Ohr haShemesh (Nehar Shalom Daf 2, Col. 3)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ב׳ טו״ג

Also, it is known (גַּם נוֹדָע), that the Kings emerged at first (כִּי הַמְּלָכִים יָצְאוּ בַּתְּחִלָּה), in the aspect of Kelim [Vessels] of Nefesh alone (בִּבְחִינַת כֵּלִים דְּנֶפֶשׁ לְבַד), which are the Malkhut of each King (שֶׁהֵם הַמַלְכוּת דְּכָל מֶלֶךְ). And each Malkhut is comprised of ten (וְכָל מַלְכוּת כְּלוּלָה מֵעֶשֶׂר), and even the upper three emerged in the aspect of Kelim [Vessels] of Nefesh (וְגַם הַג״ר יָצְאוּ בִּבְחִינַת כֵּלִים דְּנֶפֶשׁ), except that each one of the upper three (אֶלָּא שֶׁכָּל אַחַת מֵהַג״ר), is comprised of ten Malkhuyot (כְּלוּלָה מֵעֶשֶׂר מַלְכוּיוֹת), and each Malkhut is comprised of ten (וְכָל מַלְכוּת כְּלוּלָה מֵעֶשֶׂר). Indeed (אֲמְנָם), this inclusion that was within them (זֶה הַכְּלָלוּת שֶׁהָיָה בָּהֶם), was still not clarified and rectified properly (עֲדַיִן לֹא הָיָה מְבֹרָר וּמְתוּקָּן כָּרָאוּי), until the Name M"H, the new one, emerged (עַד שֶׁיָּצָא שָׁם מ״ה הֶחָדָשׁ), and rectified them in the aspect of a complete Partzuf (וְתִקְּנָם בִּבְחִינַת פַּרְצוּף כָּרָאוּי), as is written with the help of Hashem (כמ״ש בע״ה׳).

And the Kelim [Vessels] of the lower seven of Ze’ir Anpin and Nukvah of Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah of each Nekudah (וְהַכֵּלִים דְּז״ת דְּזו״ן דְּעַתִּיק וְאַ״א וְאו״א וְזו״ן דְּכָל נְקוּדָּה), their internal aspects fell to Beri’ah (נָפְלוּ הַפְּנִים שֶׁלָּהֶם לִבְרִיאָה), their middle aspects to Yetzirah (וְהָאֶמְצָעִי לִיצִירָה), and the external to Asiyah (וְהַחִיצוֹן לַעֲשִׂיָּה). Each Partzuf to the corresponding Partzuf in B”Y”A (כָּל פַּרְצוּף לְפַרְצוּף שֶׁכְּנֶגְדּוֹ בְּבִי״ע): the Kelim [Vessels] of Ze’ir Anpin and Nukvah of Atik to Atik of B”Y”A (כֵּלִים דְּזו״ן דְּעַתִּיק לְעַתִּיק דְּבִי״ע), and of Arich Anpin to Arich Anpin of B”Y”A (וְדְאַ״א לְאַ״א דְּבִי״ע), and likewise all of them (וְכֵן כֻּלָּם). And the Kelim [Vessels] of the Achora’im of the upper three (וְכֵלִים דְּאֲחוֹרַיִים דְּג״ר), which are Arich Anpin and Abba and Imma of Atik (שֶׁהֵם אַ״א וְאו״א דְּעַתִּיק), and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah (וְאַ״א וְאו״א וְזו״ן), fell to the place of Ze’ir Anpin and Nukvah of each of them, in Atzilut itself (נָפְלוּ לִמְקוֹם זו״ן דְּכָל אֶחָד מֵהֶם בְּאֲצִילוּת עַצְמוֹ), and this is not called “death” for them (וְלֹא אִתְקְרֵי בְּהוֹן מִיתָה). And this is in relation to Ze’ir Anpin and Nukvah (וְזֶה בְּעֶרֶךְ זו״ן).

However, in relation to the Partzufim above them (אֲמְנָם בְּעֶרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים מֵהֶם), they too are called Ze’ir Anpin and Nukvah (גַּם הֵם נִקְרְאוּ זו״ן), even though they are comprised of ten Sefirot in full Nefesh, Ruach, Neshamah, Chayah, Yechidah (אַף עַל פִּי שֶׁכְּלוּלִים הֵם מֵי׳ סְפִירוֹת בְּנֶרְנְח״י שְׁלֵמִים). That inclusion, in relation to the lower Partzufim, is a totality (אוֹתוֹ הַכְּלָלוּת הוּא בְּעֶרֶךְ הַפַּרְצוּפִים הַתַּחְתּוֹנִים מֵהֶם). But in relation to the Partzufim above them (אֲבָל בְּעֶרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים מֵהֶם), that entire inclusion is nothing but particulars of the six extremities alone (כָּל אוֹתוֹ הַכְּלָלוּת אֵינוֹ כִּי אִם פְּרָטֵי הַו״ק לְבַד), and therefore they too are called Ze’ir Anpin and Nukvah (וְלָכֵן גַּם הֵם נִקְרְאוּ זו״ן). And the place of Ze’ir Anpin and Nukvah in their regard (וּמְקוֹם זו״ן בְּעֶרְכָּם), is like B”Y”A in relation to Ze’ir Anpin and Nukvah (הוּא כְּמוֹ בִּי״ע בְּעֶרֶךְ זו״ן). And likewise Arich Anpin in relation to Atik (וְכֵן אַ״א בְּעֶרֶךְ עַתִּיק), and Atik in relation to what is above it (וְעַתִּיק בְּעֶרֶךְ מַה שֶּׁלְּמַעְלָה מִמֶּנּוּ).

And know this well (וְדָ״ל), and as written with the help of Hashem (וכמ״ש בע״ה), for everything is founded on relative appellations alone (כִּי הַכֹּל מְיֻסָּד עַל עֶרְכֵּי הַכִּנּוּיִים לְבַד), but there is no actual change between them at all (אֲבָל אֵין בֵּינֵיהֶם שִׁנּוּי כְּלָל), except according to the clarity of the lights (אֶלָּא לְפִי זַכּוּת הָאוֹרוֹת), and the change of elevation of the places (וְשִׁנּוּי עִלּוּי הַמְּקוֹמוֹת), such is the change in the lessening of their perception in the lower ones (כָּךְ הוּא שִׁנּוּי מִעוּט הַרְגָּשָׁתָם בַּתַּחְתּוֹנִים), and know this - the beginning of a thing from its end (וְדָ״ל רֵאשִׁית דָּבָר מֵאַחֲרִיתוֹ). And those Kelim [Vessels] of Arich Anpin and Abba and Imma and Yisra’el Saba and Tevunah (וְאוֹתָם הַכֵּלִים דְּאַ״א וְאו״א וְיִשְׂסו״ת), that fell to the place of Ze’ir Anpin and Nukvah (שֶׁנָּפְלוּ לִמְקוֹם זו״ן), there within them are placed the lights of the Kings of Ze’ir Anpin and Nukvah (שָׁם בְּתוֹכָם נְתוּנִים הָאוֹרוֹת דְּמְלָכִים דְּזו״ן), which did not fall with the Kelim [Vessels] to Beri’ah, Yetzirah, and Asiyah (שֶׁלֹּא נָפְלוּ עִם הַכֵּלִים לְבִי״ע), for they are the six upper degrees of A”B (שֶׁהֵם ו׳ מַדְרֵגוֹת הָעֶלְיוֹנוֹת דְּע״ב).

And as is known (וּכְנוֹדָע): the simple is in Keter (כִּי פָּשׁוּט בַּכֶּתֶר), and the full spelling is in Chokhmah (וּמָלֵא בַּחָכְמָה), and the full spelling of the full spelling is in Binah (וּמָלֵא דְּמָלֵא בַּבִּינָה). That is to say (ר״ל): the aspect of the four letters of Havayah themselves (כִּי בְּחִינַת ד׳ אוֹתִיוֹת הוי״ה עַצְמָן), in every place (בְּכָל מָקוֹם), are in the Panim of the upper nine Sefirot in the Keter of that aspect (הֵם בִּפְנִים דְּט״ס עֶלְיוֹנוֹת בְּכֶתֶר דְּאוֹתָהּ בְּחִינָה), and the simple square of that Havayah (וְרִיבּוּעַ הַפָּשׁוּט דְּאוֹתָהּ הוי״ה), is in the Achora’im of the upper nine Sefirot of that Keter (הִיא בַּאֲחוֹרַיִים דְּט״ס עֶלְיוֹנוֹת דְּאוֹתוֹ הַכֶּתֶר). And the numerical value of the Panim and the square mentioned of that Havayah (וּמִסְפַּר הַפָּנִים וְהָרִיבּוּעַ הַנִּזְכָּר דְּאוֹתָהּ הוי״ה), is in the front and back of the Malkhut of that Keter (הִיא בִּפְנִים וַאֲחוֹרַיִים דְּמַלְכוּת דְּאוֹתוֹ הַכֶּתֶר).

Behold, the first four degrees of each Name (הֲרֵי, ד׳ מַדְרֵגוֹת הָרִאשׁוֹנוֹת דְּכָל שֵׁם), are in the Keter of each Name (בְּכֶתֶר דְּכָל שֵׁם), and after them (וְאַחֲרֵיהֶם), another four degrees exactly like them (ד׳ מַדְרֵגוֹת אֲחֵרוֹת כְּמוֹתָם מַמָּשׁ), in the ten letters of the full spelling (בְּעֶשֶׂר אוֹתִיּוֹת הַמָּלֵא), and they are in the front and back of the nine Sefirot and Malkhut of Chokhmah of that aspect (וְהֵם בִּפְנִים וַאֲחוֹר דְּט״ס וּמַלְכוּת דְּחָכְמָה דְּאוֹתָהּ בְּחִינָה). And after them, four other degrees (וְאַחֲרֵיהֶם ד׳ מַדְרֵגוֹת אֲחֵרוֹת), in the twenty-eight letters of the full spelling of the full spelling (בִּכ״ח אוֹתִיּוֹת דְּמָלֵא דְּמָלֵא), in the upper nine Sefirot and Malkhut of Binah of that aspect (בְּט״ס עֶלְיוֹנוֹת וּמַלְכוּת דְּבִינָה דְּאוֹתָהּ בְּחִינָה). And likewise, it proceeds (וְכֵן הוֹלְכִים), from four degrees to four degrees (מִד׳ מַדְרֵגוֹת לְד׳ מַדְרֵגוֹת), endlessly (עַד אֵין קֵץ), and this is so in every Name and Name in the world (וְזֶה בְּכָל שֵׁם וְשֵׁם שֶׁבָּעוֹלָם).

And it is found (וְנִמְצָא), that the six upper degrees of A"B (כִּי הַו׳ מַדְרֵגוֹת הָעֶלְיוֹנוֹת דְּע״ב), which remained in Atzilut (שֶׁנִּשְׁאֵרוּ בַּאֲצִילוּת), and did not fall to Beri’ah, Yetzirah, and Asiyah with the Kelim [Vessels] (וְלֹא נָפְלוּ לְבִי״ע עִם הַכֵּלִים), are the front and back of the letters and number of the ten Sefirot of Keter of A"B (הֵם פָּנִים וְאָחוֹר דְּאוֹתִיּוֹת וּמִסְפָּר דְּי׳ סְפִירוֹת דְּכֶתֶר דְּע״ב), and Fronts and backs of the letters alone of the upper nine Sefirot of Chokhmah (וּפָנִים וְאָחוֹר דְּאוֹתִיּוֹת לְבַד דְּט״ס עֶלְיוֹנוֹת דְּחָכְמָה), and they are placed in the Kelim [Vessels] of Abba (וְהֵם נְתוּנִים בַּכֵּלִים דְּאַבָּא). And from the seventh degree (וּמִמַּדְרֵגָה הַז׳), which is the Panim of Malkhut of Chokhmah of the Partzuf of Malkhut of the Partzuf of Chesed of Atzilut (שֶׁהִיא פָּנִים דְּמַלְכוּת דְּחָכְמָה דְּפַרְצוּף מַלְכוּת דְּפַרְצוּף חֶסֶד דְּאֲצִילוּת), which is the numerical value of the Name A"B in each particular, to no end (שֶׁהִיא מִסְפַּר שֵׁם ע״ב דְּכָל פְּרָט עַד אֵין קֵץ), descended with the Kelim [Vessels] of A"B to B”Y”A (יָרְדוּ עִם הַכֵּלִים דְּע״ב לְבִי״ע). And the four upper degrees of S"G (וְד׳ מַדְרֵגוֹת עֶלְיוֹנוֹת דְּס״ג), which are the Fronts and backs of the letters and number of the ten Sefirot of Keter of S"G (וְהֵם פָּנִים וְאָחוֹר דְּאוֹתִיּוֹת וּמִסְפָּר דְּי׳ סְפִירוֹת דְּכֶתֶר דְּס״ג), remained in Atzilut (נִשְׁאֵרוּ בַּאֲצִילוּת), and they are placed in the Kelim [Vessels] of Imma (וְהֵם נְתוּנִים בַּכֵּלִים דְּאִמָּא). And from the fifth degree (וּמִמַּדְרֵגָה הַה׳), which is the Panim of the upper nine Sefirot of Chokhmah of the Partzuf of Malkhut of the Partzuf of Gevurah of Atzilut (שֶׁהִיא פָּנִים דְּט״ס עֶלְיוֹנוֹת דְּחָכְמָה דְּפַרְצוּף מַלְכוּת דְּפַרְצוּף גְּבוּרָה דְּאֲצִילוּת), which is the ten letters themselves of S"G in each particular to no end (שֶׁהִיא עֶשֶׂר אוֹתִיּוֹת עַצְמָן דְּס״ג דְּכָל פְּרָט עַד אֵין קֵץ), they descended with the Kelim [Vessels] of S"G to B”Y”A (יָרְדוּ עִם הַכֵּלִים דְּס״ג לְבִי״ע).

And behold, when joined with the ten letters of S"G (וְהִנֵּה בְּהִצְטָרֵף עִם עֶשֶׂר אוֹתִיּוֹת דְּס״ג), their number - which is the seventh degree (מִסְפָּר שֶׁלָּהֶם, וְהוּא הַמַּדְרֵגָה הַז׳), which is the Panim of Malkhut of Chokhmah of the Partzuf of Gevurah mentioned above (שֶׁהִיא פָּנִים דְּמַלְכוּת דְּחָכְמָה דְּפַרְצוּף דְּגְבוּרָה הַנִּזְכָּר), they will ascend to the number of A"B and the inclusive total (יַעֲלוּ לְמִסְפַּר ע״ב וְהַכֹּולֵל). And the two upper degrees of M"H (וּב׳ מַדְרֵגוֹת עֶלְיוֹנוֹת דְּמ״ה), which are Fronts and backs of the letters themselves alone (וְהֵם פָּנִים וְאָחוֹר דְּאוֹתִיּוֹת עַצְמָן לְבַד), of the upper nine Sefirot of Keter of M"H (דְּט״ס עֶלְיוֹנוֹת דְּכֶתֶר דְּמ״ה), remained in Atzilut (נִשְׁאֵרוּ בַּאֲצִילוּת), and they are placed in the Kelim [Vessels] of the Netzach, Hod, Yesod of Arich Anpin (וְהֵם נְתוּנִים בַּכֵּלִים דְּנְהִ״י דְּאַ״א). And from the third degree (וּמִמַּדְרֵגָה הַג׳), which is the Panim of the Malkhut of Keter (שֶׁהִיא פָּנִים דְּמַלְכוּת דְּכֶתֶר), of the Partzuf of Malkhut of the Partzuf of Tiferet of Atzilut (דְּפַרְצוּף מַלְכוּת דְּפַרְצוּף תִּפְאֶרֶת דְּאֲצִילוּת), which is the numerical value of the four letters of Havayah, which is 26 (שֶׁהִיא מִסְפַּר ד׳ אוֹתִיוֹת הוי״ה, שֶׁהוּא כ״ו), in each particular to no end (דְּכָל פְּרָט עַד אֵין קֵץ), they descended with the Kelim [Vessels] of M"H to B”Y”A (יָרְדוּ עִם הַכֵּלִים דְּמ״ה לְבִי״ע).

And behold, with the joining of the aforementioned 26 (וְהִנֵּה בְּהִצְטָרֵף עִם הַכ״ו הַנִּזְכָּר), the seventh degree (מַדְרֵגָה הַז׳), which is the number of M"H (שֶׁהִיא מִסְפַּר מ״ה), which is the Panim of the Malkhut of Chokhmah of the aforementioned Partzuf of Tiferet (שֶׁהִיא פָּנִים דְּמַלְכוּת דְּחָכְמָה דְּפַרְצוּף תִּפְאֶרֶת הַנִּזְכָּר), they will ascend - 26 plus 45 - to the number of 72 (יַעֲלוּ ע״ה לְמִסְפַּר ע״ב). Also, the two upper degrees of the three Names Yod-Heh (גַּם ב׳ מַדְרֵגוֹת הָעֶלְיוֹנוֹת דְּג׳ שֵׁמוֹת י״ה), which are front and back of the letters themselves (וְהֵם פָּנִים וְאָחוֹר דְּאוֹתִיּוֹת עַצְמָן), of the upper nine Sefirot of the Keterim of the Yod-Heh Names (דְּט״ס עֶלְיוֹנוֹת דְּכְתָרִים דְּי״ה), of the Partzufim of the Malkhuyot (דְּפַרְצוּפֵי הַמַלְכוּיוֹת), of the Partzufim of the Netzach, Hod, Yesod of Atzilut (דְּפַרְצוּפֵי נְהִ״י דְּאֲצִילוּת), remained in Atzilut (נִשְׁאֲרוּ בַּאֲצִילוּת), and they - of the Netzach and Hod are placed in the Kelim [Vessels] of Abba and Imma (וְהֵם דנו״ה, נְתוּנִים בַּכֵּלִים דְּאו״א), and the light of Yesod is in the Kelim [Vessels] of the Netzach, Hod, Yesod of Arich Anpin (וְאוֹר הַיְסוֹד בַּכֵּלִים דְּנְהִ״י דְּאַ״א). And from the third degree (וּמִן הַמַּדְרֵגָה הַג׳), which is the Panim of the Malkhuyot of the Keterim (שֶׁהִיא פָּנִים דְּמַלְכוּיוֹת דְּכְתָרִים), of the Partzufim of the Malkhut (דְּפַרְצוּפֵי הַמַלְכוּת), of the Partzufim of Netzach, Hod, Yesod of Atzilut (דְּפַרְצוּפֵי נְהִ״י דְּאֲצִילוּת), which is the numerical value of the three Yod-Heh Names (שֶׁהוּא מִסְפַּר ג׳ י״ה), which amount to M"H in each particular, to no end (הָעוֹלִים מ״ה דְּכָל פְּרָט עַד אֵין קֵץ), descended with the Kelim [Vessels] of the Yod-Heh Names to B”Y”A (יָרְדוּ עִם הַכֵּלִים דְּי״ה לְבִי״ע). And this third degree alone (וּמַדְרֵגָה זוֹ הַג׳ לְבַדָּהּ), which is the number of the three Yod-Heh Names that amount to M"H (שֶׁהִיא מִסְפַּר ג׳ י״ה הָעוֹלִים מ״ה), stood in the upper nine Sefirot of Chokhmah of the Malkhut of the Partzuf of Tiferet of M"H (עָמְדָה בְּט״ס עֶלְיוֹנוֹת דְּחָכְמָה דְּמַלְכוּת דְּפַרְצוּף תִּפְאֶרֶת דְּמ״ה), which remained empty of its light (שֶׁנִּשְׁאַר רֵיקָן מִבִּלְתִּי אוֹרוֹ שֶׁלּוֹ), which is the ten letters of M"H (שֶׁהֵם הָעֶשֶׂר אוֹתִיּוֹת דְּמ״ה). Since they remained attached in the Kelim [Vessels] of S"G (לְפִי שֶׁנִּשְׁאֲרוּ מְחוּבָּרִים בַּכֵּלִים דְּס״ג), in their descent to Beri’ah (בְּרִידָתָם לִבְרִיאָה), and encountered the ten letters of S"G (וּפָגְעוּ בְּעֶשֶׂר אוֹתִיּוֹת דְּס״ג), and joined with them (וְנִתְחַבְּרוּ עִמָּהֶם), and did not descend into their own Kelim [Vessels] (וְלֹא יָרְדוּ לִכְלֵי שֶׁלָּהֶם). And in order that the numerical value after the letters not be dragged up as well (וּכְדֵי שֶׁלֹּא יִגָּרֵר וְיַעֲלֶה גַּם כֵּן הַמִּסְפָּר לוֹ אַחַר הָאוֹתִיּוֹת), and not be able to arise in the resurrection of the dead (וְלֹא יוּכַל לָקוּם בִּתְחִיַּית הַמֵּתִים), therefore this degree of the Netzach, Hod, Yesod remained in its place (עַל כֵּן נִשְׁאֲרָה מַדְרֵגָה זוֹ דְּנְהִ״י בִּמְקוֹמָם), and did not descend into its own Kelim [Vessels] (וְלֹא יָרְדָה לִכְלֵי שֶׁלָּהּ). And the first upper degree of B״N (וּמַדְרֵגָה הָרִאשׁוֹנָה הָעֶלְיוֹנָה דְּב״ן), which is the letters themselves of the upper nine Sefirot of Keter of B״N (וְהוּא אוֹתִיּוֹת עַצְמָן דְּט״ס דְּכֶתֶר דְּב״ן), remained in Atzilut (נִשְׁאֲרָה בַּאֲצִילוּת), and it is placed in the Kelim [Vessels] of the Netzach, Hod, Yesod of Arich Anpin (וְהִיא נְתוּנָה בַּכֵּלִים דְּנְהִ״י דְּאַ״א). And from the second degree (וּמִמַּדְרֵגָה הַב׳), which is the Achora’im of the upper nine Sefirot of Keter (שֶׁהִיא אֲחוֹרַיִים דְּט״ס עֶלְיוֹנוֹת דְּכֶתֶר), of the Partzuf of Malkhut (דְּפַרְצוּף מַלְכוּת), of the Partzuf of Malkhut of Atzilut (דְּפַרְצוּף מַלְכוּת דְּאֲצִילוּת), which is the ten letters themselves of the square form of the Name Havayah (שֶׁהִיא עֶשֶׂר אוֹתִיּוֹת עַצְמָן דְּרִיבּוּעַ דְּהוי״ה), to no end (עַד אֵין קֵץ), they descended with the Kelim [Vessels] of B״N to B”Y”A (יָרְדוּ עִם הַכֵּלִים דְּב״ן לְבִי״ע). And behold (וְהִנֵּה), the numerical value of this second degree of B״N (מִסְפַּר הַמַּדְרֵגָה הַזּוֹ הַב׳ דְּב״ן), which is in the Achora’im of the Malkhut of the Keter mentioned above (שֶׁהִיא בַּאֲחוֹרַיִים דְּמַלְכוּת דְּכֶתֶר הַנִּזְכָּר), is 72 (הִיא ע״ב).

Behold, four times 72 (הֲרֵי ד׳ פְּעָמִים ע״ב), is 288 (הֵם רפ״ח), and they are the number of the first degrees (וְהֵם מִסְפַּר מַדְרֵגוֹת הָרִאשׁוֹנוֹת), from which the lights began to descend (אֲשֶׁר מֵהֶם הִתְחִילוּ לֵירֵד הָאוֹרוֹת), of A״B, S״G, M״H, B״N (דְּע״ב ס״ג מ״ה ב״ן), of M״H and B״N of B״N of Adam Kadmon (דְּמ״ה וּב״ן דְּב״ן דְּאָדָם קַדְמוֹן), with the Kelim [Vessels] to B”Y”A (עִם הַכֵּלִים לְבִי״ע). And the rest of the degrees, from them and above (וּשְׁאָר הַמַּדְרֵגוֹת שֶׁמֵּהֶם וּלְמַעְלָה), remained in Atzilut (נִשְׁאֲרוּ בַּאֲצִילוּת), in the Kelim [Vessels] of Arich Anpin and Abba and Imma (בַּכֵּלִים דְּאַ״א וְאו״א), as mentioned above (כְּנַזְכָּ״ל), and this was so in every particular Partzuf of A״B״Y״A (וְזֶה הָיָה בְּכָל פְּרָטֵי פַּרְצוּפֵי אבי״ע), of the quarry of the worlds and the souls (דְּמַחְצַב הָעוֹלָמוֹת וְהַנְּשָׁמוֹת). And behold, after the breaking of the Kelim [Vessels] of the Kings of Atzilut (וְהִנֵּה אַחַר שְׁבִירַת הַכֵּלִים דְּמְלָכִים דְּאֲצִילוּת), which is the Chayah of each particular (שֶׁהוּא הַחַיָּה דְּכָל פְּרָט), and their descent to B”Y”A (וִירִידָתָם לְבִי״ע), which is the Nefesh, Ruach, Neshamah of each particular (שֶׁהוּא הַנֶּפֶשׁ רוּחַ נְשָׁמָה דְּכָל פְּרָט), the Klipot were revealed and separated from them (נִתְגַּלוּ וְנִפְרְדוּ מֵהֶם הַקְּלִיפּוֹת). And when the Upper Emanator desired (וּכַאֲשֶׁר רָצָה הַמַּאֲצִיל הָעֶלְיוֹן), to elevate those Kelim [Vessels] mentioned (לְהַעֲלוֹת הַכֵּלִים הַנִּזְכָּר), with the 288 lights that remained in them (עִם הָאוֹרוֹת דְּרפ״ח שֶׁנִּשְׁאֲרוּ בָהֶם), as Mayin nukvin [Female waters] (לְמ״ן), to complete their clarification and repair (לְהַשְׁלִים בִּירוּרָם וְתִקּוּנָם), and to bring forth the upper nine Sefirot of B״N (וּלְהוֹצִיא הַט״ס הָעֶלְיוֹנוֹת דְּב״ן), which are lacking in every particular (הַחֲסֵרִים מִכָּל פְּרָט), which have not yet emerged (אֲשֶׁר עֲדַיִן לֹא יָצְאוּ), and also the ten Sefirot of M״H (וְגַם י׳ סְפִירוֹת דְּמ״ה), through a supernal Zivug [Union] of A״B and S״G of Adam Kadmon (עַל יְדֵי זוּוּ״ג עֶלְיוֹן דְּע״ב ס״ג דְּאָדָם קַדְמוֹן). And it is known (וְנוֹדָע), that there is no Zivug [Union] in the world except by the elevation of Mayin nukvin [Female waters] (כִּי אֵין זוּוּ״ג בָּעוֹלָם זוּלָתִי עַל יְדֵי הַעֲלָאַת מ״ן), from the lower ones (מִן הַתַּחְתּוֹנִים).

And behold, there was still no Adam to raise the said Mayin nukvin [Female waters] (וְהִנֵּה עֲדַיִין אָדָם אֵין לְהַעֲלוֹת הַמ״ן הַנִּזְכָּר), for behold (כִּי הִנֵּה), it is known (יָדוּעַ), that it is never possible for the clarifications to ascend as Mayin nukvin [Female waters] in any way (כִּי תָּמִיד אִי אֶפְשָׁר לַבֵּרוּרִים בְּשׁוּם אֹפֶן לַעֲלוֹת בְּמ״ן), without someone to elevate them (בִּלְעֲדֵי מִי שֶׁיַּעֲלֶה אוֹתָם), and that is by way of the lower ones (וְהוּא עַל יְדֵי הַתַּחְתּוֹנִים), meaning, through the lower Partzufim that have already emerged and been rectified (ר״ל עַל יְדֵי הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁכְּבָר יָצְאוּ וְנִתְקָנוּ), and they are called “sons” in relation to the upper Partzufim above them (וְהֵם נִקְרְאִים בָּנִים בְּעֶרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים שֶׁעֲלֵיהֶם). And the matter is (וְהָעִנְיָן), that every lower Partzuf than its fellow is called “son” to it (כִּי כָּל פַּרְצוּף תַּחְתּוֹן מֵחֲבֵירוֹ נִקְרָא בֵּן אֵלָיו), and it is the one that clarifies the clarifications of the upper Partzuf above it (וְהוּא מְבָרֵר בֵּרוּרֵי פַּרְצוּף הָעֶלְיוֹן הַהוּא שֶׁעָלָיו), and elevates them to the Partzuf above the Partzuf above it, to rectify them (וּמַעֲלֶה אוֹתָם לְפַרְצוּף שֶׁעַל גַּבֵּי פַּרְצוּף שֶׁעָלָיו לְתַקְּנָם). And as it is written in Mavo She’arim, Second Gate, Section Three, Chapter Nine (וּכְמוֹ שֶׁכָּתוּב בְּמָבוֹא שְׁעָרִים ש״ב ח״ג פ״ט), and this is his language (וְזֶה לְשׁוֹנוֹ): “And every lower one than its fellow is called ‘son’ to it, and it is the one that raises its Mayin nukvin [Female waters].” (וְכָל תַּחְתּוֹן מֵחֲבֵירוֹ נִקְרָא בֵּן אֵלָיו, וְהוּא הַמַּעֲלֶה הַמ״ן שֶׁלּוֹ).

Shemen, Siman 3

(שֶׁמ״ן סִימָן ג׳)

Behold, it is explained in his words here (הִנֵּה מְבוֹאָר בְּדְבָרָיו כָּאן), and even more clearly explained later (וְיוֹתֵר מְבוֹאָר לְקַמָּן), in his expression which we will quote in the next siman (בְּלְשׁוֹנוֹ אֲשֶׁר נַעֲתִיק בְּסִימָן שֶׁאַחַר זֶה), that the lower Partzuf clarifies the Birurim [Clarifications] of the upper Partzuf that is above it (כִּי הַפַּרְצוּף הַתַּחְתּוֹן מְבָרֵר בֵּרוּרֵי הַפַּרְצוּף הָעֶלְיוֹן שֶׁעָלָיו), and elevates them to the upper Partzuf that is upon the Partzuf above it (וּמַעֲלֶה אוֹתָם אֶל הַפַּרְצוּף הָעֶלְיוֹן אֲשֶׁר עַל גַּבֵּי הַפַּרְצוּף שֶׁעָלָיו), that the Birurim [Clarifications] are from it - to rectify them (שֶׁהַבֵּרוּרִין הֵם מִמֶּנּוּ לְתַקְּנָם). For example (כְּגוֹן), we, the Children of Israel (אֲנַחְנוּ בְּנֵי יִשְׂרָאֵל), the Birurim [Clarifications] of Ze’ir Anpin and Nukvah which we clarify (הַבֵּרוּרִין דְּזו״ן שֶׁאֲנַחְנוּ מְבָרְרִים), we elevate them to Yisra’el Saba and Tevunah, which are above Ze’ir Anpin and Nukvah, to rectify them (אֲנַחְנוּ מַעֲלִים אוֹתָם אֶל יִשְׂרָאֵל סָבָא וּתְבוּנָה שֶׁעַל גַּבֵּי זו״ן לְתַקְּנָם). And according to the Birurim [Clarifications] of Ze’ir Anpin and Nukvah (וּכְפִי אוֹתָם הַבֵּרוּרִין דְּזו״ן), that Yisrael elevates (שֶׁמַּעֲלִים יִשְׂרָאֵל), so do Ze’ir Anpin and Nukvah clarify Birurim [Clarifications] from Yisra’el Saba and Tevunah (כָּךְ מְבָרְרִים זו״ן מִבֵּרוּרֵי ישסו״ת), and elevate them to Abba and Imma to rectify them (וּמַעֲלִים אוֹתָם לְאו״א לְתַקְּנָם), and likewise Yisra’el Saba and Tevunah clarify the Birurim [Clarifications] of Abba and Imma (וְכֵן ישסו״ת מְבָרְרִים בֵּרוּרֵי או״א), and elevate them to Arich Anpin to rectify them (וּמַעֲלִים אוֹתָם לְאַרִיךְ לְתַקְּנָם), and so on in this manner (וְכֵן עַל דֶּרֶךְ זֶה), as will be explained below (כְּמְבוֹאָר לְקַמָּן).

Indeed, I myself saw the very source he cited for his proof, which is in the book Mavo She’arim, Gate Two, Section Three, chapter nine (אֱמְנָם אָנֹכִי הָרוֹאֶה הַמָּקוֹם עַצְמוֹ שֶׁהֵבִיא רְאָיָה לִדְבָרָיו, שֶׁהוּא בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ט), I saw that there it is explained not as he, may his memory be for a blessing, arranged it (רָאִיתִי כִּי שָׁם מְבוֹאָר שֶׁלֹּא כְּמוֹ שֶׁסִּדֵּר הוּא ז״ל). And these are his words there (וְזֶה לְשׁוֹנוֹ שָׁם): And indeed, in the first time of each and every Zivug [Union], from all aspects of the Zivugim [Unions] that are in all of Atzilut (וְאַף עַל גַּב שֶׁבְּפַעַם הָרִאשׁוֹנָה שֶׁל כָּל זוּוּג וּזוּוּג, מִכָּל בְּחִינַת הַזִּוּוּגִים שֶׁיֵּשׁ בְּכָל הָאֲצִילוּת), from Atik until Abba and Imma (מִן הָעַתִּיק וְעַד או״א), there was still no arousal to raise Mayin nukvin [Female waters] (עֲדַיִן לֹא הָיָה מְעוֹרֵר לְהַעֲלוֹת מ״ן), meaning the Birurim [Clarifications] of the Kings to rectify them, etc. (הֵם הַבֵּרוּרִים שֶׁל הַמְּלָכִים לְתַקְנָם כו׳).

However, the second time, in each and every Partzuf (אֲבָל הַפַּעַם הַשֵּׁנִית שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף), there was already someone to raise Mayin nukvin [Female waters] (כְּבָר הָיָה מִי שֶׁיַּעֲלֶה מ״ן), for example: Arich Anpin, after it was rectified through what Atik clarified in order to rectify Arich the first time on its own (כִּי אַ״א אַחַר שֶׁנִּתְקַן עַל־יְדֵי מַה שֶּׁבֵּרֵר עַתִּיק לְתַקֵּן אֶת אֲרִיךְ בַּפַּעַם הָרִאשׁוֹנָה מֵאֵלָיו), behold, when Atik returns again to perform the Zivug [Union] with his Nukvah (הִנֵּה כְּשֶׁחוֹזֵר שׁנִית עַתִּיק לַחֲזוֹר בְּבְחִינַת הַזִּוּוּג עִם נוּקְבְּיָהּ), then Arich is now rectified (הֲרֵי נִמְצָא הָאֲרִיךְ מְתֻקָּן), and he is the one who raises Mayin nukvin [Female waters] in Atik (וְהוּא הַמַּעֲלֶה הַמ״ן בַּעֲתִּיק). And likewise, this is the order in the rest of the levels (וְכֵן עַל דֶּרֶךְ זֶה הַסֵּדֶר בִּשְׁאָר הַמַּדְרֵגוֹת), for there is never anyone to raise Mayin nukvin [Female waters] after the first time (כִּי לְעוֹלָם אֵין מִי שֶׁיַּעֲלֶה הַמ״ן אַחַר פַּעַם הָרִאשׁוֹנָה), except for the children who have already come into the world and were rectified, as mentioned above in Part Two, chapter six (זוּלָתִי הַבָּנִים שֶׁכְּבָר יָצְאוּ לָעוֹלָם, וְנִתְקְנוּ כַּנַּ״ל ח״ב פ״ו). And every lower one from his fellow is called a “son” to him (וְכָל הַתַּחְתּוֹן מֵחֲבֵרוֹ, נִקְרָא בֵּן אֵלָיו), and he is the one who raises Mayin nukvin [Female waters] to him (וְהוּא הַמַּעֲלֶה אֵלָיו הַמ״ן).

It is thus found that Ze’ir Anpin and Nukvah are children to Abba and Imma (נִמְצָא, כִּי זו״ן הֵם בָּנִים אֶל או״א), and in the first time, Abba and Imma performed Zivug [Union] by themselves (וּבַפַּעַם הָרִאשׁוֹנָה נִזְדַּוְּגוּ או״א מֵאֵלֵיהֶם), in the secret of “and there was no man,” etc. (בְּסוֹד וְאָדָם אַיִן כו׳). But in the second time, when Ze’ir Anpin and Nukvah were already rectified (וּבַפַּעַם הַשֵּׁנִית שֶׁכְּבָר נִתְקְנוּ זו״ן), they are the ones who raise Mayin nukvin [Female waters] to Abba and Imma forever (הֵם הַמַּעֲלִים מ״ן אֶל או״א לָעוֹלָם), and no Zivug [Union] can take place without them raising Mayin nukvin [Female waters] (וְאִי אֶפְשָׁר לְשׁוּם זִוּוּג בִּלְעֲדֵיהֶם שֶׁיַּעֲלוּ מ״ן). And the souls of the Tzaddikim that extend from Atzilut (וְנִשְׁמוֹת הַצַּדִּיקִים הַנִּמְשָׁכוֹת מֵאֲצִילוּת), they are the children of Ze’ir Anpin and Nukvah (הֵם הֵם בָּנֵי זו״ן), and they raise Mayin nukvin [Female waters] for them, etc. (הַמַּעֲלִים לָהֶם מ״ן כו׳). See his explanation there (עַיֵּין שָׁם בֵּיאוּרוֹ).

Thus, it is clearly explained not in accordance with his words, may his memory be for a blessing (הֲרֵי מְבוֹאָר שֶׁלֹּא כְּדִבְרָיו ז״ל), but rather that the Birurim [Clarifications] which the lower Partzuf clarifies from the upper Partzuf that is above it (כִּי אִם שֶׁהַבֵּרוּרִין אֲשֶׁר מְבָרֵר הַפַּרְצוּף הַתַּחְתּוֹן מֵהַפַּרְצוּף הָעֶלְיוֹן שֶׁעַל גַּבָּיו), where the lower is called a “son” to it (אֲשֶׁר הַתַּחְתּוֹן נִקְרָא בֵּן אֵלָיו), he does not raise those Birurim [Clarifications] as Mayin nukvin [Female waters], except to the Partzuf immediately above him (אֵינוֹ מַעֲלֶה אוֹתָם הַבֵּרוּרִין לְמ״ן, אֶלָּא אֶל הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), for those Birurim [Clarifications] are from that very Partzuf which is immediately above him (אֲשֶׁר הַבֵּרוּרִין הָהֵם הֵם מֵאוֹתוֹ הַפַּרְצוּף עַצְמוֹ שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), and he does not raise them to the Partzuf which is above the one above him (וְאֵינוֹ מַעֲלֶה אוֹתָם אֶל הַפַּרְצוּף אֲשֶׁר עַל גַּבֵּי הַפַּרְצוּף שֶׁעָלָיו), as he, may his memory be for a blessing, arranged (כְּמוֹ שֶׁסִּדֵּר הוּא ז״ל).

For he explicitly said that Arich is the one who raises the Mayin nukvin [Female waters] in Atik (שֶׁהֲרֵי בְּפֵרוּשׁ אָמַר שֶׁאֲרִיךְ הוּא הַמַּעֲלֶה הַמ״ן בַּעֲתִּיק), and he did not say “the Mayin nukvin [Female waters] of Atik,” so that we could interpret that Arich raises the Mayin nukvin [Female waters] which belongs to Atik to the one before him (וְלֹא אָמַר הַמ״ן דְּעַתִּיק, כְּדֵי שֶׁנּוּכַל לְפָרֵשׁ שֶׁאֲרִיךְ מַעֲלֶה הַמ״ן שֶׁל עַתִּיק אֶל הַקּוֹדֵם אֵלָיו), but he said “in Atik,” meaning in Atik himself, literally (רַק אָמַר בַּעֲתִּיק, שֶׁהַכַּוָּנָה בַּעֲתִּיק עַצְמוֹ מַמָּשׁ). And so too he said (וְכֵן גַּם כֵּן אָמַר): “And every lower one from his fellow is called a son to him, and he raises Mayin nukvin [Female waters] to him” (וְכָל הַתַּחְתּוֹן מֵחֲבֵרוֹ נִקְרָא בֵּן אֵלָיו, וְהוּא הַמַּעֲלֶה אֵלָיו הַמ״ן), and he did not say: “he raises his Mayin nukvin [Female waters]” (וְלֹא אָמַר מַעֲלֶה מ״ן שֶׁלוֹ), so that we could interpret that he raises his Mayin nukvin [Female waters]-meaning his own Birurim [Clarifications]-to the previous one (כְּדֵי שֶׁנּוּכַל לְפָרֵשׁ שֶׁמַּעֲלֶה הַמ״ן שֶׁלוֹ שֶׁהֵם הַבֵּרוּרִין שֶׁלוֹ אֶל הַקּוֹדֵם). But it was Rabbi Sar Shalom, may his memory be for a blessing, who altered the wording of the Rav, may his memory be for a blessing (וְהָרַב שַׂר שָׁלוֹם ז״ל הוּא שֶׁשִּׁינָּה לְשׁוֹן הָרַב ז״ל), and wrote in the name of the Rav, may his memory be for a blessing: “his Mayin nukvin [Female waters]” (וְכָתַב בְּשֵׁם הָרַב ז״ל הַמ״ן שֶׁלוֹ). But what is actually written in the book is: “to him” (אֲבָל הַנִּמְצָא כָּתוּב בַּסֵּפֶר הוּא: אֵלָיו), meaning to him himself, literally (שֶׁהַכַּוָּנָה אֵלָיו עַצְמוֹ מַמָּשׁ). And so too he said that Ze’ir Anpin and Nukvah are those who raise Mayin nukvin [Female waters] to Abba and Imma (וְכֵן גַּם כֵּן אָמַר כִּי זו״ן הֵם הַמַּעֲלִים מ״ן אֶל או״א), and he did not say “of Abba and Imma” (וְלֹא אָמַר שֶׁל או״א), so that we could interpret that they raise the Mayin nukvin [Female waters] of Abba and Imma, which are their Birurim [Clarifications], up to Arich (כְּדֵי שֶׁנּוּכַל לְפָרֵשׁ שֶׁמַּעֲלִין הַמ״ן שֶׁל או״א שֶׁהֵם הַבֵּרוּרִין שֶׁלָּהֶם אֶל אֲרִיךְ), rather he said: “to Abba and Imma,” meaning to them themselves, literally (רַק אָמַר אֶל או״א שֶׁהוּא לָהֶם מַמָּשׁ).

And so too he also said that the Tzaddikim are the children of Ze’ir Anpin and Nukvah, who raise Mayin nukvin [Female waters] for them (וְכֵן גַּם כֵּן אָמַר שֶׁהַצַּדִּיקִים הֵם בְּנֵי זו״ן הַמַּעֲלִים לָהֶם מ״ן), and he did not say “their Mayin nukvin [Female waters]” (וְלֹא אָמַר מ״ן שֶׁלָּהֶם), so that we could interpret that they raise their own Mayin nukvin [Female waters]-that is, their own Birurim [Clarifications]-to Yesod of Israel-Saba and Tevunah (כְּדֵי שֶׁנּוּכַל לְפָרֵשׁ שֶׁמַּעֲלִין מ״ן שֶׁלָּהֶם שֶׁהֵם הַבֵּרוּרִים שֶׁלָּהֶם אֶל ישסו״ת), but rather he said: “for them”-meaning for Ze’ir Anpin and Nukvah themselves (רַק אָמַר לָהֶם, שֶׁהוּא לְזו״ן עַצְמָם מַמָּשׁ). And so too he wrote there in Part Two, Gate Two, chapter six, and these are his words (וְכָכָה כָּתַב שָׁם בַּחֵלֶק שֵׁנִי שַׁעַר שֵׁנִי פֶּרֶק ו׳, וְזֶה לְשׁוֹנוֹ): “And this is also the powerful secret of the raising of Mayin nukvin [Female waters] (וְזֶהוּ גַּם כֵּן סוֹד הַנִּמְרָץ שֶׁל הַעֲלָאַת מ״ן), that Ze’ir Anpin and Nukvah raise upward into Abba and Imma (שֶׁמַּעֲלִין זו״ן לְמַעְלָה בְּאו״א), Ze’ir Anpin into Abba (זְעֵיר בְּאַבָּא), and Nukvah into Imma (וְנוּקְבָא בְּאִמָּא), [namely,] the Birurim [Clarifications] that were completely clarified (הַבֵּרוּרִין שֶׁנִּבְרְרוּ לְגַמְרֵי) from those Kelim [Vessels] of the Achorayim that were already completed, etc.” (מֵאוֹתָם כֵּלִים שֶׁל הָאֲחוֹרַיִים שֶׁכְּבָר נִשְׁלְמוּ כו׳). See his explanation there (עַיֵּין שָׁם בֵּיאוּרוֹ). And in Sha‘ar haChashmal, chapter three (וּבְשַׁעַר הַחַשְׁמַל פ״ג). In such a manner, according to the language of the Rav, may his memory be for a blessing, in the book Mavo She’arim, it is explained from beginning to end (בְּאוֹפֶן, שֶׁלְּפִי לְשׁוֹן הָרַב ז״ל בְּסֵפֶר מָבוֹא שְׁעָרִים מְבוֹאָר הוּא מִתְּחִלָּתוֹ וְעַד), that the Birurim [Clarifications] which the lower Partzuf clarifies from the Partzuf directly above it (סוֹפוֹ, כִּי הַבֵּרוּרִין שֶׁמְּבָרֵר הַפַּרְצוּף הַתַּחְתּוֹן, מֵהַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), it raises them as Mayin nukvin [Female waters] to that very Partzuf directly above it (הוּא מַעֲלֶה אוֹתָם לְמ״ן לְאוֹתוֹ הַפַּרְצוּף עַצְמוֹ שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), for those Birurim [Clarifications] are from that very Partzuf itself which is above it (אֲשֶׁר אוֹתָם הַבֵּרוּרִין הֵם מֵאוֹתוֹ הַפַּרְצוּף עַצְמוֹ שֶׁעַל גַּבָּיו), and not as the words of Rabbi Sar Shalom, may his memory be for a blessing, who said in the name of the Rav, may his memory be for a blessing (שֶׁלֹּא כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל, שֶׁאָמַר בְּשֵׁם הָרַב ז״ל), that one must raise them to the Partzuf which is above the Partzuf that is above it (שֶׁצָּרִיךְ שֶׁיַּעֲלֶה אוֹתָם אֶל הַפַּרְצוּף שֶׁעַל גַּבֵּי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), and this is simple and clear in my humble opinion (וְזֶה פָּשׁוּט וּבָרוּר לְעַדִּי״ן דַּעְתִּי).

And if you should ask: if so, that the Birurim [Clarifications] which the lower Partzuf clarifies from the Partzuf above it (וְאִם תֹּאמַר שֶׁאִם כֵּן שֶׁהַבֵּרוּרִין אֲשֶׁר מְבָרֵר הַפַּרְצוּף הַתַּחְתּוֹן, מֵהַפַּרְצוּף שֶׁעַל גַּבָּיו), he raises them as Mayin nukvin [Female waters] to that Partzuf above him (מַעֲלֶה אוֹתָם לְמ״ן, אֶל אוֹתוֹ הַפַּרְצוּף שֶׁעַל גַּבָּיו), for those Birurim [Clarifications] are from it (אֲשֶׁר אוֹתָם הַבֵּרוּרִין הֵם מִמֶּנּוּ), if so, how then are the Birurim [Clarifications] of the Partzufim rectified? (אִם כֵּן אֵיךְ נִתְקַנִּין הַבֵּרוּרִין שֶׁל הַפַּרְצוּפִים), for the Birurim [Clarifications] of each Partzuf are not rectified through that Partzuf itself (שֶׁהֲרֵי הַבֵּרוּרִין דְּכָל פַּרְצוּף אֵינָם נִתְקַנִּין עַל־יְדֵי אוֹתוֹ הַפַּרְצוּף עַצְמוֹ), but only by the Partzuf above it (רַק עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ)? But the matter is as follows (אֲבָל הָעִנְיָן הוּא): the Birurim [Clarifications] of the Partzuf itself, which ascended to it by way of the Partzuf below it (כִּי הַבֵּרוּרִין שֶׁל הַפַּרְצוּף עַצְמוֹ, אֲשֶׁר עָלוּ אֵלָיו עַל־יְדֵי הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), it is that very Partzuf-the one to whom the Birurim [Clarifications] belong-that raises them to the Partzuf above him to rectify them (הוּא עַצְמוֹ הַפַּרְצוּף שֶׁהַבֵּרוּרִין הֵם שֶׁלּוֹ, וּמַעֲלֶה אוֹתָם אֶל הַפַּרְצוּף שֶׁעַל גַּבָּיו לְתַקְּנָם). And to explain the matter, we will first preface what is written in Etz Chayim, Gate of the Breaking of the Vessels, chapter two, and these are his words (וּלְבָאֵר הָעִנְיָן, נַקְדִּים מַה שֶּׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר שְׁבִירַת הַכֵּלִים פ״ב וְזֶה לְשׁוֹנוֹ): “And this is the secret of the raising of Mayin nukvin [Female waters] (וְזֶה סוֹד הַעֲלָאַת מ״ן), which Ze’ir Anpin and Nukvah raise to Abba and Imma (אֲשֶׁר מַעֲלִין זו״ן אֶל או״א), and this is from the aspect of those Achorayim of Abba and Imma (וְהוּא מִסוֹד אֵלּוּ הָאֲחוֹרַיִים דְּאו״א), which descended there below into Atzilut itself, as mentioned (שׁיָּרְדוּ שָׁם לְמַטָּה בְּאֲצִילוּת עַצְמוֹ כַּנִּזְכָּר), which they took (אֲשֶׁר לְקָחָם הֵם).” And it is written there in the gloss: (וְכָתוּב שָׁם בַּהַגָּה): “That is, they raise the sparks (דְּהַיְינוּ שֶׁמַּעֲלִים הַנִּצּוֹצוֹת), and they become enclothed in these Achorayim (וּמִתְלַבְּשִׁין בָּאֲחוֹרַיִים אֵלּוּ), to be raised in the secret of Mayin nukvin [Female waters] (לְהַעֲלוֹת בְּסוֹד מ״ן), in order that Abba and Imma may rectify their Achorayim (כְּדֵי שֶׁאו״א יְתַקְּנוּ אֶת אֲחוֹרֵיהֶם).” For it is known that the nature of the lights is to rectify everything that extends from them (כִּי נוֹדָע שֶׁטֶּבַע הָאוֹרוֹת לְתַקֵּן כָּל הַנִּמְשָׁךְ מֵהֶם), and through this (וּבְזֶה), the sparks that ascend will also remain rectified (יִשָּׁאֲרוּ מְתֻקָּנִים גַּם הַנִּצּוֹצוֹת הָעוֹלִין), and this concludes the matter (עַ״כּ).

You may now say, as a possible approach, that Israel, through their good deeds, clarify from the Birurim [Clarifications] of Ze’ir Anpin and Nukvah (אֱמוֹר מֵעַתָּה בְּדֶרֶךְ אֶפְשָׁר, כִּי יִשְׂרָאֵל עַל־יְדֵי מַעֲשֵׂה טוֹב מְבָרְרִין מִבִּירוּרֵי זו״ן), and they raise them specifically to Ze’ir Anpin and Nukvah (וּמַעֲלִין אוֹתָם לְזו״ן דַּוְּקָא), and then, in accordance with the measure of those Birurim [Clarifications] of Ze’ir Anpin and Nukvah that were clarified by Israel (וְאָז כְּפִי שִׁעוּר אוֹתָם הַבֵּרוּרִין דְּזו״ן שֶׁנִּבְרְרוּ עַל־יְדֵי יִשְׂרָאֵל), Ze’ir Anpin and Nukvah also clarify from the Achorayim of Yisrael-Saba and Tevunah (מְבָרְרִים גַּם זו״ן מֵהָאֲחוֹרַיִים דְּיש״סו״ת), in order to raise them as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah (לְהַעֲלוֹתָהּ לְמ״ן לְיש״סו״ת). Then, those Birurim [Clarifications] of Ze’ir Anpin and Nukvah themselves, which were clarified by Israel (וְאָז אוֹתָם הַבֵּרוּרִין שֶׁל זו״ן עַצְמָם שֶׁנִּבְרְרוּ עַל־יְדֵי יִשְׂרָאֵל), become enclothed within those Achorayim of Yisrael-Saba and Tevunah that were clarified by Ze’ir Anpin and Nukvah (מִתְלַבְּשִׁין בְּאוֹתָם הָאֲחוֹרַיִים דְּיש״סו״ת שֶׁנִּבְרְרוּ עַל־יְדֵי זו״ן), and they raise them as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah (וּמַעֲלִין אוֹתָם לְמ״ן לְיש״סו״ת). And the primary Mayin nukvin [Female waters] are the Birurim [Clarifications] of their Achorayim (וְעִקַּר הַמ״ן הֵם הַבֵּרוּרִין דַּאֲחוֹרַיִים שֶׁלָּהֶם), as explained in the book Mavo She’arim, Gate Two, Part Two, chapter six (כְּמוֹ שֶׁמְּבוֹאָר בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ב פ״ו). However, the Birurim [Clarifications] of Ze’ir Anpin and Nukvah also ascend with them, enclothed within them (אֶלָּא שֶׁגַּם הַבֵּרוּרִין דְּזו״ן, עוֹלִין עִמָּהֶם מְלוּבָּשִׁים בָּהֶם). And according to the measure of the Birurim [Clarifications] of Yisrael-Saba and Tevunah which were clarified by Ze’ir Anpin and Nukvah (וּכְפִי שִׁעוּר הַבֵּרוּרִין דְּיש״סו״ת שֶׁנִּבְרְרוּ עַל־יְדֵי זו״ן), Yisrael-Saba and Tevunah also clarify from the Achorayim of the supernal Abba and Imma (מְבָרְרִים גַּם יש״סו״ת מִן הָאֲחוֹרַיִים דְּאו״א עֶלְיוֹנִין), in order to raise them as Mayin nukvin [Female waters] to Abba and Imma (כְּדֵי לְהַעֲלוֹתָם לְמ״ן לְאו״א). Then, those Birurim [Clarifications] of the Achorayim of Yisrael-Saba and Tevunah that were clarified by Ze’ir Anpin and Nukvah (וְאָז אוֹתָם הַבֵּרוּרִין דַּאֲחוֹרַיִים דְּיש״סו״ת שֶׁנִּבְרְרוּ עַל־יְדֵי זו״ן), become enclothed within those Birurim [Clarifications] of the Achorayim of Abba and Imma that were clarified by Yisrael-Saba and Tevunah (מִתְלַבְּשִׁים בְּאוֹתָם הַבֵּרוּרִין דַּאֲחוֹרַיִים דְּאו״א שֶׁנִּבְרְרוּ עַל־יְדֵי יש״סו״ת), and they raise them as Mayin nukvin [Female waters] to the supernal Abba and Imma (וּמַעֲלִין אוֹתָם לְמ״ן לְאו״א עֶלְיוֹנִין). And the primary Mayin nukvin [Female waters] are the Birurim [Clarifications] of their own Achorayim (וְעִקַּר הַמ״ן הֵם הַבֵּרוּרִין שֶׁל הָאֲחוֹרַיִים שֶׁלָּהֶם), but the Birurim [Clarifications] of the Achorayim of Yisrael-Saba and Tevunah also ascend with them, enclothed within them (אֶלָּא שֶׁגַּם הַבֵּרוּרִין דַּאֲחוֹרַיִים דְּיש״סו״ת עוֹלִים עִמָּהֶם מְלוּבָּשִׁים בָּהֶם).

However, the Birurim [Clarifications] of Ze’ir Anpin and Nukvah that were clarified by Israel, and that ascended through Ze’ir Anpin and Nukvah to Yisrael-Saba and Tevunah (אֲבָל הַבֵּרוּרִין דְּזו״ן שֶׁנִּבְרְרוּ עַל־יְדֵי יִשְׂרָאֵל, וְעָלוּ עַל־יְדֵי זו״ן לְיש״סו״ת), remain there in Yisrael-Saba and Tevunah until they are rectified (נִשְׁאָרִים שָׁם בְּיש״סו״ת עַד שֶׁיִּתְקַנּוּ), for no Berur is ever rectified except by the Partzuf directly above it (כִּי אֵין שׁוּם בֵּרוּר נִתְקַן רַק עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו דַּוְּקָא). And likewise, according to the measure of the Birurim [Clarifications] of the Achorayim of Abba and Imma that were clarified by Yisrael-Saba and Tevunah (וּכְמוֹ כֵן כְּפִי שִׁעוּר הַבֵּרוּרִין שֶׁל הָאֲחוֹרַיִים דְּאו״א שֶׁנִּבְרְרוּ עַל־יְדֵי יש״סו״ת), Abba and Imma also clarify from the Achorayim of Netzach, Hod, Yesod of Arich Anpin (מְבָרְרִים גַּם או״א מֵהָאֲחוֹרַיִים דְּנַה״י דְּא״א), to raise them as Mayin nukvin [Female waters] to Arich Anpin (לְהַעֲלוֹתָם לְמ״ן לַאֲרִיךְ). Then those Birurim [Clarifications] of the Achorayim of Abba and Imma that were clarified by Yisrael-Saba and Tevunah (וְאָז אוֹתָם הַבֵּרוּרִין דַּאֲחוֹרַיִים דְּאו״א שֶׁנִּבְרְרוּ עַל־יְדֵי יש״סו״ת), become enclothed within those Birurim [Clarifications] of the Achorayim of Netzach, Hod, Yesod of Arich Anpin (מִתְלַבְּשִׁין בְּאוֹתָם הַבֵּרוּרִין דַּאֲחוֹרֵי נַה״י דְּאֲרִיךְ), which were clarified by Abba and Imma (שֶׁנִּבְרְרוּ עַל־יְדֵי או״א), and they raise them as Mayin nukvin [Female waters] to Arich Anpin (וּמַעֲלִין אוֹתָם לְמ״ן לַאֲרִיךְ). However, the Birurim [Clarifications] of Yisrael-Saba and Tevunah that were clarified by Ze’ir Anpin and Nukvah, and that ascended through Yisrael-Saba and Tevunah to Abba and Imma (אֲבָל הַבֵּרוּרִין דְּיש״סו״ת שֶׁנִּבְרְרוּ עַל־יְדֵי זו״ן, וְעָלוּ עַל־יְדֵי יש״סו״ת לְאו״א), remain there in the supernal Abba and Imma until they are rectified (נִשְׁאָרִין שָׁם בְּאו״א עֶלְיוֹנִין עַד שֶׁיִּתְקַנּוּ). And likewise, according to the measure of the Birurim [Clarifications] of the Achorayim of Arich Anpin that were clarified by the supernal Abba and Imma (וּכְמוֹ כֵן כְּפִי שִׁעוּר הַבֵּרוּרִין דַּאֲחוֹרֵי א״א שֶׁנִּבְרְרוּ עַל־יְדֵי או״א עֶלְיוֹנִין), Arich Anpin also clarifies from the Birurim [Clarifications] of Atik (מְבָרֵר גַּם א״א מִבִּירוּרֵי עַתִּיק), to raise them as Mayin nukvin [Female waters] to Atik (לְהַעֲלוֹתָם לְמ״ן לְעַתִּיק). Then those Birurim [Clarifications] of Arich Anpin that were clarified by the supernal Abba and Imma (וְאָז אוֹתָם הַבֵּרוּרִין דְּא״א שֶׁנִּבְרְרוּ עַל־יְדֵי או״א עֶלְיוֹנִין), become enclothed within those Birurim [Clarifications] of Atik that were clarified by Arich Anpin (מִתְלַבְּשִׁין בְּאוֹתָם הַבֵּרוּרִין דְּעַתִּיק שֶׁנִּבְרְרוּ עַל־יְדֵי א״א), and he raises them as Mayin nukvin [Female waters] to Atik (וּמַעֲלֶה אוֹתָם לְמ״ן לְעַתִּיק).

However, the Birurim [Clarifications] of Abba and Imma that were clarified by Yisrael-Saba and Tevunah, and ascended through Abba and Imma to Arich Anpin (אֲבָל הַבֵּרוּרִין דְּאו״א שֶׁנִּבְרְרוּ עַל־יְדֵי יש״סו״ת, וְעָלוּ עַל־יְדֵי או״א לְא״א), remain there in Arich Anpin until they are rectified (נִשְׁאָרִין שָׁם בְּא״א עַד שֶׁיִּתְקַנּוּ). And likewise, Atik raises Mayin nukvin [Female waters] to the one before it (וּכְמוֹ כֵן מַעֲלֶה עַתִּיק מ״ן אֶל הַקּוֹדֵם אֵלָיו), and also its own Birurim [Clarifications] that were clarified by Arich Anpin (וְגַם אֶת הַבֵּרוּרִין שֶׁלוֹ שֶׁנִּבְרְרוּ עַל־יְדֵי א״א). However, the Birurim [Clarifications] of Arich Anpin that were clarified by the supernal Abba and Imma, and ascended through Arich Anpin to Atik (אֲבָל בִּירוּרֵי א״א שֶׁנִּבְרְרוּ עַל־יְדֵי או״א עֶלְיוֹנִין, וְעָלוּ עַל־יְדֵי א״א לְעַתִּיק), remain in Atik until they are rectified (נִשְׁאָרִין בַּעֲתִּיק עַד שֶׁיִּתְקַנּוּ). In such a manner, every Berur of every Partzuf is clarified by the Partzuf beneath it (בְּאוֹפֶן שֶׁכָּל בֵּרוּר שֶׁל כָּל פַּרְצוּף, נִבְרָרִין עַל־יְדֵי הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and the lower Partzuf that clarified them—it is itself that raises them as Mayin nukvin [Female waters] to the Partzuf immediately above it (וְהַפַּרְצוּף הַתַּחְתּוֹן אֲשֶׁר בֵּרֵרָם, הוּא עַצְמוֹ מַעֲלֶה אוֹתָם לְמ״ן אֶל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ הַסָּמוּךְ לוֹ), for the Birurim [Clarifications] are from it (שֶׁהַבֵּרוּרִין הֵם מִמֶּנּוּ). And that upper Partzuf, whose Birurim [Clarifications] they are, raises them for their rectification to the Partzuf above it, together with the Birurim [Clarifications] (וְאוֹתוֹ הַפַּרְצוּף הָעֶלְיוֹן, שֶׁהַבֵּרוּרִין הֵם שֶׁלּוֹ, מַעֲלֶה אוֹתָם לְתַקְּנָם אֶל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ עִם הַבֵּרוּרִין), which it too clarifies from that upper Partzuf above it, and raises them to it (אֲשֶׁר גַּם הוּא מְבָרֵר מֵאוֹתוֹ הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ, וּמַעֲלֶה אוֹתָם אֵלָיו).

Therefore, we the Children of Israel clarify the Birurim [Clarifications] of Ze’ir Anpin and Nukvah (וְלָכֵן אֲנַחְנוּ בְּנֵי יִשְׂרָאֵל מְבָרְרִין בֵּרוּרֵי זו״ן), and we raise them as Mayin nukvin [Female waters] to Ze’ir Anpin and Nukvah (וּמַעֲלִין אוֹתָם לְמ״ן לְזו״ן), and Ze’ir Anpin and Nukvah raise them to Yisrael-Saba and Tevunah (וְזו״ן מַעֲלִין אוֹתָם לְיש״סו״ת), along with the Birurim [Clarifications] of Yisrael-Saba and Tevunah which Ze’ir Anpin and Nukvah clarify (עִם הַבֵּרוּרִין שֶׁל יש״סו״ת שֶׁמְּבָרְרִין זו״ן). And that which the souls of the Tzaddikim ascend in the secret of Mayin nukvin [Female waters] up to Abba and Imma (וּמַה שֶּׁנְּשָׁמוֹת הַצַּדִּיקִים עוֹלִין בְּסוֹד מ״ן עַד או״א), it is not in order to raise the Birurim [Clarifications] of Ze’ir Anpin and Nukvah (אֵינוֹ לְהַעֲלוֹת אֶת בֵּרוּרֵי זו״ן), but rather to raise Ze’ir Anpin and Nukvah themselves—their inner essence (רַק לְהַעֲלוֹת אֶת הַזו״ן עַצְמָן פְּנִימִיּוּתָם), in the secret of Mayin nukvin [Female waters] to Abba and Imma (בְּסוֹד מ״ן לְאו״א), as explained in Sha‘ar haKavanot, section beginning of Keri’at Shema‘ (כְּמוֹ שֶׁמְּבוֹאַר בְּשַׁעַר הַכַּוָּנוֹת ד״ה דְּק״ש). And Ze’ir Anpin and Nukvah, in their ascent there through the souls of the Tzaddikim (וְזו״ן בַּעֲלִיָּיתָם שָׁם עַל־יְדֵי נְשָׁמוֹת הַצַּדִּיקִים), raise with them their Birurim [Clarifications] (מַעֲלִין עִמָּהֶם אֶת הַבֵּרוּרִין שֶׁלָּהֶם), enclothed within the Birurim [Clarifications] of Yisrael-Saba and Tevunah (מְלוּבָּשִׁים בִּבְרוּרֵי יש״סו״ת), which they clarified (אֲשֶׁר בֵּרְרוּ הֵם) in order to raise them as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah (לְהַעֲלוֹתָם לְמ״ן לְיש״סו״ת).

And let us return to the subject (וְנַחֲזוֹר לַעִנְיָן): for after the arousal of the ascent of Mayin nukvin [Female waters] of all the Partzufim has occurred (כִּי אַחַר אֲשֶׁר נַעֲשָׂה הִתְעוֹרְרוּת עֲלִיַּת מ״ן דְּכָל הַפַּרְצוּפִין), each Partzuf to the Partzuf above it (כָּל פַּרְצוּף אֶל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), the Birurim [Clarifications] of the lower Partzuf remain in the Partzuf above it, which is directly adjacent to it (וְנִשְׁאֲרוּ בִּירוּרֵי פַּרְצוּף הַתַּחְתּוֹן בַּפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ אֲשֶׁר הוּא סָמוּךְ לוֹ), for it is that very lower Partzuf that raised them there (אֲשֶׁר הוּא עַצְמוֹ פַּרְצוּף הַתַּחְתּוֹן הֶעֱלָם שָׁם). For Ze’ir Anpin raised its Birurim [Clarifications] to Yisrael-Saba and Tevunah and they remained there (כִּי ז״א, הֶעֱלָה אֶת הַבֵּרוּרִין שֶׁלּוֹ לִיש״סו״ת וְנִשְׁאֲרוּ שָׁם), and likewise Yisrael-Saba and Tevunah to Abba and Imma and they remained there (וְכֵן יש״סו״ת לְאו״א וְנִשְׁאֲרוּ שָׁם), and likewise Abba and Imma to Arich Anpin and they remained there (וְכֵן או״א לְא״א וְנִשְׁאֲרוּ שָׁם), and likewise Arich Anpin to Atik and they remained there (וְכֵן א״א לְעַתִּיק וְנִשְׁאֲרוּ שָׁם), and likewise Atik to the one preceding it, and they remained there (וְכֵן עַתִּיק אֶל הַקּוֹדֵם אֵלָיו וְנִשְׁאֲרוּ שָׁם). And through this arousal that occurs up, level after level (וְעַל־יְדֵי הִתְעוֹרְרוּת זֶה הַנַּעֲשֶׂה עַד לְמַעְלָה לְמַעְלָה), the Mochin [Intellects] are drawn to Atik along with its Birurim [Clarifications] (נִמְשָׁכִין הַמּוֹחִין לְעַתִּיק עִם הַבֵּרוּרִין שֶׁלוֹ), which had been in the one preceding it (אֲשֶׁר הָיוּ בַּקּוֹדֵם אֵלָיו), and they were rectified there through the Zivug [Union] that takes place in that preceding one (וְנִתְקְנוּ שָׁם עַל־יְדֵי הַזִּוּוּג הַנַּעֲשֶׂה שָׁם בַּקּוֹדֵם אֵלָיו), and they are drawn into Atik in the secret of Mochin [Intellects] (וּמְמַשֵּׁכָן לְעַתִּיק בְּסוֹד מוֹחִין). Then Atik performs a Zivug [Union] (וְאָז מִזְדַּוֵּוג עַתִּיק), and rectifies the Birurim [Clarifications] of Arich Anpin that remained in it (וּמְתַקֵּן אֶת בִּירוּרֵי א״א אֲשֶׁר נִשְׁאֲרוּ בּוֹ), and draws down the Mochin [Intellects] to Arich Anpin with the Birurim [Clarifications] of Arich that were rectified in it (וּמַמְשִׁיךְ הַמּוֹחִין לְא״א עִם הַבֵּרוּרִין דְּא״א שֶׁנִּתְקְנוּ בּוֹ), in the secret of Mochin [Intellects] to Arich (בְּסוֹד מוֹחִין לְאריך). Then Arich Anpin performs a Zivug [Union] (וְאָז מִזְדַּוֵּוג א״א), and rectifies the Birurim [Clarifications] of Abba and Imma that remained within it (וּמְתַקֵּן אֶת בִּירוּרֵי או״א שֶׁנִּשְׁאֲרוּ בוֹ), and draws down for them the Mochin [Intellects] together with their Birurim [Clarifications] that were rectified in it (וּמַמְשִׁיךְ לָהֶם הַמּוֹחִין עִם הַבֵּרוּרִין שֶׁלָּהֶם אֲשֶׁר נִתְקְנוּ בוֹ), in the secret of Mochin [Intellects] for them (בְּסוֹד מוֹחִין לָהֶם). Then Abba and Imma perform a Zivug [Union] (וְאָז מִזְדַּוְּגִין או״א), and they rectify the Birurim [Clarifications] of Yisrael-Saba and Tevunah that remained in them (וּמְתַקְּנִים אֶת בִּירוּרֵי ישסו״ת שֶׁנִּשְׁאֲרוּ בָּם), and draw down for them the Mochin [Intellects] with the Birurim [Clarifications] of Yisrael-Saba and Tevunah that were rectified in them (וּמַמְשִׁיכִים לָהֶם הַמּוֹחִין עִם הַבֵּרוּרִין דְּיש״סו״ת שֶׁנִּתְקְנוּ בָּם), in the secret of Mochin [Intellects] for Yisrael-Saba and Tevunah (בְּסוֹד מוֹחִין לְיש״סו״ת). Then Yisrael-Saba and Tevunah perform a Zivug [Union] (וְאָז מִזְדַּוְּגִין יש״סו״ת), and rectify the Birurim [Clarifications] of Ze’ir Anpin and Nukvah that remained in them (וּמְתַקְּנִים אֶת בִּירוּרֵי זו״ן שֶׁנִּשְׁאֲרוּ בָּם), and draw down for them the Mochin [Intellects] with the Birurim [Clarifications] of Ze’ir Anpin and Nukvah that were rectified in them (וּמַמְשִׁיכִים לָהֶם הַמּוֹחִין עִם הַבֵּרוּרִין דְּזו״ן אֲשֶׁר נִתְקְנוּ בָּם), in the secret of Mochin [Intellects] to Ze’ir Anpin and Nukvah (בְּסוֹד מוֹחִין אֶל זו״ן). And Ze’ir Anpin and Nukvah perform a Zivug [Union] (וּמִזְדַּוְּגִין זו״ן), and they rectify the Birurim [Clarifications] of the quarry of the souls, which were clarified by Israel (וּמְתַקְּנִין אֶת בִּירוּרֵי מַחְצַב הַנְּשָׁמוֹת שֶׁנִּבְרְרוּ עַל־יְדֵי יִשְׂרָאֵל), who raised them as Mayin nukvin [Female waters] into the Nukvah of Ze’ir Anpin (וְהֶעֱלוּ אוֹתָם לְמ״ן בְּנוּקְבָא דְּז״א). For it is possible that even the Birurim [Clarifications] of the souls remain in the Nukvah of Ze’ir Anpin (כִּי אֶפְשָׁר שֶׁגַּם בִּירוּרֵי הַנְּשָׁמוֹת נִשְׁאָרִים בְּנוּקְבָא דְּז״א), just as the Birurim [Clarifications] of the Partzufim remain—the Birurim [Clarifications] of the lower Partzuf within the Partzuf above it (כְּמוֹ שֶׁבִּירוּרֵי הַפַּרְצוּפִין נִשְׁאָרִין בִּירוּרֵי פַּרְצוּף הַתַּחְתּוֹן בַּפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ). And through the Zivug [Union] of Ze’ir Anpin and Nukvah, the souls are rectified (וְעַל־יְדֵי זִוּוּג זו״ן, נִתְקָנִים הַנְּשָׁמוֹת), and the flow is drawn into all the lower worlds (וְנִמְשָׁךְ הַשֶּׁפַע לְכָל הָעוֹלָמוֹת הַתַּחְתּוֹנִים), and examine this well (וְדוּ״ק א״נ״ק״ד).