׁרֶשׁ הַמּוֹחִין דְּז״א הֵם לְמַעְלָה בְּאו״א), and from there their existence begins (וּמִשָּׁם מַתְחִיל מְצִיאוּתָם). And see the discourse of the Tzelem [Image], which says that the Tzadi is the aspect of Da’at, and the Lamed–Mem are the aspects of Chokhmah–Binah within him (וְעַיֵּן בִּדְרוּשׁ הַצֶּלֶם שֶׁאָמַר כִּי הַצ׳ הוּא בְּחִינַת הַדַּעַת וְל״ם הוּא בְּחִינַת חו״ב שֶׁבּוֹ), and see there (וְעַיֵּן שָׁם).

However, the order of their entry is as follows (אָֽמְנָם סֵדֶר כְּנִיסָתָן הוּא): Chokhmah is clothed in the Netzach of Imma (כִּי חָכְמָה נִתְלַבֵּשׁ בְּנֵצַח דְּאִמָּא), and Binah in the Hod (וּבִּינָה בְּהוֹד), and the two crowns, which are one Da’at, in the Yesod (וּב׳ עַטְרִין שֶׁהֵם דַּעַת אֶחָד בִּיסוֹד). And afterward these Netzach, Hod, Yesod, with the Mochin within them, entered Ze’ir Anpin in this same manner described above (וְאַחַ״כ נִכְנְסוּ אֵלּוּ הַנֵּה״י וּבְתוֹכָם הַמּוֹחִין תּוֹךְ ז״א בְּאוֹפֶן זֶה הַנַּ״ל גַּם־כֵּן). For first the Mochin of Chokhmah that is within the Netzach of Imma entered the head of Ze’ir Anpin (כִּי תְּחִלָּה נִכְנַס מוֹחַ דְּחָכְמָה שֶׁבְּתוֹךְ נֵצַח דְּאִמָּא בְּרֵישָׁא דְּז״א). And afterward the Mochin of Binah that is within the Hod of Imma entered the head of Ze’ir Anpin (וְאַחַ״כ מוֹחַ בִּינָה שֶׁבְּתוֹךְ הוֹד דְּאִמָּא בְּרֵישָׁא דְּז״א). And afterward the Da’at entered, which are the two crowns within the Yesod of Imma, into the head of Ze’ir Anpin (וְאַחַ״כ נִכְנַס הַדַּעַת שֶׁהֵם הַב׳ עַטְרִין שֶׁבְּתוֹךְ הַיְסוֹד דְּאִמָּא בְּרֵישָׁא דְּז״א).

And this is what is said in the Idra Zuta, daf 289: “He engraved this wisdom and brought it forth, and one Mochin was made” (וְזֶהוּ שֶׁאָמַר בְּאַדְרָ״ז דְּרפ״ט אֲגְלִיף הַאי חָכְמְתָא וְאַפִּיק וְאִתְעֲבִיד חַד מוֹחָא וְכוּ׳), and this corresponds to the Chokhmah of Abba, which becomes Chokhmah in Ze’ir Anpin (וְזֶה נֶגֶד חָכְמָה דְּאַבָּא שֶׁנַּעֲשֵׂית חָכְמָה בְּז״א). And afterward it says: “This wisdom was engraved” (וְאַחַ״כ אָמַר אִתְגְּלִיף הַאי חָכְמְתָא), and this is the secret of the inheritance of Imma, which is the Chokhmah of Imma, and it becomes Binah in the head of Ze’ir Anpin (וְהוּא סוֹד אֲחַסְנַתָּא דְּאִמָּא שֶׁהוּא חָכְמָה דְּאִמָּא וְנַעֲשֵׂית בִּינָה בְּרֵישָׁא דְּז״א). And afterward the two crowns entered (וְאַחַ״כ נִכְנְסוּ הַב׳ עַטְרִין), and this is what is said: “This light that was drawn from the two trees, two drawings were engraved, and they were joined into one deep head of the well, as it is written: ‘By His Da’at the depths were split’” (וְזֶהוּ שֶׁאָמַר הַאי נְהִירוּ דְּאִתְמְשְׁכָא מִב׳ אִילִין ב׳ מְשִׁיכִין מִתְגַּלְפִּין וְאִתְחַבְּרוּ בְּחַדָּא רֵישָׁא עֲמִיקָא דְּבִירָא דִּכְתִיב בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ), and it entered the head of Ze’ir Anpin and became one additional Mochin (וְעָאֵיל בְּרֵישָׁא דְּז״א וְאִתְעֲבִיד חַד מוֹחָא אַחֲרָא). You must know that the Netzach of Imma did not spread within Ze’ir Anpin except until the navel of the heart of Ze’ir Anpin, which is the place of the chest (צָרִיךְ שֶׁתֵּדַע כִּי נֵצַח דְּאִמָּא לֹא נִתְפַּשֵּׁט בְּז״א רַק עַד הַטַּבּוּר שֶׁל לֵבָא דְּז״א וְהוּא מְקוֹם הֶחָזֶה).

And the reason is that the Mochin of Chokhmah within Netzach are for the need of Ze’ir Anpin itself (וְהַטַּעַם כִּי מוֹחַ הַחָכְמָה שֶׁבְּנֵצַח הוּא לְצֹרֶךְ ז״א עַצְמוֹ), therefore it spread until this measure, which is until the chest (לָכֵן נִתְפַּשֵּׁט עַד שִׁעוּר זֶה שֶׁהוּא עַד הֶחָזֶה). For from there and below is the existence of the Nukvah, as is known (כִּי מִשָּׁם וּלְמַטָּה הוּא מְצִיאוּת הַנּוּקְבָּא כַּנּוֹדָע). Therefore the Binah of Ze’ir Anpin, which is in the Hod of Imma, spreads until the navel, which is until the Hod of Ze’ir Anpin, where there is the Mochin of Binah of the Nukvah of Ze’ir Anpin (לָכֵן בִּינָה דְּז״א שֶׁהִיא בְּהוֹד דְּאִמָּא מִתְפַּשֵּׁטֶת עַד טַבּוּרָא שֶׁהוּא עַד הוֹד דְּז״א אֲשֶׁר שָׁם הוּא מוֹחַ בִּינָה דְּנוּקְבָּא דְּז״א). And it follows that it is the aspect of Binah–Hod, and the Mochin is Binah (וְנִמְצָא כִּי הוּא בְּחִינַת בִּינָה הוֹד וְהַמּוֹחַ הוּא בִּינָה), and it spread until the Binah of the Nukvah of Ze’ir Anpin (וְנִתְפַּשֵּׁטָה עַד בִּינָה דְּנוּקְבָּא דְּז״א), for it spread in order to complete the existence of the Nukvah, as mentioned above (כִּי נִתְפַּשֵּׁטָה כְּדֵי לְהַשְׁלִים מְצִיאוּת הַנּוּקְבָּא כַּנּוֹדָע).

And this is what is said in the Tikkunim: “the spreading of Binah is until Hod” (וְזֶהוּ שֶׁאָמַר בַּתִּקּוּנִים וְהִתְפַּשְּׁטוּתָא דְּבִינָה עַד הוֹד), and it should have said “until Netzach and Hod” (וְהָיָה לוֹ לוֹמַר עַד נֵצַח הוֹד). However, this indicates that its lowest spreading is Hod (אָֽמְנָם זֶה מוֹרֶה שֶׁהִתְפַּשְּׁטוּתוֹ הַיּוֹתֵר תַּחְתּוֹן הוּא הוֹד), for there it spreads further than the measure of the Netzach of Imma (כִּי שָׁם נִתְפַּשֵּׁט יוֹתֵר מִשִּׁעוּר נֵצַח דְּאִמָּא). It follows that this too is the matter of what is said in the Zohar: “he is in Netzach and she is in Hod” (נִמְצָא כִּי זֶה גַּם־כֵּן עִנְיַן מַה שֶּׁאָמַר בַּזֹּהַר אִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד), for always the male is from Netzach and the Nukvah from Hod (כִּי לְעוֹלָם הַזָּכָר מִנֵּצַח וְהַנּוּקְבָּא מֵהוֹד). And the reason for this is the secret of “and the horns were high, and one was higher than the other” (וְאָֽמְנָם טַעַם אֶל הַנַּ״ל הוּא סוֹד וְהַקְּרָנַיִם גְּבֹהוֹת וְאַחַת גְּבֹהָה מֵהַשֵּׁנִיָּה) (Daniel 8).

And the matter is this: know that this is a great principle, that in every Partzuf, in all aspects of Netzach–Hod, Netzach is higher than Hod (וְהָעִנְיָן דַּע כִּי זֶה כְּלָל גָּדוֹל שֶׁכָּל בְּחִינַת נו״ה שֶׁבְּכָל הַפַּרְצוּפִים הֲרֵי נֵצַח גָּבוֹהַּ מֵהוֹד). And the explanation of “higher” is “shorter” (וּפֵירוּשׁ גָּבוֹהַּ קָצָר), for because it is shorter it does not descend downward and remains above, high (כִּי בִּהְיוֹתוֹ קָצָר אֵינוֹ יוֹרֵד לְמַטָּה וְנִשְׁאַר לְמַעְלָה גָּבוֹהַּ). And this is so in Arich Anpin, and in Abba and Imma, and in Ze’ir Anpin—Netzach is always shorter than Hod (וְזֶה בֵּין בְּא״א וּבֵין בְּאו״א וּבֵין בְּז״א כֻּלָּם הֵם קְצָרִים הַנֵּצַח שֶׁלָּהֶם יוֹתֵר מֵהוֹד שֶׁלָּהֶם). And the completion of this matter will be explained later in the secret of the straps of the Tefillin, which are the sixth aspect mentioned above (וְתַשְׁלוּם עִנְיַן זֶה יִתְבָּאֵר לְקַמָּן בְּסוֹד הָרְצוּעוֹת שֶׁל תְּפִלִּין אֲשֶׁר הוּא בְּחִינַת ו׳ הַנַּ״ל). And it has already been explained above that the Netzach, Hod, Yesod of Imma, together with the totality of the three Mochin within them, enter the head of Ze’ir Anpin (וְכְבָר נִתְבָּאֵר לְעֵיל כִּי נֵה״י דְּאִמָּא עִם כְּלָלוּת הַג׳ מוֹחִין שֶׁבְּתוֹכָם נִכְנָסִין בְּרֵישָׁא דְּז״א), and there the three Mochin of Ze’ir Anpin are made within the skull (וְשָׁם נַעֲשִׂים ג׳ מוֹחִין שֶׁבּוֹ בְּגוֹ גֻלְגַּלְתָּא).

However, this was in the three upper segments of the Netzach, Hod, Yesod (וְאָֽמְנָם זֶה הָיָה בְּג׳ פְּרָקִין רִאשׁוֹנִים דְּנֵ״ה), for the remaining segments enter and spread throughout the entire stature of Ze’ir Anpin, as explained elsewhere (כִּי שְׁאָר פְּרָקִין נִכְנָסִין וּמִתְפַּשְּׁטִין בְּכָל קוֹמַת ז״א כַּמְבוֹאָר בְּמ״א). And this is what is said in the Idra Zuta: “this wisdom was engraved… and from there it was drawn and extended throughout the entire body” (וְזֶהוּ שֶׁאָמַר בְּאַדְרָ״ז אִתְגְּלִיף הַאי חָכְמְתָא וְכוּ׳ וּמִתָּמָן אִתְמְשֵׁיךְ וְנָגִיד בְּכָל גּוּפָא), “and from there it was drawn and entered within this body, and filled all those chambers and porticos” (וּמִתָּמָן אִתְמְשֵׁיךְ וְעָאֵיל בְּגוֹ הַאי גּוּפָא וּמַלֵּא כָּל אִינּוּן אַדְרִין וְאַכְסַדְרָאִין). And likewise in Idra Zuta, daf 292, it says: “each one goes out on its side and spreads throughout the entire body” (גַּם דְּרצ״ב אָמַר נָפְקִין כָּל חַד בְּסִטְרָוֵי וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא). And likewise in Naso, daf 136: “these three spread throughout the entire body” (וְכֵן בְּנָשֹׂא דְּקל״ו אִילֵּין תְּלָתָא מִתְפַּשְּׁטִין בְּכָל גּוּפָא).

Chapter 8

שער כט פרק ח מ״ב

[29:8] And behold, it has already been explained above that the Yesod of Imma is clothed in the Da’at of Ze’ir Anpin, and its Atarah in the Tiferet, only until the chest (וְהִנֵּה נִתְבָּאֵר לְעֵיל כִּי הַיְסוֹד דְּאִמָּא נִתְלַבֵּשׁ בְּדַעַת דְּז״א וְעֲטָרָה בְּת״ת עַד הֶחָזֶה לְבַד). And the reason for the matter is this (וְטַעַם הַדָּבָר הוּא זֶה): the Yesod of the male is long and spreading (כִּי הַיְסוֹד שֶׁל זָכָר אָרוֹךְ וּמִתְפַּשֵּׁט), and that of the female is short (וְשֶׁל נְקֵבָה קָצָר). And the secret of the matter is that the Yesod of the male, since most of it is from the side of Chasadim, has an abundance of light (וְסוֹד הָעִנְיָן כִּי יְסוֹד הַזָּכָר לִהְיוֹת רֻבּוֹ מִצַּד הַחֲסָדִים לָכֵן יֵשׁ בּוֹ רִבּוּי אוֹר), and from it an additional illumination is drawn into the Yesod that is within him, and it protrudes (וְנִמְשָׁךְ מִמֶּנּוּ תּוֹסֶפֶת אוֹר אֶל הַיְסוֹד שֶׁבּוֹ וְהוּא בּוֹלֵט).

However, the Nukvah comes from the side of Gevurot, which are judgments (אָֽמְנָם הַנּוּקְבָּא בָּאָה מִצַּד הַגְּבוּרוֹת שֶׁהֵם דִּינִין), and there is not in her an abundance of light to produce within her an actual protruding Yesod (אֵין בָּהּ רִבּוּי אוֹר כְּדֵי לְהוֹצִיא בָּהּ בְּחִינַת יְסוֹד בּוֹלֵט מַמָּשׁ). Rather, it is an unperceived illumination (אֶלָּא הוּא אוֹר בִּלְתִּי מֻרְגָּשׁ), and it is called “pure air,” as explained elsewhere (וְנִקְרָא אוִירָא דְּכִיָּא כְּמוֹ שֶׁמְּבֹאָר בְּמ״א). For the Yesod of the male is called in the Idra “pure fire” (כִּי הַיְסוֹד דְּכוּרָא נִקְרָא בְּאַדְרָ״א אִשָּׁא דְּכִיָּא וְכוּ׳), and that of the female is “pure air” (וְשֶׁל נְקֵבָה אוִירָא דְּכִיָּא). And see the explanations of daf 131 (וְעַיֵּן בְּבֵאוּרֵי דְּקל״א), therefore it did not spread except until the chest of Ze’ir Anpin (לָכֵן לֹא נִתְפַּשֵּׁט רַק עַד הֶחָזֶה דְּז״א), for until there is its measure (כִּי עַד שָׁם שִׁעוּרוֹ). However, that which afterward spreads is only the aspect of air, and not a substantial aspect (וְאָֽמְנָם מַה שֶּׁנִּתְפַּשֵּׁט אַחַ״כ הוּא בְּחִינַת אוִירָא לְבַד וְלֹא בְּחִינַת מַמָּשִׁי). And this is what is said elsewhere regarding the spreading of Da’at into the six extremities of Ze’ir Anpin, and not only in the middle line (וְזֶהוּ מַה שֶּׁאָמַר בְּמ״א עִנְיַן הִתְפַּשְּׁטוּת הַדַּעַת בְּו״ק דְּז״א וְלֹא בְּקַו הָאֶמְצָעִי לְבַד), and see there, for this is not its place (וְעַיֵּן שָׁם כִּי אֵין פֹּה מְקוֹמוֹ).

And the reason is that since it is the aspect of air and not substance (וְהַטַּעַם כִּי לִהְיוֹתוֹ בְּחִינַת אוִירָא וְלֹא מַמָּשִׁי), it spreads to the sides wherever it wishes, throughout all six extremities (הוּא מִתְפַּשֵּׁט אֶל הַצְּדָדִין בְּמָקוֹם שֶׁהוּא רוֹצֶה בְּכָל הַו״ק), as is known in the secret of the spreading of the Chasadim (כַּנּוֹדָע בְּסוֹד הִתְפַּשְּׁטוּת הַחֲסָדִים). As is known to us from what is written in the Zohar, Shelach Lecha: “Da’at comes in the six sides; what remains is one hundred and thirty” (כַּנּוֹדָע אֶצְלֵנוּ עַל מַה שֶּׁאָמַר בַּזֹּהַר שְׁלַח לְךָ דַּעַת אֲתֵי בְּשִׁית סִטְרִין מַה דְּאִשְׁתָּאַר אִיהוּ ק״ל וְכוּ׳). And it is known what is said elsewhere (וְנוֹדָע מַה שֶּׁאָמַר בְּמ״א), that the Chesed and Gevurah that spread in Ze’ir Anpin come clothed within the garments of Imma (כִּי הַחו״ג הַמִּתְפַּשְּׁטִים בְּז״א בָּאִים מְלוּבָּשִׁים תּוֹךְ לְבוּשֵׁי דְּאִמָּא), even after they exit from her Yesod (אֲפִלּוּ אַחַר יְצִיאָתָם מִן הַיְסוֹד שֶׁלָּהּ), and this is in the aspect of air as mentioned above (וְהוּא בִּבְחִינַת אוִירָא הַנַּ״ל). And this is what is said in Ha’azinu, daf 289 (וְזֶהוּ שֶּׁאָמַר בְּהַאֲזִינוּ רפ״ט): “for Da’at enters into the body and fills chambers and porticoes” (כִּי הַדַּעַת עָאֵיל לְגוֹ גוּפָא וּמַלֵּא אַדְרִין וְאַכְסַדְרִין). And likewise in the Idra, daf 136: “and it enters the entire body” (וְכֵן בְּאַדְרָא קל״ו וְעָאֵיל בְּכָל גּוּפָא), as it is written: “by Da’at, rooms are filled” (שֶׁנֶּאֱמַר וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24).

It follows that through this we understand the meaning of “chambers and porticoes” (וְנִמְצָא כִּי בְּזֶה נָבִין בְּחִינַת אַדְרִין וְאַכְסַדְרִין). And according to this, we must understand from where the Yesod of Ze’ir Anpin was formed (וּלְפִי זֶה בְּחִינַת הַיְסוֹד דְּז״א מֵהֵיכָן נִתְהַוָּה). For indeed, the rest of his aspects contain the secret of the spreading of Binah into them, and from this the Gadlut [Greatness] is made (דְּבִשְׁלָמָא שְׁאָר בְּחִינוֹתָיו יֵשׁ בָּהֶם סוֹד הִתְפַּשְּׁטוּת הַבִּינָה לְתוֹכָם וּמִכֹּחָם נַעֲשֶׂה הַגַּדְלוּת). But his Yesod—whence was it made? (אֲבָל יְסוֹד שֶׁבּוֹ מֵהֵיכָן נַעֲשָׂה).

For the spreading of the Yesod of Imma did not reach its place, as mentioned above (כִּי לֹא הִגִּיעָה הִתְפַּשְּׁטוּת יְסוֹד דְּאִמָּא עַד מְקוֹמוֹ כַּנַּ״ל), since Imma spreads only until Hod and not until Yesod (כִּי אִמָּא עַד הוֹד אִתְפַּשְּׁטַת וְלֹא עַד יְסוֹד). However, the matter is as was explained above (אָֽמְנָם הָעִנְיָן כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל), that Abba and Imma had the aspect of Netzach, Hod, Yesod formed within them through the bending of the head of Arich Anpin (כִּי או״א נִתְהַוּוּ בָּהֶם בְּחִינַת נֵה״י שֶׁבָּהֶם עַל־יְדֵי כְּפִיפַת רֹאשׁ דְּא״א). So too, through that bending, the Yesod was formed in Ze’ir Anpin (כֵּן עַל־יְדֵי הַכְּפִיפָה הַהִיא נִתְהַוָּה הַיְסוֹד בְּז״א). But there is a difference (אֶלָּא שֶׁיֵּשׁ הֶפְרֵשׁ): there, since three aspects were lacking, it was necessary to bend the eighth Mazal until the thirteenth Mazal, and the four Tikunim that are between these two Mazalot (כִּי שָׁם שֶׁהָיוּ חֲסֵרִים ג׳ בְּחִינוֹת הֻצְרַךְ לִכְפֹּף מַזָּל ח׳ עַד מַזָּל י״ג וְד׳ תִּקּוּנִים שֶׁיֵּשׁ בֵּין ב׳ מַזָּלוֹת אֵלּוּ). But here, since it was necessary to bring forth only the aspect of the Yesod alone (וּפֹה שֶׁאֵין צָרִיךְ לְהַמְצִיא רַק בְּחִינַת הַיְסוֹד לְבַד), it was not necessary to bend except the thirteenth Mazal alone (לֹא הֻצְרַךְ לִכְפֹּף רַק מַזָּל י״ג לְבַד), for it too is the Yesod of the beard, as is explained in its place (שֶׁגַּם הוּא יְסוֹד דְּדִיקְנָא כַּמְבוֹאָר בִּמְקוֹמוֹ).

And behold, it descends in balance until the navel of the heart (וְהִנֵּה הוּא נָחֵית בְּשִׁקְלָא עַד טַבּוּרָא דְּלִבָּא), as mentioned in the Idra—see there (כַּנִּזְכָּר בְּאַדְרָא ע״ש). And this reaches until the head of Ze’ir Anpin itself, as mentioned above (וְהוּא עַד רֵישָׁא דְּז״א מַמָּשׁ כַּנַּ״ל). And when it reaches there (וְאָז בְּהַגִּיעוֹ עַד שָׁם), this is due to the bending of the head of Arich Anpin (וְזֶהוּ מֵחֲמַת כְּפִיפַת רֹאשׁ דְּא״א), then abundant flow is increased in the Mochin of Ze’ir Anpin from the light of that Mazal itself (אָז מִתְרַבֶּה הַשֶּׁפַע הָרַב בְּמוֹחִין דְּז״א מֵאוֹר הַמַּזָּל הַהוּא עַצְמוֹ), and not through the intermediary of Abba and Imma like the other Mochin, as mentioned above (וְלֹא בְּאֶמְצָעִית או״א כִּשְׁאָר הַמּוֹחִין כַּנַּ״ל). Rather, through the Mazal itself, a great light is drawn into his head (אֶלָּא עַל־יְדֵי הַמַּזָּל עַצְמוֹ נִמְשָׁךְ אוֹר גָּדוֹל בְּרֹאשׁוֹ), and by the power of this light, the aspect of the Yesod within Ze’ir Anpin is added and formed, protruding and not sunken like that of the Nukvah, as mentioned above (וּמִכֹּחַ אוֹר זֶה נִתּוֹסֵף בְּז״א וְנִתְהַוָּה בְּחִינַת הַיְסוֹד שֶׁבּוֹ בּוֹלֵט וְלֹא שׁוֹקֵעַ כְּמוֹ שֶׁל הַנּוּקְבָּא כַּנַּ״ל), and as is explained by us in the matter of “acquiring all”—see there (וּכְמְבוֹאָר אֶצְלֵנוּ בְּעִנְיַן קוֹנֶה הַכֹּל וְעַיֵּן שָׁם).

And behold, the bending of the head of Arich Anpin through the Mazal is hinted at in parashat Naso, daf 132, “and it descended in the beard,” and so forth (וְהִנֵּה כְּפִיפַת רֹאשׁ דְּא״א עַל־יְדֵי מַזָּלָא נִרְמָז בְּפָרָשַׁת נָשֹׂא דְּקל״ב וְנָחֵית בְּדִיקְנָא וְכוּ׳). However, when he bends his head and illuminates in the Mochin, he illuminates in the first Mochin, which is the aspect of Chokhmah of Ze’ir Anpin (אָֽמְנָם כַּאֲשֶׁר כּוֹפֵף רֹאשׁוֹ וּמֵאִיר בַּמּוֹחִין הוּא מֵאִיר בַּמּוֹחַ הָרִאשׁוֹן שֶׁהוּא בְּחִינַת חָכְמָה דְּז״א). And it has already been explained above regarding “the head of the King was rectified in Chesed and Gevurah,” and so forth (וּכְבָר נִתְבָּאֵר לְעֵיל עַל רֵישָׁא דְּמַלְכָּא בְּחו״ג אִתְתַּקֵּן וְכוּ׳), that the vessel of Chokhmah is made from the upper part of this Chesed of the six extremities of Ze’ir Anpin, which expanded (כִּי הַכְּלִי שֶׁל הַחָכְמָה נַעֲשֶׂה מֵהַחֵלֶק הָעֶלְיוֹן שֶׁל חֶסֶד זֶה דְּו״ק דְּז״א שֶׁנִּתְגַּדֵּל).

And behold, this Chesed is called Abraham (וְהִנֵּה חֶסֶד זֶה נִקְרָא אַבְרָהָם). And from it this light is drawn, from this vessel, to all the Sefirot, until it reaches the Yesod, which is called “all” (וּמִמֶּנּוּ נִמְשָׁךְ הָאוֹר הַזֶּה מִן הַכְּלִי הַזֶּה אֶל כָּל הַסְּפִירוֹת עַד בּוֹאוֹ אֶל הַיְסוֹד הַנִּקְרָא כֹּל). And the thirteenth Mazal is called “Ve-Nakkeh [And He Cleanses],” as is known (וּמַזָּל הַי״ג נִקְרָא וְנַקֵּה כַּנּוֹדָע), and these are the letters of “Koneh [Possessor]” (וְהֵם אוֹתִיּוֹת קוֹנֶה). And this is “Koneh HaKol [Possessor of All],” as mentioned above (וְזֶהוּ קוֹנֶה הַכֹּל כַּנַּ״ל). And this is “Blessed is Abram of God Most High, possessor of heaven and earth” (וְזֶהוּ בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קוֹנֵה שָׁמַיִם וָאָרֶץ) (Bereshit 14). For Abraham rectifies heaven and earth (כִּי אַבְרָהָם מְתַקֵּן שָׁמַיִם וָאָרֶץ), by acquiring anew the aspect of the Yesod that unites the two (עַל־יְדֵי שֶׁקָּנָה מֵחָדָשׁ בְּחִינַת הַיְסוֹד הַמְזַוֵּג שְׁנֵיהֶם), as is written: “for all that is in heaven and on earth” (כְּמוֹ שֶׁכָּתוּב כִּי כֹּל בַּשָּׁמַיִם וּבָאָרֶץ) (I Chronicles 29). And he is the one who acquires them in the secret of the Mazal that is called “Ve-Nakkeh [And He Cleanses]” (וְהוּא הַקּוֹנֶה אוֹתָם בְּסוֹד מַזָּל הַנִּקְרָא וְנַקֵּה). And this is also what is said in parashat Bereishit (וְזֶהוּ שֶׁאָמַר בְּפָרָשַׁת בְּרֵאשִׁית גַּם־כֵּן): “when Abram came from Abraham, the son returned and became an organ, and this organ was revealed” (דְּכַד אֲתֵי אֵיבָר מֵאַבְרָהָם אִתְהַדַּר בְּרָא וְנַעֲשָׂה אֵיבָר וְאִתְגַּלְיָא הַאי אֵיבָר).

And the matter is this (וְהָעִנְיָן): through that light which Abraham took (כִּי עַל־יְדֵי הָאוֹר הַהוּא שֶׁלָּקַח אַבְרָהָם), the holy organ was rectified (נִתְקַּן הָאֵיבָר הַקָּדוֹשׁ), which mates with the Malkhut (הַמְזַוֵּג עִם הַמַּלְכוּת), which is called M”H (הַנִּקְרָא מ״ה). Therefore, the power of both of them is hinted in it (לָכֵן כֹּחַ שְׁנֵיהֶם נִרְמָז בּוֹ): “Ever–M״H [Limb–45] forms Avraham [Abraham]” (אֵיבָר מ״ה אַבְרָהָם), for he is the one who rectifies them (כִּי הוּא הַמְתַקְּנָם). And their saying “this organ was revealed” (וְאָמְרוּ אִתְגַּלְיָא הַאי אֵיבָר) indicates what was explained above (מוֹרֶה עַל מַה שֶּׁנִּתְבָּאֵר), that through its revelation outward (כִּי עַל־יְדֵי (נִגְלֵית) בְּלִיטָתוֹ לַחוּץ), it protrudes from the abundance of light (הוּא בּוֹלֵט מֵרֹב הָאוֹר), and does not sink like that of the Nukvah (וְלֹא שׁוֹקֵעַ כְּמוֹ שֶׁל הַנּוּקְבָּא).

(Mahadura Kama): know (מ״ק וְדַע), that until Ze’ir Anpin and Nukvah were made face to face and the secret of Atzilut was made until the Yesod (כִּי עַד שֶׁלֹּא נִתְהַוּוּ זו״ן פָּנִים בְּפָנִים וְנַעֲשָׂה סוֹד אֲצִילוּת עַד הַיְסוֹד), the existence of the supernal Da’at between Abba and Imma was not revealed (לֹא נִתְגַּלְּתָה מְצִיאוּת דַּעַת עֶלְיוֹן שֶׁבֵּין או״א), therefore it was not mentioned among the ten Sefirot (לָכֵן לֹא נִזְכַּר בִּכְלַל הַי״ס). And this is the secret of the matter of “an organ from Abraham” mentioned above (וְזֶה סוֹד עִנְיַן אֵיבָר מֵאַבְרָהָם הַנַּ״ל). And in a place where Ze’ir Anpin and Nukvah were not made face to face (וּבְמָקוֹם שֶׁלֹּא נִתְהַוּוּ זו״ן פָּנִים בְּפָנִים), the existence of the letter Yod in the filling of the Names was not revealed (לֹא נִתְגַּלְּתָה מְצִיאוּת אוֹת יו״ד בְּמִלּוּי הַשֵּׁמוֹת). For the secret of the Yesod is always the secret of the Mochin (כִּי סוֹד הַיְסוֹד לְעוֹלָם הוּא סוֹד הַמּוֹחִין), and when there is no Zivug [Union] there is no need for Mochin (וּכְשֶׁאֵין זִוּוּג אֵין צֹרֶךְ לְמוֹחִין). Therefore you will not find the first Yod of the Name (לָכֵן לֹא תִמְצָא יו״ד רִאשׁוֹנָה שֶׁבַּשֵּׁם). And this is the secret of the filling of the Hehin (וְזֶה סוֹד מִלּוּי הַהֵי״ן), which is back to back (שֶׁהוּא אֲחוֹר בְּאֲחוֹר), therefore it has only one Yod (לָכֵן אֵין בּוֹ רַק יו״ד אֶחָד).

Chapter 9

שער כט פרק ט מ״ב

[29:9] Also know (גַּם דַּע), that from the two Mochin of Chokhmah–Binah, which are called the inheritance of Abba and Imma (כִּי מִן ב׳ מוֹחִין חו״ב הַנִּקְרָא אֲחַסְנַתָּא דְּאו״א), an illumination is drawn for him in his two faces (נִמְשָׁךְ לוֹ הֶאָרָה בִּב׳ פָּנִים שֶׁלּוֹ), as it is written: “May Hashem shine His face toward you” (כְּמוֹ שֶׁכָּתוּב יָאֵר ה׳ פָּנָיו אֵלֶיךָ) (Numbers 6). Two faces—right and left (ב׳ פָּנִים יָמִין וּשְׂמֹאל), from the side of Chokhmah and from the side of Binah (מִצַּד הַחָכְמָה וּמִצַּד הַבִּינָה). But from the Da’at it is drawn into the interior of the body (אַךְ מֵהַדַּעַת הוּא נִמְשָׁךְ לְגוֹ גוּפָא), into the chambers and porticoes (בְּגוֹ אַדְרִין וְאַכְסַדְרִין), which are the six extremities (שֶׁהֵם הַו״ק), as has been explained above (כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל). And thus the Partzuf of Ze’ir Anpin is completed in the aspect of its inner dimensions (וְהֲרֵי נִשְׁלַם פַּרְצוּף ז״א בִּבְחִינַת פְּנִימוּתָיו), as mentioned above (כַּנַּ״ל), which is the fifth aspect (שֶׁהוּא בְּחִינָה ה׳).

And behold, this was in four years corresponding to the spreading of the four Mochin (וְהִנֵּה זֶה הָיָה בְּד׳ שָׁנִים כְּנֶגֶד הִתְפַּשְּׁטוּת הַד׳ מוֹחִין). And if you join them with the nine years and one day, until which time it is called the time of Yenikah, as mentioned above (וְאִם תְּצָרְפֵם עִם ט׳ שָׁנִים וְיוֹם א׳ שֶׁעַד אָז נִקְרָא זְמַן הַיְּנִיקָה כַּנַּ״ל), then he is now thirteen years and one day (יִהְיֶה לוֹ עַתָּה י״ג שָׁנָה וְיוֹם אֶחָד). And he is already a complete man in every matter, obligated in the commandments (וְכְבָר הוּא אָדָם שָׁלֵם בְּכָל דָּבָר הַחַיָּב בְּמִצְוֹת), and then he is called a complete man from thirteen years and one day and onward (וְאָז נִקְרָא אִישׁ גָּמוּר מִי״ג שָׁנָה וְיוֹם אֶחָד וָמַעְלָה).

And behold, after Ze’ir Anpin, through this second Ibbur, ascended in the secret of Mayin Nukvin [Feminine Waters] until the Yesod of Imma, as mentioned above, and grew as explained (וְהִנֵּה אַחַר שֶׁז״א עַל־יְדֵי עִבּוּר זֶה הַב׳ שֶׁעָלָה בְּסוֹד מ״ן עַד יְסוֹד דְּאִמָּא כַּנַּ״ל וְנִתְגַּדֵּל כַּנַּ״ל), since he ascended until the supernal Yesod of Imma (כֵּיוָן שֶׁעָלָה עַד יְסוֹד דְּאִמָּא הָעֶלְיוֹן), there were also hairs in his Yesod, which is called the lower beard (אָז הָיוּ בּוֹ שְׂעָרוֹת בְּיְסוֹד שֶׁבּוֹ הַנִּקְרָא זָקָן תַּחְתּוֹן), and they are two hairs (גַּם־כֵּן שֶׁהֵם ב׳ שְׂעָרוֹת). And they are a sign in a man after he has reached thirteen years and one day (וְהֵם סִימָן בְּאִישׁ אַחֲרֵי הֱיוֹתוֹ בֶּן י״ג שָׁנָה וְיוֹם א׳). And regarding the beard of Ze’ir Anpin, the time of its coming into being has not been clarified to me well (וּבְעִנְיַן הַדִּיקְנָא דְּז״א לֹא נִתְבָּאֵר לִי הֵיטֵב זְמַן הֱוָיָתָהּ).

However, that which I received from my master, of blessed memory (אָֽמְנָם מַה שֶּׁקִּבַּלְתִּי מִמּוֹרִי זלה״ה), is that at first he has only nine Tikkunei of the beard after he is thirteen years old (הוּא כִּי בִּתְחִלָּה יֵשׁ לוֹ ט׳ ת״ד בִּלְבַד אַחַר הֱיוֹתוֹ בֶּן י״ג שָׁנִים). And afterward, after he is twenty years old, when the Makifim [Surrounding Lights] of Abba of the Lamed–Mem of the Tzelem [Image] enter, then a complete beard is made for him with thirteen Tikkunei if the beard (וְאַחַ״כ אַחַר הֱיוֹתוֹ בֶּן ך׳ שָׁנִים שֶׁנִּכְנְסוּ מַקִּיפֵי אַבָּא דְּל״ם דְּצֶלֶם אָז נַעֲשֶׂה לוֹ זָקָן גָּמוּר בְּי״ג ת״ד). And this is the explanation of “until his beard is filled” (וְזֶה פֵּרוּשׁ עַד שֶׁנִּתְמַלֵּא זְקָנוֹ), for this too is the intention of the Priestly Blessing, which are the Makifim [Surrounding Lights] of Abba—see there (כִּי זֶהוּ גַּם כַּוָּנַת בִּרְכַּת כֹּהֲנִים שֶׁהֵם מַקִּיפֵי אַבָּא וְעַיֵּן שָׁם).

It follows that the filling of the beard is only after twenty years (וְנִמְצָא כִּי מִלּוּי הַזָּקָן אֵינוֹ רַק אַחַר ך׳ שָׁנִים). However, regarding the existence of the nine Tikkunei of the beard within him, I do not know the precise time of their coming into being—whether it is immediately after the inner Mochin of Abba and Imma enter, which is the Tzadi of the Tzelem [Image], which is after thirteen years and one day, or after the Makifim [Surrounding Lights] of Imma enter—and this requires investigation (אָֽמְנָם הֱיוֹתוֹ בּוֹ ט׳ תִּקּוּנֵי דִיקְנָא לֹא יָדַעְתִּי פְּרָטִיּוּת זְמַן הֱיוֹתָם אִם הוּא תֵּכֶף אַחַר שֶׁנִּכְנְסוּ מוֹחִין פְּנִימִיִּים דְּאו״א שֶׁהוּא צ׳ דְּצֶלֶם שֶׁהוּא אַחַר שְׁנַת י״ג שָׁנִים וְיוֹם א׳ אוֹ אַחַר שֶׁנִּכְנְסוּ מַקִּיפֵי אִמָּא וְצָרִיךְ עִיּוּן). However, the general principle that emerges is that the beard of Ze’ir Anpin, and likewise the Tefillin mentioned above, are all surrounding lights that emerge from the inner aspect of Ze’ir Anpin (אָֽמְנָם הַכְּלָל הָעוֹלֶה כִּי הַדִּיקְנָא דְּז״א וְגַם הַתְּפִלִּין כַּנַּ״ל כֻּלָּם הֵם אוֹרוֹת מַקִּיפִין הַיּוֹצְאִים מִפְּנִימִית ז״א), and they are not like the Makifim [Surrounding Lights] of the Lamed–Mem of the Tzelem [Image], which are before they entered Ze’ir Anpin at all (וְאֵינָם כְּמוֹ הַמַּקִּיפִין ל״ם דְּצֶלֶם שֶׁהֵם מִקּוֹדֶם שֶׁנִּכְנְסוּ כְּלָל תּוֹךְ ז״א). Rather, these Makifim [Surrounding Lights] are from the inner lights themselves that returned to emerge in the secret of surrounding lights (אֶלָּא שֶׁאֵלּוּ הַמַּקִּיפִין הֵם מֵאוֹרוֹת פְּנִימִיִּים עַצְמָן שֶׁחָזְרוּ לָצֵאת בְּסוֹד אוֹרוֹת מַקִּיפִין), and understand this distinction well, as explained elsewhere (וְהָבֵן זֶה הַהֶפְרֵשׁ כְּמוֹ שֶׁנִּתְבָּאֵר בְּמ״א). And certainly, at first the Makifim [Surrounding Lights] of the Tefillin began to emerge, for they are higher than those of the beard (וּבְוַדַּאי בִּתְחִלָּה הִתְחִילוּ לָצֵאת הַמַּקִּיפִין שֶׁל הַתְּפִלִּין שֶׁהֵם יוֹתֵר גְּבוֹהִים מֵאֵלּוּ שֶׁל הַדִּיקְנָא). Therefore, we shall explain first these Makifim [Surrounding Lights] of the Tefillin, and afterward those of the beard (לָכֵן נְבָאֵר אֵלּוּ הַמַּקִּיפִין שֶׁל הַתְּפִלִּין וְאַחַ״כ שֶׁל הַדִּיקְנָא).

For behold, a man is obligated in the mitzvah of Tefillin immediately after he is thirteen years and one day old (כִּי הֲרֵי הָאִישׁ חַיָּב בְּמִצְוַת תְּפִלִּין תֵּכֶף אַחַר הֱיוֹתוֹ בֶּן י״ג שָׁנִים וְיוֹם אֶחָד), and the beard is delayed to grow afterward (וְהַדִּיקְנָא מִתְאַחֵר לִצְמֹחַ יוֹתֵר אַחַר כָּךְ). And these two Makifim [Surrounding Lights], which are the Tefillin and the beard, are the sixth aspect mentioned above (וְאֵלּוּ הַב׳ מַקִּיפִין שֶׁהֵם הַתְּפִלִּין וְהַדִּיקְנָא הֵם בְּחִינַת ו׳ הַנַּ״ל). However, first I shall explain briefly the matter of the seven years that are from thirteen until twenty years (וְאָֽמְנָם תְּחִלָּה אֲבָאֵר בְּקִצּוּר עִנְיַן הַז׳ שָׁנִים שֶׁיֵּשׁ מִי״ג עַד ך׳ שָׁנִים), concerning which I am uncertain as to when the beard existed (שֶׁאֲנִי מְסֻפָּק בִּזְמַן הַדִּיקְנָא אֵימָתַי הָיָה). And afterward I shall return to explain the matter of the Tefillin and the beard (וְאַחַ״כ אָשׁוּב לְבָאֵר עִנְיַן הַתְּפִלִּין וְהַדִּיקְנָא).

Behold, it has already been explained elsewhere how the Makifim [Surrounding Lights] of the Lamed–Mem of the Tzelem [Image] enter into the inner aspect of Ze’ir Anpin during these seven years (הִנֵּה כְּבָר נִתְבָּאֵר בְּמ״א אֵיךְ נִכְנָסִין מַקִּיפֵי ל״ם דְּצֶלֶם בִּפְנִימִית דְּז״א בְּאֵלּוּ הַז׳ שָׁנִים). So too, there is another aspect that is formed during these seven years corresponding to them (כֵּן יֵשׁ בְּחִינָה אַחֶרֶת הַנַּעֲשִׂית בְּאֵלּוּ הַז׳ שָׁנִים כְּנֶגְדָּם). And examine this well, and remember it (דּוֹק וְתִשְׁכַּח זֶה). And the matter is as it is said regarding Arich Anpin: after the entire Partzuf was rectified, its head was further rectified through filling (some say: through elevation), in the secret of the seven Tikkunei of the skull, which were clothed within it and illuminated within it the seven lower ones of Atik (וְהָעִנְיָן כְּמוֹ שֶׁאָמַר בְּא״א אַחַר שֶׁנִּתְקַּן כָּל פַּרְצוּף נִתְקַּן רֹאשׁוֹ יוֹתֵר בְּמִלּוּי (נ״א בְּעִלּוּי) בְּסוֹד ז׳ תִּקּוּנֵי דְּגֻלְגַּלְתָּא שֶׁנִּתְלַבְּשׁוּ בָּהֶם וְהֵאִירוּ בָּהֶם ז״ת דְּעַתִּיק). So too in Ze’ir Anpin, after the rectification, it is necessary that the seven Tikkunei of the skull be rectified from the aspect of Atik (כֵּן בְּזְעֵיר אַנְפִּין אַחַר הַתִּקּוּן צָרִיךְ שֶׁיִּתְקַּנוּ ז׳ תִּקּוּנֵי דְּגֻלְגַּלְתָּא מִבְּחִינַת עַתִּיק). And it is known that Atik does not spread except through the clothing of Arich Anpin (וְנוֹדָע כִּי אֵין עַתִּיק מִתְפַּשֵּׁט אֶלָּא בְּהִתְלַבְּשׁוּת א״א).

It follows that the seven Tikkunei of the skull of Arich Anpin, within which are the seven lower ones of Atik, will illuminate within the seven skulls of Ze’ir Anpin, and the seven skulls of Ze’ir Anpin will likewise be completed (נִמְצָא כִּי ז׳ תִּקּוּנֵי דְּגֻלְגַּלְתָּא דְּא״א אֲשֶׁר בְּתוֹכָם ז״ת דְּעַתִּיק יָאִירוּ תּוֹךְ ז׳ דְּגֻלְגַּלְתָּא דְּז״א וְיוּשְׁלְמוּ ז׳ דְּגֻלְגַּלְתָּא בְּז״א גַּם־כֵּן). However, it is impossible that they themselves be so, for Ze’ir Anpin does not clothe Arich Anpin except from its navel downward (אָֽמְנָם אִי אֶפְשָׁר שֶׁיִּהְיוּ הֵם עַצְמָן כִּי הֲרֵי אֵין ז״א מַלְבִּישׁ לְא״א רַק מִטַּבּוּרוֹ וּלְמַטָּה). Rather, the matter is that from that supernal light within the seven skulls of Arich Anpin and the seven lower ones of Atik, the light will cascade from level to level until the light enters and illuminates within the seven skulls of Ze’ir Anpin (אֶלָּא הָעִנְיָן כִּי מֵאוֹתוֹ אוֹר עֶלְיוֹן שֶׁבְּז׳ דְּגֻלְגַּלְתָּא דְּא״א וְז״ת דְּעַתִּיק יִשְׁתַּלְשֵׁל הָאוֹר מִדַּרְגָּה לְדַרְגָּה עַד שֶׁיִּכָּנֵס הָאוֹר וְיָאִיר בְּז׳ דְּגֻלְגַּלְתָּא דְּז״א). And the secret of the matter is this: behold, it has already been explained above that half of the Yesod of Atik clothes within the lower half of the Tiferet of Arich Anpin, and it clothes truly within the head of Ze’ir Anpin (וְסוֹד הָעִנְיָן כִּי הִנֵּה נִתְבָּאֵר לְעֵיל כִּי חֲצִי יְסוֹד עַתִּיק מִתְלַבֵּשׁ תּוֹךְ חֲצִי תּ״ת תַּחְתּוֹן דְּא״א וְהוּא מִתְלַבֵּשׁ מַמָּשׁ תּוֹךְ רֵישָׁא דְּז״א). And from that Yesod of Atik emerged these lights mentioned above, after they spread from above until its place (וּמֵאוֹתוֹ יְסוֹד דְּעַתִּיק יָצְאוּ אֵלּוּ הָאוֹרוֹת הַנַּ״ל אַחַר שֶׁנִּתְפַּשְּׁטוּ מִלְּמַעְלָה עַד מְקוֹמוֹ). And from it emerged these seven skulls of Ze’ir Anpin (וּמִמֶּנּוּ יָצְאוּ אֵלּוּ ז׳ דְּגֻלְגַּלְתָּא דְּז״א). And the reason for the matter is as is known (וְטַעַם הַדָּבָר הוּא כַּנּוֹדָע), that the Chesed of Atik is called “daytime” (כִּי חֶסֶד דְּעַתִּיק נִקְרָא יוֹמָם), for all the seven lower ones are included within it (כִּי כְּלוּלִין בּוֹ כָּל ז״ת).

And behold, the clothing of the Chesed of Atik is in the skull of Arich Anpin, as is known (וְהִנֵּה הִתְלַבְּשׁוּת חֶסֶד דְּעַתִּיק הוּא בְּגֻלְגַּלְתָּא דְּא״א כַּנּוֹדָע), and those seven vessels, which are the totality of the lights within that Chesed, were clothed there in the seven skulls of Arich Anpin, as is known (וְאוֹתָן הַז׳ כֵּלִים כְּלָלוּת אוֹרוֹת שֶׁבַּחֶסֶד הַהוּא נִתְלַבְּשׁוּ שָׁם בְּז׳ גֻלְגַּלְתָּא דְּא״א כַּנּוֹדָע). And also the Yesod of Atik is called “Kol” (וְגַם הַיְסוֹד דְּעַתִּיק נִקְרָא כֹּל), and within it is the totality of all the seven lower ones (וְיֵשׁ בּוֹ כְּלָלוּת כָּל ז״ת), and preserve these general principles (וּשְׁמוֹר כְּלָלִים אֵלּוּ). And behold, these seven within the Yesod are drawn from the seven within the Chesed (וְהִנֵּה אֵלּוּ הַז׳ שֶׁבַּיְסוֹד נִמְשָׁכִין מִן הַז׳ שֶׁבַּחֶסֶד), in the secret of “Chesed that rests in the mouth of the Amah” (בְּסוֹד חֶסֶד דְּשָׁרֵיָא בְּפוּם אַמָּה). And these seven lights of the Yesod of Atik are clothed in the seven skulls of Ze’ir Anpin (וְאֵלּוּ הַז׳ אוֹרוֹת דִּיְסוֹד דְּעַתִּיק מִתְלַבְּשִׁין בְּז׳ גֻלְגַּלְתָּא דְּז״א).

And behold, in these seven years the Keter of Ze’ir Anpin was completely rectified (וְהֲרֵי בְּז׳ שָׁנִים אֵלּוּ נִתְקַּן הַכֶּתֶר דְּז״א לְגַמְרֵי), for Keter is the aspect of the seven skulls (כִּי הַכֶּתֶר הוּא בְּחִינַת ז׳ דְּגֻלְגַּלְתָּא). And this was during seven years (וְהָיָה זֶה בְּז׳ שָׁנִים). And behold, now he is twenty years old (וְהֲרֵי עַתָּה הוּא בֶּן ך׳ שָׁנִים). And afterward the secret of the Mochin of Ze’ir Anpin, which is called Chokhmah, is also rectified, as is known (וְאַחַ״כ נִתְקַּן גַּם סוֹד מוֹחַ דְּז״א הַנִּקְרָא חָכְמָה כַּנּוֹדָע). For you already know that the rectification of the Mochin is revealed in the beard (כִּי כְּבָר יָדַעְתָּ כִּי תִּקּוּן הַמּוֹחָא נִתְגַּלֶּה בְּדִיקְנָא). And then, after twenty years, the beard of Ze’ir Anpin is rectified (וְאָז אַחַר הַך׳ שָׁנִים נִתְקַּן דִּיקְנָא דְּז״א). And then the secret of the beard sparkles within him (וְאָז מִתְנוֹצֵץ בּוֹ סוֹד הַזָּקָן).

Therefore the beard does not form in a man until twenty years (לָכֵן אֵינוֹ נוֹצָר בָּאָדָם הַדִּיקְנָא עַד ך׳ שָׁנִים). And it requires investigation whether this explanation refers to the essence of the beard and its beginning—even the nine Tikkunim—or whether it refers to the filling of the beard, that it be thirteen Tikkunim (וְצָרִיךְ עִיּוּן אִם פֵּרוּשׁ זֶה הוּא עִקַּר הַדִּיקְנָא וְהַתְחָלָתוֹ אֲפִלּוּ ט׳ תִּקּוּנִים אוֹ אִם אָמַר בְּמִלּוּי הַדִּיקְנָא שֶׁיִּהְיֶה בֶּן י״ג תִּקּוּנִים). And we shall now explain the matter of the Tefillin, which are the sixth aspect (וְנְבָאֵר עַתָּה עִנְיַן הַתְּפִלִּין שֶׁהוּא הַבְּחִינָה הַו׳), and afterward we shall explain the beard (וְאַחַ״כ נְבָאֵר הַדִּיקְנָא), for both of them are surrounding lights that emerged from the inner ones (כִּי שְׁנֵיהֶם הֵם אוֹרוֹת מַקִּיפִין שֶׁיָּצְאוּ מִן הַפְּנִימִיִּים).

Behold, the Tefillin are called “the life of the King” (הִנֵּה הַתְּפִלִּין הֵם נִקְרָאִים חַיֵּי הַמֶּלֶךְ), and the reason is that the Mochin are called the life of Ze’ir Anpin, who is the King (וְהַטַּעַם כִּי הַמּוֹחִין נִקְרָאִים חַיִּים שֶׁל ז״א שֶׁהוּא הַמֶּלֶךְ). And these lives are drawn to him from Abba and Imma, who are called life, as is known (וְאֵלּוּ הַחַיִּים נִמְשָׁכִים לוֹ מֵאו״א הַנִּקְרָאִים חַיִּים כַּנּוֹדָע). And when the Mochin are in the aspect of surrounding lights, they are four, and the inner aspects are three (וּבִּהְיוֹת הַמּוֹחִין בִּבְחִינַת מַקִּיפִין הֵם ד׳ וּבְחִינַת פְּנִימִיִּים הֵם ג׳). Therefore corresponding to them are the two Shin letters of the Tefillin—one of three heads and one of four heads (לָכֵן כְּנֶגְדָּם ב׳ שִׁינִי״ן שֶׁל תְּפִלִּין שֶׁל ג׳ רֵישִׁי״ן וְשֶׁל ד׳ רֵישִׁי״ן). And behold, the Netzach of Binah spreads only until the chest, which is the navel of the heart (וְהִנֵּה (נִמְצָא) נֵצַח דְּבִינָה נִתְפַּשֵּׁטָה עַד הֶחָזֶה לְבַד שֶׁהוּא טַבּוּרָא דְּלִבָּא), and understand that this is the meaning of “the navel of the heart” (וְהָבֵן כִּי זֶה פֵּרוּשׁ טַבּוּרָא דְּלִבָּא).

And the reason is that this is for the need of Ze’ir Anpin (וְהַטַּעַם כִּי זוֹ הִיא לְצֹרֶךְ ז״א), and from here downward is the beginning of the Nukvah (וּמִכָּאן וּלְמַטָּה הוּא הַתְחָלַת הַנּוּקְבָּא). And there, the Hod of Binah spreads until the navel of the body, as mentioned in the Idra: “at the navel it is completed”—see there (וְאָז שָׁם נִתְפַּשֵּׁט הוֹד דְּבִינָה עַד טַבּוּרָא דְּגוּפָא כַּנִּזְכָּר בְּאַדְרָא בְּטַבּוּרָא שָׁלִים וְעַיֵּן שָׁם). And this is the secret of the two straps (וְזֶהוּ סוֹד ב׳ רְצוּעוֹת): the right strap extends until the chest (יְמָנִית עַד הֶחָזֶה), it is short—one horn is high (זֶה קָצָרָה קֶרֶן גְּבוֹהָה), and the left strap extends until the navel (וְרְצוּעָה שְׂמָאל עַד הַטַּבּוּר), it is long—the other horn (אֲרוּכָה קֶרֶן הַב׳). And even though in Parashat Pinchas, in Ra‘aya Meheimna, daf 221b, it is said that the right one is long (וְאַעַ״פ שֶׁבְּפָרָשַׁת פִּינְחָס בְּרַעְיָא מְהֵימְנָא דְּרכ״א ע״ב אָמַר כִּי הַיְמָנִית הִיא אֲרוּכָה), there is no difficulty (אֵין קֻשְׁיָא), for there it speaks from the aspect of the one who places the Tefillin upon himself (כִּי שָׁם אָמְרוּ בִּבְחִינַת הַמַּנִּיחַ תְּפִלִּין בְּעַצְמוֹ). But from the aspect of Binah itself (אֲבָל בִּבְחִינַת הַבִּינָה עַצְמָהּ), it is found that her right is her left, and her left is her right (נִמְצָא כִּי יָמִין שֶׁבָּהּ הוּא שְׂמֹאל שֶׁבּוֹ וְכֵן לְהֵפֶךְ).

The second Ibbur is called Ehyeh (עִבּוּר ב׳ נִקְרָא אֶהְיֶה), for in the secret of this Ibbur all the six extremities spread, each one in the secret of three aspects, seven—similar to the first Ibbur (כִּי בְּסוֹד עִבּוּר זֶה נִתְפַּשְּׁטוּ כָּל הַו״ק כָּל אֶחָד בְּסוֹד ג״פ ז׳ דִּמְיוֹן עִבּוּר א׳), and they equal the numerical value of Ehyeh (וְהֵם כְּמִנְיַן אֶהְיֶה). It is also called “the houses of the head—Ehyeh” (גַּם נִקְרָא הַבָּתִּים דְּרֹאשׁ אֶהְיֶה), for Binah, which is called Ehyeh, her Netzach, Hod, Yesod are the houses (כִּי הַבִּינָה הַנִּקְרֵאת אֶהְיֶה נֵה״י דִּילָהּ שָׁם הַבָּתִּים), within which are clothed the Mochin called Havayah—the aspect of Ze’ir Anpin (שֶׁבָּהֶם מִתְלַבְּשִׁין הַמּוֹחִין הַנִּקְרָא הֲוָיָה בְּחִינַת ז״א).