Ohr haShemesh (Nehar Shalom Daf 3, Col. 1)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ג׳ טוּר א׳

It is thus found that all the Partzufim of all the worlds are called “sons,” that is, Ze’ir Anpin and Nukvah (נִמְצָא כִּי כָּל הַפַּרְצוּפִים דְּכָל הָעוֹלָמוֹת, נִקְרָאִים בָּנִים, שֶׁהֵם זו״ן). Only that each Partzuf is called “son,” that is, Ze’ir Anpin and Nukvah, relative to the Partzuf above it (אֶלָּא שֶׁכָּל פַּרְצוּף נִקְרָא בֵּן, שֶׁהוּא זו״ן, בְּעֶרֶךְ הַפַּרְצוּף שֶׁעָלָיו). And it is called Abba and Imma, relative to the Partzuf beneath it (וְנִקְרָא או״א, בְּעֶרֶךְ הַפַּרְצוּף שֶׁתַּחְתָּיו), and it is called Arich Anpin, relative to the third lower Partzuf below it (וְנִקְרָא א״א, בְּעֶרֶךְ הַפַּרְצוּף הַתַּחְתּוֹן הַג׳ אֵלָיו), and it is called Atik, relative to the fourth lower Partzuf below it (וְנִקְרָא עַתִּיק, בְּעֶרֶךְ הַפַּרְצוּף הַתַּחְתּוֹן הַד׳ אֵלָיו). It is thus found that all the Partzufim of all the worlds are called Ze’ir Anpin and Nukvah—that is, six extremities (נִמְצָא שֶׁכָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת, נִקְרָאִים זו״ן שֶׁהֵם ו״ק), as is written in Sha‘ar Gimel, Sha‘ar Seder haAtzilut, chapter three (וְכְמוֹ שֶׁכָּתוּב בְּשַׁעַר ג׳ שַׁעַר סֵדֶר הָאֲצִילוּת פ״ג), and these are his words (וְזֶה לְשׁוֹנוֹ): “Know that all aspects of Ze’ir Anpin and Nukvah that exist in all the worlds (דַּע כִּי כָּל בְּחִינַת זו״ן, שֶׁיֵּשׁ בְּכָל הָעוֹלָמוֹת כֻּלָּם), they are called the ‘seven lower Sefirot,’ the ‘body’ of that world (הֵם נִקְרָאִים ז׳ קְצָווֹת, גּוּף שֶׁל אוֹתוֹ עוֹלָם), for so they emerged at the time of the first Atzilut (כִּי כֵן יָצְאוּ בְּעֵת הָאֲצִילוּת הָרִאשׁוֹן), in which Ze’ir Anpin was emanated lacking the three upper ones (שֶׁנֶּאֱצַל חֲסֵר ג״ר לְז״א), and the Nukvah lacking nine upper ones (וְט׳ רִאשׁוֹנוֹת לְנוּקְבָּא). And these two require three stages—Ibbur, Yenikah, and Mochin [Intellects]—to complete them” (וְאֵלּוּ הַב׳, צְרִיכִים ג׳ זְמַנִּים, שֶׁהֵם עִיבּוּר יְנִיקָה וּמוֹחִין, לְהַשְׁלִימָם).

It is thus found that in every world, only the Ze’ir Anpin and Nukvah of that world require Ibbur and Mochin [Intellects] (נִמְצָא, כִּי בְּכָל עוֹלָם וָעוֹלָם, אֵינָם צְרִיכִים עִיבּוּר וּמוֹחִין, רַק זו״ן שֶׁל אוֹתוֹ עוֹלָם), relative to the Arich Anpin, Abba and Imma of that world (בְּעֶרֶךְ א״א או״א שֶׁל אוֹתוֹ עוֹלָם), which are already complete for that world (שֶׁהֵם שְׁלֵמִים, בִּפְנֵי אוֹתוֹ עוֹלָם). However, in the aspect of the collective structure, all five Partzufim of that world are considered Ze’ir Anpin and Nukvah relative to the world above them (אֲבָל בִּבְחִינַת הַכְּלַל, יִהְיוּ כָּל הַה׳ פַּרְצוּפִים שֶׁבְּאוֹתוֹ עוֹלָם, נִקְרָאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה מִמֶּנּוּ), and they are lacking Mochin [Intellects] in the collective sense, as mentioned (וִיהְיוּ חֲסֵרִים מוֹחִין בִּבְחִינַת הַכְּלַל כַּנִּזְכָּר), and understand this well (וְהָבֵן זֶה הֵיטֵב). End of his words (עכ״ל).

It is thus clearly explained that all the Partzufim of all the worlds are Ze’ir Anpin and Nukvah relative to what is above them (הֲרֵי מְבוֹאָר, כִּי כָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת, הֵם זו״ן לְמַה שֶּׁלְּמַעְלָה מֵהֶם), and that all five Partzufim of every world are Ze’ir Anpin and Nukvah—that is, six extremities (וְשֶׁכָּל ה׳ פַּרְצוּפִים דְּכָל עוֹלָם, הֵם זו״ן שֶׁהֵם ו״ק), to the five Partzufim of the world above them (לַה׳ פַּרְצוּפִים שֶׁל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), each Partzuf corresponding to the Partzuf opposite it in the upper world (כָּל פַּרְצוּף לְפַרְצוּף שֶׁכְּנֶגְדּוֹ בָּעוֹלָם הָעֶלְיוֹן). The analogy in this is that the five Partzufim of Atzilut are Ze’ir Anpin and Nukvah—that is, six extremities—to the five Partzufim of Adam Kadmon (הַמָּשָׁל בָּזֶה, כִּי ה׳ פַּרְצוּפֵי הָאֲצִילוּת, הֵם זו״ן שֶׁהֵם ו״ק, לַה׳ פַּרְצוּפֵי אָדָם קַדְמוֹן), and the five Partzufim of Adam Kadmon—each one is called Abba and Imma relative to the Partzuf opposite it in the five Partzufim of Atzilut (וְה׳ פַּרְצוּפֵי אָדָם קַדְמוֹן, כָּל אֶחָד נִקְרָא או״א, לְפַרְצוּף שֶׁכְּנֶגְדּוֹ בַּה׳ פַּרְצוּפֵי הָאֲצִילוּת). And even the five Partzufim of Adam Kadmon themselves are also called Ze’ir Anpin and Nukvah—that is, six extremities—relative to what precedes them (וְגַם ה׳ פַּרְצוּפֵי אָדָם קַדְמוֹן, גַּם הֵם נִקְרְאוּ זו״ן, שֶׁהֵם ו״ק, בְּעֶרֶךְ הַקּוֹדֵם אֵלָיו).

As the Rav wrote in Sha‘ar haHakdamot, in the Derushim of Adam Kadmon, and these are his words (וּכְמוֹ שֶׁכָּתַב הָרַב בְּשַׁעַר הַהַקְדָּמוֹת בִּדְרוּשֵׁי אָדָם קַדְמוֹן, וְזֶה לְשׁוֹנוֹ): “And now, one matter will be clarified that follows from what has been said (וְעַתָּה יִתְבָּאֵר עִנְיָן אֶחָד, נִמְשָׁךְ מִן הָאֲמוּר), and that is: behold, the name ‘Adam’ is applied only to the male and female, that is, Ze’ir Anpin and Nukvah (וְהוּא, כִּי הִנֵּה שֵׁם אָדָם אֵינוֹ נִקְרָא, אֶלָּא הַזָּכָר וְהַנְּקֵבָה, שֶׁהֵם זו״ן), which are M"H and B”N (שֶׁהֵם מ״ה וּב״ן). It is thus found that Adam Kadmon is the aspect of Ze’ir Anpin and Nukvah—M"H and B”N—relative to what precedes it (וְנִמְצָא, כִּי אָדָם קַדְמוֹן הוּא בְּחִינַת זו״ן, מ״ה וּב״ן, בְּעֶרֶךְ הַקּוֹדֵם אֵלָיו), and this suffices (וְדַי בָּזֶה). And it contains the totality of A”B, S”G, M"H, and B”N (וְיֵשׁ בּוֹ כְּלָלוּת ע״ב ס״ג מ״ה ב״ן), and likewise the aspect of the lights that emerge from it (וְכֵן בְּחִינַת אוֹרוֹת הַיּוֹצְאִים מִמֶּנּוּ)—all together they are Ze’ir Anpin and Nukvah (כֻּלָּם יַחַד, הֵם זו״ן), comprised of A”B, S”G, M"H, and B”N (כָּלוּל מֵע״ב ס״ג מ״ה ב״ן). And behold, the M"H and B”N within them—which are called after the Tikkun, the world of Atzilut (וְהִנֵּה מ״ה וּב״ן שֶׁבָּהֶם, שֶׁהֵם נִקְרְאוּ אַחַר הַתִּקּוּן, עוֹלַם הָאֲצִילוּת)—that is the aspect of Ze’ir Anpin and Nukvah of these outer lights (הוּא בְּחִינַת זו״ן שֶׁל אֵלוּ הַהָאֲרוֹת הַחִיצוֹנִיּוֹת). And therefore it is called Adam of Atzilut (וְלָכֵן נִקְרָא אָדָם דַּאֲצִילוּת), and it does not extend except from the navel of Adam Kadmon and downward (וְלָכֵן אֵינוֹ מִתְפַּשֵּׁט אֶלָּא מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן וּלְמַטָּה). And likewise, this Adam of Atzilut includes A”B, S”G, M”H, and B”N (וְכֵן אָדָם זֶה דַּאֲצִילוּת, כּוֹלֵל ע״ב ס״ג מ״ה ב״ן), and its M"H and B”N—which are the Ze’ir Anpin and Nukvah of Atzilut (וְהַמ״ה וּב״ן שֶׁלּוֹ, שֶׁהֵם זו״ן דַּאֲצִילוּת)—emerge from the navel of Arich Anpin and of Abba and Imma, from there and downward (יוֹצֵא מֵהַטַּבּוּר דְּא״א וְאו״א מִשָּׁם וּלְמַטָּה).” End of his words (עכ״ל).

It is thus well clarified what we have written (הֲרֵי נִתְבָּאֵר הֵיטֵב, מַה שֶּׁכָּתַבְנוּ), that even Adam Kadmon itself is Ze’ir Anpin and Nukvah (כִּי אֲפִלּוּ אָדָם קַדְמוֹן עַצְמוֹ, הוּא זו״ן), which are six extremities, M"H and B”N (שֶׁהֵם ו״ק מ״ה וּב״ן), relative to what precedes it (בְּעֶרֶךְ הַקּוֹדֵם אֵלָיו). And these inclusive M"H and B”N within it (וְאֵלּוּ הַמ״ה וּב״ן הַכְּלוּלִים שֶׁבּוֹ), are detailed into A”B, S”G, M”H, and B”N—that is, ten Sefirot, which are the five Partzufim within it (נִפְרָטִים לְע״סמ״ב, שֶׁהֵם י׳ סְפִירוֹת, שֶׁהֵם ה׳ פַּרְצוּפִים שֶׁבּוֹ), all this in its internality (כָּל זֶה בִּפְנִימִיּוּתוֹ). And likewise in the inclusive M"H and B”N in its externality (וְכֵן עַל דֶּרֶךְ זֶה בַּמ״ה וּב״ן הַכְּלוּלִים שֶׁבַּחִיצוֹנִיּוּתוֹ), which are detailed into A”B, S”G, M”H, and B”N—that is, ten Sefirot, which are the five Partzufim within it (שֶׁנִּפְרָטִים לְע״סמ״ב, שֶׁהֵם י׳ סְפִירוֹת, שֶׁהֵם ה׳ פַּרְצוּפִים שֶׁבּוֹ). And those particular M"H and B”N—which are Ze’ir Anpin and Nukvah (וְאוֹתָם הַמ״ה וּב״ן הַפְּרָטִים, שֶׁהֵם זו״ן), which are the six extremities in its externality, that extend from its navel and downward (שֶׁהֵם הַו״ק שֶׁבַּחִיצוֹנִיּוּתוֹ, הַמִּתְפַּשְּׁטִים מִטַּבּוּרוֹ וּלְמַטָּה), are likewise detailed into A”B, S”G, M”H, and B”N—that is, ten Sefirot (נִפְרָטִים גַּם הֵם לְע״סמ״ב, שֶׁהֵם י׳ סְפִירוֹת), and these are the five Partzufim of Atzilut (וְהֵם הֵם ה׳ פַּרְצוּפֵי הָאֲצִילוּת), which clothe Adam Kadmon from its navel and downward (הַמַלְבִּישִׁים לְאָדָם קַדְמוֹן, מִטַּבּוּרָא דִּילֵיהּ וּלְתַתָּא). And they are only Ze’ir Anpin and Nukvah—that is, the seven lower Sefirot (וְאֵינָם רַק זו״ן, שֵׁם ז׳ קְצָווֹת), only that they are subdivided into ten Sefirot (אֶלָּא שֶׁנִּפְרְטוּ לְי׳ סְפִירוֹת), and from them were formed Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah of Atzilut (וּמֵהֶם נַעֲשׂוּ עַתִּיק וְא״א וְאו״א וְזו״ן דַּאֲצִילוּת).

And at first, the Name B”N emerged, which is the seven extremities—Ze’ir Anpin and Nukvah (וּבַתְּחִלָּה יָצָא שֵׁם ב״ן, שֶׁהוּא ז׳ קְצָווֹת זו״ן), which are the M"H and B”N of B”N of Adam Kadmon (שֶׁהֵם מ״ה וּב״ן דְּב״ן דְּאָדָם קַדְמוֹן), and they are the seven Kings of B”N that died (וְהֵם הֵם הַז׳ מְלָכִים דְּב״ן שֶׁמֵּתוּ). And they are not only seven Kings, but they were subdivided into ten Sefirot (וְאֵינָם רַק ז׳ מְלָכִים, אֶלָּא שֶׁנִּפְרְטוּ לְי׳ סְפִירוֹת), which are A”B, S”G, M”H, B”N (שֶׁהֵם ע״סמ״ב), and they are Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah of B”N of Atzilut (וְהֵם עַתִּיק וְא״א וְאו״א וְזו״ן דְּב״ן דַּאֲצִילוּת). And afterwards, in the Tikkun, emerged the new Name M"H, which is the seven extremities—Ze’ir Anpin and Nukvah (וְאַחַר כָּךְ בַּתִּקּוּן, יָצָא שֵׁם מ״ה הֶחָדָשׁ שֶׁהוּא ז׳ קְצָווֹת זו״ן), which are the M"H and B”N of M"H of Adam Kadmon (שֶׁהֵם מ״ה וּב״ן דְּמ״ה דְּאָדָם קַדְמוֹן), and they too were subdivided into A”B, S”G, M”H, B”N as above (וְנִפְרְטוּ גַּם הֵם לְע״סמ״ב עַל דֶּרֶךְ הַנַּ״ל), and clarified and rectified the A”B, S”G, M”H, B”N of B”N (וּבֵרֵר וְתִקֵּן לְע״סמ״ב דְּב״ן), as is written with the help of Hashem (כמ״ש בע״ה).

And likewise in Discourse One of Sha‘ar Mayim Dekhurin and Mayim Nukvin he wrote (וְכֵן בִּדְרוּשׁ א׳ מִשַּׁעַר מ"ד וּמ"ן כָּתַב), that only seven kings emerged (כִּי לֹא יָצְאוּ רַק ז׳ מְלָכִים), however, they are detailed into ten (אֶלָּא שֶׁנִּפְרָטִים לַעֲשָׂרָה), in the manner of the seven Hekhalot (עַל דֶּרֶךְ ז׳ הֵיכָלוֹת), for the upper Hekhal includes three (שֶׁהֵיכָל הָעֶלְיוֹן כּוֹלֵל ג׳), and the last is comprised of two (וְהָאַחֲרוֹן כָּלוּל מִבּ׳). And likewise, it was explained in Chapter Eight of Sha‘ar Mochin [Intellects] of Tzelem [Image] (וְכֵן נִתְבָּאֵר בְּפ"ח מִשַּׁעַר מוֹחִין דְּצֶלֶם), that the Name B"N, which is the Seven Kings (כִּי שֵׁם ב״ן שֶׁהֵם הַז״מ), although they are only seven kings (עִם שֶׁהֵם ז׳ מְלָכִים לְבַד), there are within them 288, which are A”B, S”G, M”H, B”N (יֵשׁ בָּהֶם רַפ״ח, שֶׁהֵם עַסְמ״ב). And this is for the reason (וְהוּא לְסִבָּה), that the six extremities became ten complete Sefirot (כִּי הַוו״ק נַעֲשׂוּ י׳ סְפִירוֹת גְּמוּרוֹת), see there (עַיֵּין שָׁם). And this is because the two upper segments of Chesed, Gevurah, and Tiferet (וְהוּא כִּי הַבּ׳ פְּרָקִין עִלָּאִין דְּחָג״ת), ascended and became Chokhmah, Binah, and Da‘at (עָלוּ וְנַעֲשׂוּ חָכְמָה בִּינָה דַּעַת), and the upper segments of Netzach, Hod, and Yesod (וּפְרָקִין עִלָּאִין דְּנֶצַח הוֹד יְסוֹד), became Chesed, Gevurah, and Tiferet (נַעֲשׂוּ חֶסֶד גְּבוּרָה תִּפְאֶרֶת), as will be explained below with the help of Hashem (וּכְמוֹ שֶׁנִּתְבָּאֵר לְקַמָּן בְּעֶזְרַת 'ה).

And it is found that the Chokhmah and Binah, which are A"B and S"G of B"N (וְנִמְצָא כִּי הַחָכְמָה וּבִינָה שֶׁהֵם עַ"ב סַ"ג דְּב״ן), which are counted among the 288 (הַנִּמְנִים בִּכְלַל הָרַפ״ח), are from among the lights of the Kings that fell into Beri’ah, Yetzirah, and Asiyah (הֵם מִכְּלַל אוֹרוֹת דְּמְלָכִים שֶׁנָּפְלוּ לְבִּרְיָה יְצִירָה עֲשִׂיָּה), and they are not Abba and Imma whose achorayim fell within Atzilut itself (וְאֵינָם אַבָּא וְאִמָּא שֶׁנָּפְלוּ אֲחוֹרֵיהֶם בַּאֲצִילוּת עַצְמוֹ), for if they were, how could we have kavanah during the recitation of Shema to elevate them from Beri’ah, Yetzirah, and Asiyah? (כִּי אִם הָיוּ הֵם, אֵיךְ אָנוּ מְכַוְּנִים בַּקְּרִיאַת שְׁמַע לְהַעֲלוֹתָם מִבִּי״ע). In such a manner, that all the emanated beings from the head of Adam Kadmon until the end of Asiyah (בְּאוֹפֶן, כִּי כָּל הַנֶּאֱצָלִים מֵרֹאשׁ אָדָם קַדְמוֹן עַד סוֹף הָעֲשִׂיָּה), are all in the aspect of the six extremities, which are Ze‘ir Anpin and Nukvah (כֻּלָּם בְּחִינַת ו״ק, שֶׁהֵם זו״ן), M"H and B"N (מ״ה וּב״ן), however, they are detailed into ten Sefirot, which are A”B, S”G, M”H, B”N (אֶלָּא שֶׁנִּפְרָטִים לְי׳ סְפִירוֹת, שֶׁהֵם עַסְמ״ב), and those particular M"H and B"N, which are the particular Ze‘ir Anpin and Nukvah (וְאוֹתָם הַמ״ה וּב״ן הַפְּרָטִיִּים, שֶׁהֵם הַזו״ן הַפְּרָטִיִּים), return and are detailed into ten Sefirot, which are A”B, S”G, M”H, B”N (חוֹזְרִים וְנִפְרָטִים לְי׳ סְפִירוֹת, שֶׁהֵם עַסְמ״ב), and likewise in this manner are the ten Sefirot of Asiyah (וְכֵן עַל דֶּרֶךְ זֶה עַ״ס העֲשִׂיָּה).

Behold, it has been well explained what was said (הֲרֵי נִתְבָּאֵר הֵיטֵב מַה שֶּׁנֶּאֱמַר), that all the Partzufim of all the worlds (כִּי כָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת), are called Ze‘ir Anpin and Nukvah (הֵם נִקְרָאִים זו״ן), which are the six extremities (שֶׁהֵם ו״ק). Each Partzuf is called a “son,” which is Ze‘ir Anpin and Nukvah (כָּל פַּרְצוּף נִקְרָא בֵּן, שֶׁהוּא זו״ן), in relation to the Partzuf above it (בְּעֵרֶךְ הַפַּרְצוּף הָעֶלְיוֹן שֶׁעָלָיו), which is called Abba and Imma in relation to it (שֶׁנִּקְרָא או״א בְּעֵרְכוֹ), and even that upper Partzuf is also called Ze‘ir Anpin and Nukvah (וְגַם אוֹתוֹ הַפַּרְצוּף הָעֶלְיוֹן, גַּם הוּא נִקְרָא זו״ן), in relation to the Partzuf above it (בְּעֵרֶךְ הַפַּרְצוּף שֶׁלְּמַעְלָה מִמֶּנּוּ), and so it is for all of them (וְכֵן כֻּלָּם). And although the three upper Sefirot are complete and inclusive of ten Sefirot (וְאַף עַל פִּי שֶׁהַג״ר שְׁלֵמִים וְכְלוּלִים מִי׳ סְפִירוֹת), behold, that totality is only in relation to the Partzufim below them (הִנֵּה אוֹתוֹ הַכְּלָלוּת אֵינוֹ אֶלָּא בְּעֵרֶךְ הַפַּרְצוּפִים הַתַּחְתּוֹנִים מֵהֶם). However, in relation to the Partzufim above them (אֲבָל בְּעֵרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים מֵהֶם), that entire totality is nothing but the particulars of the ten Sefirot of the six extremities (כָּל אוֹתוֹ הַכְּלָלוּת, אֵינוֹ רַק פְּרָטֵי הַי׳ סְפִירוֹת דְּו״ק).

Let us return to the subject (נַחְזוֹר לָעִנְיָן), that every lower Partzuf is called a “son” to the Partzuf above it (כִּי כָּל פַּרְצוּף תַּחְתּוֹן, נִקְרָא בֵּן לַפַּרְצוּף שֶׁעָלָיו), and it performs the Birurim [Clarifications] of that upper Partzuf (וְהוּא מְבָרֵר בִּרוּרֵי הַפַּרְצוּף הָעֶלְיוֹן הַהוּא), and elevates them to the Partzuf that is above the Partzuf above it, in order to rectify them (וּמַעֲלֶה אוֹתָם לַפַּרְצוּף שֶׁעַל גַּבֵּי פַּרְצוּף שֶׁעָלָיו, לְתַקְּנָם). The analogy for this is as follows (הַמָּשָׁל בָּזֶה), for it is known that Yisrael are called sons to Ze‘ir Anpin and Nukvah of Atzilut (כִּי יָדוּעַ, כִּי יִשְׂרָאֵל נִקְרְאוּ בָּנִים לְזו״ן דַּאֲצִילוּת), and through the Torah, prayers, and mitzvot that Yisrael perform (וְעַל יְדֵי הַתּוֹרָה וּתְפִלּוֹת וּמִצְוֺת שֶׁעוֹשִׂים יִשְׂרָאֵל), there are clarified aspects from the Birurim [Clarifications] of the Kings of Ze‘ir Anpin and Nukvah (מִתְבָּרְרִים מִבְּחִינַת בִּרוּרֵי הַמְּלָכִים דְּזו״ן), and from aspects of the Neshamot (וּמִבְּחִינַת הַנְּשָׁמוֹת), and they elevate them as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah in order to rectify them (וּמַעֲלִין אוֹתָם לְמ״ן לְיֵשְׁסוּ״ת לְתַקְּנָם).

And according to the abundance or diminishment of those Birurim [Clarifications] that Yisrael elevate from the aspect of Ze‘ir Anpin and Nukvah (וּכְפִי רִיבּוּי אוֹ מִעוּט אוֹתָם הַבִּרוּרִים שֶׁמַּעֲלִים יִשְׂרָאֵל מִבְּחִינַת הַזו״ן), so too, according to that measure, power is given to Ze‘ir Anpin and Nukvah (כָּךְ כְּפִי אוֹתוֹ הַשִּׁעוּר נִיתָּן כֹּחַ בְּזו״ן), and they also perform Birurim [Clarifications] from the Birurim [Clarifications] of Yisrael-Saba and Tevunah (וּמְבָרְרִים גַּם הֵם מִבִּרוּרֵי יֵשְׁסוּ״ת), and elevate them to Abba and Imma Ila’in in order to rectify them (וּמַעֲלִין אוֹתָם לְאו״א עִלָּאִין, לְתַקְּנָם). For Ze‘ir Anpin and Nukvah are called sons to Yisrael-Saba and Tevunah (כִּי הַזו״ן נִקְרָאִים בָּנִים לְיֵשְׁסוּ״ת). And likewise Yisrael-Saba and Tevunah, who are called sons to Abba and Imma Ila’in (וְכֵן יֵשְׂסוּ״ת שֶׁנִּקְרְאוּ בָּנִים לְאו״א עִלָּאִין), also perform Birurim [Clarifications] from the Birurim [Clarifications] of Abba and Imma Ila’in (מְבָרְרִים גַּם הֵם מִבִּרוּרֵי או״א עִלָּאִין), according to the measure of what was clarified and elevated from them (כְּפִי עֵרֶךְ אוֹתוֹ הַשִּׁעוּר שֶׁנִּתְבָּרֵר מֵהֶם), and they elevate those Birurim [Clarifications] to Arich Anpin in order to rectify them (וּמַעֲלִין אוֹתָם הַבִּרוּרִין לְאֲרִיךְ אַנְפִּין, לְתַקְּנָם). And likewise in this manner, Abba and Imma, who are called sons to Arich Anpin (וְכֵן עַל דֶּרֶךְ זֶה, או״א שֶׁנִּקְרְאוּ בָנִים לְאֲרִיךְ אַנְפִּין), perform Birurim [Clarifications] from the Birurim [Clarifications] of Arich Anpin (מְבָרְרִים מִבִּרוּרֵי אֲרִיךְ אַנְפִּין), and elevate them to Atik in order to rectify them (וּמַעֲלִין אוֹתָם לְעַתִּיק, לְתַקְּנָם).

And likewise in this manner, Arich Anpin, who is called a “son” to Atik (וְכֵן עַל דֶּרֶךְ זֶה אֲרִיךְ אַנְפִּין, שֶׁנִּקְרָא בֵּן לְעַתִּיק), also performs Birurim [Clarifications] from the Birurim [Clarifications] of Atik (גַּם הוּא מְבָרֵר מִבִּרוּרֵי עַתִּיק), and elevates them to the preceding Partzuf that is before him in order to rectify them (וּמַעֲלֶה אוֹתָם לַפַּרְצוּף הַקּוֹדֵם אֵלָיו לְתַקְּנָם). And all of this is relative to what was clarified and elevated from Ze‘ir Anpin and Nukvah (וְכָל זֶה הוּא, בְּעֵרֶךְ מַה שֶּׁנִּתְבָּרֵר וְעָלָה מִן הַזו״ן), as explained in Etz Chayim and in the book Mavo She‘arim, Section Two, Chapter Six (כְּמוֹ שֶׁמְּבוֹאָר בְּעֵץ חַיִּים וּבְסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ב פ״ו), along with what is written in Section Three, Chapters Eight and Nine — see there carefully (עִם מַה שֶּׁכָּתוּב בְּש״ב ח״ג פ״ח וּפ״ט, עַיֵּין שָׁם הֵיטֵב).

Indeed, the rectification of all — upper and lower — depends upon the rectification of Ze‘ir Anpin and Nukvah of Atzilut (אָמְנָם תִּקּוּן כּוּלָּם עֶלְיוֹנִים וְתַחְתּוֹנִים, תָּלוּי בִּתְקוּן זו״ן דַּאֲצִילוּת), and the rectification of Ze‘ir Anpin and Nukvah of Atzilut depends upon the hand of Yisrael (וּתִּקּוּן זו״ן דַּאֲצִילוּת, תָּלוּי בְּיַד יִשְׂרָאֵל), who are called sons to Ze‘ir Anpin and Nukvah of Atzilut (הַנִּקְרָא בָּנִים לְזו״ן דַּאֲצִילוּת). And through the prayers of Yisrael (וְעַל יְדֵי הַתְּפִלּוֹת שֶׁל יִשְׂרָאֵל), Birurim [Clarifications] are clarified from the Birurim [Clarifications] of the Kings of Ze‘ir Anpin and Nukvah (מִתְבָּרְרִים מִבִּרוּרֵי הַמְּלָכִים דְּזו״ן), from aspects of the worlds and from aspects of the Neshamot (מִבְּחִינַת הָעוֹלָמוֹת, וּמִבְּחִינַת הַנְּשָׁמוֹת), a fixed measure in each and every prayer (שִׁעוּר קָצוּב בְּכָל תְּפִלָּה וּתְפִלָּה), and they elevate them as Mayin nukvin [Female waters] (וּמַעֲלִין אוֹתָם לְמ״ן). And according to the greatness of their kavvanah and their merit and their actions (וּכְפִי גֹּדֶל כַּוָּנָתָם וְזַכּוּתָם וּמַעֲשֵׂיהֶם), and the merit of the time in which that prayer was said (וּזְכוּת הַזְּמַן שֶׁבּוֹ נֶאֶמְרָה הַתְּפִלָּה הַהִיא), so too is the greatness of their rectification (כָּךְ גֹּדֶל תִּקּוּנָם), to elevate many sparks of Mayin nukvin [Female waters] — whether in quantity or in quality (לְהַעֲלוֹת נִיצוֹצוֹת רַבִּים דְּמ״ן, אִם בַּכַּמוּת, אִם בָּאֵיכוּת). And each day, new sparks are elevated anew (וּבְכָל יוֹם מַעֲלִין נִיצוֹצוֹת חֲדָשִׁים מֵחָדָשׁ), and no day is like its fellow (וְאֵין יוֹם דּוֹמֶה לַחֲבֵירוֹ), and no Tzaddik is like his fellow (וְאֵין צַדִּיק דּוֹמֶה לַחֲבֵירוֹ), and no creature is like its fellow (וְאֵין בְּרִיָּה דּוֹמֶה לַחֲבֵירְתָּהּ). And this is the great obligation of the mitzvah of prayers and mitzvot (וְזֶה הוּא גֹּדֶל חִיּוּב מִצְוַת הַתְּפִלּוֹת וְהַמִּצְוֹת), and each individual rectifies and elevates according to the aspect fitting for him (וְכָל אֶחָד מְתַקֵּן וּמַעֲלֶה כְּפִי הַבְּחִינָה הָרְאוּיָה אֵלָיו), and the chelbenah will rectify what the levonah does not rectify (וְתִתְקֵן הַחַלְבְּנָה, מַה שֶּׁלֹּא תִתְקֵן הַלְּבוֹנָה). Therefore, all are dependent on one another (וְלָכֵן הַכֹּל צְרִיכִין זֶה לָזֶה), and no one of Yisrael can do what his fellow does (וְלֹא יוּכַל שׁוּם אֶחָד מִיִּשְׂרָאֵל לַעֲשׂוֹת מַה שֶּׁיַּעֲשֶׂה חֲבֵירוֹ). And according to the greatness of the Berur that is clarified and elevated (וּכְפִי גֹּדֶל הַבִּרוּר שֶׁמִּתְבָּרֵר וְעוֹלֶה), additional power is added above (נִתוֹסַף כֹּחַ לְמַעְלָה), and a shefa descends from above through the Zivug [Union] of the upper ones to bestow to the lower ones (וְיוֹרֵד שֶׁפַע מִלְמַעְלָה עַל יְדֵי זִוּוּג הָעֶלְיוֹנִים לְהַשְׁפִּיעַ בַּתַּחְתּוֹנִים). And through the shefa that descends, power is added to the lower ones to gather, clarify, and elevate Mayin nukvin [Female waters] (וְעַל יְדֵי הַשֶּׁפַע הַיּוֹרֵד, מוֹסִיף כֹּחַ בַּתַּחְתּוֹנִים, לְלַקֵּט וּלְבָרֵר וּלְהַעֲלוֹת מ״ן), as all of this is mentioned in the above chapters (כְּנִזְכָּר כָּל זֶה בַּפְּרָקִים הַנּ״ל).

Shemen, Siman 4

(שֶׁמ״ן סִימָן ד׳)

Behold what was said (הִנֵּה מַה שֶּׁנֶּאֱמַר), for it is explained (כִּי מְבוֹאַר הוּא), that the five Partzufim of the lower world (שֶׁהַהֵ׳ פַּרְצוּפִים שֶׁל עוֹלָם הַתַּחְתּוֹן), are Ze‘ir Anpin and Nukvah, which are the six extremities (הֵם זו״ן שֶׁהֵם ו״ק), to the five Partzufim of the world above them (לַה׳ פַּרְצוּפִים שֶׁל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), each Partzuf in the lower to its corresponding Partzuf in the upper (כָּל פַּרְצוּף שֶׁבַּתַּחְתּוֹן לְפַרְצוּף שֶׁכְּנֶגְדּוֹ בָּעוֹלָם הָעֶלְיוֹן), etc. (כּו'). However, it is not apparent (לְעִנְיָן שֶׁאֵין זֶה), that this is explained in the words of the Rav, may his memory be a blessing (מְבוֹאָר בִּדְבַרֵי הָרַב זַל״ה), for the Rav did not say (שֶׁהֲרֵי לֹא אָמַר הָרַב ז״ל), that all five Partzufim in that world (יִהְיוּ כָּל הַהֵ׳ פַּרְצוּפִין שֶׁבְּאוֹתוֹ הָעוֹלָם), are called Ze‘ir Anpin and Nukvah (נִקְרְאוּ זו״ן), to the five Partzufim of the world above them (אֶל הַהֵ׳ פַּרְצוּפִים שֶׁל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), but he said simply (רַק אָמַר סְתָם), they are called Ze‘ir Anpin and Nukvah (נִקְרְאוּ זו״ן), to the world above it (אֶל הָעוֹלָם שֶׁלְּמַעְלָה מִמֶּנּוּ).

And it is possible (וְאֶפְשָׁר), that the intention is to the lower aspect of the upper world (שֶׁהַכַּוָּנָה אֶל הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁל הָעוֹלָם הָעֶלְיוֹן), such as the Malkhut of the upper world (כְּגוֹן מַלְכוּת שֶׁל הָעוֹלָם הָעֶלְיוֹן), to which the five Partzufim of the world beneath it (אֲשֶׁר הַהֵ׳ פַּרְצוּפִין שֶׁל הָעוֹלָם שֶׁתַּחְתֶּיהָ), are called Ze‘ir Anpin and Nukvah (נִקְרְאִים זו״ן), which are the six extremities to her (שֶׁהֵם ו״ק לְגַבֶּהָ). And likewise, reason compels it and intellect decrees it (וְכֵן הַסְּבָרָא מַכְרַחַת וְהַדַּעַת גּוֹזֵר), for behold, we wrote in the previous section in the name of the Rav, may his memory be a blessing (כִּי הֲרֵי כָּתַבְנוּ בַּסִּימָן הַקּוֹדֵם בְּשֵׁם הָרַב ז״ל), that every lower entity compared to its fellow is called a “son” to it (כִּי כָל הַתַּחְתּוֹן מֵחֲבֵירוֹ נִקְרָא בֵּן אֵלָיו), and it is the one who raises the Mayin nukvin [Female waters] to it (וְהוּא הַמַּעֲלֶה אֵלָיו הַמּ״ן).

And there the subject was even Arich relative to Atik, that it is called a son to it (וְהַתָּם קָא עָסְקִינַן, אֲפִילוּ בְּאַרִיךְ לְגַבֵּי עַתִּיק שֶׁנִּקְרָא בֵּן אֵלָיו), and Atik is the aspect of Malkhut of Adam Kadmon (וְהָעַתִּיק הוּא בְּחִינַת מַלְכוּת דְּאָדָם קַדְמוֹן), which is above Atzilut (שֶׁהוּא לְמַעְלָה מֵהָאֲצִילוּת). If so, Arich is called a son — which is the aspect of Ze‘ir Anpin and Nukvah, which are the six extremities — relative to Malkhut of Adam Kadmon (אִם כֵּן, אַרִיךְ נִקְרָא בֵּן שֶׁהוּא בְּחִינַת זו״ן שֶׁהֵם ו״ק לְגַבֵּי מַלְכוּת דְּאָדָם קַדְמוֹן). If so, how could we say that Arich of Atzilut is called Ze‘ir Anpin and Nukvah — which are the six extremities — relative to Arich of Adam Kadmon? (וְאִם כֵּן, אֵיךְ נֹאמַר שֶׁאַרִיךְ דַּאֲצִילוּת נִקְרָא זו״ן שֶׁהֵם ו״ק לְגַבֵּי אַרִיךְ דְּאָדָם קַדְמוֹן) And even Abba and Imma of Atzilut are not even in the aspect of Asiyah relative to Arich of Adam Kadmon (וְהֲלֹא או״א דַּאֲצִילוּת אֵינָם אֲפִילוּ בְּבְחִינַת הָעֲשִׂיָּה לְגַבֵּי אַרִיךְ דְּאָדָם קַדְמוֹן), for Malkhut of Adam Kadmon is the aspect of Asiyah of Adam Kadmon (שֶׁהֲרֵי הַמַּלְכוּת דְּאָדָם קַדְמוֹן הִיא בְּבְחִינַת הָעֲשִׂיָּה דְּאָדָם קַדְמוֹן), as explained in Etz Chayim, Sha‘ar Beri’at haOlamot, Section Five (כְּמוֹ שֶׁמְּבוֹאַר בְּעֵץ חַיִּים שַׁעַר בְּרִיאַת הָעוֹלָמוֹת עֲנָף ה׳). If so, Arich of Atzilut is not even in the aspect of Asiyah (וְאִם כֵּן, אַרִיךְ דַּאֲצִילוּת, אֵינוֹ אֲפִילוּ בְּבְחִינַת הָעֲשִׂיָּה), relative to Arich of Adam Kadmon (לְגַבֵּי אַרִיךְ דְּאָדָם קַדְמוֹן), so how could it be in the aspect of Ze‘ir Anpin and Nukvah to it? (וְאֵיךְ יִהְיֶה בְּבְחִינַת זו״ן אֵלָיו)

And in this manner you may deduce regarding the rest of the Partzufim of Atzilut, relative to the Partzufim of Adam Kadmon (וְעַל דֶּרֶךְ זֶה תַּקִּישׁ לִשְׁאָר פַּרְצוּפֵי הָאֲצִילוּת לְגַבֵּי פַּרְצוּפֵי אָדָם קַדְמוֹן), for there is no Partzuf of Atzilut that is even in the aspect of Asiyah (כִּי אֵין שׁוּם פַּרְצוּף דַּאֲצִילוּת הוּא אֲפִילוּ בְּבְחִינַת הָעֲשִׂיָּה), relative to its corresponding Partzuf in Adam Kadmon (לְגַבֵּי הַפַּרְצוּף שֶׁכְּנֶגְדּוֹ בְּאָדָם קַדְמוֹן). If so, how could it be in the aspect of Ze‘ir Anpin and Nukvah to it? (וְאִם כֵּן, אֵיךְ יִהְיֶה בְּבְחִינַת זו״ן אֵלָיו) Rather, certainly what the Rav, may his memory be a blessing, wrote — that they are called Ze‘ir Anpin and Nukvah to the world above them — refers to the lower aspect of that upper world (אֶלָּא וַדַּאי שֶׁמַּה שֶּׁכָּתַב הָרַב זַל״ה, שֶׁנִּקְרְאוּ זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם, הוּא אֶל הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), for relative to the higher aspect of the world above, it does not enter the category of “son,” which is Ze‘ir Anpin and Nukvah, which are the six extremities (כִּי לְגַבֵּי הַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה מִן הַבְּחִינָה שֶׁלְּמַעְלָה מִמֶּנּוּ, אֵינוֹ נִכְנָס בְּסוּג בֵּן שֶׁהוּא זו״ן שֶׁהֵם ו״ק), all the more so relative to the aspect even higher than that (וְכָל שֶׁכֵּן לְגַבֵּי הַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה).

Indeed, in my humble opinion, words are empowered (הֶאֱמְנָם לְעַדְיוּ״ד יֵשׁ לָאֵלוֹהַ מִילִּין), concerning the intention of this phrase of the Rav, may his memory be a blessing, in Sha‘ar haAtzilut (בְּכַוָּנַת לָשׁוֹן זֶה שֶׁל הָרַב זל״ה דְּשַׁעַר הָאֲצִילוּת). And in order to arrive at our intention (וּכְדֵי לָבוֹא אֶל כַּוָּנָתֵנוּ), we must first examine carefully what was said (נִדְקַדֵּק תְּחִלָּה בְּמַה שֶׁכָּתַב), “Indeed, in the aspect of the generality,” etc. (אָמְנָם בִּבְחִינַת הַכְּלַל כּו'). What is this generality? (מָהוּ זֶה הַכְּלַל) He ought to have said (דְּהָוָה לֵיהּ לוֹמַר), “Indeed, relative to the world above it, all five Partzufim should be called Ze‘ir Anpin and Nukvah,” etc. (אָמְנָם לְגַבֵּי הָעוֹלָם שֶׁלְמַעְלָה מִמֶּנּוּ יִהְיוּ כָּל ה׳ פַּרְצוּפִים נִקְרְאִים זו״ן כּו'). And likewise in what he affirmed: “and they will be lacking Mochin [Intellects] in the aspect of the generality,” as mentioned (וְכֵן בְּמַה שֶׁקִּיֵּים וִיהְיוּ חֲסֵרִים מוֹחִין בִּבְחִינַת הַכְּלַל כַּנִּזְכָּר), he ought to have said: “they will be lacking Mochin [Intellects] relative to what is above them” (דְּהָוָה לֵיהּ לוֹמַר וִיהְיוּ חֲסֵרִים מוֹחִין לְגַבֵּי מַה שֶׁלְמַעְלָה מֵהֶם). So what is the generality? (וּמָהוּ הַכְּלַל) And likewise in what he wrote: “all five Partzufim in that world will be called Ze‘ir Anpin and Nukvah to the world above it” (וְכֵן בְּמַה שֶׁאָמַר יִהְיוּ כָּל ה׳ פַּרְצוּפִים שֶׁבְּאוֹתוֹ הָעוֹלָם נִקְרְאִים זו״ן אֶל הָעוֹלָם שֶׁלְמַעְלָה מִמֶּנּוּ), this has no understanding (זֶה אֵין לוֹ הֲבָנָה), for what is meant by the language “all five Partzufim”? (דְּמָה הַלָּשׁוֹן אוֹמֶרֶת כָּל ה׳ פַּרְצוּפִים)

Behold, the two Partzufim from the five, which are Ze‘ir Anpin and Nukvah (וְהֲלֹא הַבּ׳ פַּרְצוּפִים מֵה׳ שֶׁהֵם הַזו״ן), are already Ze‘ir Anpin and Nukvah even to that very world (כְּבָר הֵם זו״ן אֲפִילּוּ לְאוֹתוֹ הָעוֹלָם עַצְמוֹ). If so, what is the novelty (וְאִם כֵּן מָהוּ הַחִדּוּשׁ), that they should be called Ze‘ir Anpin and Nukvah to the world above them? (לִהְיוֹת נִקְרְאִים זו״ן אֶל הָעוֹלָם שֶׁלְמַעְלָה מֵהֶם) And especially since, according to what was stated above (וּמַה גַּם כִּי לְפִי מַה שֶׁנֶּאֱמַר לְעֵיל), even Ze‘ir Anpin and Nukvah are not called that relative to the world above (אֲפִילּוּ זו״ן אֵינָם נִקְרְאִים לְגַבֵּי הָעוֹלָם שֶׁלְמַעְלָה). If so, he ought to have said (וְאִם כֵּן הָוָה לֵיהּ לוֹמַר), “even the first three Partzufim will be called Ze‘ir Anpin and Nukvah to the world above” (יִהְיוּ אֲפִילּוּ הַג׳ פַּרְצוּפִים רִאשׁוֹנִים נִקְרְאִים זו״ן לְגַבֵּי הָעוֹלָם שֶׁלְמַעְלָה), meaning specifically the particulars of the ten Sefirot (שֶׁהַכַּוָּנָה פְּרָטֵי הַי׳ סְפִירוֹת דַּוְקָא), in the understanding of the Rav Sar Shalom, may his memory be a blessing (וּכְהַבְנַת הָרַב שַׂר שָׁלוֹם ז״ל), and all the more so the Ze‘ir Anpin and Nukvah themselves of that world (וְכָל שֶׁכֵּן הַזו״ן עַצְמָם דְּאוֹתוֹ הָעוֹלָם). And one cannot say (וְאֵין לוֹמַר), that the intention is to say that even the Ze‘ir Anpin and Nukvah of the lower world are called Ze‘ir Anpin and Nukvah to the upper world (שֶׁהַכַּוָּנָה לוֹמַר כִּי גַּם הַזו״ן דְּעוֹלָם הַתַּחְתּוֹן נִקְרְאִים זו״ן אֶל הָעוֹלָם הָעֶלְיוֹן), that is, to the Ze‘ir Anpin and Nukvah of the upper world (דְּהַיְנוּ אֶל הַזו״ן דְּעוֹלָם הָעֶלְיוֹן), in the understanding of the Rav Sar Shalom, may his memory be a blessing (וּכְהַבְנַת הָרַב שַׂר שָׁלוֹם ז״ל).

Firstly, as was stated above (חֲדָא, כְּמַה שֶׁנֶּאֱמַר לְעֵיל), that the Partzuf of the lower world does not even enter into the category of Ze‘ir Anpin and Nukvah relative to the corresponding Partzuf in the upper world (שֶׁהַפַּרְצוּף דְּעוֹלָם הַתַּחְתּוֹן אֵינוֹ נִכְנָס אֲפִלּוּ בִּסוּג זו״ן אֶל הַפַּרְצוּף שֶׁכְּנֶגְדּוֹ בָּעוֹלָם הָעֶלְיוֹן). And furthermore, as was stated above (וְעוֹד, כְּמַה שֶׁנֶּאֱמַר לְעֵיל), if so, he ought to have said: “they will be called Ze‘ir Anpin and Nukvah to the five Partzufim of the world above them” (דְּאִם כֵּן, הֲוָה לֵיהּ לוֹמַר: יִהְיוּ נִקְרְאִים זו״ן אֶל הֶחָמֵשׁ פַּרְצוּפִים שֶׁל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), or at least he should have said: “each one of the five Partzufim in that world will be called Ze‘ir Anpin and Nukvah to the world above them” (אוֹ לְפָחוֹת הֲוָה לֵיהּ לוֹמַר: יִהְיֶה כָּל אֶחָד מֵהֶחָמֵשׁ פַּרְצוּפִים שֶׁבְּאוֹתוֹ הָעוֹלָם נִקְרָא זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה מֵהֶם), in which case it would have been possible to understand (שֶׁאָז הָיְתָה אֶפְשָׁרוּת לְהָבִין), that each and every Partzuf of the lower world is called Ze‘ir Anpin and Nukvah relative to the corresponding Partzuf in the upper world (שֶׁכָּל פַּרְצוּף וּפַרְצוּף דְּעוֹלָם הַתַּחְתּוֹן נִקְרָא זו״ן לְפַרְצוּף שֶׁכְּנֶגְדּוֹ בָּעוֹלָם הָעֶלְיוֹן).

But from the fact that he said (וּמִדְּקָאָמַר), “all five Partzufim of that world will be called Ze‘ir Anpin and Nukvah to the world above it” (יִהְיוּ כָּל הֶחָמֵשׁ פַּרְצוּפִים דְּאוֹתוֹ הָעוֹלָם נִקְרְאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה מִמֶּנּוּ), it implies (מַשְׁמָע), that all five Partzufim together, in their totality, are called Ze‘ir Anpin and Nukvah to the world above (כִּי כָּל הֶחָמֵשׁ פַּרְצוּפִים בִּכְלָלוּתָם יַחַד נִקְרְאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה), and not each individual Partzuf of the lower world relative to each individual Partzuf of the upper world (וְלֹא בִּפְרָטוּת: כָּל פַּרְצוּף וּפַרְצוּף דְּעוֹלָם הַתַּחְתּוֹן לִפְרָטוּת כָּל פַּרְצוּף וּפַרְצוּף דְּעוֹלָם הָעֶלְיוֹן). If so, the difficulty returns to its place (וְאִם כֵּן, חָזַר הַדִּקְדּוּק לִמְקוֹמוֹ), for what is the language saying (דְּמַה הַלָּשׁוֹן אוֹמֶרֶת): “all five Partzufim will be called Ze‘ir Anpin and Nukvah,” etc.? (יִהְיוּ כָּל הֶחָמֵשׁ פַּרְצוּפִים נִקְרְאִים זו״ן כו'), he ought to have said (דְּהֲוָה לֵיהּ לוֹמַר), “even the three upper ones will be called Ze‘ir Anpin and Nukvah,” etc. (יִהְיוּ אֲפִילּוּ הַג׳ רִאשׁוֹנוֹת נִקְרְאִים זו״ן כּו'). And furthermore, to understand what was said (וְעוֹד לְהָבִין בְּמַה שֶׁאָמַר): “and they will be lacking Mochin [Intellects]” (וִיהְיוּ חֲסֵרִים מוֹחִין), it implies that in truth they are not lacking, but only as if they were lacking (דְּמַשְׁמָע שֶׁלְּפִי הָאֱמֶת אֵינָם חֲסֵרִים, אֶלָּא כְּאִלּוּ הֵם חֲסֵרִים).

But behold, according to the understanding of the Rav Sar Shalom, may his memory be a blessing (וְהֲלֹא לְפִי הֲבָנַת הָרַב שַׂר שָׁלוֹם ז״ל), the entire generality of the ten Sefirot of the three upper ones is nothing but particulars of the ten Sefirot of the six extremities (כָּל כְּלָלוּת הַי׳ סְפִירוֹת שֶׁל הַג׳ רִאשׁוֹנוֹת אֵינוֹ רַק פְּרָטֵי הַי׳ סְפִירוֹת דְּו״ק). If so, they are truly lacking Mochin [Intellects] (אִם כֵּן, הֵם חֲסֵרִים מוֹחִין מַמָּשׁ), and as he, may his memory be for a blessing, wrote further on (וּכְמוֹ שֶׁכָּתַב הוּא ז״ל לְקַמָּן), and this is his language (וְזֶה לְשׁוֹנוֹ): all Partzufim of all the Worlds are called Ze’ir Anpin and Nukvah (שֶׁכָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת נִקְרָאִים זו״ן), which are the six extremities in relation to the higher Partzufim above them (שֶׁהֵם ו״ק בְּעֵרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים שֶׁעֲלֵיהֶם), and they require Ibbur, Yenikah, and Mochin [Intellects], etc. (וְצְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין כו'), and already each Partzuf is composed of six extremities (וְכְבָר כָּל פַּרְצוּף כָּלוּל מִו״ק), which are two Partzufim, Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם בּ׳ פַּרְצוּפִים נַה״י וְחָגַ״ת), with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh-Ruach included (עִם נַרְנְח״י דְּנ״ר הַכּוֹלְלִים), and they are lacking the three upper ones, which are Keter, Chokhmah, and Binah, with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshama, Chayah, Yechidah included (וְחָסֵר לָהֶם הַג״ר, שֶׁהֵם כַּחַ״ב עִם נַרְנְח״י דְּנְח״י הַכּוֹלְלִים), and even though each Partzuf from the three upper Partzufim of Chokhmah, Binah, and Da‘at (וְאַף עַל פִּי שֶׁכָּל פַּרְצוּף מֵהַג׳ פַּרְצוּפִים הָעֶלְיוֹנִים דְּחָכְמָה בִּינָה וָדַעַת), which are called Arich Anpin, Abba and Imma, and Yisra’el Saba and Tevunah (הַנִּקְרָאִים אֲרִיךְ אַנְפִּין אוֹ אַבָּא וְאִמָּא וְישסו״ת), for each specific one is comprised of ten Sefirot (שֶׁכָּל פְּרָט וּפְרָט כָּל אֶחָד כָּלוּל מִי׳ סְפִירוֹת), unlike the six extremities (וְלֹא כמו הו״ק).

Behold, that inclusion (הִנֵּה אוֹתוֹ הַכְּלָלוּת), is in relation to the lower Partzufim that are beneath them (הוּא בְּעֶרֶךְ הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁתַּחְתֵּיהֶם), but in relation to the Partzufim that are above them (אֲבָל בְּעֶרֶךְ הַפַּרְצוּפִים שֶׁעֲלֵיהֶם), all that inclusion is nothing but the ten Sefirot of the six extremities (כָּל אוֹתוֹ הַכְּלָלוּת אֵינוֹ רַק הַי׳ סְפִירוֹת דְּו״ק), etc. See there. (כו׳ עַיֵּין שָׁם). If so, he ought to have said (וְאִם כֵּן הֲוָה לֵיהּ לוֹמַר), "and they are lacking Mochin [Intellects]" (וְהֵם חֲסֵרִים מוֹחִין). And furthermore, why did he change the wording here (וְעוֹד דְּלָמָּה שִׁינָּה הַלָּשׁוֹן בְּכָאן), to say “lacking Mochin [Intellects]” (לוֹמַר חֲסֵרִים מוֹחִין), and not say “they require Mochin [Intellects],” as he wrote by Ze’ir Anpin and Nukvah? (וְלֹא אָמַר צְרִיכִים מוֹחִין כְּמָה שֶׁכָּתַב בְּזו״ן). Also here he ought to have said (וְגַם כָּאן הֲוָה לֵיהּ לוֹמַר), "and they require Mochin [Intellects]" (וְהֵם צְרִיכִים מוֹחִין). And furthermore, why did he say only "lacking Mochin [Intellects]" (וְעוֹד דְּלָמָּה אָמַר חֲסֵרִים מוֹחִין לְבַד), and not say: Ibbur, Yenikah, and Mochin [Intellects] — which is a greater novelty? (וְלֹא אָמַר עִיבּוּר יְנִיקָה וּמוֹחִין שֶׁהוּא יוֹתֵר חִדּוּשׁ). As Rabbi Sar Shalom, may his memory be a blessing, wrote (וּכְמוֹ שֶׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל): and they require Ibbur, Yenikah, and Mochin [Intellects], as explained above (וּצְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין כְּנַ״ל).

And furthermore, according to his words, may his memory be a blessing (וְעוֹד כִּי לְפִי דְבָרָיו ז״ל), also the ten Sefirot of each one of the upper three (גַּם הַי׳ סְפִירוֹת דְּכָל אֶחָד מֵהַג״ר), are nothing but the ten Sefirot of the six extremities (אֵינָם רַק הַי׳ סְפִירוֹת דְּו״ק), for they contain only Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, which are Nefesh-Ruach (כִּי אֵין בָּהֶם רַק נַה״י וחָגַ״ת שֶׁהֵם נ״ר), and they lack the upper three — Keter, Chokhmah, and Binah — with Nefesh, Ruach, Neshamah, Chayah, Yechidah, just as Ze’ir Anpin and Nukvah lack them (וְחָסֵר מֵהֶם ג״ר כַּחַ״ב עִם נַרְנַח״י, כְּמוֹ שֶׁחָסֵר מִן הַזו״ן).

For this reason he wrote there afterward (כִּי עַל כֵּן כָּתַב שָׁם אַחַר זֶה), that when there is drawn to Ze’ir Anpin the third Partzuf, which is Binah (כִּי כַּאֲשֶׁר נִמְשָׁךְ לְז״א פַּרְצוּף הַג׳ שֶׁהוּא הַבִּינָה), with the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah, through Yisrael-Saba and Tevunah (עִם מוֹחִין דְּנַרְנַח״י דְּנְשָׁמָה ע״י לישסו״ת), likewise, the third Partzuf, which is Binah, is added to Yisrael-Saba and Tevunah, with the Mochin [Intellects] of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Neshamah, through Abba and Imma Ila’in (כְּמוֹ כֵן נִיתּוֹסַף וּבָא פַּרְצוּף הַג׳ שֶׁהוּא בִּינָה עִם מוֹחִין דְּנַרְנַח״י דְּנְשָׁמָה לישסו״ת ע״י או״א עִלָּאִין). And likewise, the third Partzuf is added to Abba and Imma through Arich Anpin (וְכֵן נִיתּוֹסַף פַּרְצוּף הַג׳ לְאו״א עַל יְדֵי א״א), and likewise to Arich Anpin (וְכֵן נִיתּוֹסַף לְאַרִיךְ). And when the fourth Partzuf is added to Ze’ir Anpin, which is Chokhmah (וְכַאֲשֶׁר נִיתּוֹסַף לְז״א פַּרְצוּף הַד׳ שֶׁהוּא הַחָכְמָה), likewise it is added to all of them (כֵּן נִיתּוֹסַף לְכוּלָּם). And likewise, when the fifth Partzuf is added to Ze’ir Anpin, which is Keter (וְכֵן גַּם כֵּן כַּאֲשֶׁר נִיתּוֹסַף לְז״א פַּרְצוּף ה׳ שֶׁהוּא הַכֶּתֶר), likewise it is added to all (כֵּן נִיתּוֹסַף לְכוּלָּה). See there at length (יַעַיֵּין שָׁם לְקַמָּן בָּאֹרֶךְ). It is thus found (נִמְצָא), that Ze’ir Anpin and Nukvah and the upper three (כִּי הַזו״ן וְהַג״ר), are entirely equal (כֻּלָּם שָׁוִין), for what is lacking in Ze’ir Anpin and Nukvah (כִּי מַה שֶׁחָסֵר לְזו״ן), is likewise lacking in the upper three (חָסֵר גַּם כֵּן לַג״ר), and when it is drawn to Ze’ir Anpin, it is also drawn to the upper three (וּכְשֶׁנִּמְשָׁךְ לְזו״ן, נִמְשָׁךְ גַּם כֵּן לַג״ר).

And if so (וְאִם כֵּן), what is the difference between Ze’ir Anpin and Nukvah and the upper three? (מַה הוּא הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין זו״ן אֶל הַג״ר), for the Rav, may his memory be for a blessing, spoke in a language of negation (שֶׁאוֹמֵר הָרַב זל״ה בִּלְשׁוֹן שְׁלִילָה). And these are his words (וְזֶה לְשׁוֹנוֹ): “It is found that in every world and world (נִמְצָא כִּי בְּכָל עוֹלָם וָעוֹלָם), they do not require Ibbur and Mochin [Intellects] (אֵינָם צְרִיכִין עִיבּוּר וּמוֹחִין), only Ze’ir Anpin and Nukvah of that world (רַק זו״ן שֶׁל אוֹתוֹ הָעוֹלָם), in relation to Arich Anpin and Abba and Imma of that world (בְּעֵרֶךְ א״א וְאו״א שֶׁל אוֹתוֹ הָעוֹלָם), who are complete with respect to that world” (שֶׁהֵם שְׁלֵמִים בִּפְנֵי אוֹתוֹ הָעוֹלָם), end quote (עכ״ל).

But behold, that which Ze’ir Anpin and Nukvah have, which is Nefesh-Ruach—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (וְהֲלֹא מַה שֶּׁיֵּשׁ לְזו״ן שֶׁהֵם נ״ר – נה״י וְחג״ת), is exactly what they have also (הוּא מַה שֶּׁיֵּשׁ לָהֶם גַּם כֵּן). And that which is lacking in Ze’ir Anpin and Nukvah—Neshamah-Chayah-Yechidah, which are Keter, Chokhmah, and Binah (וּמַה שֶּׁחָסֵר לְזו״ן שֶׁהֵם נְח״י – כַּחַ״ב), is likewise lacking from them (חָסֵר מֵהֶם). For behold, when it is drawn to Ze’ir Anpin (שֶׁהֲרֵי כַּאֲשֶׁר נִמְשָׁכִין לְזו״ן), it is then that it is drawn to them as well (הוּא שֶׁנִּמְשָׁךְ לָהֶם גַּם כֵּן). If so, what is this completeness (וְאִם כֵּן מַה הוּא הַשְּׁלֵמוּת), which they possess, the upper three (אֲשֶׁר יֵשׁ לָהֶם אֶל הַג״ר), even in relation to the very world from which they are? (אֲפִלּוּ בִּפְנֵי אוֹתוֹ הָעוֹלָם אֲשֶׁר הֵם מִמֶּנּוּ). And if it is because the upper three are comprised of ten Sefirot (וְאִם הוּא מִפְּנֵי שֶׁהַג״ר הֵם כְּלוּלִים מִי׳ סְפִירוֹת), whereas the six extremities are not (מַה שֶׁאֵין כֵּן הַו״ק), what advantage does that offer them? (מַה יוֹשִׁיעֵנוּ זֶה), Since, in the end, all that inclusion (כִּיּוֹן סוֹף סוֹף כָּל אוֹתוֹ הַכְּלָלוּת), is nothing but ten Sefirot of the six extremities (אֵינוֹ רַק הַי׳ סְפִירוֹת דְּו״ק), which are Nefesh-Ruach—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם נ״ר – נה״י וְחג״ת), And they lack Neshamah-Chayah-Yechidah—Netzach, Hod, Yesod of Chokhmah, Binah, Keter (וְחָסֵר מֵהֶם נְח״י – שֶׁהֵם כַּחַ״ב), just as Ze’ir Anpin and Nukvah lack them (כְּמוֹ שֶׁחָסֵרִים לְזו״ן). If so, this is not called completeness (אִם כֵּן אֵין זֶה נִקְרָא שְׁלֵימוּת), but only an additional level (אֶלָּא מַדְרֵגָה יְתוֹרָה), or a superior quality (אוֹ מַעֲלָה יְתוֹרָה), which the Nefesh-Ruach of the upper three have (שֶׁיֵּשׁ אֶל הַנ״ר שֶׁלָּהֶם), beyond the Nefesh-Ruach of Ze’ir Anpin and Nukvah (מִן הַנ״ר שֶׁיֵּשׁ לְזו״ן). And that is not called perfection (וְאֵין זֶה נִקְרָא שְׁלֵימוּת לָהֶם), for their perfection ought to correspond to the deficiency of Ze’ir Anpin and Nukvah (כִּי הַשְּׁלֵמוּת שֶׁלָּהֶם צָרִיךְ שֶׁיִּהְיֶה מְקַבֵּל אֶל הַחֶסְרוֹן שֶׁיֵּשׁ לְזו״ן), meaning that they should be complete in regard to that which Ze’ir Anpin and Nukvah lack (שֶׁהֵם יִהְיוּ שְׁלֵמִים מֵאוֹתוֹ חֶסְרוֹן).

And since that which is in Ze’ir Anpin is only Nefesh-Ruach (וְכֵיוָן כִּי מַה שֶּׁיֵּשׁ בְּז״א אֵינוֹ רַק נ״ר), which are complete Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet (שֶׁהֵם נַה״י וְחָג״ת שְׁלֵמִים), and what is lacking from it is Neshamah-Chayah-Yechidah, which are Keter, Chokhmah, Binah (וְחָסֵר מִמֶּנּוּ נְח״י שֶׁהֵם כַּחַ״ב), If so, their completeness—meaning that of the upper three—corresponding to this (אִם כֵּן הַשְּׁלֵמוּת שֶׁלָּהֶם הַמְּקַבֵּל לְזֶה), is that they have Neshamah, Chayah, Yechidah, Keter, Chokhmah, and Binah (הוּא שֶׁיֵּשׁ לָהֶם נְח״י כַּחַ״ב), And that Ze’ir Anpin and Nukvah require Ibbur and Mochin [Intellects] (וְשֶׁהַזו״ן צְרִיכִים עִיבּוּר וּמוֹחִין), and they—the upper three—do not require them (וְהֵם אֵינָם צְרִיכִים), because they are already complete (מִפְּנֵי שֶׁכְּבָר הֵם שְׁלֵמִים). And if it were indeed so that in the aspect of Nefesh-Ruach—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—of Ze’ir Anpin there was something lacking (וְאִם בִּשְׁלָמָא בִּבְחִינַת הַנ״ר – נַה״י וְחָג״ת דְּזו״ן הָיָה חָסֵר דָּבָר), And afterward they were drawn to it (וְאַחַר כָּךְ הָיוּ נִמְשָׁכִין לוֹ), and in the aspect of the upper three—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—there was nothing lacking (וּבִבְחִינַת הַג״ר – נַה״י וְחָג״ת שֶׁל הַג״ר לֹא הָיָה חָסֵר דָּבָר), Then we would have said that this is their completeness, corresponding to the deficiency in Ze’ir Anpin and Nukvah (הָיִינוּ אוֹמְרִים כִּי זֶה הוּא הַשְּׁלֵמוּת שֶׁלָּהֶם מְקַבֵּיל אֶל הַחֶסְרוֹן שֶׁיֵּשׁ לְזו״ן), But in truth, Neshamah, Chayah, Yechidah, Keter, Chokhmah, Binah—are lacking in them entirely (אֲבָל לְעוֹלָם שֶׁחָסֵר מֵהֶם הַנְּח״י – כַּחַ״ב הַכּוֹלְלִים), But since in the aspect of Nefesh-Ruach—Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet—of Ze’ir Anpin there is nothing lacking (אֲבָל כֵּיוָן שֶׁבִּבְחִינַת הַנ״ר – נַה״י חָג״ת דְּזו״ן לֹא חָסֵר מֵהֶם דָּבָר), For they are already complete (כִּי כְבָר הֵם שְׁלֵמִים), Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, inclusive of Nefesh, Ruach, Neshamah, Chayah, Yechidah of Nefesh-Ruach (נַה״י וְחָג״ת הַכּוֹלְלִים עִם נַרְנַח״י דְּנַ״ר הַכּוֹלְלִים), And what is lacking from them is only Neshamah, Chayah, Yechidah, Keter, Chokhmah, Binah (וּמַה שֶּׁחָסֵר מֵהֶם אֵינוֹ רַק נְח״י – כַּחַ״ב הַכּוֹלְלִים), Which is precisely what is lacking from the upper three as well (אֲשֶׁר זֶה הוּא מַה שֶּׁחָסֵר מִן הַג״ר גַּם כֵּן), If so, what is their completeness? (אִם כֵּן מַה הוּא הַשְּׁלֵמוּת שֶׁלָּהֶם).

And furthermore (וְעוֹד), for it is known (כִּי יָדוּעַ הוּא), that no Zivug [Union] takes place without Mochin [Intellects] (כִּי אֵין שׁוּם זִוּוּג נַעֲשֶׂה בִּלְתִּי מוֹחִין), for behold, the drop of the Zivug [Union] is drawn from the Mochin [Intellects] (כִּי הֲרֵי טִפַּת הַזִּוּוּג מִן הַמּוֹחִין הִיא נִמְשֶׁכֶת). And it is also known (וְגַם יָדוּעַ), that Abba and Imma never cease from their Zivug [Union] for the vitality of the worlds (כִּי או״א לָא פָסִיק זִוּוּגַיְיהוּ לְבְחִינַת חַיּוּת הָעוֹלָמוֹת), which is the Zivug [Union] of Yisrael-Saba and Tevunah (שֶׁהוּא זִוּוּג ישסו״ת), or the Zivug [Union] of Binah of Abba with Imma (אוֹ זִוּוּג בִּינָה דְּאַבָּא עִם אִמָּא), as mentioned in the teachings of the Rav, may his memory be a blessing (כְּנִזְכָּר בִּדְרוּשֵׁי הָרַב זל״ה), which is the Zivug [Union] of the externality of the worlds (שֶׁהוּא זִוּוּג חִיצוֹנִיּוּת הָעוֹלָמוֹת).

And it is also known (וְגַם יָדוּעַ), that everything that exists in the inner aspect exists also in the external aspect (כִּי כָּל מַה שֶׁיֵּשׁ בַּפְּנִימִיּוּת יֵשׁ בַּחִיצוֹנִיּוּת), and just as Ibbur, Yenikah, and Mochin [Intellects] are required in the inner aspect (וּכְמוֹ שֶׁצָּרִיךְ עִיבּוּר יְנִיקָה וּמוֹחִין בַּפְּנִימִיּוּת), so too they are required in the external aspect (כֵּן צָרִיךְ בַּחִיצוֹנִיּוּת), as written in Sha‘ar Seder haAtzilut at the end of that chapter, after the aforementioned language, and in several other places (כְּמוֹ שֶׁכָּתוּב בְּשַׁעַר סֵדֶר הָאֲצִילוּת בְּסוֹפוֹ בְּאוֹתוֹ פֶּרֶק אַחַר הַלָּשׁוֹן הַנַּ״ל וּבְכַמָּה מְקוֹמוֹת). If so (וְאִם כֵּן), if it is true that the ten Sefirot of the upper three are only the particulars of the ten Sefirot of the six extremities (אִם אִיתָא שֶׁהַי׳ סְפִירוֹת שֶׁל הַג״ר אֵינָם אֶלָּא פְּרָטֵי הַי׳ סְפִירוֹת דְּו״ק), and that they lack the upper three, which are the Mochin [Intellects] (חָסֵר מֵהֶם הַג״ר שֶׁהֵם הַמּוֹחִין), and they are only drawn to them when they are drawn to Ze’ir Anpin (וְאֵינוֹ נִמְשָׁךְ לָהֶם רַק כַּאֲשֶׁר נִמְשָׁךְ לְז״א), If so (אִם כֵּן), how is it that the Zivug [Union] of Yisrael-Saba and Tevunah never ceases (אֵיךְ יִישסו״ת לָא פָסִיק זִוּוּגַיְיהוּ), since their Zivug [Union] is constant (כִּי זִוּוּגֵיהוּ תָּדִירִי), Yet at a time when even Ze’ir Anpin lacks the Partzuf of Binah (וְהֲלֹא בְּעֵת אֲשֶׁר חָסֵר מִן הַז״א אֲפִלּוּ פַּרְצוּף הַבִּינָה), they also lack it (חָסֵר מֵהֶם גַּם כֵּן).

If so, how can Yisrael-Saba and Tevunah engage in Zivug [Union] without Mochin [Intellects]? (וְאִם כֵּן אֵיךְ ישסו״ת מִזְדַּוְּגִין בְּלִי מוֹחִין), For behold, it is impossible for any Zivug [Union] to take place without Mochin [Intellects] (שֶׁהֲרֵי אִי אֶפְשָׁר לְשׁוּם זִוּוּג בְּלֹא מוֹחִין), even a Zivug [Union] of the externality of the worlds (וַאֲפִלּוּ לְזִוּוּג דְּחִיצוֹנִיּוּת הָעוֹלָמוֹת), For even there it is necessary that there be the aspect of Mochin [Intellects], as stated above (שֶׁהֲרֵי גַּם שָׁם צָרִיךְ שֶׁיְּהֵא בְּחִינַת הַמּוֹחִין כְּמַ״שׁ לְעֵיל). And it is known (וְיָדוּעַ), that Mochin [Intellects] exist solely for the aspect of Zivug [Union] (כִּי הַמּוֹחִין אֵינָם אֶלָּא לִבְּחִינַת הַזִּוּוּג), As written in Sha‘ar haKavanot, Derush 6 on Keri’at Shema (וּכְמוֹ שֶׁכָּתוּב בְּשַׁעַר הַכַּוָּנוֹת דְּרוּשׁ ו׳ דְּק״שׁ), and these are his words (וְזֶה לְשׁוֹנוֹ): “For the Zivug [Union] of the externality of the worlds is drawn from the Mochin [Intellects] of Abba and Imma themselves...” (כִּי זִוּוּג חִיצוֹנִיּוּת הָעוֹלָמוֹת הִנֵּה הוּא נִמְשָׁךְ מִן הַמּוֹחִין דְּאו״א עַצְמָן כו׳), see there his explanation (עַיֵּין שָׁם בֵּיאוּרוֹ). And if so (וְאִם כֵּן), when Ze’ir Anpin has not completed its externality in the aspect of Mochin [Intellects] (כַּאֲשֶׁר הַז״א לֹא נִשְׁלַם הַחִיצוֹנִיּוּת שֶׁלוֹ בִּבְחִינַת הַמּוֹחִין), and they are lacking from him (וְחֲסֵרִים מִמֶּנּוּ), likewise the Mochin [Intellects] are lacking from Yisrael-Saba and Tevunah (כֵּן חֲסֵרִים הַמּוֹחִין מִישסו״ת).

If so, how is their Zivug [Union] constant and unceasing (וְאִם כֵּן אֵיךְ זִוּוּגָם תָּדִיר וְלֹא פָסִיק), even for the externality of the worlds (אֲפִלּוּ לַחִיצוֹנִיּוּת הָעוֹלָמוֹת), which is the vitality of the worlds? (שֶׁהוּא חַיּוּת אֶל הָעוֹלָמוֹת). And therefore, it seems in my humble opinion, it is true, correct, and enduring of Kudsha Berikh Hu (וְעַל כֵּן נִלְעֵ״ד אנ״ק דּקב״ה), that this is not the intention of the Rav’s language, may his memory be a blessing (שֶׁאֵין זוֹ כַּוָּנַת לְשׁוֹן הָרַב זל״ה), for indeed (כִּי לְעוֹלָם), it is only Ze’ir Anpin and Nukvah who require Ibbur, Yenikah, and Mochin [Intellects] (אֵינָם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין רַק הַזו״ן דַּוְּקָא), but the upper three do not require Ibbur, Yenikah, and Mochin [Intellects] (אֲבָל הַג״ר אֵינָם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין), because they are already complete from the time of their Atzilut (כִּי כְּבָר הֵם שְׁלֵמִים מֵעֵת אֲצִילוּתָם), with the Mochin [Intellects] required for their own needs (כְּמוֹחִין הַנִּצְרָכִים לָהֶם לְצוֹרְכָם). And that which is lacking from them (וּמַה שֶּׁחָסֵר מֵהֶם), is that they are not able to initiate new lights (אִינוֹ שֶׁיְּכוֹלִין לְחַדֵּשׁ אוֹרוֹת חֲדָשִׁים), and to give birth to new Neshamot (וּלְהוֹלִיד נְשָׁמוֹת חֲדָשׁוֹת), until they receive it from above (עַד שֶׁיְּקַבְּלוּהוּ מִלְּמַעְלָה). And as written in Etz Chayim, Sha‘ar Mayim Nukvin and Mayim Dekhurin, chapter 7 (וּכְמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר מ״ן וּמ״ד פ״ז), and in Sha‘ar haPesukim, Parashat Vayeira (וּבְשַׁעַר הַפְּסוּקִים פָּרָשַׁת וַיֵּרָא), and these are his words (וְזֶה לְשׁוֹנוֹ): “And know (וְדַע), that Ze’ir Anpin and Nukvah do not engage in Zivug [Union] (כִּי אֵין זו״ן מִזְדַּוְּגִין), until first Abba and Imma unite in Zivug [Union] (עַד שֶׁבַּתְּחִלָּה יִזְדַּוְּגוּ או״א), and even Abba and Imma do not unite (וְגַם או״א אֵינָם מִזְדַּוְּגִין), until first Arich Anpin performs Zivug [Union] (עַד שֶׁבַּתְּחִלָּה יִזְדַּוֵּוג אַרִיךְ).

And so on, in this way, up to the highest levels (וְכֵן עַל דֶּרֶךְ זֶה עַד רוּם הַמַּעֲלוֹת), until the Supreme Emanator, who is called Ein Sof (עַד שֶׁהַמַּאֲצִיל הָעֶלְיוֹן הַנִּקְרָא א״ס). And it is found (וְנִמְצָא), that for every lower Zivug [Union] of Ze’ir Anpin (כִּי בְּכָל זִוּוּג תַּחְתּוֹן דְּז״א), it is required that first the higher levels engage in Zivug [Union] (צָרִיךְ שֶׁבָּרִאשׁוֹנָה יִזְדַּוְּגוּ הַבְּחִינוֹת הָרִאשׁוֹנוֹת), which receive from Ein Sof (הַמְּקַבְּלוֹת מֵהָא״ס). For Ein Sof alone can renew new lights every day, continuously (כִּי הָא״ס לְבַדּוֹ יָכוֹל לְחַדֵּשׁ בְּכָל יוֹם תָּמִיד אוֹרוֹת חֲדָשִׁים), but all the emanated ones (אֲבָל הַנֶּאֱצָלִים כֻּלָּם), none of them has the ability or power to initiate any light (אֵין כֹּחַ וִיכֹלֶת בְּשׁוּם אֶחָד מֵהֶם לְחַדֵּשׁ שׁוּם אוֹר), until they first receive it from Ein Sof (עַד שֶׁיְּקַבְּלוּהוּ תְּחִלָּה מֵהָא״ס). And they transmit it at all times (וּמַמְשִׁיכִים אוֹתוֹ בְּכָל עֵת), from one level to another level (מִמַּדְרֵגָה לְמַדְרֵגָה), through their Zivugim [Unions], as mentioned (בִּבְחִינַת הַזִּוּוּגִים שֶׁלָּהֶם כַּנִּזְכָּר). And no emanated being has power (וְאֵין כֹּחַ בְּשׁוּם אֶחָד מֵהַנֶּאֱצָלִים), except what was given to them for themselves and their needs at the time they were emanated (רַק מַה שֶּׁנִּתַּן לָהֶם לְעַצְמָם וּלְצוֹרְכָם בְּעֵת שֶׁנֶּאֶצְלוּ). But to generate new lights and to bring forth new Neshamot—they have no power (אֲבָל לְחַדֵּשׁ אוֹרוֹת חֲדָשִׁים וּלְהוֹלִיד נְשָׁמוֹת אֵין בָּהֶם כֹּחַ), until they receive it from Ein Sof, as mentioned (עַד שֶׁיְּקַבְּלוּהוּ מֵהָא״ס כַּנִּזְכָּר).

And then they transmit that shefa which they received from Ein Sof (וְאָז מַמְשִׁיכִין הַשֶּׁפַע הַהוּא שֶׁקִּיבְּלוּ מֵהָא״ס), to the level beneath them (אֶל הַבְּחִינָה שֶׁלְּמַטָּה מֵהֶם), and afterward they too unite in Zivug [Union] (וְאַחַר כָּךְ גַּם הֵם מִזְדַּוְּגִים), and they transmit the shefa (וְהֵם מַמְשִׁיכִין הַשֶּׁפַע), to those beneath them (אֶל אוֹתָם שֶׁלְּמַטָּה מֵהֶם), and thus the matter flows (וְכֵן הַדָּבָר הוֹלֵךְ), and is drawn from one Zivug [Union] to another Zivug [Union] (וְנִמְשָׁךְ מִזִּוּוּג אֶל זִוּוּג), from the levels that are close to the Emanator (מִן הַבְּחִינָה הַקְּרוֹבוֹת אֶל הַמַּאֲצִיל), down to Ze’ir Anpin and Nukvah (עַד זו״ן), who receive the shefa and power (הַמְּקַבְּלִים הַשֶּׁפַע וְהַכֹּחַ), from Abba and Imma above them (מֵאו״א שֶׁלְּמַעְלָה מֵהֶם), who united in Zivug [Union] prior to Ze’ir Anpin’s own unification with Nukvah (שֶׁקִּדְּמוּ לְהִזְדַּוֵּוג קֹדֶם שֶׁיִּזְדַּוֵּוג הוּא עִם נוּקְבָא), and they again drew down new power and shefa from above (וְחָזְרוּ לְהַמְשִׁיךְ כֹּחַ וְשֶׁפַע חָדָשׁ מִלְּמַעְלָה), from the root of their two crowns (מִשָּׁרֶשׁ הַב׳ עֲטָרִין שֶׁלָּהֶם), which are exceedingly high (אֲשֶׁר לְמַעְלָה לְמַעְלָה), and they give them (וְנוֹתְנִים אוֹתָם), as new Mochin [Intellects] to Ze’ir Anpin and Nukvah (בְּסוֹד מוֹחִין חֲדָשִׁים לְזו״ן). And then they unite in Zivug [Union] and give birth to children (וְאָז הֵם מִזְדַּוְּגִים וּמוֹלִידִים בָּנִים), which is the drawing of a drop of Mayim Dekhurin (שֶׁהוּא מַמְשִׁיךְ טִפַּת מ״ד), from the Chassadim that were drawn into his Da‘at anew (מִן הַחֲסָדִים שֶׁנִּמְשְׁכוּ בְּדַעְתּוֹ מֵחָדָשׁ), and also the Nukvah gives a drop of Mayim Nukvin (וְגַם נוּקְבָא נוֹתֶנֶת טִפַּת מ״ן), from that which was newly drawn to her (מִמַּה שֶּׁנִּמְשַׁךְ לָהּ מֵחָדָשׁ), in the crown of Gevurah within her Da‘at (בַּעֲטָרָא דְּגְבוּרָה שֶׁבְּדַעְתָּהּ), and from these two drops (וּמִב׳ טִפִּין אֵלּוּ), the child is formed in her womb (נוֹצַר הַוָּלָד בְּרַחְמָהּ). And this is the secret of the ultimate purpose (וז"ס תַּכְלִית), of what a person must intend during the unification of the recitation of Shema, in its truth (מַה שֶּׁצָּרִיךְ הָאָדָם לְכַוֵּן בִּיּוּחַד ק״ש עַל אֲמִיתּוּתָהּ), that he should intend (שֶׁיְּכַוֵּן), that during the recitation of Shema, Abba and Imma unite in Zivug [Union] (כִּי בְּק״ש מִזְדַּוְּגִים או״א), to draw down new Mochin [Intellects] into Ze’ir Anpin and Nukvah (לְהַמְשִׁיךְ מוֹחִין חֲדָשִׁים בִּזו״ן), so that they too will be able to unite afterward (כְּדֵי שֶׁיוּכְלוּ לְהִזְדַּוֵּוג גַּם הֵם אַחַר כָּךְ), during the Amidah prayer (בִּתְפִלַּת הָעֲמִידָה), at the time of the falling on the face (בְּעֵת נְפִילַת אַפַּיִם), and give birth to children, which are the souls of the lower beings (וְיוֹלִידוּ בָנִים שֶׁהֵם נְשָׁמוֹת הַתַּחְתּוֹנִים). However, he must also intend (הָאֻמְנָם צָרִיךְ לְכַוֵּן), how the upper levels begin to unite in Zivug [Union] (אֵיךְ מַתְחִילִין לְהִזְדַּוֵּוג הַמַּדְרֵגוֹת הָעֶלְיוֹנוֹת), those which are close to the Emanator (הַקְּרוֹבוֹת אֶל הַמַּאֲצִיל), and from there it flows downward (וּמִשָּׁם נִמְשָׁךְ), to those beneath them, etc. (אֶל שֶׁלְּמַטָּה מֵהֶם כו׳), until that shefa is drawn (עַד שֶׁנִּמְשָׁךְ הַשֶּׁפַע הַהוּא), into the Mochin [Intellects] of Abba and Imma (עַד מוֹחִין דְּאו״א), and then they too unite in Zivug [Union] during the recitation of Shema, as mentioned (וְאָז גַּם הֵם מִזְדַּוְּגִים בְּק״ש כַּנִּזְכָּר כו׳), see there (עַיֵּין שָׁם).

Behold, we have learned two things from this (הֲרֵי לָמַדְנוּ מִכָּאן שְׁתַּיִם): first, that that which is for the sake of the emanated beings themselves (חֲדָא, כִּי מַה שֶּׁהוּא לְצוֹרֶךְ עַצְמָם שֶׁל הַנֶּאֱצָלִים), was already present for them from the time they were emanated (כְּבָר יֵשְׁנוֹ לָהֶם מֵעֵת שֶׁנֶּאֶצְלוּ), and that which is lacking from them (וּמַה שֶּׁחָסֵר מֵהֶם), is only that they are not able to renew new lights (אֵינָם רַק שֶׁאֵינָם יְכוֹלִים לְחַדֵּשׁ אוֹרוֹת חֲדָשִׁים), and to give birth to Neshamot (וּלְהוֹלִיד נְשָׁמוֹת), until they receive it from above (עַד שֶׁיְּקַבְּלוּהוּ מִלְּמַעְלָה). If so, the upper three are already complete in their Mochin [Intellects] (וְאִם כֵּן הַג״ר כְּבָר הֵם שְׁלֵמִים בְּמוֹחִין), which are for their own needs (אֲשֶׁר הֵם לְצוֹרְכָם), from the time of the Tikkun of Atzilut (מֵעֵת תִּקּוּן הָאֲצִילוּת), only that to bestow to Ze’ir Anpin in order that he may give birth to Neshamot (אֶלָּא שֶׁלְהַשְׁפִּיעַ לְז״א כְּדֵי שֶׁיוֹלִיד נְשָׁמוֹת), they do not have the power to do so (אֵין לָהֶם), until they receive it from above (עַד שֶׁיְּקַבְּלוּהוּ מִלְּמַעְלָה), for they only possess that which was given to them for themselves and for their own needs (כִּי אֵין לָהֶם רַק מַה שֶּׁנִּתַּן לָהֶם לְעַצְמָם וּלְצוֹרְכָם).

And second, we have learned (וְעוֹד שֵׁנִית לָמַדְנוּ), that the shefa which is drawn from above (כִּי הַשֶּׁפַע הַנִּמְשָׁךְ מִלְּמַעְלָה), which is the secret of the Mochin [Intellects] (שֶׁהוּא סוֹד הַמּוֹחִין), is not many different influxes (אֵינוֹ רַק שֶׁפַע אֶחָד), but rather it is the very same shefa (שֶׁהוּא סוֹד הַמּוֹחִין דְּז״א), which descends from level to level (הַיוֹרֵד מִמַּדְרֵגָה לְמַדְרֵגָה), through Zivugim [Unions] (עַל יְדֵי זִוּוּגִים), until Abba and Imma (עַד או״א), and then they too unite in Zivug [Union] (וְאָז גַּם הֵם מִזְדַּוְּגִים), and they transmit that very same shefa (וּמַמְשִׁיכִים הַשֶּׁפַע הוּא עַצְמוֹ), as Mochin [Intellects] to Ze’ir Anpin and Nukvah (בְּסוֹד מוֹחִין לְזו״ן). For so he precisely worded it (שֶׁכֵּן דִּקְדֵּק בִּלְשׁוֹנוֹ), from beginning to end (מִתְּחִלָּה וְעַד סוֹף), as he wrote: “that shefa” (שֶׁכָּתַב הַשֶּׁפַע הַהוּא).

Behold, it is clearly explained (הֲרֵי מְבוֹאַר), that it is only that very same shefa (שֶׁאֵינוֹ רַק אוֹתוֹ הַשֶּׁפַע), which will be given as Mochin [Intellects] to Ze’ir Anpin and Nukvah (אֲשֶׁר יִנָּתֵן בְּסוֹד מוֹחִין לְזו״ן), only that it is drawn from level to level (אֶלָּא שֶׁהוּא נִמְשָׁךְ מִמַּדְרֵגָה לְמַדְרֵגָה), through Zivugim [Unions] (ע״י זִוּוּגִים). And it is likewise explained in the book Mavo She‘arim, Second Gate, Third Section, Chapter Nine (וְכֵן מְבוֹאָר בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ט), where he wrote as follows (שֶׁכָּתַב וְזֹה לְשׁוֹנוֹ): And it is found that when Ze’ir Anpin joins with Nukvah (וְנִמְצָא כִּי בְּהִזְדַּוֵּג הַזְּעֵיר אַנְפִּין עִם נוּקְבָּא), they must first ascend in the secret of Mayin nukvin [Female waters] up to Abba and Imma (צָרִיךְ שֶׁיַּעֲלוּ הֵם בְּסוֹד מ״ן תְּחִלָּה עַד או״א), and then Abba and Imma elevate Mayin nukvin [Female waters] to Arich Anpin (וְאָז או״א מַעֲלִין מ״ן לַאֲרִיךְ), and likewise in this manner all the way up to the heights of levels (וְכֵן עַל דֶּרֶךְ זֶה עַד רוּם הַמַּעֲלוֹת). And then this causes that they draw down from there Mayin Dukhurin [Male waters], which is the Name M"H, the new one (וְאָז גּוֹרֵם שֶׁיַּשְׁפִּיעוּ מִשָּׁם מ״ד שֶׁהוּא שֵׁם מ״ה הֶחָדָשׁ), for it also includes Chesed and Gevurah (כִּי גַּם הוּא כּוֹלֵל הַחֶסֶד וְהַגְּבוּרָה), which are Hader and his wife Meheitavel (שֶׁהֵם הָדָר וְאִשְׁתּוֹ מֵהֵיטַבְאֵל). And they descend from one to the next until Abba and Imma (וְיוֹרְדִין מִזֶּה לָזֶה עַד או״א), and then Abba and Imma join together in union (וְאָז או״א מִזְדַּוְּגִין), and receive that flow (וּמְקַבְּלִים אוֹתוֹ הַשֶּׁפַע), and they give it in the secret of new Mochin [Intellects] to their children Ze’ir Anpin and Nukvah (וּנוֹתְנִים אוֹתוֹ בְּסוֹד מוֹחִין חֲדָשִׁים לִבְנֵיהֶם זו״ן). And then they too join in union (וְאָז מִזְדַּוְּגִים גַּם הֵם), for it is impossible to draw down a drop of seed except from the Mochin [Intellects] (כִּי אִי אֶפְשָׁר לְהַמְשִׁיךְ טִפַּת זֶרַע אֶלָּא מִן הַמּוֹחַ). And once they have Mochin [Intellects], they join in union (וּכְיוֹן שֶׁיֵּשׁ לָהֶם מוֹחִין מִזְדַּוְּגִים), etc.—see there his explanation (כו׳ יְעַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, from the fact that he says (הֲרֵי מִדְּקָאָמַר), "and they receive that flow, and give it in the secret of new Mochin [Intellects] to Ze’ir Anpin and Nukvah" (וּמְקַבְּלִים אוֹתוֹ הַשֶּׁפַע, וְנוֹתְנִין אוֹתוֹ בְּסוֹד מוֹחִין חֲדָשִׁים לְזו״ן), it is explained (מְבוֹאָר), that that very flow which is drawn from above (כִּי אוֹתוֹ שֶׁפַע עַצְמוֹ הַנִּמְשָׁךְ מִלְּמַעְלָה), descends from one to the next (יוֹרֵד מִזֶּה לָזֶה), until that very flow is drawn to Ze’ir Anpin and Nukvah (עַד שֶׁנִּמְשָׁךְ אוֹתוֹ הַשֶּׁפַע עַצְמוֹ לְזו״ן), for this is the reason it is drawn from above—to be given to Ze’ir Anpin and Nukvah specifically (כִּי לְכַךְ נִמְשָׁךְ מִלְמַעְלָה לְהִנָּתֵן לְזו״ן דַּוְּקָא). And if so (וְאִם כֵּן), the three upper ones do not receive the Mochin [Intellects] upon themselves for their own sake (הַג״ר לֹא קִבְּלוּ עַל עַצְמָם וּלְצוֹרְכָם מוֹחִין מִלְמַעְלָה), which is the aspect of the flow (שֶׁהוּא סוֹד הַשֶּׁפַע). And the reason is as it is written (וְהַטַּעַם כַּמָּ״שׁ), because they are already complete in the Mochin [Intellects] required for them (מִפְּנֵי שֶׁכְּבָר הֵם שְׁלֵמִים בְּמוֹחִין הַמּוּצְרָכִים לָהֶם). Therefore, in Sha‘ar haPesukim mentioned above (וְלָכֵן בְּשַׁעַר הַפְּסוּקִים הַנ״ל), regarding the aspect of the drawing of flow to Ze’ir Anpin and Nukvah (בִּבְחִינַת הַמְשָׁכַת הַשֶּׁפַע לְזו״ן), it says (אָמַר): "and they give it in the secret of new Mochin [Intellects] to Ze’ir Anpin and Nukvah" (וְנוֹתְנִים אוֹתָם בְּסוֹד מוֹחִין חֲדָשִׁים לְזו״ן כו׳), for that flow is itself the Mochin [Intellects] for Ze’ir Anpin and Nukvah (כִּי הַשֶּׁפַע הַהוּא, הוּא עַצְמוֹ הַמּוֹחִין לְזו״ן).

However (אֲבָל), in the drawing of the flow to Abba and Imma it says (בְּהַמְשָׁכַת הַשֶּׁפַע לְאו״א אָמַר): "until that flow is drawn to the Mochin [Intellects] of Abba and Imma" (עַד שֶׁנִּמְשַׁךְ הַשֶּׁפַע הַהוּא עַד מוֹחִין דְּאו״א כו׳), Because Abba and Imma already have their Mochin [Intellects] (כִּי או״א כְּבָר יֵשׁ לָהֶם הַמּוֹחִין שֶׁלָּהֶם), and that flow is not their Mochin [Intellects] (וְהַשֶּׁפַע הַהוּא אֵינוֹ הַמּוֹחִין לָהֶם), Rather, that flow—which is the aspect of the Mochin [Intellects] of Ze’ir Anpin—is drawn into the Mochin [Intellects] of Abba and Imma (רַק שֶׁאוֹתוֹ הַשֶּׁפַע שֶׁהוּא סוֹד הַמּוֹחִין דְּז״א, נִמְשָׁךְ בְּמוֹחִין דְּאו״א), And then they join in union (וְאָז הֵם מִזְדַּוְּגִין), by virtue of the increase of flow in their Mochin [Intellects] (עַל יְדֵי שֶׁנִּתְרַבֶּה הַשֶּׁפַע בְּמוֹחִין שֶׁלָּהֶם), And through their union, they draw that very flow in the secret of new Mochin [Intellects] to Ze’ir Anpin and Nukvah (וְעַל יְדֵי זִוּוּגָם מַמְשִׁיכִין אוֹתוֹ הַשֶּׁפַע עַצְמוֹ בְּסוֹד מוֹחִין חֲדָשִׁים לְזו״ן), And then Ze’ir Anpin and Nukvah join in union (וְאָז מִזְדַּוְּגִים זו״ן), by means of the Mochin [Intellects] they have received (עַל יְדֵי הַמּוֹחִין שֶׁקִּבְּלוּ), And they beget souls (וּמוֹלִידִין נְשָׁמוֹת), for for this union of souls—which is internality—it is necessary that Abba and Imma receive the flow from above (כִּי לְזוּוּג זֶה דְּנְשָׁמוֹת שֶׁהוּא פְּנִימִיּוּת, צָרִיךְ שֶׁאו״א יְקַבְּלוּ הַשֶּׁפַע מִלְּמַעְלָה), In order to transmit that flow to Ze’ir Anpin and Nukvah (כְּדֵי לְהַשְׁפִּיעַ אוֹתוֹ הַשֶּׁפַע לְזו״ן).

However (אֲבָל), for the animation of the worlds (לְחִיּוּת הָעוֹלָמוֹת), which is the external union of the worlds (שֶׁהוּא זִוּוּג חִיצוֹנִיּוּת הָעוֹלָמוֹת), It is not necessary that Abba and Imma receive anew (אֵין צֹרֶךְ לְאו״א שֶׁיְּקַבְּלוּ), rather they transmit the flow (רַק הֵם מַשְׁפִּיעַיֵּין הַשֶּׁפַע), from the Mochin [Intellects] themselves that they already possess (מִן הַמּוֹחִין עַצְמָן אֲשֶׁר כְּבָר יֵשׁ לָהֶם). And as it is written in Sha‘ar haKavanot, Derush 6, regarding the recital of the Shema (וּכַּמָּ״שׁ בְּשַׁעַר הַכַּוָּנוֹת דְּ"ו דְּק"ש), and this is his language (וְזֹה לְשׁוֹנוֹ): For behold, the external Zivug [Union] of the worlds (כִּי הִנֵּה זוּוּ״ג הַחִיצוֹנִיּוּת שֶׁל הָעוֹלָמוֹת), is drawn from the Mochin [Intellects] of Abba and Imma themselves (הִנֵּה הוּא נִמְשָׁךְ מִמּוֹחִין דְּאו״א עַצְמָן), without their receiving supernal light (בִּלְתִּי שֶׁיְּקַבְּלוּ אוֹר עֶלְיוֹן). For since all the levels beneath them are drawn from them (כִּי כֵּיוָן שֶׁכָּל הַמַּדְרֵגוֹת אֲשֶׁר תַּחְתֵּיהֶם נִמְשְׁכוּ מֵהֶם), it is simple that they possess the power to animate them all (פָּשׁוּט הוּא שֶׁיֵּשׁ בָּהֶם כֹּחַ לְהַחֲיוֹת אֶת כֻּלָּם). But the Zivug [Union] of Abba and Imma for the internality of the worlds (אֲבָל הַזִּוּוּ״ג דְּאו״א שֶׁל פְּנִימִיּוּת הָעוֹלָמוֹת), in order to draw down new souls of the lower beings (כְּדֵי לְהַמְשִׁיךְ נְשָׁמוֹת חֲדָשׁוֹת שֶׁל הַתַּחְתּוֹנִים), It is necessary to receive illumination and strength from above them (צָרִיךְ לְקַבֵּל הָאֲרָה וְכֹחַ מִלְּמַעְלָה מֵהֶם). Concluded (עַ״כָּ).

And so it is written in Etz Chayim, Sha‘ar Mochin [Intellects] of Tzelem [Image], Chapter Six (וְכֵן כָּתַב בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּצֶלֶם פ״ו), and this is his language (וְזֹה לְשׁוֹנוֹ): Also know a great general principle (גַּם דַּע כְּלָל גָּדוֹל), that this Zivug [Union] of the external aspect (שֶׁזֶּה הַזִּוּוּ״ג דְּחִיצוֹנִיּוּת), which is for the sake of the worlds (שֶׁהוּא לְצוֹרֶךְ הָעוֹלָמוֹת), is drawn from the Mochin [Intellects] themselves of Abba and Imma (נִמְשָׁךְ מִמּוֹחִין עַצְמָם דְּאו״א), without them receiving from above (בְּלִי שֶׁיְּקַבְּלוּ הֵם מִלְּמַעְלָה). As is known (כְּנוֹדָע), that everything which is below them (שֶׁכָּל מַה שֶּׁלְּמַטָּה מֵהֶם), is all included within them (כֻּלָּם כְּלוּלִים בָּהֶם), and they possess power corresponding to everything beneath them (וְיֵשׁ בָּהֶם כֹּחַ כְּנֶגֶד כָּל מַה שֶּׁלְּמַטָּה מֵהֶם).

However, the Zivug [Union] of the internal aspect (אַךְ זִוּוּג הַפְּנִימִיּוּת), requires that even Abba and Imma receive from supernal lights beyond them (צָרִיךְ שֶׁיְּקַבְּלוּ גַּם או״א מֵאוֹרוֹת עֶלְיוֹנִים מֵהֶם), And from them they draw for what is needed (וּמֵהֶם מַמְשִׁכִין לְמַה שֶּׁהוּא צֹרֶךְ), to draw down new souls (לְהַמְשִׁיךְ נְשָׁמוֹת חֲדָשׁוֹת), which is the aspect of the internality of the worlds (שֶׁהוּא בְּחִינַת פְּנִימִיּוּת הָעוֹלָמוֹת). And it is found (וְנִמְצָא), that even Arich Anpin joins with the Nukvah first (שֶׁגַּם א״א מִזְדַּוֵּג עִם נוּקְבָּא תְּחִלָּה), and he draws to Abba and Imma (וְהוּא מַמְשִׁיךְ לְאו״א). And likewise Arich Anpin himself causes a Zivug [Union] for Atik (וְכֵן א״א עַצְמוֹ גּוֹרֵם זִוּוּג לְעַתִּיק), and likewise one from the other (וְכֵן זֶה מִזֶּה), until the highest of elevations (עַד רוּם הַמַּעֲלוֹת). And it is found (וְנִמְצָא), that the Zivug [Union] of the internality (שֶׁזִּוּוּג הַפְּנִימִיּוּת), is what binds all the worlds together (הוּא קוֹשֵׁר כָּל הָעוֹלָמוֹת), For it is impossible to draw down (כִּי אִי אֶפְשָׁר לְהַמְשִׁיךְ), unless they receive new lights from the highest elevations (אִם לֹא שֶׁיְּקַבְּלוּ מֵרוּם הַמַּעֲלוֹת אוֹרוֹת חֲדָשִׁים), One from the other (זֶה מִזֶּה), and this from that (וְזֶה מִזֶּה), until it reaches Abba and Imma (עַד או״א), and from there to Ze’ir Anpin (וּמִשָּׁם לְז״א). Concluded (עַ״כָּ).

Behold, it is also explained in both places (הֲרֵי מְבוֹאָר גַּם בִּב׳ הַמְּקוֹמוֹת), in accordance with all that I have written (כְּכָל מַה שֶּׁכָּתַבְתִּי), that there already exists the aspect of Mochin [Intellects] for Abba and Imma to unite and to bestow (שֶׁכְּבָר יֵשׁ בְּחִינַת הַמּוֹחִין לְאו״א לְהִזְדַּוֵּג וּלְהַשְׁפִּיעַ), without receiving Mochin [Intellects] from above (מִבְּלִי שֶׁיִּקַּבְּלוּ מוֹחִין מִלְמַעְלָה). And the term "Mochin [Intellects]" always refers to the upper three (וְסְתָם מוֹחִין הֵם הַג״ר), except that they are unable to bestow from their Mochin [Intellects] themselves (אֶלָּא שֶׁאֵינָם יְכוֹלִין לְהַשְׁפִּיעַ מֵהַמּוֹחִין עַצְמָם שֶׁלָּהֶם), except to give life to the worlds (רַק לְחַיּוֹת הָעוֹלָמוֹת). And also that which is said there in Sha‘ar haKavanot, that the Zivug [Union] of the externality of the worlds is from Yisra’el Saba and Tevunah (וְגַם לְמַ״שׁ שָׁם בְּשַׁעַר הַכַּוָּנוֹת, כִּי זוּוּ״ג חִיצוֹנִיּוּת הָעוֹלָמוֹת הוּא מִישסו״ת), if so, it is necessary to say that Yisra’el Saba and Tevunah are always complete in their Mochin [Intellects] (אִם כֵּן עַל כָּרְחֵךְ לוֹמַר כִּי ישסו״ת תָּמִיד הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם). And in Etz Chayim, Sha‘ar Chitzoniyut and Penimiyut [Internality], chapter 9, it is written (וּבְעֵץ חַיִּים שַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״ט כָּתַב), that Abba and Imma of the generality of Atzilut are always great (כִּי או״א דְּכְלָלוּת הָאֲצִילוּת הֵם גְּדוֹלִים תָּמִיד), and examine well there (וְדוּ״ק שָׁם), for the intention is regarding their Mochin [Intellects] (שֶׁהַכַּוָּנָה עַל הַמּוֹחִין שֶׁלָּהֶם), that they are always with them (שֶׁתָּמִיד הֵם בָּהֶם). And behold, he wrote plainly that they are always great (וְהִנֵּה שֶׁכָּתַב סְתָם שֶׁהֵם גְּדוֹלִים תָּמִיד), and he did not say “in relation to Ze’ir Anpin” (וְלֹא אָמַר בְּעֵרֶךְ ז״א). And likewise, there in chapter 8, he wrote as follows (וְכֵן שָׁם בְּפֶרֶק ח׳ כָּתַב וְזֶה לְשׁוֹנוֹ): and all this M"H and B"N of Gadlut (וְכָל זֶה הַמ״ה וּב״ן דְּגַדְלוּת), is called “the additional that is removed” (נִקְרָא תּוֹסֶפֶת הַמִּסְתַלֵּק), and only B"N of Katnut remains in both (וְלֹא נִשְׁאַר כִּי אִם ב״ן דְּקַטְנוּת בִּשְׁנֵיהֶם), and this is in Ze’ir Anpin and Nukvah (וְזֶה בְּזו״ן). For in Abba and Imma, it always remains with them (כִּי בְּאו״א לְעוֹלָם נִשְׁאָר בָּהֶם), for already they had the full B"N from the beginning (כִּי כְּבָר שֵׁם ב״ן שָׁלֵם הָיָה לָהֶם תְּחִלָּה), at the time of the Kings (בְּעֵת הַמְּלָכִים), the full ten Sefirot — see there his explanation and examine well (כָּל י׳ סְפִירוֹת עַיֵּין שָׁם בֵּיאוּרוֹ וְדוּ״ק).

In such a manner, according to what has been said, the upper three are already complete in their Mochin [Intellects] from the moment of their emanation, (בְּאוֹפֶן, כִּי לְפִי הָאֲמוּר הַג״ר כְּבָר הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם, מֵעֵת אֲצִילוּתָם) and they are never lacking the Mochin [Intellects] needed for themselves and for their own purpose. (וְתָמִיד אֵינָם חֲסֵרִים מֵהֶם הַמּוֹחִין הַנִּצְרָכִים לְעַצְמָם וּלְצוֹרְכָם). However, the Ze’ir Anpin and Nukvah are lacking in Mochin [Intellects], (אֲבָל הַז״א וְנֻקְבָּא חֲסֵרִים מֵהֶם הַמּוֹחִין) and they require Ibbur, Yenikah, and Mochin [Intellects], (וְצְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין) for so it was at the time of their initial emanation, they emerged lacking them. (כִּי כֵן בְּעֵת אֲצִילוּת הָרִאשׁוֹן יָצְאוּ חֲסֵרִים מֵהֶם). And that which is stated at the end of the above-mentioned Sha‘ar haAtzilut, (וּמַה שֶּׁכָּתוּב בְּסוֹף שַׁעַר הָאֲצִילוּת הַנ״ל) that the upper three too will be lacking Mochin [Intellects] in relation to the world above them, (כִּי הַג״ר גַּם כֵּן יִהְיוּ חֲסֵרִים מוֹחִין לְגַבֵּי הָעוֹלָם שֶׁלְּמַעְלָה) the intention is not that they are truly lacking Mochin [Intellects], like Ze’ir Anpin is, (אֵין הַכַּוָּנָה חֲסֵרִים מוֹחִין מַמָּשׁ, כְּמוֹ שֶׁחֲסֵרִים מִז״א) for if the intention were that they were truly lacking, (כִּי אִם הַכַּוָּנָה חֲסֵרִים מַמָּשׁ) such a thing would never have escaped the Rav, may his memory be a blessing, from mentioning it at least once more in all his discourses. (דָּבָר כָּזֶה לֹא הֲוָה מִשְׁתַּמֵּט הָרַב זְלָה״ה לְהַזְכִּירוֹ לְפָחוֹת עוֹד הַפַּעַם בְּכָל דְּרוּשָׁיו).

Rather, certainly the intention is not that they are truly lacking, (אֶלָּא וַדַּאי שֶׁאֵין הַכַּוָּנָה חֲסֵרִים מַמָּשׁ) for that reason he did not say “and they are lacking Mochin [Intellects]” or “and they require Mochin [Intellects],” (כִּי עַל כֵּן לֹא אָמַר וְהֵם חֲסֵרִים מוֹחִין אוֹ וְהֵם צְרִיכִים מוֹחִין) but rather “and they will be lacking Mochin [Intellects],” meaning as if they are lacking Mochin [Intellects]— (רַק וִיהִיוּ חֲסֵרִים מוֹחִין, כְּלוֹמַר כְּאִילּוּ הֵם חֲסֵרִים מוֹחִין) but in truth they are not lacking, for such is the truth, that they are always complete. (אֲבָל לְפִי הָאֱמֶת אֵינָם חֲסֵרִים, כִּי כֵן הוּא הָאֱמֶת שֶׁתָּמִיד הֵם שְׁלֵמִים). And for that reason he also did not say “and they will be lacking Ibbur, Yenikah, and Mochin [Intellects],” (וְלָכֵן גַּם כֵּן לֹא אָמַר וִיהִיוּ חֲסֵרִים עִיבּוּר יְנִיקָה וּמוֹחִין) because in truth, even Mochin [Intellects] they are not lacking—only as if they are lacking. (כִּי לְפִי הָאֱמֶת אֲפִלּוּ מוֹחִין אֵינָם חֲסֵרִים, רַק כְּאִילּוּ הֵם חֲסֵרִים).

And the matter is, (וְהָעִנְיָן) because there, in Sha‘ar haAtzilut, chapter one, it is written, (כִּי שָׁם בְּשַׁעַר הָאֲצִילוּת פ״א כָּתַב) that Atik, which is the Malkhut of Adam Kadmon, (כִּי עַתִּיק שֶׁהוּא מַלְכוּת דְּאָדָם קַדְמוֹן) its lower seven Sefirot clothe themselves within the ten Sefirot of Atzilut, (הַז״ת שֶׁלּוֹ מִתְלַבְּשׁוֹת בְּתוֹךְ י׳ סְפִירוֹת דְּאֲצִילוּת) and Abba and Imma clothe the lower seven of Arich Anpin, (וְאו״א מַלְבִּישִׁין אֶת ז״ת דְּא״א) and Ze’ir Anpin clothes their lower seven, (וְז״א מַלְבִּישׁ אֶת ז״ת שֶׁלָּהֶם) and the Nukvah clothes the lower seven of Ze’ir Anpin. (וְהַנֻּקְבָּא מַלְבֶּשֶׁת אֶת ז״ת דְּז״א). It is found that Ze’ir Anpin and Nukvah are the lower seven Sefirot of the entirety of the world of Atzilut, (נִמְצָא כִּי הַזו״ן הֵם ז״ת שֶׁל כְּלָלוּת עוֹלַם הָאֲצִילוּת) even though they themselves possess ten Sefirot, (עִם שֶׁהֵם בְּעַצְמָם יֵשׁ לָהֶם י׳ סְפִירוֹת) and the lower seven of the Malkhut of Atzilut became Atik of Beri’ah, (וְז״ת דְּמַלְכוּת דְּאֲצִילוּת הֵם נִתְהַוּוּ לְעַתִּיק דְּבְרִיאָה) and they clothe themselves in all ten Sefirot of Beri’ah, (וּמִתְלַבְּשׁוֹת בְּכָל י׳ סְפִירוֹת דְּבְרִיאָה) according to the same order mentioned in Atzilut. (עַל הַסֵּדֶר הַנִּזְכָּר בַּאֲצִילוּת). And likewise, the lower seven of the Malkhut of Beri’ah in Yetzirah, (וְכֵן ז״ת דְּמַלְכוּת דְּבְרִיאָה בִּיצִירָה) according to the same order mentioned. (עַל הַסֵּדֶר הַנִּזְכָּר). And likewise the lower seven of the Malkhut of Yetzirah in Asiyah, (וְכֵן ז״ת דְּמַלְכוּת דְּיצִירָה בַּעֲשִׂיָּה) according to the same order mentioned. (עַל הַסֵּדֶר הַנִּזְכָּר). End of quote, in brief (עכ״ל בְּקִצּוּר).

And likewise it is written there in chapter two, and these are his words: (וְכֵן כָּתַב שָׁם בְּפ״ב וְז״ל) behold, if the contemplator wishes to deepen in these our words, (הֲרֵי אִם יִרְצֶה הַמְּעַיֵּין לְהַעֲמִיק בְּדִבְרֵינוּ אֵלֶּה) let him observe how the Ein Sof is internal to all the worlds, (יִסְתַּכֵּל הֱיוֹת הָא״ס פְּנִימִי׳ לְכָל הָעוֹלָמוֹת) and the feet of the stature of Adam Kadmon, which clothes the Ein Sof, (וְרַגְלֵי קוֹמַת אָדָם קַדְמוֹן הַמַלְבִּישׁ לָא״ס) extend from one end to the conclusion of all four worlds of A"B"Y"A. (מַבְרִיחַ עַד סִיּוּם כָּל ד׳ עוֹלָמוֹת אבי״ע). And Atzilut is a garment for the lower seven of the Malkhut within it, (וְהָאֲצִילוּת לְבוּשׁ לְז״ת דְּמַלְכוּת שֶׁבּוֹ). And all of Beri’ah is a garment for the lower seven of the Malkhut of Atzilut, (וְכָל הַבְּרִיאָה לְבוּשׁ לְז״ת דְּמַלְכוּת דְּאֲצִילוּת) and all of Yetzirah is a garment for the lower seven of the Malkhut of Beri’ah, (וְכָל הַיְצִירָה לְבוּשׁ לְז״ת דְּמַלְכוּת דְּבְרִיאָה) and all of Asiyah is a garment for the lower seven of the Malkhut of Yetzirah, etc.; see there his explanation. (וְכָל הָעֲשִׂיָּה לְבוּשׁ לְז״ת דְּמַלְכוּת דְּיצִירָה, כו׳ עַיֵּין שָׁם בֵּיאוּרוֹ). In such a manner, that nothing from the upper world clothes itself in the lower world (בְּאֹפֶן, שֶׁאֵין מִתְלַבֵּשׁ מֵעוֹלָם הָעֶלְיוֹן בָּעוֹלָם הַתַּחְתּוֹן) except for the lower seven of the lower aspect of the upper world. (רַק הַז״ת שֶׁל הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁל עוֹלָם הָעֶלְיוֹן).

From here is a proof for what was stated above, (אֲשֶׁר מִכָּאן רְאָיָה לְמַה שֶּׁנֶּאֱמַר לְעֵיל) that the reason the lower world is called Ze’ir Anpin and Nukvah, being as a “son” with respect to the upper world, (כִּי מַה שֶּׁעוֹלָם הַתַּחְתּוֹן נִקְרָא זו״ן, שֶׁהוּא בֵּן לְגַבֵּי הָעוֹלָם הָעֶלְיוֹן) it is only because it is called “son” with respect to the lower aspect of the upper world. (אֵינוֹ רַק שֶׁנִּקְרָא בֵּן לְגַבֵּי הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁל עוֹלָם הָעֶלְיוֹן).

For behold, all that is clothed from the upper world in the lower world (כִּי הֲרֵי כָּל מַה שֶּׁמִּתְלַבֵּשׁ מֵעוֹלָם הָעֶלְיוֹן בָּעוֹלָם הַתַּחְתּוֹן) is only the lower seven, which are the Ze’ir Anpin and Nukvah of the lower aspect of the upper world. (אֵינוֹ רַק הַז״ת, שֶׁהֵם זו״ן שֶׁל הַבְּחִינָה הַתַּחְתּוֹנָה דְּעוֹלָם הָעֶלְיוֹן). And therefore it is called “son,” as they are Ze’ir Anpin and Nukvah in relation to it, (וְלָכֵן נִקְרָא בֵּן שֶׁהֵם זו״ן אֶצְלוֹ) but that the entire Partzuf of the lower world should be called “son” to the corresponding Partzuf in the upper world— (אֲבָל שֶׁכָּל פַּרְצוּף דְּעוֹלָם הַתַּחְתּוֹן שֶׁיִּקָּרֵא בֵּן לְפַרְצוּף שֶׁכְּנֶגְדּוֹ בָּעוֹלָם הָעֶלְיוֹן) from where would that follow? (זֶה מֵהֵיכָא תֵּיתֵי) Especially since, according to what we will explain, (עִם שֶׁלְּפִי מַה שֶּׁנְּפָרֵשׁ) there is no relevance between them at all. (אֵין עִנְיָן זֶה לָזֶה כְּלָל) As is written with the help of Hashem. (וכמ״ש בע״ה).

And further, he wrote there in chapter three, and these are his words in brief: (עוֹד כָּתַב שָׁם בְּפ״ג וְז״ל בְּקִצּוּר) the general principle that emerges is that the Ein Sof is a soul to the souls. (הַכְּלָל הָעוֹלֶה, כִּי הָא״ס הוּא נְשָׁמָה לַנְּשָׁמוֹת). And He emanated one Adam from Himself, (וְהָאֲצִיל אָדָם א׳ מִמֶּנּוּ) which includes all the worlds, (שֶׁכּוֹלֵל כָּל הָעוֹלָמוֹת) that the aspect of the essence within him—which are the aspects of Yachidah, Chayah, Neshamah, Ruach, Nefesh this is called Adam Kadmon, (שֶׁבְּחִינַת הָעַצְמוּת שֶׁבּוֹ, שֶׁהֵם בְּחִי יַחְנְר״ן, זֶה נִקְרָא אָדָם קַדְמוֹן) and the aspect of the body within him is the world of Atzilut. (וּבְחִינַת הַגּוּף שֶׁבּוֹ, הוּא עוֹלַם הָאֲצִילוּת). And the aspect of the garments are the three worlds of Beri’ah, Yetzirah, and Asiyah, (וּבְחִינַת הַמְּלַבּוּשִׁים, הֵם ג׳ עוֹלָמוֹת בִּי״ע) which are nothing but one world alone, (שֶׁאֵינָם רַק עוֹלָם אֶחָד לְבַד) and it is the garment of all of Atzilut, (וְהוּא לְבוּשׁ הָאֲצִילוּת כּוּלוֹ) such that among all three of them there are only ten Sefirot, (שֶׁבֵּין שְׁלָשְׁתָּם אֵינָם רַק י׳ סְפִירוֹת) in likeness to the ten Sefirot of the world of Atzilut, which is called “body,” etc. (דּוּגְמַת י׳ סְפִירוֹת עוֹלַם הָאֲצִילוּת, הַנִּקְרָא גּוּף כו׳). For the ten Sefirot of Atzilut are called “vessels,” meaning the limbs of the body, (כִּי הַי׳ סְפִירוֹת דְּאֲצִילוּת נִקְרָא מָאנִין, ר״ל אֵבָרֵי הַגּוּף) for the body—which are the Kelim [Vessels]—there they were revealed in Atzilut. (כִּי הַגּוּף שֶׁהֵם הַכֵּלִים, שָׁם נִתְגַּלוּ בָּאֲצִילוּת).

And likewise, in this manner, in Adam Kadmon, who became a “body” for the supernal Ein Sof, (וְכֵן עַל דֶּרֶךְ זֶה בְּאָדָם קַדְמוֹן, שֶׁנַּעֲשָׂה בְּחִינַת גּוּף לָא״ס הָעֶלְיוֹן) and the ten Sefirot of Atzilut are garments unto Him, etc. (וְהַי׳ סְפִירוֹת דְּאֲצִילוּת הֵם מְלַבּוּשִׁים אֵלָיו כו׳). And likewise, in this same manner, Beri’ah, Yetzirah, and Asiyah, in relation to Atzilut, are called “body.” (וְכֵן עַל דֶּרֶךְ זֶה בִּי״ע לְגַבֵּי הָאֲצִילוּת נִקְרָא גּוּף). It is therefore found, (וְנִמְצָא) that the Klipot will be garments of Atzilut in its totality, (כִּי הַקְּלִיפּוֹת יִהְיוּ לְבוּשִׁים דְּאֲצִילוּת בִּכְלָלוּתוֹ) even though in particular there is a “body” in Atzilut itself, (עִם הֱיוֹת שֶׁבִּפְרָטִיּוּת יֵשׁ גּוּף בָּאֲצִילוּת עַצְמוֹ) and the Beri’ah, Yetzirah, and Asiyah are garments for it. (וְהַבִּי״ע הֵם לְבוּשִׁים אֵלָיו). And behold, every aspect of the Kelim [Vessels] of all the worlds has both external and internal layers. (וְהִנֵּה כָּל בְּחִינַת הַכֵּלִים שֶׁל כָּל הָעוֹלָמוֹת, יֵשׁ בָּהֶם חִיצוֹנִיּוּת וּפְנִימִיּוּת). And I have already informed you how all of these worlds— (וְכְבָר הוֹדַעְתִּיךָ) this one becomes a body for that one, and that for the other. (אֵיךְ כָּל הָעוֹלָמוֹת הָאֵלֶּה, זֶה נַעֲשֶׂה גּוּף לָזֶה, וְזֶה לָזֶה).

It is therefore found, (נִמְצָא) that all these worlds, all of them together, even in Adam Kadmon, (שֶׁכָּל אֵלּוּ הָעוֹלָמוֹת כוּלָּם כְּאֶחָד, אֲפִלּוּ בְּאָדָם קַדְמוֹן) all their Kelim [Vessels] consist of both externality and internality. (כָּל הַכֵּלִים שֶׁלָּהֶם, הֵם בַּחִיצוֹנִיּוּת וּפְנִימִיּוּת). End of quote. (ע״כ). And the intention of the end of the statement is explained, (וְכוַּוְנַת סִיּוּם הַלָּשׁוֹן מְבֹאָרֶת) meaning that it is a principle in our hands, (כְּלוֹמַר כִּי כְּלַל הוּא בְּיָדֵינוּ) that every aspect of Kelim [Vessels] contains both externality and internality, (שֶׁכָּל בְּחִינַת כֵּלִים יֵשׁ בָּהֶם חִיצוֹנִיּוּת וּפְנִימִיּוּת) and according to what he has now informed us— (וּלְפִי מַה שֶּׁהוֹדִיעֵנוּ עַתָּה) that all the worlds become bodies one for another, (כִּי כָּל הָעוֹלָמוֹת נַעֲשִׂים גּוּף זֶה לָזֶה) and the body is the aspect of Kelim [Vessels], (וְהַגּוּף הוּא בְּחִינַת כֵּלִים) as was written above— (כְּמוֹ שֶׁכָּתוּב לְעֵיל).

If so, then all of them contain the aspect of Kelim [Vessels], (אִם כֵּן בְּכֻלָּם יֵשׁ בְּחִינַת כֵּלִים) and since they contain Kelim [Vessels], (וְכֵיוָן שֶׁיֵּשׁ בָּהֶם כֵּלִים) then all of them have both externality and internality, (אִם כֵּן כֻּלָּם הֵם בַּחִיצוֹנִיּוּת וּפְנִימִיּוּת) even in Adam Kadmon. (וַאֲפִלּוּ בְּאָדָם קַדְמוֹן). For behold, even he became a body to the supernal Ein Sof, (שֶׁהֲרֵי גַּם הוּא נַעֲשָׂה בְּחִינַת גּוּף אֶל הָא״ס הָעֶלְיוֹן) and this is simple. (וּפָשׁוּט).

And behold, after he has informed us (וְהִנֵּה אַחַר שֶׁהוֹדִיעֵנוּ) that the generality of the lower world is called “body” in relation to the upper world above it, (כִּי כְּלָלוּת עוֹלָם הַתַּחְתּוֹן נִקְרָא גּוּף אֶל הָעוֹלָם הָעֶלְיוֹן שֶׁעָלָיו) and the world that is yet lower becomes an aspect of garments to the first upper world— (וְהָעוֹלָם הַיּוֹתֵר תַּחְתּוֹן נַעֲשֶׂה בְּחִינַת לְבוּשִׁין אֶל הָעוֹלָם הָעֶלְיוֹן הָרִאשׁוֹן). And this applies in the generality of the world, (וְזֶה בִּכְלָלוּת הָעוֹלָם) for the two lower worlds, (כִּי הַב׳ עוֹלָמוֹת הַתַּחְתּוֹנִים) one becomes a “body,” and the other becomes garments to the third, higher world. (הָא׳ נַעֲשֶׂה גּוּף, וְהַב׳ נַעֲשֶׂה לְבוּשִׁין אֶל הָעוֹלָם הַג׳ הָעֶלְיוֹן).

However, in the particulars of the world itself, (אֲבָל בִּפְרָטוּת הָעוֹלָם עַצְמוֹ) which has its own individual body, (שֶׁיֵּשׁ לוֹ גּוּף פְּרָטִי) then the world beneath it becomes garments to it, (אָז הָעוֹלָם הַתַּחְתּוֹן מִמֶּנּוּ נַעֲשֶׂה לְבוּשִׁין אֵלָיו) for behold it already possesses its own particular aspect of body. (שֶׁהֲרֵי כְּבָר יֵשׁ לוֹ בְּחִינַת הַגּוּף פְּרָטִי שֶׁלּוֹ). It is thus found that in the generality of the worlds, (נִמְצָא כִּי בִּכְלָלוּת הָעוֹלָמוֹת) every lower world is called a “body” in relation to the world above it. (כָּל עוֹלָם תַּחְתּוֹן נִקְרָא גּוּף אֶל הָעוֹלָם שֶׁעָלָיו). However, in the particularity of the world itself, (אֲבָל בִּפְרָטוּת הָעוֹלָם עַצְמוֹ) each lower world becomes garments to the world above it, (כָּל עוֹלָם תַּחְתּוֹן נַעֲשֶׂה לְבוּשִׁין אֶל הָעוֹלָם שֶׁעָלָיו) for the body it already possesses. (כִּי הַגּוּף כְּבָר יֵשׁ לוֹ). And after he has informed us of the distinction between the generality and the particularity, (וְאַחַר שֶׁהוֹדִיעֵנוּ הַהֶפְרֵשׁ שֶׁבֵּין הַכְּלָלוּת אֶל הַפְּרָטוּת) he now comes to teach us what is the particular body of the world itself. (בָּא עַתָּה לְלַמְּדֵנוּ מַה הוּא הַגּוּף הַפְּרָטִי שֶׁל הָעוֹלָם עַצְמוֹ). Therefore, he immediately said “And know” — that every aspect of Ze’ir Anpin and Nukvah that exists in all the worlds, (וְלָכֵן תֵּכֶף אָמַר וּדְעָא, כִּי כָל בְּחִינַת זו״ן שֶׁיֵּשׁ בְּכָל הָעוֹלָמוֹת) all of them are called Ze’ir Anpin and Nukvah, the body of that world. (כֻּלָּם הֵם נִקְרָאִים זו״ן, גּוּף שֶׁל אוֹתוֹ הָעוֹלָם).

Thus we have learned that the Ze’ir Anpin and Nukvah are called the body of the world, (הֲרֵי לָמַדְנוּ, כִּי הַזו״ן נִקְרָאִים הַגּוּף שֶׁל הָעוֹלָם) and he gave a reason: for so they emerged at the first emanation, (וְנָתַן טַעַם, כִּי כֵן יָצְאוּ בְּעֵת הָאֲצִילוּת הָרִאשׁוֹן) that they were emanated lacking the upper three for Ze’ir Anpin, (שֶׁנֶּאֱצְלוּ חֲסֵרִים ג״ר לְז״א) and the first nine to the Nukvah. (וְט׳ רִאשׁוֹנוֹת אֶל הַנֻּקְבָּא). Thus, from the beginning, they emerged in the aspect of the lower seven of the generality of the world, (הֲרֵי כִּי מִתְּחִלָּה יָצְאוּ בִּבְחִינַת ז״ת שֶׁל כְּלָלוּת הָעוֹלָם) and the lower seven are the aspect of the body, (וְהַז״ת הֵם בְּחִינַת הַגּוּף) for the upper three are called Mochin [Intellects]. (כִּי הַג״ר נִקְרָאִים מוֹחִין). And therefore they are called the body of the world, (וְלָכֵן הֵם נִקְרָאִים גּוּף הָעוֹלָם) and not because they are the body of the world does it mean that they never possess Mochin [Intellects] at all, (וְלֹא מִפְּנֵי שֶׁהֵם גּוּף הָעוֹלָם הוּא שֶׁאֵין לָהֶם מוֹחִין לְעוֹלָם) but rather because these two require three stages—Ibbur, Yenikah, and Mochin [Intellects]—to complete them. (רַק כִּי אֵלּוּ הַשְּׁנַיִם צְרִיכִים ג׳ זְמַנִּים, עִיבּוּר יְנִיקָה וּמוֹחִין לְהַשְׁלִימָם).

However, even when they are completed, they are called in their generality the body of the world, (אֶלָּא שֶׁאַף כִּי נִשְׁלְמוּ נִקְרָא כְּלָלוּתָם גּוּף הָעוֹלָם) even though they have Mochin [Intellects], which are not the aspect of body. (אַף עַל פִּי שֶׁיֵּשׁ לָהֶם מוֹחִין שֶׁאֵינָם בְּחִינַת גּוּף). Since the root of their emergence was only in the aspect of the lower seven, which are the aspect of body, (כֵּיוָן שֶׁשֹּׁרֶשׁ יְצִיאַתָם לֹא הָיָה רַק בְּבְחִינַת ז״ת בְּלְבַד שֶׁהֵם בְּחִינַת גּוּף) and they must be completed. (וְצָרִיךְ לְהַשְׁלִימָם). It is therefore found that the Ze’ir Anpin and Nukvah of the world are lacking, (נִמְצָא שֶׁהַזו״ן שֶׁל הָעוֹלָם הֵם חֲסֵרִים) even in relation to the very world from which they are, (אֲפִלּוּ כְּפִי אוֹתוֹ הָעוֹלָם אֲשֶׁר הֵם מִמֶּנּוּ) and they always require completion. (וְתָמִיד צָרִיךְ לְהַשְׁלִימָם). And therefore, even when completed, they are called in their generality the body of the world, (וְלָכֵן אַף כְּשֶׁנִּשְׁלְמוּ נִקְרָא כְּלָלוּתָם גּוּף הָעוֹלָם) for that is their root, (כִּי זֶה הוּא הַשֹּׁרֶשׁ שֶׁלָּהֶם) and the rest is an addition. (וְהַשְּׁאָר הוּא תּוֹסֶפֶת).

However, the upper three, which from the outset are complete in all that is necessary for them according to that world, (אֲבָל הַג״ר אֲשֶׁר מִתְּחִלָּתָם הֵם שְׁלֵמִים בְּכָל הַצָּרִיךְ לָהֶם כְּפִי אוֹתוֹ הָעוֹלָם) are not called the body of the world, (אֵינָם נִקְרָאִים גּוּף שֶׁל הָעוֹלָם) even though they have lower seven, which are the aspect of body, (אַף עַל פִּי שֶׁיֵּשׁ לָהֶם ז״ת שֶׁהֵם בְּחִינַת גּוּף) and they extend until the end of that world. (וְהֵם מִתְפַּשְּׁטוֹת עַד סוֹף אוֹתוֹ הָעוֹלָם). Rather, they are called the Mochin [Intellects], the upper three of the world. (רַק נִקְרָאִים מוֹחִין ג״ר שֶׁל הָעוֹלָם). For since from the outset they are complete in their Mochin [Intellects], (כִּי כֵיוָן שֶׁמִתְּחִלָּה הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם) their body is not called “body,” only “Mochin [Intellects],” (הַגּוּף שֶׁלָּהֶם אֵינוֹ נִקְרָא בְּשֵׁם גּוּף רַק בְּשֵׁם מוֹחִין) for the body does not rise to the name in relation to the Mochin [Intellects]. (כִּי הַגּוּף אֵינוֹ עוֹלֶה בְּשֵׁם לְגַבֵּי הַמוֹחִין).

And this is what was said: it is found, (וְזֶהוּ שֶׁאָמַר נִמְצָא) that in every world and world, (כִּי בְכָל עוֹלָם וְעוֹלָם) only the Ze’ir Anpin and Nukvah of that world require Ibbur, Yenikah, and Mochin [Intellects], (אֵינָם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין, רַק זו״ן שֶׁל אוֹתוֹ הָעוֹלָם) in relation to Arich Anpin or Abba and Imma of that world, (בְּעֵרֶךְ א״א או״א שֶׁל אוֹתוֹ הָעוֹלָם) who are complete in the face of that world. (שֶׁהֵם שְׁלֵמִים בִּפְנֵי אוֹתוֹ הָעוֹלָם). For this is the conclusion of the reason why Ze’ir Anpin and Nukvah specifically are called the body of the world, (כִּי זֶה הוּא סִיּוּם הַטַּעַם, לָמָּה שֶׁזו״ן דַּוְקָא נִקְרָא גּוּף הָעוֹלָם) because since from the beginning they emerged deficient in the aspect of the lower seven, which is the aspect of body, (כִּי כֵּיוָן שֶׁמִתְּחִלָּה יָצְאוּ חֲסֵרִים בִּבְחִינַת ז״ת, שֶׁהוּא בְּחִינַת גּוּף) and they always require Ibbur, Yenikah, and Mochin [Intellects] to complete them. (וְהֵם צְרִיכִים תָּמִיד עִיבּוּר יְנִיקָה וּמוֹחִין לְהַשְׁלִימָם). And in every world and world, (וּבְכָל עוֹלָם וְעוֹלָם) it is only they who require completion, (אֵינָם צְרִיכִים לְהִשְׁתַּלֵּם אֶלָּא הֵם דַּוְקָא) in relation to the upper three, Arich Anpin or Abba and Imma of that world, (בְּעֵרֶךְ הַג״ר א״א או״א שֶׁל אוֹתוֹ הָעוֹלָם) who are already complete in all that they need according to that world. (שֶׁכְּבָר הֵם שְׁלֵמִים בְּכָל הַצָּרִיךְ לָהֶם כְּפִי אוֹתוֹ הָעוֹלָם).

Therefore the Ze’ir Anpin and Nukvah specifically are called the body of that world, (לְכָךְ הַזו״ן דַּוְקָא נִקְרְאִים גּוּף שֶׁל אוֹתוֹ הָעוֹלָם) because they always need to be completed, (מִפְּנֵי שֶׁתָּמִיד צָרִיךְ שֶׁיִּשְׁתַּלְּמוּ) which indicates that they return to their first state—the lower seven, which are the body, their first root— (אֲשֶׁר זֶה מוֹרֶה שֶׁחוֹזְרִים לְבְחִינָתָם הָרִאשׁוֹנָה, ז״ת שֶׁהֵם גּוּף שֹׁרֶשָׁם הָרִאשׁוֹן) and they require the completion of the Mochin [Intellects], as an addition. (וְצָרִיךְ לְהַשְׁלִים לָהֶם הַמּוֹחִין בְּסוֹד תּוֹסֶפֶת). And therefore they, specifically, are called the body of that world, (וְלָכֵן הֵם דַּוְקָא נִקְרְאִים גּוּף שֶׁל אוֹתוֹ הָעוֹלָם) and not the upper three, (וְלֹא הַג״ר) who are always complete in their Mochin [Intellects], (שֶׁתָּמִיד הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם) and their body is not referred to by the name “body” in relation to the Mochin [Intellects]. (וְגוּפָם אֵינוֹ עוֹלֶה בְּשֵׁם לְגַבֵּי הַמּוֹחִין). And this is in the particularity of the world itself, (וְזֶהוּ בִּפְרָטוּת הָעוֹלָם עַצְמוֹ) that the Ze’ir Anpin and Nukvah are the particular body of that world. (שֶׁהַזו״ן הֵם הַגּוּף הַפְּרָטִי שֶׁל אוֹתוֹ הָעוֹלָם).

However, in the aspect of the generality, (אֲבָל בְּבְחִינַת הַכְּלָל) meaning in the generality of the entire world, (דְּהַיְינוּ בִּכְלָלוּת הָעוֹלָם כֻּלּוֹ) all five Partzufim of that world are called Ze’ir Anpin and Nukvah in relation to the world above it. (יִהְיוּ כָּל הַהֵ״ פַּרְצוּפִין שֶׁבְּאוֹתוֹ הָעוֹלָם נִקְרָאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה מִמֶּנּוּ). For behold, the entire generality of that lower world is called the body of the upper world, (שֶׁהֲרֵי כָּל כְּלָלוּת הָעוֹלָם הַהוּא הַתַּחְתּוֹן נִקְרָא גּוּף שֶׁל הָעוֹלָם הָעֶלְיוֹן) and the body is the lower seven, which are Ze’ir Anpin and Nukvah. (וְהַגּוּף הֵם ז״ת, שֶׁהֵם זו״ן). And especially according to what was said above, (וּבִפְרָט לְפִי מַה שֶׁׁנֶּאֱמַר לְעֵיל) that the lower seven of the aspect of the upper world are the lower ones which clothe themselves in all ten Sefirot of the lower world. (כִּי הַז״ת שֶׁל הַבְּחִינָה שֶׁל הָעוֹלָם הָעֶלְיוֹן הֵם הַתַּחְתּוֹנָה הַמִּתְלַבְּשׁוֹת בְּכָל הַי״ סְפִירוֹת שֶׁל עוֹלָם הַתַּחְתּוֹן).

Therefore, even though all five Partzufim of the lower world are complete in their Mochin [Intellects], (וְלָכֵן אֲפִלּוּ שֶׁכָּל הַהֵ״ פַּרְצוּפִין שֶׁל עוֹלָם הַתַּחְתּוֹן הֵם שְׁלֵמִים בְּבְחִינַת הַמּוֹחִין שֶׁלָּהֶם) nevertheless, they are called Ze’ir Anpin and Nukvah in relation to the world above, (עִכָּל זֹאת הֵם נִקְרָאִים זו״ן לְגַבֵּי הָעוֹלָם שֶׁלְּמַעְלָה) for the entire generality of that world is called “body,” which is the lower seven in relation to the world above. (שֶׁהֲרֵי כָּל הַכְּלָלוּת בְּכְלָלוּת אוֹתוֹ הָעוֹלָם נִקְרָא גּוּף, שֶׁהֵם ז״ת לְגַבֵּי הָעוֹלָם שֶׁלְּמַעְלָה). And since the entire aspect of the generality of the world is called body—The lower seven, which are Ze’ir Anpin and Nukvah— (וּכְיוֹן שֶׁכָּל בְּחִינַת כְּלָלוּת הָעוֹלָם הֵם נִקְרָאִים גּוּף ז״ת, שֶׁהֵם זו״ן) behold they are as if they are lacking Mochin [Intellects], which are the upper three, in that generality. (הֲרֵי הֵם כְּאִלּוּ הֵם חֲסֵרִים מוֹחִין, שֶׁהֵם הַג״ר בִּבְחִינַת זֶה הַכְּלָלוּת). And this is what is meant by the words: “And they will be lacking Mochin [Intellects] in the aspect of the generality,” as mentioned. (וְזֶהוּ שֶׁאָמַר: וִיהְיוּ חֲסֵרִים מוֹחִין בִּבְחִינַת הַכְּלָל כַּנִּזְכָּר).

For behold, in terms of the generality, they are only the lower seven, body of the upper world, (כִּי הֲרֵי לְפִי הַכְּלָלוּת הֵם אֵינָם רַק ז״ת גּוּף שֶׁל הָעוֹלָם הָעֶלְיוֹן) and if so, the upper three are lacking from them, which are the Mochin [Intellects]. (וְאִם כֵּן חָסֵר מֵהֶם הַג״ר שֶׁהֵם הַמּוֹחִין). But in truth, they are already complete in their Mochin [Intellects], (אֲבָל לְפִי הָאֱמֶת כְּבָר הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם) only that they are called “body” in relation to what is above them, (אֶלָּא שֶׁנִּקְרְאוּ גּוּף לְגַבֵּי מַה שֶׁלְּמַעְלָה מֵהֶם) even though they are complete in their Mochin [Intellects]. (אַף שֶׁהֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם). And since they are called “body,” (וּכְיוֹן שֶׁנִּקְרְאוּ גּוּף) behold it is as if they are lacking the Mochin [Intellects]. (הֲרֵי הֵם כְּאִלּוּ הֵם חֲסֵרֵי הַמּוֹחִין). And just as in the aspect of particularity, the Ze’ir Anpin and Nukvah—of the particularity of that world— (וּכְמוֹ שֶׁבִּבְחִינַת הַפְּרָטוּת, הַזו״ן דְּפְרָטוּת אוֹתוֹ הָעוֹלָם) even though it is complete in its Mochin [Intellects], (אַף שֶׁהוּא שָׁלֵם בְּמוֹחִין שֶׁלּוֹ) is called the body of that world, (נִקְרָא גּוּף שֶׁל אוֹתוֹ הָעוֹלָם) and since it is called body, it is as if it lacks Mochin [Intellects], (וּכְיוֹן שֶׁנִקְרָא גּוּף, הֲרֵי הוּא כְּאִלּוּ חָסֵר מוֹחִין) for the body is not Mochin [Intellects], (כִּי הַגּוּף אֵינוֹ מוֹחִין) for the Mochin [Intellects] are upon the body. (כִּי הַמּוֹחִין הֵם עַל הַגּוּף).

So too in the generality: even though all five Partzufim are complete in their Mochin [Intellects], (כֵּן בַּכְּלָלוּת, אַף שֶׁכָּל הַהֵ״ פַּרְצוּפִין הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם) nevertheless, since they are called body in relation to what is above them, (מִכָּל מָקוֹם, כֵּיוָן שֶׁהֵם נִקְרְאִים גּוּף לְגַבֵּי מַה שֶׁלְּמַעְלָה מֵהֶם) behold they are as if lacking Mochin [Intellects], (הֲרֵי הֵם כְּאִלּוּ חֲסֵרֵי מוֹחִין) for the body is not Mochin [Intellects]. (כִּי הַגּוּף אֵינוֹ מוֹחִין). And therefore he said: all five Partzufim are called Ze’ir Anpin and Nukvah, etc. (וְלָכֵן אָמַר: יִהְיוּ כָּל הַהֵ״ פַּרְצוּפִין נִקְרְאִים זו״ן כו׳).

For behold, all five Partzufim of the lower world are called one body in relation to the world which is above them, (כִּי הֲרֵי כָּל הַהֵ״ פַּרְצוּפִין שֶׁל עוֹלָם הַתַּחְתּוֹן, הֵם נִקְרְאִים גּוּף אֶחָד לְגַבֵּי הָעוֹלָם אֲשֶׁר לְמַעְלָה מֵהֶם) and not just the upper three alone, (וְלֹא הַג״ר בִּלְבָד) rather all five Partzufim together become one body for what is above them. (רַק כָּל הַהֵ״ פַּרְצוּפִין יַחַד נַעֲשִׂים גּוּף אֶחָד לְמַה שֶׁלְּמַעְלָה מֵהֶם).

For behold, also the lower seven of the lower aspect of that which is above, (כִּי הֲרֵי גַּם כֵּן הַז״ת שֶׁל הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁלְּמַעְלָה) which are clothed in the world beneath it, (הַמִּתְלַבְּשׁוֹת בָּעוֹלָם אֲשֶׁר תַּחְתָּיו) are clothed in all ten Sefirot of the world beneath it, (הֵן מִתְלַבְּשׁוֹת בְּכָל הַי״ סְפִירוֹת שֶׁל הָעוֹלָם אֲשֶׁר תַּחְתָּיו) and the ten Sefirot are themselves the five Partzufim. (וְהַי״ סְפִירוֹת הֵם הֵם הַהֵ״ פַּרְצוּפִין). And understand this well. (וְדוּ״ק). And according to what has been stated, (וְעַל פִּי הָאֲמוּר) it is clear that what was said above from the book Mavo She‘arim, (בָּרוּר הוּא שֶׁמַּה שֶׁנֶּאֱמַר לְעֵיל מִסֵּפֶר מָבוֹא שְׁעָרִים) that every lower Partzuf is called a “son” to the Partzuf above it, (שֶׁכָּל פַּרְצוּף תַּחְתּוֹן נִקְרָא בֵּן שֶׁל הַפַּרְצוּף שֶׁעָלָיו) has no connection at all to what is said here in Sha‘ar haAtzilut, (אֵינוֹ עִנְיָן כְּלָל לְמַה שֶׁנֶּאֱמַר כָּאן בְּשַׁעַר הָאֲצִילוּת) that all five Partzufim are called Ze’ir Anpin and Nukvah in relation to the world above. (שֶׁכָּל הַהֵ״ פַּרְצוּפִין נִקְרְאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה). As was stated by the Rav Sar Shalom, may his memory be blessed, (כְּמוֹ שֶׁאָמַר הָרַב שַׂר שָׁלוֹם ז״ל) who equated the two. (שֶׁהִשְׁוָאָה אוֹתָם). But that which is said in Mavo She‘arim, (רַק שֶׁמַּה שֶׁנֶּאֱמַר בְּסֵפֶר מָבוֹא שְׁעָרִים) that one is called “son” to the Partzuf above it, (שֶׁנִּקְרָא בֵּן אֶל הַפַּרְצוּף שֶׁעָלָיו) refers only to the matter of raising Mayin nukvin [Female waters] specifically, (אֵינוֹ רַק לְעִנְיַן שֶׁמַּעֲלֶה אֵלָיו הַמ״ן דַּוְקָא) like a son who serves his father. (כְּבֵן הָעוֹבֵד לְאָבִיו).

And therefore, there he did not say Ze’ir Anpin and Nukvah, but rather “son.” (וְלָכֵן שָׁם לֹא אָמַר זו״ן, אֶלָּא בֵּן). But that which is stated in Sha‘ar haAtzilut, (אֲבָל מַה שֶׁנֶּאֱמַר בְּשַׁעַר הָאֲצִילוּת) that they are called Ze’ir Anpin and Nukvah in relation to the world above, (שֶׁנִּקְרְאוּ זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה) is because they become a body for the world above. (הוּא שֶׁנַּעֲשֶׂה גּוּף אֶל הָעוֹלָם שֶׁלְּמַעְלָה). For that reason, he did not say “son,” but “Ze’ir Anpin and Nukvah.” (שֶׁכֵּן הוּא שֶׁלֹּא אָמַר בֵּן, רַק זו״ן). And he also did not say “every lower one to its fellow,” (וְגַם לֹא אָמַר כָּל הַתַּחְתּוֹן מֵחֲבֵרוֹ) but that all five Partzufim are called Ze’ir Anpin and Nukvah to the world above. (רַק כָּל הַה״פ נִקְרְאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה). For this is the truth: (שֶׁכֵּן הוּא הָאֱמֶת) that all five Partzufim together are called one body, whose secret is Ze’ir Anpin and Nukvah to the upper world. (שֶׁכָּל הַהֵ״ פַּרְצוּפִין יַחַד נִקְרְאִים גּוּף אֶחָד, שֶׁסּוֹדוֹ זו״ן אֶל הָעוֹלָם הָעֶלְיוֹן). However, in the aspect of the raising of Mayin nukvin [Female waters], (אֲבָל בִּבְחִינַת עֲלִיַּת מ״ן) it is not all five Partzufim, (אֵינוֹ כָּל הַה״ פַּרְצוּפִין) but rather each lower one to its fellow above, (רַק כָּל הַתַּחְתּוֹן מֵחֲבֵרוֹ) and therefore it is called “son” specifically. (וְלָכֵן נִקְרָא בֵּן אֵלָיו דַּוְקָא). And this is so even within the same world itself. (וְזֶהוּ אֲפִלּוּ בְּתוֹךְ אוֹתוֹ הָעוֹלָם עַצְמוֹ).

If so, it is clear that the two are unrelated. (וְאִם כֵּן, אֵינוֹ עִנְיָן זֶה לָזֶה כְּלָל). And this is absolutely clear in my humble opinion. (וְזֶהוּ בָּרוּר לע"ד). And this itself appears to me, (וְזֶה עַצְמוֹ נִלְעַ"ד) that perhaps this is the intention of the wording brought by the Rav Sar Shalom, may his memory be blessed, (שֶׁאֶפְשָׁר שֶׁהִיא כַּוָּנַת הַלָּשׁוֹן שֶׁהֵבִיא הָרַב שַׂר שָׁלוֹם ז״ל) from Sha‘ar haHakdamot regarding the matter of Adam Kadmon, (מִשַּׁעַר הַהַקְדָּמוֹת עַל עִנְיַן אָדָם קַדְמוֹן) for that book is not available to me. (כִּי זֶה הַסֵּפֶר אֵינוֹ מָצוּי אֶצְלִי). That the intention of the Rav, may his holy memory be for a blessing, (שֶׁאֵין כַּוָּנַת הָרַב זַלְלָ״ה) is not that Adam Kadmon is in the aspect of six extremities, (שֶׁהָאָדָם קַדְמוֹן הוּא בִּבְחִינַת ו״ק) and as if he lacks Mochin [Intellects] in relation to what precedes him—Heaven forbid— (וּכְאִלּוּ חָסֵר מוֹחִין בְּעֵרֶךְ הַקּוֹדֵם אֵלָיו – חַס וְשָׁלוֹם) for behold he said: "And he includes the entirety of A“B S“G M“H B“N." (שֶׁהֲרֵי אָמַר: וְיֵשׁ בּוֹ כְּלָלוּת ע״ב ס״ג מ״ה ב״ן). And also in all that wording, the term “six extremities is not mentioned at all, (וְכֵן בְּכָל הַלָּשׁוֹן לֹא מַזְכִּיר כְּלָל תֵּבַת ו״ק) only the Rav Sar Shalom, may his memory be blessed, is the one who said "six extremities." (רַק הָרַב שַׂר שָׁלוֹם ז״ל הוּא שֶׁאָמַר ו״ק).

Rather, the intention is as stated here in Sha‘ar haAtzilut, (אֶלָּא הַכַּוָּנָה כְּמוֹ שֶׁכָּתוּב כָּאן בְּשַׁעַר הָאֲצִילוּת) that Adam Kadmon became an aspect of “body” to the Ein Sof, (כִּי הָאָדָם קַדְמוֹן נַעֲשָׂה בְּחִינַת גּוּף אֶל הָא״ס) and since "body" is generally Ze’ir Anpin and Nukvah, (וּכְיוֹן שֶׁסְּתָם גּוּף הוּא זו״ן) which are M“H and B“N, (שֶׁהֵם מ״ה וּב״ן) for behold, in the particularity of the worlds, the Ze’ir Anpin and Nukvah within him are the body. (כִּי הֲרֵי בִּפְרָטוּת הָעוֹלָמוֹת, הַזו״ן שֶׁבּוֹ הוּא הַגּוּף). And so too in the generality of the worlds, (וְכֵן בִּכְלָלוּת הָעוֹלָמוֹת) which becomes a body to the world above it, it is called Ze’ir Anpin and Nukvah. (שֶׁנַּעֲשֶׂה גּוּף אֶל הָעוֹלָם שֶׁלְּמַעְלָה מִמֶּנּוּ נִקְרָא זו״ן). Therefore, he said that Adam Kadmon is called Ze’ir Anpin and Nukvah in relation to what preceded him, (לְכָךְ אָמַר שֶׁאָדָם קַדְמוֹן נִקְרָא זו״ן בְּעֵרֶךְ הַקּוֹדֵם אֵלָיו) meaning, an aspect of body in relation to that which precedes him. (שֶׁהַכַּוָּנָה בְּחִינַת גּוּף אֶל הַקּוֹדֵם אֵלָיו).

Only that the Rav, may his memory be blessed, hinted to the matter through his name. (אֶלָּא שֶׁהָרַב ז״ל רָמַז הָעִנְיָן בִּשְׁמוֹ). And likewise he wrote that he is called “Adam,” which hints to Ze’ir Anpin and Nukvah, (וְכֵן כָּתַב שֶׁנִּקְרָא אָדָם הַמְרַמֵּז לְזו״ן) which are M“H and B“N. (שֶׁהֵם מ״ה וּב״ן). And afterward, the Sha‘ar haHakdamot came into my hands, (וְשׁוּב בָּא לְיָדִי שַׁעַר הַהַקְדָּמוֹת) and I searched for this wording and did not find it. (וְזֶה הַלָּשׁוֹן בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיו). In such a manner, since according to the aforementioned, the upper three of Arich Anpin, Abba and Imma, and Yisrael-Saba and Tevunah (בְּאוֹפֶן, כִּי לְפִי הָאֲמוּר הַג״ר א״א או״א וְיִשְׂסו״ת), are not lacking from the aspect of their Mochin [Intellects] (אֵינָם חֲסֵרִים מִבְּחִינַת הַמּוֹחִין שֶׁלָּהֶם), rather, on the contrary, they are complete from the moment of the Tikkun of Atzilut in everything that pertains to themselves and their own need (רַק אַדְרַבָּא, הֵם שְׁלֵמִים מֵעֵת תִּקּוּן הָאֲצִילוּת, בְּכָל מַה שֶּׁהוּא לְעַצְמָם וּלְצוֹרְכָם). And that which they receive from above is not for themselves and their need (וּמַה שֶּׁהֵם מְקַבְּלִים מִלְמַעְלָה, אֵינוֹ לְעַצְמָם וּלְצוֹרְכָם), but only to bestow that influx to Ze’ir Anpin and Nukvah as Mochin [Intellects] (רַק לְשַׁפֵּעַ אוֹתוֹ הַשֶּׁפַע לְזו״ן, בְּבְחִינַת מוֹחִין).

For it is Ze’ir Anpin and Nukvah specifically who require Ibbur, Yenikah, and Mochin [Intellects] (כִּי הַז״ו״ן דַּוְקָא הֵם צְרִיכִים עִיבּוּר יְנִיקָה וּמוֹחִין), and the upper three are unable to transmit to them unless they first receive it from above, from level to level, through Zivugim [Unions] (וְהַג״ר אֵינָם יְכוֹלִים לְהַשְׁפִּיעַ אֲלֵיהֶם, אִם לֹא שֶׁיְּקַבְּלוּהוּ תְּחִלָּה מִלְמַעְלָה מִמַּדְרֵגָה לְמַדְרֵגָה, עַל יְדֵי זִוּוּגִים), for they have nothing other than what was given to them for themselves and their need from the time of the Tikkun of Atzilut (כִּי אֵין לָהֶם רַק מַה שֶּׁנִּתַּן לָהֶם לְעַצְמָם וּלְצוֹרְכָם מֵעֵת תִּקּוּן הָאֲצִילוּת). And this is only for the renewal of new lights and the generation of Neshamot, which is the Penimiyut [Internality] of the worlds (וְזֶהוּ דַּוְקָא לְחַדֵּשׁ אוֹרוֹת חֲדָשִׁים, וּלְהוֹלִיד נְשָׁמוֹת, שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת). But for the aspect of sustaining the worlds, which is the Chitzoniyut of the worlds, they bestow vitality from the Mochin [Intellects] that they already have (אֲבָל לִבְחִינַת חַיּוּת הָעוֹלָמוֹת, שֶׁהוּא חִיצוֹנִיּוּת הָעוֹלָמוֹת, הֵם מַשְׁפִּיעִים חַיּוּת מֵהַמּוֹחִין עַצְמָם אֲשֶׁר לָהֶם), without receiving that influx from above (מִבְּלִי שֶׁיְּקַבְּלוּ אוֹתוֹ הַשֶּׁפַע מִלְמַעְלָה). And that which is written in Sha‘ar haAtzilut, that all five Partzufim are called Ze’ir Anpin and Nukvah relative to the world above (ומ״ש בְּשַׁעַר הָאֲצִילוּת, שֶׁכָּל ה׳ פַּרְצוּפִים נִקְרָאִים זו״ן אֶל הָעוֹלָם שֶׁלְּמַעְלָה), the intention is [that they are] a body relative to the world above (הַכַּוָּנָה גּוּף אֶל הָעוֹלָם שֶׁלְּמַעְלָה), but truly, they are already complete in all that is required for them (אֲבָל לָעוֹלָם, כִּי כְבָר הֵם שְׁלֵמִים בְּכָל הַצָּרִיךְ לָהֶם), and all the more so and with even greater force, Adam Kadmon himself (וּכָל שֶׁכֵּן וְקַל וָחוֹמֶר אָדָם קַדְמוֹן עַצְמוֹ).

However, it remains for us to clarify one matter (אֲבָל נִשְׁאַר לָנוּ לְבָאֵר עִנְיָן אֶחָד), and that is: this that we have said, that the upper three are complete in their Mochin [Intellects] from the time of the Tikkun of Atzilut (וְהוּא, כִּי זֶה שֶׁאָמַרְנוּ שֶׁהַג״ר הֵם שְׁלֵמִים בְּמוֹחִין שֶׁלָּהֶם מֵעֵת תִּקּוּן הָאֲצִילוּת), and the influx that is drawn to them from above is not for the aspect of Mochin [Intellects] for themselves (וְהַשֶּׁפַע אֲשֶׁר נִמְשָׁךְ לָהֶם מִלְמַעְלָה, אֵינוֹ לִבְחִינַת מוֹחִין לָהֶם), but rather to bestow it in the aspect of Mochin [Intellects] to Ze’ir Anpin (רַק לְהַשְׁפִּיעוֹ אוֹתוֹ בִּבְחִינַת מוֹחִין לְז״א), this applies specifically to this new influx that descends from above (זֶהוּ דַּוְקָא בַּזֶּה הַשֶּׁפַע הַחָדָשׁ הַיּוֹרֵד מִלְמַעְלָה), which is not for the aspect of Mochin [Intellects] for them (שֶׁאֵינוֹ לִבְחִינַת מוֹחִין לָהֶם). However, the Birurim [Clarifications] of each one of them that rose to be rectified (אֲבָל הַבֵּרוּרִין שֶׁל כָּל אֶחָד מֵהֶם שֶׁעָלוּ לְהִתְתַּקֵּן), each one is rectified in the upper Partzuf above it (כָּל אֶחָד בַּפַּרְצוּף הָעֶלְיוֹן שֶׁעָלָיו), as stated in the previous section (כְּמוֹ שֶׁנִּכְתַּב בַּסִּימָן הַקּוֹדֵם). These, after being rectified in the upper Partzuf that is upon that Partzuf from which the Birurim [Clarifications] were drawn (אֵלּוּ אַחַר שֶׁנִּתְקְנִין בַּפַּרְצוּף הָעֶלְיוֹן שֶׁעַל גַּבֵּי אוֹתוֹ הַפַּרְצוּף, אֲשֶׁר הַבֵּרוּרִין הֵם מִמֶּנּוּ), are drawn by way of that upper Partzuf (נִמְשָׁכִין עַל יְדֵי אוֹתוֹ הַפַּרְצוּף הָעֶלְיוֹן), in the secret of Mochin [Intellects] in Mochin [Intellects] of the lower Partzuf, from which the Birurim [Clarifications] originated (בְּסוֹד מוֹחִין בְּמוֹחִין שֶׁל הַפַּרְצוּף הַתַּחְתּוֹן, אֲשֶׁר הַבֵּרוּרִין הֵם מִמֶּנּוּ).

For this is the ultimate Tikkun of the Birurim [Clarifications] (אֲשֶׁר זֶה הוּא תַּכְלִית תִּקּוּנָם שֶׁל הַבֵּרוּרִין): to reconnect them to the Partzuf from which they originally emerged (לְחַבְּרָם אֶל הַפַּרְצוּף אֲשֶׁר יָצְאוּ מִשָּׁם בַּתְּחִלָּה). And from these Birurim [Clarifications], after they have been rectified in the secret of Mochin [Intellects] (וּמֵאֵלּוּ הַבֵּרוּרִין, אַחַר שֶׁנִּתְקְנוּ בְּסוֹד מוֹחִין), the Tzelem [Image] is drawn to the Mochin [Intellects] (נִמְשַׁךְ הַצֶּלֶם אֶל הַמּוֹחִין), to the lower Partzuf (אֶל הַפַּרְצוּף הַיּוֹתֵר תַּחְתּוֹן), meaning: the Birurim [Clarifications] that Ze’ir Anpin and Nukvah selected from the Achorayim of Yisrael-Saba and Tevunah (דְּהַיְנוּ, כִּי הַבֵּרוּרִין שֶׁבֵּרְרוּ זו״ן מֵהָאֲחוֹרַיִים דְּיִשְׂסו״ת), and elevated them as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah (וְהֶעֱלוּ אוֹתָם לְמ״ן לְיִשְׂסו״ת), and Yisrael-Saba and Tevunah raised them to be rectified in Abba and Imma (וְיִשְׂסו״ת הֶעֱלוּ אוֹתָם לְתַקְּנָם בְּאו״א). After they are rectified there in Abba and Imma (אַחַר שֶׁנִּתְקְנִין שָׁם בְּאו״א), Abba and Imma draw them down in the secret of Mochin [Intellects] in Mochin [Intellects] to Yisrael-Saba and Tevunah (מַמְשִׁיכִין אוֹתָם או״א בְּסוֹד מוֹחִין בְּמוֹחִין דְּיִשְׂסו״ת).

And from them is drawn the Tzelem [Image] of the Mochin [Intellects] of Ze’ir Anpin (וּמֵהֶם נִמְשָׁךְ הַצֶּלֶם שֶׁל הַמּוֹחִין דְּז״א), meaning: that in this Tzelem [Image], the Mochin [Intellects] of Ze’ir Anpin are enclothed (דְּהַיְנוּ, שֶׁבְּצֶלֶם זֶה מִתְלַבְּשִׁין הַמּוֹחִין דְּז״א), and this is their Tikkun and Berur of the Achorayim (וְזֶהוּ תִּקּוּנָם וּבִירוּרָם שֶׁל הָאֲחוֹרַיִים), as it is written in the book Mavo She’arim, Sha‘ar Bet, Chelek Bet, chapter five (כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ב פ״ה). And likewise in this manner for every Partzuf and Partzuf (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל פַּרְצוּף וּפַרְצוּף), for even the Birurim [Clarifications] of Yisrael-Saba and Tevunah that were rectified through Abba and Imma (כִּי גַּם הַבֵּרוּרִין דְּיִשְׂסו״ת שֶׁנִּתְקְנוּ עַל יְדֵי או״א), and Abba and Imma drew them in the secret of Mochin [Intellects] to Yisrael-Saba and Tevunah (וְהִמְשִׁיכוּם בְּסוֹד מוֹחִין לְיִשְׂסו״ת), behold they are drawn enclothed in the Tzelem [Image] that is drawn from the Mochin [Intellects] of Abba and Imma (הִנֵּה הֵם נִמְשָׁכִין מְלוּבָּשִׁים בַּצֶּלֶם הַנִּמְשָׁךְ מִמּוֹחִין דְּאו״א), and those Mochin [Intellects] of Abba and Imma are from their own Birurim [Clarifications] that rose and were rectified by Arich Anpin (אֲשֶׁר הַמּוֹחִין הָהֵם דְּאו״א, הֵם מֵהַבֵּרוּרִין שֶׁלָּהֶם אֲשֶׁר עָלוּ וְנִתְקְנוּ עַל יְדֵי א״א), and Arich Anpin drew them to them in the secret of Mochin [Intellects] in Mochin [Intellects] of theirs (וְא״א הִמְשִׁיךְ אוֹתָם לָהֶם בְּסוֹד מוֹחִין בְּמוֹחִין שֶׁלָּהֶם). And in this way you may compare to the rest of the Partzufim, for it is understood (וְעַל דֶּרֶךְ זֶה תַּקִּישׁ לִשְׁאָר הַפַּרְצוּפִים, כִּי הוּא מוּבָן), Thus it appears to me in my humble opinion, to be true, correct, and enduring of Kudsha Berikh Hu (כנלע״דp1-6 אנ״קp1-7 דקב״ה).