Daf 26b (דַּף כ״ו ע״ב)
And you will understand the mystery of the Appiryon [Palanquin] according to its proper arrangement (וְתָבִין סוֹד הָאַפִּרְיוֹן עַל מַתְכֻּנְתּוֹ), and it is the mystery of the Mattah [Bed] and the House of the Heikhalot [Palaces] of the Malkhut (וְהוּא סוֹד מִטָּה וּבַיִת שֶׁל הֵיכְלֵי מַלְכוּת), they are “King” without qualification, while “the King to Whom peace belongs” refers to the Heikhalot [Palaces] of Ze'ir Anpin (הֵם מֶלֶךְ סְתָם בְּמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ הֵם הֵיכְלֵי זְעֵיר), whose Head is one hundred and twenty (שֶׁרֹאשׁוֹ ק״כ), it is the dwelling of Atika, Abba, and Imma within Him (הוּא קִינוּן עַתִּיקָא דְּאַבָּא וְאִמָּא בְּתוֹכוֹ), the mystery of Higayon, Zihayon, and Rigayon (סוֹד הִגָּיוֹן זְהָיוֹן רִגָּיוֹן), mentioned in Pirkei Heikhalot of Rabbi Yishmael (הַמּוּזְכָּר בְּפִרְקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל), and these Heikhalot [Palaces] were made through Ze'ir Anpin and His Nukvah of the World of Atzilut (וְהַהֵיכָלוֹת הַלָּלוּ נַעֲשׂוּ ע״י זְעֵיר וְנוּקְבֵיהּ דְּעוֹלָם הָאֲצִילוּת), and through the Reshimu [Impression] of their Inner Light, as explained in the teachings (וְהָרֹשֶׁם דְּאוֹר פְּנִימִי שֶׁלָּהֶם כַּמְבֹאָר בַּלִּמּוּדִים),p1-38 and this is the mystery of, “from the trees of Lebanon” the Appiryon [Palanquin] was made (וְזֶהוּ סוֹד מֵעֲצֵי הַלְּבָנוֹן נַעֲשָׂה הָאַפִּרְיוֹן הַזֶּה), for they are the seven Sefirot of the World of Tohu, whose place was in the Tehiru, and their Kelim [Vessels] fell (דְּהֵם הַז׳ סְפִירוֹת שֶׁל עוֹלָם הַתֹּהוּ שֶׁהָיָה מְקוֹמָם בְּטָהִירוּ וְנָפְלוּ הַכֵּלִים שֶׁלָּהֶם), and afterward they themselves were rectified, and the Keterim, the Chokhmot, and the Binot rectified their heads in the mystery of the Appiryon [Palanquin] in Atika (וְאַחַ״כ נִתְקְּנוּ עַצְמָם וְהַכְּתָרִים וְהַחָכְמוֹת וְהַבִּינוֹת תִּקְּנוּ רָאשֵׁיהֶם בְּסוֹד אַפִּרְיוֹן בְּעַתִּיקָא), and also in the World of Beri'ah the Heikhalot [Palaces] were rectified through Ze'ir Anpin and His Nukvah, particularly through the Netzach, Hod, and Yesod of His Nukvah, upon which the World of Beri'ah was literally built (וְגַם בְּעוֹלָם הַבְּרִיאָה נִתְקַּן הַהֵיכָלוֹת ע״י זְעֵיר וְנוּקְבֵיהּ בִּפְרָט נה״י דְּנוּקְבֵיהּ שֶׁעֲלֵיהֶם מַמָּשׁ נִבְנָה עוֹלָם הַבְּרִיאָה), and the Heikhalot [Palaces] are those called Afarsemon [Persimmon Balsam] (וְהֵיכָלוֹת הֵם הַנִּקְרָאִים אַפַרְסְמוֹן), for they possess the M"H of Atzilut and the Netzach and Hod of Abba and Imma concealed within them and coming with them (שֶׁיֵּשׁ לָהֶם מ״ה שֶׁל אֲצִילוּת וּמִנֵּצַח הוֹד שֶׁל אַבָּא וְאִמָּא הַנִּסְתָּרִים בָּהֶם וּבָאִים עִמָּם), and the Heikhalot [Palaces] of His Nukvah are called Appiryon [Palanquin] (וְהֵיכָלוֹת דְּנוּקְבֵיהּ נִקְרָא אַפִּרְיוֹן), therefore the Zohar says in Terumah, “Afarsemon [Persimmon Balsam]—this is the Supernal Heikhal [Palace], hidden and concealed” (וְלָכֵן אוֹמֵר בַּזּוֹהַר תְּרוּמָה אַפַרְסְמוֹן דָּא הֵיכָלָא עִלָּאָה טְמִירָא וְגָנִיזָא), the mystery of the Holy of Holies, where are the Thirteen Attributes of Mercy, which are the Thirteen Tikkunei Dikna [Rectifications of the Beard] of Atika Kadisha in the Heikhal [Palace] of the Holy of Holies (סוֹד קֹדֶשׁ קָדָשִׁים שָׁם י״ג מִדּוֹת שֶׁל רַחֲמִים וְהֵם י״ג תִּיקּוּנֵי דִּיקְנָא דְּעַתִּיקָא קַדִּישָׁא שֶׁהוּא בְּהֵיכַל קֹדֶשׁ קָדָשִׁים), which is comprised of forty-three (אֲשֶׁר הוּא כָּלוּל מ״ג), namely Atika, Abba, and Imma (דְּהַיְינוּ עַתִּיקָא וְאַבָּא וְאִמָּא), the Thirteen Attributes became the Thirteen Rivers of Pure Afarsemona [Persimmon Balsam] (דְּהַי״ג מִדּוֹת נַעֲשׂוּ י״ג נַהֲרֵי אַפַרְסְמוֹנָא דַּכְיָא), and this is the reward of the World to Come, from which every person merits the Yechidah [Singular Soul],p1-39 something that cannot be attained in this world (וְהוּא שְׂכַר עוֹה״ב וּמִשָּׁם כָּל אָדָם זוֹכֶה לִיחִידָה מַה שֶׁאֵינוֹ יָכוֹל לִזְכּוֹת בָּעוֹה״ז), “Appiryon [Palanquin]—this is the lower Heikhal [Palace], which has no Samekh until it is supported from within the Supernal Heikhal [Palace]” (אַפִּרְיוֹן דָּא הֵיכָלָא דְלְתַתָּא דְּלֵית בֵּיהּ סָמֶ״ךְ עַד דְּאִסְתְּמַךְ מִגּוֹ הֵיכָלָא עִילָּאָה). Its explanation is: the Heikhal [Palace] of Elohei Yisrael [God of Israel] is her Holy of Holies, it has no Mem and Samekh of the Tablets of itself, except for the Netzach and Hod of the Male, which serve as her eyes, and they are her Samekh (פֵּרוּשׁ הֵיכַל אֱלֹהֵי יִשְׂרָאֵל הוּא קֹדֶשׁ קָדָשִׁים דִּילָהּ אֵין לוֹ מֵ״ם סָמֶ״ךְ שֶׁבַּלּוּחוֹת מֵעַצְמוֹ כִּי אִם נ״ה שֶׁל הַזָּכָר אֲשֶׁר הֵם לָהּ לְעֵינַיִם וְהֵם סָמֶ״ךְ שֶׁלָּהּ), and this is the meaning of what he said at first, “Appiryon [Palanquin]—this is the lower Heikhal [Palace], which corresponds to the Supernal Heikhal [Palace], and the Holy One, blessed be He, called it the Garden of Eden, which He planted for His delight and His longing, to delight within it among the souls of the righteous...” (וְזֶהוּ אוֹמְרוֹ בַּתְּחִלָּה אַפִּרְיוֹן דָּא הֵיכָלָא דְלְתַתָּא דְּאִיהוּ כְּגוַונָא דְּהֵיכָלָא עִלָּאָה וְקוּדְשָׁא בְּרִיךְ הוּא קָרָא לֵיהּ גִּנְתָּא דְעֵדֶן דְּאִיהוּ נְטַע לַהֲנָאוּתָא וְכִיסּוּפָא דִּילֵיהּ לְאִשְׁתַּעֲשְׁעָא בֵיהּ גּוֹ אִינוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא וְכוּ׳).
Notes
See Sarug, Limudei Atzilut, 27a–b (Jerusalem MS 4°19, 39b) (רְאוּ סָרוּק, לִמּוּדֵי אֲצִילוּת, כז ט״א־ט״ב (בִּכְ״י יְרוּשָׁלַיִם 4°19, לט ע״ב)): “Now, in order to detach it from the walls of these Heikhalot [Palaces] and bring them into the atmosphere of this world (וְהִנֵּה כְּדֵי לִתְלוֹשׁ אוֹתוֹ מִכָּתְלֵי הֵיכָלוֹת אֵלּוּ לַהֲבִיאָם לַאֲוִיר הָעוֹה״ז), a Supernal awakening is required (צָרִיךְ הִתְעוֹרְרוּת עֶלְיוֹן), and this Supernal awakening is aroused three times each day, namely at the time of our three prayers (וְהַהִתְעוֹרְרוּת עֶלְיוֹן זֶה מִתְעוֹרֵר ג״פ בְּכָל יוֹם שֶׁהֵם בִּזְמַן ג׳ תְּפִלּוֹתֵינוּ), for through our awakening the Supernal awakening is aroused, namely Zihayon, Rigayon, and Higayon, mentioned in Pirkei Heikhalot of Rabbi Yishmael (שֶׁמֵּאוֹתוֹ הִתְעוֹרְרוּת שֶׁלָּנוּ מִתְעוֹרֵר הַהִתְעוֹרְרוּת הָעֶלְיוֹן שֶׁהוּא זְחָיוֹן רִגְיוֹ״ן הִגָּיוֹן הַנִּזְכָּר בְּפִרְקֵי הֵיכָלוֹת דְּר׳ יִשְׁמָעֵאל). And the explanation of the matter is that there the Name A"B is from Abba and the Name S"G is from Imma, and they unite together (וּפֵרוּשׁ הַדָּבָר שֶׁשָּׁם ע״ב מֵאַבָּא וְשֵׁם ס״ג מֵאִמָּא וְהֵם מִתְחַבְּרִים יַחַד), and from that union abundance descends below in the manner that we shall explain (וּמֵאוֹתוֹ הִתְחַבְּרוּת יוֹרֵד שֶׁפַע לְמַטָּה בְּאֹפֶן שֶׁנְּבָאֵר), and this Zihayon is the awakening of Abba alone without a Zivug [Union], for it is impossible to call it a Zivug [Union] (וְזֶהָיוֹן זֶה הוּא הִתְעוֹרְרוּת שֶׁל אַבָּא לְבַד בְּלִי זִוּוּג שֶׁאִי אֶפְשָׁר לְכַנוֹת שָׁם זִוּוּג), and Rigayon is the awakening that is aroused for Imma, and the union of the two together is called Higayon (וְרִגְיוֹן הוּא הִתְעוֹרְרוּת שֶׁמִּתְעוֹרֵר לְאִמָּא וְחִבּוּר שְׁנֵיהֶם יַחַד נִקְרָא הִגָּיוֹן), meaning that they express to one another what is in their hearts, as in, “and the meditation of my heart” (כְּלוֹמַר הוֹגִים זֶה לָזֶה מַה שֶׁבְּלִבָּם עַל דֶּרֶךְ וְהֶגְיוֹן לִבִּי) (Psalms 19:15), because it is something concealed that is never revealed (לְפִי שֶׁהוּא דָּבָר נִסְתָּר שֶׁאֵינוֹ נִגְלֶה כְּלָל), and the expression Zihayon is likewise an expression of affection, desire, and kindness that are never revealed (וּלְשׁוֹן זֶהָיוֹן גַּם הוּא לְשׁוֹן חִבָּה שֶׁאֵינוֹ נִגְלֵית וְרָצוֹן וְחֶסֶד שֶׁאֵינוֹ נִגְלֶה כְּלָל), while Rigayon is an expression of affection and love that are more revealed than Zihayon, that is to say, somewhat denser than Zihayon, as in, “the clods cling together” (וְרִגְיוֹן הוּא לְשׁוֹן חִבָּה וְאַהֲבָה הוּא יוֹתֵר מְגוּלִּים מִזֵּחָיוֹן ר״ל יוֹתֵר עָבֶה מְעַט מִזְּחָיוֹן לְשׁוֹן רְגָבִים יִדְבֹּקוּ) (Job 38:38), thus from this Higayon of Abba and Imma abundance descends by way of passage through Ze'ir Anpin and His Nukvah of Atzilut, and descends into the World of Beri'ah (בְּאֹפֶן שֶׁמֵּהִגָּיוֹן זֶה שֶׁל אַבָּא וְאִמָּא יוֹרֵד שֶׁפַע דֶּרֶךְ מַעֲבָר זְעֵיר וְנוּקְבֵיהּ שֶׁל אֲצִילוּת וְיוֹרֵד עַד עוֹלָם הַבְּרִיאָה).
See Emek HaMelekh, Part 1, Second Introduction, Chapter 5 (רְאוּ עֵמֶק הַמֶּלֶךְ, א, הַקְדָּמָה שְׁנִיָּה, פֶּרֶק ה): “The Neshamah [Soul] that we have spoken of is the Tiferet of Yisrael, which is literally the Orayta (נִשְׁמָתָא דַּאֲמָרָן דָּא תִּפְאֶרֶת יִשְׂרָאֵל, דְּאִיהִי אוֹרַיְיתָא מַמָּשׁ), and the Neshamah of the Neshamah is Atika Kadisha (וְנִשְׁמָתָא לְנִשְׁמָתָא דָּא הוּא עַתִּיקָא קַדִּישָׁא), and all is bound one to another (וְכֹלָּא אָחִיד דָּא בְּדָא), and it is the final extremity, the Bundle of Life (וְהוּא הַקָּצֶה הָאַחֲרוֹן צְרוֹר הַחַיִּים), the Thirteen Rivers of Pure Afarsemona [Persimmon Balsam] (י״ג נַהֲרֵי אַפַרְסְמוֹנָא דַּכְיָא), whose mysteries will be merited by one who studies this wisdom (שֶׁיִּזְכֶּה אֶל סוֹדוֹתֶיהָ הַלּוֹמֵד הַחָכְמָה הַזֹּאת), when he departs from this world to attain the mystery of the Yechidah [Singular Soul] (כְּשֶׁיֵּלֵךְ מֵעוֹלָם הַזֶּה לְהַשִּׂיג סוֹד יְחִידָה), which is bound together with the other Partzufim of the soul and hovers above it (הַמִּתְקַשֶּׁרֶת בִּשְׁאָר פַּרְצוּפֵי הַנְּשָׁמָה, וְחוֹפֶפֶת עָלֶיהָ), something impossible for him to receive in this world (מַה שֶׁאִי אֶפְשָׁר לוֹ לְקַבְּלָהּ בָּעוֹלָם הַזֶּה [...]).” There, Gate 1, Chapter 4 (שָׁם, שַׁעַר א, פֶּרֶק ד): “As I explained in the final chapter of the Gate of the World of Tohu (כַּאֲשֶׁר בֵּאַרְתִּי בַּפֶּרֶק הָאַחֲרוֹן שֶׁל שַׁעַר עוֹלָם הַתֹּהוּ), and from it—from the Keter—comes the mystery of the Yechidah [Singular Soul] to every righteous person after his death in Gan Eden [Garden of Eden] (וּמִמֶּנּוּ (מֵהַכֶּתֶר), בָּאָה סוֹד יְחִידָה לְכָל צַדִּיק אַחֲרֵי מוֹתוֹ, בְּגַן עֵדֶן), for this world cannot endure it—the Light of Keter—because of its great holiness (כִּי הָעוֹלָם הַזֶּה אִי אֶפְשָׁר לוֹ לְסָבְלוֹ (לְאוֹר הַכֶּתֶר) מִפְּנֵי רֹב קְדֻשָּׁתוֹ), and all this was withheld from us because of the sin of Adam HaRishon (וְכָל זֶה מָנַע מֵאִתָּנוּ חֵטְא אָדָם הָרִאשׁוֹן).” There, Gate 5, Chapter 64 (שָׁם, שַׁעַר ה, פֶּרֶק סד): “Know that at present, in this world, man possesses only the four parts: Nefesh, Ruach, Neshamah, and Chayah, and no more (וְהִנֵּה דַּע כִּי הֲלֹא בָּאָדָם יֵשׁ עַתָּה בָּעוֹלָם הַזֶּה ד׳ חֲלָקִים נרנ״ח וְלֹא יוֹתֵר), for he does not attain the Yechidah [Singular Soul] except in Gan Eden [Garden of Eden], the mystery of the ‘Thirteen Rivers of Pure Afarsemona [Persimmon Balsam]’ (כִּי אֵינָהּ מַשִּׂיג יְחִידָה, כִּי אִם בְּגַן עֵדֶן סוֹד, י״ג נַהֲרֵי אַפַרְסְמוֹנָא דַּכְיָא [...]).