Ohr haShemesh (Nehar Shalom Daf 4, Col. 3)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ד׳ טוּר ג׳

And behold, it has already been explained above (וְהִנֵּה כְּבָר נִתְבָּאֵר לְעֵיל), that every lower Partzuf compared to its fellow is called its son (כִּי כָּל פַּרְצוּף תַּחְתּוֹן מֵחֲבֵירוֹ נִקְרָא בֵּן אֵלָיו), and it clarifies the clarifications of that upper Partzuf (וְהוּא מְבָרֵר בִּירוּרֵי פַּרְצוּף הָעֶלְיוֹן הַהוּא), and raises them to the Partzuf that is above that Partzuf upon him to rectify them, as mentioned above (וּמַעֲלֶה אוֹתָם לַפַּרְצוּף שֶׁעַל גַּבֵּי פַּרְצוּף הַהוּא שֶׁעָלָיו לְתַקְּנָם כְּנַזְכָּר לְעֵיל), and such is the measure for all the Partzufim (וְכָךְ הִיא הַמִּדָּה לְכָל הַפַּרְצוּפִים). And it has also been explained (וְגַם נִתְבָּאֵר), that all the five Partzufim of each world are the Ze’ir Anpin and Nukvah to the five Partzufim of the world above them (כִּי כָּל הַה׳ פַּרְצוּפִים דְּכָל עוֹלָם הֵם זו״ן לַה׳ פַּרְצוּפִים דְּעוֹלָם שֶׁלְמַעְלָה מֵהֶם). And it is found that the five Partzufim of Atzilut are the Ze’ir Anpin and Nukvah to the five Partzufim of Adam Kadmon (וְנִמְצָא כִּי הַה׳ פַּרְצוּפֵי הָאֲצִילוּת הֵם זו״ן לַה׳ פַּרְצוּפֵי אָדָם קַדְמוֹן).

And the matter of the Ze’ir Anpin and Nukvah of Atzilut, that they are the Ze’ir Anpin and Nukvah to the Ze’ir Anpin and Nukvah of Adam Kadmon, has already been explained (וְכְבָר נִתְבָּאֵר עִנְיָן זו״ן דַּאֲצִילוּת שֶׁהֵם זו״ן לְזו״ן דְּאָדָם קַדְמוֹן). And that the clarification and rectification and the drawing of Mochin [Intellects] to the upper three of the Ze’ir Anpin is through the upper three of the Ze’ir Anpin of Adam Kadmon (וְשֶׁבִּירוּר וְתִיקּוּן וְהַמְשָׁכַת מוֹחִין לְג״ר דְּזו״ן הוּא עַל־יְדֵי ג״ר דְּזו״ן דְּאָדָם קַדְמוֹן), which are clothed in Arich and Abba and Imma and Yisrael-Saba and Tevunah of Atzilut, as mentioned above (הַמְלוּבָּשִׁין בַּאֲרִיךְ וְאו״א וְיִשְׂסו״ת דַּאֲצִילוּת כנז״ל).

And behold, likewise is the aspect of Yisrael-Saba and Tevunah (וְהִנֵּה כֵּן מוֹ כֵן הוּא בְּחִינַת יִשְׂסו״ת), for they are called the Ze’ir Anpin and Nukvah to the Partzuf of the Binah of S”G of the ear of Adam Kadmon (שֶׁהֵם נִקְרָאִים זו״ן לְפַרְצוּף בִּינָה דְּס״ג דְּאוֹזֶן דְּאָדָם קַדְמוֹן). For the Ze’ir Anpin and Nukvah of the Binah of Adam Kadmon are clothed within the Binah of the Ze’ir Anpin and Nukvah of Adam Kadmon (כִּי זו״ן דְּבִינָה דְּאָדָם קַדְמוֹן מְלוּבָּשׁ תּוֹךְ בִּינָה דְּזו״ן דְּאָדָם קַדְמוֹן), which is clothed within the Binah of Arich Anpin of Atzilut (הַמְלוּבָּשׁ תּוֹךְ בִּינָה דְּא״א דַּאֲצִילוּת), which is clothed within the Binah of Atzilut, which are Yisrael-Saba and Tevunah (הַמְלוּבָּשׁ תּוֹךְ בִּינָה דַּאֲצִילוּת שֶׁהֵם יִשְׂסו״ת). And the Partzuf of the Binah of the Binah of S”G of Adam Kadmon (וּפַרְצוּף בִּינָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן), is within the Chokhmah of the Ze’ir Anpin and Nukvah of Adam Kadmon (תּוֹךְ חָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן), within the Chokhmah of Arich Anpin (תּוֹךְ חָכְמָה דְּא״א), within the supernal Abba and Imma of Atzilut (תּוֹךְ או״א עִלָּאִין דַּאֲצִילוּת). And the Partzuf of the Chokhmah of the Binah of S”G of Adam Kadmon (וּפַרְצוּף חָכְמָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן), is within the Keter of the Ze’ir Anpin and Nukvah of Adam Kadmon (תּוֹךְ כֶּתֶר דְּזו״ן דְּאָדָם קַדְמוֹן), within the Keter of Arich Anpin of Atzilut (תּוֹךְ כֶּתֶר דְּא״א דַּאֲצִילוּת). And the Partzuf of the Keter of the Binah of S”G of Adam Kadmon (וּפַרְצוּף כֶּתֶר דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן), is from the ear of Adam Kadmon until his navel (הוּא מִן הָאֹזֶן דְּאָדָם קַדְמוֹן וְעַד הַטַּבּוּר שֶׁבּוֹ), which are the lights of the Ears, Nose, and Mouth (שֶׁהֵם אוֹרוֹת אֲח״פ).

And likewise the supernal Abba and Imma of Atzilut (וְכֵן או״א עִלָּאִין דַּאֲצִילוּת), who are the Ze’ir Anpin and Nukvah to the Partzuf of the Chokhmah of A"B of Adam Kadmon (שֶׁהֵם זו״ן לְפַרְצוּף חָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), that the Partzuf of the Ze’ir Anpin and Nukvah of the Chokhmah is clothed within the Partzuf of the Binah of the Binah of S”G of Adam Kadmon (שֶׁהַפַּרְצוּף דְּזו״ן דְּחָכְמָה מְלוּבָּשׁ תּוֹךְ פַּרְצוּף בִּינָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן), within the Chokhmah of the Ze’ir Anpin and Nukvah of Adam Kadmon (תּוֹךְ חָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן), within the Chokhmah of Arich Anpin of Atzilut (תּוֹךְ חָכְמָה דְּא״א דַּאֲצִילוּת), within the Chokhmah of Atzilut, which are the supernal Abba and Imma (תּוֹךְ חָכְמָה דַּאֲצִילוּת שֶׁהֵם או״א עִלָּאִין). And the Partzuf of the Binah of the Chokhmah of A"B of Adam Kadmon (וּפַרְצוּף בִּינָה דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), is within the Chokhmah of the Binah of S”G of Adam Kadmon (תּוֹךְ חָכְמָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן), within the Keter of the Ze’ir Anpin and Nukvah of Adam Kadmon (תּוֹךְ כֶּתֶר דְּזו״ן דְּאָדָם קַדְמוֹן), within the Keter of Arich Anpin of Atzilut (תּוֹךְ כֶּתֶר דְּא״א דַּאֲצִילוּת). And the Partzuf of the Chokhmah of the Chokhmah of A"B of Adam Kadmon (וּפַרְצוּף חָכְמָה דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), is within the Keter of the Binah of S”G, which are the lights of the Ear–Nose–Mouth (תּוֹךְ כֶּתֶר דְּבִינָה דְּס״ג שֶׁהֵם אוֹרוֹת אֲח״פ). And the Partzuf of the Keter of the Chokhmah of A"B, the one mentioned (וּפַרְצוּף כֶּתֶר דְּחָכְמָה דְּע״ב הַנִּזְכָּר), is from the ear and upward until the skull of Adam Kadmon (הוּא מֵהָאֹזֶן וּלְמַעְלָה עַד הַגֻּלְגֶּלֶת דְּאָדָם קַדְמוֹן).

And likewise Arich Anpin of Atzilut (וְכֵן א״א דַּאֲצִילוּת), who is the Ze’ir Anpin and Nukvah to the Partzuf of the Keter of Adam Kadmon (שֶׁהוּא זו״ן לְפַרְצוּף כֶּתֶר דְּאָדָם קַדְמוֹן), that the Partzuf of the Ze’ir Anpin and Nukvah of the Keter of Adam Kadmon (שֶׁהַפַּרְצוּף דְּזו״ן דְּכֶתֶר דְּאָדָם קַדְמוֹן), is clothed within the Binah of the Chokhmah of A"B (מְלוּבָּשׁ תּוֹךְ בִּינָה דְּחָכְמָה דְּע״ב), within the Chokhmah of the Binah of S”G (תּוֹךְ חָכְמָה דְּבִינָה דְּס״ג), within the Keter of the Ze’ir Anpin and Nukvah of Adam Kadmon (תּוֹךְ כֶּתֶר דְּזו״ן דְּאָדָם קַדְמוֹן), within the Keter of Arich Anpin (תּוֹךְ כֶּתֶר דְּא״א), which clothes the navel of Adam Kadmon (הַמְלַבִּישׁ לְטַבּוּרָא דְּאָדָם קַדְמוֹן), which at the time of the Tikkun spread until the end of Atzilut (אֲשֶׁר בְּעֵת הַתִּיקּוּן נִתְפַּשֵּׁט עַד סוֹף הָאֲצִילוּת). And the Partzuf of the Binah of the Keter of Adam Kadmon (וּפַרְצוּף בִּינָה דְּכֶתֶר דְּאָדָם קַדְמוֹן), is within the Chokhmah of A"B (תּוֹךְ חָכְמָה דְּע״ב), within the Keter of the Binah of S”G, which are Ears, Nose, and Mouth (תּוֹךְ כֶּתֶר דְּבִינָה דְּס״ג שֶׁהֵם אֲח״פ). And the Partzuf of the Chokhmah of the Keter of Adam Kadmon (וּפַרְצוּף חָכְמָה דְּכֶתֶר דְּאָדָם קַדְמוֹן), is within the Keter of the Chokhmah of A"B (תּוֹךְ כֶּתֶר דְּחָכְמָה דְּע״ב). And the Partzuf of the Keter of the Keter of Adam Kadmon (וּפַרְצוּף כֶּתֶר דְּכֶתֶר דְּאָדָם קַדְמוֹן), is its Skull revealed above (הוּא הַגֻּלְגַּלְתָּא דִּילֵיהּ מְגֻלָּה לְמַעְלָה).

Shemen, Siman 8

(שֶׁמ״ן סִימָן ח׳)

Behold, according to that which we elaborated above in section four (הִנֵּה לְפִי מַה שֶּׁהֶאֱרַכְנוּ לְעֵיל בְּסִימָן ד׳), in my humble opinion there is no reality to these aspects of the Ze’ir Anpin and Nukvah (לְע״ד לֵיתָא לְהָנֵי בְּחִינוֹת זו״ן), with respect to the five Partzufim of the world above them at all (לְגַבֵּי הַה׳ פַּרְצוּפִים שֶׁל הָעוֹלָם שֶׁלְמַעְלָה מֵהֶם כְּלָל). For we already wrote there (כִּי כְּבָר כָּתַבְנוּ שָׁם), that that which the Rav, may his memory be a blessing, wrote—that the five Partzufim of the lower world are called the Ze’ir Anpin and Nukvah with respect to the world above them—this is regarding the aspect of the generality of the lower world (כִּי מַה שֶּׁכָּתַב הָרַב ז״ל כִּי הַה׳ פַּרְצוּפִים שֶׁל הָעוֹלָם הַתַּחְתּוֹן נִקְרָאִים זו״ן לְגַבֵּי הָעוֹלָם שֶׁלְמַעְלָה הוּא עַל בְּחִינַת כְּלָלוּת שֶׁל הָעוֹלָם הַתַּחְתּוֹן), that its five Partzufim together as one are called “the Body,” which is the Ze’ir Anpin and Nukvah to the world above (שֶׁהַה׳ פַּרְצוּפִים שֶׁבּוֹ כֻּלָּם כְּאֶחָד נִקְרָאִים גּוּף שֶׁהֵם זו״ן אֶל הָעוֹלָם שֶׁלְמַעְלָה), see there (עֲיֵין שָׁם).

Also according to that which was written in section six concerning the order of the spreading of the nine Sefirot of Arich Anpin (גַּם לְפִי מַ״שׁ בְּסִימָן ו׳ סֵדֶר הִתְפַּשְׁטוּת הַט׳ סְפִירוֹת דְּא״א), and also according to that which was written at the beginning of the previous section (וְגַם לְפִי מַ״שׁ בִּתְחִלַּת הַסִּימָן הַקּוֹדֵם), there is no place at all for this clothing of the Partzufim of the Ze’ir Anpin and Nukvah of Adam Kadmon in the Keter, Chokhmah, Binah of Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah, which he wrote (אֵין מָקוֹם כְּלָל לָזֶה הַהִתְלַבְּשׁוּת דְּפַרְצוּפֵי זו״ן דְּאָדָם קַדְמוֹן בְּכ״ח״ב דְּא״א וְאו״א וְיִשְׂסו״ת שֶׁכָּתַב), as explained there (כַּמְבֹאָר שָׁם), see there his explanation (עֲיֵן שָׁם בֵּיאוּרוֹ).

However, that which he innovated here now (אֲמְנָם מַה שֶּׁחִדֵּשׁ כָּאן עַתָּה), this order of the spreading and the clothing of the Binah of Adam Kadmon (סֵדֶר זֶה הַהִתְפַּשְּׁטוּת וְהַהִתְלַבְּשׁוּת דְּבִינָה דְּאָדָם קַדְמוֹן), that her Ze’ir Anpin and Nukvah are clothed in the Binah of Arich Anpin and in Yisrael-Saba and Tevunah of Atzilut (שֶׁהַזו״ן שֶׁלָּהּ מִתְלַבֵּשׁ בְּבִינָה דְּא״א וּבְיִשְׂסו״ת דַּאֲצִילוּת), and her Binah is clothed in the Chokhmah of Arich Anpin and in the supernal Abba and Imma of Atzilut (וְהַבִּינָה שֶׁלָּהּ מִתְלַבֶּשֶׁת בְּחָכְמָה דְּא״א וּבְאו״א עִלָּאִין דַּאֲצִילוּת), and her Chokhmah is clothed in the Keter of Arich Anpin of Atzilut (וְהַחָכְמָה שֶׁלָּהּ מִתְלַבֶּשֶׁת בְּכֶתֶר דְּא״א דַּאֲצִילוּת), and her Keter is the lights of Ears, Nose, and Mouth (וְהַכֶּתֶר שֶׁלָּהּ הֵם אוֹרוֹת אֲח״פ) — this order of spreading I do not know where its place is in the discourses of the Rav, may his memory be a blessing (סֵדֶר הִתְפַּשְּׁטוּת זֶה לֹא יָדַעְתִּי אֵיָּה מְקוֹמוֹ בְּדְּרוּשֵׁי הָרַב ז״ל), for Rav Sar Shalom, may his memory be a blessing, did not show it to us (כִּי לֹא הֶרְאָה אוֹתוֹ לָנוּ הָרַב שַׂר שָׁלוֹם ז״ל). And on the contrary, from the discourses of the Rav, may his memory be a blessing, it appears opposite (וַאֲדְּרַבָּא מִדְּרוּשֵׁי הָרַב ז״ל נִרְאֶה לְהֶפֶךְ).

For behold, it is known that the Binah of S”G of Adam Kadmon is His Name S”G (כִּי הֲרֵי יָדוּעַ כִּי הַבִּינָה דְּס״ג דְּאָדָם קַדְמוֹן הוּא הַשֵּׁם ס״ג שֶׁלּוֹ), and that which went out from it to the outside are the upper, the middle, and the lower Ta’amim (וַאֲשֶׁר מַה שֶּׁיָּצָא מִמֶּנּוּ לַחוּץ הֵם הַטַּעֲמִים עֶלְיוֹנִים אֶמְצָעִיִים תַּחְתּוֹנִים), whose totality is the A"B of S”G (אֲשֶׁר כְּלָלוּתָם הוּא הָע״ב דְּס״ג), and they went out through the Ears, Nose, and Mouth (וְיָצְאוּ דֶּרֶךְ אֲח״פ). And each aspect of these three includes ten Sefirot (וְכָל בְּחִינָה מֵאֵלּוּ הַג׳ כּוֹלֶלֶת י׳ סְפִירוֹת), and they are in general in five Partzufim (וְהֵם בִּכְלָלוּת בְּה׳ פַּרְצוּפִים).

For the upper Ta’amim went out through the ear (כִּי הַטַּעֲמִים הָעֶלְיוֹנִים יָצְאוּ דֶּרֶךְ הָאֹזֶן), and they are ten Sefirot including five Partzufim—Arich Anpin, Abba and Imma, Ze’ir Anpin and Nukvah (וְהֵם י׳ סְפִירוֹת כּוֹלְלוֹת ה׳ פַּרְצוּפִים א״א או״א זו״ן), and they spread until the Shibolet haZakan (וְנִתְפַּשְּׁטוּ עַד שִׁבֹּלֶת הַזָּקָן). And the middle Ta’amim went out through the nose (וְהַטַּעֲמִים הָאֶמְצָעִיִים יָצְאוּ דֶּרֶךְ הַחֹטֶם), and they are ten Sefirot including five Partzufim (וְהֵם י׳ סְפִירוֹת כּוֹלְלוֹת ה׳ פַּרְצוּפִים), and they spread until the chest of Adam Kadmon (וְנִתְפַּשְּׁטוּ עַד הַחֹזֶה דְּאָדָם קַדְמוֹן). And the lower Ta’amim went out through the mouth (וְהַטַּעֲמִים הַתַּחְתּוֹנִים יָצְאוּ דֶּרֶךְ הַפֶּה), and they are ten Sefirot including five Partzufim (וְהֵם י׳ סְפִירוֹת כּוֹלְלוֹת ה׳ פַּרְצוּפִים), and they spread until the navel of Adam Kadmon (וְנִתְפַּשְּׁטוּ עַד הַטַּבּוּר דְּאָדָם קַדְמוֹן), and no farther (וְתוֹ לָא).

As explained in Etz Chayim, Sha‘ar TaNaT"A, chapter one (כְּמְבֹאָר בְּעֵץ חַיִּים שַׁעַר טַנְת״א פ״א), and in Sha‘ar Ha‘Akudim (וּבְשַׁעַר הָעֲקוּדִים). And afterwards came out the Nekudot of S”G, which are the S”G of S”G (וְאַחַר כָּךְ יָצְאוּ הַנְּקוּדוֹת דְּס״ג שֶׁהֵם ס״ג דְּס״ג), through the eyes of Adam Kadmon (דֶּרֶךְ הָעֵינַיִם דְּאָדָם קַדְמוֹן), which are the world of Nekudim (שֶׁהֵם עוֹלָם הַנְּקוּדִים), which after the Tikkun became the world of Atzilut (שֶׁאַחַר הַתִּיקּוּן נַעֲשָׂה מֵהֶם עוֹלָם הָאֲצִילוּת). If so, what place is there to say (וְאִם כֵּן מָקוֹם לוֹמַר), that the Ze’ir Anpin and Nukvah and the Chokhmah–Binah of the Binah of Adam Kadmon are clothed in Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah of Atzilut? (כִּי הַזו״ן וְהַחו״ב דְּבִינָה דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁין בַּא״א וְאו״א וְיִשְׂסו״ת דַּאֲצִילוּת). Which aspects of the Ze’ir Anpin and Chokhmah–Binah of the Binah of Adam Kadmon are these that are clothed in Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah of Atzilut? (אֵיזוֹ בְּחִינָה זו״ן וְחו״ב דְּבִינָה דְּאָדָם קַדְמוֹן הֵם כְּמִתְלַבְּשִׁין בַּא״א וְאו״א וְיִשְׂסו״ת דַּאֲצִילוּת). If they are of the A"B of S”G, which are the lights of the Ears, Nose, and Mouth (אִם הֵם דְּהָע״ב דְּס״ג שֶׁהֵם אוֹרוֹת אֲח״פ), behold their five Partzufim spread only until the Shibolet haZakan, and until the chest, and until the navel of Adam Kadmon, and no farther (הֲרֵי הַה׳ פַּרְצוּפִים שֶׁלָּהֶם לֹא נִתְפַּשְּׁטוּ רַק עַד שִׁבֹּלֶת הַזָּקָן וְעַד הַחֹזֶה וְעַד הַטַּבּוּר דְּאָדָם קַדְמוֹן וְתוֹ לָא), as written above (וְכַמָּ״שׁ).

Also in Sha‘ar HaHaqdamot, in the discourses of Adam Kadmon (גַּם־כֵּן בְּשַׁעַר הַהַקְדָּמוֹת בִּדְרוּשֵׁי אָדָם קַדְמוֹן), and these are his words (וְזֶ״ל): “And now we will explain the aspect of the end of their stature” (וְעַתָּה נְבָאֵר בִּבְחִינַת סִיוּם קוֹמָתָם), “and although there are short in stature, such as the lights of the Ears, Nose, and Mouth of Adam Kadmon” (וְאַעַ״פ שֶׁיֵּשׁ קִצְרֵי הַקּוֹמָה כְּגוֹן אוֹרוֹת אֲח״פ דְּאָדָם קַדְמוֹן), “for they extend only until His navel,” etc. (שֶׁאֵינָם רַק עַד טִבּוּרוֹ כּו׳), see there (עֲיֵן שָׁם). And behold, the world of Atzilut begins from the navel and downward (וְהִנֵּה עוֹלָם הָאֲצִילוּת מַתְחִיל מֵהַטַּבּוּר וּלְמַטָּה). And if they are of the S”G of S”G, which are the Nekudot (וְאִם הֵם מֵהַסּ״ג דְּס״ג שֶׁהֵם הַנְּקוּדוֹת), behold they themselves are the Partzufim of the world of Atzilut itself (הֲרֵי הֵם עַצְמָם הֵם הַפַּרְצוּפִים דְּעוֹלַם הָאֲצִילוּת עַצְמוֹ). And if so, how is it possible to say (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר), that they are clothed in the Partzufim of the world of Atzilut (שֶׁהֵם מִתְלַבְּשִׁים בְּפַּרְצוּפֵי עוֹלַם הָאֲצִילוּת), since they themselves are the Partzufim of the world of Atzilut (מֵאַחַר שֶׁהֵם עַצְמָם הֵם פַּרְצוּפֵי עוֹלַם הָאֲצִילוּת). And in Mavo She‘arim, Gate Two, Part Three, chapter two, he wrote (וּבְסֵפֶר מָבוֹא שְׁעָרִים ש״ב חֵלֶק ג׳ סְפ״ב כָּתַב): “The general principle that arises is that all the Nekudot of the Kings afterwards became the feminine aspects of Atzilut” (הַכְּלָל הָעוֹלֶה כִּי כָּל הַנְּקוּדוֹת שֶׁל הַמְּלָכִים נַעֲשׂוּ אַחַר־כָּךְ בְּחִינַת נְקֵבוֹת שֶׁל הָאֲצִילוּת), “and nothing remained for the upper Imma of Adam Kadmon except the Ta’amim of S”G, which are the Ears, Nose, and Mouth” (וְלֹא נִשְׁאַר לְאִמָּא עִלָּאָה דְּאָדָם קַדְמוֹן רַק הַטַּעֲמִים דְּס״ג שֶׁהֵם אֲח״פ), “but the Nekudot of S”G are called the Daughter, which is the Name B"N,” end quote (אֲבָל הַנְּקוּדוֹת דְּס״ג נִקְרָאִים בַּרְתָּא שֶׁהֵם שֵׁם ב״ן עַכ״ל).

Behold it is explained by his words (הֲרֵי מְבֹאָר בְּמַ״שׁ), that in the Binah of Adam Kadmon there are only the lights of the Ears, Nose, and Mouth (כִּי אֵין בְּבִינָה דְּאָדָם קַדְמוֹן רַק אוֹרוֹת אֲח״פ), and that the Nekudot became the Nukvah of Atzilut (וְהַנְּקוּדוֹת נַעֲשׂוּ הַנּוּקְבָא דַּאֲצִילוּת). If so, how is it possible that they be clothed in the Partzufim of Atzilut (וְאִם כֵּן אֵיךְ אֶפְשָׁר שֶׁיִּתְלַבְּשׁוּ בְּפַרְצוּפֵי הָאֲצִילוּת), since they themselves are the Partzufim of Atzilut (כֵּיוָן שֶׁהֵם עַצְמָם פַּרְצוּפֵי הָאֲצִילוּת). And furthermore, since in the Binah of Adam Kadmon there are only the lights of the Ears, Nose, and Mouth (וְגַם כֵּיוָן שֶׁאֵין בְּבִינָה דְּאָדָם קַדְמוֹן רַק אוֹרוֹת אֲח״פ), and we know that the lights of the Ears, Nose, Mouth extend only from the Ear until the Navel of Adam Kadmon and no further (וְיָדוּעַ שֶׁאוֹרוֹת אֲח״פ הֵם מִתְפַּשְׁטִין מֵהָאֹזֶן וְעַד הַטַּבּוּר דְּאָדָם קַדְמוֹן וְתוֹ לָא), if so, how is it possible that they spread in the Partzufim of Atzilut? (אִם כֵּן אֵיךְ אֶפְשָׁר שֶׁיִּתְפַּשְׁטוּ בְּפַרְצוּפֵי הָאֲצִילוּת). And all the more so, it is impossible to say that they are from the Tagin or the Letters (וְכָל־שֶׁכֵּן שֶׁאִי־אֶפְשָׁר לוֹמַר שֶׁהֵם מֵהַתַּגִּין וְהָאוֹתִיּוֹת), for since from the Nekudot were made the Partzufim of Atzilut (כֵּיוָן שֶׁמִּן הַנְּקוּדוֹת נַעֲשׂוּ פַּרְצוּפֵי הָאֲצִילוּת), if so, the Tagin and the Letters must be of a more inferior level (אִם כֵּן הַתַּגִּין וְהָאוֹתִיּוֹת צָרִיךְ שֶׁיִּהְיוּ בְּחִינָה יוֹתֵר תַּחְתּוֹנָה), as written (וְכַמָּ״שׁ).

The Rav Hayyim Vital, of blessed memory, in Etz Chayim, Sha‘ar HaTikkun, chapter four, section forty-two (הָרַח״ו זְלָה״ה בְּעֵץ חַיִּים שַׁעַר הַתִּיקּוּן פ״ד מ״ב), and these are his words (וְזֶ״ל): “We find ourselves learning that the Name B"N is only the portion of the Nekudot alone of S”G” (נִמְצֵאנוּ לְמֵדִין כִּי שֵׁם ב״ן הוּא חֵלֶק הַנְּקוּדוֹת לְבַד דְּס״ג). “And this Name B"N divides into four aspects, Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters]” (וְזֶה הַשֵּׁם ב״ן נֶחְלָק לְד׳ בְּחִינוֹת טַנְת״א). “And the remaining aspects of S”G, which are the Letters and Tagin, it is possible that they are in Beri’ah, Yetzirah, Asiyah” (וְשְׁאָר הַבְּחִינוֹת דְּס״ג שֶׁהֵם אוֹתִיּוֹת וְתַגִּין אֶפְשָׁר שֶׁהֵם בְּבִי״ע), “as it seems to me, Ḥayyim, to understand” (כְּנִלְעַ״ד חַיִּים לְהָבִין). “Also it seems to me to understand that their root is only two aspects, which are A"B and S”G” (גַּם נִלְעַ״ד לְהָבִין כִּי שָׁרְשָׁם אֵינָם אֶלָּא ב׳ בְּחִינוֹת שֶׁהֵם ע״ב ס״ג), “and they are the root of Ḥesed and Din” (וְהֵם שֹׁרֶשׁ הַחֶסֶד וְהַדִּין). “However, the A"B includes Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters], and so does the S”G as well” (וְאַמְנָם הָע״ב כּוֹלֵל טַנְת״א וְכֵן הַס״ג גַּם־כֵּן). “And the Ta‘amim of A"B are in the head, as is known” (וְהַטַּעֲמִים דְּע״ב הֵם בְּרֵישָׁא כְּנוֹדָע), “and its Nekudot are from the forehead downward, which is the Name M"H” (וְהַנְּקוּדוֹת שֶׁלוֹ הֵם מִמְּצִיחָא וּלְתַתָּא שֶׁהוּא שֵׁם מ״ה), “and this Name also includes Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters]” (וְשֵׁם זֶה כּוֹלֵל גַּם־כֵּן טַנְת״א). “It follows that the Ta‘amim of A"B correspond to the Ta‘amim of S”G” (נִמְצָא הַטַּעֲמִים דְּע״ב הֵם כְּנֶגֶד הַטַּעֲמִים דְּס״ג), “and the Nekudot of A"B are the Name M"H of the Forehead, and they correspond to the Nekudot of S”G which are in the eyes” (וְהַנְּקוּדוֹת דְּע״ב הֵם שֵׁם מ״ה דְּמְצִיחָא וְהֵם כְּנֶגֶד הַנְּקוּדוֹת דְּס״ג שֶׁהֵם בָּעֵינַיִם), “and this is called the Name B"N” (וְזֶה נִקְרָא שֵׁם ב״ן). “However it is difficult according to this that the Nekudot are S”G and not M"H” (אַךְ קָשֶׁה לְפִי זֶה שֶׁהַנְּקוּדוֹת הֵם ס״ג וְלֹא מ״ה), “if so, it would be fitting that the S”G of A"B would come out, which are the Nekudot of A"B” (אִם כֵּן הָיָה רָאוּי שֶׁיֵּצֵא ס״ג דְּע״ב שֶׁהֵם נְקוּדוֹת דְּע״ב), “and not the M"H, which are the Tagin” (וְלֹא מ״ה שֶׁהֵם הַתַּגִּין). “And now remained the Tagin and the letters of A"B, and the Tagin and the letters of S”G” (וְנִשְׁאֲרוּ עַתָּה הַתַּגִּין וְהָאוֹתִיּוֹת דְּע״ב וְהַתַּגִּין וְהָאוֹתִיּוֹת דְּס״ג), “and I do not know what was made from them” (וַאֲנִי אֵין יָדוֹעַ מַה נַּעֲשָׂה מֵהֶם). “And perhaps from them were made the worlds Beri’ah, Yetzirah, Asiyah” (וְאוּלַי נַעֲשָׂה מֵהֶם בִּי״ע), “and guard this principle, and perhaps it is true” (וְשָׁמוֹר כְּלָל זֶה וְאֶפְשָׁר שֶׁהוּא אֲמִתִּי), “and many things will be understood through it” (וְיוּבָנוּ בּוֹ כַּמָּה דְבָרִים). “or perhaps from the Tagin and the Letters of A"B and of S”G were made the new Kelim [Vessels] of Atzilut,” end quote (אוֹ אֶפְשָׁר שֶׁמֵּהַתַּגִּין וְהָאוֹתִיּוֹת דְּע״ב וְדְּס״ג מֵהֶם נַעֲשׂוּ הַכֵּלִים שֶׁל הָאֲצִילוּת הַחֲדָשִׁים עַ״כּ).

Thus we see that it is explained according to the simple reading of the teachings of the Rav, of blessed memory” (הֲרֵי מְבֹאָר לְפִי פְּשׁוּטוֹת דְּרוּשֵׁי הָרַב ז״ל), “that the Partzufim of Chokhmah–Binah and Ze’ir Anpin–Nukvah of the Binah of S”G of Adam Kadmon do not clothe the Partzufim of Atzilut” (שֶׁאֵין פַּרְצוּפֵי חו״ב וְזו״ן דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁין בְּפַרְצוּפֵי הָאֲצִילוּת). “And if the Partzufim of the Binah of Adam Kadmon do not clothe the Partzufim of Atzilut” (וְאִם פַּרְצוּפֵי הַבִּינָה דְּאָדָם קַדְמוֹן אֵינָם מִתְלַבְּשִׁין בְּפַרְצוּפֵי הָאֲצִילוּת), “all the more so and certainly that the Partzufim of the Chokhmah of Adam Kadmon do not clothe the Partzufim of Atzilut” (כָּל־שֶׁכֵּן וּקַל־וָחֹמֶר שֶׁאֵין פַּרְצוּפֵי הַחָכְמָה דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁין בְּפַרְצוּפֵי הָאֲצִילוּת), “and all the more so the Partzufim of the Keter” (וְכָל־שֶׁכֵּן פַּרְצוּפֵי הַכֶּתֶר). “And it appears likewise from the plain wording of Rabbi Chaim Vital, of blessed memory, mentioned above” (וּכְנִרְאֶה גַּם־כֵּן מִפְּשִׁיטוּת לְשׁוֹן הָרַח״ו ז״ל הַנַּ״ל), “who wrote that the Ta‘amim of A”B are in the head” (שֶׁכָּתַב שֶׁהַטַּעֲמִים דְּע״ב הֵם בְּרֵישָׁא), “and from the Forehead and below is the Name M”H” (וּמִמְּצִיחָא וּלְמַטָּה הוּא הַשֵּׁם מ״ה), “from which mentioned Name the Atzilut was rectified” (אֲשֶׁר מֵהַשֵּׁם הַנִּזְכָּר נִתְקַן הָאֲצִילוּת). “And if so, the A”B, which is the Keter and the Chokhmah, is in the head specifically” (וְאִם כֵּן הָע״ב שֶׁהוּא הַכֶּתֶר וְהַחָכְמָה הוּא בְּרֵישָׁא דַּוְקָא). “And so he wrote in Sha‘ar TaNTa”A, chapter one” (וְכֵן כָּתַב בְּשַׁעַר טַנְת״א פּ״א), “and these are his words” (וְזֶ״ל): “And behold, the skull of Adam Kadmon, which is His head until the place of the aspect of His ears, is called the Name A”B” (וְהִנֵּה הַקַּרְקַפְתָּא דְּאָדָם קַדְמוֹן שֶׁהוּא רֹאשׁוֹ עַד מְקוֹם בְּחִינַת הָאׇזְנַיִם שֶׁלּוֹ נִקְרָא שֵׁם ע״ב), “and they are the Ta‘amim within it” (וְהֵם טַעֲמִים שֶׁבּוֹ), “although even in this aspect alone the Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters] are included,” see there (עִם הֱיוֹת שֶׁגַּם בְּבְחִינָה זוֹ לְבַדָּהּ כְּלוּלָה טַנְת״א עַיֵּין שָׁם).

Thus it is explained that His A”B is specifically in the head until the aspect of the ears (הֲרֵי מְבֹאָר שֶׁהָע״ב שֶׁלּוֹ הוּא דַּוְקָא בָּרֹאשׁ וְעַד בְּחִינַת הָאׇזְנַיִם), and so he wrote there in chapter one of section forty-two (וְכֵן כָּתַב שָׁם בְּפ״א מִמּ״ב), and these are his words (וְזֶ״ל): And behold, at first He brought forth lights from the A”B that includes the inner, which is the hair of the Keter surrounding His head on the outside until the forehead and until the ears (וְהִנֵּה תְּחִלָּה הוֹצִיא אוֹרוֹת מֵע״ב הַכּוֹלֵל הַפְּנִימִי שֶׁהוּא הַשְּׂעָרוֹת שֶׁל הַכֶּתֶר מְקִיפִין רֹאשׁוֹ בַּחוּץ עַד הַמֵּצַח וְעַד הָאׇזְנַיִם), and so he wrote in Sha‘ar Shevirat haKelim [Vessels], chapter seven (וְכֵן כָּתַב בְּשַׁעַר שְׁבִירַת הַכֵּלִים פּ״ז), that the hair of His head corresponds to the branches of A”B (כִּי שְׂעָרוֹת רֹאשׁוֹ כְּנֶגֶד עֲנָפֵי ע״ב), see there (עַיֵּין שָׁם). Thus it is explained from these places (הֲרֵי מְבֹאָר מִמְּקוֹמוֹת אֵלּוּ) that that which went out to the outside from the Name A”B that is in the interior of Adam Kadmon does not extend in revealed form except only in His head (שֶׁמַּה שֶׁיָּצָא לַחוּץ מֵהַשֵּׁם ע״ב שֶׁבִּפְנִימִיּוּת אָדָם קַדְמוֹן אֵינוֹ מִתְפַּשֵּׁט בְּגִלּוּי רַק בְּרֹאשׁוֹ), and if so, also what he wrote that the Ze’ir Anpin and Nukvah of the Chokhmah of A”B of Adam Kadmon is clothed inside the Chokhmah of Arich Anpin inside the Chokhmah of Atzilut which are Abba and Imma Ila’in (וְאִם כֵּן גַּם מַה שֶּׁמָּ״שׁ שֶׁהַזּו״ן דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן הוּא מְלוּבָּשׁ תּוֹךְ חָכְמָה דְּא״א תּוֹךְ חָכְמָה דַּאֲצִילוּת שֶׁהֵם או״א עִלָּאִין), and that the Binah of the Chokhmah of Adam Kadmon is clothed inside the Keter of Arich Anpin (וּבִינָה דְּחָכְמָה דְּאָדָם קַדְמוֹן מְלוּבֶּשֶׁת תּוֹךְ כֶּתֶר דְּא״א), I do not know from where he had this (לֹא יָדַעְתִּי מְנַיִן לוֹ), for thus according to the words of the Rav, of blessed memory, it is explained that the aspect of A”B in revealed form is only in His head precisely until the ears, the opposite of his words, of blessed memory (שֶׁהֲרֵי לְפִי דִּבְרֵי הָרַב ז״ל מְבֹאָר שֶׁאֵין בְּחִינַת הָע״ב בְּגִלּוּי אֶלָּא בְּרֹאשׁוֹ דַּוְקָא עַד הָאׇזְנַיִם הֶפֶךְ דְּבָרָיו ז״ל).

And thus all the more so regarding what he also wrote that the Ze’ir Anpin and Nukvah of the Keter of Adam Kadmon is clothed inside the Keter of Arich Anpin of Atzilut, which is impossible (וְכָל־שֶׁכֵּן בְּמַה שֶּׁמָּ״שׁ גַּם־כֵּן שֶׁהַזּו״ן דְּכֶתֶר דְּאָדָם קַדְמוֹן מְלוּבָּשׁ תּוֹךְ כֶּתֶר דְּא״א דַּאֲצִילוּת שֶׁאִי אֶפְשָׁר), for if the Chokhmah and Binah of Adam Kadmon do not clothe the Partzufim of Atzilut, then thus all the more so the Keter does not clothe (שֶׁאִם הַחו״ב דְּאָדָם קַדְמוֹן אֵינָם מִתְלַבְּשִׁין בְּפַרְצוּפֵי הָאֲצִילוּת כָּל־שֶׁכֵּן הַכֶּתֶר שֶׁאֵינוֹ מִתְלַבֵּשׁ). And in the book Mavo She‘arim, in the discourse Pe’er uMekor, Another Explanation “Keter,” that Adam Kadmon is the Yechidah of all the worlds (וּבְסֵפֶר מָבוֹא שְׁעָרִים בִּדְרוּשׁ פּו״מ דּ״א כֶּתֶר שֶׁהָאָדָם קַדְמוֹן הוּא הַיְחִידָה שֶׁל כָּל הָעוֹלָמוֹת), and he has in him the aspects of Nefesh Ruach Neshamah Chayah Yechidah (וְיֵשׁ בּוֹ הַבְּחִינוֹת נֶפֶשׁ רוּחַ נְשָׁמָה חַיָּה יְחִידָה), the Keter being the Yechidah within him (הַכֶּתֶר יְחִידָה שֶׁבּוֹ), and the Chokhmah his Chayah (וְהַחָכְמָה חַיָּה), and the Binah his Neshamah (וְהַבִּינָה נְשָׁמָה), and the Tiferet and Malkuth his Ruach–Nefesh (וְהַתּו״מ ר״ן שֶׁבּוֹ), and all five of them are the Yechidah (וַחֲמִשְׁתָּם הֵם יְחִידָה). Afterwards the world of Atzilut is the Chayah of all the worlds (אַחַר כָּךְ עוֹלַם הָאֲצִילוּת הוּא חַיָּה דְּכָל הָעוֹלָמוֹת), and it has only four aspects Nefesh Ruach Neshamah Chayah (וְאֵין בּוֹ רַק ד׳ בְּחִינוֹת נֶפֶשׁ רוּחַ נְשָׁמָה חַיָּה), and the four are called Chayah (וְד׳ נִקְרָא חַיָּה), and it is lacking Yechidah (וְחָסֵר מִמֶּנָּה יְחִידָה), and nevertheless it has a Yechidah within it, only it is not mentioned by the name Yechidah for the reason mentioned above (וְעִם כָּל־זֹאת יֵשׁ בָּהּ יְחִידָה שֶׁבָּהּ רַק שֶׁאֵינָהּ נִזְכֶּרֶת בְּשֵׁם יְחִידָה לְסִבָּה הַנַּ״ל), and these five aspects within it, which are only four aspects, are the five Partzufim within it (וְאֵלּוּ הַה׳ בְּחִינוֹת שֶׁבָּהּ שֶׁאֵינָם רַק ד׳ בְּחִינוֹת הֵם הַה׳ פַּרְצוּפִים שֶׁבָּהּ), and for this reason all of Atzilut is called—see there (וּלְסִבָּה זוֹ כָּל הָאֲצִילוּת נִקְרָא עַיֵּין שָׁם).

Chokhmah alone (חָכְמָה לְבַדְּהָ), and because it is the aspect of Chayah alone (וּלְהִיוֹת שֶׁהוּא בְּחִינַת חַיָּה לְבַד), therefore it has no grasp in Adam Kadmon except from His Chayah and downward only (לָכֵן אֵין זוֹ אֲחִיזָה בְּאָדָם קַדְמוֹן רַק מֵהַחַיָּה שֶׁלּוֹ וּלְמַטָּה בִּלְבָד). And this is what is written in other discourses, that the light of the Ein Sof was enclothed inside the Chokhmah of Adam Kadmon to emanate the world of Atzilut (וְזֶה מַה שֶּׁמָּ״שׁ בִּדְרוּשִׁים אֲחֵרִים שֶׁנִּתְלַבֵּשׁ אוֹר הָא״ס תּוֹךְ הַחָכְמָה דְּאָדָם קַדְמוֹן לְהָאֲצִיל עוֹלַם הָאֲצִילוּת), and therefore it is called Chokhmah in the secret of “All of them You made in Chokhmah” (וְלָכֵן נִקְרָא חָכְמָה בְּסוֹד כֻּלָּם בְּחָכְמָה עָשִׂיתָ), and the matter is that since it is Chayah it can receive only from the Chayah of Adam Kadmon alone (וְהָעִנְיָן לְפִי שֶׁכֵּיוָן שֶׁהִיא חַיָּה אֵינָהּ יְכוֹלָה לְקַבֵּל רַק מֵהַחַיָּה דְּאָדָם קַדְמוֹן בִּלְבַד).

However, certainly there are in it five aspects and all of them are called Chayah—see there his explanation (אֲמְנָם וַדַּאי שֶׁיֵּשׁ בּוֹ הַ׳ בְּחִינוֹת וְכֻלָּם נִקְרָאִים חַיָּה עַיֵּן שָׁם בֵּיאוּרוֹ). And if according to his words, of blessed memory, then the world of Atzilut is also grasped in the Keter of Adam Kadmon (וְאִם כְּפִי דְבָרָיו ז״ל הֲרֵי עוֹלַם הָאֲצִילוּת אָחוּז גַּם בְּכֶתֶר דְּאָדָם קַדְמוֹן), for the Ze’ir Anpin and Nukvah of the Keter of Adam Kadmon is enclothed in the Keter of Arich Anpin (שֶׁהֲרֵי הַזּו״ן דְּכֶתֶר דְּאָדָם קַדְמוֹן מְלוּבָּשׁ בְּכֶתֶר דְּא״א), whereas the Rav, of blessed memory, said that it has no grasp except from the Chokhmah of Adam Kadmon and downward, which is the Chayah within him, and not from the Keter which is the Yechidah within him (וְאִילוּ הָרַב ז״ל אָמַר דְּאֵין לוֹ אֲחִיזָה רַק מֵחָכְמָה דְּאָדָם קַדְמוֹן וּלְמַטָּה שֶׁהִיא הַחַיָּה שֶׁבּוֹ וְלֹא מֵהַכֶּתֶר שֶׁהוּא הַיְחִידָה שֶׁבּוֹ), in such a manner that according to the simple meaning of the words of the Rav, of blessed memory, no Partzuf from the Partzufim of Keter, Chokhmah, Binah of Adam Kadmon extends and becomes enclothed in the Partzufim of Atzilut (בְּאוֹפֶן שֶׁלְפִי פְּשִׁיטוּת דִּבְרֵי הָרַב זְלָה״ה אֵין שׁוּם פַּרְצוּף מִפַּרְצוּפֵי כֶּתֶר־חָכְמָה־בִּינָה דְּאָדָם קַדְמוֹן מִתְפַּשְּׁטִין וּמִתְלַבְּשִׁין בְּפַרְצוּפֵי הָאֲצִילוּת).

And further it may be said regarding his words, of blessed memory (וְעוֹד יֵ״ל בְּדְבָרָיו ז״ל), that behold according to his words the Partzuf Keter of the Binah of Adam Kadmon is from the ear of Adam Kadmon until His navel, which are the lights the Ears, Nose, and Mouth (שֶׁהִנֵּה לְפִי דְבָרָיו פַּרְצוּף כֶּתֶר דְּבִינָה דְּאָדָם קַדְמוֹן הוּא מֵהָאֹזֶן דְּאָדָם קַדְמוֹן וְעַד הַטַּבּוּר שֶׁבּוֹ שֶׁהֵם אוֹרוֹת אֲח״פ), and likewise the Partzuf Chokhmah of the Chokhmah of Adam Kadmon is in this measure, that it is enclothed inside the lights the Ears, Nose, and Mouth in the measure of their extension, which is from the ear until the navel (וְכֵן פַּרְצוּף חָכְמָה דְּחָכְמָה דְּאָדָם קַדְמוֹן הוּא בְּשִׁיעוּר זֶה שֶׁהוּא מִתְלַבֵּשׁ תּוֹךְ אוֹרוֹת אֲח״פ בְּשִׁיעוּר הִתְפַּשְּׁטוּתָם שֶׁהוּא מֵהָאֹזֶן עַד הַטַּבּוּר), for behold the Partzuf Binah of the Chokhmah is enclothed inside the Keter of Arich Anpin (שֶׁהֲרֵי פַּרְצוּף הַבִּינָה דְּחָכְמָה מְלוּבָּשׁ תּוֹךְ כֶּתֶר דְּא״א). And likewise the Partzuf Binah of the Keter of Adam Kadmon is in this measure, for it is enclothed inside the Chokhmah of the Chokhmah of Adam Kadmon, which is enclothed inside the Keter of the Binah, which are the lights the Ears, Nose, and Mouth, and it extends according to the measure of their extension (וְכֵן פַּרְצוּף בִּינָה דְּכֶתֶר דְּאָדָם קַדְמוֹן הוּא בְּשִׁיעוּר זֶה כִּי הוּא מְלוּבָּשׁ תּוֹךְ חָכְמָה דְּחָכְמָה דְּאָדָם קַדְמוֹן הַמְלוּבָּשׁ תּוֹךְ כֶּתֶר דְּבִינָה שֶׁהֵם אוֹרוֹת אֲח״פ וּמִתְפַּשֵּׁט כְּשִׁיעוּר הִתְפַּשְּׁטוּתָם), for behold the Ze’ir Anpin and Nukvah of the Keter of Adam Kadmon is enclothed inside the Keter of Arich Anpin of Atzilut, which begins from the navel of Adam Kadmon (שֶׁהֲרֵי פַּרְצוּף הַזּו״ן דְּכֶתֶר דְּאָדָם קַדְמוֹן מְלוּבָּשׁ תּוֹךְ כֶּתֶר דְּא״א דַּאֲצִילוּת הַמַּתְחִיל מִטַּבּוּר דְּאָדָם קַדְמוֹן).

And if so, this is difficult, for behold according to his arrangement later on, every aspect of Keter, wherever it may be, its measure of revealed manifestation is from the head until the throat of that particular Partzuf (וְאִם כֵּן קָשֶׁה כִּי הֲרֵי לְפִי סִדּוּרוֹ לְקַמָּן כָּל בְּחִינַת כֶּתֶר בְּאֵיזֶה מָקוֹם שֶׁיִּהְיֶה שִׁיעוּר גִּילּוּיוֹ הוּא מֵהָרֹאשׁ וְעַד הַגָּרוֹן דְּאוֹתוֹ הַפַּרְצוּף הַפְּרָטִי). And if so, what is different regarding the Partzuf Keter of the Binah, that it extends in revealed form from the ear of Adam Kadmon until His navel (וְאִם כֵּן מַה נִּשְׁתַּנָּה פַּרְצוּף הַכֶּתֶר דְּבִינָה שֶׁהוּא מִתְפַּשֵּׁט בְּגִלּוּי מֵהָאֹזֶן דְּאָדָם קַדְמוֹן וְעַד טַבּוּרוֹ), and it ought to have extended further, until the chest of Adam Kadmon, corresponding to that which it lacks from the head until the ear (וְהָיָה לוֹ לְהִתְפַּשֵּׁט לְמַרְבֶּה עַד הֶחָזֶה דְּאָדָם קַדְמוֹן לְפִי מַה שֶּׁחָסֵר מִמֶּנָּה מֵהָרֹאשׁ וְעַד הָאֹזֶן). And likewise according to his arrangement later on, every aspect of Chokhmah, wherever it may be, its extension is from the throat until the chest (וְכֵן לְפִי סִדּוּרוֹ לְקַמָּן כָּל בְּחִינַת חָכְמָה בְּאֵיזֶה מָקוֹם שֶׁיִּהְיֶה הִתְפַּשְּׁטוּתוֹ הוּא מֵהַגָּרוֹן וְעַד הֶחָזֶה). And if so, what is different regarding the Partzuf Chokhmah of the Chokhmah of Adam Kadmon, that it extends from the ear of Adam Kadmon until the navel (וְאִם כֵּן מַה נִּשְׁתַּנָּה פַּרְצוּף חָכְמָה דְּחָכְמָה דְּאָדָם קַדְמוֹן שֶׁמִּתְפַּשֵּׁט מֵהָאֹזֶן דְּאָדָם קַדְמוֹן עַד טַבּוּרוֹ). And likewise according to his arrangement later on, every aspect of Binah, wherever it may be, its extension is from the chest until the navel (וְכֵן לְפִי סִדּוּרוֹ לְקַמָּן כָּל בְּחִינַת בִּינָה בְּאֵיזֶה מָקוֹם שֶׁיִּהְיֶה הִתְפַּשְּׁטוּתוֹ הוּא מֵהֶחָזֶה וְעַד הַטַּבּוּר). And if so, what is different regarding the Partzuf Binah of the Keter of Adam Kadmon that it extends from the ear of Adam Kadmon until His navel (וְאִם כֵּן מַה נִּשְׁתַּנָּה פַּרְצוּף הַבִּינָה דְּכֶתֶר דְּאָדָם קַדְמוֹן שֶׁמִּתְפַּשֵּׁט מֵהָאֹזֶן דְּאָדָם קַדְמוֹן עַד טַבּוּרוֹ).

And not only this, but the order of the measure of this extension of Keter, Chokhmah, Binah that he wrote later on, he wrote it regarding the Sefirot of the Partzufim of Keter, Chokhmah, Binah of Adam Kadmon himself (וְלֹא עוֹד אֶלָּא שֶׁסֵּדֶר שִׁיעוּר הִתְפַּשְּׁטוּת זֶה דְּכ״ח״ב שֶׁכָּתַב לְקַמָּן כְּתָבוֹ בַּסְּפִירוֹת דְּפַרְצוּפֵי כֶּתֶר־חָכְמָה־בִּינָה דְּאָדָם קַדְמוֹן עַצְמוֹ), and if so it is the opposite of what he wrote here (וְאִם כֵּן הוּא הֶפֶךְ מַה שֶּׁכָּתַב כָּאן). For therefore what is more difficult regarding him is that according to what he wrote here, the Keters of Keter, Chokhmah, Binah of Adam Kadmon are revealed one above the other (כִּי עַל כֵּן מַה שֶּׁקָּשֶׁה עָלָיו יוֹתֵר הוּא שֶׁלְפִי מַה שֶּׁמָּ״שׁ כָּאן נִמְצְאוּ הַכְּתָרִים דְּכֶתֶר־חָכְמָה־בִּינָה דְּאָדָם קַדְמוֹן מְגֻלִּים זֶה לְמַעְלָה מִזֶּה).

For the Keter of the Binah is from the navel until the ear (כִּי הַכֶּתֶר דְּבִינָה הוּא מֵהַטַּבּוּר וְעַד הָאֹזֶן), and the Keter of the Chokhmah is above the ear until the skull (וְהַכֶּתֶר דְּחָכְמָה לְמַעְלָה מֵהָאֹזֶן עַד הַגַּלְגַּלְתָּא), and the Keter of the Keter is its skull revealed above (וְהַכֶּתֶר דְּכֶתֶר הוּא הַגַּלְגַּלְתָּא דִּילֵיהּ מְגֻלָּה לְמַעְלָה). And likewise the other Sefirot of the Partzufim of Keter, Chokhmah, Binah are not enclothed one within the other equally (וְכֵן שְׁאָר הַסְּפִירוֹת דְּפַרְצוּפֵי הַכֶּתֶר־חָכְמָה־בִּינָה אֵינָם מִתְלַבְּשׁוֹת זֶה בָּזֶה בְּשָׁוֶה), for behold the Chokhmah of the Keter is inside the Keter of the Chokhmah (כִּי הֲרֵי הַחָכְמָה דְּכֶתֶר הִיא תּוֹךְ כֶּתֶר דְּחָכְמָה), and the Binah of the Keter is inside the Chokhmah of the Chokhmah and inside the Keter of the Binah (וְהַבִּינָה דְּכֶתֶר תּוֹךְ חָכְמָה דְּחָכְמָה וְתוֹךְ כֶּתֶר דְּבִינָה), and the Ze’ir Anpin and Nukvah of the Keter is inside the Binah of the Chokhmah inside the Chokhmah of the Binah (וְהַזּו״ן דְּכֶתֶר תּוֹךְ בִּינָה דְּחָכְמָה תּוֹךְ חָכְמָה דְּבִינָה), and the Chokhmah of the Chokhmah is inside the Keter of the Binah (וְהַחָכְמָה דְּחָכְמָה תּוֹךְ כֶּתֶר דְּבִינָה), and the Binah of the Chokhmah is inside the Chokhmah of the Binah (וְהַבִּינָה דְּחָכְמָה תּוֹךְ חָכְמָה דְּבִינָה), and the Ze’ir Anpin and Nukvah of the Chokhmah is inside the Binah of the Binah (וְהַזּו״ן דְּחָכְמָה תּוֹךְ בִּינָה דְּבִינָה), and the Chokhmah of the Binah is inside the Keter of Arich Anpin of Atzilut (וְהַחָכְמָה דְּבִינָה תּוֹךְ כֶּתֶר דְּא״א דַּאֲצִילוּת), and the Binah of the Binah is inside Abba and Imma Ila’in (וְהַבִּינָה דְּבִינָה תּוֹךְ או״א עִלָּאִין), and the Ze’ir Anpin and Nukvah of the Binah is inside Yisrael-Saba and Tevunah (וְהַזּו״ן דְּבִינָה תּוֹךְ יִשְׂסו״ת).

In such a manner that no Sefirah from the Partzufim of Keter, Chokhmah, Binah of Adam Kadmon that relate to one another becomes enclothed one within the other (בְּאוֹפֶן שֶׁאֵין שׁוּם סְפִירָה מִפַּרְצוּפֵי כֶּתֶר־חָכְמָה־בִּינָה דְּאָדָם קַדְמוֹן הַמִּתְיַחֲסוֹת זוֹ לָזוֹ מִתְלַבְּשׁוֹת זוֹ בְּזוֹ), whereas in his arrangement that is written later he wrote that all the Partzufim of Adam Kadmon enclothe one another equally, in complete equality (וְאִילּוּ בְּסִדּוּרוֹ אֲשֶׁר לְקַמָּן כָּתַב כִּי כָּל פַּרְצוּפֵי אָדָם קַדְמוֹן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה בְּהַשְׁוָאָה גְמוּרָה). And explicitly he wrote there regarding the Partzufim of the Keters and the Chokhmot of Adam Kadmon how they are equal in their stature like the stature of Adam Kadmon, enclothing one another equally (וּבְפֵירוּשׁ כָּתַב שָׁם בְּפַרְצוּפֵי הַכְּתָרִים וְהַחָכְמוֹת דְּאָדָם קַדְמוֹן אֵיךְ הֵם שָׁוִים בְּקוֹמָתָם כְּקוֹמַת אָדָם קַדְמוֹן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and likewise the other Partzufim of Adam Kadmon (וְכֵן שְׁאָר הַפַּרְצוּפִים דְּאָדָם קַדְמוֹן).

And if so, according to his arrangement that is there later on, all the Keters of the Partzufim of Adam Kadmon are found above, in His head until His throat (וְאִם כֵּן לְפִי סִדּוּרוֹ אֲשֶׁר שָׁם לְקַמָּן נִמְצְאוּ כָּל הַכְּתָרִים דְּפַרְצוּפֵי אָדָם קַדְמוֹן לְמַעְלָה בְּרֹאשׁוֹ וְעַד הַגָּרוֹן), and all the Chokhmot from the throat until the chest (וְכָל הַחָכְמוֹת מֵהַגָּרוֹן וְעַד הֶחָזֶה), and all the Binahs from the chest until the navel (וְכָל הַבִּינוֹת מֵהֶחָזֶה וְעַד הַטַּבּוּר), and all the Ze’ir Anpin and Nukvah from the navel and downward (וְכָל הַזֵּעִיר אַנְפִּין וְהַנּוּקְבָא מֵהַטַּבּוּר וּלְמַטָּה). Thus it is the opposite of everything he wrote here from its beginning until its end (הֲרֵי הוּא הֶפֶךְ מִכָּל מַה שֶּׁכָּתַב כָּאן מֵרֹאשׁוֹ וְעַד סוֹפוֹ), in such a manner that I did not understand his own words, what he wrote here with what he wrote later, his own words which appear to me to contradict one another in all aspects (בְּאוֹפֶן שֶׁלֹּא הֵבַנְתִּי דְּבָרָיו עַצְמוֹ מַה שֶּׁכָּתַב כָּאן עִם מַה שֶּׁכָּתַב לְקַמָּן דְּבָרָיו עַצְמוֹ שֶׁלְעַד״ן שֶׁהֵם סוֹתְרוֹת זוֹ אֶת זוֹ בְּכָל הַבְּחִינוֹת).