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

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ג׳ טוּר ג׳

And behold, it is known (וְהִנֵּה נוֹדָע), that at every time and moment (כִּי כָּל עֵת וּזְמַן), that the 288 lights are being purified and ascending (שֶׁמִּתְבָּרְרִין וְעוֹלִין הָאוֹרוֹת דְּרפ"ח), and the Kelim [Vessels] of the Kings of B"N (וְהַכֵּלִים דְּמְלָכִים דְּב״ן), from B"Y"A to Mayin nukvin [Female waters] (מִבִּי"ע לְמַ"ן), they are being purified and ascending (הֵם מִתְבָּרְרִים וְעוֹלִים), and becoming somewhat rectified (וְנִתְקָּנִים קְצָת), in every level and level (בְּכָל מַדְרֵגָה וּמַדְרֵגָה), and in every Partzuf and Partzuf (וּבְכָל פַּרְצוּף וּפַרְצוּף). But they do not become completely purified (אֲבָל אֵינָם נִגְמָרִים לְהִתְבָּרֵר לְגַמְרֵי), for the dross within them does not separate from them (כִּי אֵין הַסִּיגִים שֶׁבָּהֶם נִפְרָדִים מֵהֶם) entirely (לְגַמְרֵי), until their ascent to the supernal Atzilut (עַד עֲלוֹתָם אֶל הָאֲצִילוּת הָעֶלְיוֹן), which is the aspect of the general Chokhmah (שֶׁהוּא בְּחִינַת חָכְמָה הַכְּלָלִית), which is called Nekudot (הַנִּקְרָא נְקוּדּוֹת), which is their root (שֶׁהוּא שָׁרְשָׁם).

And not only this (וְלֹא עוֹד), but even in Atzilut itself (אֶלָּא שֶׁאֲפִלּוּ בָּאֲצִילוּת עַצְמוֹ), they do not become completely purified and rectified (אֵינָם נִגְמָרִים לְהִתְבָּרֵר וְלְהִתְתַּקֵּן לְגַמְרֵי), until their ascent to the Atzilut of each Partzuf (עַד עֲלוֹתָם אֶל אֲצִילוּת דְּכָל פַּרְצוּף), which is the Chayah (שֶׁהִיא הַחַיָּה), and it is the fourth Partzuf of every Partzuf (וְהוּא הַפַּרְצוּף הַד׳ דְּכָל פַּרְצוּף), which is Abba of each Partzuf (שֶׁהוּא אַבָּא דְּכָל פַּרְצוּף), which is called Thought (הַנִּקְרָא מַחְשָׁבָה). For in Thought everything is purified (כִּי בְּמַחְשָׁבָה אִתְבְּרִיר כּוּלָּא), and it casts out waste from within Thought (וְהוּא זָרִיק פְּסוֹלֶת מִגּוֹ מַחְשָׁבָה), and upon their ascent up to there (וּבַעֲלוֹתָם עַד שָׁם), then the dross that remained in them has no ability to remain there (אָז אֵין יְכוֹלֶת בַּסִּיגִים הָהֵם שֶׁנִּשְׁאֲרוּ בָהֶם לִישָׁאֵר שָׁם), and they separate from them (וְהֵם נִפְרָדִים מֵהֶם), according to the aforementioned order (עַל סֵדֶר הַנַּז״ל).

For in the Partzuf of the Thought of Atik (כִּי בְּפַרְצוּף מַחְשֶׁבֶת עַתִּיק), the clarifications of Arich Anpin and Nukvah were purified and rectified (נִבְרְרוּ וְנִתְקַּנוּ בֵּירוּרֵי א״א וְנוּקְבָּא). And in the Partzuf of the Thought of Arich Anpin (וּבְפַרְצוּף מַחְשֶׁבֶת א״א), the clarifications of Abba and Imma Above were purified and rectified (נִבְרְרוּ וְנִתְקַּנוּ בֵּירוּרֵי או״א עִלָּאֵין). And in the Partzuf of the Thought of Abba and Imma (וּבְפַרְצוּף מַחְשֶׁבֶת או״א), the clarifications of Yisrael-Saba and Tevunah were purified and rectified (נִבְרְרוּ וְנִתְקַּנוּ בֵּירוּרֵי יִשְׂסו״ת). And in the Partzuf of the Thought of Yisrael-Saba and Tevunah (וּבְפַרְצוּף מַחְשֶׁבֶת יִשְׂסו״ת), the clarifications of Ze’ir Anpin and Nukvah were purified and rectified (נִבְרְרוּ וְנִתְקַּנוּ בֵּירוּרֵי זו״ן). And in the Partzuf of the Thought of Ze’ir Anpin and Nukvah (וּבְפַרְצוּף מַחְשֶׁבֶת זו״ן), the clarifications of Atik of Beri’ah were purified and rectified (נִבְרְרוּ וְנִתְקַּנוּ בֵּירוּרֵי עַתִּיק דְּבְרִיאָה). And so is the way from Partzuf to Partzuf (וְכֵן עַל דֶּרֶךְ זֶה מִפַּרְצוּף לְפַרְצוּף). And so it is in particular details (וְכֵן הוּא בִּפְרָטֵי פְּרָטִים), from Sefirah to Sefirah (מִסְּפִירָה לְסְפִירָה), and all this is explained in Mavo She’arim, Gate Five, Part One, chapter two (וְכָל זֶה מְבֹאָר בְּמָבוֹא שְׁעָרִים ש״ה ח״א פ״ב).

And that it is impossible for the dross to separate from the clarifications completely (וְשֶׁאִי אֶפְשָׁר לַסִּיגִים לְהִפָּרֵד מֵהַבֵּירוּרִים לְגַמְרֵי), except through the Thought of Abba of each Partzuf (אִם לֹא עַל־יְדֵי מַחְשָׁבָה דְאַבָּא דְּכָל פַּרְצוּף), which purifies and rectifies the clarifications of the Partzuf beneath it (הַמְּבָרֵר וּמְתַקֵּן בֵּירוּרֵי הַפַּרְצוּף שֶׁתַּחְתָּיו). And so it is explained in Sha’ar Bet, Gate Three, chapter eight (וְכֵן נִתְבָּאַר בְּש״ב ח״ג פ״ח), that the order of the clarification is (כִּי סֵדֶר הַבֵּירוּר הוּא), that the clarifications of a lower Partzuf (כִּי הַבִּירוּרִים דְּפַרְצוּף תַּחְתּוֹן) ascend to be clarified and rectified (עוֹלִין לְהִתְבָּרֵר וְלְהִתְתַּקֵּן), through the upper Partzuf that is above it and adjacent to it (עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), such as from Nefesh to Ruach (כְּגוֹן מִנֶּפֶשׁ לְרוּחַ), or from Ruach to Neshamah (אוֹ מֵרוּחַ לְנְשָׁמָה), and similarly (וְכַיּוֹצֵא). And it is impossible for any clarification to ascend and be rectified (וְאִי אֶפְשָׁר לְשׁוּם בֵּירוּר לַעֲלוֹת וְלְהִתְתַּקֵּן), through the upper Partzuf that is above the Partzuf upon which it rests (עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן שֶׁעַל גַּבֵּי הַפַּרְצוּף שֶׁעָלָיו), such as from Nefesh to Neshamah (כְּגוֹן מִנֶּפֶשׁ לְנְשָׁמָה), or from Ruach to Chayah (אוֹ מֵרוּחַ לְחַיָּה), and similarly (כַּיּוֹצֵא). Only through the Partzuf directly above it (רַק עַל־יְדֵי הַפַּרְצוּף שֶׁעָלָיו), and this is according to the aforementioned order (וְהוּא עַל סֵדֶר הַנַּז״ל).

However, it is necessary to understand together with this (אֲמְנָם צָרִיךְ לְהָבִין עִם זֶה), that which was explained in Sha’ar Bet, Part Three, chapter one (מַה שֶּׁנִּתְבָּאַר בְּש״ב ח״ג פ״א), that all the clarifications of all the ten Nekudot (כִּי כָּל הַבֵּירוּרִין דְּכָל הָעֶשֶׂר נְקוּדּוֹת), must ascend to be clarified and rectified (צְרִיכִין לַעֲלוֹת לְהִתְבָּרֵר וְלְהִתְתַּקֵּן), through their supernal root (עַל־יְדֵי שׁוֹרְשָׁם הָעֶלְיוֹן), which are the Ta’amim of A"B and S"G of the interior of Adam Kadmon (שֶׁהֵם הַטַּעֲמִים דְּע״ב ס״ג דְּפְנִימִיּוּת דְּאָדָם קַדְמוֹן), from whose Zivug [Union] all the ten Nekudot issued (אֲשֶׁר מִזִּוּוּגָם יָצְאוּ כָּל הָעֶשֶׂר נְקוּדּוֹת), and they did not issue from one another (וְלֹא יָצְאוּ זֶה מִזֶּה). And that which was explained elsewhere opposite from this (וּמַה שֶּׁנִּתְבָּאַר בְּמָקוֹם אַחֵר הֶפֶךְ מִזֶּה), is in the final particular which is possible (הוּא בַּפְּרָט הָאַחֲרוֹן שֶׁאֶפְשָׁר), to particularize, as is known and as mentioned above (לְפָרֵט כַּנּוֹדָע וּכְנַזְכָּ"ל). And all the ten Nekudot issued deficient (וְכָל הָעֶשֶׂר נְקוּדּוֹת יָצְאוּ חֲסֵרִים), and unrectified (וּבִלְתִּי מְתֻקָּנִים), therefore it is necessary to elevate all the clarifications of all the ten Nekudot as Mayin nukvin [Female waters] (לָכֵן צָרִיךְ לְהַעֲלוֹת כָּל הַבֵּירוּרִים דְּכָל הָעֶשֶׂר נְקוּדּוֹת לְמַ״ן), to their supernal root of A"B and S"G mentioned, of Adam Kadmon (לְשׁוֹרְשָׁם הָעֶלְיוֹן דְּע״ב וְס״ג הַנִּזְכָּר דְּאָדָם קַדְמוֹן), so that A"B and S"G mentioned may unite (כְּדֵי שֶׁיִּזְדַּוְּגוּ ע״ב ס״ג הַנִּזְכָּר), to bring forth the nine Sefirot of B"N which are deficient to those clarifications (לְהוֹצִיא אֶת הַט״ס דְּב״ן הַחֲסֵרִים לְאוֹתָם הַבֵּירוּרִים), and also to bring forth, through that Zivug [Union] mentioned (וְגַם לְהוֹצִיא עַל־יְדֵי הַזִּוּוּג הַנִּזְכָּר), the ten Sefirot of the new M"H (אֶת הַי׳ סְפִירוֹת דְּמ״ה הֶחָדָשׁ), that correspond to those clarifications (הַמִּתְיַחֲסִים לְאוֹתָם הַבֵּירוּרִים).

And all this is impossible (וְכָל זֶה אִי אֶפְשָׁר), except through the Zivug [Union] of the Ta’amim of A"B and S"G of the interior of Adam Kadmon, as is known (אִם לֹא עַל־יְדֵי הַזִּוּוּג הַטַּעֲמִים דְּע״ב וְס״ג דְּפְנִימִיּוּת אָדָם קַדְמוֹן כַּנּוֹדָע). And it is known (וְנוֹדָע), that according to the order in which clarification was made and rectification was done and became established during the Six Days of Creation (כִּי כְּפִי הַסֵּדֶר שֶׁנִּבְרַר וְנִתְקַּן וְנַעֲשָׂה בִּשְׁשֶׁת יְמֵי בְּרֵאשִׁית), and also that which was rectified on the sixth day of Ma‘aseh Bereshit through Adam HaRishon (וְגַם מַה שֶּׁנִּתְקַּן בַּיּוֹם הַשִּׁשִּׁי דְּמַעֲשֵׂה בְּרֵאשִׁית ע״י אַדָּה״ר), in its exact likeness (כְּדֻגְמָתוֹ מַמָּשׁ), it is rectified and done every day (נִתְקַּן וְנַעֲשֶׂה בְּכָל יוֹם), as is known and mentioned in several places (כַּנּוֹדָע וְהַנִּזְכָּר בְּכַמָּה מְקוֹמוֹת), and in Sha‘ar haKavvanot in the discourse of HaMapil p1-8(וּבְשַׁעַר הַכַּוָּנוֹת בִּדְרוּשׁ הַמַּפִּיל), and as will be explained further below with Hashem’s help at length (וּכְמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בְּעֶזְרַת ה׳ בַּאֲרִיכוּת), in such a manner that all the clarifications must ascend as Mayin nukvin [Female waters] to their supernal root of Adam Kadmon as mentioned above (בְּאֹפֶן שֶׁכָּל הַבֵּירוּרִים צְרִיכִין לַעֲלוֹת לְמַ״ן לְשׁוֹרְשָׁם הָעֶלְיוֹן דְּאָדָם קַדְמוֹן כַּנַּזְכָּ"ל). However, according to what has now been explained with Hashem’s help in brief (אֲמְנָם לְפִי מַה שֶּׁנִּתְבָּאֵר עַתָּה בע״ה בְּקִצּוּר), the matter will be understood (יִתְבָּאֵר הָעִנְיָן), for the two aforementioned aspects are true (כִּי שְׁתֵּי הַבְּחִינוֹת הַנִּזְכָּרוֹת אֱמֶת), and both are necessary (וּשְׁנֵיהֶם מֻכְרָחִים), and both together are good (וּשְׁתֵּיהֶם כָּאַחַת טוֹבִים).

Shemen, Siman 5

(שֶׁמ״ן סִימָן ה׳)

Behold, his question is clarified (הִנֵּה קֻשְׁיָּתוֹ מְבֹאָרֶת), for in the book Mavo She‘arim, Gate Five, Part One, chapter two (כִּי בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ה ח״א פ״ב), and in Sha’ar Bet, Part Three, chapter eight (וּבְש״ב ח״ג פ״ח), he wrote (כָּתַב), that the clarifications and the lower Partzuf (כִּי הַבֵּירוּרִין וּפַרְצוּף הַתַּחְתּוֹן), are unable to be clarified and rectified (אִי אֶפְשָׁר לְהִתְבָּרֵר וְלְהִתְתַּקֵּן), except specifically through the Partzuf above it which is adjacent to it (כִּי אִם דַּוְקָא עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ). And in Sha’ar Bet, Part Three, chapter one (וּבְש״ב ח״ג פ״א), he wrote (כָּתַב), that all the clarifications of all the ten Nekudot (כִּי כָּל הַבֵּירוּרִין דְּכָל הָעֶשֶׂר נְקוּדּוֹת), must ascend and be clarified and rectified (צְרִיכִין לַעֲלוֹת וְלְהִתְבָּרֵר), through their supernal root (וּלְהִתְתַּקֵּן עַל־יְדֵי שׁוֹרְשָׁם הָעֶלְיוֹן), which are the Ta‘amim of A"B and S"G of the interior of Adam Kadmon (שֶׁהֵם הַטַּעֲמִים דְּע״ב וְס״ג דְּפְנִימִיּוּת אָדָם קַדְמוֹן).

And behold, this is the opposite of what is stated in the other two places (וְהֲרֵי זֶה הֶפֶךְ מַה שֶּׁנֶּאֱמַר בִּשְׁנֵי הַמְּקוֹמוֹת הָאֲחֵרִים). However, I, who see what is written there in the writings of the Rav, may his memory be a blessing (אֲמְנָם אָנֹכִי הָרוֹאֶה אֶת הָרָשׁוּם בִּכְתָב שָׁם בִּדְרוּשֵׁי הָרַב זְלָה״ה), did not see and did not find there as his words state (לֹא רָאִיתִי וְלֹא מָצָאתִי שָׁם כִּדְבָרָיו ז״ל). And after the proper forgiveness from the honored greatness of his Torah (וְאַחֲרֵי הַמְּחִילָה הָרְאוּיָה מִכ״ת), the essential question does not exist (הָעִיקָּרָא קֻשְׁיָּא לֵיתָא), for in my humble opinion the words of the Rav, may his memory be a blessing, are all clear and simple (כִּי לְע״ד דִּבְרֵי הָרַב ז״ל כֻּלָּם בְּרוּרִים וּפְשׁוּטִים).

And the matter is (וְהָעִנְיָן כִּי), behold in the aspect of the Kings (הִנֵּה בְּבְחִינַת הַמְּלָכִים), there are two aspects (יֵשׁ ב׳ בְּחִינוֹת): the first is their lights, which remained in Atzilut and did not descend to B"Y"A (הָא׳ הָאוֹרוֹת שֶׁלָּהֶם אֲשֶׁר נִשְׁאֲרוּ בַּאֲצִילוּת וְלֹא יָרְדוּ לְבִּי״ע). And the second is their Kelim [Vessels] with the 288 sparks that fell to B"Y"A (וְהַב׳ הֵם הַכֵּלִים שֶׁלָּהֶם עִם הָרפ״ח נִצּוֹצוֹת אֲשֶׁר נָפְלוּ לְבִּי״ע). And that which the Rav, may his memory be a blessing, wrote (וּמַה שֶּׁאָמַר הָרַב ז״ל), that they all need to ascend in the secret of Mayim nukvin up to the Ta‘amim of A"B and S"G of the interior of Adam Kadmon (שֶׁכֻּלָּם צְרִיכִין לַעֲלוֹת בְּסוֹד מ״ן עַד הַטַּעֲמִים דְּע״ב וְס״ג דְּפְנִימִיּוּת אָדָם קַדְמוֹן), is regarding the aspect of the lights which remained in Atzilut (הוּא עַל בְּחִינַת הָאוֹרוֹת אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת), for these lights must all ascend in the secret of Mayim nukvin up above to their supernal root (שֶׁאוֹרוֹת אֵלּוּ כֻּלָּם צְרִיכִין לַעֲלוֹת בְּסוֹד מ״ן עַד לְמַעְלָה בְּשָׁרְשָׁם הָעֶלְיוֹן).

For so it was required at that first time, specifically for that first Zivug [Union] of Chokhmah–Binah of Adam Kadmon (כִּי כֵּן הֻכְרַח בְּאוֹתָהּ הַפַּעַם הָרִאשׁוֹנָה דַּוְקָא לְאוֹתוֹ הַזִּוּוּג הָרִאשׁוֹן דְּחו״ב דְּאָדָם קַדְמוֹן), as the Rav later writes the reason (וּכְמַה שֶּׁכָּתַב אַחַר כָּךְ הַטַּעַם). And that which the Rav, may his memory be a blessing, wrote (וּמַה שֶּׁכָּתַב הָרַב זְלָה״ה), that the clarifications of no Partzuf are rectified except through the Partzuf above it which is adjacent to it specifically (שֶׁאֵין בֵּירוּרִים דְּשׁוּם פַּרְצוּף נִתְקָּנִין כִּי אִם עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ דַּוְקָא), and not through the higher Partzuf above the one adjacent to it (וְלֹא עַל־יְדֵי הַיּוֹתֵר עֶלְיוֹן שֶׁעַל גַּבֵּי הַפַּרְצוּף הַסָּמוּךְ לוֹ), is regarding the rectification of the Kelim [Vessels] and the 288 lights of each and every Partzuf which fell to B"Y"A (הוּא לְתִיקּוּן הַכֵּלִים וְהָאוֹרוֹת דְּרפ״ח שֶׁל כָּל פַּרְצוּף וּפַרְצוּף שֶׁנָּפְלוּ לְבִּי״ע). For these are not clarified nor rectified (כִּי אֵלּוּ אֵינָם נִתְבָּרְרִים וְנִתְקַּנִים), except the clarifications of the Kelim [Vessels] and the 288 of each and every Partzuf (אֶלָּא בֵּירוּרֵי כֵּלִים וְרפ״ח שֶׁל כָּל פַּרְצוּף וּפַרְצוּף), through the Partzuf above it that is adjacent to it specifically (עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ דַּוְקָא), and not through the Partzuf higher than the one above it (וְלֹא עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן מֵאוֹתוֹ שֶׁעַל גַּבָּיו).

For the Partzuf above the lower one (כִּי הַפַּרְצוּף הָעֶלְיוֹן שֶׁעַל גַּבֵּי הַתַּחְתּוֹן), is the one that clarifies the Kelim [Vessels] and the lights of 288 of the Partzuf beneath it (הוּא הַמְּבָרֵר כֵּלִים וְאוֹרוֹת דְּרפ״ח שֶׁל הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and raises them to himself specifically in the secret of Mayim nukvin (וּמַעֲלֶה אוֹתָם אֵלָיו דַּוְקָא בְּסוֹד מ״ן), and they stand in him in the secret of Ibbur (וְעוֹמְדִים בּוֹ בְּסוֹד הָעִיבּוּר), and they are rectified there (וְנִתְקַּנִים שָׁם), by the fact that he joins with them the lights of B"N that correspond to that Partzuf beneath him (עַל־יְדֵי שֶׁמְּחַבֵּר עִמָּהֶם הָאוֹרוֹת דְּב״ן הַמִּתְיַחֲסִים אֶל אוֹתוֹ הַפַּרְצוּף אֲשֶׁר תַּחְתָּיו), and the Kelim [Vessels] and lights of the new name of M"H that correspond to that lower Partzuf (וְכֵלִים וְאוֹרוֹת דְּשֵׁם מ״ה הֶחָדָשׁ הַמִּתְיַחֲסִים אֶל אוֹתוֹ הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ).

For no rectification of the clarifications of any Partzuf is done (כִּי אֵין שׁוּם תִּיקּוּן הַבֵּירוּרִין דְּשׁוּם פַּרְצוּף נַעֲשֶׂה), except through the Partzuf above it that is adjacent to it specifically (אֶלָּא עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ דַּוְקָא), for there specifically do the clarifications of the lower Partzuf ascend in the secret of Mayim nukvin to be rectified (כִּי שָׁם דַּוְקָא עוֹלִים בֵּירוּרֵי פַּרְצוּף הַתַּחְתּוֹן בְּסוֹד מ״ן לְהִתְתַּקֵּן), and not above it (וְלֹא לְמַעְלָה מִמֶּנּוּ). And if so, for that Zivug [Union] of Chokhmah and Binah of Adam Kadmon (וְאִם כֵּן לְאוֹתוֹ זִּוּוּג דְּחו״ב דְּאָדָם קַדְמוֹן), no clarification ascended there in the secret of Mayim nukvin to be rectified (לֹא עָלָה שָׁם שׁוּם בֵּירוּר בְּסוֹד מ״ן לְהִתְתַּקֵּן), except the clarifications of Atik specifically (זוּלָת בֵּירוּרֵי עַתִּיק דַּוְקָא), for Atik is the first Partzuf of Atzilut (אֲשֶׁר עַתִּיק הוּא הַפַּרְצוּף הָרִאשׁוֹן דְּאֲצִילוּת), and above him is Adam Kadmon (וּלְמַעְלָה מִמֶּנּוּ הוּא אָדָם קַדְמוֹן), and through him specifically must be the rectification of the clarifications of Atik (וְעַל־יָדוֹ דַּוְקָא צָרִיךְ שֶׁיִּהְיֶה תִּיקּוּן בֵּירוּרֵי עַתִּיק). But the other clarifications did not ascend there in Ḥokhmah–Binah of Adam Kadmon (אֲבָל שְׁאָר הַבֵּירוּרִין לֹא עָלוּ שָׁם בְּחו״ב דְּאָדָם קַדְמוֹן), and were not rectified there (וְלֹא נִתְקַּנוּ שָׁם), except the clarifications of Arich to Atik specifically (אֶלָּא בֵּירוּרֵי אֲרִיךְ לְעַתִּיק דַּוְקָא), and their rectification specifically there (וְתִיקּוּנוֹ שָׁם דַּוְקָא). And likewise the clarifications of Abba and Imma to Arich specifically (וְכֵן בֵּירוּרֵי או״א לְאֲרִיךְ דַּוְקָא), and their rectification specifically there (וְתִיקּוּנָם שָׁם דַּוְקָא).

And likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה). However, the aspect of the lights which remained in Atzilut (אֲמְנָם בְּחִינַת הָאוֹרוֹת אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת), these all ascended in the secret of Mayim nukvin (אֵלּוּ עָלוּ כֻּלָּם בְּסוֹד מ״ן), up to Chokhmah and Binah of Adam Kadmon (עַד חו״ב דְּאָדָם קַדְמוֹן). And the reason is (וְהַטַּעַם כִּי), that in these Kings there is a share for all the Partzufim (בָּאֵלּוּ הַמְּלָכִים יֵשׁ חֵלֶק לְכָל הַפַּרְצוּפִים), as is written in the book Mavo She‘arim, Gate Five, Part Two, chapter one (כְּמוֹ שֶׁכָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ה ח״ב פ״א). And it is known (וְנוֹדָע), that according to the aspects which ascend in the secret of Mayim nukvin (כִּי כְּפִי הַבְּחִינָה הָעוֹלִין בְּסוֹד מ״ן), so are the aspects which descend in the secret of Mayim duchrin to rectify them (כָּךְ הֵם הַבְּחִינוֹת הַיוֹרְדִין בְּסוֹד מ״ד כְּדֵי לְתַקְּנָם).

And if so (וְאִם כֵּן), since all the ten Nekudim in the aspect of the lights are lacking completeness (כֵּיוָן שֶׁכָּל הָעֲשָׂרָה נְקוּדִים בִּבְחִינַת הָאוֹרוֹת הֵם חַסְרֵי הַשְׁלֵמוּת), and in the aspect of the Kelim [Vessels] they are unrectified (וּבִבְחִינַת הַכֵּלִים הֵם בִּלְתִּי תִּיקּוּן), for even the upper three were damaged (כִּי אֲפִלּוּ הַג״ר נִפְגָּמוּ), therefore all the lights must ascend in the secret of Mayim nukvin up above to their supernal root from which they emerged (לָכֵן צְרִיכִין כָּל הָאוֹרוֹת לַעֲלוֹת בְּסוֹד מ״ן עַד לְמַעְלָה בְּשָׁרְשָׁם אֲשֶׁר מִשָּׁם יָצְאוּ), which is above all the ten Nekudim (שֶׁהוּא לְמַעְלָה מִכָּל הָעֲשָׂרָה נְקוּדִים), in order to cause that supernal Zivug [Union] above them all (כְּדֵי לִגְרוֹם אוֹתוֹ הַזִּוּוּג הָעֶלְיוֹן מִכֻּלָּם), so that from that Zivug [Union] new aspects will emerge corresponding to them, in order to rectify them (כְּדֵי שֶׁיֵּצֵא מֵאוֹתוֹ הַזִּוּוּג בְּחִינוֹת אֲחֵרוֹת כְּנֶגְדָּם כְּדֵי לְתַקֵּן אֶת כֻּלָּם), which is the new Name of M"H that emerges from this Zivug [Union] (שֶׁהוּא הַשֵּׁם מ״ה הֶחָדָשׁ הַיּוֹצֵא מִזִּוּוּג זֶה), whose aspect corresponds to those aspects which ascended in the secret of Mayim nukvin (שֶׁהַבְּחִינָה שֶׁלּוֹ הֵם כְּנֶגֶד אוֹתָם הַבְּחִינוֹת שֶׁעָלוּ בְּסוֹד מ״ן), and it is he who completes and rectifies them all (וְהוּא הַמַּשְׁלִים וּמְתַקֵּן אֶת כֻּלָּם), each and every aspect in him rectifies the corresponding aspect of B"N (כָּל בְּחִינָה וּבְחִינָה שֶׁבּוֹ מְתַקֶּנֶת לַבְּחִינָה וּבְחִינָה שֶׁכְּנֶגְדָּהּ דְּב״ן).

And therefore all the lights needed to ascend in the secret of Mayim nukvin (וְלָכֵן הֻצְרְכוּ כָּל הָאוֹרוֹת לַעֲלוֹת בְּסוֹד מ״ן), up above, above, which is above all of them (וְעַד לְמַעְלָה לְמַעְלָה שֶׁהוּא לְמַעְלָה מִכֻּלָּם), in order to bring forth the new Name of M"H corresponding to them (כְּדֵי לְהוֹצִיא שֵׁם מ״ה הֶחָדָשׁ כְּנֶגְדָּם), and to rectify all the ten Nekudim (וְיִתְקֵּן אֶת כָּל הָעֲשָׂרָה נְקוּדִים). And it is found (וְנִמְצָא), that through this Zivug [Union] of Chokhmah and Binah of Adam Kadmon (כִּי עַל־יְדֵי זִּוּוּג זֶה דְּחו״ב דְּאָדָם קַדְמוֹן), all the Partzufim of Atzilut were rectified from Atik until Malkhut (נִתְקַּנוּ כָּל פַּרְצוּפֵי הָאֲצִילוּת מֵעַתִּיק עַד הַמַּלְכוּת). But according to the truth (אֲבָל לְפִי הָאֱמֶת), only Atik was rectified through this Zivug [Union] specifically (לֹא נִתְקַּן עַל־יְדֵי זִּוּוּג זֶה רַק עַתִּיק דַּוְקָא). And the matter is (וְהָעִנְיָן), that in the aspect that through this Zivug [Union] the new Name of M"H emerged (כִּי בַּבְּחִינָה שֶׁעַל־יְדֵי זִּוּוּג זֶה יָצָא שֵׁם מ״ה הֶחָדָשׁ), which is that which rectifies all the Partzufim (אֲשֶׁר הוּא הַמְּתַקֵּן אֶת כָּל הַפַּרְצוּפִין), it is found that through this Zivug [Union] they were all rectified (נִמְצָא כִּי עַל־יְדֵי זִּוּוּג זֶה נִתְקְּנוּ כֻּלָּם).

But in the aspect of true rectification in detail (אֲבָל בַּבְּחִינָה דְּתִיקּוּן הָאֲמִיתִּי בִּפְרָטוּת), each and every Partzuf which is not rectified except through the Partzuf above it that is adjacent to it (כָּל פַּרְצוּף וּפַרְצוּף אֲשֶׁר אֵינוֹ נִתְקַּן אֶלָּא עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), was not rectified through this Zivug [Union] (לֹא נִתְקַּן עַל־יְדֵי זִּוּוּג זֶה), except Atik specifically (רַק הָעַתִּיק דַּוְקָא), which is the first Partzuf of Atzilut (שֶׁהוּא הַפַּרְצוּף הָרִאשׁוֹן דְּאֲצִילוּת), and above him is Adam Kadmon (וּלְמַעְלָה מִמֶּנּוּ הוּא אָדָם קַדְמוֹן), and there ascended the clarifications of Atik specifically to be rectified (וְשָׁם עָלוּ בֵּירוּרֵי עַתִּיק דַּוְקָא לְהִתְתַּקֵּן), and none of the other clarifications ascended there (וְלֹא שׁוּם בֵּירוּר אַחֵר מִשְּׁאָר הַבֵּירוּרִין עָלוּ שָׁם), except afterward the clarifications of Arich ascend in Atik and there are rectified (כִּי אִם אַחַר כָּךְ בֵּירוּרֵי אֲרִיךְ עוֹלִין בְּעַתִּיק וְשָׁם נִתְקַּנִין), and similarly in this manner (וְכֵן עַל דֶּרֶךְ זֶה).

But the aspect of the lights which remained in Atzilut (אֲבָל בְּחִינַת הָאוֹרוֹת אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת), these all ascended in the secret of Mayim nukvin up to Chokhmah and Binah of Adam Kadmon (אֵלּוּ עָלוּ כֻּלָּם בְּסוֹד מ״ן עַד חו״ב דְּאָדָם קַדְמוֹן), as stated above (כְּמַשֶּׁל״). And if so, the discourses of the Rav, may his memory be a blessing, are found to be consistent and good (וְאִם כֵּן נִמְצְאוּ דְּרוּשֵׁי הָרַב ז״ל שָׁוִין לְטוֹבָה), and the essential question does not exist (וְהָעִיקָּרָא קֻשְׁיָּא לֵיתָא), and this, in my humble opinion, is clear and simple (וְזֶה לְע״ד בָּרוּר וּפָשׁוּט), as we will now copy briefly in the language to demonstrate all that was said (כְּמוֹ שֶׁנַּעֲתִיק עַתָּה בִּקְצַר הַלְּשׁוֹנוֹת לְהוֹרוֹת כָּל הָאֲמוּר).

Behold, in the book Mavo She‘arim, She’ar Behinot, Part Three, chapter one (הִנֵּה בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״א), he wrote, and these are his words in brief (כָּתַב וְזֶ״ל בְּקִצּוּר): behold, when the supernal Emanator desired to revive the dead (הִנֵּה כַּאֲשֶׁר רָצָה הַמַּאֲצִיל הָעֶלְיוֹן לְהַחֲיוֹת הַמֵּתִים), and to return their soul within them, etc. (וּלְהַחֲזִיר אֶת נַפְשָׁם בְּקִרְבָּם כו׳). And therefore He desired to return their soul to them by adding to them the aspect of Ruach (וְלָכֵן רָצָה לְהַחֲזִיר אֶת נַפְשָׁם לָהֶם עַל־יְדֵי שֶׁיִּתוֹסַף לָהֶם בְּחִינַת הָרוּחַ). And indeed, to draw down to them new spirits, there must be a supernal Zivug [Union] to bring them forth (וְאַמְנָם לְהַמְשִׁיךְ לָהֶם רוּחִין חַדְתִּין צָרִיךְ שֶׁיִּהְיֶה זִּוּוּג עֶלְיוֹן לְהוֹצִיאָם). And it is known that there is no supernal Zivug [Union] without Mayim nukvin (וְנוֹדָע שֶׁאֵין זִּוּוּג עֶלְיוֹן בְּלֹא מ״ן). Therefore, He first raised Mayim nukvin for the need of that Zivug [Union] (וְלָכֵן הֶעֱלָה מִתְּחִלָּה מ״ן לְצוֹרֶךְ הַזִּוּוּג הַנִּזְכָּר). And this is because the lights, which are the souls of the seven Kings (וְהוּא כִּי הָאוֹרוֹת שֶׁהֵם הַנְּפָשׁוֹת דְּז״מ), which were in that spreading-out of the Achora’im of the three Rishonot (שֶׁהָיוּ בְּאוֹתוֹ הַהִתְפַּשְּׁטוּת שֶׁל הָאֲחוֹרַיִּים שֶׁל הַג׳ רִאשׁוֹנוֹת), now that He desired to raise from there Mayim nukvin (עַתָּה שֶׁרָצָה לְהַעֲלוֹת מִשָּׁם מ״ן), He gathered to Himself all that expansion (הֶאֱסִיף אֵלָיו כָּל הַהִתְפַּשְּׁטוּת הַהוּא), which is all those Achora’im (שֶׁהֵם כָּל הָאֲחוֹרַיִּים הָהֵם), with all the lights within them of the seven Kings (עִם כָּל הָאוֹרוֹת שֶׁבְּתוֹכָם שֶׁל הַז״מ), and everything ascended only to the place of the three Rishonot (וְעָלָה הַכֹּל בִּמְקוֹם הַג׳ רִאשׁוֹנוֹת בִּלְבַד).

However, the true ascent was in Binah, Imma Ila’ah (וְאַמְנָם הָעֲלִיָּה הָאֲמִיתִּית הָיְתָה בַּבִּינָה אִמָּא עִילָּאָה), and they entered into the filled-belly (וְנִכְנְסוּ בְּתוֹךְ בֶּטֶן הַמְּלֵאָה), for there is the raising of Mayim nukvin (כִּי שָׁם הוּא הַעֲלַת מ״ן), and they were there in the aspect of “three included within three” (וְהָיוּ שָׁם בִּבְחִינַת תְּלַת כְּלִילָן בְּתְּלַת). And behold, just as the lights all ascended into Binah (וְהִנֵּה כְּמוֹ שֶׁהָאוֹרוֹת עָלוּ כֻּלָּם בַּבִּינָה), so too the seven Kelim [Vessels] that fell in Beri’ah now ascended into Atzilut (כָּךְ עָלוּ הַז׳ כֵּלִים שֶׁנָּפְלוּ בְּבְרִיאָה עַתָּה עָלוּ בַּאֲצִילוּת), for when now the lights ascended upward (כִּי בַּעֲלוֹת עַתָּה הָאוֹרוֹת לְמַעְלָה), they raised with them the Kelim [Vessels] (הֶעֱלוּ עִמָּהֶם אֶת הַכֵּלִים), but not to the place of the upper three as the lights ascended (אֲבָל לֹא בִּמְקוֹם הַג״ר כְּמוֹ שֶׁעָלוּ הָאוֹרוֹת), rather only to the end of Atzilut, in the Netzach, Hod, Yesod of Atzilut (רַק בְּסוֹף הָאֲצִילוּת בִּנְה״י דַּאֲצִילוּת), in the aspect of “three included within three,” etc. (בִּבְחִינַת תְּלַת כְּלִילָן בְּתְּלַת כו׳), see there (עַיֵּין שָׁם).

Behold, it is explained (הֲרֵי מְבֹאָר), that when the Kelim [Vessels] ascended from Beri’ah to Atzilut (כִּי בַּעֲלוֹת הַכֵּלִים מִבְּרִיאָה אֶל הָאֲצִילוּת), they did not join with their lights (לֹא נִתְחַבְּרוּ עִם הָאוֹרוֹת שֶׁלָּהֶם), but rather the lights ascended into Binah in the secret of Mayim nukvin (רַק הָאוֹרוֹת עָלוּ בַּבִּינָה בְּסוֹד מ״ן), and the Kelim [Vessels] remained at the end of Atzilut (וְהַכֵּלִים נִשְׁאֲרוּ בְּסוֹף הָאֲצִילוּת). Further, he wrote after this, and these are his words (עוֹד כָּתַב אַחֲרֵי זֶה וְזֶ״ל), and behold, the ascent of the lights upward into Binah (וְהִנֵּה עֲלִיַּת הָאוֹרוֹת לְמַעְלָה בַּבִּינָה), they are the aspect of the Mayim nukvin (הֵם בְּחִינַת הַמ״ן).

However, this rectification is not for the seven Kings alone (הָאֲמְנָם לִהְיוֹת בּוֹ הַתִּיקּוּן הַזֶּה אֵינוֹ אֶלָּא לַז״מ לְבַד), for all the ten Nekudim were damaged (כִּי כָּל הָעֲשָׂרָה נְקוּדִים נִפְגָּמוּ), although the aspect of their deficiency is not equal, as mentioned in Part Two (עִם שֶׁאֵין בְּחִינַת חֶסְרוֹנָם שָׁוֶה כַּנִּזְכָּר בְּח״ב). Therefore, all the ten Nekudim require rectification (וְלָכֵן כָּל הָעֲשָׂרָה נְקוּדִים צְרִיכִין תִּיקּוּן), and all of them must ascend upward in the secret of Mayim nukvin (וְכוּלָּם צְרִיכִין לַעֲלוֹת לְמַעְלָה בְּסוֹד מ״ן), into a supernal place (בְּמָקוֹם עֶלְיוֹן), in their root from which they emerged (בְּשָׁרְשָׁם אֲשֶׁר יָצְאוּ מִשָּׁם). And there, in the interior of Adam Kadmon (וְשָׁם בִּפְנִימִיּוּתוֹ דְּאָדָם קַדְמוֹן), they raised Mayim nukvin in the Ta‘amim of His S"G (הֶעֱלוּ מ״ן בַּטַּעֲמִים דְּס״ג שֶׁלּוֹ), and they united with the A"B of Adam Kadmon (וְנִזְדַּוְּגוּ עִם הָע״ב דְּאָדָם קַדְמוֹן), and they generated the new Name of M"H which is male (וְהוֹלִידוּ אֶת שֵׁם מ״ה הֶחָדָשׁ שֶׁהוּא דְּכוּרָא). And then it joined with the lights of S"G, which are the Kings who died (וְאָז נִתְחַבַּר עִם הָאוֹרוֹת דְּס״ג שֶׁהֵם הַמְּלָכִין דְּמֵיתוּ), and they are feminine lights (וְהֵם אוֹרוֹת נוּקְבִּין), and the S"G became the feminine to the M"H, etc. (וְנַעֲשָׂה שָׁם ס״ג נוּקְבָּא אֶל מ״ה כו׳), see there his explanation (עַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, it is explained (הֲרֵי מְבֹאָר), that at first he prefaced that the lights which ascended into Binah are the aspect of the Mayim nukvin (כִּי בַּתְּחִלָּה הִקְדִּים כִּי הָאוֹרוֹת אֲשֶׁר עָלוּ בַּבִּינָה הֵם בְּחִינַת הַמ״ן), and if so (וְאִם כֵּן), the aspect that ascended from B"Y"A remained in their place where they ascended (הַבְּחִינָה אֲשֶׁר עָלוּ מִבִּי״ע נִשְׁאֲרוּ בִּמְקוֹמָם אֲשֶׁר עָלוּ), which is at the end of Atzilut (שֶׁהוּא בְּסוֹף הָאֲצִילוּת), and they did not ascend into Binah as stated above at the beginning of the language (וְלֹא עָלוּ בַּבִּינָה כְּמַשֶּׁל״ בְּתְּחִלַּת הַלָּשׁוֹן). And if so, it is necessary that when he later said that all of them need to ascend in the secret of Mayim nukvin up to the Ta‘amim of S"G of Adam Kadmon (וְאִם כֵּן מֻכְרָח, כִּי כַאֲשֶׁר אַחַר כָּךְ אָמַר כִּי כֻּלָּם צְרִיכִין לַעֲלוֹת בְּסוֹד מ״ן עַד הַטַּעֲמִים דְּס״ג דְּאָדָם קַדְמוֹן), this refers only to the lights, for they alone are the aspect of Mayim nukvin (אֵינוֹ אֶלָּא עַל הָאוֹרוֹת אֲשֶׁר הֵם דַּוְקָא הֵם בְּחִינַת הַמ״ן), as he prefaced at the beginning (כְּמוֹ שֶׁהִקְדִּים בַּתְּחִלָּה), and not upon the aspect that ascended from B"Y"A, which are the clarifications (וְלֹא עַל הַבְּחִינָה אֲשֶׁר עָלוּ מִבִּי״ע שֶׁהֵם הַבֵּרוּרִין). And moreover (וּמָה גַּם), that the essential point is that they did not join with the lights (כִּי הָעִיקָּרָא לֹא נִתְחַבְּרוּ עִם הָאוֹרוֹת), but rather the intention of the Rav, may his memory be a blessing, is to say (אֶלָּא שֶׁכַּוָּנַת הָרַב ז״ל לוֹמַר), that if the rectification were for the seven Kings alone (כִּי אִם הַתִּיקּוּן הָיָה אֶל הַז״מ לְבַד), it would be sufficient that the lights ascended in the aspect of Mayim nukvin to Binah alone (הָיָה דַּי בְּמַה שֶׁעָלוּ הָאוֹרוֹת בְּחִינַת מ״ן אֶל הַבִּינָה לְבַד), which is above the seven Kings (אֲשֶׁר הִיא לְמַעְלָה מֵהַז״מ). But since even the three Rishonot require rectification (אֲבָל כֵּיוָן שֶׁגַּם הַג׳ רִאשׁוֹנוֹת צְרִיכִין תִּיקּוּן), for they were damaged (כִּי נִפְגָּמוּ), and they too have a share in the Kings (וְגַם לָהֶם יֵשׁ חֵלֶק בַּמְּלָכִים), therefore it is necessary that the ascent of these Mayim nukvin of the lights be up above into the Ta‘amim of S"G of Adam Kadmon (לָכֵן צָרִיךְ שֶׁעֲלִיַּת מ״ן אֵלּוּ שֶׁל הָאוֹרוֹת יִהְיֶה עַד לְמַעְלָה בַּטַּעֲמִים דְּס״ג דְּאָדָם קַדְמוֹן), from which all of them emerged (מִשָּׁם יָצְאוּ כֻּלָּם), so that through these Mayim nukvin of the lights the Zivug [Union] will occur there (כְּדֵי שֶׁעַל־יְדֵי מ״ן אֵלּוּ שֶׁל הָאוֹרוֹת יִהְיֶה הַזִּוּוּג שָׁם), and the Name of M"H will emerge to rectify them all (וְיֵצֵא הַשֵּׁם מ״ה כְּדֵי לְתַקֵּן אֶת כֻּלָּם), for all of them require rectification (כִּי כֻּלָּם צְרִיכִין תִּיקּוּן).

And therefore it is also necessary that the ascent of the Mayim nukvin of the lights (וְלָכֵן גַּם כֵּן צָרִיךְ שֶׁעֲלִיַּת מ״ן שֶׁל הָאוֹרוֹת), be up to there, which is above all of them (יִהְיֶה עַד שָׁם שֶׁהוּא לְמַעְלָה מִכֻּלָּם). And this is explained more in Etz Chayim, Gate of Tikkun, chapter one (וּמְבֹאָר זֶה יוֹתֵר בְּעֵץ חַיִּים שַׁעַר הַתִּקּוּן פ״א), for after he said that it was necessary to raise Mayim nukvin for the Zivug [Union] of Chokhmah and Binah of Adam Kadmon (כִּי אַחַר שֶׁאָמַר כִּי הֻצְרַךְ לַעֲלוֹת מ״ן לְזוּוּג חו״ב דְּאָדָם קַדְמוֹן), and the lights that remained in Atzilut entered into Binah (וְהָאוֹרוֹת אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת נִכְנְסוּ תּוֹךְ הַבִּינָה), and the Kelim [Vessels] that ascended from Beri’ah remained at the end of Atzilut (וְהַכֵּלִים אֲשֶׁר עָלוּ מִבְּרִיאָה נִשְׁאֲרוּ בְּסוֹף הָאֲצִילוּת), and they did not join with the lights (וְלֹא נִתְחַבְּרוּ עִם הָאוֹרוֹת), he wrote, and these are his words (כָּתַב וְזֶ״ל):

And indeed, the aspect of the Mayim nukvin which we mentioned above (וְאַמְנָם בְּחִינַת הַמ״ן שֶׁאָמַרְנוּ לְעֵיל), that ascended for the need of the supernal Zivug [Union] of Chokhmah and Binah of Adam Kadmon (שֶׁעָלוּ לְצוֹרֶךְ הַזִּוּוּג הָעֶלְיוֹן דְּחו״ב דְּאָדָם קַדְמוֹן), it is the ascent of the seven lights mentioned which ascend upward into Binah (הוּא עֲלִיַּת הַז׳ אוֹרוֹת הַנִּזְכָּרִים הָעוֹלִים לְמַעְלָה בַּבִּינָה), and remember this introduction: what is the matter of the raising of Mayim nukvin (וּזְכוֹר הַקְדָּמָה זוֹ, מַהוּ עִנְיַן הַעֲלָאַת מ״ן). And behold, in this Zivug [Union] (וְהִנֵּה בְּזִוּוּג זֶה), all the ten Sefirot must be rectified (צָרִיךְ שֶׁיִּתְתַּקְּנוּ כָּל הַי׳ סְפִירוֹת), from Keter to Malkhut (מִכֶּתֶר עַד הַמַּלְכוּת), for even the upper three are unrectified (כִּי אֲפִלּוּ הַג״ר אֵינָם מְתֻקָּנוֹת). Therefore, the aspect of the raising of these Mayim nukvin was up above in the A"B and S"G of Adam Kadmon (וְלָכֵן בְּחִינַת הַעֲלָאַת מ״ן אֵלּוּ הָיְתָה עַד לְמַעְלָה בַּע״ב וְס״ג דְּאָדָם קַדְמוֹן), etc., see there his explanation (כו׳ עַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, it is explained even more all that we have said (הֲרֵי מְבֹאָר יוֹתֵר כָּל מַה שֶּׁאָמַרְנוּ), that the Mayim nukvin were only the seven lights (כִּי הַמ״ן לֹא הָיוּ אֶלָּא רַק הַז׳ אוֹרוֹת), that remained in Atzilut which ascended into Binah (שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת אֲשֶׁר עָלוּ בַּבִּינָה). However, because the upper three also require rectification (אֶלָּא שֶׁלְּטַעַם שֶׁהַג״ר גַּם כֵּן צְרִיכִין אֶל הַתִּיקּוּן), therefore it was necessary that the ascent of the Mayim nukvin of these seven lights (לָכֵן הֻצְרַךְ כִּי עֲלִיַּת מ״ן דְּז׳ אוֹרוֹת אֵלּוּ), be up to Chokhmah and Binah of Adam Kadmon, which is above all of them (תִּהְיֶה עַד חו״ב דְּאָדָם קַדְמוֹן שֶׁהוּא לְמַעְלָה מִכֻּלָּם), so that from there a rectification would emerge for all of them (כְּדֵי שֶׁמִּשָּׁם יֵצֵא תִּיקּוּן לְכֻלָּם), which is the Name of M"H that issued from there (שֶׁהוּא שֵׁם מ״ה שֶׁיָּצָא מִשָּׁם), which is that which rectifies all of them (אֲשֶׁר הוּא הַמְּתַקֵּן אֶת כֻּלָּם), as he writes there afterwards (וּכְמַ״שׁ שָׁם אַחַר כָּךְ). But if the upper three had been rectified (אֲבָל אִם הַג״ר הָיוּ מְתֻקָּנוֹת), and the rectification were only for the seven Kings (וְהַתִּיקּוּן לֹא הָיָה רַק אֶל הַז״מ), it would have been sufficient that the seven lights ascended as Mayim nukvin into Binah (הָיָה דַּי בְּמַה שֶׁעָלוּ הַז׳ אוֹרוֹת בְּסוֹד מ״ן בַּבִּינָה), which is above the seven Kings (שֶׁהִיא לְמַעְלָה מֵהַז״מ). But since the upper three were not rectified (אֲבָל כֵּיוָן שֶׁהַג״ר לֹא הָיוּ מְתֻקָּנוֹת), therefore it was necessary that the ascent of the Mayim nukvin of the lights be up above into Chokhmah and Binah of Adam Kadmon (לָכֵן הֻצְרַךְ עֲלִיַּת מ״ן דְּאוֹרוֹת עַד לְמַעְלָה בְּחו״ב דְּאָדָם קַדְמוֹן), which is above all of them (שֶׁהוּא לְמַעְלָה מִכֻּלָּם).

Behold, that which was stated above is now clarified (הֲרֵי נִתְבָּאֵר מַ״שׁ לְעֵיל). For that which the Rav, may his memory be a blessing, wrote in the book Mavo She‘arim, She’ar Behinot, Part Three, chapter one (כִּי מַה שֶּׁכָּתַב הָרַב ז״ל בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״א), that all of them ascended in the secret of Mayim nukvin up to Chokhmah and Binah of Adam Kadmon (כִּי כֻּלָּם עָלוּ בְּסוֹד מ״ן עַד חו״ב דְּאָדָם קַדְמוֹן), refers only to the lights which remained specifically in Atzilut (אֵינוֹ רַק עַל הָאוֹרוֹת אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת דַּוְקָא), as we proved above from that very language itself (כְּמוֹ שֶׁהֶכְרַחְנוּ לְעֵיל מֵהַלָּשׁוֹן הַזֶּה עַצְמוֹ). But the clarifications did not ascend there in the secret of Mayim nukvin (אֲבָל הַבֵּרוּרִין לֹא עָלוּ שָׁם בְּסוֹד מ״ן), and from the outset they did not join with the lights to ascend with them (וְגַם מֵעִיקָּרָא לֹא נִתְחַבְּרוּ עִם הָאוֹרוֹת כְּדֵי לַעֲלוֹת עִמָּהֶם).

And if so, how did the Rav Sar Shalom, may his memory be a blessing, write (וְאִם כֵּן אֵיךְ כָּתַב הוּא הָרַב שַׂר שָׁלוֹם ז״ל), that the Rav, may his memory be a blessing, wrote in this language that all the clarifications of the ten Nekudot ascended as Mayim nukvin to Chokhmah and Binah of Adam Kadmon in order to be clarified and rectified (שֶׁהָרַב ז״ל כָּתַב בְּזֶה הַלָּשׁוֹן שֶׁכָּל הַבֵּרוּרִין שֶׁל הָעֶשֶׂר נְקוּדּוֹת עָלוּ לְמַ״ן לְחו״ב דְּאָדָם קַדְמוֹן כְּדֵי לְהִתְבָּרֵר וְלְהִתְתַּקֵּן), for behold, it is explicit in the language itself (כִּי הֲרֵי מְבוֹאָר בַּלָּשׁוֹן עַצְמוֹ), that only the seven lights ascended as Mayim nukvin to Chokhmah and Binah of Adam Kadmon (כִּי לֹא עָלוּ בְּסוֹד מ״ן לְחו״ב דְּאָדָם קַדְמוֹן רַק הַז׳ אוֹרוֹת דַּוְקָא). However, the clarifications did not ascend as Mayim nukvin there to be clarified and rectified (אֲבָל הַבֵּרוּרִין לֹא עָלוּ בְּסוֹד מ״ן שָׁם לְהִתְבָּרֵר וְלְהִתְתַּקֵּן), rather the clarifications of the lower Partzuf ascended to the Partzuf above it which is adjacent to it (רַק בִּירוּרֵי פַּרְצוּף תַּחְתּוֹן עָלוּ אֶל הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ), such as the clarifications of Atik to Adam Kadmon (כְּגוֹן בִּירוּרֵי עַתִּיק לְאָדָם קַדְמוֹן), and the clarifications of Arich to Atik (וּבִירוּרֵי אֲרִיךְ לְעַתִּיק), and the clarifications of Abba and Imma to Arich (וּבִירוּרֵי או״א לְאֲרִיךְ), and similarly in this manner (וְכֵן עַל דֶּרֶךְ זֶה).

And as explained there in chapter two, and these are his words (וּכְמְבוֹאָר שָׁם בַּפ״ב וְזֶ״ל): And indeed, although it was explained that through the joining of M"H and S"G (וְאַמְנָם עִם שֶׁנִּתְבָּאֵר כִּי עַל־יְדֵי חִבּוּר מ״ה וְס״ג), all of Atzilut from Atik until Malkhut was rectified (נִתְקַּן כָּל הָאֲצִילוּת מֵעַתִּיק וְעַד הַמַּלְכוּת), this is not in a single moment (אֵינוֹ בְּפַעַם אֶחָד). For behold, at first through this Zivug [Union] of A"B–S"G of Adam Kadmon (כִּי הֲלֹא בַּתְּחִלָּה עַל־יְדֵי זִּוּוּג זֶה דְּע״ב וְס״ג דְּאָדָם קַדְמוֹן), and through the Ibbur mentioned (וְעַל־יְדֵי הָעִיבּוּר הַנִּזְכָּר), Atik and Nukvah were rectified (נִתְקַּן עַתִּיק וְנוּקְבָּא). And afterwards Atik and Nukvah united again for the rectification of Arich and Nukvah (וְאַחַר כָּךְ נִזְדַּוְּגוּ שֵׁנִית עַתִּיק וְנוּקְבָּא לְצוֹרֶךְ תִּיקּוּן אֲרִיךְ וְנוּקְבָּא). And after they too were rectified (וְאַחַר הִתְקַּנָּם גַּם הֵם), they united for the sake of Abba and Imma (נִזְדַּוְּגוּ לְצוֹרֶךְ או״א). And afterwards Abba and Imma united for the sake of Ze’ir Anpin and Nukvah (וְאַחַר כָּךְ נִזְדַּוְּגוּ או״א לְצוֹרֶךְ זו״ן). And afterwards Ze’ir Anpin and Nukvah united (וְאַחַר כָּךְ נִזְדַּוְּגוּ זו״ן), for the sake of all the remaining worlds of B"Y"A in order to rectify them (לְצוֹרֶךְ כָּל שְׁאָר הָעוֹלָמוֹת דְּבִי״ע כְּדֵי לְתַקְּנָם), and similarly so on until the end (וְכֵן כַּיּוֹצֵא עַד הַסּוֹף).

And know that all these Ibburim and rectifications (וְדַע כִּי כָּל אֵלּוּ הָעִיבּוּרים וְהַתִּיקּוּנִים), are only to clarify the aspect of the Kelim [Vessels] that descended into Beri’ah (אֵינָם רַק לְבָרֵר בְּחִינַת הַכֵּלִים שֶׁיָּרְדוּ בִּבְרִיאָה), from which the dross emerges (שֶׁמֵּהֶם הַסִּיגִים יוֹצְאִים), and they are the ones that were broken (וְהֵם שֶׁנִּשְׁבָּרוּ). But in the essence of the lights there was no blemish in them (אֲבָל בְּעַצְמוּת הָאוֹרוֹת לֹא הָיָה בָּהֶם פְּגָם), therefore when they broke they ascended into Atzilut (שֶׁלָּכֵן כְּשֶׁנִּשְׁבָּרוּ עָלוּ בָּאֲצִילוּת), and they did not descend into Beri’ah (וְלֹא יָרְדוּ בִּבְרִיאָה). But the Ibburim were for the need of the Kelim [Vessels] (אֲבָל הָעִיבּוּרים הָיוּ לְצוֹרֶךְ הַכֵּלִים), that new Kelim [Vessels] would be added to them from the Name M"H (שֶׁיִּתוֹסַף בָּהֶם כֵּלִים מֵחָדָשׁ מִשֵּׁם מ״ה), and also some sparks from the Kelim [Vessels] of B"N that were broken were clarified (וְהָיוּ גַּם כֵּן מִתְבָּרְרִין קְצָת נִיצוֹצוֹת מֵהַכֵּלִים דְּב״ן שֶׁנִּשְׁבָּרוּ), and from all of them together the Kli [Vessel] and the Partzuf were made through the Ibbur (וּמִן־הַכֹּל יַחַד נַעֲשֶׂה הַכְּלִי וְהַפַּרְצוּף עַל־יְדֵי הָעִיבּוּר). And that which was added through the Ibbur in the essence of the lights is (וּמַה שֶּׁנִּתוֹסַף עַל־יְדֵי הָעִיבּוּר בְּעַצְמוּת הָאוֹרוֹת הוּא), that in the beginning, when there was no Partzuf, the light was included in one point (שֶׁבַּתְּחִלָּה שֶׁלֹּא הָיָה פַּרְצוּף הָיָה הָאוֹר כָּלוּל בְּנְקוּדָּה אַחַת), and it could not bring out and reveal its actions and its aspects (וְלֹא הָיָה יָכוֹל לְהוֹצִיא וּלְהַרְאוֹת פְּעוּלּוֹתָיו וּבְחִינוֹתָיו). And after there was a Partzuf (וְאַחַר שֶׁהָיָה פַּרְצוּף), each point showed its action (הֶרְאָתָה כָּל נְקוּדָּה וּנְקוּדָּה פְּעוּלָתָהּ), and it was divided into ten parts (וְנֶחְלְקָה לַעֲשָׂרָה חֲלָקִים): this one as the aspect of the ear (זוֹ בִּבְחִינַת אֹזֶן), and this one as the aspect of the eye (וְזוֹ בִּבְחִינַת עַיֵּין), and similarly so (וְכַיּוֹצֵא).

And indeed, there is also a clarification in the lights (וְאַמְנָם גַּם יֵשׁ בֵּרוּר בָּאוֹרוֹת), and it is in those 288 sparks (וְהוּא בְּאוֹתָם הָרפ״ח נִצּוֹצוֹת), for they too descended into Beri’ah with the Kelim [Vessels] at their death (שֶׁגַּם הֵם יָרְדוּ בִּבְרִיאָה עִם הַכֵּלִים בְּמִיתָתָם). Therefore, in them too pertains clarification and rectification (וְלָכֵן גַּם בָּהֶם שַׁיָּךְ בֵּרוּר וְתִּיקּוּן), but not in the lights that remained in Atzilut (אֲבָל לֹא בָּאוֹרוֹת שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת). And understand this and never forget it (וְהָבֵן זֶה וְאַל תִּשְׁכָּחֵהוּ תָּמִיד), for it contains a great general principle in Atzilut (כִּי הוּא כוֹלֵל כְּלָל גָּדוֹל בָּאֲצִילוּת). the matter is concluded (ע״כ). And so he wrote there in chapter seven, and these are his words (וְכֵן כָּתַב שָׁם בַּפ״ז וְזֶ״ל): and remember, do not forget what was written in chapter two (וְזָכוֹר אַל תִּשְׁכַּח מַה שֶּׁנֶּאֱמַר בַּפ״ב), that all the clarifications are not in the lights (כִּי כָּל הַבֵּרוּרִים אֵינָם בָּאוֹרוֹת), but only in their Kelim [Vessels] (רַק בְּכֵלִים שֶׁלָּהֶם), and in the 288 sparks that remained within them after their death (וּבְרפ״ח נִצּוֹצוֹת שֶׁנִּשְׁאֲרוּ בְּתוֹכָם אַחַר מִיתָתָם), and in them is the rectification (וּבָהֶם הוּא הַתִּיקּוּן), and not in the lights themselves that remained in Atzilut (וְלֹא בָּאוֹרוֹת עַצְמָם שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת), the matter is concluded (ע״כ).

Behold, it is explained as was stated at the beginning (הֲרֵי מְבֹאַר כְּמַ״שׁ בַּתְּחִלָּה), that through the first supernal Zivug [Union] of Chokhmah and Binah of Adam Kadmon (כִּי עַל־יְדֵי הַזִּוּוּג הָרִאשׁוֹן הָעֶלְיוֹן דְּחו״ב דְּאָדָם קַדְמוֹן), which is the aforementioned Zivug [Union] in chapter one (שֶׁהוּא הַזִּוּוּג הַנַּזְכָּ״ל בְּפ״א), only Atik was rectified (לֹא נִתְקַּן רַק הָעַתִּיק), and afterwards there was a second Zivug [Union] in Atik to rectify Arich (וְאַחַר כָּךְ הָיָה זִּוּוּג ב׳ בַּעֲתִּיק לְתַקֵּן אֶת אֲרִיךְ), and afterwards there was a third Zivug [Union] in Arich to rectify Abba and Imma, etc. (וְאַחַר כָּךְ הָיָה זִּוּוּג ג׳ בַּאֲרִיךְ לְתַקֵּן אֶת או״א כו׳). And afterwards he explained that all these rectifications and Ibburim (וְאַחַר כָּךְ בֵּיאֵר כִּי כָּל אֵלּוּ הַתִּיקּוּנִים וְהָעִיבּוּרים), were only to clarify and rectify the Kelim [Vessels] and the lights of the 288 [sparks] that fell into B"Y"A (לֹא הָיָה רַק לְבָרֵר וּלְתַקֵּן אֶת הַכֵּלִים וְאוֹרוֹת דְּרפ״ח שֶׁנָּפְלוּ בִּבִּי״ע), but not in the lights, for in the lights there is no rectification belonging to them (אֲבָל לֹא בָּאוֹרוֹת, כִּי בָּאוֹרוֹת אֵין שַׁיָּךְ בָּהֶם תִּיקּוּן), for they remained in Atzilut and were not damaged (כִּי הֵם נִשְׁאֲרוּ בָּאֲצִילוּת וְלֹא נִפְגָּמוּ).

And if so (וְאִם כֵּן), what was rectified in Atik through the Zivug [Union] of Chokhmah and Binah of Adam Kadmon (מַה שֶּׁנִּתְקַּן עָתִּיק עַל־יְדֵי הַזִּוּוּג דְּחו״ב דְּאָדָם קַדְמוֹן), is in the aspect of the Kelim [Vessels] and the lights of the 288 that correspond to him (הוּא עַל בְּחִינַת הַכֵּלִים וְהָאוֹרוֹת דְּרפ״ח הַמִּתְיַחֲסִים אֵלָיו), for those clarifications—his alone—are the ones that ascended to be rectified up to Chokhmah and Binah of Adam Kadmon (כִּי הַבֵּרוּרִין אֵלּוּ שֶׁלּוֹ דַּוְקָא הֵם שֶׁעָלוּ לְהִתְתַּקֵּן עַד חו״ב דְּאָדָם קַדְמוֹן), for He is above him (כִּי הוּא עֶלְיוֹן מִמֶּנּוּ). However, the other clarifications of the rest of the Partzufim did not ascend there at all (אֲבָל שְׁאָר הַבֵּרוּרִין דְּשְׁאָר הַפַּרְצוּפִין לֹא עָלוּ שָׁם כְּלָל), rather each and every one ascends and is rectified through the Partzuf above it which is adjacent to it specifically (רַק הֵם עוֹלִין וְנִתְקַּנִין כָּל אֶחָד וְאֶחָד עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן הַסָּמוּךְ לוֹ דַּוְקָא), and not above it (וְלֹא לְמַעְלָה מִמֶּנּוּ). For the clarifications of Arich ascend into Atik (כִּי בִּירוּרֵי אֲרִיךְ עוֹלִין בַּעֲתִּיק), and through the Zivug [Union] of Atik they are rectified by being there in the secret of Ibbur (וְעַל־יְדֵי זִּוּוּג עֲתִּיק נִתְקַּנִין בְּהִיוֹתָם שָׁם בְּסוֹד הָעִיבּוּר).

And similarly, the clarifications of Abba and Imma ascend into Arich (וְכֵן בִּירוּרֵי או״א עוֹלִין בַּאֲרִיךְ), and through the Zivug [Union] of Arich they are rectified by being there in the secret of Ibbur (וְעַל־יְדֵי זִּוּוּג אֲרִיךְ נִתְקַּנִין בְּהִיוֹתָם שָׁם בְּסוֹד הָעִיבּוּר), and similarly in this manner (וְכֵן עַל דֶּרֶךְ זֶה). For since one Partzuf is rectified, it rectifies the clarifications of the Partzuf beneath it (כִּי כֵּיוָן שֶׁנִּתְקַּן פַּרְצוּף אֶחָד, הוּא מְתַקֵּן אֶת בִּירוּרֵי הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and so on in this manner (וְכֵן עַל זֶה הַדֶּרֶךְ). And there is no need for any clarification to ascend and be rectified through Chokhmah and Binah of Adam Kadmon (וְאֵין צֹרֶךְ לְשׁוּם בֵּירוּר לַעֲלוֹת וְלְהִתְתַּקֵּן עַל־יְדֵי חו״ב דְּאָדָם קַדְמוֹן), except for the clarifications of Atik (זוּלָת בֵּירוּרֵי עַתִּיק), which is beneath Adam Kadmon (שֶׁהוּא תַּחְתּוֹן מֵאָדָם קַדְמוֹן). But the lights—all of them needed to ascend up to Chokhmah and Binah of Adam Kadmon (אֲבָל הָאוֹרוֹת כֻּלָּם הֻצְרְכוּ לַעֲלוֹת עַד חו״ב דְּאָדָם קַדְמוֹן), for the aspect of the ascent of Mayim nukvin specifically (לְבְחִינַת עֲלִיַּת מ״ן דַּוְקָא), and not for rectification (וְלֹא לְתִּיקּוּן), for in them rectification does not pertain (כִּי בָּהֶם אֵין שַׁיָּךְ תִּיקּוּן).

For therefore the Rav, may his memory be a blessing, was precise in his golden language in the language of the book Mavo She‘arim, in the aforementioned chapter one (כִּי עַל־כֵּן הָרַב ז״ל דִּקְדֵּק בִּלְשׁוֹנוֹ הַזָּהָב בִּלְשׁוֹן דְּסֵפֶר מָבוֹא שְׁעָרִים בְּפֶרֶק א׳ הַנַּ״ל), for when he said “and all of them need to ascend upward in the secret of Mayim nukvin to the supernal place in their root from which they emerged,” etc. (כִּי כַּאֲשֶׁר אָמַר וְכֻלָּם צְרִיכִין לַעֲלוֹת לְמַעְלָה בְּסוֹד מ״ן בְּמָקוֹם עֶלְיוֹן בְּשָׁרְשָׁם אֲשֶׁר יָצְאוּ מִשָּׁם כו׳), he did not mention the language of rectification, to say “to be rectified” (לֹא הִזְכִּיר לְשׁוֹן תִּיקּוּן. לוֹמַר לְהִתְתַּקֵּן), for he is speaking about the lights alone (כִּי הוּא מְדַבֵּר עַל הָאוֹרוֹת לְבַד), in which rectification does not pertain (אֲשֶׁר בָּהֶם לֹא שַׁיָּךְ תִּיקּוּן), only the ascent of Mayim nukvin alone (רַק עֲלִיַּת מ״ן לְבַד). As he prefaced at the beginning (כְּמוֹ שֶׁהִקְדִּים בַּתְּחִלָּה), that the seven lights are the aspect of the Mayim nukvin (כִּי הַז׳ אוֹרוֹת הֵם בְּחִינַת הַמ״ן).

And his intention is as he wrote above (וּכְוָנָתוֹ כְּמַ״שׁ לְעֵיל), that since all the ten Nekudim—even the upper three require rectification (שֶׁלְּפִי שֶׁכָּל הָעֲשָׂרָה נְקוּדִים וַאֲפִלּוּ הַג״ר צְרִיכִין תִּיקּוּן), in the aspect in which rectification pertains in them (בְּבְחִינַת הַשַּׁיָּךְ בָּהֶם תִּיקּוּן), which are the Kelim [Vessels] and the lights of the 288 [sparks] that fell into B"Y"A that correspond to them (שֶׁהֵם הַכֵּלִים וְאוֹרוֹת דְּרפ״ח שֶׁנָּפְלוּ בִּבִּי״ע הַמִּתְיַחֲסִים לָהֶם), therefore the ascent of the Mayim nukvin of the lights must be up above in Adam Kadmon (לָכֵן צָרִיךְ שֶׁעֲלִיַּת מ״ן דְּאוֹרוֹת יִהְיֶה עַד לְמַעְלָה בְּאָדָם קַדְמוֹן), which is above all of them (שֶׁהוּא לְמַעְלָה מִכֻּלָּם). And therefore, in the aspect of the Nekudim he mentioned rectification (וְלָכֵן בְּבְחִינַת הַנְּקוּדִים הִזְכִּיר תִּיקּוּן), but in the aspect of the ascent of the Mayim nukvin he did not mention rectification (אֲבָל בְּבְחִינַת עֲלִיַּת הַמ״ן לֹא הִזְכִּיר תִּיקּוּן), for the Mayim nukvin are the lights (כִּי הַמ״ן הֵם הָאוֹרוֹת), which did not ascend to be rectified (אֲשֶׁר לֹא עָלוּ לְהִתְתַּקֵּן), but only to cause the Zivug [Union] of Chokhmah and Binah of Adam Kadmon (רַק לִגְרוֹם הַזִּוּוּג דְּחו״ב דְּאָדָם קַדְמוֹן), in order to bring forth the new Name of M"H (כְּדֵי לְהוֹצִיא אֶת שֵׁם מ״ה הֶחָדָשׁ), and it is he who will rectify the Nekudim (וְהוּא יְתַקֵּן אֶת הַנְּקוּדִים).

In such a manner (בְּאֹפֶן), that when the Rav, may his memory be a blessing, mentioned in the matter of the ascent of Mayim nukvin (כִּי כַאֲשֶׁר הָרַב ז״ל הִזְכִּיר בְּחַיֵּי הָעֲלִיָּה דְּמ״ן), he did not mention either the expression of rectification or the expression of clarification (לֹא הִזְכִּיר לֹא לְשׁוֹן תִּיקּוּן וְלֹא לְשׁוֹן בֵּרוּר). And if so (וְאִם כֵּן), that which the Rav Sar Shalom, may his memory be a blessing, wrote in the name of the Rav, may his memory be a blessing (מַה שֶּׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל בְּשֵׁם הָרַב ז״ל), that all of them need to ascend to be clarified and to be rectified through their supernal root, Chokhmah and Binah of Adam Kadmon (שֶׁכֻּלָּם צְרִיכִין לַעֲלוֹת לְהִתְבָּרֵר וְלְהִתְתַּקֵּן עַל־יְדֵי שָׁרְשָׁם הָעֶלְיוֹן חו״ב דְּאָדָם קַדְמוֹן), from which also they emerged, etc. (שֶׁמִּזּוֹ וְגַם יָצְאוּ כו׳), it is the Rav Sar Shalom, may his memory be a blessing, who added from his own words the terms “to be clarified and to be rectified” (הוּא הָרַב שַׂר שָׁלוֹם ז״ל הוֹסִיף מִשֶּׁלּוֹ תֵּיבוֹת לְהִתְבָּרֵר וְלְהִתְתַּקֵּן), for behold, in the language of the Rav, may his memory be a blessing, this is not found (שֶׁהֲרֵי בִּלְשׁוֹן הָרַב ז״ל אֵינוֹ). And according to his addition, the difficulty arose for him (וּלְפִי הוֹסָפָתוֹ יָצְאָה לוֹ קֻשְׁיָּא).

However, according to the language of the Rav, may his memory be a blessing (אֲמְנָם לְפִי לְשׁוֹן הָרַב ז״ל), in my humble opinion the essential difficulty does not exist at all (לְע״ד הָעִיקָּרָא קֻשְׁיָּא לֵיתָא כְּלָל וְעִקָּר), and this is clear and simple (וְזֶה בָּרוּר וּפָשׁוּט). And although I already wrote above a bit of the language of Etz Chayim (וְעִם שֶׁכְּבָר כָּתַבְתִּי לְעֵיל קְצָת לְשׁוֹן הָעֵץ חַיִּים), I will bring it again in order to copy the end of the wording (אָבִיא אוֹתוֹ עוֹד הַפַּעַם כְּדֵי לְהַעְתִּיק סִיּוּם הַלָּשׁוֹן), for there the entire matter is brought in one stroke and concisely and more clearly (כִּי שָׁם הוּבָא כָּל הָעִנְיָן בְּחַדָּא מַחְתָּא וּבְקִצּוּר וְיוֹתֵר מְבֹאָר).

For therefore I do not know why the Rav Sar Shalom, may his memory be a blessing, hid his eyes from it (וְעַל כֵּן לֹא יָדַעְתִּי לָמָּה הָרַב שַׂר שָׁלוֹם זְלָה״ה הֶעֱלִים עֵינָיו מִמֶּנּוּ). And these are his words there in Sha‘ar HaTikkun, chapter one (וְזֶ״ל שָׁם בְּשַׁעַר הַתִּקּוּן פ״א): And indeed, the aspect of the Mayim nukvin which we wrote above (וְאַמְנָם בְּחִינַת הַמ״ן שֶׁכָּתַבְנוּ לְעֵיל), that ascended for the need of the supernal Zivug [Union] (שֶׁעָלוּ לְצוֹרֶךְ הַזִּוּוּג הָעֶלְיוֹן), it is itself the matter of the ascent of the seven lights mentioned which ascend upward into Binah (הוּא עַצְמוֹ עִנְיַן עֲלִיַּת ז׳ אוֹרוֹת הַנִּזְכָּר הָעוֹלִין לְמַעְלָה בַּבִּינָה). And behold, in this Zivug [Union] (וְהִנֵּה בְּזִוּוּג זֶה), all the ten Sefirot must be rectified (צָרִיךְ שֶׁיִּתְתַּקְּנוּ כָּל הַי׳ סְפִירוֹת), from Keter to Malkhut (מִכֶּתֶר וְעַד הַמַּלְכוּת), for even the upper three are not rectified (שֶׁאֲפִלּוּ הַג״ר אֵינָם מְתֻקָּנוֹת). Therefore, the aspect of the raising of these Mayim nukvin was up above in A"B–S"G of Adam Kadmon (וְלָכֵן בְּחִינַת הַעֲלָאַת מ״ן אֵלּוּ הָיְתָה עַד לְמַעְלָה בַּע״ב ס״ג דְּאָדָם קַדְמוֹן), as was said with the help of Hashem (כְּמַשֶּׁנֶּאֱמַר בְּעֶזְרַת ה׳). And through this Zivug [Union] all of Atzilut in its entirety was rectified (וְעַל־יְדֵי זִּוּוּג זֶה נִתְקַּן כָּל הָאֲצִילוּת כֻּלּוֹ), from Atik until Malkhut (מֵן עַתִּיק וְעַד הַמַּלְכוּת). And at first Atik was rectified (וּתְחִלָּה נִתְקַּן עַתִּיק). And afterwards there was a Zivug [Union] in Atik, and he rectified Arich Anpin (וְאַחַר כָּךְ הָיָה זִּוּוּג בַּעֲתִּיק, וְהוּא תִּיקֵּן לְא״א). And afterwards there was a Zivug [Union] in Arich Anpin for the rectification of Abba and Imma (וְאַחַר כָּךְ הָיָה זִּוּוּג בַּא״א, לְתִיקּוּן או״א). And afterwards the Zivug [Union] of Abba and Imma for the rectification of Ze’ir Anpin and Nukvah of Atzilut (וְאַחַר כָּךְ זִּוּוּג דְּאו״א, לְתִיקּוּן זו״ן דְּאֲצִילוּת). And afterwards the Zivug [Union] of Ze’ir Anpin and Nukvah of Atzilut for the rectification of all the worlds, etc. (וְאַחַר כָּךְ זִּוּוּג זו״ן דְּאֲצִילוּת, לְתִיקּוּן כָּל הָעוֹלָמוֹת וְכוּ׳).

And in chapter two he wrote (וּבְפֶרֶק ב׳ כָּתַב): and behold, through the ascent of the Mayim nukvin mentioned (וְהִנֵּה עַל־יְדֵי עֲלִיַּת הַמ״ן הַנִּזְכָּר), which are the lights mentioned (שֶׁהֵם הָאוֹרוֹת הַנִּזְכָּר), the A"B of Adam Kadmon united with the Ta‘amim of S"G (נִזְדַּוְּגוּ ע״ב דְּאָדָם קַדְמוֹן עִם הַטַּעֲמִים דְּס״ג), and from them a new light was born through this Zivug [Union] (וְנוֹלַד מֵהֶם אוֹר חָדָשׁ עַל־יְדֵי הַזִּוּוּג הַזֶּה), and it is the Name of M"H, etc. (וְהוּא שֵׁם מ״ה וְכוּ׳). And it is found that when the lights of the Nekudot of S"G ascended above (וְנִמְצָא, כִּי כַאֲשֶׁר עָלוּ אוֹרוֹת שֶׁל הַנְּקוּדוֹת דְּס״ג לְמַעְלָה), they raised Mayim nukvin (הֶעֱלוּ מ״ן), and then the light of the new M"H emerged (וְאָז יָצָא אוֹר מ״ה הֶחָדָשׁ), and it joined with these seven lights (וְנִתְחַבֵּר עִם אֵלּוּ הַז׳ אוֹרוֹת), and it clarified from them whatever could be clarified (וּבֵרֵר מֵהֶם מַה שֶּׁיָּכוֹל לְבָרֵר), and through this was made the rectification of all of Atzilut, etc. (וּבְזֶה נַעֲשָׂה הַתִּיקּוּן שֶׁל כָּל הָאֲצִילוּת וְכוּ׳), see there his explanation (יַעַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, it is explained very clearly three times (הֲרֵי מְבֹאָר הֵיטֵב פְּעָמִים שָׁלֹשׁ), that the Mayim nukvin were only the seven lights (כִּי הַמ״ן לֹא הָיוּ רַק הַז׳ אוֹרוֹת), and also that the ascent of the Mayim nukvin of these seven lights was only to cause the Zivug [Union] in Chokhmah and Binah of Adam Kadmon (וְגַם שֶׁעֲלִיַּת מ״ן דְּז׳ אוֹרוֹת אֵלּוּ לֹא הָיְתָה רַק לִגְרוֹם זִּוּוּג בְּחו״ב דְּאָדָם קַדְמוֹן), in order to bring forth the Name of M"H, which is that which rectifies them all (כְּדֵי לְהוֹצִיא אֶת שֵׁם מ״ה אֲשֶׁר הוּא הַמְּתַקֵּן אֶת כֻּלָּם). This is what he said at the beginning (אֲשֶׁר זֶה הוּא מַ״שׁ בַּתְּחִלָּה), that through this Zivug [Union] all of Atzilut was rectified from Atik until Malkhut (וְעַל־יְדֵי זִּוּוּג זֶה נִתְקַּן כָּל הָאֲצִילוּת מֵעַתִּיק עַד הַמַּלְכוּת), which is the coming forth of the new Name of M"H through this Zivug [Union], and it rectifies them all (שֶׁהוּא יְצִיאַת שֵׁם מ״ה הֶחָדָשׁ עַל־יְדֵי זִּוּוּג זֶה וְהוּא מְתַקֵּן אֶת כֻּלָּם). And therefore, so that we should not err to understand that all of them were rectified through this Zivug [Union] itself — meaning that all of them ascended up to there and there was their rectification (וְלָכֵן כְּדֵי שֶׁלֹּא נִטְעֶה לְהָבִין שֶׁכֻּלָּם נִתְקְּנוּ עַל־יְדֵי זֶה הַזִּוּוּג מַמָּשׁ, כְּלוֹמַר שֶׁכֻּלָּם עָלוּ עַד שָׁם וְשָׁם הָיָה תִּיקּוּנָם), therefore he immediately explained and said “and at first Atik was rectified,” and afterwards there was a Zivug [Union] in Atik to rectify Arich Anpin, etc. (לָכֵן תֵּכֶף פֵּרֵשׁ וְאָמַר וּתְחִלָּה נִתְקַּן עַתִּיק, וְאַחַר כָּךְ הָיָה זִּוּוּג בַּעֲתִּיק לְתִּיקּוּן א״א וְכוּ׳).

And for this reason — that even the upper three require rectification — therefore it was necessary that the ascent of the Mayim nukvin of these seven lights be up above in Chokhmah and Binah of Adam Kadmon, which is above all (וּלְטַעַם זֶה שֶׁגַּם הַג״ר צְרִיכִין תִּיקּוּן, עַל כֵּן הֻכְרַח שֶׁעֲלִיַּת מ״ן דְּז׳ אוֹרוֹת אֵלּוּ תִּהְיֶה עַד לְמַעְלָה בְּחו״ב דְּאָדָם קַדְמוֹן הוּא לְמַעְלָה מֵהַכֹּל), so that Atik be rectified, and afterwards Atik will rectify Arich Anpin, and Arich Anpin Abba and Imma, and Abba and Imma Ze’ir Anpin and Nukvah, etc., until the end of the worlds (כְּדֵי שֶׁיִּתְקַּן עַתִּיק, וְאַחַר כָּךְ עַתִּיק יְתַקֵּן אֶת א״א, וְא״א לְאו״א, וְאו״א לְזו״ן וְכוּ׳ עַד סוֹף הָעוֹלָמוֹת). In such a manner that with regard to the aspect of the ascent of the Mayim nukvin, only the seven lights ascended up to Chokhmah and Binah of Adam Kadmon (בְּאֹפֶן כִּי לְבְחִינַת עֲלִיַּת הַמ״ן לֹא עָלוּ רַק הַז׳ אוֹרוֹת עַד חו״ב דְּאָדָם קַדְמוֹן). However, the clarifications — which are the Kelim [Vessels] and the lights of the 288 that ascended from B"Y"A and remained at the end of Atzilut — did not ascend to Chokhmah and Binah of Adam Kadmon, neither for Mayim nukvin nor for rectification (אֲבָל הַבֵּרוּרִין שֶׁהֵם הַכֵּלִים וְאוֹרוֹת דְּרפ״ח שֶׁעָלוּ מִבִּי״ע וְנִשְׁאֲרוּ בְּסוֹף הָאֲצִילוּת לֹא עָלוּ לְחו״ב דְּאָדָם קַדְמוֹן לֹא לְמ״ן וְלֹא לְתִּיקּוּן), except for those clarifications among them that correspond to Atik — these ascended up to Chokhmah and Binah of Adam Kadmon to be rectified (זוּלָת הַבֵּרוּרִין שֶׁבָּהֶם אֲשֶׁר הֵם מִתְיַחֲסִים אֶל עַתִּיק שֶׁאֵלּוּ עָלוּ עַד חו״ב דְּאָדָם קַדְמוֹן לְהִתְתַּקֵּן). And the rest of the clarifications remained in their place at the end of Atzilut (וְשְׁאָר הַבֵּרוּרִין נִשְׁאֲרוּ בִּמְקוֹמָם בְּסוֹף הָאֲצִילוּת). And afterwards Atik raised from there the clarifications corresponding to Arich Anpin and rectified them (וְאַחַר כָּךְ עַתִּיק הֶעֱלָה מִשָּׁם הַבֵּרוּרִין הַמִּתְיַחֲסִים אֶל א״א וְתִקְּנָם). And the rest of the clarifications remained there at the end of Atzilut (וְשְׁאָר הַבֵּרוּרִין נִשְׁאֲרוּ שָׁם בְּסוֹף הָאֲצִילוּת).

And similarly in this manner Arich Anpin clarified for Abba and Imma, and Abba and Imma for Ze’ir Anpin and Nukvah (וְכֵן עַל דֶּרֶךְ זֶה א״א בֵּירֵר לְאו״א וְאו״א לְזו״ן). And as explained there in Sha’ar Bet, Part Three, in the book Mavo She‘arim, chapter eight, and these are his words (וּכְמְבוֹאַר שָׁם ש״ב ח״ג בְּסֵפֶר מָבוֹא שְׁעָרִים פ״ח וְזֶ״ל): And the matter is (וְהָעִנְיָן), that from these 288 sparks of the Kings who died and descended into Beri’ah (כִּי מֵאֵלּוּ הָרפ״ח נִצּוֹצוֹת שֶׁל הַמְּלָכִים דְּמֵיתוּ וְיָרְדוּ בִּבְרִיאָה), behold, when the rectification of the eighth King, Hadar, arrived (הִנֵּה בְּבוֹא הַתִּיקּוּן שֶׁל הַמֶּלֶךְ הַח׳ הֲדַר), he began to clarify the sparks and the Kelim [Vessels] as well (הִתְחִיל לְבָרֵר הַנִּצּוֹצוֹת וְהַכֵּלִים גַּם כֵּן). And everything that was clarified from them consisted only of the feminine portions of all the Partzufim (וְכָל מַה שֶּׁבִּירֵר מֵהֶם לֹא הָיָה מִמֶּנּוּ רַק חֶלְקֵי הַנֻּקְבִּין שֶׁכָּל הַפַּרְצוּפִין).

And at first the clarified, select, and most refined of all of them was clarified (וּבַתְּחִלָּה נִבְרַר הַמְּבוֹרָר וְהַמּוּבְחָר וְהַמְּשֻׁבָּח שֶׁבְּכֻלָּם), and it ascended into Atzilut (וְעָלָה בָּאֲצִילוּת). And even within Atzilut itself there are levels (וְגַם בָּאֲצִילוּת עַצְמוֹ יֵשׁ מַדְרֵגוֹת), for at first, through the supernal Ibbur mentioned in chapter two (כִּי בַּתְּחִלָּה עַל־יְדֵי הָעִיבּוּר הָעֶלְיוֹן הַנִּזְכָּר בַּפ״ב), they began to clarify the most refined of all of them (הִתְחִלּוּ לְבָרֵר הַיּוֹתֵר מְשֻׁבָּח שֶׁבְּכֻלָּם). And from it the Nukvah of Atik was made (וּמִמֶּנּוּ נַעֲשֵׂית נוּקְבָּא דְּעַתִּיק), after the light of the 288 sparks became mixed with the light of the Nekudot of Keter which remained in Atzilut (אַחַר שֶׁנִּתְעָרְבוּ אוֹר הַנִּצּוֹצוֹת דְּרפ״ח עִם הָאוֹר שֶׁל הַנְּקוּדוֹת הַכֶּתֶר שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת). And also the Kelim [Vessels] of the Kings became mixed with the new Kelim [Vessels] of M"H ha-Ḥadash (וְגַם הַכֵּלִים שֶׁל הַמְּלָכִים נִתְעָרְבוּ עִם הַכֵּלִים הַחֲדָשִׁים דְּמ״ה הֶחָדָשׁ), and from all of them together were made the Nukvah of Atik and Atik (וּמִן־הַכֹּל נַעֲשֵׂית נוּקְבָּא דְּעַתִּיק וְעַתִּיק).

And in this manner with all of them (וְעַל דֶּרֶךְ זֶה בְּכֻלָּם), as has been stated above in chapter two, see there well (וּכְמוֹ שֶׁנֶּאֱמַר לְעֵיל בַּפ״ב עַיֵּין שָׁם הֵיטֵב). And afterwards, through the Zivug [Union] of the male of Atik with the female (וְאַחַר כָּךְ עַל־יְדֵי זִּוּוּג דְּדָכוּרָא דְּעַתִּיק עִם נוּקְבָּא), they raised and clarified sparks that had fallen below (הֶעֱלוּ וּבֵרְרוּ נִצּוֹצוֹת שֶׁהָיוּ נוֹפְלִים לְמַטָּה). And they entered into the place of Ibbur in the secret of Mayim nukvin (וְנִכְנְסוּ בִּמְקוֹם הָעִיבּוּר בְּסוֹד מ״ן), and there they are sweetened and rectified by being there the duration of the Ibbur (וְשָׁם מִתְמַתְּקִים וּמִתְתַּקְּנִים עַל־יְדֵי שֶׁהָיוּ שָׁם זְמַן הָעִיבּוּר), and they become the portion fitting for the Nukvah of Arich (וְנַעֲשִׂים חֵלֶק הָרָאוּי בְּנוּקְבָּא דְּאֲרִיךְ). And similarly in this manner Arich Anpin clarified for the Nukvot of Abba and Imma (וְכֵן עַל דֶּרֶךְ זֶה א״א בֵּירֵר לְנוּקְבִּין דְּאו״א), and Abba and Imma for the sake of Ze’ir Anpin and Nukvah (וְאו״א לְצוֹרֶךְ זו״ן), every aspect of the Malkhut that is in them, see there his explanation (כָּל בְּחִינַת הַמַּלְכוּת אֲשֶׁר בָּהֶם עַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, at first he said that the select portion of the Kelim [Vessels] was clarified (הֲרֵי שֶׁבַּתְּחִלָּה אָמַר שֶׁנִּבְרַר הַמּוּבְחָר שֶׁבַּכֵּלִים), and the lights of the 288 [sparks] which fell into Beri’ah and ascended into Atzilut (וְאוֹרוֹת דְּרפ״ח אֲשֶׁר נָפְלוּ לְבְרִיאָה וְעָלָה בָּאֲצִילוּת), meaning that when the seven lights which remained in Atzilut ascended into Binah (שֶׁהַכַּוָּנָה שֶׁכַּאֲשֶׁר עָלוּ הַז׳ אוֹרוֹת שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת אֶל הַבִּינָה), then from the Kelim [Vessels] and the lights of the 288 that were in Beri’ah were clarified those portions among them that correspond to Atzilut and ascended into Atzilut (אָז נִבְרַר מֵהַכֵּלִים וְאוֹרוֹת דְּרפ״ח שֶׁבְּבְרִיאָה הַחֲלָקִים שֶׁבָּהֶם הַמִּתְיַחֲסִים אֶל הָאֲצִילוּת וְעָלוּ בָּאֲצִילוּת), which is their ascent to the end of Atzilut as stated above (שֶׁהוּא עֲלִיַּיתָם בְּסוֹף הָאֲצִילוּת כְּנַזְכָּ״ל).

And therefore he said was clarified and did not say he clarified (וְלָכֵן אָמַר נִבְרַר וְלֹא אָמַר בִּירֵר), for it does not refer to the new Name of M"H that he mentioned earlier (דְּלֹא קָאֵי אֶל שֵׁם מ״ה הֶחָדָשׁ שֶׁהִזְכִּיר קוֹדֶם), for it had not yet emerged, but they ascended of themselves through the lights (שֶׁהֲרֵי עֲדַיִן לֹא יָצָא רַק עָלוּ מֵאֲלֵיהֶם עַל־יְדֵי הָאוֹרוֹת). For since the lights ascended into Binah, the Kelim [Vessels] and the lights of the 288 that correspond to Atzilut ascended from Beri’ah to Atzilut (כִּי כֵּיוָן שֶׁעָלוּ הָאוֹרוֹת אֶל הַבִּינָה עָלוּ מֵאֲלֵיהֶם הַכֵּלִים וְאוֹרוֹת דְּרפ״ח הַמִּתְיַחֲסִים אֶל הָאֲצִילוּת מִבְּרִיאָה לַאֲצִילוּת), for the lights raised them, and they remained at the end of Atzilut as stated above (שֶׁהָאוֹרוֹת הֶעֱלוּ אוֹתָם וְנִשְׁאֲרוּ בְּסוֹף הָאֲצִילוּת כְּנַזְכָּ״ל). And after their ascent to the end of Atzilut he said (וְאַחַר עֲלִיַּתָם בְּסוֹף הָאֲצִילוּת אָמַר), that at first, through the supernal Ibbur mentioned in chapter two (כִּי בַּתְּחִלָּה עַל־יְדֵי הָעִיבּוּר הָעֶלְיוֹן הַנִּזְכָּר בַּפ״ב), which is the supernal Zivug [Union] of Chokhmah and Binah of Adam Kadmon as mentioned there in chapter two, as stated above (שֶׁהוּא הַזִּוּוּג הָעֶלְיוֹן דְּחו״ב דְּאָדָם קַדְמוֹן כְּנִזְכָּ״ר שָׁם בַּפ״ב כְּמַ״שׁ לְעֵיל), they began to clarify, etc. — referring to the Chokhmah and Binah of Adam Kadmon (הִתְחִלּוּ לְבָרֵר כו׳ שֶׁהֵם הַחו״ב דְּאָדָם קַדְמוֹן).

For this reason he said they began and did not say he began (שֶׁלָּכֵן אָמַר הִתְחִלּוּ וְלֹא אָמַר הִתְחִיל), for it does not refer to the Name of M"H, for it had not yet emerged, but only to Chokhmah and Binah (דְּלֹא קָאֵי אֶל שֵׁם מ״ה שֶׁעֲדַיִן לֹא יָצָא רַק אֶל הַחו״ב). For from those clarifications that were at the end of Atzilut, the Chokhmah and Binah of Adam Kadmon began to clarify the choice among them (כִּי מֵאוֹתָם הַבֵּרוּרִין שֶׁהָיוּ בְּסוֹף הָאֲצִילוּת הִתְחִלּוּ הַחו״ב דְּאָדָם קַדְמוֹן לְבָרֵר הַמּוּבְחָר מֵהֶם), and they raised them upward (וְהֶעֱלוּ אוֹתָם לְמַעְלָה), and from them was made the Nukvah of Atik (וּמֵהֶם נַעֲשֵׂית נוּקְבָּא דְּעַתִּיק). For they were clarified and rectified there, and there emerged the new Name of M"H through this Zivug [Union] (כִּי נִבְרְרוּ וְנִתְקַּנוּ שָׁם וְיָצָא שֵׁם מ״ה הֶחָדָשׁ עַל־יְדֵי זִּוּוּג זֶה), and the lights of the 288 that were rectified joined with the lights of Keter of B"N that remained in Atzilut (וְנִתְחַבְּרוּ הָאוֹרוֹת דְּרפ״ח שֶׁנִּתְקַּנוּ עִם אוֹרוֹת כֶּתֶר דְּב״ן שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת), and the lights of Keter of M"H, and the Kelim [Vessels] of B"N which were rectified with the Kelim [Vessels] of the new M"H (וְאוֹרוֹת כֶּתֶר דְּמ״ה וְכֵלִים דְּב״ן שֶׁנִּתְקַּנוּ עִם כֵּלִים דְּמ״ה הֶחָדָשׁ), and from all of it Atik and the Nukvah were made (וּמִן־הַכֹּל נַעֲשָׂה עַתִּיק וְנוּקְבָּא).

Behold, that from the clarifications that ascended to the end of Atzilut, not all were clarified and rectified through the Zivug [Union] of Chokhmah and Binah of Adam Kadmon (הֲרֵי כִּי מֵהַבֵּרוּרִין שֶׁעָלוּ לְסוֹף הָאֲצִילוּת לֹא נִבְרְרוּ וְנִתְקַּנוּ עַל־יְדֵי הַזִּוּוּג דְּחו״ב דְּאָדָם קַדְמוֹן), except for the clarifications of Atik (זוּלָת בֵּירוּרֵי עַתִּיק), which are that which was clarified from them at the beginning by Chokhmah and Binah and ascended up to there and were rectified (שֶׁהֵם מַה שֶּׁנִּבְרַר מֵהֶם בְּתְחִלַּת הַכֹּל עַל־יְדֵי הַחו״ב וְעָלוּ עַד שָׁם וְנִתְקַּנוּ). But the rest of the clarifications remained in their place at the end of Atzilut (אֲבָל שְׁאָר הַבֵּרוּרִין נִשְׁאֲרוּ בִּמְקוֹמָם בְּסוֹף הָאֲצִילוּת). And afterwards, through the Zivug [Union] of Atik (וְאַחַר כָּךְ עַל־יְדֵי זִּוּוּג עַתִּיק), they raised and clarified from them the clarifications pertaining to Arich (הֶעֱלוּ וּבֵרְרוּ מֵהֶם בֵּירוּרִין הַנּוֹגְעִים אֶל אֲרִיךְ). And this is what he said: “they raised and clarified sparks that were falling below” (וְזֶ״שׁ הֶעֱלוּ וּבֵרְרוּ נִצּוֹצוֹת שֶׁהָיוּ נוֹפְלִים לְמַטָּה), for these sparks which pertain to Arich (שֶׁנִּצּוֹצוֹת אֵלּוּ אֲשֶׁר נוֹגְעוֹת אֶל אֲרִיךְ), were falling below at the end of Atzilut (הָיוּ נוֹפְלִים לְמַטָּה בְּסוֹף הָאֲצִילוּת). And Atik and Nukvah clarified them from there, and raised them from there in the secret of Mayim nukvin for themselves (וְעַתִּיק וְנוּקְבָּא בֵּרְרוּ אוֹתָם מִשָּׁם, וְהֶעֱלוּ אוֹתָם מִשָּׁם בְּסוֹד מ״ן לָהֶם).

For if according to the words of the Rav Sar Shalom, may his memory be a blessing, that all the clarifications ascended in the secret of Mayim nukvin up to Chokhmah and Binah of Adam Kadmon for that supernal Zivug [Union] (שֶׁאִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל שֶׁכָּל הַבֵּרוּרִין עָלוּ בְּסוֹד מ״ן עַד חו״ב דְּאָדָם קַדְמוֹן לְאוֹתוֹ הַזִּוּוּג הָעֶלְיוֹן), then what does the wording mean, “they raised and clarified sparks that were falling below”? (אִם כֵּן מַה הַלָּשׁוֹן אוֹמֶרֶת הֶעֱלוּ וּבֵרְרוּ נִצּוֹצוֹת שֶׁהָיוּ נוֹפְלִים לְמַטָּה). For behold, before the Zivug [Union] of Atik, they had already ascended to Chokhmah and Binah of Adam Kadmon, and would no longer be falling below even after they had emerged from there (וְהֲלֹא קֹדֶם הַזִּוּוּג דְּעַתִּיק כְּבָר הָיָה לָהֶם עֲלִיָּה עַד חו״ב דְּאָדָם קַדְמוֹן, וְלֹא הָיוּ עוֹד נוֹפְלִים לְמַטָּה גַּם אַחַר שֶׁיָּצְאוּ מִשָּׁם). However, according to our approach (אֲמְנָם לְפִי דַרְכֵּנוּ), the wording is clear, precise, and weighed in the holy balance (הַלָּשׁוֹן בָּרוּר וּמְדֻקְדָּק וּמֻשְקָל בְּשֶׁקֶל הַקֹּדֶשׁ).

For since none ascended to Chokhmah and Binah of Adam Kadmon except the clarifications of Atik (כִּי כֵּיוָן שֶׁלֹּא עָלוּ לְחו״ב דְּאָדָם קַדְמוֹן זוּלָת בֵּירוּרֵי עַתִּיק), and the rest of the aspects of the clarifications remained below at the end of Atzilut (וְשְׁאָר בְּחִינַת הַבֵּרוּרִין נִשְׁאֲרוּ לְמַטָּה בְּסוֹף הָאֲצִילוּת), it is properly said that they were “falling below,” which is at the end of Atzilut (שַׁיָּךְ שָׁפִיר לוֹמַר שֶׁהָיוּ נוֹפְלִים לְמַטָּה, שֶׁהוּא בְּסוֹף הָאֲצִילוּת). And from there Atik and Nukvah clarified them, and raised them from there to the aspect of Mayim nukvin for themselves, and they united and rectified them, and from them was made the portion of the Nukvah of Arich (וּמִשָּׁם בֵּרְרוּ אוֹתָם עַתִּיק וְנוּקְבָּא, וְהֶעֱלוּ אוֹתָם מִשָּׁם לְבְחִינַת מ״ן לָהֶם וְנִזְדַּוְּגוּ וְתִקְּנוּם, וְנַעֲשָׂה מֵהֶם חֵלֶק נוּקְבָּא דְּאֲרִיךְ). And similarly Arich clarified from there the portions of Abba and Imma and rectified them (וְכֵן אֲרִיךְ בֵּירֵר מִשָּׁם חֶלְקֵי או״א וְתִקְּנָם). And afterwards Abba and Imma clarified from there the portions of Ze’ir Anpin and Nukvah, raised them and rectified them (וְכֵן אַחַר כָּךְ או״א בֵּירְרוּ מִשָּׁם חֶלְקֵי זו״ן, וְהֶעֱלוּם וְתִקְּנוּם).

And that which, in my humble opinion, greatly astonishes me regarding the Rav Sar Shalom, may his memory be a blessing (וּמַה שֶּׁאֲנִי לְע״ד מִתְמַהּ טוּבָא עַל הָרַב שַׂר שָׁלוֹם ז״ל), and I do not know his intention in all this (וְלֹא אֵדַע שְׁכוּ״ל), is what he wrote later [Nehar Shalom, daf 5, Col 2], brought in Siman 10 (הוּא מַה שֶּׁכָּתַב לְקַמָּן [נַהַ״שׁ דַּף ה טו״ב מוּבָא בְּסִימָן י]), and these are his words (וְזֶ״ל): “And the lights and the Kelim [Vessels] ascended from B"Y"A to the Atzilut of each particular [Partzuf] (וְעָלוּ הָאוֹרוֹת וְהַכֵּלִים מִבִּי״ע לַאֲצִילוּת דְּכָל פְּרָט), and they joined with their lights that remained in Atzilut (וְנִתְחַבְּרוּ עִם הָאוֹרוֹת שֶׁלָּהֶם שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת), in the Kelim [Vessels] of Arich Anpin and Abba and Imma of each particular [Partzuf] (בַּכֵּלִים דְּא״א וְאו״א דְּכָל פְּרָט), which extended until the place of Ze’ir Anpin and Nukvah of each particular [Partzuf] (שֶׁנִּתְפַּשְּׁטוּ עַד מְקוֹם זו״ן דְּכָל פְּרָט). Those portions of the lights which correspond to them (אוֹתָם חֶלְקֵי הָאוֹרוֹת הַמִּתְיַחֲסִים לָהֶם), and that extension returned (וְחָזַר הַהִתְפַּשְּׁטוּת הַהוּא), which corresponds to those clarifications (הַמִּתְיַחֵס לְאוֹתָם הַבֵּרוּרִין), with the lights within them (עִם הָאוֹרוֹת שֶׁבְּתוֹכָם), and with the clarifications that ascended to be gathered and to ascend to the place of the upper three (וְעִם הַבֵּרוּרִין שֶׁעָלוּ לְהֵאָסֵף וְלַעֲלוֹת לִמְקוֹם הַג״ר), and all of them ascended further upward (וְעָלוּ עוֹד כֻּלָּם לְמַעְלָה). For all the ten Nekudot require rectification (כִּי כָּל הָעֶשֶׂר נְקוּדּוֹת צְרִיכִין תִּיקּוּן), for all of them emerged deficient and unrectified (כִּי כֻּלָּם יָצְאוּ חֲסֵרִים וּבִלְתִּי מְתֻקָּנִים), and all of them need to ascend up to their supernal root which is in Adam Kadmon (וְכֻלָּם צְרִיכִין לַעֲלוֹת עַד שָׁרְשָׁם הָעֶלְיוֹן שֶׁבְּאָדָם קַדְמוֹן), etc.” (כו׳), see there his explanation (יַעַיֵּין שָׁם בֵּיאוּרוֹ).

For behold, explicitly the Rav, may his memory be a blessing, said in the book Mavo She‘arim, She’ar Behinot, Part Three, chapter one (כִּי הֲרֵי בִּפֵּרוּשׁ אָמַר הָרַב זְלָה״ה בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״א), which we have already written above (אֲשֶׁר כְּבָר כָּתַבְנוּהוּ לְעֵיל), and in Etz Chayim, Sha‘ar HaTikkun, chapter one, the opposite of his words (וּבְעֵץ חַיִּים שַׁעַר הַתִּקּוּן פ״א הֶפֶךְ דְּבָרָיו), that the clarifications—which are the Kelim [Vessels] and the lights of the 288 [sparks] that ascended from B"Y"A—did not join with the lights that remained in Atzilut (שֶׁהַבֵּרוּרִין שֶׁהֵם הַכֵּלִים וְהָאוֹרוֹת דְּרפ״ח שֶׁעָלוּ מִבִּי״ע לֹא נִתְחַבְּרוּ עִם הָאוֹרוֹת אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת). Rather, the lights that remained in Atzilut ascended to the place of Binah when the spreading-out of the upper three gathered upward (רַק הָאוֹרוֹת שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת עָלוּ לִמְקוֹם הַבִּינָה בְּהֵאָסֵף הַתְפַּשְּׁטוּת הַג״ר לְמַעְלָה). And the aspect that ascended from B"Y"A remained in the Netzach, Hod, Yesod of Atzilut (וְהַבְּחִינָה שֶׁעָלְתָה מִבִּי״ע נִשְׁאֲרָה בִּנְהִ״י דַּאֲצִילוּת). And the place of Chesed, Gevurah, Tiferet remained empty, between the lights and the Kelim [Vessels] that ascended from B"Y"A, as is explicitly stated there (וְנִשְׁאֲרוּ מְקוֹם חַג״ת פְּנוּיִם בֵּין הָאוֹרוֹת אֶל הַכֵּלִים שֶׁעָלוּ מִבִּי״ע, כָּאֲמוּר שָׁם בִּפֵּרוּשׁ), see there (עַיֵּין שָׁם).

The conclusion arising from all that is written is (הָעוֹלֶה מִכָּל הַכָּתוּב הוּא), that the words of the Rav, may his memory be a blessing, are clear (כִּי דִּבְרֵי הָרַב זְלָה״ה הֵם בְּרוּרִים), and the essential difficulty does not exist (וְהָעִיקָּרָא קֻשְׁיָּא לֵיתָא), such that we would need the arrangement and answer of the Rav Sar Shalom, may his memory be a blessing (כְּדֵי שֶׁנִּצְטָרֵךְ לְסֵדֶר וּתְיוּרֵץ הָרַב שַׂר שָׁלוֹם ז״ל), to invent that all the clarifications must be rectified through the Partzufim and through Chokhmah and Binah of Adam Kadmon (לְהַמְצִיא שֶׁכָּל הַבֵּרוּרִין צָרִיךְ שֶׁיִּתְתַּקְּנוּ עַל־יְדֵי פַּרְצוּפֵי וְחו״ב דְּאָדָם קַדְמוֹן). For the order which he arranged is not found written in the writings of the Rav, may his memory be a blessing (כִּי הַסֵּדֶר אֲשֶׁר סִדֵּר לֹא נִמְצָא כָּתוּב בִּכְתָבֵי הָרַב ז״ל). And also this matter—that the clarifications ascend to be rectified through the Partzufim and through Chokhmah and Binah of Adam Kadmon—is not found written in the words of the Rav, may his memory be a blessing (וְגַם דָּבָר זֶה שֶׁל עֲלִיַּת הַבֵּרוּרִין לְהִתְתַּקֵּן עַל־יְדֵי פַּרְצוּפֵי וְחו״ב דְּאָדָם קַדְמוֹן לֹא נִמְצָא כָּתוּב בִּדְבָרֵי הָרַב ז״ל). Except that the clarifications of Atik are rectified through Adam Kadmon (זוּלָת כִּי בֵּירוּרֵי עַתִּיק הֵם נִתְקַּנִים עַל־יְדֵי אָדָם קַדְמוֹן), and the rest of the clarifications—their rectification is from Partzuf to Partzuf alone (וְשְׁאָר הַבֵּרוּרִין תִּיקּוּנָם מִפַּרְצוּף לְפַרְצוּף לְבַד), the clarifications of the lower Partzuf being rectified only by the Partzuf above it which is adjacent to it specifically (בֵּירוּרֵי פַּרְצוּף תַּחְתּוֹן תִּיקּוּנָם עַל־יְדֵי הַפַּרְצוּף שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ דַּוְקָא), without [requiring] the Partzufim and Chokhmah and Binah of Adam Kadmon (מִבְּלִי פַּרְצוּפֵי וְחו״ב דְּאָדָם קַדְמוֹן).

For this is not mentioned in the writings of the Rav, may his memory be a blessing, neither regarding the rectification of the worlds nor regarding the Kavanot (שֶׁזֶּה לֹא נִזְכַּר בִּכְתָבֵי הָרַב ז״ל לֹא בְּעִנְיַן תִּיקּוּן הָעוֹלָמוֹת וְלֹא בְּעִנְיַן הַכַּוָּנוֹת). And since the essential difficulty does not exist (וְכֵיוָן שֶׁהָעִיקָּרָא קֻשְׁיָּא לֵיתָא), who compels us to all this? (מִי הֶכְרִיחָנוּ לְכָל זֶה). As in my humble opinion it is clear and simple in the words of the Rav, may his memory be a blessing (כְּנִרְאֶה לְע״ד בָּרוּר וּפָשׁוּט בִּדְבָרֵי הָרַב ז״ל), to be true, correct, and enduring of Kudsha Berikh Hu (אנ״ק דקב״ה).