The Twelfth Gate

The Gate of the Ibburim, and it is divided into five chapters

שער השנים עשר שער העיבורים ויתחלק לה׳ פרקים

Chapter 1

שער כח פרק א מ״ת

[28:1] The reason why Ze’ir Anpin and Nukvah needed to undergo Ibbur within the womb of Imma, as explained by us (טַעַם לָמָּה הֻצְרְכוּ זו״ן לְהִתְעַבֵּר בְּמֵעֵי דְּאִמָּא כְּמְבוֹאָר אֶצְלֵנוּ), is in accordance with what was said above regarding the kings who reigned in the land of Edom and died (הָעִנְיָן הוּא עִם מַה שֶּׁנֶּאֱמַר לְעֵיל בְּעִנְיַן הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם וּמֵתוּ). For behold, before the world of Atzilut—always mentioned in the sacred text by this name—was emanated (כִּי הִנֵּה טֶרֶם שֶׁנֶּאֱצַל עוֹלַם הָאֲצִילוּת הַנִּזְכָּר תָּמִיד בַּסֵּפֶר הַקָּדוֹשׁ בְּשֵׁם זֶה), the ten Sefirot that include the entire world of Atzilut in general emerged (יָצְאוּ הַי״ס הַכּוֹלְלִים כָּל עוֹלַם אֲצִילוּת בִּכְלָלוּת). And they emerged separated one from another (וְיָצְאוּ נִפְרָדוֹת זוֹ מִזּוֹ), for they were ten Sefirot, one below the other (כִּי הָיוּ י״ס זֶה לְמַטָּה מִזֶּה), and each one received from the one above it (וְזֶה מְקַבֶּלֶת מִזּוֹ שֶׁלְּמַעְלָה מִמֶּנָּה). And there was not in any one of them the aspect of a Partzuf (וְלֹא הָיְתָה בְּשׁוּם א׳ מֵהֶם בְּחִי׳ פַּרְצוּף), rather they were in the secret of generality alone (רַק הָיוּ בְּסוֹד כְּלָלוּת), for each one was included of all of them (כִּי כָּל א׳ הָיְתָה כְּלוּלָה מִכֻּלָּן). And the generality was intermixed within each one of them (וְהָיוּ הַכְּלָלוּת מְעוֹרָב בָּהֶם בְּכָל א׳ מֵהֶם), and there was no order or rectification (וְהָיָה בִּלְתִּי סֵדֶר וְתִקּוּן), until afterward Atik rectified Himself first, as mentioned in the Idra (עַד שֶׁאַחַ״כ עַתִּיק אִתְתַּקֵּן גַּרְמֵיהּ בְּקַדְמִיתָא כְּנִזְכָּר בְּאַדְרָא). And then the Sefirah of Keter became a complete Partzuf of ten Sefirot (וְאָז סְפִירַת הַכֶּתֶר נַעֲשְׂתָה פַּרְצוּף שָׁלֵם בְּי״ס), and was called the aspect of Arich Anpin (וְנִקְרָא בְּחִי׳ א״א). And afterward Abba and Imma were formed from Chokhmah and Binah, as explained (וְאַחַ״כ נַעֲשׂוּ או״א מֵחו״ב כְּמְבוֹאָר).

And behold, now the time and moment arrived for the rectification of the seven lower ones in Atzilut, from which Ze’ir Anpin and Nukvah were made after the rectification (וְהִנֵּה עַתָּה בָּא עֵת וּזְמַן תִּקּוּן ז״ת שֶׁבַּאֲצִילוּת אֲשֶׁר מֵהֶם נַעֲשֶׂה זו״ן אַחַר הַתִּקּוּן).

Behold, the Supernal Emanator desired to rectify them (הִנֵּה רָצָה הַמַּאֲצִיל הָעֶלְיוֹן לְתַקְּנָם), for at first each and every one of them was completely separated from its companion (כִּי בַּתְּחִלָּה הָיָה כָּל א׳ מֵהֶם מֻבְדֶּלֶת מֵחֲבֶרְתָּהּ הֶבְדֵּל גָּמוּר). And it was called a public domain (וְהָיָה נִקְרָא רְה״ר), as is well explained there—see there (כְּמְבוֹאָר הֵיטֵב עַיֵּן שָׁם). How, for this reason, these Kelim [Vessels] were not able to receive the lights within them, and they shattered and died (אֵיךְ לְסִבָּה זוֹ לֹא יָכְלוּ הַכֵּלִים הָאֵלּוּ לְקַבֵּל הָאוֹרוֹת שֶׁבְּתוֹכָם וְנִשְׁבְּרוּ וּמֵתוּ). Therefore, the Supernal Emanator desired to rectify them (לָכֵן רָצָה הַמַּאֲצִיל הָעֶלְיוֹן לְתַקְּנָם). And it is impossible for them to be rectified unless all the six extremities are joined together with one another (וְאִי אֶפְשָׁר לְהִתְתַקֵּן אֶלָּא אִם כֵּן יִתְחַבְּרוּ יַחַד כָּל הַו״ק זוֹ בָּזוֹ), in the secret of one Partzuf, bound one to another (בְּסוֹד פַּרְצוּף א׳ מְקֻשָּׁרִים זֶה בָּזֶה). As mentioned there, in the explanation of the connected Partzuf—what is its meaning, through the manner of lines (כְּנִזְכָּר שָׁם בֵּאוּר הַפַּרְצוּף הַמְקֻשָּׁר דֶּרֶךְ קַוִּין מַה עִנְיָנוֹ). And through this it returns to be a private domain (וְעַל־יְדֵי זֶה יַחֲזֹר לִהְיוֹת רְה״י), which is one inclusive Partzuf (שֶׁהוּא פַּרְצוּף א׳ כָּלוּל), called Ze’ir Anpin (הַנִּקְרָא ז״א).

And indeed, in order that they be bound and joined together, it is necessary to raise them and bring them into the womb of Imma (וְאָֽמְנָם כְּדֵי שֶׁיִּתְקַשְּׁרוּ וְיִתְחַבְּרוּ יַחַד צָרִיךְ לְהַעֲלוֹתָן לְהַכְנִיסָן בְּמֵעֵי דְּאִמָּא), and there, in the secret of the days of Ibbur, they will unite and bind and join together in complete unification (וְשָׁם בְּסוֹד יְמֵי הָעִבּוּר יִתְאַחֲדוּ וְיִתְקַשְּׁרוּ וְיִתְחַבְּרוּ יַחַד יִחוּד גָּמוּר), and afterward they will emerge at the time of birth as one Partzuf, unified in all its particulars (וְיֵצְאוּ אַחַ״כ בִּזְמַן הַלֵּידָה בִּבְחִי׳ פַּרְצוּף א׳ מְיֻחָד בְּכָל פְּרָטָיו). And also the Sefirah—the seventh—which is Malkhut, called the Nukvah of Ze’ir Anpin, required that she too be with them during the Ibbur (וְגַם הַסְּפִירָה (הַז׳) שֶׁהִיא מַלְכוּת הַנִּקְרֵאת נוּקְבָא דְּז״א הֻצְרְכָה שֶׁגַּם הִיא תִּהְיֶה עִמָּהֶם בְּעֵת הָעִבּוּר), so that she be included with them for the sake of the proper unification with Ze’ir Anpin her husband, as is known (כְּדֵי שֶׁתִּהְיֶה כְּלוּלָה עִמָּהֶם לְצוֹרֶךְ הַיִּחוּד הָרָאוּי לָהּ עִם ז״א בַּעְלָהּ כַּנּוֹדָע). Therefore we shall explain the matters of Ibbur and say (לָכֵן נְבָאֵר עִנְיְנֵי הָעִבּוּר וְנֹאמַר), that behold there are two aspects in Ibbur (כִּי הֲרֵי ב׳ בְּחִינוֹת יֵשׁ בָּעִבּוּר), and each aspect is composed of two Ibburim, which are three times (וְכָל בְּחִי׳ כְּלוּלָה מִשְּׁנֵי עִיבּוּרִים שֶׁהוּא ג׳ זְמַנִּים).

And the explanation of the matter is as follows (וּבֵיאוּר הַדְּבָרִים כִּי): at first, all of them—Ze’ir Anpin and Nukvah—were in the secret of Ibbur (כִּי תְּחִלָּה הַכֹּל הָיוּ זו״ן בְּסוֹד הָעִבּוּר), and they were in the aspect of “three included within three,” with the point of Malkhut included with them (וְהָיוּ בִּבְחִי׳ ג׳ כְּלִילִין בְּג׳ וּנְקוּדַת מַלְכוּת כְּלוּלָה עִמָּהֶן). And afterward he was born and had a time of Yenikah (וְאַחַ״כ נוֹלַד וְהָיָה לוֹ זְמַן יְנִיקָה), and afterward he grew and had a second Ibbur for the sake of his Mochin, at which time it is called the time of Gadlut [Greatness] (וְאַחַ״כ הִגְדִּיל וְהָיָה לוֹ עִבּוּר ב׳ לְצוֹרֶךְ הַמּוֹחִין שֶׁלּוֹ שֶׁאָז נִקְרָא זְמַן הַגַּדְלוּת). It is found that there are three times and two Ibburim: the Ibbur of “three included within three,” and Yenikah, and the second Ibbur (נִמְצָא שֶׁהֵם ג׳ זְמַנִּים וּב׳ עִיבּוּרִים עִבּוּר דְּג׳ כְּלִילִין בְּג׳ וִינִיקָה וְעִבּוּר ב׳). And this is one aspect in the secret of the externality (וְהֲרֵי זֶה בְּחִי׳ א׳ בְּסוֹד חִיצוֹנִיּוּת). And afterward there was for him another, second aspect, similar to it, with three times and two Ibburim (וְאַחַ״כ הָיְתָה לוֹ בְּחִי׳ אַחֶרֶת שְׁנִיָּה דֻּגְמָתָהּ בְּג׳ זְמַנִּים וּב׳ עִיבּוּרִים), and all of this is for the sake of the inner aspects (וְכָל זֶה לְצוֹרֶךְ הַפְּנִימִים).

In such a manner that there are four Ibburim and six times (בְּאוֹפֶן שֶׁהֵם ד׳ עִיבּוּרִים ו׳ זְמַנִּים), for the times are six, but the Ibburim within them are only four (כִּי הַזְּמַנִּים הֵם ו׳ אֲבָל הָעִיבּוּרִים שֶׁבָּהֶם אֵינָם רַק ד׳). And we shall explain the matter of externality and internality—what is their nature (וְנְבָאֵר עִנְיַן חִיצוֹנִיּוּת וּפְנִימִיּוּת מַה עִנְיָנָם), for the externality is the existence of the worlds, and the internality is the aspect of the souls (כִּי הַחִיצוֹנִיּוּת הֵם מְצִיאוּת הָעוֹלָמוֹת וְהַפְּנִימִיּוּת הֵם בְּחִי׳ הַנְּשָׁמוֹת). And the matter is as follows (וְהָעִנְיָן כִּי):

Behold, in Ze’ir Anpin and Nukvah, and in this same manner in all the Partzufim, there are two aspects (הִנֵּה יֵשׁ בְּזו״ן וְכְעֵד זֶה בְּכָל הַפַּרְצוּפִים ב׳ בְּחִינוֹת). The first is the aspect of the externality that is in them, like the body relative to the soul that is within (הָא׳ הוּא בְּחִי׳ הַחִיצוֹנִיּוּת אֲשֶׁר בָּהֶם כְּדִמְיוֹן הַגּוּף אֶל הַנְּשָׁמָה שֶׁמִּבִּפְנִים). And from this externality of Ze’ir Anpin (some say: of Ze’ir Anpin and Nukvah of Atzilut) all the worlds of Beri’ah–Yetzirah–Asiyah were created, as is known (וּמִזֶּה הַחִיצוֹנִיּוּת דְּז״א (נ״א זו״ן דְּאֲצִילוּת) נִבְרְאוּ כָּל הָעוֹלָמוֹת כֻּלָּם שֶׁל בִּי״ע כַּנּוֹדָע). For all the created beings and all the creatures that exist are all in the form and image of the Partzuf of Adam, as mentioned in the Zohar, Parashat Toledot, that all the limbs and limbs are called Adam (כִּי כָּל הַנִּבְרָאִים וְכָל הַבְּרִיּוֹת שֶׁיֵּשׁ כֻּלָּם הֵם בְּצִיּוּר דְּמוּת פַּרְצוּף אָדָם כְּנִזְכָּר בַּזֹּהַר פָּרָשַׁת תּוֹלְדוֹת דְּכָל שֵׁיפֵי וְשֵׁיפֵי אִיתְקְרֵי אָדָם). And even all the angels are from the aspect of the externality of Ze’ir Anpin and Nukvah of Atzilut (וַאֲפִלּוּ הַמַּלְאָכִים כֻּלָּם הֵם מִבְּחִי׳ חִיצוֹנִיּוּת דְּזו״ן דְּאֲצִילוּת).

However, there is a second aspect, which is the internality within them, which is like a soul relative to the outer body (אָֽמְנָם יֵשׁ בְּחִי׳ ב׳ וְהוּא הַפְּנִימִיּוּת שֶׁבּוֹ שֶׁהוּא כְּעֵין נְשָׁמָה אֶל הַגּוּף שֶׁמִּבַּחוּץ). And from this aspect were created the souls of the righteous human beings below (וּמִבְּחִי׳ זוֹ נִבְרְאוּ נִשְׁמוֹת בְּנֵי אָדָם הַצַּדִּיקִים הַתַּחְתּוֹנִים). For the souls of the males are from Ze’ir Anpin, and the souls of the females are from the Nukvah of Ze’ir Anpin (כִּי נִשְׁמַת הַזְּכָרִים מִז״א וְנִשְׁמַת הַנְּקֵבוֹת מִנּוּקְבָא דְּזְעֵיר אַנְפִּין). Thus, all the souls of the righteous are more internal than all the angels (בְּאוֹפֶן כִּי כָּל נִשְׁמוֹת הַצַּדִּיקִים הֵם יוֹתֵר פְּנִימִים מִכָּל הַמַּלְאָכִים כֻּלָּם), except for the souls that are from the worlds of Beri’ah–Yetzirah–Asiyah, as is known (חוּץ מֵהַנְּשָׁמוֹת שֶׁהֵם מִבְּחִי׳ בִּי״ע כַּנּוֹדָע).

Even those souls are internal relative to the angels that are from that world from which the souls were hewn, as will be explained in its place, with the help of Hashem (גַּם נִשְׁמוֹת אֵלּוּ יִהְיוּ פְּנִימִים לְעֵרֶךְ הַמַּלְאָכִים אֲשֶׁר מִן הָעוֹלָם הַהוּא שֶׁמִּמֶּנּוּ חֻצְּבוּ הַנְּשָׁמוֹת כְּמ״שׁ בִּמְקוֹמוֹ בע״ה׳). And this is the secret of “Behold, their valiant ones cry outside” (וְז״ס הֵן אֶרְאֶלָּם צָעֲקוּ חוּצָה), and our Rabbis of blessed memory said: even the angels of peace cannot enter, etc. (וְאָמְרוּ רַז״ל אֲפִלּוּ מַלְאֲכֵי שָׁלוֹם אֵינָם יְכוֹלִין לִכְנוֹס כּוּ׳). And it is necessary to understand what is meant by “even” that they say (וְצָרִיךְ לְהָבִין מַאי אֲפִלּוּ דְּקָאָמַר), and why these angels were distinguished from the others, such that it was necessary to teach us the novelty that even they do not enter (וְלָמָּה נִשְׁתַּנּוּ אֵלּוּ הַמַּלְאָכִים מִזּוּלָתָן עַד שֶׁהֻצְרַךְ לְהַשְׁמִיעֵנוּ חִדּוּשׁ שֶׁאֲפִלּוּ הֵם אֵינָם נִכְנָסִים). But the matter is understood with what was explained above (אֲבָל הָעִנְיָן מוּבָן עִם הַנַּ״ל), for since all the angels are from the externality, and the souls are from the internality (כִּי לִהְיוֹת שֶׁכָּל הַמַּלְאָכִים הֵם מִן הַחִיצוֹנִיּוּת וְהַנְּשָׁמוֹת מִן הַפְּנִימִיּוּת).

And behold, there are aspects of angels that are closer to the souls of the righteous than the other angels (וְהִנֵּה יֵשׁ בְּחִי׳ מַלְאָכִים קְרוֹבִים אֶל נִשְׁמוֹת הַצַּדִּיקִים יוֹתֵר מִשְּׁאָר מַלְאָכִים), and they are called angels of peace (וְנִקְרָאִים מַלְאֲכֵי שָׁלוֹם). What would you have thought? That since there is in these angels this aspect over the others—namely, that they are the group of angels who receive the souls of the righteous when they depart from this world (מַהוּ דְּתֵימָא כִּי כֵּיוָן שֶׁבִּבְחִי׳ זוֹ יֵשׁ לְאֵלּוּ הַמַּלְאָכִים עַל הַשְּׁאָר וְהוּא שֶׁהֵם כַּת הַמַּלְאָכִים הַמְקַבְּלִין אֶת נִשְׁמוֹת הַצַּדִּיקִים כְּשֶׁנִּפְטָרִין מִן הָעוֹלָם הַזֶּה), and they say to him, “He shall come in peace, they shall rest on their beds, one who walks straight ahead,” as our Rabbis of blessed memory said (וְאוֹמְרִים לוֹ יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הוֹלֵךְ נְכֹחוֹ כְּמוֹ שֶׁאָמְרוּ רַז״ל). Therefore they are called angels of peace (לָכֵן נִקְרְאוּ מַלְאֲכֵי שָׁלוֹם). And from this aspect, it might have been possible that they would enter the internality together with the souls (וּמִצַּד בְּחִי׳ זוֹ הָיָה אֶפְשָׁר שֶׁיִּכָּנְסוּ בַּפְּנִימִיּוּת עִם הַנְּשָׁמוֹת). Therefore it teaches us that even they stand outside and do not enter within (וְלָזֶה הִשְׁמִיעֵנוּ שֶׁאֲפִלּוּ הֵם עוֹמְדִים בַּחוּץ וְאֵינָם נִכְנָסִים בִּפְנִים).

It is thus found that at first Ze’ir Anpin and Nukvah were in their external aspect alone, in the secret of the Ibbur of “three included within three” (וְנִמְצָא א״כ כִּי תְּחִלָּה הָיוּ זו״ן בִּבְחִי׳ חִיצוֹנִיּוּת שֶׁלָּהֶם לְבַד בְּסוֹד הָעִבּוּר דְּג׳ כְּלִילִין בְּג׳). And afterward they were born and had a time of Yenikah (וְאַחַ״כ נוֹלְדוּ וְהָיָה לָהֶם זְמַן יְנִיקָה). And afterward Mochin came to them in the second Ibbur (וְאַחַ״כ בָּאוּ לָהֶם מוֹחִין בְּעִבּוּר ב׳). And afterward, a second time, they had all three of these aspects in their internality (וְאַחַ״כ פַּעַם ב׳ הָיָה לָהֶם כָּל ג׳ בְּחִינוֹת אֵלּוּ בִּבְחִי׳ פְּנִימִיּוּת שֶׁלָּהֶם). And they were at first in the secret of the Ibbur of “three included within three” (וְהָיוּ תְּחִלָּה בְּסוֹד הָעִבּוּר ג׳ כְּלִיל בְּג׳), and afterward the time of Yenikah (וְאַחַ״כ זְמַן הַיְנִיקָה), and afterward a second Ibbur for the sake of the Mochin (וְאַחַ״כ עִבּוּר ב׳ לְצוֹרֶךְ הַמּוֹחִין).

Chapter 2

שער כח פרק ב

[28:2] And we shall now explain the orders of the Ibburim in the aspects of externality and internality (וְנְבָאֵר עַתָּה סִדְרֵי הָעִיבּוּרִים בִּבְחִי׳ חִיצוֹנִיּוּת וּפְנִימִיּוּת), and we shall say (וְנֹאמַר), that behold there are three times of Ibbur (כִּי הִנֵּה ג׳ זְמַנֵּי עִבּוּר יֵשׁ). The first is an Ibbur of twelve months, as mentioned in the Gemara—the incident that he delayed twelve months and Rabbah Tosfa’ah validated it (א׳ הוּא עִבּוּר דְּי״ב חֹדֶשׁ כְּנִזְכָּר בַּגְּמָרָא מַעֲשֶׂה דְּהָוֵי אִשְׁתַּהֵי תְּרֵיסַר יַרְחֵי שַׁתָּא וְאַכְשְׁרֵיהּ רַבָּה תּוֹסְפָאָה). The second is an Ibbur of nine months, which is the usual one, always, in most of the world (ב׳ הוּא עִבּוּר שֶׁל ט׳ חֳדָשִׁים הַמֻּרְגָּל תָּמִיד בְּרֹב הָעוֹלָם). The third is an Ibbur of seven months (ג׳ עִבּוּר שֶׁל ז׳ חֳדָשִׁים). And indeed, in the aspect of externality, the first two Ibburim were used—namely, the Ibbur of twelve and of nine (וְאָֽמְנָם בִּבְחִי׳ חִיצוֹנִיּוּת שִׁמְּשׁוּ ב׳ עִיבּוּרִים הָרִאשׁוֹנִים שֶׁהֵם עִבּוּר שֶׁל י״ב וְט׳). And in the aspect of internality, the two Ibburim that were used are the Ibbur of nine and of seven (וּבִבְחִי׳ פְּנִימִיּוּת שֶׁבּוֹ שִׁמְּשׁוּ ב׳ עִיבּוּרִים שֶׁל ט׳ וְשֶׁל ז׳). And we shall begin to explain the matter of the externality, in which two Ibburim were used—the one of twelve and the one of nine (וְנַתְחִיל לְבָאֵר עִנְיַן הַחִיצוֹנִיּוּת שֶׁשִּׁמְּשׁוּ בּוֹ ב׳ עִיבּוּרִים א׳ מִשֶּׁל י״ב וְשֶׁל ט׳). And we shall begin with the first and say (וְנַתְחִיל מִן הָא׳ וְנֹאמַר), that behold the first Ibbur was in the aspect of Arich Anpin itself, in the aspect of its Netzach, Hod, Yesod (כִּי הִנֵּה עִבּוּר א׳ הָיָה בִּבְחִי׳ א״א עַצְמוֹ בִּבְחִי׳ נֶה״י שֶׁבּוֹ). And from the Zivug [Union] within it itself were made the six extremities of Ze’ir Anpin in the aspect of “three included within three,” see there (וּמִן הַזִּוּוּג שֶׁבּוֹ עַצְמוֹ נַעֲשׂוּ ו״ק הַז״א בִּבְחִי׳ ג׳ כְּלִילִין בְּג׳ וְעַיֵּן שָׁם). And the matter of the Zivug [Union] of Arich Anpin is as follows (וְעִנְיַן זִוּוּג א״א הוּא זֶה): for behold it was explained above that there are only nine Sefirot in Arich Anpin, and the aspect of Malkhut is not mentioned in it (כִּי הִנֵּה נִתְבָּאֵר לְעֵיל כִּי אֵין בְּא״א רַק ט״ס לְבַד וְלֹא נִזְכַּר בּוֹ בְּחִי׳ מַלְכוּת).

However, the Yesod within it includes Ze’ir Anpin and Nukvah, like the palm tree that includes male and female, in the secret of “the righteous shall flourish like a palm tree,” mentioned in the Zohar (אָֽמְנָם הַיְסוֹד שֶׁבּוֹ כָּלוּל מִזו״ן כִּדְמִיוֹן הַתָּמָר הַכָּלוּל מִזו״ן בְּסוֹד צַדִּיק כַּתָּמָר יִפְרָח הַנִּזְכָּר בַּזֹּהַר). And then its Netzach, Hod, Yesod ascended into its Chesed, Gevurah, Tiferet, where is the standing and position of Abba and Imma, as is known (וְאָז נִתְעַלּוּ נֶה״י שֶׁלּוֹ בְּחַג״ת שֶׁלּוֹ אֲשֶׁר שָׁם מַעֲמָד וּמַצָּב או״א כַּנּוֹדָע). For Abba clothes Chesed and the right half of Tiferet, and Imma clothes Gevurah and the left half of Tiferet (כִּי אַבָּא מַלְבִּישׁ חֶסֶד וַחֲצִי תִּפְאֶרֶת הַיָּמִין וְאִמָּא מַלְבֶּשֶׁת גְּבוּרָה וַחֲצִי תִּפְאֶרֶת הַשְּׂמֹאל). And the Netzach of Arich Anpin ascended into its Chesed, where Abba is (וְעָלָה הַנֵּצַח דְּא״א בְּחֶסֶד שֶׁלּוֹ אֲשֶׁר שָׁם אַבָּא), and the Hod of Arich Anpin ascended into its Gevurah, where Imma is (וְעָלָה הוֹד דְּא״א בִּגְבוּרָה שֶׁלּוֹ אֲשֶׁר שָׁם אִמָּא), and the Yesod of Arich Anpin ascended into its Tiferet, where is the aspect of Da‘at, which is the Yesod of both of them—half here and half there (וְעָלָה הַיְסוֹד דְּא״א בְּתִפְאֶרֶת שֶׁלּוֹ אֲשֶׁר שָׁם בְּחִי׳ הַדַּעַת שֶׁהוּא הַיְסוֹד שֶׁל שְׁנֵיהֶם חֶצְיוֹ כָּאן וְחֶצְיוֹ כָּאן). And then, through the clothing of its Netzach, Hod, Yesod within Abba and Imma themselves, who are actual male and female (וְאָז עַל־יְדֵי הִתְלַבְּשׁוּת נֶה״י שֶׁלּוֹ תּוֹךְ או״א עַצְמָם אֲשֶׁר הֵם זָכָר וּנְקֵבָה מַמָּשׁ), they then functioned through the Yesod of Arich Anpin, which is included of male and female within itself (שִׁמְּשׁוּ אָז עַל־יְדֵי יְסוֹד דְּאֲרִיךְ אַנְפִּין הַכָּלוּל מִזָּכָר וּנְקֵבָה מִנֵּיהּ וּבֵיהּ). And then it brought forth the external six extremities of Ze’ir Anpin—“three included within three”—and the Nukvah in the secret of a step outward, as explained by us (וְאָז הוֹצִיא אֶת הַחִיצוֹנִיּוּת ו״ק דְּז״א ג׳ כְּלִילִין בְּג׳ וְאֶת הַנּוּקְבָא בְּסוֹד פְּסִיעָה לְבַר כְּמְבוֹאָר אֶצְלֵנוּ). And see above carefully (וְעַיֵּן לְעֵיל הֵיטֵב). And the ultimate intention of his will was to clothe himself within them, as stated above (וְתַכְלִית כַּוָּנָתוֹ הָיְתָה לְהִתְלַבֵּשׁ בְּתוֹכָם כַּנַּ״ל).

It is thus found that the ascent of the Netzach, Hod, Yesod of Arich Anpin to the place of its Chesed, Gevurah, Tiferet was for the reason stated above—to clothe within Abba and Imma, who are Ze’ir Anpin and Nukvah (וְנִמְצָא שֶׁעֲלִיַּת נֶה״י דְּא״א בִּמְקוֹם חַג״ת שֶׁבּוֹ הָיְתָה לְטַעַם הַנַּ״ל לְהִתְלַבֵּשׁ תּוֹךְ או״א שֶׁהֵם זו״ן). And through them, also the Yesod within him would perform Zivug [Union] from within itself, as stated (וְעַל־יְדֵי זֶה גַּם הַיְסוֹד שֶׁבּוֹ יִזְדַּוֵּג מִנֵּיהּ וּבֵיהּ כְּמ״שׁ). There is yet another reason (עוֹד יֵשׁ טַעַם אַחֵר), and that is what was already explained above: that Ze’ir Anpin was in the aspect of a public domain, six extremities separated one from another (וְהוּא כְּבָר נִתְבָּאֵר לְעֵיל כִּי ז״א הָיָה בִּבְחִי׳ רְה״ר ו״ק נִפְרָדִין זֶה מִזֶּה). And its rectification is to bind it in the secret of one unique Partzuf, to make it (some say: and it is called) a private domain (וְתִקּוּנוֹ הוּא לְקַשְּׁרוֹ בְּסוֹד פַּרְצוּף א׳ מְיֻחָד לַעֲשׂוֹת (נ״א וְנִקְרָא) רְה״י). Therefore it was also necessary that the Netzach, Hod, Yesod of Arich Anpin be included within its Chesed, Gevurah, Tiferet themselves (לָכֵן הֻצְרְכוּ גַּם נֶה״י דְּא״א לְהִכָּלֵל בְּחַג״ת שֶׁלּוֹ עַצְמוֹ), and then the six extremities of Arich Anpin would be included as three within three (וְיִהְיוּ אָז ו״ק דְּא״א כְּלוּלִין ג׳ גּוֹ ג׳), in order to also include Ze’ir Anpin, which is six extremities, in the aspect of three within three, so that they be bound together (כְּדֵי לִכְלוֹל גַּם אֶת ז״א שֶׁהוּא ו״ק בִּבְחִי׳ ג׳ גּוֹ ג׳ וְיִתְקַשְּׁרוּ יַחַד).

And behold, this Ibbur had a duration of twelve months (וְהִנֵּה הָעִבּוּר זֶה הָיָה זְמַנּוֹ י״ב חֹדֶשׁ). And the reason for this is because of Arich Anpin itself (וְטַעַם הַדָּבָר הוּא לְסִבַּת א״א עַצְמוֹ), for behold its Netzach, Hod, Yesod were included within the Chesed, Gevurah, Tiferet of Abba and Imma—behold, they are a generality of six (כִּי הִנֵּה הָיוּ נֶה״י שֶׁלּוֹ נִכְלָלִין בְּחַג״ת שֶׁל או״א הֲרֵי הֵם כְּלָלוּת שֶׁל ו׳). And there is also the generality of its Netzach, Hod, Yesod that were included within its own Chesed, Gevurah, Tiferet—behold, they are another generality of six (וְגַם יֵשׁ כְּלָלוּת נֶה״י שֶׁלּוֹ שֶׁנִּכְלְלוּ בְּחַג״ת שֶׁלּוֹ עַצְמָם הֲרֵי הֵם כְּלָלוּת שֶׁל ו׳ אֲחֵרִים). And behold, they are twelve (וְהֲרֵי הֵם י״ב). And there is yet a second reason regarding Arich Anpin itself (וְעוֹד טַעַם ב׳ בְּעִנְיַן א״א עַצְמוֹ), for just as the Netzach, Hod, Yesod were included in the Chesed, Gevurah, Tiferet and they are six from below to above (כִּי כְּמוֹ שֶׁנִּכְלְלוּ נֶה״י בְּחַג״ת וְהֵם ו׳ מִתַּתָּא לְעֵילָּא), so too from above to below the Chesed, Gevurah, Tiferet were included from the Netzach, Hod, Yesod—six (גַּם נִכְלְלוּ מֵעֵילָּא לְתַתָּא חַג״ת מִן הַנֶה״י ו׳), and behold they are twelve (וְהֲרֵי הֵם י״ב). There is yet a third reason (עוֹד טַעַם ג׳), for behold this Zivug [Union] is of Arich Anpin, except that it was in its clothing within Abba and Imma (כִּי הִנֵּה זִוּוּג זֶה הוּא דְּא״א אֶלָּא שֶׁהָיוּ בְּהִתְלַבְּשׁוּתוֹ בְּגוֹ אַבָּא וְאִמָּא).

And behold, the essential Zivug [Union] of Abba and Imma is from the eighth Mazal of the Dikna of Arich Anpin, as explained by us (וְהִנֵּה זִוּוּג או״א עִיקָּרוֹ הוּא מִן הַמַּזָּל הַח׳ דְּדִיקְנָא דְּא״א כְּמְבוֹאָר אֶצְלֵנוּ), that Abba nurses from the eighth and Imma from the thirteenth (שֶׁאַבָּא יוֹנֵק מִן הַח׳ וְאִמָּא מִן הַי״ג). And it was also explained that the eighth Mazal is three Names of filling with Yodin (וְנִתְבָּאֵר גַּם כִּי מַזָּל הַח׳ הוּא ג׳ שֵׁמוֹת שֶׁל מִלּוּי יוֹדִי״ן), and it is found that there are within it twelve Yods (וְנִמְצָא שֶׁיֵּשׁ בּוֹ י״ב יוֹדִי״ן). And in order to receive abundance from these twelve, it was necessary for them to remain there twelve months (וּכְדֵי לְקַבֵּל שֶׁפַע מֵאֵלּוּ הַי״ב הֻצְרְכוּ לְהִתְעַכֵּב שָׁם י״ב חֹדֶשׁ). There is also a fourth reason regarding Ze’ir Anpin and Nukvah themselves (גַּם טַעַם ד׳ בְּעִנְיַן זו״ן עַצְמָם), for also in Ze’ir Anpin itself the Netzach, Hod, Yesod were included in its Chesed, Gevurah, Tiferet—behold, six (כִּי גַּם בְּז״א עַצְמוֹ נִכְלְלוּ נֶה״י שֶׁלּוֹ בְּחַג״ת שֶׁלּוֹ הֲרֵי ו׳), and its Chesed, Gevurah, Tiferet were included in its Netzach, Hod, Yesod—behold, another six (וְכֵן חַג״ת שֶׁלּוֹ נִכְלְלוּ בְּנֶה״י שֶׁלּוֹ הֲרֵי ו׳ אֲחֵרִים), and it is found that they are twelve aspects (נִמְצָא שֶׁהֵם י״ב בְּחִינוֹת).

There is also a fifth reason (עוֹד טַעַם ה׳), for behold at first these were three aspects, which are Chesed, Gevurah, Tiferet (כִּי הִנֵּה אֵלּוּ הָיוּ תְּחִלָּה ג׳ בְּחִינוֹת שֶׁהֵם חַג״ת), and within these three there were the four others, which are Netzach, Hod, Yesod–Malkhut, included in each and every one of them from the three upper ones (וּבְאֵלּוּ הַג׳ הָיוּ הַד׳ אֲחֵרוֹת שֶׁהֵם נֶהי״ם כְּלוּלִין בְּכָל א׳ וְא׳ מֵהַג״ר), and it is found that they are three times four—behold, twelve (נִמְצָא שֶׁהֵם ג״פ ד׳ הֲרֵי י״ב). There is yet a sixth reason (עוֹד טַעַם ו׳), for it is necessary that the Malkhut be included from all three Netzach, Hod, Yesod—behold, three (כִּי צָרִיךְ שֶׁהַמַּלְכוּת תִּהְיֶה כְּלוּלָה מִכָּל הַג׳ נֶה״י הֲרֵי ג׳), and afterward each one of these three be included in all the three upper ones, which are nine—behold, twelve (וְאַחַ״כ כָּל א׳ מֵאֵלּוּ הַג׳ תִּהְיֶה נִכְלֶלֶת בְּכָל הַג״ר שֶׁהֵם ט׳ הֲרֵי י״ב). And all of this is while Ze’ir Anpin is six extremities, three within three, and the Malkhut is the fourth relative to it (וְכָל זֶה בִּהְיוֹת ז״א ו״ק ג׳ גּוֹ ג׳ וְהַמַּלְכוּת רְבִיעִית אֵלָיו). And behold, it is found that the time of the first Ibbur is essentially in Arich Anpin (וְהִנֵּה נִמְצָא כִּי זְמַן עִבּוּר א׳ עִיקָּרוֹ הוּא בְּא״א), except that it was by means of his being clothed within Abba and Imma, as stated above (אֶלָּא שֶׁהָיְתָה עַל־יְדֵי הֱיוֹתוֹ מִתְלַבֵּשׁ תּוֹךְ או״א כַּנַּ״ל).

For behold, his intention was to make for himself garments from Ze’ir Anpin and Nukvah, so that they would clothe him from his navel until the end of his body, as mentioned above (כִּי הִנֵּה הָיְתָה כַּוָּנָתוֹ לַעֲשׂוֹת אֵלָיו בְּחִי׳ לְבוּשִׁים מִן זו״ן שֶׁיִּלְבְּשֻׁהוּ מִטַּבּוּרָא דִּילֵיהּ עַד סִיּוּם גּוּפוֹ כַּנַּ״ל). It is thus found that its duration was twelve months (נִמְצָא כִּי הָיָה זְמַנּוֹ י״ב חֹדֶשׁ). And this is the secret of the statement of the measuring line in Tikkunim (וְז״ס בְּמַאֲמַר קַו הַמִּדָּה דְּבַתִּקּוּנִים), and likewise in the Zohar, Parashat Bereshit, daf 35, that “the saplings were like the horns of grasshoppers, and they were planted and remained twelve months” (וְכֵן בַּזֹּהַר פּ׳ בְּרֵאשִׁית דַּף ל״ה כִּי הַנְּטִיעוֹת כְּקַרְנֵי חֲגָבִים הָיוּ וְאִתְנְטָעוּ וְאִשְׁתַּהוּ י״ב יַרְחֵי שַׁתָּא). And afterward Ze’ir Anpin and Nukvah were born, and the time of Yenikah arrived (וְאַחַ״כ נוֹלְדוּ זו״ן וּבָא זְמַן הַיְנִיקָה), and through the power of the Yenikah the six extremities of Ze’ir Anpin spread out from what they were at first—three within three—and now became a complete Partzuf, bound one to another in the secret of lines, as explained above at the beginning of this discourse (וּבְכֹחַ הַיְנִיקָה נִתְפַּשְּׁטוּ ו״ק דְּז״א מִמַּה שֶׁהָיוּ תְּחִלָּה ג׳ בְּג׳ וְנַעֲשָׂה עַתָּה פַּרְצוּף גָּמוּר קְשׁוּרִים זֶה בָּזֶה בְּסוֹד קַוִּין כַּנַּ״ל בִּתְחִלַּת דְּרוּשׁ זֶה).

And behold, the aspect of Yenikah does not include an Ibbur, as mentioned above, for there are only two Ibburim (וְהִנֵּה בְּחִי׳ יְנִיקָה אֵין בָּהּ עִבּוּר כַּנַּ״ל (בְּפ״א) כִּי ב׳ עִיבּוּרִים הֵם לְבַד). Nevertheless, even so, within the first aspect, the Yenikah also contains the secret of Ibbur (אֲבָל עִכָּ״ז בִּבְחִי׳ א׳ גַּם הַיְנִיקָה יֵשׁ בָּהּ סוֹד עִבּוּר). And the matter is as follows: behold, this Yenikah is that they nurse from the breasts and teats of Imma (וְהָעִנְיָן כִּי הִנֵּה הַיְנִיקָה הַזֹּאת הֵם יוֹנְקִים מִן הַשָּׁדַיִם וְדַדִּים שֶׁל אִמָּא), and it is known that the aspect of the breasts is called by the Name Shaddai (וְנוֹדַע כִּי בְּחִי׳ הַדַּדִּים נִקְרָא שֵׁם שַׁדַּי). And it has been explained by us that Shaddai has the numerical value of Havayah (וְנִתְבָּאֵר אֶצְלֵנוּ כִּי שַׁדַּי הוּא גִּימַטְרִיָּא הֲוָיָה), for the four letters of Havayah are twenty-six (שֶׁד׳ אוֹתִיּוֹת הֲוָיָה הֵם כ״ו), and they also become the aspect of seventy-two (וְגַם נַעֲשִׂים בְּחִי׳ ע״ב), and also the aspect of two hundred and sixteen (וְגַם בְּחִי׳ רי״ו), which are three times seventy-two, as explained by us (שֶׁהֵם ג״פ ע״ב כַּמְּבוֹאָר אֶצְלֵנוּ). And this is explained by us on the verse “And Hashem passed before him and proclaimed” (ע״פ וַיַּעֲבֹר ה׳ עַל פָּנָיו וַיִּקְרָא), and there it was explained that these three aspects are the gematria of Shaddai, which are twenty-six, seventy-two, and two hundred and sixteen (וְשָׁם נִתְבָּאֵר כִּי ג׳ בְּחִינוֹת אֵלּוּ הֵם גִּימַטְרִיָּא שַׁדַּי שֶׁהֵם כ״ו ע״ב רי״ו). And their place is in the three lines of Chesed, Gevurah, Tiferet (אֲשֶׁר מְקוֹמָם בְּג׳ קַוִּין דְּחַג״ת), for in Tiferet is the Name Havayah itself, which is twenty-six (כִּי בְּתִפְאֶרֶת הוּא שֵׁם הֲוָיָה עַצְמוֹ שֶׁהוּא כ״ו), and Chesed is the gematria of seventy-two (וְחֶסֶד הוּא גִּימַטְרִיָּא ע״ב), and Gevurah is the gematria of two hundred and sixteen (וּגְבוּרָה הוּא גִּימַטְרִיָּא רי״ו).

Therefore, the place of the breasts is in the chest, between Chesed, Gevurah, Tiferet (לָכֵן מְקוֹם הַדַּדִּים הוּא בַּחָזֶה שֶׁבֵּין חַג״ת), and all these aspects together are Shaddai (וְכָל בְּחִינוֹתָיו יַחַד הֵם שַׁדַּי). And from this Name Shaddai, which is in the breasts of Imma, Ze’ir Anpin nurses and spreads (וּמִזֶּה הַשֵּׁם שֶׁל שַׁדַּי שֶׁהוּא בַּדַּדִּים שֶׁל אִמָּא יוֹנֵק ז״א וּמִתְפַּשֵּׁט), and the three first extremities—Chesed, Gevurah, Tiferet—are rectified (וְנִתְקְנוּ הַג׳ קְצָווֹת הָרִאשׁוֹנִים שֶׁלּוֹ שֶׁהֵם חַג״ת), which contain seventy-two, two hundred and sixteen, and twenty-six—the gematria of Shaddai, as mentioned above (אֲשֶׁר יֵשׁ בָּהֶם ע״ב רי״ו כ״ו גִּימַטְרִיָּא שַׁדַּי כַּנַּ״ל). And afterward, also the Netzach, Hod, Yesod within him nursed from there and became other seventy-two, two hundred and sixteen, and twenty-six, as is known (וְאַחַ״כ גַּם נֶה״י שֶׁבּוֹ יָנְקוּ מִשָּׁם וְנַעֲשׂוּ ע״ב רי״ו כ״ו אֲחֵרִים כַּנּוֹדָע).

For everything that exists in Chesed, Gevurah, Tiferet exists in Netzach, Hod, Yesod as well (כִּי כָּל מַה שֶׁיֵּשׁ בְּחַג״ת יֵשׁ בְּנֶה״י), except that in Chesed, Gevurah, Tiferet they are mercy and are called Shaddai with rafeh (אֶלָּא שֶׁבִּבְחִי׳ חַג״ת הֵם רַחֲמִים וְנִקְרָא שַׁדַּי בְּרָפֶה), in the secret of “between My breasts he shall lodge,” which is literally the place of the breasts (בְּסוֹד בֵּין שָׁדַי יָלִין שֶׁהֵם מְקוֹם הַדַּדִּים מַמָּשׁ). And in Netzach, Hod, Yesod they are called Shaddai with dagesh (וּבְנֶה״י נִקְרָא שַׁדַּי בְּדָגֵשׁ), in the secret of El Shaddai, as is known (בְּסוֹד אֵל שַׁדַּי כַּנּוֹדָע), because there they are more judgments, as is known (לְפִי שֶׁהוּא יוֹתֵר דִּינִין כַּנּוֹדָע), for dagesh and rafeh are judgment and mercy (כִּי הַדָּגֵשׁ וְהָרָפֶה הֵם דִּין וְרַחֲמִים).

And behold, it is found that also in the aspect of Yenikah there is drawn from the secret of seventy-two and two hundred and sixteen, which are the letters of Ibbur—and this suffices (וְהִנֵּה נִמְצָא כִּי גַּם בִּבְחִי׳ יְנִיקָה נִמְשָׁךְ מִסּוֹד ע״ב רי״ו שֶׁהֵם אוֹתִיּוֹת עִבּוּר וְדַי בָּזֶה). And this Yenikah extends until he is nine years and one day old (וְיְנִיקָה זוֹ נִמְשֶׁכֶת עַד הֱיוֹתוֹ בֶּן ט׳ שָׁנִים וְיוֹם אֶחָד). And afterward the time of Gadlut [Greatness] arrives, and for this a second Ibbur is required (וְאַחַ״כ בָּא זְמַן הַגַּדְלוּת וְלָזֶה צָרִיךְ עִבּוּר ב׳). And its matter is from the aspect of the Zivug [Union] of Abba and Imma, to give Mochin to Ze’ir Anpin and Nukvah (וְעִנְיָנוֹ הוּא מִבְּחִי׳ זִוּוּג או״א לָתֵת מוֹחִין לְזו״ן). For in the first Ibbur its essence was from the Zivug [Union] of Arich Anpin from within itself, except that it was through clothing in Abba and Imma (כִּי בְּעִבּוּר הָא׳ הָיָה עִיקָּרוֹ מִזִּוּוּג א״א מִנֵּיהּ וּבֵיהּ אֶלָּא שֶׁהָיָה עַל־יְדֵי הִתְלַבְּשׁוּתוֹ בְּאו״א). But this second Ibbur has its essence from the Zivug [Union] of Abba and Imma, and Arich Anpin is secondary to it—the opposite of the first Ibbur (אֲבָל זֶה הָעִבּוּר הַב׳ עִיקָּרוֹ הוּא מִזִּוּוּג או״א וְא״א טָפֵל לוֹ הֶפֶךְ מִן הָעִבּוּר הָא׳). And the reason for this is as stated in the Gemara (וְטַעַם הַדָּבָר כְּמ״שׁ בַּגְּמָרָא):

Turnus Rufus the wicked asked Rabbi Akiva, which deeds are more beautiful—the deeds of the Holy One, blessed be He, or those of flesh and blood, etc. (שָׁאַל טוּרְנוֹסְרוֹפוּס הָרָשָׁע אֶת ר׳ עֲקִיבָא אֵיזֶה מַעֲשִׂים נָאִים שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹ שֶׁל בָּשָׂר וָדָם וְכוּ׳). And his intention was: why was man not created circumcised (וְכַוָּנָתוֹ הָיְתָה לָמָּה לֹא נִבְרָא הָאָדָם מָהוּל). And he brought him proof from wheat, which is created by the Holy One, blessed be He, and from bread, which is made by flesh and blood (וְהֵבִיא לוֹ רְאָיָה מִן הַחִטִּים הַנִּבְרָאִים עַל־יְדֵי הַשֵּׁם יִתְבָּרֵךְ וּמִן הַגְּלוּסְקָאוֹת הַנַּעֲשִׂים עַל־יְדֵי בָּשָׂר וָדָם). From this it is seen that there are matters which the Creator left in the hands of the lower beings to rectify, and He did not rectify them Himself (נִרְאֶה מִזֶּה כִּי יֵשׁ דְּבָרִים שֶׁהִנִּיחָם הַבּוֹרֵא בְּיַד בָּשָׂר וָדָם הַתַּחְתּוֹנִים לְתַקְּנָם וְהוּא לֹא תִקְּנָם). Therefore do not wonder if the Ibbur that is for the sake of the six extremities of Ze’ir Anpin was through Arich Anpin (לָכֵן אַל תִּתְמַהּ אִם הָעִבּוּר שֶׁהוּא לְצוֹרֶךְ ו״ק דְּז״א הָיָה עַל־יְדֵי א״א), while the second Ibbur, which is for the sake of the Mochin of Ze’ir Anpin, was through Abba and Imma (וְעִבּוּר ב׳ שֶׁהוּא לְצוֹרֶךְ מוֹחִין דְּז״א הָיָה לוֹ עַל־יְדֵי או״א). For there are matters that are rectified through the lower ones, as stated above (כִּי יֵשׁ דְּבָרִים נִתְקָנִים עַל־יְדֵי תַּחְתּוֹנִים כַּנַּ״ל), and especially as was stated, that the essence of everything is to bring forth the essential root of Ze’ir Anpin, which is the six extremities (וּבִפְרָט כְּמ״שׁ כִּי עִיקַּר הַכֹּל הוּא לְהוֹצִיא עִיקָּר וְשֹׁרֶשׁ הַז״א שֶׁהוּא ו״ק). But the three Mochin within him are in the secret of an addition to him (אֲבָל הַג׳ מוֹחִין שֶׁבּוֹ הֵם בְּסוֹד תּוֹסֶפֶת אֵלָיו), for therefore they change and come and go (נ״א וְחוֹזְרִים), and they are not fixed within him (וְאֵינָם בְּקֶבַע בּוֹ). And also the duration of this Ibbur was nine months (וְגַם זְמַן עִבּוּר זֶה הָיָה ט׳ חֳדָשִׁים), and the reason is that behold now there are in him six extremities and three Mochin, which are nine (וְהַטַּעַם הוּא כִּי הִנֵּה עַתָּה יֵשׁ בּוֹ ו״ק וְג׳ מוֹחִין שֶׁהֵם ט׳).

There is also a second reason (עוֹד טַעַם ב׳), from what was explained above (מִמַּה שֶּׁנִּתְבָּאֵר לְעֵיל), that the Zivug [Union] of Abba and Imma is by the power of the eighth Mazal of the Dikna of Arich Anpin (כִּי או״א זִוּוּגָם הוּא מִכֹּחַ הַמַּזָּל הַח׳ שֶׁבְּדִיקְנָא דְּא״א), which has within it three Havayot of filling with Yodin (שֶׁיֵּשׁ בּוֹ ג׳ הֲוָיוֹת דְּיוֹדִי״ן), and there are within it nine Vavin (וְיֵשׁ בּוֹ ט׳ וָוִי״ן). And from there abundance is drawn to them in the secret of this Ibbur of nine months for the sake of the Mochin (וּמִשָּׁם נִמְשָׁךְ בָּהֶם שֶׁפַע בְּסוֹד עִבּוּר ט׳ חֳדָשִׁים אֵלּוּ לְצוֹרֶךְ הַמּוֹחִין).

And behold, after nine years and one day that Ze’ir Anpin had, these Mochin came to him (וְהִנֵּה אַחַר ט׳ שָׁנִים וְיוֹם אֶחָד שֶׁהָיוּ לְז״א בָּאוּ לוֹ הַמּוֹחִין אֵלּוּ), from then until the completion of thirteen full years and one day (מֵאָז עַד תַּשְׁלוּם י״ג שָׁנִים שְׁלֵמוֹת וְיוֹם אֶחָד), and then he becomes the aspect of a great Ze’ir Anpin (וְאָז נַעֲשֶׂה בְּחִי׳ ז״א גָּדוֹל), and he grows and is called a complete Adam (וְהִגְדִּיל וְנִקְרָא אָדָם גָּמוּר). And the reason that it is thirteen years is as follows (וְטַעַם הֱיוֹת י״ג שָׁנִים הוּא כִּי): at first he had six extremities (כִּי תְּחִלָּה הָיָה לוֹ ו״ק), afterward four Mochin are drawn to him, which are Chokhmah, Binah, and Da‘at included from Chesed–Gevurah (אַחַ״כ נִמְשְׁכִין לוֹ ד׳ מוֹחִין שֶׁהֵם ח״ב וְדַעַת כָּלוּל מֵחו״ג). And these were first drawn to him in the secret of Makifim [Surrounding Lights], before they entered into his inner aspect, as explained above (וְאֵלּוּ נִמְשְׁכוּ לוֹ תְּחִלָּה בְּסוֹד מַקִּיפִים קֹדֶם שֶׁיִּכָּנְסוּ תּוֹךְ פְּנִימִיּוּתוֹ כַּנַּ״ל), for then they are without garments—they are four Mochin (כִּי אָז הֵם בְּלִי לְבוּשִׁין הֵם ד׳ מוֹחִין). And afterward they clothe themselves within the Netzach, Hod, Yesod of Tevunah, as explained above (וְאַחַ״כ מִתְלַבְּשִׁים תּוֹךְ נֶה״י דְּתְבוּנָה כַּנַּ״ל), and then they enter and spread within the inner aspect of Ze’ir Anpin (וְאָז נִכְנָסִים וּמִתְפַּשְּׁטִים תּוֹךְ פְּנִימִית ז״א). And then they are only three Mochin (וְאָז אֵינָם רַק ג׳ מוֹחִין), for the Chesed–Gevurah clothed themselves in the Yesod of Binah, which is one vessel, and they became one Mochin and are called Da‘at (כִּי הַחו״ג נִתְלַבְּשׁוּ בְּיְסוֹד בִּינָה שֶׁהוּא כְּלִי אֶחָד וְנַעֲשׂוּ מוֹחַ אֶחָד וְנִקְרָא דַּעַת). It is thus found that the six extremities, and the four Makifim [Surrounding Lights], and the three inner Mochin are thirteen (וְנִמְצָא כִּי ו״ק וְד׳ מַקִּיפִים וְג׳ מוֹחִין פְּנִימִים הֲרֵי י״ג).

Chapter 3

שער כח פרק ג

[28:3] And now we shall explain the inner aspect of Ze’ir Anpin and Nukvah (וְעַתָּה נְבָאֵר בְּחִי׳ הַפְּנִימִית דְּזו״ן), for behold after all that was stated above, there was a second time of all the above for the sake of the inner aspect of Ze’ir Anpin and Nukvah, as mentioned (כִּי הִנֵּה אַחַר כָּל הַנַּ״ל הָיָה פַּעַם ב׳ כָּל הַנַּ״ל לְצוֹרֶךְ פְּנִימִית הַזּו״ן כַּנַּ״ל). And behold, one Ibbur was in the aspect of the inner aspects of Arich Anpin itself, and not through the clothing of Abba and Imma (וְהִנֵּה עִבּוּר אֶחָד הָיָה בִּבְחִי׳ הַפְּנִימִים שֶׁל א״א עַצְמוֹ וְלֹא עַל־יְדֵי הִתְלַבְּשׁוּת דְּאו״א). And its duration was nine months (וְהָיָה זְמַנּוֹ ט׳ חֳדָשִׁים), because now, in this second time, it was not sufficient that the inner Netzach, Hod, Yesod of Arich Anpin were included within its Chesed, Gevurah, Tiferet, as they were above in the first Ibbur of the externality (לְפִי שֶׁעַתָּה בַּפַּעַם הַב׳ הַזֹּאת לֹא דַי שֶׁנִּכְלְלוּ נֶה״י הַפְּנִימִים שֶׁל א״א עַצְמוֹ בְּחַג״ת שֶׁלּוֹ עַל־דֶּרֶךְ שֶׁהָיוּ לְמַעְלָה בְּעִבּוּר א׳ שֶׁל הַחִיצוֹנִית). Rather, also its Chesed, Gevurah, Tiferet ascended and were included within its Chokhmah, Binah, Da‘at (אֶלָּא גַּם הַחַג״ת שֶׁלּוֹ עָלוּ וְנִכְלְלוּ בְּחב״ד שֶׁלּוֹ). And it is found that the nine Sefirot of Arich Anpin were included and were in the aspect of three of three of three (וְנִמְצָא ט״ס דְּא״א נִכְלְלוּ וְהָיוּ בִּבְחִי׳ ג׳ שֶׁל ג׳ ג׳). And from this Zivug [Union] the Ibbur was made in nine months, according to the number of the nine Sefirot of Arich Anpin (וּמִזִּוּוּג זֶה נַעֲשָׂה הָעִבּוּר בְּט׳ חֳדָשִׁים כְּמִסְפַּר ט״ס דְּא״א). And then the inner six extremities of Ze’ir Anpin and Nukvah were also made (וְאָז נַעֲשׂוּ ו״ק פְּנִימִים שֶׁל זו״ן גַּם כֵּן), and from their inner aspects all the souls are drawn, as mentioned above (וּמִפְּנִימִיּוּתָם נִמְשָׁכִין כָּל הַנְּשָׁמוֹת כֻּלָּם כַּנַּ״ל). And afterward there was the second Ibbur of the Mochin of the internality, and this was in the secret of seven months alone (וְאַחַ״כ הָיָה הָעִבּוּר הַב׳ שֶׁל הַמּוֹחִין שֶׁל הַפְּנִימִיּוּת וְזֶה הָיָה בְּסוֹד ז׳ חֳדָשִׁים לְבַד).

And the matter is that this Ibbur is hidden and exceedingly supernal (וְהָעִנְיָן כִּי עִבּוּר זֶה נֶעְלָם וְעֶלְיוֹן מְאֹד), for it is in the secret of the seven lower Sefirot of Atik that clothe themselves within the seven Tikkunim of the skull of the head of Arich Anpin, as explained by us (כִּי הוּא בְּסוֹד ז׳ סְפִירוֹת תַּחְתּוֹנוֹת שֶׁל עַתִּיק הַמִּתְלַבְּשִׁים תּוֹךְ ז׳ תִּקּוּנֵי דְגֻלְגַּלְתָּא דְרֵישָׁא דְּא״א כְּמְבוֹאָר אֶצְלֵנוּ). And corresponding to them this Ibbur was of seven months (וְכְנֶגְדָּן הָיָה הָעִבּוּר זֶה מִן ז׳ חֳדָשִׁים). And know that in those seven lower ones of Atik there is no ability to grasp at all the upper half of the Chesed therein, but only from its midpoint and below (וְדַע כִּי בְּאוֹתָן ז״ת דְּעַתִּיק אֵין יְכֹלֶת לְהַשִּׂיג כְּלָל בַּחֲצִי עֶלְיוֹן שֶׁל הַחֶסֶד שֶׁבּוֹ רַק מֵחֶצְיוֹ וּלְמַטָּה לְבַד). Therefore our Rabbis of blessed memory said that one who gives birth at seven gives birth in fragments (לָכֵן אָמְרוּ רַז״ל שֶׁכָּל הַיּוֹלֶדֶת לְז׳ יוֹלֶדֶת לְמְקֻטָּעִים), and it is not a full Ibbur of all seven complete months (וְאֵינוֹ בְּעִבּוּר כָּל הַז׳ חֳדָשִׁים שְׁלֵמִים).

And behold, also from this internality of the Mochin of Ze’ir Anpin and Nukvah were drawn and made the souls of the righteous (וְהִנֵּה גַּם מִזֶּה הַפְּנִימִיּוּת שֶׁל הַמּוֹחִין דְּזו״ן נִמְשְׁכוּ וְנַעֲשׂוּ נִשְׁמוֹת הַצַּדִּיקִים). And understand and see how many righteous ones and pious ones of the supernal holy ones were all born in fragments, at seven months of Ibbur—such as Moshe and Shmuel the prophet, and Peretz and Zerach, and others like them (וְהָבֵן וּרְאֵה כַּמָּה צַדִּיקִים וַחֲסִידֵי עֶלְיוֹן קְדוֹשִׁים כֻּלָּם נוֹלְדוּ לְמְקֻטָּעִים לְז׳ חֳדָשִׁים עִבּוּר כְּמֹשֶׁה וּשְׁמוּאֵל הַנָּבִיא וּפֶרֶץ וְזֶרַח וְכַיּוֹצֵא בָּאֵלּוּ). It is thus found that all these souls are drawn from those seven of Atik that are clothed in the seven of the skull of Arich Anpin (וְנִמְצָא כִּי כָּל אֵלּוּ הַנְּשָׁמוֹת נִמְשָׁכִין מֵאוֹתָן הַז׳ דְּעַתִּיק (הַמְּלוּבָּשִׁים) בְּז׳ דְּגֻלְגַּלְתָּא דְּא״א). And this suffices (וְדַי בָּזֶה).

Chapter 4

שער כח פרק ד מ״ב

[28:4] First, know the secret of what our Rabbis of blessed memory said in tractate Bava Metzia 85b: “In all the chambers, look outside—except for Rabbi Ḥiyya” (א׳ דַּע סוֹד שֶׁאָמְרוּ רַז״ל בְּמַסֶּכֶת בּ״מ פ״ה ע״ב בְּכוֹלְּהוּ גּוֹהַרְקֵי תִּסְתַּכֵּל לְבַר מֵר׳ חִיָּיא). Behold, the souls of the righteous are above the rank of the angels (הִנֵּה נִשְׁמוֹת הַצַּדִּיקִים הֵם לְמַעְלָה מִמַּדְרֵגַת הַמַּלְאָכִים), and this is what is meant here—that in all the thrones of the souls of the righteous, the angels were lifting them, except for the throne of Rabbi Ḥiyya, which ascended by itself (וְזֶהוּ שֶׁאָמַר כָּאן שֶׁבְּכָל הַכִּסְאוֹת שֶׁל נִשְׁמוֹת הַצַּדִּיקִים הָיוּ הַמַּלְאָכִים מַעֲלִים אוֹתָן חוּץ מִכִּסֵּא דְּר׳ חִיָּיא שֶׁהוּא עוֹלֶה מֵאֵלָיו). And it would appear that greater honor would be for the angels to lift him than for it to ascend by itself (וְהָיָה נִרְאֶה שֶׁיּוֹתֵר כָּבוֹד הָיָה שֶׁיַּעֲלוּ אוֹתוֹ הַמַּלְאָכִים מִשֶּׁתַּעֲלֶה הִיא בְּעַצְמָהּ), so what is this superiority? (א״כ מַה מַּעֲלָה הַזֹּאת). And the explanation is that those angels who lift the thrones of the souls of the righteous are the angels that were hewn together with the soul (וּפֵירֵשׁ שֶׁאֵלּוּ הַמַּלְאָכִים הַמַּעֲלִים כִּסְאוֹת שֶׁל נִשְׁמוֹת הַצַּדִּיקִים הֵם הַמַּלְאָכִים שֶׁנֶּחְצְבוּ עִם הַנְּשָׁמָה). And the throne carries them, as our Rabbis of blessed memory said: “The throne carries its carriers, and the Ark carries its carriers” (וְהַכִּסֵּא נוֹשֵׂא אוֹתָם כְּמָשֶׁר אָמְרוּ רַז״ל הַכִּסֵּא נוֹשֵׂא אֶת נוֹשְׂאָיו וְהָאָרוֹן נוֹשֵׂא נוֹשְׂאָיו). And it appears as though the angels lift the throne (וְנִרְאֶה שֶׁהַמַּלְאָכִים מַעֲלִים אֶת הַכִּסֵּא), but in truth the throne lifts them up to their level (אֲבָל (בֶּאֱמֶת) הַכִּסֵּא מַעֲלֶה אוֹתָם עַד מַדְרֵגָתָם), for an angel cannot ascend beyond its own rank, not even a single point (שֶׁהַמַּלְאָךְ אֵינוֹ עוֹלֶה יוֹתֵר מִמַּדְרֵגָתוֹ אֲפִלּוּ נְקוּדָה א׳). And therefore, the throne of Rabbi Ḥiyya, which was above the rank of the angels, ascended by itself (וְלָזֶה הַכִּסֵּא שֶׁל ר׳ חִיָּיא שֶׁהָיְתָה לְמַעְלָה מִמַּדְרֵגַת הַמַּלְאָכִים הָיְתָה עוֹלָה מֵאֵלֶיהָ), for the angels were not able to ascend with it (שֶׁלֹּא הָיוּ הַמַּלְאָכִים יְכוֹלִין לַעֲלוֹת עִמָּהּ). And this is the meaning of “it ascends by itself and descends by itself” (וְזֶהוּ מִגַּרְמָא סָלְקָא וּמִגַּרְמָא נָחְתָא כַּנַּ״ל), for through the fact that the righteous engage in Torah and good deeds, their rank is above that of the angels (שֶׁעַל־יְדֵי שֶׁהַצַּדִּיקִים עוֹסְקִים בַּתּוֹרָה וּבְמַעֲשִׂים טוֹבִים מַדְרֵגָתָם לְמַעְלָה מִן הַמַּלְאָכִים).

Two: (Mahadura Batra) : When Ze’ir Anpin and Nukvah were in the womb of Imma, they were three within three, in the secret of the six within the Heh (ב׳ מ״ק בִּהְיוֹת זו״ן בְּבֶטֶן אִמָּא הָיוּ ג׳ גוֹ ג׳ בְּסוֹד ו׳ שֶׁבְּתוֹךְ הַה׳). And there the Malkhut was in the secret of a step outward, at the foot of the Vav (וְשָׁם הַמַּל׳ בְּסוֹד פְּסִיעָה לְבַר בְּרֶגֶל הַו׳). And from here they expanded to seven—he is six and she is seven to him from behind (וּמִכָּאן נִתְפַּשְּׁטוּ לְז׳ הוּא ו׳ וְהִיא ז׳ לוֹ בְּאָחוֹר). And Imma gives him her Netzach, Hod, Yesod, and they become for him the aspect of Chokhmah, Binah, Da‘at (וְאִמָּא נוֹתֶנֶת לוֹ נֶה״י שֶׁלָּהּ וְהֵם לוֹ בְּחִי׳ חב״ד), for the initials of Binah are Binah–Yesod–Netzach–Hod (כִּי ר״ת בִּינָה הֵם בִּינָה יְסוֹד נֵצַח הוֹד). And this is in the secret of the Ibbur that is done in a human being after his birth (וְזֶהוּ בְּסוֹד הָעִבּוּר הַנַּעֲשֶׂה בְּאָדָם אַחַר לֵידָתוֹ). And the forty-two Zivugim [Unions] of Parashat Bereshit are the forty-two Zivugim [Unions] of the palate and throat of Arich Anpin (וְהַמ״ב זִוּוּגִים דְּפָרָשַׁת בְּרֵאשִׁית הֵם מ״ב זִוּוּגִים דְּחִיךְ וְגָרוֹן דְּא״א), and they are in the secret of this Ibbur (וְהֵם בְּסוֹד הָעִבּוּר הַזֶּה). And behold, the Netzach, Hod, Yesod within him become Chesed, Gevurah, Tiferet, and the Nukvah is there, in that the Yesod has now returned to be Tiferet (וְהִנֵּה הַנֶה״י שֶׁבּוֹ נַעֲשִׂים חַג״ת וְנוּקְבָא שָׁם בְּמַה שֶּׁחָזַר עַתָּה יְסוֹד לִהְיוֹת תִּפְאֶרֶת). And behold, now he lacks Netzach, Hod, Yesod (וְהִנֵּה עַתָּה חָסֵר נֶה״י (לוֹ)). And then Tevunah—which is the letters B״N and Bat and Vav–Heh (וְאָז תְּבוּנָה שֶׁהֵם אוֹתִיּוֹת ב״ן וּב״ת ו״ה)—and this Tevunah spreads to make within him the Netzach, Hod, Yesod that he lacks (וְהִנֵּה תְּבוּנָה זוֹ מִתְפַּשֶּׁטֶת לַעֲשׂוֹת בּוֹ נֶה״י אֲשֶׁר חֲסֵרִים לוֹ), and they also become Chokhmah, Binah, Da‘at for the Nukvah (וְנַעֲשִׂים גַּם כֵּן חב״ד לַנּוּקְבָא). And then Ze’ir Anpin also gives to the Nukvah his own six (the externality) (וְאָז ז״א נוֹתֵן לַנּוּקְבָא גַּם כֵּן שִׁית דִּילֵיהּ (הַחִיצוֹנִית) עַצְמָם), and then she is completed to ten Sefirot (וְאָז נִשְׁלֶמֶת לְי״ס). And therefore Netzach, Hod, Yesod are called “outside the body” (וְלָכֵן נִקְרָא נֶה״י לְבַר מִגּוּפָא), because he did not have Netzach, Hod, Yesod until they were given to him from Tevunah, as explained above (לְפִי שֶׁלֹּא הָיָה לוֹ נֶה״י עַד שֶׁנִּתְּנוּ לוֹ מִן הַתְּבוּנָה כַּנַּ״ל). Therefore she is called “the mirror that has nothing of its own” (לָכֵן נִקְרֵאת אַסְפַּקְלַרְיָא דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם), for everything comes to her anew—three from Tevunah and six from Ze’ir Anpin (כִּי הַכֹּל בָּא לָהּ מֵחָדָשׁ ג׳ מִתְּבוּנָה ו׳ מִז״א). (Behold, the secret of tzitzit of the small tallit is the secret of the Surrounding Light, the aspect of six without a head, being three within three; and the large tallit is after the expansion) (הִנֵּה סוֹד צִיצִית טַלִּית קָטָן הוּא סוֹד אוֹ״מ בְּחִי׳ ו׳ בְּלִי רֹאשׁ בִּהְיוֹתוֹ ג׳ גוֹ ג׳ וְטַלִּית גָּדוֹל הוּא אַחַר הַהִתְפַּשְּׁטוּת).

Three: At first, Tiferet was in the secret of six extremities alone, and why was an Ibbur of three within three required? (ג׳ מֵעִיקָּרָא הָיָה הַתִּפְאֶרֶת בְּסוֹד ו״ק לְבַד וְלָמָּה הֻצְרַךְ לְעִבּוּר ג׳ גוֹ ג׳). And the matter is as follows: at first ten points were emanated, each one included of ten (וְהָעִנְיָן כִּי תְּחִלָּה נֶאֱצְלוּ י׳ נְקוּדוֹת כָּל א׳ כְּלוּלָה מִי׳), and the connection they had was that they received from one another according to the order of the levels (וְהַקֶּשֶׁר שֶׁהָיָה לָהֶם שֶׁהָיוּ מְקַבְּלוֹת זוֹ מִזּוֹ כְּפִי סֵדֶר הַמַּדְרֵגוֹת). And at first these points were in the secret of inner essence (וּתְחִלָּה הָיוּ הַנְּקוּדוֹת הָאֵלֶּה בְּסוֹד הָעַצְמוּת פְּנִימִים), and all the powers were included in the essence (וְהָיוּ כָּל הַכֹּחוֹת כְּלוּלִים בָּעַצְמוּת), and each one was not recognizable by itself (וְלֹא נִכָּרִין כָּל א׳ וְאֶחָד לְעַצְמוֹ), but rather like the soul, which includes sight and hearing, etc. (רַק כְּדִמְיוֹן הַנְּשָׁמָה הַכְּלוּלָה מִרְאִיָּה וּשְׁמִיעָה כּוּ׳). But they are not recognizable in it, each one by itself (אֲבָל אֵינָם נִכָּרוֹת בָּהּ כָּל א׳ לְבַד), and only through the body does it reveal its powers (וְעַל־יְדֵי הַגּוּף מַרְאֶה כֹּחוֹתֶיהָ). And all the ten (some say: the five) powers included in it are revealed one by one alone (וְכָל הַי׳ (נ״א הַה׳) כֹּחוֹת הַכְּלוּלִים בָּהּ א׳ א׳ לְבַד).

How so? Hearing in the ear, etc. (כֵּיצַד הַשְּׁמִיעָה בָּאֹזֶן כּוּ׳). And so it was in this Atzilut (וְכֵן הָיָה בַּאֲצִילוּת הַזֶּה), for they were rectified, and the rectification was to make for them a single vessel that limits these spiritualities (כִּי נִתְקְנוּ וְהָיָה הַתִּקּוּן לַעֲשׂוֹת לָהֶם כְּלִי א׳ מַגְבִּיל הָרוּחָנִיּוֹת הָאֵלּוּ), with a vessel for hearing and a vessel for sight, and the like (וּבוֹ כְּלִי לִשְׁמִיעָה וּכְלִי לִרְאִיָּה וְכַיּוֹצֵא בָּזֶה). And this rectification was first rectified in Arich Anpin, and that is the Keter (וְזֶה הַתִּקּוּן שֶׁנִּתְקַן תְּחִלָּה בְּא״א וְהוּא הַכֶּתֶר). Afterward, from the two second points, which are Chokhmah and Binah, He made two complete Partzufim with vessels, and they are Abba and Imma (אַחַ״כ עָשָׂה מִב׳ נְקוּדוֹת הַשְּׁנִיּוֹת שֶׁהֵם חו״ב ב׳ פַּרְצוּפִים גְּמוּרִים כֵּלִים וְהֵם או״א). And the seven lower ones were all pushed downward to the place of Malkhut (וְהַז״ת נִדְחוּ כֻּלָּם לְמַטָּה בִּמְקוֹם הַמַּלְכוּת), and therefore the secret of Ibbur was required in order to unify them (לָכֵן הֻצְרַךְ לְסוֹד הָעִבּוּר כְּדֵי לְיַחֲדָם), and to include three within three (וּלְכַלֵּל ג׳ בְּג׳), so that from the six separated ones a single Partzuf would be made (כְּדֵי שֶׁמִּכָּל הַו׳ נִפְרָדִים יֵעָשֶׂה פַּרְצוּף א׳), and then they are still in the secret of essence (וְאָז עֲדַיִן הֵם בְּסוֹד הָעַצְמוּת). And afterward, in the secret of birth, the six were made into one (וְאַחַ״כ בְּסוֹד הַלֵּידָה נַעֲשׂוּ הַו׳ אֶחָדִים), and a single vessel was made for them (וְנַעֲשָׂה לָהֶם כְּלִי א׳), and afterward, through the Mochin, the Partzuf was completed and perfected (וְאַחַ״כ עַל־יְדֵי הַמּוֹחִין נִגְמַר וְנִשְׁלַם הַפַּרְצוּף).

Four: Concerning the matter of the times of Ibbur, see our explanation of them (ד דְּעִנְיַן זִמְנֵי הָעִבּוּר עַיֵּן בְּבֵאוּרֵנוּ עֲלֵיהֶן), for there are aspects of internality and externality (כִּי יֵשׁ בִּפְנִימִית וְחִיצוֹנִיּוּת). And what I found here with a difference I have written (וּמַה שֶּׁמָּצָאתִי כָּאן בְּחִלּוּף כְּתַבְתִּיו), and this is the matter (וְזֶה הָעִנְיָן). For the secret of the Ibbur of nine months is in order to make Mochin for Ze’ir Anpin, so that he may be able to beget (כִּי סוֹד הָעִבּוּר שֶׁל ט׳ חֳדָשִׁים כְּדֵי לַעֲשׂוֹת מוֹחִין לְז״א כְּדֵי שֶׁיּוּכַל לְהוֹלִיד). Therefore the six extremities of Arich Anpin were bound to the three heads—Chokhmah, Binah, Da‘at—within Arich Anpin itself, which are actual Mochin (לָכֵן נִתְקַשְּׁרוּ ו״ק דְּא״א בְּג״ר חב״ד שֶׁבּוֹ בְּא״א עַצְמוֹ שֶׁהֵם מוֹחִין מַמָּשׁ). And through this, Mochin were made for Ze’ir Anpin in the secret of the Ibbur of nine months (וְעַל־יְדֵי זֶה נַעֲשׂוּ לְז״א מוֹחִין בְּסוֹד עִבּוּר דְּט׳ חֳדָשִׁים). And behold, this Ibbur of nine months is for the sake of the externality of Ze’ir Anpin, and he will beget the aspect of worlds (וְהִנֵּה עִבּוּר זֶה שֶׁל ט׳ חֳדָשִׁים הוּא לְצוֹרֶךְ חִיצוֹנִיּוּת ז״א וְיוֹלִיד בְּחִי׳ עוֹלָמוֹת). But the Ibbur of seven months is for the sake of the internality of Ze’ir Anpin, who will beget the aspect of souls (וְעִבּוּר ז׳ חֳדָשִׁים הוּא לְצוֹרֶךְ פְּנִימִית ז״א שֶׁיּוֹלִיד בְּחִי׳ נְשָׁמוֹת). And the matter is that for the sake of the internality of Ze’ir Anpin it was necessary that the nine Sefirot of Arich Anpin be bound within the seven of his skull, as mentioned in the sacred text (וְהָעִנְיָן כִּי לְצוֹרֶךְ פְּנִימִית ז״א הֻצְרַךְ שֶׁיִּתְקַשְּׁרוּ ט״ס דְּא״א בְּז׳ דְּגֻלְגַּלְתָּא דִּילֵיהּ כְּנִזְכָּר בַּס״ד). And these seven of the skull—four of them are aspects of Makifim [Surrounding Lights], and three of them are aspects of Mochin (וְאֵלּוּ הַז׳ דְּגֻלְגַּלְתָּא ד׳ מֵהֶן בְּחִי׳ מַקִּיפִים וְג׳ מֵהֶן בְּחִי׳ מוֹחִין). And these will clothe below in Tiferet within the Mochin, in order that he may create the internal souls in all the worlds (וְאֵלּוּ יִתְלַבְּשׁוּ לְמַטָּה בְּתִפְאֶרֶת תּוֹךְ הַמּוֹחִין כְּדֵי שֶׁיּוּכַל לִבְרֹא פְּנִימִיּוֹת נְשָׁמוֹת בְּכָל הָעוֹלָמוֹת). And behold, with the joining of twelve and nine, the gematria is Ehyeh, which is the secret of Ibbur, as is known from the Zohar (וְהִנֵּה בְּהִצְטָרֵף י״ב וְט׳ גִּימַטְרִיָּא אֶהְיֶה שֶׁהוּא סוֹד עִבּוּר כַּנּוֹדָע מהזוהר).

Five: Know that the ten Sefirot are five complete Partzufim (ה׳ דַּע כִּי הַי״ס הֵם ה׳ פַּרְצוּפִים שְׁלֵמִים): Arich Anpin, which is Keter, and it has ten Sefirot (א״א וְהוּא כֶּתֶר וְיֵשׁ בּוֹ י״ס), and likewise Abba and Imma are complete Partzufim and each of them has ten Sefirot (וְכֵן או״א פַּרְצוּפִים שְׁלֵמִים וְיֵשׁ בָּהֶם י״ס בְּכָל א׳ מֵהֶם), and likewise Ze’ir Anpin and Nukvah, each one is included of ten (וְכֵן זו״ן כָּל א׳ כָּלוּל מִי׳). But know that Tiferet, when it was emanated, was only the existence of six and was called six extremities—from Chesed until Yesod—and it did not have a head (אַךְ דַּע כִּי הַתִּפְאֶרֶת כְּשֶׁנֶּאֱצַל לֹא הָיָה רַק מְצִיאוּת ו׳ וְנִקְרָא ו״ק מֵחֶסֶד עַד יְסוֹד וְלֹא הָיָה בּוֹ רֹאשׁ). And this is the secret of the Vav within the Heh in Binah, which has no head (וְז״ס ו׳ שֶׁבְּתוֹךְ הַה׳ בְּבִינָה שֶׁאֵין לָהּ רֹאשׁ).

However, after it went outwards, a head was made for it (וְאָֽמְנָם אַחַר שֶׁיָּצָא לַחוּץ אָז נַעֲשָׂה לוֹ רֹאשׁ). And this is the secret of “From the stream he drinks on the way” (וְז״ס מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה), for from the stream—the Yesod of Binah—Tiferet drinks when it is on the way, meaning after it went out from her (כִּי מִנַּחַל יְסוֹד בִּינָה יִשְׁתֶּה הַתִּפְאֶרֶת בִּהְיוֹתוֹ בַּדֶּרֶךְ פֵּירוּשׁ אַחַר שֶׁיָּצָא מִמֶּנָּה), and then it is called “he lifts up the head” (וְאָז נִקְרָא יָרִים רֹאשׁ). And the matter is that its Chesed, Gevurah, Tiferet become for it Chokhmah and Binah (and Da‘at), and its Netzach, Hod, Yesod become for it Chesed, Gevurah, Tiferet (וְהָעִנְיָן הוּא כִּי חַג״ת שֶׁלּוֹ נַעֲשִׂין לוֹ חו״ב (וְדַעַת) וְנֶה״י נַעֲשֶׂה לוֹ חַג״ת). And this is through the drawing of abundance from Abba and Imma (וְזֶה עַל־יְדֵי הַמְשָׁכַת שֶׁפַע דְּאו״א). And this is the secret of the expansion of the two crowns with which they are crowned, etc. (וְהַסּוֹד הוּא הִתְפַּשְּׁטוּת ב׳ עֲטָרִין דְּמִתְעַטְּרִין (לְהוּ) כּוּ׳). And this is “with the crown with which his mother crowned him,” which is his head (וְזֶהוּ בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ שֶׁהוּא רֵישָׁא דִּילֵיהּ). However, now he remains lacking Netzach, Hod, Yesod (וְאָֽמְנָם עַתָּה נִשְׁאָר חָסֵר לוֹ נֶה״י).

Therefore Binah needed to extend her legs downward—Netzach and Hod—and the secret of the illumination of the Yesod within her (לָכֵן הֻצְרְכָה בִּינָה לְהַאֲרִיךְ רַגְלֶיהָ לְמַטָּה (נו״ה) וְסוֹד הֶאָרַת הַיְסוֹד שֶׁבָּהּ), for she too is a world of the male (כִּי גַּם הִיא עָלְמָא דְּדוּכְרָא). And then Netzach, Hod, Yesod are made for him (וְאָז נַעֲשֶׂה לוֹ נֶה״י). For this is what is mentioned in the Zohar: “And from Binah, prophets” (כִּי זֶה הַנִּזְכָּר בַּזֹּהַר וּמִבִּינָה נְבִיאִים). And this is the secret of “He established the heavens with Tevunah” (וְז״ס כּוֹנֵן שָׁמַיִם בִּתְבוּנָה), and this is the secret of “and with Tevunah it is established” (וְז״ס וּבִתְבוּנָה יִתְכּוֹנָן). Therefore, since the Netzach, Hod, Yesod come from there (לָכֵן לִהְיוֹת הַנֶה״י מִשָּׁם), and they are not from Tiferet nor from Malkhut (וְאֵינָן לֹא מִן הַתִּפְאֶרֶת וְלֹא מִן הַמַּלְכוּת), therefore they are effective for both of them (לָכֵן מוֹעִילִין לִשְׁנֵיהֶן). For they become legs for Ze’ir Anpin (כִּי נַעֲשׂוּ רַגְלַיִם לְז״א), and Mochin for Malkhut (וּמוֹחִין לַמַּלְכוּת).

Therefore understand that Abba and Imma are the existence (וְלָכֵן תָּבִין כִּי או״א מְצִיאוּת), the first and the second, below—the Mochin that are made for Ze’ir Anpin—and understand this (א׳ וְהַב׳ לְמַטָּה הַמּוֹחִין הַנַּעֲשִׂים לְז״א וְהָבֵן). Also know that the lower Sefirot of Abba and Imma (גַּם דַּע כִּי סְפִירִין תַּתָּאִין שֶׁל או״א), that is, from Chokhmah and below—meaning that when you remove the Keter of Abba and Imma, there remain for each nine Sefirot (שֶׁהֵם מֵחָכְמָה וּלְמַטָּה ר״ל כְּשֶׁתָּסִיר כֶּתֶר דְּאו״א יִשָּׁאֲרוּ לְכָל א׳ ט״ס). And from these were drawn and made the secret of the nine Tikkunim of the Dikna of Ze’ir Anpin—nine Tikkunim doubled from the side of Abba and Imma (וּמֵאֵלּוּ נִמְשְׁכוּ וְנַעֲשׂוּ סוֹד (ט׳ תִּקּוּנִים) דִּיקְנָא שֶׁל ז״א ט׳ תִּקּוּנִים כְּפוּלִים מִצַּד או״א). There were three aspects to Ze’ir Anpin (ו׳ ג׳ בְּחִינוֹת הָיוּ לְז״א): the first, when he was in the womb of Binah, for he was a small six, three included within three, and the aspect of Malkhut in him was at the end of the Vav in the secret of a step outward (א׳ בִּהְיוֹתוֹ בְּמֵעֵי בִּינָה כִּי הָיָה ו׳ זְעֵירָא ג׳ כְּלִילָן בְּג׳ וּבְחִי׳ הַמַּלְכוּת שֶׁבּוֹ בְּסוֹף הַו׳ בְּסוֹד פְּסִיעָה לְבַר). And afterward, when he went outwards, then all the six extremities spread—six complete—and at their end is the secret of Malkhut (וְאַחַ״כ כְּשֶׁיָּצָא לַחוּץ אָז נִתְפַּשְּׁטוּ כָּל הַו״ק ו׳ שְׁלֵמָה וּבְסוֹפָהּ סוֹד הַמַּלְכוּת). And afterward, with the acquisition of the Mochin, he was completed to ten Sefirot (וְאַחַ״כ בִּקְנִיַּת הַמּוֹחִין נִשְׁלַם לְי״ס). Behold, these are three aspects (הֲרֵי ג׳ בְּחִינוֹת), and the first is the secret of Reuven, Shimon, Levi—and afterward Yehudah as well (וְהָרִאשׁוֹנָה הִיא סוֹד רְאוּבֵן שִׁמְעוֹן לֵוִי (וְאַחַ״כ יְהוּדָה עוֹד)).

A second aspect is this (בְּחִי׳ ב׳ הוּא כִּי): behold, when Ze’ir Anpin (some say: the Malkhut) is in the secret of six extremities, then the Malkhut is only a small point, and there is in her no expansion at all (וְהוּא כִּי הֲרֵי בִּהְיוֹת הַז״א (נ״א הַמַּלְכוּת) בְּסוֹד ו״ק אָז הַמַּלְכוּת אֵינָהּ רַק נְקוּדָה זְעֵירָא וְאֵין בָּהּ שׁוּם הִתְפַּשְּׁטוּת). Yet she is included of ten, but she is not divided into particular limbs (אֲבָל הִיא כְּלוּלָה מִי׳ וְאֵינָהּ נֶחְלֶקֶת לִפְרָטֵי אֵיבָרִים). And afterward, in the third aspect, with the acquisition of the Mochin, both of them grow in the secret of face to face (וְאַחַ״כ בִּבְחִי׳ הַג׳ בִּקְנִיַּת הַמּוֹחִין נִגְדְּלוּ שְׁנֵיהֶם בְּסוֹד פָּנִים בְּפָּנִים). Afterward there is a fifth aspect (אַחַ״כ יֵשׁ בְּחִי׳ ה׳), and that is when she is diminished: then there remained in her only the existence of that single point, except that now it is divided into particular limbs in the secret of ten Sefirot (וְהוּא כַּאֲשֶׁר נִתְמַעֲטָת אָז לֹא הָיָה בָּהּ רַק מְצִיאוּת אוֹתָהּ נְקוּדָה א׳ רַק שֶׁעַתָּה נֶחְלֶקֶת לִפְרָטֵי אֵיבָרִים בְּסוֹד י״ס). But in her quantity there is nothing except that one point alone (אֲבָל אֵין בְּכַמּוּתָהּ רַק הַהִיא נְקוּדָה לְבַד).

For in order that her legions be governed through her, she needs to be divided into ten Sefirot (כִּי כְּדֵי שֶׁיּוּכְלוּ חֵילוֹתֶיהָ לְהִתְנַהֵג עַל־יָדָהּ צְרִיכָה לְהִתְחַלֵּק לְי״ס). And then she was diminished and descended to Beri’ah, and there is her place in six Heichalot and in four Heichalot within the Heichal of the Holy of Holies, which is Chokhmah, Binah, Da‘at (וְאָז נִתְמַעֲטָה וְיָרְדָה בִּבְרִיאָה וְשָׁם מְקוֹמָהּ בְּו׳ הֵיכָלוֹת וּבְד׳ הֵיכָלוֹת שֶׁבְּהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים שֶׁהוּא כְּחב״ד). For the Malkhut within Malkhut is in the seventh Heichal of Yetzirah (כִּי הַמַּלְכוּת שֶׁבַּמַּלְכוּת הִיא בְּהֵיכַל הַז׳ דְּיְצִירָה).

Chapter 5

שער כח פרק ה

[28:5] The second Ibbur of Ze’ir Anpin, after the Yenikah, is for the sake of the Mochin (עִבּוּר ב׳ שֶׁל ז״א אַחַר הַיְנִיקָה לְצוֹרֶךְ הַמּוֹחִין). You already know the matter of the Yenikah—what it effected for the expansion of the six extremities from what they were at first, three included within three (כְּבָר יָדַעְתָּ עִנְיַן הַיְנִיקָה מַה הוֹעִילָה אֶל הִתְפַּשְּׁטוּת ו״ק מִמַּה שֶׁהָיוּ תְּחִלָּה ג׳ כְּלִיל בְּג׳). And indeed now we shall speak of the aspect of the three upper ones, which are called the head (וְאָֽמְנָם עַתָּה נְדַבֵּר בִּבְחִי׳ ג״ר הַנִּקְרָא רֹאשׁ), for certainly the small one, while he is within the womb of Imma, has a head, and also afterward at the time of Yenikah (שֶׁבְּוַדַּאי שֶׁהַקָּטָן בִּהְיוֹתוֹ תּוֹךְ בֶּטֶן אִמָּא יֵשׁ לוֹ רֹאשׁ וְגַם אַחַ״כ בְּעֵת הַיְנִיקָה), therefore it is necessary to know what was renewed afterward in the Ibbur of the Mochin (א״כ צָרִיךְ לָדַעַת מַה נִּתְחַדֵּשׁ אַחַ״כ בְּעִבּוּר הַמּוֹחִין).

And know that I have already informed you how the measure of Ze’ir Anpin is in the Netzach, Hod, Yesod and half of the Tiferet of Arich Anpin (וְהִנֵּה דַּע כִּי כְּבָר הוֹדַעְתִּיךָ אֵיךְ הַז״א שִׁעוּרוֹ בְּנֶה״י וַחֲצִי תִּפְאֶרֶת דְּא״א). But that clothing which is made to the Netzach, Hod, Yesod of Arich Anpin through the Zivug [Union] of Abba and Imma is the secret of (some say: in the manner of) Ze’ir Anpin itself (אָֽמְנָם אוֹתוֹ הִתְלַבְּשׁוּת הַנַּעֲשֶׂה אֶל נֶה״י דְּא״א עַל־יְדֵי זִוּוּג או״א הוּא סוֹד (נ״א עַל דֶּרֶךְ) הַז״א עַצְמוֹ). And from that half of the Tiferet of Arich Anpin the head is made, which are the three upper ones of Ze’ir Anpin, while he is in the womb of Imma (וְהִנֵּה מֵאוֹתוֹ חֲצִי תִּפְאֶרֶת דְּא״א נַעֲשֶׂה רֹאשׁ שֶׁהֵם ג״ר דְּז״א בִּהְיוֹתוֹ בְּמֵעֵי אִמָּא). But his Mochin are Illem [Mute] of Elohim (וְאָֽמְנָם מוֹחִין שֶׁלּוֹ הֵם אֵלֵם דְּאֱלֹהִים), therefore there is no power of speech in him while he is in the womb of Imma (לָכֵן אֵין בּוֹ כֹּחַ הַדִּבּוּר בִּהְיוֹתוֹ בְּבֶטֶן אִמָּא).

And behold, Illem [Mute] has the numerical value of seventy-one (וְהִנֵּה אֵלֵם גִּימַטְרִיָּא ע״א), which is the Name Havayah with the filling of Alephin, whose filling is forty-five, and the Name itself is twenty-six—behold, seventy-one (שֶׁהֵם שֵׁם (הֲוָיָה) מִלּוּי דְּאַלְפִין עוֹלֶה מ״ה וְהַשֵּׁם עַצְמוֹ כ״ו הֲרֵי ע״א), and then he is mute (וְאָז הוּא אֵלֵם). And behold, the filling of the letters Alef-Lamed-Mem has the numerical value of Tzedek [Righteousness], Lamed-Peh, Mem-Dalet-Mem (וְהִנֵּה מִלּוּי אוֹתִיּוֹת אֵלֶ״ם גִּימַטְרִיָּא צֶדֶק ל״ף מְד״ם), and this is the secret of the Mochin within Malkhut called Tzedek [Righteousness] (וְהוּא סוֹד הַמּוֹחִין שֶׁבְּמַלְכוּת הַנִּקְרָא צֶדֶק), which were included there (שֶׁהָיוּ כְּלוּלִין שָׁם), and this is the secret of “Indeed, shall you speak righteousness in silence” (וְזֶה סוֹד הֲאָמְנָם אֵלֶם צֶדֶק תְּדַבֵּרוּן) (Psalms 58). And because the three Mochin were made the secret of Tiferet of Arich Anpin (וּלְהִיוֹת כִּי ג׳ מוֹחִין הָיוּ נַעֲשִׂין סוֹד תִּפְאֶרֶת דְּאֲרִיךְ אַנְפִּין), therefore there was not yet recognition of the thirty-two paths of Chokhmah nor the fifty gates of Binah (לָכֵן לֹא הָיָה עֲדַיִן הִכֵּר לְל״ב נְתִיבוֹת חָכְמָה וְנ׳ שַׁעֲרֵי בִּינָה), and also Da’at was not divided into inner chambers and outer chambers (וְגַם הַדַּעַת לֹא הָיָה נֶחְלָק לְאַדְרִין וְאַכְסַדְרָאִין), but all of this was only in the aspect of generality (רַק הָיָה כָּל זֶה בִּבְחִינַת כְּלָלוּת לְבַד). And when he is born and nurses from his mother’s breasts (וּכְאֲשֶׁר נוֹלָד וְיוֹנֵק מִשְּׁדֵי אִמּוֹ), then through the nursing these Mochin are revealed in the secret of the thirty-two paths of Chokhmah (אָז עַל יְדֵי הַיְּנִיקָה נִתְגַּלּוּ הַמּוֹחִין הָאֵלּוּ בְּסוֹד ל״ב נְתִיבוֹת חָכְמָה), and likewise Binah in the secret of the fifty gates (וְכֵן הַבִּינָה בְּסוֹד נ׳ שְׁעָרִים), and likewise Da’at (וְכֵן הַדַּעַת), and then everything becomes recognizable (וְאָז נִכָּר הַכֹּל). Therefore, when the infant nurses, his teeth emerge (וְלָכֵן הַוָּלָד כְּשֶׁיוֹנֵק אָז יוֹצְאִין לוֹ הַשִּׁנַּיִם), which are thirty-two corresponding to the thirty-two paths of Chokhmah that are now revealed (שֶׁהֵם ל״ב נֶגֶד ל״ב נְתִיבוֹת חָכְמָה שֶׁנִּתְגַּלּוּ עַתָּה). And this is the secret of “and white of teeth from milk” (וְזֶה סוֹד וּלְבֶן שִׁנַּיִם מֵחָלָב) (Bereshit 49): the Lamed-Bet of “white” is the thirty-two paths of Chokhmah (פֵּרוּשׁ הַל״ב שֶׁל וּלְבֶן הוּא ל״ב נְתִיבוֹת חָכְמָה), and the Nun-Heh is the fifty gates of Binah (וְנ׳ ה״א נ׳ שַׁעֲרֵי בִּינָה), and the Vav of “white” is the secret of Da’at, the secret of Vav (וְהַוָּו שֶׁל וּלְבֶן הוּא סוֹד הַדַּעַת סוֹד ו׳), and all of this is because of the milk (וְכָל זֶה הוּא לְסִבַּת הֶחָלָב), and this is “white of teeth from milk” (וְזוּ וּלְבֶן שִׁנַּיִם מֵחָלָב). And then these Mochin are called Elohim (וְאָז הַמּוֹחִין הָאֵלּוּ נִקְרָאִים אֱלֹהִים), and they are three Elohim in the three Mochin (וְהֵם ג׳ אֱלֹהִים בְּג׳ מוֹחִין), which is the secret of the filling of Y-H, that the Mochin called Y-H are filled (שֶׁהוּא סוֹד מִלּוּי י״ה שֶׁיִּתְמַלְּאוּ הַמּוֹחִין הַנִּקְרָאִים י״ה), and this is the permutation of filled Y-H (וְהוּא צֵרוּף מָלֵא י״ה), and Elohim has the numerical value of Peh [mouth] with the kolel (וְאֱלֹהִים גִּימַטְרִיָּא פ״ה עִם כּוֹלֵל), and this is the secret of the mouth given to man (וְזֶה סוֹד הַפֶּה הַנִּתָּן לָאָדָם), which is the secret of the Mochin (שֶׁהוּא סוֹד הַמּוֹחִין), which were previously called Illem [Mute] (שֶׁהָיוּ נִקְרָאִים אֵלֶ״ם), which is the Name M”H, as mentioned above (שֶׁהוּא שֵׁם מ״ה כַּנַּ״ל), for M”H has the numerical value of Elohim (כִּי מ״ה גִּימַטְרִיָּא אֱלֹהִים), like this: Mem+Mem+Heh+Aleph=[86] (כָּזֶה מ״ם ה״א). And also Illem [Aleph, Lamed, Mem/mute/71] from Elohim is M”H [45](וְגַם אֵלֶ״ם מֵאֱלֹהִים הוּא מ״ה), and Hashem [26] (וְכוּ׳).

Therefore now the infant begins to speak (לָכֵן עַתָּה מַתְחִיל הַתִּינוֹק לְדַבֵּר), and this is what is said: “Who placed a mouth for man, or who makes mute or deaf” (וְזֶה שֶׁאָמַר מִי שָׂם פֶּה לָאָדָם אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ) (Exodus 4). Who is it? It is Binah (מִי הוּא בִּינָה), and through the milk that she nurses, a mouth is placed for man (וְעַל יְדֵי הֶחָלָב שֶׁמֵּנִיקָה שָׁם פֶּה לָאָדָם). And these are the thirty-two Elohim of the act of Creation from the brain of Chokhmah (וְאֵלּוּ הֵם ל״ב אֱלֹהִים דְּעוּבְדָא דְּבְרֵאשִׁית דְּמוֹחָא דְּחָכְמָה). And after the Yenikah, these Mochin grew until thirteen years in the following manner (וְאַחַר הַיְּנִיקָה נִגְדְּלוּ הַמּוֹחִין הָאֵלּוּ עַד י״ג שָׁנִים בְּאוֹפֶן זֶה), for the Mochin are three, which are three Elohim, and they descend downward (כִּי הַמּוֹחִין ג׳ שֶׁהֵם ג׳ אֱלֹהִים יוֹרְדִין לְמַטָּה), and from them is made the secret of the throat (וְנַעֲשִׂיתִי מֵהֶן סוֹד הַגָּרוֹן), for throat has the numerical value of three Elohim [with kollel] (כִּי גָּרוֹן גִּימַטְרִיָּא ג׳ אֱלֹהִים). And these Mochin that are in the Name Elohim are from the Tevunah, as is known (וּמוֹחִין אֵלּוּ שֶׁבְּשֵׁם אֱלֹהִים מֵהַתְּבוּנָה כְּנוֹדָע), and all of them are included in the throat (וְכוּלָּן נִכְלָלִין בַּגָּרוֹן), and therefore the throat is in Binah (וְלָכֵן הַגָּרוֹן הוּא בְּבִּינָה). And since the root of this throat is made through these Mochin, therefore Binah too is called “brain–throat,” as is known in the Zohar in many places (וּלְפִי שֶׁשֹּׁרֶשׁ הַגָּרוֹן הַזֶּה נַעֲשָׂה עַל יְדֵי הַמּוֹחִין הָאֵלּוּ גַּם הַבִּינָה נִקְרֵאת מוֹחַ גָּרוֹן כְּנוֹדָע בַּזֹּהַר בִּמְקוֹמוֹת רַבִּים), therefore Binah is called Elohim (לָכֵן הַבִּינָה נִקְרֵאת אֱלֹהִים). And this is the secret of “And Abram was seventy-five years old when he went out of Haran” (וְזֶה סוֹד וְאַבְרָם בֶּן ע״ה שָׁנָה בְּצֵאתוֹ מֵחָרָן) (Bereshit 12), for Abraham is the secret of the right arm of Chesed (כִּי אַבְרָהָם סוֹד זְרוֹעַ יָמִין שֶׁל הַחֶסֶד), and he went out from Binah, which is called throat, whose numerical value is Haran (יָצָא מִן הַבִּינָה הַנִּקְרָא גָּרוֹן גִּימַטְרִיָּא חָרָן), and this is “when he went out of Haran” (וְזֶהוּ בְּצֵאתוֹ מֵחָרָן), for every Elohim is harsh judgment, the secret of burning anger (כִּי כָּל אֱלֹהִים דִּינָא קַשְׁיָא סוֹד חֲרוֹן אַף), and this is “the anger of My throat” (וְזֶהוּ נַחַ״ר גְּרוֹנִ״י). And through this you will understand how the throat is not wide, but on the contrary is smaller than the width of the head, and all the more so than the width of the body (וּבְזֶה תָּבִין אֵיךְ הַגָּרוֹן אֵינוֹ רָחָב אֶלָּא אֲדַרַבָּה הוּא יוֹתֵר קָטָן מֵרוֹחַב הָרֹאשׁ וְכָל שֶׁכֵּן מֵרוֹחַב הַגּוּף), and the reason is that those small Mochin within the head are the secret of the throat (וְהַטַּעַם כִּי אוֹתָן הַמּוֹחִין הַקְּטַנִּים שֶׁבְּתוֹךְ הָרֹאשׁ הֵם סוֹד הַגָּרוֹן), and therefore it is not so wide (וְלָכֵן אֵינוֹ רָחָב כָּל כָּךְ), and also because every Elohim is judgments (וְגַם כִּי כָּל אֱלֹהִים הוּא דִּינִין), therefore matters are not in expansiveness but in great contraction (וְלָכֵן אֵין הַדְּבָרִים בְּרוֹחַב אֶלָּא בְּקִצּוּר גָּדוֹל).

And behold, the head, since it is in the secret of these Mochin of Elohim, is called “head” (וְהִנֵּה הָרֹאשׁ לִהְיוֹתוֹ בְּסוֹד מוֹחִין אֵלּוּ שֶׁל אֱלֹהִים נִקְרָא רֹאשׁ), and it is the secret of Elohim in filling and square (וְהוּא סוֹד אֱלֹהִים בְּמִלּוּי וְרִבּוּעַ), with the numerical value of three hundred (גִּימַטְרִיָּא ש״ר), and one for the generality of the Name—behold, “head” (וְא׳ כְּלָלוּת הַשֵּׁם הֲרֵי רֹאשׁ). But Abram, when he went out of Haran, is the secret of three Elohim (אֲבָל אַבְרָם בְּצֵאתוֹ מֵחָרָן סוֹד ג׳ אֱלֹהִים), The Name Elohim is exchanged through the permutation Alef–Kaf–Dalet–Tet–Mem, whose gematria, together with the Kolel [Inclusive Unit], is seventy-five (נִתְחַלֵּף שֵׁם אֱלֹהִים בְּחִלּוּף אכדט״ם גִּימַטְרִיָּא ע״ה), and this is “And Abram was seventy-five years old when he went out of Haran” (וְזֶהוּ וְאַבְרָם בֶּן ע״ה שָׁנָה בְּצֵאתוֹ מֵחָרָן) (Bereshit 12). And we shall return to what was above (וְנַחְזוֹר לְעֵיל), for remaining above were the secret of the three cavities of the skull (כִּי נִשְׁאֲרוּ לְמַעְלָה סוֹד ג׳ חַלְלֵי דְּגַלְגַּלְתָּא), which is that clothing made in the Tiferet of Arich Anpin (שֶׁהוּא אוֹתוֹ הִתְלַבְּשׁוּת הַנַּעֲשֶׂה בְּתִּפְאֶרֶת דְּאֲרִיךְ אַנְפִּין), some say: of Ze’ir Anpin (נ״א דְּז״א), without Mochin inside (בִּלְתִּי מוֹחִין בִּפְנִים). And then all these cavities remained as the secret of the membranes of the Mochin (וְאָז נִשְׁאֲרוּ כָּל אֵלּוּ הַחֲלָלִים בְּסוֹד הַקְּרוֹמוֹת דְּמוֹחִין), and the paths of Chokhmah and the gates of Binah were recognizable within them (וְהָיוּ שְׁבִילֵי הַחָכְמָה וְשַׁעֲרֵי הַבִּינָה נִכָּרִין בָּהֶם), in the secret of membranes and channels (בְּסוֹד קְרוֹמוֹת וְצִנּוֹרוֹת). And afterward the Chesed, Gevurah, Tiferet of Ze’ir Anpin ascended (וְאַחַ״כ נִתְעַלּוּ חַג״ת ז״א), and from them was made the secret of the bones of the skull upon those membranes (וְנַעֲשָׂה מֵהֶם סוֹד עַצְמוֹת שֶׁל גַלְגַּלְתָּא עַל הַקְּרוֹמוֹת הַנַּ״ל). And afterward the essential Mochin entered them (וְאַחַ״כ נִכְנְסוּ בָּהֶם הַמּוֹחִין הָעִקָּרִיִּין), and they are the secret of the four Havayot—A”B, S”G, M”H, B”N (וְהֵם סוֹד ד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן), clothed in the Netzach, Hod, Yesod of Tevunah, as is known (מְלוּבָּשִׁים בְּנֵה״י דְּתְבוּנָה כְּנוֹדָע).

And you already know that these Mochin spread throughout all nine Sefirot of Ze’ir Anpin (וְכְבָר יָדַעְתָּ כִּי הַמּוֹחִין הָאֵלּוּ מִתְפַּשְּׁטִין בְּכָל ט״ס דְּז״א): the Mochin of Chokhmah in Chokhmah, Chesed, Netzach (מוֹחַ חָכְמָה בְּחַח״ן), the Mochin of Binah in Binah–Gevurah–Hod (וּמוֹחַ בִּינָה בְּבַג״ה), and the Mochin of Da’at in Da’at–Tiferet–Yesod (וּמוֹחַ דַּעַת בְּדַת״י). And if so, it is necessary that when these three Mochin descend to spread in the body (וְאִם כֵּן הוּא מֻכְרָח כִּי בְּרֶדֶת אֵלּוּ ג׳ מוֹחִין לְהִתְפַּשֵּׁט בַּגּוּף), they pass through the throat (שֶׁיַּעַבְרוּ דֶּרֶךְ הַגָּרוֹן), through the three Elohim that are there (דֶּרֶךְ ג׳ אֱלֹהִים אֲשֶׁר שָׁם). And then Havayah–Elohim is formed there three times (וְאָז נַעֲשִׂין שָׁם הֲוָיָ״ה אֱלֹהִים ג״פ), which are three times Y-B-Q in the throat (וְהֵם ג״פ יְב״ק בַּגָּרוֹן). And this is the secret of “And he crossed the crossing of Yabok” (וְזֶה סוֹד וַיַּעֲבֹר אֶת מַעֲבַר יַבֹּק) (Bereshit 32), which is the throat (שֶׁהוּא הַגָּרוֹן). And this is the secret of “and He passed,” of the Thirteen Attributes (וְהוּא סוֹד וַיַּעֲבֹר דְּי״ג מִדּוֹת) (Exodus 34), which we say first in prayer (שֶׁאָנוּ אוֹמְרִים בַּתְּפִלָּה תְּחִלָּה), in order to take from here the light of the throat (כְּדֵי לִקַּחַת מִכָּאן אֶת אוֹר הַגָּרוֹן), some say: the Mochin (נ״א הַמּוֹחִין), which descend from here (הַנַּ״ל הַיּוֹרְדִין מִכָּאן).

And you already know that now, after the Destruction [of the Temple], we must renew Mochin in every prayer (וְכְבָר יָדַעְתָּ כִּי עַתָּה אַחַר חֻרְבָּן אֲנַחְנוּ צְרִיכִין לְחַדֵּשׁ מוֹחִין בְּכָל תְּפִלָּה), and behold, in the middle of the day there are no Mochin there (וְהִנֵּה בְּאֶמְצַע הַיּוֹם אֵין שָׁם מוֹחִין), and they are in the secret of judgments (וְהֵם בְּסוֹד הַדִּינִין), and it is called Haran, as mentioned above (וְנִקְרָא חָרָן כַּנַּ״ל), which are the secret of three Elohim (שֶׁהֵם סוֹד ג׳ אֱלֹהִים). And this is what is meant by “A person does not sin unless a spirit of folly enters him” (וְזֶהוּ אֵין אָדָם חוֹטֵא אֶלָּא אִם כֵּן נִכְנָס בּוֹ רוּחַ שְׁטוּת), for the Mochin are filled with the secret of another spirit, of harsh judgment (שֶׁמִּתְמַלְּאִין הַמּוֹחִין בְּסוֹד רוּחַ אַחֶרֶת שֶׁל דִּין קָשֶׁה) (Sotah 3a). And this is the secret of what is said regarding David: “And David came as far as the head, where he bowed there to Elohim” (וְזֶה סוֹד שֶׁנֶּאֱמַר בְּדָוִד וַיְהִי דָוִד בָּא עַד הָרֹאשׁ אֲשֶׁר יִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים) (II Samuel 15), for in this head is the secret of Elohim in square and in filling, as mentioned above (כִּי בָּרֹאשׁ הַזֶּה הוּא סוֹד אֱלֹהִים בְּרִבּוּעַ וּבְמִלּוּי כַּנַּ״ל), whose numerical value is “head” (שֶׁהוּא גִּימַטְרִיָּא רֹאשׁ), and there are the three Mochin of Elohim (וְשָׁם הֵם ג׳ מוֹחִין שֶׁל אֱלֹהִים). And this is “where he bowed there to Elohim” (וְזֶהוּ אֲשֶׁר יִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים), and he wished to destroy the world in order to return these to their place (וְרָצָה לְהַחֲרִיב אֶת הָעוֹלָם לְהַחֲזִיר אֵלּוּ לִמְקוֹמָם), as our Rabbis, of blessed memory, said: “David sought to worship idolatry” (Sanhedrin 107a) (כְּמָה שֶׁאָמְרוּ רַזַ״ל בִּקֵּשׁ דָּוִד לַעֲבוֹד עֲבוֹדָה זָרָה).