Ohr haShemesh (Nehar Shalom Daf 4, Col. 2)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ד׳ טוּר ב׳

And behold (וְהִנֵּה), through the prayers and commandments that Yisrael perform during the weekdays (עַל־יְדֵי תְּפִלּוֹת וּמִצְווֹת שֶׁעוֹשִׂים יִשְׂרָאֵל בִּימֵי הַחֹל), there become clarified portions from the clarifications of the 288 lights and the Kelim [Vessels] of the Binah of the Ze’ir Anpin and Nukvah of Atzilut (מִתְבָּרְרִין מִבִּירוּרֵי אוֹרוֹת דְּרפ״ח וְכֵלִים דְּבִינָה דְּזו״ן דַּאֲצִילוּת), of Adam Kadmon and A"B"Y"A of all the worlds (דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת), which spread from the navel of Arich Anpin of Atzilut of each particular (הַמִּתְפַּשְׁטִים מִטַּבּוּר דְּא״א דַּאֲצִילוּת דְּכָל פְּרָט), until the end of Atzilut of each particular (עַד סוֹף הָאֲצִילוּת דְּכָל פְּרָט). And they ascend to be rectified through Yisrael-Saba and Tevunah of Atzilut (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי יִשְׂסו״ת דַּאֲצִילוּת), of Adam Kadmon and A"B"Y"A of all the worlds (דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת), which spread from the chest of Arich until the navel of each particular (הַמִּתְפַּשְׁטִים מֵחָזֶה דְּאַרִיךְ עַד הַטַּבּוּר דְּכָל פְּרָט). And then Yisrael-Saba and Tevunah unite (וְאָז מִזְדַּוְּגִים יִשְׂסו״ת), and the Partzufim of the Binah of the Ze’ir Anpin of Adam Kadmon that are clothed within them also unite (וְגַם מִזְדַּוְּגִים פַּרְצוּפֵי בִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן הַמְלוּבָּשִׁים בְּתוֹכָם), and they rectify those clarifications (וּמְתַקְּנִים הַבֵּרוּרִין הָהֵם).

And they return and draw them as Mochin [Intellects] (וְחוֹזְרִים וּמַמְשִׁיכִין אוֹתָם בִּבְחִינַת מוֹחִין), clothed in the Tzelem [Image] (מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of Yisrael-Saba and Tevunah (הַנִּמְשָׁךְ מִמּוֹחִין דְּיִשְׂסו״ת), together with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Neshama (עִם נרנח״י דְּנְשָׁמָה), which are drawn from the light of Ein Sof (הַנִּמְשָׁכִים מֵאוֹר א״ס), which is clothed in the Partzufim of the Binah of the Ze’ir Anpin of Adam Kadmon (הַמְלוּבָּשׁ בְּפַרְצוּפֵי בִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן), to the five Partzufim of the Binah of the Ze’ir Anpin of Atzilut of Adam Kadmon and A"B"Y"A of all the worlds (לַה׳ פַּרְצוּפֵי בִּינָה דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת), each particular to the particular that corresponds to it (כָּל פְּרָט לְפְרָט הַמִּתְיַחֵס אֵלָיו). And through this the stature of the Ze’ir Anpin and Nukvah of Atzilut of all the worlds grows (וְעַל־יְדֵי כֵן נִגְדַּל שִׁיעוּר קוֹמַת הַזו״ן דַּאֲצִילוּת דְּכָל הָעוֹלָמוֹת), to the height of the stature of Yisrael-Saba and Tevunah (כְּשִׁיעוּר קוֹמַת יִשְׂסו״ת), which is until the chest of Arich Anpin (שֶׁהוּא עַד הֶחָזֶה דְּא״א), as will be explained later at length with the help of Hashem (כְּמַשֶּׁיִּתְבָּאֵר לְקַמָּן בָּאֹרֶךְ בְּעֶזְרַת ה׳) this matter and the matter of these Mochin [Intellects] and this Tzelem [Image] (עִנְיָן זֶה וְעִנְיַן הַמּוֹחִין וְהַצֶּלֶם הַזֶּה), what its nature is (מָה עִנְיָינוֹ).

And likewise, through the prayers of Yisrael, such as in Shacharit and Musaf of Shabbat (וְכֵן עַל־יְדֵי תְּפִלּוֹת שֶׁל יִשְׂרָאֵל כְּגוֹן בְּשַׁחֲרִית וּמוּסָף דְּשַׁבָּת), there become clarified portions from the clarifications of the lights and Kelim [Vessels] of the Chokhmah of the Ze’ir Anpin and Nukvah of Atzilut of Adam Kadmon and A"B"Y"A of all the worlds (נִבְרָרִין מִבִּירוּרֵי אוֹרוֹת וְכֵלִים דְּחָכְמָה דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת), and they ascend to be rectified through the supernal Abba and Imma of each particular (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי או״א עִלָּאִין דְּכָל פְּרָט). And then Abba and Imma unite (וְאָז מִזְדַּוְּגִים או״א), and the Partzufim of the Chokhmah of the Ze’ir Anpin of Adam Kadmon that are clothed within them also unite (וְגַם מִזְדַּוְּגִין פַּרְצוּפֵי חָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן הַמְּלֻבָּשִׁין בְּתוֹכָם), and they rectify them (וּמְתַקְּנִים אוֹתָם).

And they return and draw them as Mochin [Intellects] (וְחוֹזְרִין וּמַמְשִׁיכִין אוֹתָם בִּבְחִינַת מוֹחִין), clothed in the Tzelem [Image] (מְלוּבָּשִׁין בְּצֶלֶם), which is drawn from the Mochin [Intellects] of Abba and Imma (הַנִּמְשָׁךְ מִמּוֹחִין דְּאו״א), together with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Chayah (עִם נרנח״י דְּחַיָּה), which are drawn from the light of Ein Sof that is clothed in the Chokhmah of the Ze’ir Anpin of Adam Kadmon (הַנִּמְשָׁכִים מֵאוֹר א״ס הַמְלֻבָּשׁ בְּחָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן), to the five Partzufim of the Chokhmah of the Ze’ir Anpin of Atzilut of Adam Kadmon and A"B"Y"A of all the worlds (לַה׳ פַּרְצוּפֵי חָכְמָה דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת), as mentioned above regarding Neshama (כְּנִזְכָּר לְעֵיל בְּנְשָׁמָה). And through this the stature of the Ze’ir Anpin and Nukvah of Atzilut of all the worlds grows (וְעַל־יְדֵי כֵן נִגְדַּל שִׁיעוּר קוֹמַת הַזו״ן דַּאֲצִילוּת דְּכָל הָעוֹלָמוֹת), until the full stature of the supernal Abba and Imma (עַד כָּל שִׁיעוּר קוֹמַת או״א עִלָּאִין), which is until the throat of Arich Anpin (שֶׁהוּא עַד הַגָּרוֹן דְּא״א), as will be written below concerning this growth—what its nature is and in what manner (וּכְמַשֶּׁכָּתוּב לְקַמָּן עִנְיַן הַגְּדָלָה זֹאת מָה עִנְיָנָהּ וּבְאֵיזֶה אֹפֶן עֲיֵּין שָׁם).

And likewise in this manner, in the prayer of Minḥah of Shabbat (וְכֵן עַל־דֶּרֶךְ זֶה בִּתְפִלַּת מִנְחָה דְּשַׁבָּת), portions become clarified from the clarifications of the lights and Kelim [Vessels] of the Keter of the Ze’ir Anpin and Nukvah of Atzilut of Adam Kadmon and A"B"Y"A of all the worlds (מִתְבָּרְרִים מִבִּירוּרֵי אוֹרוֹת וְכֵלִים דְּכֶתֶר דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת). And they ascend to be rectified through Arich of each particular (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי אֲרִיךְ דְּכָל פְּרָט). And then the male and female of Arich, which are M"H and B"N within it, unite (וְאָז מִזְדַּוְּגִין דְּכַר וּנְקֵבָא דְּאַרִיךְ שֶׁהֵם מ״ה וּב״ן שֶׁבּוֹ). And the Partzufim of the Keterim of the Ze’ir Anpin of Adam Kadmon that are clothed within them also unite (וְגַם מִזְדַּוְּגִים פַּרְצוּפֵי הַכְּתָרִים דְּזו״ן דְּאָדָם קַדְמוֹן הַמְלוּבָּשִׁים בְּתוֹכָם), and they rectify the aforementioned clarifications (וּמְתַקְּנִים הַבֵּרוּרִין הַנִּזְכָּר). And they return and draw them as Mochin [Intellects] (וְחוֹזְרִים וּמַמְשִׁיכִין אוֹתָם בִּבְחִינַת מוֹחִין), clothed in the Tzelem [Image] (מְלוּבָּשִׁים בְּצֶלֶם), which is drawn from the Mochin [Intellects] of Arich Anpin (הַנִּמְשָׁךְ מִמּוֹחִין דְּא״א), together with the Nefesh, Ruach, Neshamah, Chayah, Yechidah of Yechidah (עִם נרנח״י דְּיְחִידָה), which are drawn from the light of Ein Sof that is clothed in the Keter of the Ze’ir Anpin of Adam Kadmon (הַנִּמְשָׁכִים מֵאוֹר א״ס הַמְלוּבָּשׁ בְּכֶתֶר דְּזו״ן דְּאָדָם קַדְמוֹן), to the Partzufim of the Keter of the Ze’ir Anpin of Atzilut of Adam Kadmon and A"B"Y"A of all the worlds, each particular to the particular that corresponds to it (לְפַרְצוּפֵי כֶּתֶר דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן וַאֲבִי״ע דְּכָל הָעוֹלָמוֹת כָּל פְּרָט לְפְרָט הַמִּתְיַחֵס אֵלָיו). And through this the stature of the Ze’ir Anpin and Nukvah of Atzilut of all the worlds grows (וְעַל־יְדֵי כֵן נִגְדַּל שִׁיעוּר קוֹמַת הַזו״ן דַּאֲצִילוּת דְּכָל הָעוֹלָמוֹת), until the full stature of Arich of each particular (עַד כָּל שִׁיעוּר קוֹמַת אֲרִיךְ דְּכָל פְּרָט), which is until the navel of Adam Kadmon (שֶׁהוּא עַד הַטַּבּוּר דְּאָדָם קַדְמוֹן), as we will explain below at length concerning this matter (וּכְמוֹ שֶׁנְּבָאֵר לְקַמָּן בָּאֹרֶךְ עִנְיָן זֶה), see there (עֲיֵין שָׁם).

Shemen, Siman 7

(שֶׁמ״ן סִימָן ז׳)

Behold, that which he wrote (הִנֵּה מ״ש), that the Tikkun of the clarifications of the Ze’ir Anpin and Nukvah (כִּי תִּיקּוּן הַבִּירוּרִים דְּזו״ן), is through the Zivug [Union] of the Keter, Chokhmah, Binah of the Ze’ir Anpin of Adam Kadmon (הוּא עַל־יְדֵי זוּוּג כָּח״ב דְּזו״ן דְּאָדָם קַדְמוֹן), behold above in section five (הִנֵּה לְעֵיל בְּסִימָן ה׳), we already elaborated as needed (כְּבָר הֶאֱרַכְנוּ כָּל הַצֹּרֶךְ), and we wrote (וְכָתַבְנוּ), that this matter is not mentioned in any place in the discourses of the Rav, may his memory be a blessing (כִּי דָּבָר זֶה לֹא נִזְכָּר בְּשׁוּם מָקוֹם מִדְּרוּשֵׁי הָרַב זְלָה״ה), neither in the aspect of the Tikkun of the worlds (לֹא בִּבְחִינַת תִּיקּוּן הָעוֹלָמוֹת), nor in the Kavanot (וְלֹא בַּכַּוָּנוֹת), except that the clarifications of the lower Partzuf (כִּי אִם שֶׁבִּירוּרֵי פַּרְצוּף הַתַּחְתּוֹן), are rectified by the Partzuf above it (נִתְקַנִּין עַל־יְדֵי הַפַּרְצוּף אֲשֶׁר עָלָיו).

For therefore the clarifications of the Ze’ir Anpin and Nukvah (כִּי עַל־כֵּן בִּירוּרֵי זו״ן), are rectified by Yisrael-Saba and Tevunah alone, specifically (נִתְקַנִּין עַל־יְדֵי יִשְׂסו״ת לְבַדָּם דַּוְקָא), without the Partzufim of Adam Kadmon (מִבְּלִי פַּרְצוּפֵי אָדָם קַדְמוֹן), as written there—see there (כְּמַ״שׁ שָׁם עֲיֵּין שָׁם). And also this which we forgot to write (וְגַם אֶת זֶה אֲשֶׁר שָׁכַחְנוּ לְכָתְבוֹ), in the previous section concerning the clothing of the Partzufim of the Ze’ir Anpin of Adam Kadmon (בַּסִּימָן הַקּוֹדֶם בְּעִנְיַן הִתְלַבְּשׁוּת פַּרְצוּפֵי זו״ן דְּאָדָם קַדְמוֹן), that he wrote and concluded there (שֶׁכָּתַב וְסִיֵּם שָׁם), and these are his words (וְזֶ״ל): in such a manner that the Kelim [Vessels] and lights of the Ze’ir Anpin of Adam Kadmon (בְּאוֹפֶן כִּי כֵּלִים וְאוֹרוֹת דְּזו״ן דְּאָדָם קַדְמוֹן), spread and clothe within all the detailed Sefirot of the Partzufim of Atik and Arich Anpin of Atzilut (מִתְפַּשְׁטִים וּמִתְלַבְּשִׁים תּוֹךְ כָּל פְּרָטֵי סְפִירוֹת פַּרְצוּפֵי דְּעַתִּיק וְא״א דַּאֲצִילוּת), and they are clothed within all the detailed Sefirot of the Partzufim of Atzilut (וְהֵם מִתְלַבְּשִׁים תּוֹךְ כָּל פְּרָטֵי סְפִירוֹת פַּרְצוּפֵי הָאֲצִילוּת), there is no Sefirah in all the details of Atzilut (אֵין לְךָ סְפִירָה בְּכָל פְּרָטֵי הָאֲצִילוּת), that is not clothed with an aspect of the Kelim [Vessels] and lights of Atik and Arich Anpin (שֶׁאֵין מְלוּבָּשׁ בָּהּ מִבְּחִינַת כֵּלִים וְאוֹרוֹת דְּעַתִּיק וְא״א), and with an aspect of the Ze’ir Anpin of Adam Kadmon according to the aspect that pertains to it (וּמִבְּחִינַת זו״ן דְּאָדָם קַדְמוֹן כְּפִי הַבְּחִינָה הַמִּתְיַחֶסֶת אֵלֶיהָ), end quote (עכ״ל).

See there above (עֲיֵּין שָׁם לְעֵיל), for he did not show us in any place in the discourses of the Rav, may his memory be a blessing (כִּי לֹא הֶרְאָה לָנוּ בְּאֵיזֶה מָקוֹם מִדְּרוּשֵׁי הָרַב זְלָה״ה), where this order of the clothing of the Partzufim of the Ze’ir Anpin and Nukvah of Adam Kadmon in the Partzufim of Atik and Arich is written (כָּתוּב סֵדֶר הַתְלַבְּשׁוּת זֶה דְּפַרְצוּפֵי זו״ן דְּאָדָם קַדְמוֹן בְּפַרְצוּפֵי עַתִּיק וְאַרִיךְ). For on the contrary, from the words of the Rav, may his memory be a blessing, this does not appear so (כִּי אֲדְּרַבָּא מִדִּבְרֵי הָרַב ז״ל אֵינוֹ נִרְאֶה כֵּן). For behold, he wrote in Mavo She‘arim, Gate Three, Part One, chapter one (שֶׁהֲרֵי כָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ג ח״א פ״א), and these are his words (וְזֶ״ל): “And we will begin to explain the Partzuf of Atik Yomin which is in Atzilut (וְנַתְחִיל לְבָאֵר פַּרְצוּף עַתִּיק יוֹמִין שֶׁבַּאֲצִילוּת), the male side and the female side within it (צַד הַדְּכוּרָא וְצַד הַנּוּקְבָא שֶׁבּוֹ). And all of this begins from half of the Tiferet of Adam Kadmon, which is called the navel, until the end of his legs” (וְכָל זֶה מַתְחִיל מֵחֲצִי הַתִּפְאֶרֶת דְּאָדָם קַדְמוֹן הַנִּקְרָא טַבּוּר עַד סִיּוּם רַגְלָיו), etc. (כּו׳).

“And Adam Kadmon, the beginning of his clothing, is within the Partzuf of Atik, which includes ten Sefirot within it” (וְהָאָדָם קַדְמוֹן תְּחִלַּת הִתְלַבְּשׁוּתוֹ הִיא תּוֹךְ פַּרְצוּף עַתִּיק הַכּוֹלֵל י׳ סְפִירוֹת שֶׁבּוֹ). “And the order of his clothing within it is in the manner that we will explain” (וְסֵדֶר הִתְלַבְּשׁוּתוֹ בּוֹ הוּא עַל דֶּרֶךְ שֶׁנְּבָאֵר), “how the Nukvah of the Ze’ir Anpin clothes the Ze’ir Anpin from its navel downward” (אֵיךְ מַלְבִּישׁ נוּקְבָא דְּז״א אֶת ז״א מִטַּבּוּרֵיהּ וּלְתַתָּא), “and similarly the resemblance of the Ze’ir Anpin clothing Abba and Imma from their navels and downward, as will be explained in its place” (וְכֵן דּוּגְמַת ז״א הַמְלַבִּישׁ אֶת או״א מִטַּבּוּרַיְיהוּ וּלְתַתָּא כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ). “And there is no need to lengthen, for from there you will know it” (וְאֵין לְהַאֲרִיךְ כִּי מִשָּׁם תֵּדָעֵהוּ), end quote (עכ״ל).

And it is known the order of the clothing of the Nukvah upon the Ze’ir Anpin (וְיָדוּעַ הוּא סֵדֶר הַתְלַבְּשׁוּת הַנּוּקְבָּא אֶת הַז״א), for it is that her Keter clothes the half of the Tiferet of the Ze’ir Anpin (כִּי הוּא כִּי הַכֶּתֶר שֶׁלָּהּ הוּא מְלַבִּישׁ אֶת חֲצִי הַתִּפְאֶרֶת דְּז״א), and the first three sections of the Netzach, Hod, Yesod of the Ze’ir Anpin are her Keter, Chokhmah, Binah, Da‘at (וְג׳ פִּרְקִין קַדְמָאִין דְּנָה״י דְּז״א הֵם כַּח״ב״ד שֶׁלָּהּ), and the middle three sections of the Netzach, Hod, Yesod of the Ze’ir Anpin are her Chesed, Gevurah, Tiferet (וְג׳ פִּרְקִין אֶמְצָעָאִין דְּנָה״י דְּז״א בְּחַג״ת שֶׁלָּהּ), and the lower three sections of the Netzach, Hod, Yesod of the Ze’ir Anpin are her Netzach, Hod, Yesod (וְג׳ פִּרְקִין תַּתָּאִין דְּנָה״י דְּז״א בְּנָה״י שֶׁלָּהּ). And in this manner also is what the Ze’ir Anpin clothes Abba and Imma, as is known (וְעַל־דֶּרֶךְ זֶה גַּם־כֵּן הוּא מַה שֶּׁהַז״א מְלַבִּישׁ אֶת או״א כְּנוֹדָע). And here also it is the same (וְהַכָּא נָמֵי דְּכַוָּתָא), for the M"H and B"N, the Ze’ir Anpin and Nukvah of Adam Kadmon, which are revealed from His navel and downward (כִּי הַמ״ה וּב״ן זו״ן דְּאָדָם קַדְמוֹן הַמִּתְגַּלִּים מִטַּבּוּרָא דִּילֵיהּ וּלְתַתָּא), which is from the half of the Tiferet and below (שֶׁהוּא מֵחֲצִי הַתִּפְאֶרֶת וּלְמַטָּה).

Behold, the half of the Tiferet is in the Keter of Atik (הֵן הַחֲצִי תִּפְאֶרֶת הוּא בְּכֶתֶר דַּעֲתִּיק), and this half of the Tiferet is in the aspect of the Keter of the Ze’ir Anpin and Nukvah of Adam Kadmon (וְזֶה חֲצִי הַתִּפְאֶרֶת הוּא בִּבְחִינַת כֶּתֶר דְּזו״ן דְּאָדָם קַדְמוֹן). And the first three sections of the Netzach, Hod, Yesod, which are in the aspect of the Keter, Chokhmah, Binah, Da‘at of the Ze’ir Anpin and Nukvah of Adam Kadmon (וְהַג׳ פִּרְקִין קַדְמָאִין דְּנָה״י שֶׁהֵם בִּבְחִינַת כַּח״ב״ד דְּזו״ן דְּאָדָם קַדְמוֹן), are in the Keter, Chokhmah, Binah, Da‘at of Atik (הֵם בְּכַח״ב״ד דַּעֲתִּיק). And the middle three sections of the Netzach, Hod, Yesod, which are in the aspect of the Chesed, Gevurah, Tiferet of the Ze’ir Anpin and Nukvah of Adam Kadmon (וְהַג׳ פִּרְקִין אֶמְצָעָאִין דְּנָה״י שֶׁהֵם בִּבְחִינַת חַג״ת דְּזו״ן דְּאָדָם קַדְמוֹן), are in the Chesed, Gevurah, Tiferet of Atik (הֵם בְּחַג״ת דַּעֲתִּיק). And the lower three sections of the Netzach, Hod, Yesod, which were in the aspect of the Netzach, Hod, Yesod of the Ze’ir Anpin and Nukvah of Adam Kadmon (וְהַג׳ פִּרְקִין תַּתָּאִין דְּנָה״י שֶׁהָיוּ בִּבְחִינַת נָה״י דְּזו״ן דְּאָדָם קַדְמוֹן), are in the Netzach, Hod, Yesod of Atik (הֵם בְּנָה״י דַּעֲתִּיק). And upon this order was initially the clothing of the Nekudim upon the Netzach, Hod, Yesod of Adam Kadmon (אֲשֶׁר עַל־סֵדֶר זֶה הָיָה בַּתְּחִלָּה הַלְבָּשַׁת הַנְּקוּדִים אֶת הַנָּה״י דְּאָדָם קַדְמוֹן), as is written in Etz Chayim, Sha‘ar HaNekudim, chapter three (כְּמַ״שׁ בְּעֵץ חַיִּים שַׁעַר הַנְּקוּדִים פ״ג), and these are his words (וְזֶ״ל):

“And behold, these ten Nekudim spread from the navel of Adam Kadmon until the end of the legs” (וְהִנֵּה אֵלּוּ הָעֲשָׂרָה נְקוּדִים נִתְפַּשְׁטוּ מִטַּבּוּר אָדָם קַדְמוֹן עַד סִיּוּם הָרַגְלַיִם), “in the manner of the Ze’ir Anpin clothing Arich Anpin,” etc. (כְּדֶרֶךְ ז״א הַמְלַבִּישׁ אֶת א״א כּו׳). “And behold, the Keter — its place is from the navel until the end of the body” (וְהִנֵּה הַכֶּתֶר מְקוֹמוֹ מִן הַטַּבּוּר עַד סִיּוּם הַגּוּף), “and the Keter, Chokhmah, Binah, Da‘at are in the first three sections of the Netzach, Hod, Yesod of Adam Kadmon” (וְכַח״ב״ד הֵם בְּג״פ קַדְמָאִין דְּנָה״י דְּאָדָם קַדְמוֹן), “and the Chesed, Gevurah, Tiferet in the middle three sections” (וְחַג״ת בְּג״פ אֶמְצָעָאִין), “and the Netzach, Hod, Yesod in the last three sections,” in the manner mentioned in the Ze’ir Anpin clothing Arich Anpin (וְנָה״י בְּג״פ בָּתְרָאִין עַל דֶּרֶךְ הַנִּזְכָּר בְּז״א הַמְלַבִּישׁ אֶת א״א כּו׳), see there (עֲיֵּין שָׁם). And likewise also after the Tikkun, these aspects became clothed in this same order in Atik alone (וְכֵן נָמֵי אַחַר הַתִּיקּוּן נִתְלַבְּשׁוּ בְּחִינוֹת אֵלּוּ עַל־דֶּרֶךְ זֶה הַסֵּדֶר בְּעַתִּיק לְבַדּוֹ), which spread until the end of Atzilut (אֲשֶׁר נִתְפַּשֵּׁט עַד סוֹף הָאֲצִילוּת), as explained in Etz Chayim, Sha‘ar HaTikkun, chapter three, see there (כְּמְבֹאָר בְּעֵץ חַיִּים שַׁעַר הַתִּיקּוּן פ״ג עֲיֵּין שָׁם). Afterwards Arich clothes upon Atik (אַחַר־כָּךְ אֲרִיךְ מְלַבִּישׁ עַל עַתִּיק), and it is known that the upper three of Atik remained revealed (וִידוּעַ כִּי הַג״ר דְּעַתִּיק נִשְׁאֲרוּ מְגֻלּוֹת), and only his lower seven became clothed in Arich (וְהַז״ת שֶׁלּוֹ הֵם לְבַד נִתְלַבְּשׁוּ בַּאֲרִיךְ).

And if so, according to this (וְאִם כֵּן לְפִי זֶה), there is no relevance to the order of clothing arranged by the Rav Sar Shalom, may his memory be a blessing (אֵין שַׁיָּכוּת לְסֵדֶר הַתְלַבְּשׁוּת שֶׁסִּדֵּר הָרַב שַׂר שָׁלוֹם ז״ל), neither in the order of clothing nor in the measure of clothing (לֹא בְּסֵדֶר הַתְלַבְּשׁוּת וְלֹא בְּשִׁיעוּר הַתְלַבְּשׁוּת). For behold, the Keter, Chokhmah, Binah of the Ze’ir Anpin and Nukvah of Adam Kadmon (כִּי הֲרֵי הַכֶּתֶר חָכְמָה בִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן), are not one beneath the other (אֵינָם זוּ לְמַטָּה מִזּוּ), but are located in the place of the Keter, Chokhmah, Binah of Atik (רַק הֵם בִּמְקוֹם הַכּח״ב דְּעַתִּיק). And also Arich does not clothe these Keter, Chokhmah, Binah (וְגַם אֲרִיךְ אֵין מְלַבִּישׁ אֶת כָּח״ב אֵלּוּ), for he begins to clothe from the Chesed, Gevurah, Tiferet of Atik (כִּי הוּא מַתְחִיל לְהַלְבִּישׁ מֵחַג״ת דְּעַתִּיק). And according to the stated (וּלְפִי הָאֲמוּר), and also according to what we wrote above in the previous section regarding the order of the spreading of the nine Sefirot of Arich (וְגַם לְמַה שֶּׁכָּתַבְנוּ לְעֵיל בַּסִּימָן הַקּוֹדֶם סֵדֶר הִתְפַּשְׁטוּת הַט׳ סְפִירוֹת דְּאַרִיךְ), if so, the Sefirot that correspond to one another do not clothe one another (אִם כֵּן אֵין כָּל הַסְּפִירוֹת הַמִּתְיַחֲסוֹת זוֹ לָזוֹ מִתְלַבְּשׁוֹת זוֹ בָּזוֹ).

For behold, the Keter of the Ze’ir Anpin and Nukvah of Adam Kadmon does not clothe the Keter of Arich (כִּי הֲרֵי אֵין כֶּתֶר דְּזו״ן דְּאָדָם קַדְמוֹן מִתְלַבֵּשׁ בְּכֶתֶר דְּאַרִיךְ), nor does the Chokhmah of the Ze’ir Anpin and Nukvah of Adam Kadmon clothe the Chokhmah of Arich (וְלֹא חָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן מִתְלַבֶּשֶׁת בְּחָכְמַת אֲרִיךְ). And neither do the two said Chokhmot clothe Abba and Imma Ila’in (וְלֹא הַב׳ הַחָכְמוֹת הַנִּזְכָּר מִתְלַבְּשׁוֹת בְּאו״א עִלָּאִין), for the Chokhmah of the Ze’ir Anpin and Nukvah of Adam Kadmon is in the Chokhmah of Atik (כִּי הַחָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן הִיא בְּחָכְמָה דְּעַתִּיק), and the Chokhmah of Arich is in his head, in the place of the Gevurah of Atik, as is known (וְהַחָכְמָה דְּאַרִיךְ הִיא בְּרֹאשׁוֹ בִּמְקוֹם גְּבוּרָה דְּעַתִּיק כְּנוֹדָע). And Abba and Imma are from the throat of Arich Anpin until the chest (וְאו״א הֵם מִן הַגָּרוֹן דְּא״א וְעַד הֶחָזֶה). And likewise the Binah of the Ze’ir Anpin and Nukvah of Adam Kadmon does not clothe the Binah of Arich (וְכֵן אֵין הַבִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן מִתְלַבֶּשֶׁת בְּבִינָה דְּאַרִיךְ), nor do the two said Binot clothe Yisrael-Saba and Tevunah (וְלֹא ב׳ הַבִּינוֹת הַנִּזְכָּר בְּיִשְׂסו״ת), for the Binah of the Ze’ir Anpin and Nukvah of Adam Kadmon is in the Binah of Atik (כִּי הַבִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן הִיא בְּבִינָה דְּעַתִּיק), and the Binah of Arich is in his throat (וְהַבִּינָה דְּאַרִיךְ הִיא בְּגָרוֹן שֶׁלּוֹ), and Yisrael-Saba and Tevunah are from the chest of Arich Anpin until the navel (וְיִשְׂסו״ת הֵם מִן הֶחָזֶה דְּא״א וְעַד הַטַּבּוּר). In such a manner that according to what was said (בְּאֹפֶן כִּי לְפִי הָאֲמוּר), there is no place at all for the order of clothing which he wrote (אֵין מָקוֹם כְּלָל לְסֵדֶר הַתְלַבְּשׁוּת אֲשֶׁר כָּתַב), and from it derived (וּמִנָּה), that which he also wrote regarding the order of the Tikkun of the clarifications of the Ze’ir Anpin and Nukvah (כִּי מַה שֶּׁכָּתַב גַּם־כֵּן בְּסֵדֶר תִּיקּוּן הַבִּירוּרִין דְּזו״ן), that it is through the Keter, Chokhmah, Binah of the Ze’ir Anpin of Adam Kadmon (שֶׁהוּא עַל־יְדֵי כָּח״ב דְּזו״ן דְּאָדָם קַדְמוֹן), this also has no place (גַּם זֶה אֵין־לוֹ מָקוֹם). For behold, the Binah of the Ze’ir Anpin of Adam Kadmon is not in Yisrael-Saba and Tevunah (כִּי הֲרֵי הַבִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן אֵינָהּ בְּיִשְׂסו״ת), and likewise the Chokhmah of the Ze’ir Anpin of Adam Kadmon is not in the supernal Abba and Imma (וְכֵן הַחָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן אֵינָהּ בְּאו״א עִלָּאִין), and likewise the Keter of the Ze’ir Anpin of Adam Kadmon is not in the Keter of Arich Anpin (וְכֵן הַכֶּתֶר דְּזו״ן דְּאָדָם קַדְמוֹן אֵינָהּ בְּכֶתֶר דְּא״א).

And if so, the matter returns to that which was said at the beginning from section five (וְאִם כֵּן חָזַר הָעִנְיָן לְמַ״שׁ בַּתְּחִלָּה מִסִּימָן ה׳), that the clarifications of the lower Partzuf—its rectification is only through the Partzuf which is above it alone, specifically (שֶׁבִּירוּרֵי פַּרְצוּף הַתַּחְתּוֹן תִּיקּוּנָם הוּא עַל־יְדֵי הַפַּרְצוּף שֶׁעָלָיו בִּלְבַד דַּוְקָא), without the Partzufim of the Keter, Chokhmah, Binah of the Ze’ir Anpin of Adam Kadmon (מִבְּלִי פַּרְצוּפֵי כָּח״ב דְּזו״ן דְּאָדָם קַדְמוֹן), as this matter is not found written in any discourse of the Rav, may his memory be a blessing (כַּאֲשֶׁר לֹא נִמְצָא דָּבָר זֶה כָּתוּב בְּשׁוּם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב ז״ל), in my humble opinion (כְּנִלְעַ״ד), this matter is true, correct, and enduring (אַנ״ק״ד). Also in that which he wrote (גַּם בְּמַ״שׁ שֶׁכָּתַב), that they become clarified from the clarifications of the 288 lights and the Kelim [Vessels] of the Binah of the Ze’ir Anpin of Atzilut of Adam Kadmon (שֶׁנִּבְרָרִין מִבִּירוּרֵי אוֹרוֹת דְּרפ״ח וְכֵלִים דְּבִינָה דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן), and likewise on Shabbat from the Chokhmah and the Keter of the Ze’ir Anpin of Atzilut of Adam Kadmon (וְכֵן בְּשַׁבָּת מֵחָכְמָה וְכֶתֶר דְּזו״ן דַּאֲצִילוּת דְּאָדָם קַדְמוֹן), behold he did not show us any place in the discourses of the Rav, may his memory be a blessing (הִנֵּה לֹא הֶרְאָה לָנוּ בְּאֵיזֶה מָקוֹם מִדְּרוּשֵׁי הָרַב ז״ל), where it is written that in the aspect of Adam Kadmon there are the 288 lights and Kelim [Vessels] to be clarified (כָּתוּב שֶׁבִּבְחִינַת אָדָם קַדְמוֹן יֵשׁ אוֹרוֹת דְּרפ״ח וְכֵלִים לְהִתְבָּרֵר), and that they require Tikkun (וְשֶׁצְּרִיכִין תִּיקּוּן), and that their clarification is by our hands (וְשֶׁבִּירוּרָן הוּא עַל־יָדֵינוּ).

For in the discourses of the Rav, may his memory be a blessing (כִּי בִּדְרוּשֵׁי הָרַב ז״ל), no Shevirah [Breaking] is mentioned except in the five Nekudot, which are Atik and Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah (לֹא נִזְכַּר שְׁבִירָה זוּלָת בְּה׳ נְקוּדוֹת שֶׁהֵם עֲתִּיק וְא״א או״א וְזו״ן). And perhaps this Adam Kadmon that he mentioned (וְאוּלַי כִּי זֶה הָאָדָם קַדְמוֹן שֶׁאָמַר), is the Adam Kadmon of the worlds of A"B"Y"A (הוּא עַל אָדָם קַדְמוֹן דְּעוֹלָמוֹת אבי״ע), according to the order which he wrote later (לְפִי הַסֵּדֶר אֲשֶׁר הוּא כָּתַב לְקַמָּן), see there (עֲיֵין שָׁם). And behold, according to that which we proved above in section one (וְהִנֵּה לְפִי מַה שֶּׁהוֹכַחְנוּ לְעֵיל בְּסִימָן א׳), from the expressions of the discourses of the Rav, may his memory be a blessing (מִלְּשׁוֹנוֹת דְּרוּשֵׁי הָרַב ז״ל), that even when it is said that the Shevirah [Breaking] of the seven Kings was in detail (כִּי גַּם כַּאֲשֶׁר נֶאֱמַר כִּי הַשְּׁבִירָה דְּז״מ הָיְתָה בִּפְרָטוּת), it was only one time in each Partzuf from the five inclusive Partzufim of the Name B"N (לֹא הָיְתָה רַק פַּעַם אַחַת בְּכָל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים הַכּוֹלְלִים דְּשֵׁם ב״ן), there is no room and no relevance at all to say “clarifications of lights of the 288 in the Keter, Chokhmah, Binah of the Ze’ir Anpin and Nukvah” (אֵין מָקוֹם וְשַׁיָּכוּת כְּלָל לוֹמַר בִּירוּרֵי אוֹרוֹת דְּרפ״ח בְּכָּח״ב דְּזו״ן).

For behold, only the seven lower ones of the Ze’ir Anpin and Nukvah were broken (שֶׁהֲרֵי לֹא נִשְׁבְּרוּ רַק הַז״ת דְּזו״ן), from whom the 288 fell (אֲשֶׁר מֵהֶם נָפְלוּ הָרפ״ח). But the Keter, Chokhmah, Binah of the Ze’ir Anpin and Nukvah—their Achorayim of their Chokhmah–Binah (אֲבָל הַכָּח״ב דְּזו״ן הָאֲחוֹרַיִים דְּחוֹ״ב שֶׁלָּהֶם), and the Achorayim of the Netzach, Hod, Yesod of their Keter (וְהָאֲחוֹרַיִים דְּנַה״י דְּכֶתֶר שֶׁלָּהֶם)—these fell in Atzilut itself (הוּא שֶׁנָּפְלוּ בָּאֲצִילוּת עַצְמוֹ). And what lights of the 288 is relevant in them? (וּמָה אוֹרוֹת דְּרפ״ח שַׁיָּךְ בָּהֶם) And all the more so, according to the many expressions of the discourses of the Rav, may his memory be a blessing, that we wrote there above (וְכָל־שֶׁכֵּן וְקַל־וָחֹמֶר לְפִי רֹב הַלְּשׁוֹנוֹת דְּרוּשֵׁי הָרַב ז״ל שֶׁכָּתַבְנוּ שָׁם לְעֵיל), that essentially the upper three of the Ze’ir Anpin and Nukvah did not go out at all (שֶׁהָעִיקָּרָא לֹא יָצְאוּ הַג״ר דְּזו״ן כְּלָל), for they remained within the Binah of the Nekudim (כִּי נִשְׁאֲרוּ בְּתוֹךְ הַבִּינָה דְּנְקוּדִים). According to this, there is not even clarification in the aspect of their Achorayim (שֶׁלְפִי זֶה לֹא יֵשׁ בִּירוּר אֲפִלּוּ בִּבְחִינַת הָאֲחוֹרַיִים שֶׁלָּהֶם), for behold, the upper three did not go out at all (כִּי הֲרֵי לֹא יָצְאוּ הַג״ר כְּלָל). For therefore everything that becomes clarified from the clarifications of the Ze’ir Anpin and Nukvah (כִּי עַל כֵּן כָּל מַה שֶּׁמִּתְבָּרֵר מֵהַבִּירוּרִין דְּזו״ן), through the prayers and commandments that Yisrael perform (עַל־יְדֵי הַתְּפִלּוֹת וְהַמִּצְווֹת שֶׁעוֹשִׂין יִשְׂרָאֵל), is only from their seven Kings—their seven lower ones (אֵינוֹ כִּי אִם מִן הַשִּׁבְעָה מְלָכִים שֶׁלָּהֶם שֶׁהֵם הַז״ת שֶׁלָּהֶם), and not from their upper three (וְלֹא מֵהַג״ר שֶׁלָּהֶם), as is explained in all the discourses of the Rav, may his memory be a blessing (וּכְמוֹ־מְבֹאָר בְּכָל דְּרוּשֵׁי הָרַב זְלָה״ה), in all the places according to the simplicity of their wording (בְּכָל הַמְּקוֹמוֹת כְּפִי פְּשִׁיטוּת לְשׁוֹנָם).

However, even according to his method, in my humble opinion (הָאֲמְנָם גַּם לְפִי דַרְכּוֹ לְע״ד), I do not know his intention at all (לֹא אֵדַע שְׁכוּ״ל), in that which he wrote that through the prayers of Shacharit and Musaf and Minḥah of Shabbat there become clarified from the clarifications of the lights and Kelim [Vessels] of the Chokhmah and Keter of the Ze’ir Anpin (בְּמַ״שׁ כִּי עַל־יְדֵי תְּפִלּוֹת שַׁחֲרִית וּמוּסָף וּמִנְחַת שַׁבָּת נִבְרָרִין מִבִּירוּרֵי אוֹרוֹת וְכֵלִים דְּחָכְמָה וְכֶתֶר דְּזו״ן), for how is it possible to say such a thing (כִּי דָּבָר זֶה אֵיךְ אֶפְשָׁר לְאֹמְרוֹ), for behold it is clear what is written in the book Likutei Torah and in Sha‘ar HaMitzvot in the discourse of the seventh year on Parashat Behar (כִּי הֲרֵי בָּרוּר הוּא מַה שֶּׁכָּתוּב בְּסֵפֶר לִקּוּטֵי תוֹרָה וּבְשַׁעַר הַמִּצְווֹת בִּדְרוּשׁ הַשְּׁבִיעִית בְּפָרָשַׁת בְּהַר), that on Shabbat no clarification is done in the aspect of the Kings (כִּי בְּשַׁבָּת אֵין שׁוּם בִּירוּר נַעֲשֶׂה בִּבְחִינַת הַמְּלָכִים).

And these are his words there in brief (וְזֶ״ל שָׁם בְּקִצּוּר): “Know that at the beginning of Atzilut (דַּע כִּי בִּתְחִלַּת הָאֲצִילוּת), those Kings who reigned in the land of Edom and died (אוֹתָם ז״מ שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם וּמֵתוּ), and afterwards the world of Atzilut was rectified (וְאַחַר־כָּךְ נִתְקַן עוֹלָם הָאֲצִילוּת). And we need, by our prayers and practical commandments that we perform (וַאֲנַחְנוּ צְרִיכִים עַל־יְדֵי תְּפִלּוֹתֵינוּ וּמִצְווֹת מַעֲשִׂיּוֹת שֶׁאֲנַחְנוּ עוֹשִׂים), to cause a Zivug [Union] in the Ze’ir Anpin and Nukvah (לִגְרוֹם זִוּוּג בְּזו״ן), and we raise those Kings in the aspect of Mayin nukvin [Female waters] to the Nukvah of the Ze’ir Anpin (וַאֲנַחְנוּ מַעֲלִים אוֹתָם הַז״מ בִּבְחִינַת מ״ן לְנוּקְבָּא דְּז״א), and then they are renewed and rectified (וְאָז הֵם מִתְחַדְּשִׁים וְנִתְקַנִּים), and they return to life in the secret of the resurrection of the dead (וְחוֹזְרִים לְהַחֲיוֹת בְּסוֹד תְּחִיַּית הַמֵּתִים). And every single day clarifications and portions of them are clarified (וּבְכָל יוֹם וָיוֹם מִתְבָּרְרִים נִיצוֹצוֹת וְחֲלָקִים מֵהֶם), level after level (מִדֶּרֶגֶה אַחַר מִדֶּרֶגֶה), according to the power of our prayer and our deeds each day always (כְּפִי כֹּחַ תְּפִלָּתֵינוּ וּמַעֲשֵׂינוּ בְּכָל יוֹם תָּמִיד), until the completion of the clarification of these Kings — all the good within them (עַד גְּמַר בִּירוּר אֵלּוּ הַמְּלָכִים כָּל הַטּוֹב שֶׁבָּהֶם), and then “He will swallow up death forever,” etc. (וְאָז בִּלַּע הַמָּוֶת לָנֶצַח כּו׳).

And it is found that all the purpose of the prayers and the commandments that we perform in this world (וְנִמְצָא כִּי כָּל תַּכְלִית הַתְּפִלּוֹת וְהַמִּצְווֹת שֶׁאֲנַחְנוּ עוֹשִׂין בָּעוֹלָם הַזֶּה), is only to clarify and to refine these Kings and to revive them from their death, etc. (אֵינוֹ אֶלָּא לְבָרֵר וּלְלַבֵּן אֵלּוּ הַמְּלָכִים וּלְהַחֲיוֹתָם מִמִּיתָתָם כּו׳). And there is nothing in all the four worlds that is not from the clarification of these Kings (וְאֵין דָּבָר בְּכָל ד׳ עוֹלָמוֹת שֶׁאֵינוֹ מִן בִּירוּר אֵלּוּ הַמְּלָכִים), whether the aspect of all the worlds of A"B"Y"A which were made from their clarification (הֵן בְּחִינַת כָּל עוֹלָמוֹת אבי״ע שֶׁמִּן הַבִּירוּר שֶׁלָּהֶם נַעֲשׂוּ), or the aspect of the souls of the lower ones, for all of them were made from their clarification (וְהֵן בְּחִינַת נְשָׁמוֹת הַתַּחְתּוֹנִים שֶׁכֻּלָּם נַעֲשׂוּ מֵהַבִּירוּר שֶׁלָּהֶם), and from the inferior clarifications among all of them were made all the physical, lowly things of this world, etc. (וּמִן הַבִּירוּרִים הַגְּרוּעִים שֶׁבְּכֻלָּם נַעֲשׂוּ כָּל דִּבְרֵי הָעוֹלָם הַזֶּה הַשְּׁפָלִים כּו׳). And during the weekdays all the labors were permitted (וּבִימֵי הַחוֹל אָז הֻתְּרוּ כָּל הַמְּלָאוֹת), for they are necessary in order to clarify the aspects of the Kings, as mentioned above (כִּי הֵם מֻכְרָחוֹת כְּדֵי לְבָרֵר בְּחַיֵּי הַמְּלָכִים כְּנַ״ל). And everything that we clarify for the sake of the four worlds of A"B"Y"A and for the sake of the souls (וְכָל מַה שֶּׁאֲנַחְנוּ מְבָרְרִים לְצוֹרֶךְ ד׳ עוֹלָמוֹת אבי״ע וְלְצוֹרֶךְ הַנְּשָׁמוֹת), everything is done by us through the power of our prayer and the positive commandments that we fulfill (הַכֹּל נַעֲשֶׂה עַל־יָדֵינוּ בְּכֹחַ תְּפִלָּתֵנוּ וְהַמִּצְוֹת עֲשֵׂה שֶׁאֲנַחְנוּ מְקַיְּמִים). It is found that during the weekdays (נִמְצָא כִּי בִּימֵי הַחוֹל), these Kings are not clarified at all in any of their aspects except through our prayers and commandments (אֵין הַמְּלָכִים הָאֵלּוּ מִתְבָּרְרִין כְּלָל בְּשׁוּם בְּחִינָה מֵהֶם אֶלָּא עַל־יְדֵי תְּפִלָּתֵנוּ וּמִצְוֹתֵינוּ). And therefore all the labors were permitted for the sake of the clarification of things (וְלָכֵן כָּל הַמְּלָאוֹת הֻתְּרוּ לְצוֹרֶךְ בִּירוּר הַדְּבָרִים). And therefore we were also commanded in the doing of the commandments and the prayers (וְלָכֵן גַּם נִצְטַוִּינוּ בַּעֲשִׂיַּת הַמִּצְוֹת וְהַתְּפִלּוֹת), in order to clarify also the supernal clarifications, as mentioned (כְּדֵי לְבָרֵר גַּם בִּירוּרִין הָעֶלְיוֹנִים כַּנִּזְכָּר).

And behold, certainly the clarifications are not clarified by the upper ones alone, nor by the lower ones alone (וְהִנֵּה בְּוַדַּאי כִּי אֵין הַבִּירוּרִין מִתְבָּרְרִין לֹא עַל־יְדֵי הָעֶלְיוֹנִים לְבַדָּם וְלֹא עַל־יְדֵי הַתַּחְתּוֹנִים לְבַדָּם), for they need one another (כִּי הֵם צְרִיכִים זֶה לָזֶה). And therefore during the weekdays (וְלָכֵן בִּימֵי הַחוֹל), the upper worlds descend below their level (יוֹרְדִים עוֹלָמוֹת הָעֶלְיוֹנִים לְמַטָּה מִמַּדְרֵגָתָם), and there they clothe in order to help and assist in the clarification of these Kings (וְשָׁם מִתְלַבְּשִׁים כְּדֵי לַעֲזוֹר וּלְסַיֵּיעַ בְּעִנְיַן בִּירוּר אֵלּוּ הַמְּלָכִים). And this is the secret that the lower aspects of Atzilut descend and clothe during the six weekdays to assist in the clarification (וְהַזֶּה הַסּוֹד תַּחְתּוֹנוֹת דַּאֲצִילוּת יוֹרְדִין וּמִתְלַבְּשִׁין בְּו׳ יְמֵי הַחוֹל לְסַיֵּיעַ בְּבִירוּר). But there is power in this only for the Ze’ir Anpin alone, and the six extremities within him, for they are the clarifiers during the six weekdays (אֲבָל אֵין כֹּחַ בָּזֶה רַק לַז״א לְבַדּוֹ וּו״ק שֶׁבּוֹ הֵם הַבּוֹרְרִים בְּו׳ יְמֵי הַחוֹל). But the day of Shabbat corresponds to the Malkhut (אֲבָל יוֹם הַשַּׁבָּת הוּא כְּנֶגֶד הַמַּלְכוּת), and in her there is no power to clarify (וּבָהּ אֵין כֹּחַ לְבָרֵר).

Rather, on the contrary, through the Tikkun that is done in the six weekdays by the six extremities of the Ze’ir Anpin (אֶלָּא אֲדְּרַבָּא עַל־יְדֵי הַתִּיקּוּן הַנַּעֲשֶׂה בְּו׳ יְמֵי הַחוֹל עַל־יְדֵי ו״ק דְּז״א), and the clarification that he clarified (וְהַבִּירוּר שֶׁבֵּירֵר), she has the ability to ascend on the seventh day which corresponds to her (יֵשׁ בָּהּ יְכוֹלֶת לַעֲלוֹת בַּיּוֹם הַזּ׳ שֶׁכְּנֶגְדָּהּ), which is the day of Shabbat, above (שֶׁהוּא יוֹם הַשַּׁבָּת לְמַעְלָה), and she unites with the Ze’ir Anpin there above (וְתִתְחַבֵּר עִם הַז״א שָׁם לְמַעְלָה). For also his six extremities ascend there on the day of Shabbat (כִּי גַּם ו״ק שֶׁלוֹ מִתְעַלִּין שָׁם בְּיוֹם הַשַּׁבָּת). In Atzilut there is nothing there to clarify (בַּאֲצִילוּת אֵין שָׁם מָה לְבָרֵר), for the clarifications are below in Beri’ah, Yetzirah, Asiyah, where good and evil exist (שֶׁהַבִּירוּרִין הֵם לְמַטָּה בבי"ע שֶׁשָּׁם טוֹב וָרָע). And indeed they unite and bring forth new, supernal souls (וְאַמְנָם הֵם מִזְדַּוְּגִין וּמוֹצִיאִין נְשָׁמוֹת חֲדָשׁוֹת עֶלְיוֹנוֹת), which are not from the aspect of the clarification of the seven Kings like in the six weekdays (שֶׁאֵינָם מִבְּחִינַת בִּירוּר הַז״מ כְּמוֹ בְּו׳ יְמֵי הַחוֹל), and this is the reason for the great sanctity of Shabbat, etc. (וְזֶהוּ טַעַם גֹּדֶל קְדֻשַּׁת הַשַּׁבָּת כּו׳).

And behold, since on the day of Shabbat no clarification is done at all (וְהִנֵּה כֵּיוָן שֶׁבְּיוֹם הַשַּׁבָּת אֵין שׁוּם בִּירוּר נַעֲשֶׂה), therefore even the labor of preparing food for the soul is forbidden on the day of Shabbat (לָכֵן אֲפִלּוּ מְלֶאכֶת אוֹכֶל נֶפֶשׁ נֶאֶסְרוּ בְּיוֹם הַשַּׁבָּת), for its entire matter is something new (כִּי כָּל עִנְיָנוֹ הוּא דָּבָר חָדָשׁ), and this is the secret of “Mizmor Shir Ḥadash” which we say on Shabbat (וְזֶה סוֹד מִזְמוֹר שִׁיר חָדָשׁ שֶׁאֲנַחְנוּ אוֹמְרִים אוֹתוֹ בְּשַׁבָּת). And this is the secret of the prohibition of the labor of selecting on Shabbat (וְזֶה סוֹד אִסּוּר מְלֶאכֶת הַבּוֹרֵר בְּשַׁבָּת), for there is no clarification of food from refuse among the seven Kings done on Shabbat (לְפִי שֶׁאֵין בִּירוּר אוֹכֶל מִתּוֹךְ פְּסוֹלֶת אֲשֶׁר בְּז׳ הַמְּלָכִים נַעֲשֶׂה בְּשַׁבָּת), for everything is complete food without refuse (כִּי הַכֹּל אוֹכֶל גָּמוּר בְּלִי פְּסוֹלֶת), and they are the new souls as mentioned (וְהֵם הַנְּשָׁמוֹת הַחֲדָשׁוֹת כַּנִּזְכָּר). And it is found that one who does labor below (וְנִמְצָא שֶׁהָעוֹשֶׂה מְלָאכָה לְמַטָּה), is, Heaven forfend, like one who casts a blemish above (הוּא ח״ו כְּמַטִּיל פְּגָם לְמַעְלָה), as if even on the day of Shabbat the lower deeds are needed (שֶׁאַף בְּיוֹם הַשַּׁבָּת צְרִיכִין לְמַעֲשֵׂה הַתַּחְתּוֹנִים), and there is, Heaven forfend, some lack in them (וְיֵשׁ ח״ו גֵּירָעוֹן בָּהֶם).

And the matter is not so (וְאֵין הָעִנְיָן כָּךְ), for on the day of Shabbat everything is done by itself (כִּי בְּיוֹם הַשַּׁבָּת נַעֲשֶׂה הַכֹּל מֵאֵלָיו), for they are new souls as mentioned (כִּי הֵם נְשָׁמוֹת חֲדָשׁוֹת כַּנִּזְכָּר). And on Shabbat, that which we need to pray and to perform commandments (וּבְשַׁבָּת מַה שֶּׁאֲנַחְנוּ צְרִיכִין לְהִתְפַּלֵּל וְלַעֲשׂוֹת מִצְווֹת), is because on a weekday we need to prepare two preparations (הוּא שֶׁבַּחוֹל אֲנַחְנוּ צְרִיכִין לְהָכִין בּ׳ הֲכָנוֹת): the first, to rectify the Ze’ir Anpin and Nukvah in the secret of the Partzuf of AB"A (הָאַחַת לְתַקֵּן אֶת הַזו״ן בְּסוֹד פַּרְצוּף אַב״א), and the second, to return them face-to-face so that they may unite and give birth to the lower souls (וְהַבֵּית לְהַחֲזִירָם פב״פ כְּדֵי שֶׁיִּזְדַּוְּגוּ וְיוֹלִידוּ נְשָׁמוֹת הַתַּחְתּוֹנִים). And on Shabbat even the second rectification is done by itself (וּבְשַׁבָּת אֲפִלּוּ הַתִּיקּוּן הַבֵּית נַעֲשֶׂה מֵאֵלָיו), and they return face-to-face by themselves (וְהֵם נֶחֱזָרִים פב״פ מֵאֲלֵיהֶם). In such a manner that what on a weekday is done through our prayers (בְּאֹפֶן כִּי מַה שֶּׁבַּחוֹל נַעֲשֶׂה עַל־יְדֵי תְּפִלָּתֵינוּ), on the day of Shabbat is done by itself (בְּיוֹם הַשַּׁבָּת נַעֲשֶׂה מֵאֵלָיו). And that which we add and perform through our prayers on the day of Shabbat (וּמַה שֶּׁאֲנַחְנוּ מוֹסִיפִים וְעוֹשִׂים עַל־יְדֵי תְּפִלָּתֵינוּ בְּיוֹם הַשַּׁבָּת), is to raise them up to their true place, level after level, until the prayer of Minḥah (הוּא לְהַעֲלוֹתָם עַד מְקוֹמָם הָאֲמִיתִּי מִדֶּרֶגֶה אַחַר מִדֶּרֶגֶה עַד תְּפִלַּת הַמִּנְחָה), and that they should be there in their upper place face-to-face, etc. (וְשֶׁיִּהְיוּ שָׁם בִּמְקוֹמָם הָעֶלְיוֹן פב״פ כּו׳), end of his words in brief (עַכ״ל בְּקִיצּוּר).

Behold, it is explained that on Shabbat there is no clarification at all in the aspect of the Kings (הֲרֵי מְבֹאָר כִּי בְּשַׁבָּת אֵין שׁוּם בִּירוּר בִּבְחִינַת הַמְּלָכִים), for everything is new souls (כִּי אִם הַכֹּל נְשָׁמוֹת חֲדָשׁוֹת). And if according to his opinion that also in the Keter and Chokhmah of the Ze’ir Anpin there were seven Kings and they were shattered and fell into Beri’ah, Yetzirah, Asiyah (וְאִם כְּפִי דַעְתּוֹ כִּי גַּם בְּכֶתֶר וְחָכְמָה דְּזו״ן הָיוּ בָּהֶם ז׳ מְלָכִים וְנִשְׁבְּרוּ וְנָפְלוּ אֶל בִּי״ע), and on Shabbat we clarify from the aspect of their lights and their Kelim [Vessels] (וּבְשַׁבָּת אֲנַחְנוּ מְבָרְרִים מִבְּחִינַת אוֹרוֹת וּכְלֵי שֶׁלָּהֶם), behold this is a clarification from the aspect of the seven Kings on Shabbat (הֲרֵי זֶה בִּירוּר מִבְּחִינַת הַז׳ מְלָכִים בְּשַׁבָּת), the opposite of the words of the Rav, may his memory be a blessing (הֶפֶךְ דִּבְרֵי הָרַב ז״ל). And one cannot say that this clarification done on Shabbat which he mentioned is in Atzilut itself (וְאֵין לוֹמַר שֶׁזֶּה הַבִּירוּר הַנַּעֲשֶׂה בְּשַׁבָּת שֶׁאָמַר הוּא בָּאֲצִילוּת עַצְמוֹ), that is, the Achorayim of the Keter, Chokhmah, Binah of the Keter and Chokhmah of the Ze’ir Anpin (דְּהַיְנוּ הָאֲחוֹרַיִים דְּכָּח״ב שֶׁל הַכֶּתֶר וְהַחָכְמָה דְּזו״ן), that these remained in Atzilut and did not fall into Beri’ah, Yetzirah, Asiyah (שֶׁאֵלּוּ נִשְׁאֲרוּ בָּאֲצִילוּת וְלֹא נָפְלוּ לְבִי״ע).

For if so, we must know at what time it is that the lights and the Kelim [Vessels] of the seven Kings of the Keter and Chokhmah of the Ze’ir Anpin are clarified (דְּאִם כֵּן צָרִיךְ לֵידַע בְּאֵיזֶה מִזְמַן הוּא שֶׁנִּבְרָרִים הָאוֹרוֹת וְהַכֵּלִים דְּהַז״מ דְּהַכֶּתֶר וְהַחָכְמָה דְּזו״ן). For behold, during the weekdays it is the clarification of the lights and Kelim [Vessels] of the Binah of the Ze’ir Anpin, according to his words (שֶׁהֲרֵי בְּחוֹל הוּא בִּירוּר אוֹרוֹת וּכְלֵי דְּבִינָה דְּזו״ן כְּפִי דְבָרָיו ז״ל).

And furthermore, the Achorayim which remained in Atzilut are not clarified by us, but only by the Ze’ir Anpin (וְעוֹד כִּי בְּחִינַת הָאֲחוֹרַיִים אֲשֶׁר נִשְׁאֲרוּ בָּאֲצִילוּת אֵינָם נִבְרָרִים עַל־יָדֵינוּ כִּי אִם עַל־יְדֵי הַז״א), as it is written in Mavo She‘arim, Gate Two, Part Two, chapter six—see there (כְּמַ״שׁ בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ב פ״ו עֲיֵן שָׁם). And although there he speaks about the Achorayim of Abba and Imma which remained in Atzilut, that they are clarified by the Ze’ir Anpin (וְאַף־עַל־פִּי שֶׁשָּׁם מְדַבֵּר עַל הָאֲחוֹרַיִים דְּאו״א שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת שֶׁנִּבְרָרִים עַל־יְדֵי הַז״א), behold according to his words nevertheless the introduction stands (הֲרֵי לְפִי דְבָרָיו בְּכָל־זֹאת הַהַקְדָּמָה). And as he himself wrote later, with Hashem’s help (וּכְמַ״שׁ לְקַמָּן גַּם כֵּן בְּעֶזְרַת ה׳), that all the discourses of the Rav, may his memory be a blessing, speak only in the detail of one Partzuf, and from it we derive for the others (שֶׁכָּל דְּרוּשֵׁי הָרַב ז״ל אֵינָם מְדַבְּרִים כִּי אִם בִּפְרָטוּת פַּרְצוּף אֶחָד וּמִמֶּנּוּ נַקִּישׁ אֶל הַשְּׁאָר). If so, also the Achorayim of the Ze’ir Anpin of the Keter and the Chokhmah of the Ze’ir Anpin (אִם כֵּן גַּם הָאֲחוֹרַיִים דְּזו״ן דְּכֶתֶר וְחָכְמָה שֶׁלָּהֶם), which remained in Atzilut, are not clarified except by the particular Ze’ir Anpin of those aspects (שֶׁנִּשְׁאֲרוּ בָּאֲצִילוּת אֵינָם נִבְרָרִים רַק עַל־יְדֵי הַז״א הַפְּרָטִיִּים שֶׁל אוֹתָם הַבְּחִינוֹת). For there, in those particular Ze’ir Anpin, those Achorayim fell— as he, may his memory be a blessing, wrote above, his wording brought in section three (כִּי שָׁם בְּזו״ן אֵלּוּ הַפְּרָטִיִּים נָפְלוּ אוֹתָם הָאֲחוֹרַיִים כְּמַ״שׁ הוּא ז״ל לְעֵיל הוּבָא לְשׁוֹנוֹ בְּסִימָן ג׳). And one cannot say, according to his words above in section two (וְגַם אֵין לוֹמַר כִּי לְפִי דְבָרָיו ז״ל לְעֵיל בְּסִימָן ב׳), that the Shevirah [Breaking] was when the light reached the boundary of the Atzilut of that Sefirah, and it was shattered and fell into Beri’ah, Yetzirah, Asiyah of that Sefirah (שֶׁהַשְּׁבִירָה הָיְתָה בְּהַגִּיעַ הָאוֹר לִגְבוּל הָאֲצִילוּת שֶׁל אוֹתָהּ הַסְּפִירָה וְנִשְׁבַּר וְנָפַל לְבִי״ע דְּאוֹתָהּ הַסְּפִירָה).

If so, this is not a clarification from Beri’ah, Yetzirah, Asiyah (אִם־כֵּן אֵין זֶה בִּירוּר מִבִּי״ע), since it is from the Beri’ah, Yetzirah, Asiyah of that very Sefirah itself (כֵּיוָן שֶׁהוּא מִבִּי״ע שֶׁל אוֹתָהּ הַסְּפִירָה עַצְמָהּ). For behold, this is certainly not so (דַּהֲדָא וַדַּאי לֵיתָא), for if so, also in the clarification of the lights and Kelim [Vessels] of the Binah it would be the same (דְּאִם כֵּן גַּם בְּבִירוּר אוֹרוֹת וּכְלֵי דְּהַבִּינָה הוּא כֵּן). And if so, what is the difference between weekday and Shabbat? (וְאִם כֵּן מַה הוּא הַהֶפְרֵשׁ בֵּין הַחוֹל אֶל הַשַּׁבָּת). And furthermore, if because it is within one Sefirah it is not called clarification (וְעוֹד שֶׁאִם לִהְיוֹתוֹ בְּסְפִירָה אַחַת אֵינוֹ נִקְרָא בִּירוּר), then originally, when it fell there, how was it called Shevirah [Breaking] and death? (אִם־כֵּן מֵעִיקָּרָא הַנְּפִילְתָּא שָׁם אֵיךְ נִקְרָא שְׁבִירָה וּמִיתָה).

For Shevirah [Breaking] and death are called only when something passes from world to world (כִּי שְׁבִירָה וּמִיתָה אֵינוֹ נִקְרָא רַק הַהוֹלֵךְ מֵעוֹלָם לְעוֹלָם). And if its falling there is called Shevirah [Breaking] and death (וְאִם נְפִילָתוֹ שָׁם נִקְרֵאת שְׁבִירָה וּמִיתָה), then its ascent from there is a complete clarification, from a place of death to a place of life (אִם־כֵּן עֲלִיָּתוֹ מִשָּׁם הוּא בִּירוּר גָּמוּר מִמְּקוֹם הַמָּוֶת לִמְקוֹם הַחַיִּים), which is the secret of the clarification of the Kings— to raise them in the mystery of the resurrection of the dead, from the place of death to the place of life (אֲשֶׁר זֶה סוֹד עִנְיַן בִּירוּר הַמְּלָכִים לְהַעֲלוֹתָם בְּסוֹד תְּחִיַּית הַמֵּתִים מִמְּקוֹם הַמָּוֶת לִמְקוֹם הַחַיִּים), as mentioned in the wording of the Rav, may his memory be a blessing, cited above (וְכַנִּזְכָּר בְּלָשׁוֹן הָרַב ז״ל הַמּוּבָא לְעֵיל). In such a manner that in this matter, in my humble opinion, I remained astonished and perplexed (בְּאֹפֶן שֶׁבַּדָּבָר הַזֶּה לְע״ד נִשְׁאַרְתִּי מְבֹהָל וּמְתַמֵּהַּ), how the Rav Sar Shalom, may his memory be a blessing, wrote this (אֵיךְ כָּתַבּוֹ הָרַב שַׂר שָׁלוֹם ז״ל), for at first glance his words appear opposite the Rav, may his memory be a blessing (שֶׁלְּכָאוֹרָה דְּבָרָיו הֶפֶךְ הָרַב ז״ל).

And behold, it is also explained in his words, may his memory be a blessing (וְהִנֵּה גַּם מְבֹאָר בְּדִבְרָיו ז״ל), that all the clarifications clarified through the prayers and good deeds that Yisrael perform (כִּי כָּל הַבִּירוּרִין הַנִּבְרָרִין עַל־יְדֵי הַתְּפִלּוֹת וְהַמַּעֲשִׂים טוֹבִים שֶׁעוֹשִׂין יִשְׂרָאֵל), are only from the lights and Kelim [Vessels] of the Binah and of the Chokhmah and of the Keter of the Ze’ir Anpin and Nukvah (אֵינוֹ רַק מֵאוֹרוֹת וּכְלֵי דְּבִינָה וּדְחָכְמָה וּדְכֶתֶר דְּזו״ן), meaning the seven Kings of each of the Keter, Chokhmah, Binah of the Ze’ir Anpin and Nukvah (דְּהַיְנוּ הַז״מ דְּכָל אַחַת מִכָּח״ב דְּזו״ן). And if so, I do not know (וְאִם כֵּן לֹא יָדַעְתִּי), for according to his words also, that the Shevirah [Breaking] was in detailed particularity (כִּי לְפִי דְבָרָיו גַּם־כֵּן שֶׁהַשְּׁבִירָה הָיְתָה בִּפְרָטֵי פְּרָטוּת), if so, the seven Kings of the Ze’ir Anpin of the Ze’ir Anpin—at what time are they clarified? (אִם כֵּן הַז״מ דְּזו״ן דְּזו״ן בְּאֵיזֶה זְמַן הֵם נִבְרָרִין). For behold, during the weekdays the clarification is from the lights and Kelim [Vessels] of the Binah of the Ze’ir Anpin (שֶׁהֲרֵי בִּימֵי הַחוֹל הַבִּירוּר הוּא מֵאוֹרוֹת וּכְלֵי דְּבִינָה דְּזו״ן), and on Shabbat the clarification is from the lights and Kelim [Vessels] of the Keter and Chokhmah of the Ze’ir Anpin (וּבְשַׁבָּת הַבִּירוּר הוּא מֵאוֹרוֹת וּכְלֵי דְּכֶתֶר וְחָכְמָה דְּזו״ן). And if so, at what time is the clarification of the Ze’ir Anpin of the Ze’ir Anpin—the lights of the 288 and their Kelim [Vessels]? (וְאִם כֵּן בְּאֵיזֶה זְמַן הוּא הַבִּירוּר דְּזו״ן דְּזו״ן הָאוֹרוֹת דְּרפ״ח וּכְלֵיהֶם). And from that which he wrote later it appears that his opinion is (וּמִמַּ״שׁ לְקַמָּן נִרְאֶה דַּעְתּוֹ), that there is no need at all for clarification in the six extremities of the Ze’ir Anpin (כִּי אֵין שׁוּם צֹרֶךְ בִּירוּר בְּו״ק דְּזו״ן), for everything was clarified at the time of the Atzilut (כִּי הַכֹּל נִתְבָּרֵר בְּעֵת הָאֲצִילוּת), as he wrote later (שֶׁכָּכָה כָּתַב לְקַמָּן).

And these are his words (וְזֶ״ל): “And the matter is known (וְהָעִנְיָן יָדוּעַ), that the Ze’ir Anpin and Nukvah of Atzilut of each particular (כִּי הַזו״ן דַּאֲצִילוּת דְּכָל פְּרָט), are already complete from their own side (כְּבָר הֵם שְׁלֵמִים מִצַּד עַצְמָם), from the aspect of the six extremities of the general Atzilut (מִבְּחִינַת ו״ק דְּכְלָלוּת הָאֲצִילוּת), which are the two external and intermediate Partzufim, the Netzach, Hod, Yesod and the Chesed, Gevurah, Tiferet (שֶׁהֵם הַבּ׳ פַּרְצוּפִים חִיצוֹן וְאֶמְצָעִי נַה״י וְחַג״ת), each one included from the five Partzufim with the Nefesh, Ruach, Neshamah (הַכּוֹלְלִים כָּל אֶחָד כָּלוּל מֵה׳ פַּרְצוּפִים עִם נֶפֶשׁ רוּחַ נְשָׁמָה), and they are clothed within them (הַכּוֹלְלִים מְלֻבָּשִׁים בָּהֶם). And this is from the side of the supernal Emanator (וְזֶה מִצַּד הַמַּאֲצִיל הָעֶלְיוֹן), and they are never lacking from the Ze’ir Anpin (וְאֵינָם חֲסֵרִים מֵהַז״א לְעוֹלָם). And all those Mochin [Intellects] and Tzelem [Image] that the Ze’ir Anpin receives from Yisrael-Saba and Tevunah (וְכָל אוֹתָם הַמּוֹחִין וְהַצֶּלֶם שֶׁמְקַבְּלִים הַזו״ן מִיִּשְׂסו״ת), which are Ibbur, Yenikah, and Mochin [Intellects] of the first Gadlut (שֶׁהֵם עִיבּוּר יְנִיקָה וּמוֹחִין דְּגַדְלוּת רִאשׁוֹן), this is the clarification and rectification of the five Partzufim of the third Partzuf, which is called the Binah of the Ze’ir Anpin (הוּא בִּירוּר וְתִיקּוּן ה׳ פַּרְצוּפִים דְּפַרְצוּף הַג׳ הַנִּקְרָא בִּינָה דְּזו״ן), through Yisrael-Saba and Tevunah, which are the Binah, the Neshama of Atzilut (עַל־יְדֵי יִשְׂסו״ת הַנִּקְרָאִים בִּינָה נְשָׁמָה דַּאֲצִילוּת), as mentioned at the beginning of chapter eight of Sha‘ar HaMochin [Intellects], see there (וּכְנִזְכָּר בְּתְּחִלַּת פּ״ח מִשַּׁעַר הַמּוֹחִין עֲיֵין שָׁם). end quote (עַ״כּ).

Behold, it is explained in his words (הֲרֵי מְבֹאָר בְּדִבְרָיו), that the two Partzufim Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, the six extremities of the Ze’ir Anpin and Nukvah (כִּי הַב׳ פַּרְצוּפִין נַה״י וְחַג״ת ו״ק דְּזו״ן), are already complete from the time of Atzilut (כְּבָר הֵם שְׁלֵמִים מֵעֵת הָאֲצִילוּת), and that the Shevirah [Breaking] and the Tikkun is from the Binah of the Ze’ir Anpin and upward (וְהַשְּׁבִירָה וְהַתִּיקּוּן הוּא מֵהַבִּינָה דְּזו״ן וּלְמַעְלָה). And therefore he did not mention here any clarification in the six extremities of the Ze’ir Anpin (וְלָכֵן לֹא הִזְכִּיר כָּאן בִּירוּר בְּו״ק דְּזו״ן), for there is in them nothing to clarify, for they have already been clarified and rectified (כִּי אֵין בָּהֶם מָה לְבָרֵר כִּי כְּבָר נִתְבָּרְרוּ וְנִתְקַנּוּ). However, in my humble opinion this is not implied from the discourses of the Rav, may his memory be a blessing (אֲבָל לְע״ד לֹא כֵּן מַשְׁמַע מִדְּרוּשֵׁי הָרַב ז״ל). For behold, in the wording which we wrote above from Likkutei Torah and from Sha‘ar HaMitzvot (שֶׁהֲרֵי בְּלָשׁוֹן אֲשֶׁר כָּתַבְנוּ לְעֵיל מִלִּקּוּטֵי תּוֹרָה וּמִשַּׁעַר הַמִּצְווֹת), he wrote at the beginning: “Know that at the beginning of Atzilut were emanated those seven Kings who reigned in the land of Edom and died, and afterwards the world of Atzilut was rectified,” etc., as above (כָּתַב בַּתְּחִלָּה דַּע כִּי בִּתְחִלַּת הָאֲצִילוּת נֶאֶצְלוּ אוֹתָם ז׳ מְלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם וּמֵתוּ וְאַחַר־כָּךְ נִתְקַן עוֹלָם הָאֲצִילוּת כּו׳ כְּנַ״ל).

Behold he wrote simply “seven Kings” emanated at the beginning of Atzilut (הֲרֵי שֶׁכָּתַב סְתָם ז״מ שֶׁנֶּאֶצְלוּ בִּתְחִלַּת הָאֲצִילוּת), which according to our approach the intention is to the Ze’ir Anpin and Nukvah, the seven lower ones of the general Atzilut (אֲשֶׁר לְפִי דַרְכֵּינוּ הַכַּוָּנָה עַל זו״ן ז״ת דְּכְלָלוּת הָאֲצִילוּת), in which the Shevirah [Breaking] occurred (אֲשֶׁר בָּהֶם הָיְתָה הַשְּׁבִירָה). And also according to his approach, that it was in detailed particularity (וְגַם לְפִי דַרְכּוֹ שֶׁהָיְתָה בִּפְרָטֵי פְּרָטוּת), the intention is to every aspect and aspect of the seven Kings (הַכַּוָּנָה עַל כָּל בְּחִינָה וּבְחִינָה דְּז״מ). If so, also the seven Kings of the six extremities of the Ze’ir Anpin are included (אִם כֵּן גַּם הַז״מ דְּו״ק דְּזו״ן בִּכְלָל). And the Rav, may his memory be a blessing, said that always, every day, we clarify from them and raise them in the mystery of Mayin nukvin [Female waters] to rectify them (וְאָמַר הָרַב ז״ל שֶׁתָּמִיד בְּכָל יוֹם אֲנַחְנוּ מְבָרְרִים מֵהֶם וּמַעֲלִים אוֹתָם בְּסוֹד מ״ן לְתַקְּנָם), and the Rav, may his memory be a blessing, did not differentiate between the seven Kings of the upper three and the Kings of the six extremities (וְלֹא חִלֵּק הָרַב ז״ל בֵּין ז״מ דְּג״ר לְמְלָכִים דְּו״ק).

Rather he spoke simply of the seven Kings emanated at the beginning of Atzilut (רַק אָמַר סְתָם ז״מ שֶׁנֶּאֶצְלוּ בִּתְחִלַּת הָאֲצִילוּת). And likewise there in Parashat Eikev he wrote at the beginning (וְכֵן שָׁם בְּפ׳ עֵקֶב כָּתַב בַּתְּחִלָּה): “Know that at the beginning of Atzilut were emanated the seven known Kings and they died,” etc. (דַּע כִּי מִתְּחִלַּת הָאֲצִילוּת נֶאֶצְלוּ ז׳ הַמְּלָכִים הַנּוֹדָעִים וּמֵתוּ כּו׳). And afterwards he detailed the clarification and Tikkun of the four worlds of A"B"Y"A (וְאַחַר־כָּךְ פֵּרֵט בִּירוּר וְתִיקּוּן ד׳ עוֹלָמוֹת אבי״ע). And afterwards he said (וְאַחַר־כָּךְ אָמַר): “And the more inferior among them, which could not be clarified then (וְהַיּוֹתֵר גָּרוּעַ מֵהֶם שֶׁלֹּא יָכֹל לְהִתְבָּרֵר אָז), remained within the Klipot in the secret of the life-force and soul to them, in the secret of the eleven spices of the incense (הוּא נִשְׁאַר בְּתוֹךְ הַקְּלִיפּוֹת בְּסוֹד חַיּוּת וְנְשָׁמָה לָהֶם בְּסוֹד י״א סַמַּנֵּי הַקְּטֹרֶת). And behold, from all these aspects mentioned (וְהִנֵּה מִכָּל הַבְּחִינוֹת אֵלּוּ הַנִּזְכָּר), there remained aspects of them within the Klipot which could not be clarified then (נִשְׁאֲרוּ בְּחִינוֹת מֵהֶם בְּתוֹךְ הַקְּלִיפּוֹת שֶׁלֹּא יָכְלוּ לְהִתְבָּרֵר אָז). And behold, they are clarified from then until now and until the coming of the Messiah, Blessed be He,” etc. (וְהִנֵּה הֵם מִתְבָּרְרִים מֵאָז וְעַתָּה וְעַד בִּיאַת הַמָּשִׁיחַ ב״ה כּו׳).

Behold, also here, that at first he said simply “the seven Kings, the known ones” (הֲרֵי גַּם כָּאן שֶׁבַּתְּחִלָּה אָמַר סְתָם ז״מ הַנּוֹדָעִים), and afterwards he said that from all the aspects some remained in the Klipot and they are clarified from then until the coming of the Messiah (וְאַחַר־כָּךְ אָמַר כִּי מִכָּל הַבְּחִינוֹת נִשְׁאֲרוּ בַּקְּלִיפּוֹת וְהֵם מִתְבָּרְרִים מֵאָז וְעַד בִּיאַת הַמָּשִׁיחַ). And likewise in Etz Chayim, Sha‘ar HaMelekhim, chapter seven, he wrote at first (וְכֵן בְּעֵץ חַיִּים שַׁעַר הַמְּלָכִים פ״ז כָּתַב בַּתְּחִלָּה), and these are his words (וְזֶ״ל): “And afterwards, through the first Ibbur of the Ze’ir Anpin, etc.” (וְאַחַר־כָּךְ עַל־יְדֵי הָעִיבּוּר הָא׳ שֶׁל הַז״א כּו׳), “and the intention was to clothe those Vav Ketzavot [Six Extremities] of the Ze’ir Anpin which were lights without vessels, for the vessels had descended to Beri’ah” (וְהַכַּוָּנָה הָיְתָה לְהַלְבִּישׁ אוֹתָם ו״ק דְּז״א שֶׁהָיוּ אוֹרוֹת בְּלִי כֵּלִים כִּי הַכֵּלִים יָרְדוּ לִבְרִיאָה), “and then new vessels were made for them in a complete Partzuf, and then also the first vessels which descended and died ascended also above and joined with the new vessels, and from all together one complete Partzuf was made for the Ze’ir Anpin, and likewise for the Nukvah,” etc. (וְאָז נַעֲשׂוּ לָהֶם כֵּלִים חֲדָשִׁים בְּפַרְצוּף שָׁלֵם וַאֲזַי גַּם הַכֵּלִים הָא׳ שֶׁיָּרְדוּ וּמֵתוּ נִתְעַלּוּ גַּם־הֵם לְמַעְלָה וְנִתְחַבְּרוּ עִם הַכֵּלִים הַחֲדָשִׁים וּמִכֻּלָּם יַחַד נַעֲשָׂה פַּרְצוּף א׳ שָׁלֵם אֶל הַז״א וְכֵן לַנּוּקְבָּא כּו׳).

And afterwards he wrote (וְאַחַר־כָּךְ כָּתַב): “And know that although we say that these seven Kings of the Ze’ir Anpin were rectified” (וְדַע שֶׁאַף־עַל־פִּי שֶׁאֲנַחְנוּ אוֹמְרִים שֶׁנִּתְקַנּוּ אֵלּוּ הַז״מ דְּזו״ן), “nevertheless it is necessary that their clarification is not completed, and some sparks of holiness of theirs remained within the Klipot,” etc. (עֲכָ״ז בְּהֶכְרֵחַ הוּא שֶׁלֹּא נִגְמַר בִּירוּר שֶׁלָּהֶם וְנִשְׁאֲרוּ קְצָת נִיצוֹצוֹת קְדוּשָּׁה שֶׁלָּהֶם בְּתוֹךְ הַקְּלִיפּוֹת כּו׳), “and the Nukvah clarifies them and raises them above in the aspect of Mayin nukvin [Female waters], and there they are rectified,” see there (וְהַנּוּקְבָּא מְבָרֶרֶת אוֹתָם וּמַעֲלָה אוֹתָם לְמַעְלָה בִּבְחִינַת מ״ן וְשָׁם נִתְקַנִּים עֲיֵן שָׁם).

Behold, that while he was engaged in the Tikkun and clarification of the six extremities of the Ze’ir Anpin and the Nukvah, which are their seven Kings (הֲרֵי כִּי בִּהְיוֹתוֹ עָסוּק בְּתִיקּוּן וּבִירוּר הַו״ק דְּז״א וְנוּקְבָּא שֶׁהֵם הַז״מ שֶׁלָּהֶם), he said that although we say these seven Kings of the Ze’ir Anpin are rectified, nevertheless they were not completed to be clarified (אָמַר כִּי אַף־עַל־פִּי שֶׁאֲנַחְנוּ אוֹמְרִים שֶׁנִּתְקַנּוּ אֵלּוּ הַז״מ דְּזו״ן עֲכָ״ז לֹא נִגְמְרוּ לְהִתְבָּרֵר), which is only regarding their seven Kings of the six extremities (אֲשֶׁר אֵינוֹ אֶלָּא עַל הַז״מ דְּו״ק שֶׁלָּהֶם). And likewise in Sha‘ar Anakh, chapter three, he wrote (וְכֵן בְּשַׁעַר אַנ״ךְ פ״ג כָּתַב): “Already it has been explained that these Kings are the aspect of the seven lower ones of the ten points that emerged from the eyes” (כְּבָר נִתְבָּאֵר כִּי אֵלּוּ הַמְּלָכִים הֵם בְּחִינַת ז״ת שֶׁל י׳ נְקוּדוֹת שֶׁיָּצְאוּ מֵהָעֵינַיִם), “and these seven lower ones are the Ze’ir Anpin, which includes the six extremities, and the seventh is the Nukvah, and all of them came out separated,” etc. (וְאֵלּוּ הַז״ת הֵם בְּחִינַת ז״א שֶׁהוּא כּוֹלֵל ו״ק וְהַז׳ הִיא נוּקְבָּא וְאֵלּוּ כֻּלָּם יָצְאוּ נִפְרָדוֹת כּו׳). “And afterwards, when they entered into the womb of Imma in the secret of the Ibbur, they were rectified and became Reshut HaYachid (The domain of Oneness)p1-9, and then all the six extremities became one complete Partzuf called Ze’ir Anpin” (וְאַחַר־כָּךְ כַּאֲשֶׁר נִכְנְסוּ בִּמְעֵי אִמָּא בְּסוֹד הָעִיבּוּר נִתְקַנּוּ וְנַעֲשׂוּ רה״י וְאָז כָּל הַו״ק נַעֲשָׂה פַּרְצוּף אֶחָד מְיֻחָד הַנִּקְרָא ז״א). “And behold, these Kings still have not been completed to be clarified until the days of the Messiah” (וְהִנֵּה אֵלּוּ הַמְּלָכִים עֲדַיִן לֹא נִגְמְרוּ לְהִתְבָּרֵר עַד יְמוֹת הַמָּשִׁיחַ), “for then they will be clarified completely, and the dross will be nullified in the secret of ‘Death shall be swallowed up forever,’ and the good within them will be clarified and join with the holiness” (כִּי אָז יִבָּרְרוּ לְגַמְרֵי וְהַסִּיגִים יִתְבַּטְּלוּ בְּסוֹד בִּלַּע הַמָּוֶת לָנֶצַח וְהַטּוֹב שֶׁבָּהֶם יִתְבָּרֵר וְיִתְחַבֵּר עִם הַקְּדוּשָּׁה), “and during this drawn-out time they are clarified little by little each day, and at the coming of the Messiah they will be completed to be clarified,” end quote (וּבְהֶמְשֶׁךְ זְמַן זֶה מִתְבָּרֵר מְעַט מְעַט בְּכָל יוֹם וּבְבִיאַת הַמָּשִׁיחַ יוּשְׁלְמוּ לְהִתְבָּרֵר עַכ״ל).

Behold, it is explained how he speaks about the seven Kings of the six extremities of the Ze’ir Anpin (הֲרֵי מְבֹאָר אֵיךְ הוּא מְדַבֵּר עַל הַז״מ דְּו״ק דְּזו״ן), and he said that they were not completed to be clarified then (וְאָמַר שֶׁלֹּא נִגְמְרוּ לְהִתְבָּרֵר אָז), and that they are clarified from them every day until the coming of the Messiah, with the help of Hashem (וְנִבְרָרִין מֵהֶם בְּכָל יוֹם עַד בִּיאַת הַמָּשִׁיחַ בְּעֶזְרַת ה׳). And likewise there in chapter six he wrote (וְכֵן שָׁם בְּפ״ו כָּתַב): “And behold, in the first Ibbur of the Ze’ir Anpin the six extremities of B"N began to be clarified, which are the Kings who died,” etc. (וְהִנֵּה הָעִיבּוּר רִאשׁוֹן דְּזו״ן הִתְחִילוּ ו״ק דְּב״ן לְהִתְבָּרֵר שֶׁהֵם הַמַּלְכִין דְּמֵיתוּ כּו׳). And he concluded (וְסִיֵּם): “And know that although we said that all the seven Kings were clarified, not all of them, for all of them are not clarified until the coming of the Messiah,” as above (וְדַע שֶׁאַף־עַל־פִּי שֶׁאָמַרְנוּ שֶׁנִּתְבָּרְרוּ כָּל הַז״מ אֵינָם כֻּלָּם כִּי כֻּלָּם אֵינָם מִתְבָּרְרִין עַד בִּיאַת הַמָּשִׁיחַ כְּנַ״ל). “But the matter is that everything which could have been clarified then at the time of Atzilut was clarified” (אֲבָל הָעִנְיָן כִּי נִתְבָּרְרוּ מֵהֶם כָּל מַה שֶּׁיּוּכַל אָז בְּעֵת הָאֲצִילוּת), “but each time they return and are clarified until they will be completed to be clarified,” end quote (אֲבָל בְּכָל פַּעַם חוֹזְרִין וּמִתְבָּרְרִין עַד שֶׁיֻּשְׁלְמוּ לְהִתְבָּרֵר עַכ״ל).

Behold, it is also explained here (הֲרֵי מְבֹאָר גַּם כָּאן), that when he speaks about the clarification of the six extremities of B"N, which are the seven Kings of the six extremities of the Ze’ir Anpin (כִּי בִּהְיוֹתוֹ מְדַבֵּר עַל בִּירוּר ו״ק דְּב״ן שֶׁהֵם הַז״מ דְּו״ק דְּז״א), he said that they were not completed to be clarified (אָמַר שֶׁלֹּא נִגְמְרוּ לְהִתְבָּרֵר), and they are clarified day by day (וּמִתְבָּרְרִין יוֹם יוֹם). And likewise earlier there in chapter five (וְכֵן קֹדֶם זֶה שָׁם בְּפ״ה), after he wrote that the seven lower ones of B"N of the Ze’ir Anpin were shattered (אַחַר שֶׁכָּתַב שֶׁנִּשְׁבְּרוּ הַז״ת דְּב״ן דְּזו״ן שֶׁנִּשְׁבְּרוּ), he said: “And when they were shattered, not all that was shattered was rectified, but only a little” (אָמַר וְכַאֲשֶׁר נִשְׁבְּרוּ לֹא נִתְקַנּוּ כָּל מַה שֶּׁנִּשְׁבְּרוּ רַק מְעַט), “and they will not be completed to be clarified until the coming of the Messiah, blessed be He,” end quote (וְלֹא יוּשְׁלְמוּ לְהִתְבָּרֵר עַד בִּיאַת הַמָּשִׁיחַ בּ״ה עַכ״ל). And likewise in Mavo She‘arim, Gate Two, Part Two, chapter six, he wrote (וְכֵן בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ב פ״ו כָּתַב): “Behold, it has been explained well the matter of the death of the seven Kings, that they are the Ze’ir Anpin and his Vav Ketzavot [Six Extremities] alone, and one portion of the Nukvah alone” (הֲרֵי נִתְבָּאֵר הֵיטֵב עִנְיַן מִיתַת הַז״מ שֶׁהֵם הַזו״ן ו״ק שֶׁלוֹ לְבַד וְחֵלֶק אֶחָד מִנּוּקְבָּא לְבַד), “and the matter of the Achorayim of Abba and Imma and Yisrael-Saba and Tevunah,” etc. (וְעִנְיַן הָאֲחוֹרַיִים דְּאו״א וְיִשְׂסו״ת כּו׳). “And we the lower ones, the children of the Ze’ir Anpin, raise Mayin nukvin [Female waters]—these are the aspects that were rectified from the Kelim [Vessels] of the Ze’ir Anpin which descended to the place of death below in Beri’ah, Yetzirah, Asiyah” (וַאֲנַחְנוּ הַתַּחְתּוֹנִים בְּנֵי הַז״א מַעֲלִין מ״ן הֵם הַבְּחִינוֹת שֶׁנִּתְקַנּוּ מֵהַכֵּלִים דְּזו״ן שֶׁיָּרְדוּ לִמְקוֹם הַמָּוֶת לְמַטָּה בְּבִי״ע), “and all of this is done by us” (וְכָל זֶה נַעֲשֶׂה עַל־יָדֵינוּ). “But the clarifications of the Achorayim of Abba and Imma remained in Atzilut, and there is none to clarify them except the Ze’ir Anpin, and they are the ones who raise them in the secret of Mayin nukvin [Female waters],” etc. (אֲבָל הַבִּירוּרִין דְּאֲחוֹרַיִים דְּאו״א נִשְׁאֲרוּ בָּאֲצִילוּת וְאֵין מִי שֶׁיְּבָרְרֵם אֶלָּא הַז״א וְהֵם הֵם הַמַּעֲלִין אוֹתָם בְּסוֹד מ״ן כּו׳). And they were not completed to be clarified (וְלֹא נִגְמְרוּ לְהִתְבָּרֵר) all these aspects (כָּל אֵלּוּ הַבְּחִינוֹת), whether of Abba and Imma or of Ze’ir Anpin and Nukvah (בֵּין דְּאו״א בֵּין דְּזו״ן), until the Messiah will come, with the help of Hashem (עַד שֶׁיָּבוֹא הַמָּשִׁיחַ בְּעֶזְרַת ה׳ כּו׳).

And every single day we clarify from them (וּבְכָל יוֹם וָיוֹם אֲנַחְנוּ מְבָרְרִים מֵהֶם), and raise them up (וּמַעֲלִין אוֹתָם), see there (עֲיֵן שָׁם). Behold, also here it is explained (הֲרֵי גַּם כָּאן מְבֹאָר), that the seven Kings of the Six extremities of the Ze’ir Anpin (כִּי הַז״מ דְּו״ק דְּזו״ן) were not completed to be clarified (לֹא נִגְמְרוּ לְהִתְבָּרֵר). And likewise there in Gate Two, Part Three, chapter eight, he wrote (וְכֵן שָׁם ש״ב ח״ג פ״ח כָּתַב), on that which is said in the Idra Rabba “from them were sweetened and from them were not sweetened” (עַל מַ״שׁ בְּאַדְרָ״א דְּמִנְּהוֹן אִתְבַּסְּמוּ וּמִנְּהוֹן לָא אִתְבַּסְּמוּ), that the explanation is not that there were some Kings that were sweetened and some not sweetened (דְּאֵין פֵּירוּשׁ דְּיֵשׁ מֵהֶם קְצַת מְלָכִים שֶׁנִּתְבַּסְּמוּ וְקְצָתָם שֶׁלֹּא נִתְבַּסְּמוּ). Rather the intention is that from them themselves (אֶלָּא הַכַּוָּנָה דְּמִנְּהוֹן מַמָּשׁ), from the portion of the Kings themselves (מֵחֵלֶק הַמְּלָכִים עַצְמָם), from each part and part within each one of them (מִכָּל חֵלֶק וְחֵלֶק שֶׁבְּכָל אֶחָד מֵהֶם), a portion was clarified and sweetened (נִתְבָּרֵר קְצָתוֹ וְנִתְבַּסֵּם), and a portion of each and every one of them was not sweetened and remained below (וְחֵלֶק מֵהֶם מִכָּל אֶחָד וְאֶחָד שֶׁבָּהֶם לֹא אִתְבַּסֵּם וְנִשְׁאָר לְמַטָּה), as we will explain with Hashem’s help (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And the matter is that from these 288 sparks of the Kings who died and descended to Beri’ah (וְהָעִנְיָן כִּי מֵאֵלּוּ רפ״ח נִיצוֹצִין שֶׁל הַמְּלָכִים דְּמֵיתוּ וְיָרְדוּ לִבְרִיאָה), behold, when the Tikkun of the eighth King Hadar came (הִנֵּה בְּבוֹא הַתִּיקּוּן שֶׁל הַמֶּלֶךְ הַח׳ הֲדַר), he began to clarify from them the sparks and the Kelim [Vessels], etc. (הִתְחִיל לְבָרֵר מֵהֶם הַנִּיצוֹצוֹת וְהַכֵּלִים כּו׳). And he detailed there the matter of the clarification (וּפֵרֵט שָׁם עִנְיַן הַבִּירוּר), in the Partzufim (בַּפַּרְצוּפִים), and in the four worlds A"B"Y"A (וּבְד׳ עוֹלָמוֹת אבי״ע), and in the souls (וּבַנְּשָׁמוֹת), and in the Kings (וּבַמְּלָכִים), and in the Klipot (וּבַקְּלִיפּוֹת). And that aspects of the Kings remained within them that could not be clarified (וְשֶׁנִּשְׁאֲרוּ בְּתוֹכָם בְּחִינוֹת הַמְּלָכִים שֶׁלֹּא יָכְלוּ לְהִתְבָּרֵר). And it is necessary that all that remained is from all the Kings (וּמֻכְרָח שֶׁכָּל מַה שֶּׁנִּשְׁאַר הוּא מִכָּל הַמְּלָכִים), for so he wrote at the beginning (שֶׁכֵּן כָּתַב בַּתְּחִלָּה), that from each and every King a portion of him was clarified (כִּי מִכָּל מֶלֶךְ וּמֶלֶךְ חֵלֶק מִמֶּנּוּ נִתְבָּרֵר), and a portion of him was not clarified and remained below (וְחֵלֶק מִמֶּנּוּ לֹא נִתְבָּרֵר וְנִשְׁאָר לְמַטָּה).

If so, also the Kings of the six extremities of the Ze’ir Anpin are included (וְאִם כֵּן גַּם הַמְּלָכִים דְּו״ק דְּזו״ן הֵם בִּכְלָל). And after he said that a portion of each one was clarified and a portion was not clarified and remained below (וְאַחַר שֶׁאָמַר כִּי חֵלֶק מִכָּל אֶחָד וְאֶחָד נִתְבָּרֵר וְחֵלֶק מֵהֶם לֹא נִתְבָּרֵר וְנִשְׁאָר לְמַטָּה), he said “as we will explain with Hashem’s help” (אָמַר כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And afterwards he explained the details of the clarification (וּבֵאַר אַחַר־כָּךְ פְּרָטוֹת הַבִּירוּר), and how that which was not clarified remained within the Klipot as life-force for them (וְאֵיךְ מַה שֶּׁלֹּא נִתְבָּרֵר נִשְׁאָר בְּתוֹךְ הַקְּלִיפּוֹת בִּבְחִינַת חַיּוּת לָהֶם). And afterwards he concluded (וְסִיֵּם אַחַר־כָּךְ): “And behold, everything that we clarify constantly in our prayers (וְהִנֵּה כָּל מַה שֶּׁאֲנַחְנוּ מְבָרְרִים תָּמִיד בְּתְּפִלּוֹתֵינוּ), from the day of the creation of Adam until the days of the Messiah (מִיּוֹם בְּרִיאַת אָדָם עַד יְמוֹת הַמָּשִׁיחַ), all is from these Kings (הַכֹּל מֵאֵלּוּ הַמְּלָכִים), the aspects of them that are placed there within the Klipot, etc. (הַבְּחִינָה שֶׁלָּהֶם הַנְּתוּנִים שָׁם תּוֹךְ הַקְּלִיפּוֹת כּו׳), see there (עֲיֵן שָׁם). Thus it is necessary that also the Kings of the six extremities of the Ze’ir Anpin were not then completed in their clarification (כֵּן מֻכְרָח שֶׁגַּם הַמְּלָכִים דְּו״ק דְּזו״ן לֹא נִגְמַר אָז בִּירוּרָם), and they are clarified day by day until the coming of the Messiah (וְהֵם מִתְבָּרְרִים יוֹם יוֹם עַד בִּיאַת הַמָּשִׁיחַ), and see there (וְעֲיֵן שָׁם).

And see there that whole chapter (וְעֲיֵן שָׁם כָּל אוֹתוֹ הַפֶּרֶק), and you will see that the clarification is only for the seven lower ones of the Ze’ir Anpin (וְתִרְאֶה כִּי הַבִּירוּר אֵינוֹ אֶלָּא לְז״ת דְּזו״ן), and in Sha‘ar HaKlipot, chapter one there (וּבְשַׁעַר הַקְּלִיפּוֹת פ״א שָׁם), and in Etz Chayim likewise (וּבְעֵץ חַיִּים), in such a manner that from all the discourses of the Rav, may his memory be a blessing, it appears (בְּאֹפֶן כִּי מִכָּל דְּרוּשֵׁי הָרַב ז״ל נִרְאֶה), that there is always an aspect of clarification in the six extremities of the Ze’ir Anpin (כִּי תָּמִיד יֵשׁ בְּחִינַת בִּירוּר בְּו״ק דְּזו״ן). And that which the Rav Sar Shalom, may his memory be a blessing, wrote—the proof he brought from Sha‘ar HaMochin [Intellects], chapter eight (וּמַ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל הָרְאָיָה שֶׁהֵבִיא מִשַּׁעַר הַמּוֹחִין פ״ח), in my humble opinion there is from there no proof to this at all (לְע״ד אֵין מִשָּׁם רְאָיָה לָזֶה כְּלָל). For behold, that which is written there, and these are his words (כִּי הִנֵּה מַ״שׁ שָׁם וְזֶ״ל): “And the explanation of the matter is that at first he had in his own being that which is Ruach (וּבֵיאוּר הַדָּבָר כִּי תְּחִלָּה הָיָה לוֹ בְּחַיֵּי עַצְמוֹ שֶׁהוּא רוּחַ), and the aspect of the Nukvah included within him, and this is Nefesh (וּבְחִינַת נוּקְבָּא הַכְּלוּלָה בּוֹ וְהוּא נֶפֶשׁ), and when he takes from Yisrael-Saba and Tevunah all those Tzelem [Image]-forms (וּבְלָקְחוֹ מִיִּשְׂסו״ת כָּל אוֹתָם הַצַּלָּמִים), then he has a complete Neshama (אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה), for behold Yisrael-Saba and Tevunah are called Binah, as is known,” end quote (כִּי הֲרֵי יִשְׂסו״ת נִקְרָאִים בִּינָה כְּנוֹדָע עַכ״ל).

That the intention is not to say (שֶׁאֵין הַכַּוָּנָה לוֹמַר), that the aspect of the Nefesh and the Ruach of the Ze’ir Anpin are not taken by the Ze’ir Anpin through Yisrael-Saba and Tevunah (כִּי בְּחִינַת הַנֶּפֶשׁ וְהָרוּחַ דְּז״א אֵינָם לוֹקְחִים הַז״א עַל־יְדֵי יִשְׂסו״ת), for he already has them by himself (כִּי כְּבָר יֵשְׁנָם לוֹ מֵעַצְמוֹ). And all the Tzelem [Image]-forms which he takes from Yisrael-Saba and Tevunah are only for the aspect of the Neshama (וְכָל הַצַּלָּמִים שֶׁלוֹקֵחַ מִיִּשְׂסו״ת אֵינָם רַק לְבְּחִינַת הַנְּשָׁמָה), as the Rav Sar Shalom, may his memory be a blessing, wrote (כְּמוֹ שֶׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל). Rather, the intention is the opposite (אֲבָל הַכַּוָּנָה אֲדְּרַבָּא לְהֶפֶךְ), for always also the Nefesh and the Ruach of the Ze’ir Anpin he takes through the Tzelem [Image]-forms of Yisrael-Saba and Tevunah (כִּי לְעוֹלָם גַּם הַנֶּפֶשׁ וְהָרוּחַ דְּז״א לוֹקֵחַ אוֹתָם עַל־יְדֵי צַלָּמִים דְּיִשְׂסו״ת). But since they are the aspect of Ruach and Nefesh, which are the aspect of the Ze’ir Anpin himself (אֶלָּא שֶׁכֵּיוָן שֶׁהֵם בְּחִינַת רוּחַ וְנֶפֶשׁ שֶׁהֵם בְּחִינַת הַז״א עַצְמוֹ), and the Nukvah included within him (וְהַנּוּקְבָּא הַכְּלוּלָה בּוֹ), they are not called by the name of Yisrael-Saba and Tevunah (אֵינָם נִקְרָאִים עַל־שֵׁם יִשְׂסו״ת).

But when he takes all the Tzelem [Image]-forms of Yisrael-Saba and Tevunah (אֲבָל כְּשֶׁלוֹקֵחַ כָּל הַצַּלָּמִים דְּיִשְׂסו״ת), then he is called by their name, for then he has a complete Neshama (אָז נִקְרָא עַל־שְׁמָם כִּי אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה), which is the secret of Binah (שֶׁהִיא סוֹד בִּינָה), and Yisrael-Saba and Tevunah are called Binah (וְיִשְׂסו״ת נִקְרָאִים בִּינָה). And the proof to this is from that which he wrote there in the previous chapters (וְהָרְאָיָה לָזֶה מִמַּ״שׁ שָׁם בַּפְּרָקִים הַקּוֹדְמִים). For behold, in chapter five he wrote (כִּי הִנֵּה בְּפֶרֶק ה׳ כָּתַב), that there are five aspects Nefesh, Ruach, Neshamah, Chayah, Yechidah for the Ze’ir Anpin (כִּי ה׳ בְּחִינוֹת נַרְנְח״י יֵשׁ לְז״א). And afterwards he said (וְאַחַר־כָּךְ אָמַר), that behold all these aspects are drawn from the Zivug [Union] of Abba and Imma (כִּי הֲלֹא כָּל הַבְּחִינוֹת הָאֵלּוּ נִמְשָׁכִין מִזִּוּוּג או״א). And afterwards he said (וְאַחַר־כָּךְ אָמַר), that each aspect of the five includes five aspects (כִּי כָּל בְּחִינָה מֵהָה׳ כּוֹלֶלֶת ה׳ בְּחִינוֹת). And afterwards he said (וְאַחַר־כָּךְ אָמַר), that the Nefesh dwells in the liver (כִּי הַנֶּפֶשׁ שׁוֹרָה בַּכָּבֵד), and the Ruach in the heart (וְהָרוּחַ בַּלֵּב), and the Neshamah in the brain (וְהַנְּשָׁמָה בַּמּוֹחַ), and the Chayah and the Yechidah in the secret of Imma–Mama (וְהַחַיָּה וְהַיְחִידָה בְּסוֹד א״מ).

And he concluded (וְסִיֵּם): “And behold the five aspects mentioned of the Ze’ir Anpin have been explained” (וְהִנֵּה נִתְבָּאֵר ה׳ בְּחִינוֹת הַנִּזְכָּר שֶׁל הַז״א). “And however, sometimes he takes all of them through the general Binah, which is the aspect of Yisrael-Saba and Tevunah,” etc. (וְאַמְנָם לְפָעָמִים לוֹקֵחַ כֻּלָּם עַל־יְדֵי בִּינָה הַכְּלָלִית שֶׁהֵם בְּחִינַת יִשְׂסו״ת כּו׳). Behold, he said that all five aspects Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Ze’ir Anpin he takes through Yisrael-Saba and Tevunah (הֲרֵי שֶׁאָמַר שֶׁכָּל ה׳ בְּחִינוֹת נרנח״י דְּז״א לוֹקְחָם עַל־יְדֵי יִשְׂסו״ת). And afterwards he said (וְאַחַר־כָּךְ אָמַר): “And we will begin and explain the five aspects Nefesh, Ruach, Neshamah, Chayah, Yechidah which he receives through Yisrael-Saba and Tevunah alone” (וְנַתְחִיל וּנְבָאֵר ה׳ בְּחִינוֹת נרנח״י שֶׁמְקַבֵּל עַל־יְדֵי יִשְׂסו״ת לְבַד). “Behold, at the time of the Ibbur, only the Nefesh enters into him,” etc. (הִנֵּה בְּעֵת הָעִיבּוּר נִכְנָס בּוֹ נֶפֶשׁ לְבַד כּו׳).

And he lengthened there in that entire chapter (וְהֶאֱרִיךְ שָׁם כָּל אוֹתוֹ הַפֶּרֶק), in the matter of the forming of the Nefesh (בְּעִנְיַן צִיּוּר הַנֶּפֶשׁ), and that the organ of the liver is formed first (וְשֶׁאֵיבָר הַכָּבֵד מִצְטַיֵּיר תְּחִלָּה), all of this being in the actual Nefesh as explained there (אֲשֶׁר כָּל זֶה הוּא בְּנֶפֶשׁ מַמָּשׁ כַּמְבֹאָר שָׁם). And that the drop drawn then from Yisrael-Saba and Tevunah is from their Malkhuyot (וְשֶׁהַטִּפָּה הַנִּמְשֶׁכֶת אָז מִיִּשְׂסו״ת הִיא מֵהַמַּלְכֻיּוֹת שֶׁלָּהֶם). Afterwards in chapter six he wrote (אַחַר־כָּךְ בְּפֶרֶק ו׳ כָּתַב), and these are his words (וְזֶ״ל): “Afterwards the Ze’ir Anpin is born (אַחַר־כָּךְ נוֹלַד הַז״א), then the sparks of the Ruach of the Ze’ir Anpin are clarified with the aspect of their Kelim [Vessels] (אָז מִתְבָּרְרִין בְּחִינַת נִיצוֹצֵי הָרוּחַ דְּז״א עִם בְּחִינַת הַכֵּלִים שֶׁלָּהֶם). And then Abba and Imma unite again (וְאָז מִזְדַּוְּגִין שְׁנִית או״א), and they bring forth a drop from the substance and form of the aspect of their Ruach (וְהֵם מוֹצִיאִין טִפָּה מֵחֹמֶר וּמִצּוּרָה שֶׁל בְּחִינַת רוּחַ שֶׁלָּהֶם). And it is from the six extremities of Yisrael-Saba and Tevunah (וְהוּא מִבְּחִינַת ו״ק דְּיִשְׂסו״ת), for these are more internal than the drops they drew for him for the Nefesh of Ibbur” (שֶׁאֵלּוּ הֵם יוֹתֵר פְּנִימִיִּים מִן הַטִּפּוֹת שֶׁהִמְשִׁיכוּ לוֹ לְנֶפֶשׁ דְּעִיבּוּר). “For those were from the Malkhuyot of Yisrael-Saba and Tevunah (שֶׁאוֹתָם הָיוּ מִמַּלְכֻיּוֹת דְּיִשְׂסו״ת), and these are from their six extremities” (וְאֵלּוּ הֵם מִו״ק שֶׁלָּהֶם). “And just as those Tzelem [Image]-forms of Ibbur were from the externality of the Malkhut of Yisrael-Saba and Tevunah (וְכַמּוֹ שֶׁאוֹתָם הַצַּלָּמִים דְּעִיבּוּר הָיוּ מֵחִיצוֹנִיּוּת דְּמַלְכוּת דְּיִשְׂסו״ת), so these Tzelem [Image]-forms of the nursing are from the externality of the six extremities of Yisrael-Saba and Tevunah” (כֵּן אֵלּוּ הַצַּלָּמִים דְּיִנִיקָה הֵם מֵחִיצוֹנִיּוּת דְּו״ק דְּיִשְׂסו״ת). And he lengthened there that whole chapter (וְהֶאֱרִיךְ שָׁם כָּל אוֹתוֹ הַפֶּרֶק), in explaining the entry of the Ruach (בְּבֵיאוּר כְּנִיסַת הָרוּחַ), and that the beginning of the revelation of the entry of the sparks of the Ruach is in the heart (וְשֶׁתְּחִלַּת גִּילּוּי כְּנִיסַת נִיצוֹצֵי הָרוּחַ הֵם בַּלֵּב), all of this being in the actual Ruach as explained there (אֲשֶׁר כָּל זֶה הוּא בְּרוּחַ מַמָּשׁ כַּמְבֹואָר שָׁם).

Behold, it has been explained how the Tzelem [Image]-forms of the Nefesh and the Ruach of the Ze’ir Anpin he takes from Yisrael-Saba and Tevunah (הֲרֵי נִתְבָּאֵר אֵיךְ צַלְמֵי נֶפֶשׁ וְרוּחַ דְּז״א לוֹקְחָם מִיִּשְׂסו״ת). Afterwards, in chapter seven, he wrote (אַחַר־כָּךְ בְּפֶרֶק הַז׳ כָּתַב), and these are his words (וְזֶ״ל): “Afterwards the Ze’ir Anpin begins to grow the true greatness, and this is the entry of the Neshamah” (אַחַר־כָּךְ מַתְחִיל הַז״א לְהַגְדִּיל גַּדְלוּת הָאֲמִתִּי וְהוּא כְּנִיסַת הַנְּשָׁמָה). “And the reason that this aspect is called the true greatness is because until now the Ze’ir Anpin had the aspect of Ruach” (וְטַעַם הֱיוֹת נִקְרֵאת בְּחִינָה זוֹ גַּדְלוּת הָאֲמִתִּי הוּא לְפִי שֶׁעַד עַתָּה הָיָה אֶל הַז״א בְּחִינַת רוּחַ), “and all this is called the aspect of the Ze’ir Anpin, and it is Ruach, as is known” (וַאֲשֶׁר כָּל זֶה נִקְרָא בְּחִינַת ז״א וְהוּא רוּחַ כְּנוֹדָע). “But when the Neshamah comes to him, then it is the true greatness, that he grows beyond his previous state” (אֲבָל בְּבוֹא לוֹ הַנְּשָׁמָה אָז הוּא הַגַּדְלוּת הָאֲמִתִּי שֶׁנִּגְדַּל יוֹתֵר מִבְּחִינָתוֹ). “For all his root is the six extremities, and is called Ruach” (כִּי כָּל שָׁרְשׁוֹ הֵם ו״ק וְנִקְרָא רוּחַ), “and now the Upper Three have been enlarged to him, which are the aspect of Neshamah,” etc. (וְעַתָּה נִגְדְּלוּ לוֹ ג״ר שֶׁהֵם בְּחִינַת נְשָׁמָה כּו׳).

Behold, it is explained as stated above (הֲרֵי מְבֹאָר כַּמַּ״שׁ לְעֵיל), that after he explained at length and in particular how the Tzelem [Image]-forms of the Nefesh and Ruach of the Ze’ir Anpin he takes from Yisrael-Saba and Tevunah (שֶׁאַחַר שֶׁפֵּרֵשׁ בָּאֹרֶךְ וּבִפְרָטוּת אֵיךְ הַצַּלָּמִים דְּנֶפֶשׁ וְרוּחַ דְּז״א לוֹקְחָם מִיִּשְׂסו״ת), he said that all this is called Ze’ir Anpin (אָמַר שֶׁכָּל זֶה נִקְרָא ז״א), and he did not say “it is the essence of the Ze’ir Anpin” (וְלֹא אָמַר הוּא עַצְמוּת הַז״א). Because in truth he took them from Yisrael-Saba and Tevunah (לְפִי כִּי לְפִי הָאֱמֶת לְקָחָם מִיִּשְׂסו״ת), but they are not called by their name (אֶלָּא שֶׁאֵינָם נִקְרָאִים עַל־שְׁמָם), but they are called Ze’ir Anpin (רַק נִקְרָאִים ז״א), after the Ze’ir Anpin, whose root is the six extremities, which is Ruach (עַל־שֵׁם הַז״א שֶׁשָּׁרְשׁוֹ ו״ק שֶׁהוּא רוּחַ). But the Neshamah is called the greatness of the Ze’ir Anpin (אֲבָל הַנְּשָׁמָה נִקְרֵאת גַּדְלוּת הַז״א), for he was enlarged beyond his root (שֶׁנִּגְדַּל יוֹתֵר מִבְּחִינָתוֹ), which is the six extremities, Ruach, which is his root (שֶׁהֵם ו״ק רוּחַ שֶׁהוּא שָׁרְשׁוֹ). And this itself is what he said afterwards in chapter eight (וְזֶה עַצְמוֹ מַ״שׁ שֶׁאָמַר אַחַר־כָּךְ בְּפ״ח), “for at first he had his own aspect, which is Ruach” (כִּי תְּחִלָּה הָיָה לוֹ בְּחִינַת עַצְמוֹ שֶׁהוּא רוּחַ), meaning even though he took them through Yisrael-Saba and Tevunah (כְּלוֹמַר אֲעַפִּי שֶׁלְּקָחָם עַל־יְדֵי יִשְׂסו״ת), as he wrote there earlier in explanation and detail at the end of chapter seven (וְכַמָּה שֶׁכָּתַב שָׁם קֹדֶם בְּפֵירוּשׁ וּפְרָטוּת בְּסוֹף פּ״ז), as will be written afterwards with the help of Hashem (כַּמַּ״שׁ אַחַר־כָּךְ בְּעֶזְרַת ה׳), nevertheless it is called “his own,” for his root is Ruach (עֲכָ״ז נִקְרָא עַל־עַצְמוֹ שֶׁשָּׁרְשׁוֹ רוּחַ).

But when he takes all those Tzelem [Image]-forms from Yisrael-Saba and Tevunah (אֲבָל כְּשֶׁלוֹקֵחַ כָּל אוֹתָם הַצַּלָּמִים מִיִּשְׂסו״ת), which are the Tzelem [Image] of Neshamah from the Binot of Yisrael-Saba and Tevunah (שֶׁהוּא הַצֶּלֶם דְּנְשָׁמָה מֵהַבִּינוֹת דְּיִשְׂסו״ת), and the Tzelem [Image] of Ḥayah from the Chokhmah of Yisrael-Saba and Tevunah (וְהַצֶּלֶם דְּחַיָּה מֵחָכְמָה דְּיִשְׂסו״ת), and the Tzelem [Image] of Yechidah from the Keter of Yisrael-Saba and Tevunah (וְהַצֶּלֶם דְּיְחִידָה מִכֶּתֶר דְּיִשְׂסו״ת), then he has a complete Neshamah, which is Binah (אָז יֵשׁ לוֹ נְשָׁמָה שְׁלֵמָה שֶׁהִיא בִּינָה), for behold Yisrael-Saba and Tevunah are called Binah (כִּי הֲרֵי יִשְׂסו״ת נִקְרָאִים בִּינָה). But the two Tzelem [Image]-forms of Nefesh and Ruach (אֲבָל הַב׳ צַלָּמִים דְּנֶפֶשׁ וְרוּחַ), even though he took them from Yisrael-Saba and Tevunah (אַף־עַל־פִּי שֶׁלְּקָחָם מִיִּשְׂסו״ת), they are called by his name—the aspect of himself (הֵם נִקְרָאִים עַל־שְׁמוֹ בְּחִינַת עַצְמוֹ).

And these are his words at the end of chapter seven (וְזֶ״ל בְּסוֹף פּ״ז): “And behold, the Nefesh is called Demut [Likeness] (וְהִנֵּה הַנֶּפֶשׁ נִקְרֵאת דְּמוּת), and it comes from the Malkhuyot of the Partzuf of the Malkhuyot of Yisrael-Saba and Tevunah (וּבָאָה מִן הַמַּלְכֻיּוֹת דְּפַרְצוּף דְּמַלְכֻיּוֹת דְּיִשְׂסו״ת). And the Ruach, which is the Tzadik’ of Tzelem [Image] (וְהָרוּחַ שֶׁהוּא צ׳ דְּצֶלֶם), comes from the Vav Ketzavot [Six Extremities] of Yisrael-Saba and Tevunah (בָּא מִו״ק דְּיִשְׂסו״ת). And the Neshamah, which is the Lamed’ of Tzelem [Image] (וְהַנְּשָׁמָה הַנִּקְרֵאת ל׳ דְּצֶלֶם), comes from the Binah of the Mem׳ of Yisrael-Saba and Tevunah (בָּאָה מִבִּינָה דְּמ׳ דְּיִשְׂסו״ת). And the Ḥayah, which is the Mem’ of Tzelem [Image] (וְהַחַיָּה שֶׁהִיא מ׳ דְּצֶלֶם), comes from the Chokhmah of the Mem’ of Yisrael-Saba and Tevunah (בָּאָה מֵחָכְמָה דְּמ׳ דְּיִשְׂסו״ת). And the Yechidah comes from the Keter of the Mem’ of Yisrael-Saba and Tevunah (וְהַיְחִידָה בָּאָה מִכֶּתֶר דְּמ׳ דְּיִשְׂסו״ת). And all this is in the Tzelem [Image] of Ibbur (וְכָל זֶה הוּא בְּצֶלֶם דְּעִיבּוּר), and all of them are called Nefesh alone (וְכֻלָּם נִקְרָאִים נֶפֶשׁ לְבַד). “And likewise in the Tzelem [Image] of nursing (וְכֵן עַל־דֶּרֶךְ זֶה בְּצֶלֶם דְּיִנִיקָה), all of them are called the aspect of Ruach (וְכֻלָּם נִקְרָאִים בְּחִינַת רוּחַ), and they are drawn from the externality of the six extremities of Yisrael-Saba and Tevunah (וְהֵם נִמְשָׁכִים מֵחִיצוֹנִיּוּת ו״ק דְּיִשְׂסו״ת), which are from the Keter, Chokhmah, Binah, and six extremities and Malkhut (אֲשֶׁר הוּא מִכֶּתֶר חָכְמָה בִּינָה וּו״ק וּמ׳). And so it is in the Tzelem [Image] of the Neshamah of Gadlut (וְכֵן הוּא בְּצֶלֶם דְּנְשָׁמָה דְּגַדְלוּת), which includes Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְהַכּוֹלֶלֶת נרנח״י), and all of them are called Neshamah alone (וְכֻלָּם נִקְרָאִים נְשָׁמָה לְבַד), and they are drawn from the externality of the Binah of Yisrael-Saba and Tevunah (וְהֵם נִמְשָׁכִים מֵחִיצוֹנִיּוּת בִּינָה דְּיִשְׂסו״ת), which includes the Keter, Chokhmah, Binah, and six extremities and Malkhut within her (אֲשֶׁר הִיא כּוֹלֶלֶת כּח״ב וּו״ק וּמ׳ שֶׁבָּהּ כּו׳). “And afterwards the Tzelem [Image] of Ḥayah enters into the Ze’ir Anpin (וְאַחַר־כָּךְ נִכְנָס צֶלֶם דְּחַיָּה בְּז״א), from the aspect of the Chokhmah of Yisrael-Saba and Tevunah (מִבְּחִינַת חָכְמָה דְּיִשְׂסו״ת), including the five aspects Nefesh, Ruach, Neshamah, Chayah, Yechidah (כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י), and all of them are called Ḥayah (וְכֻלָּם נִקְרָאִים חַיָּה). “And afterwards the Tzelem [Image] of Yechidah enters into the Ze’ir Anpin (וְאַחַר־כָּךְ נִכְנָס צֶלֶם דְּיְחִידָה בְּז״א), from the aspect of the Keter of Yisrael-Saba and Tevunah (מִבְּחִינַת כֶּתֶר דְּיִשְׂסו״ת), including the five aspects Nefesh, Ruach, Neshamah, Chayah, Yechidah (כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י), and all of them are called Yechidah (וְכֻלָּם נִקְרָאִים יְחִידָה). And behold, now the Ze’ir Anpin is completed in Nefesh, Ruach, Neshamah, Chayah, Yechidah (וְהֲרֵי עַתָּה נִשְׁלַם הַז״א בְּנרנח״י), all of them from the five aspects of Yisrael-Saba and Tevunah (וְכֻלָּם מֵה׳ בְּחִינוֹת דְּיִשְׂסו״ת), end quote (עַ״כּ).

Behold, it is explained that after he wrote each aspect at length (הֲרֵי מְבֹאָר כִּי אַחַר שֶׁכָּתַב כָּל בְּחִינָה וּבְחִינָה בָּאֹרֶךְ), he included everything in brief (כְּלָל הַכֹּל בִּקְצָר), how the Ze’ir Anpin takes from Yisrael-Saba and Tevunah the Tzelem [Image]-forms of Nefesh, Ruach, Neshamah, Chayah, Yechidah (אֵיךְ לוֹקֵחַ הַז״א מִיִּשְׂסו״ת הַצַּלָּמִים דְּנֶפֶשׁ רוּחַ נְשָׁמָה חַיָּה יְחִידָה), which is what he wrote at the beginning of chapter five (אֲשֶׁר זֶהוּ מַ״שׁ בִּתְחִלַּת פֶּרֶק ה׳), that behold all these aspects are drawn from the Zivug [Union] of Abba and Imma (כִּי הֲלֹא כָּל הַבְּחִינוֹת הָאֵלּוּ נִמְשָׁכִין מִזִּוּוּג או״א). And if so, in each of these five which are Nefesh, Ruach, Neshamah, Chayah, Yechidah there must be a portion of Abba and Imma (וְאִם כֵּן צָרִיךְ שֶׁבְּכָל בְּחִינָה מֵאֵלּוּ הַה׳ שֶׁהֵם נרנח״י יִהְיֶה בָּהֶם חֵלֶק או״א), see there (עֲיֵן שָׁם). And see also there what he wrote in chapter eight regarding the inner aspect as well, which the Ze’ir Anpin takes from Yisrael-Saba and Tevunah (וְעֲיֵן עוֹד שָׁם מַ״שׁ בְּפֶרֶק ח׳ לְבְּחִינַת הַפְּנִימִיּוּת גַּם כֵּן אֲשֶׁר לוֹקֵחַ הַז״א מִיִּשְׂסו״ת), that he wrote (שֶׁכָּתַב): “And corresponding to them there is the aspect of Abba and Imma which the Ze’ir Anpin takes from the aspect of their three Kelim [Vessels] in the manner mentioned” (וּכְנֶגְדָּם יֵשׁ בְּחִינַת או״א אֲשֶׁר לוֹקֵחַ הַז״א מִבְּחִינַת ג׳ כֵּלֵיהֶם עַל־דֶּרֶךְ הַנִּזְכָּר), “and these are the Kelim [Vessels] of the Malkhut among them, and this is Nefesh” (וְהֵם כְּלֵי הַמַּלְכוּת שֶׁבָּהֶם וְהוּא נֶפֶשׁ), “and the Kelim [Vessels] of the Ze’ir Anpin among them, and this is Ruach” (וְכְלֵי הַז״א שֶׁבָּהֶם וְהוּא רוּחַ), “and the Kelim [Vessels] of the Binah among them, and this is Neshamah” (וְכְלֵי הַבִּינָה שֶׁבָּהֶם וְהוּא נְשָׁמָה), “and in each one there are also the lights of Nefesh, Ruach, Neshamah,” etc. see there his explanation (וּבְכָל אֶחָד יֵשׁ בּוֹ גַּם כֵּן אוֹרוֹת דְּנֶר״ן כּו׳ עֲיֵן שָׁם בֵּיאוּרוֹ).

And in chapter twelve (וּבְפֶרֶק י״ב), in such a manner (בְּאֹפֶן), that from this wording there is no proof to say that always in the Ze’ir Anpin the two Partzufim Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet are complete from his own side (כִּי אֵין מִלְּשׁוֹן זֶה רְאָיָה לוֹמַר שֶׁתָּמִיד הֵם בַּז״א הַב׳ פַּרְצוּפִים נַה״י וְחַג״ת שְׁלֵמִים מִצַּד עַצְמוֹ), and that all the Tzelem [Image]-forms which he receives from Yisrael-Saba and Tevunah are for the aspect of his Binah (וְשֶׁכָּל הַצַּלָּמִים שֶׁמְקַבֵּל מִיִּשְׂסו״ת הֵם לְבְּחִינַת הַבִּינָה שֶׁלּוֹ). For on the contrary, from here the opposite appears (כִּי אֲדְּרַבָּא נִרְאֶה מִכָּאן לְהֶפֶךְ), for also the two Partzufim Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of the Ze’ir Anpin—his Nefesh and Ruach— their Tzelem [Image]-forms are drawn from Yisrael-Saba and Tevunah (כִּי גַּם הַב׳ פַּרְצוּפִים נַה״י וְחַג״ת דְּז״א נֶפֶשׁ רוּחַ שֶׁלוֹ הַצַּלָּמִים שֶׁלָּהֶם הֵם נִמְשָׁכִים מִיִּשְׂסו״ת), as is explained in all the discourses of the Rav, may his memory be a blessing (וְכַמְבֹאָר בְּכָל דְּרוּשֵׁי הָרַב ז״ל).

And see in Sha‘ar Ḥitzoniyyut and Penimiyyut, section two (וְעֲיֵן בְּשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת ד׳ ו׳). And if that which forced the Rav Sar Shalom, may his memory be a blessing, to say that the two Partzufim Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet of the Ze’ir Anpin are always complete, is from what they are never lacking from him at all (וְאִם מַה שֶּׁהֶכְרִיחַוֹ לַרַב שַׂר שָׁלוֹם ז״ל לוֹמַר שֶׁהַב׳ פַּרְצוּפִים נַה״י וְחַג״ת דְּז״א תָּמִיד הֵם שְׁלֵמִים, הוּא מִמַּה שֶּׁאֵינָם חֲסֵרִים מִמֶּנּוּ לְעוֹלָם), because even at the time of blemish they do not depart, Heaven forbid (כִּי אֲפִלּוּ בְּעֵת הַפְּגָם אֵינָם מִסְתַּלְּקִים ח״ו), behold this is not so (אַף דָּא לָא דְּבָרָא). For besides what is written in Etz Chayim, Sha‘ar HaMelekhim, chapter six, in Mavo She‘arim, Gate Two, chapter two, part two, and in Sha‘ar HaMitzvot on Parashat Pinḥas (מִלְּבַד מַ״שׁ בְּעֵץ חַיִּים שַׁעַר הַמְּלָכִים פ״ו, בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב פ״ב ח״ב, וּבְשַׁעַר הַמִּצְוֹת פּ׳ פִּנְחָס), that what never departs from the Ze’ir Anpin and Nukvah is what they had at the time of the Kings (כִּי מַה שֶּׁאֵינֶנּוּ מִסְתַּלֵּק מִזּו״ן לְעוֹלָם הוּא מַה שֶּׁהָיָה לָהֶם בְּעֵת הַמְּלָכִים). And it is known that what they had at the time of the Kings was the Malkhuyot within them (וְיָדוּעַ כִּי מַה שֶּׁהָיָה לָהֶם בְּעֵת הַמְּלָכִים הָיְתָה הַמַּלְכֻיוֹת שֶׁבָּהֶם), for thus they emerged, as written above in section two (כִּי כֵּן יָצְאוּ כַּמָּ״שׁ לְעֵיל בְּסִימָן ב׳). And the rest is in the secret of additions (וְהַשְּׁאָר הוּא בְּסוֹד תּוֹסֶפֶת). And if so, it is possible that during blemish they depart, Heaven forbid (וְאִם כֵּן אֶפְשָׁר שֶׁיִּסְתַּלְּקוּ בְּעֵת הַפְּגָם ח״ו), and it must be drawn again (וְצָרִיךְ לְהַמְשִׁיכוֹ עוֹד פַּעַם). Even in the places that say the six extremities of the Ze’ir Anpin do not depart at the time of blemish (אֲפִלּוּ אֶל הַמְּקוֹמוֹת הָאוֹמְרִים שֶׁהַו״ק דְּז״א אֵינָם מִסְתַּלְּקִים בְּעֵת הַפְּגָם), nevertheless there is no proof from there to say that their clarification was already completed entirely (עֲכָ״ז אֵין מִשָּׁם רְאָיָה לוֹמַר שֶׁכְּבָר נִגְמַר בִּירוּרָם לְגַמְרֵי).

For afterwards, that which was clarified and rectified in them at the time of the Tikkun of Atzilut (כִּי אַחַר־כָּךְ מַה שֶּׁנִּתְבָּרֵר וְנִתְקַן בָּהֶם בְּעֵת תִּיקּוּן הָאֲצִילוּת), this does not depart from them ever (זֶה אֵינוֹ מִסְתַּלֵּק מֵהֶם לְעוֹלָם). But forever their clarification is not completed entirely (אֲבָל לְעוֹלָם בִּירוּרָם לֹא נִגְמַר לְגַמְרֵי), and every day they are clarified from them (וּבְכָל יוֹם וָיוֹם מִתְבָּרְרִין מֵהֶם), and are drawn to them through the Tzelem [Image]-forms of Mochin [Intellects] of nursing from Yisrael-Saba and Tevunah (וְנִמְשָׁכִים לָהֶם עַל־יְדֵי הַצַּלָּמִים דְּמוֹחִין דְּיִנִיקָה דְּיִשְׂסו״ת), new clarifications from their aspect which still remained below without clarification (בִּירוּרִים חֲדָשִׁים מֵהַבְּחִינָה שֶׁלָּהֶם שֶׁנִּשְׁאֲרוּ עֲדַיִן לְמַטָּה בְּלִי בִּירוּר). Just as every day the aspect of the Tzelem [Image] of Neshamah is drawn to them through Yisrael-Saba and Tevunah (כְּמוֹ שֶׁבְּכָל יוֹם נִמְשָׁךְ לָהֶם בְּחִינַת הַצֶּלֶם דְּנְשָׁמָה עַל־יְדֵי יִשְׂסו״ת), so too the Tzelem [Image]-forms of nursing are drawn to them through these (כֵּן נִמְשָׁכִים לָהֶם הַצַּלָּמִים דְּיִנִיקָה עַל־יְדֵיהֶם), to the Partzufim Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet, the six extremities of the Ze’ir Anpin (לְפַרְצוּפֵי נַה״י וְחַג״ת ו״ק דְּז״א).

And these Tzelem [Image]-forms are that which are drawn into the Ze’ir Anpin in Keriat Shema (וְהַצַּלָּמִים הָאֵלּוּ הֵם הַנִּמְשָׁכִים בְּז״א בְּקְרִיאַת שְׁמַע), in the word “Yisrael,” each Keriat Shema according to its aspect (בְּתֵבַת יִשְׂרָאֵל כָּל ק״שׁ כְּפִי בְּחִינָתָהּ), as explained in Sha‘ar HaKavanot, in the discourses of Keriat Shema (כְּמְבֹאָר בְּשַׁעַר הַכַּוָּנוֹת בִּדְרוּשֵׁי ק״שׁ). For that which is never lacking from the Ze’ir Anpin (כִּי מַה שֶּׁאֵינוֹ חָסֵר מֵהַז״א לְעוֹלָם), is the inner Mochin [Intellects] of nursing from the side of Imma (הוּא הַמּוֹחִין הַפְּנִימִיִּים דְּיִנִיקָה מִצַּד אִימָּא), as explained there in the discourse of Keriat Shema (כְּמְבֹאָר שָׁם בְּד״ב דְּק״שׁ), and in Etz Chayim, Sha‘ar HaMochin [Intellects] d’Tzelem [Image], chapter six (וּבְעֵץ חַיִּים שַׁעַר הַמּוֹחִין דְּצֶלֶם פ״ו), and in Sha‘ar HaTzelem [Image], chapter four (בִּשַׁעַר הַצֶּלֶם פ״ד). But the rest, which are the Makifim of Imma, and the inner and surrounding Mochin [Intellects] of Yisrael-Saba (אֲבָל הַשְּׁאָר שֶׁהֵם הַמַּקִּיפִים דְּאִימָּא וּפְנִימִיִּים וּמַקִּיפִים דְּיֵשׁ״ס), must be drawn to the Ze’ir Anpin each time (צָרִיךְ לְהַמְשִׁיכָם לַז״א בְּכָל פַּעַם), and this to his six extremities, his Netzacḥ, Hod, Yesod and his Ḥesed-Gevurah-Tiferet themselves (וְהוּא אֶל הַו״ק נַה״י וְחַג״ת שֶׁלוֹ מַמָּשׁ), not to the six extremities of his Binah (לֹא הַו״ק דְּבִינָה שֶׁלוֹ), as explained in Etz

Chayim, Sha‘ar Ḥitzoniyyut and Penimiyyut, chapter one (כַּמְבֹאָר בְּעֵץ חַיִּים שַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״א), see there well (עֲיֵן שָׁם הֵיטֵב), in the passage beginning “And the matter is…” until the end of the chapter (דּ״ה וְהָעִנְיָן הוּא כו׳ עַד סוֹף הַפֶּרֶק). And examine there also that which he wrote (וּדְקוֹק שָׁם גַּם־כֵּן בְּמַ״שׁ), that in the Mochin [Intellects] of Ibbur there is no aspect of Da‘at (כִּי בְּמוֹחִין דְּעִיבּוּר אֵין בּוֹ בְּחִינַת דַּעַת), for this is only in true Katnut (אֲשֶׁר זֶה אֵינוֹ אֶלָּא בִּקְטַנּוּת מַמָּשׁ), as explained in Sha‘ar Mochin [Intellects] d’Katnut, chapters one and two (כַּמְבֹאָר בְּשַׁעַר מוֹחִין דְּקַטְנוּת פ״א וּפ״ב), see there (עֲיֵן שָׁם).

In such a manner (בְּאֹפֶן), that we have merited to the legal conclusion, in my humble opinion, of that which was written above (כִּי זָכִינוּ לַדִּין לְע״ד לְמַ״שׁ לְעֵיל), that everything clarified from the clarifications of the Ze’ir Anpin and Nukvah through the prayers and the commandments which Yisrael perform (כִּי כָּל מַה שֶּׁמִּתְבָּרֵר מֵהַבִּירוּרִין דְּזו״ן עַל־יְדֵי הַתְּפִלּוֹת וְהַמִּצְוֹת שֶׁעוֹשִׂין יִשְׂרָאֵל), is only from their seven Kings, which are their seven lower ones (אֵינוֹ כִּי אִם מִן הַז״מ שֶׁלָּהֶם שֶׁהֵם הַז״ת שֶׁלָּהֶם), whose clarification has not yet been completed (שֶׁעֲדַיִן לֹא נִגְמַר בִּירוּרָם), as is explained in all the discourses of the Rav, may his memory be a blessing (כַּמְבֹאָר בְּכָל דְּרוּשֵׁי הָרַב ז״ל), in all places according to the simplicity of their wording (בְּכָל הַמְּקוֹמוֹת כְּפִי פְּשִׁיטוּת לְשׁוֹנָם). And not from their upper three (וְלֹא מֵהַג״ר שֶׁלָּהֶם), for they did not emerge, according to what he wrote in most of the discourses of the Rav, may his memory be a blessing (כִּי לֹא יָצְאוּ כְּפִי מַה שֶּׁכָּתַב בְּרוֹב דְּרוּשֵׁי הָרַב ז״ל). However, according to the places where it is written that also that the upper three emerged (אֲמְנָם לְפִי הַמְּקוֹמוֹת הַכְּתוּב בָּהֶם כִּי גַּם הַג״ר שֶׁלָּהֶם יָצְאוּ), it is possible that there is also a clarification by Yisrael in the Achorayim of their Chokhmah–Binah (אֶפְשָׁר שֶׁגַּם יֵשׁ בִּירוּר עַל־יְדֵי יִשְׂרָאֵל בְּאֲחוֹרַיִים דְּחו״ב שֶׁלָּהֶם), and in the Achorayim of the Netzach, Hod, Yesod of their Keter (וּבְאֲחוֹרַיִים דְּנַה״י דְּכֶתֶר), which also these fell, but remained in Atzilut (אֲשֶׁר גַּם אֵלּוּ נָפְלוּ אֲבָל נִשְׁאֲרוּ בָּאֲצִילוּת), in my humble opinion (כְּנִלְעַ״ד), this matter is true, correct, and enduring. (אַנק״ד).