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

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ד׳ טוּר ד׳

And behold, as explained above (וְהִנֵּה כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל), that through the prayers which Israel perform on weekdays (שֶׁעַל־יְדֵי הַתְּפִלּוֹת שֶׁעוֹשִׂין יִשְׂרָאֵל בִּימֵי הַחוֹל), the clarifications of the lights and Kelim [Vessels] of Neshama of Ze’ir Anpin and Nukvah are selected (נִבְרָרִים בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּזו״ן), and they ascend to be rectified by Yisrael-Saba and Tevunah (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי יִשְׂסו״ת), and thereby the Partzufim of Ze’ir Anpin and Nukvah grow until the stature of Yisrael-Saba and Tevunah (וְעַל־יְדֵי כֵן נִגְדָּלִין פַּרְצוּפֵי זו״ן עַד שִׁיעוּר קוֹמַת יִשְׂסו״ת).

Likewise, at that very time (כְּמוֹ כֵן בָּעֵת הַהִיא מַמָּשׁ), when the clarifications of Ze’ir Anpin and Nukvah are selected and rectified through Israel as mentioned above (שֶׁנִּבְרָרִים וְנִתְקַנִּים בִּירוּרֵי זו״ן עַל־יְדֵי יִשְׂרָאֵל כְּנַזְכָּר לְעֵיל), the clarifications of the lights and Kelim [Vessels] of Neshama of Yisrael-Saba and Tevunah are also selected through Ze’ir Anpin and Nukvah (נִבְרָרִים גַּם־כֵּן בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּיִשְׂסו״ת עַל־יְדֵי זו״ן), and they ascend to be rectified by Abba and Imma (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי או״א), and by the Binah of the Binah of S”G of Adam Kadmon which is enclothed within them, in the manner mentioned above in the Ze’ir Anpin (וְעַל־יְדֵי בִּינָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן הַמְלוּבֶּשֶׁת בְּתוֹכָם עַל־דֶּרֶךְ הַנַּזְכָּר לְעֵיל בְּז״א). And thereby Yisrael-Saba and Tevunah grow to the stature of Abba and Imma Ila’in (וְעַל־יְדֵי־כֵן נִגְדָּלִין יִשְׂסו״ת כְּשִׁיעוּר או״א עִלָּאִין). And likewise, at that very time when the clarifications of the lights and Kelim [Vessels] of Neshama of Yisrael-Saba and Tevunah are selected (וְכֵן בָּעֵת הַהִיא מַמָּשׁ שֶׁנִּבְרָרִים בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּיִשְׂסו״ת), the clarifications of the lights and Kelim [Vessels] of Neshama of Abba and Imma Ila’in are also selected through Yisrael-Saba and Tevunah (נִבְרָרִים גַּם־כֵּן בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּאו״א עִלָּאִין עַל־יְדֵי יִשְׂסו״ת), and they ascend to be rectified by Arich Anpin (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי א״א), and by the Binah of the Chokhmah of A”B of Adam Kadmon which is enclothed within it (וְעַל־יְדֵי בִּינָה דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן הַמְלוּבֶּשֶׁת בְּתוֹכוֹ).

And thereby Abba and Imma grow until the stature of Arich Anpin (וְעַל־יְדֵי־כֵן נִגְדָּלִין או״א עַד שִׁיעוּר קוֹמַת א״א). And likewise at that time when the clarifications of the lights and Kelim [Vessels] of Neshama of Abba and Imma are selected (וְכֵן בָּעֵת הַהִיא שֶׁנִּבְרָרִים בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּאו״א), the lights and Kelim [Vessels] of Neshama of Arich Anpin are also selected through Abba and Imma Ila’in (נִבְרָרִים גַּם־כֵּן אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּא״א עַל־יְדֵי או״א עִלָּאִין), and they ascend to be rectified by the Ears, Nose, and Mouth (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי אֲח״פ), and by the Binah of the Keter of Adam Kadmon which is enclothed within them, as mentioned above (וְעַל־יְדֵי בִּינָה דְּכֶתֶר דְּאָדָם קַדְמוֹן הַמְלוּבֶּשֶׁת בְּתוֹכָם כְּנִזְכָּר לְעֵיל). And through this the Partzuf of Arich Anpin grows to the stature of The Ears, Nose, and Mouth (וְעַל־יְדֵי־כֵן נִגְדַּל פַּרְצוּף א״א עַד שִׁיעוּר קוֹמַת אֲח״פ).

And in this very same manner are rectified and enlarged the Partzufim of Adam Kadmon (וְכֵן עַל־דֶּרֶךְ זֶה מַמָּשׁ נִתְקַנִּין וְנִגְדָּלִין פַּרְצוּפֵי אָדָם קַדְמוֹן), and likewise the Partzufim of Yaakov and Raḥel (וְכֵן פַּרְצוּפֵי יַעֲקֹב וְרָחֵל), and the Partzufim of Beri’ah, Yetzirah, Asiyah that are under the Ze’ir Anpin and Nukvah (וּפַרְצוּפֵי בִּי״ע שֶׁתַּחַת הַזּו״ן), are rectified and enlarged in the manner mentioned regarding Ze’ir Anpin and Nukvah (נִתְקַנִּין וְנִגְדָּלִין עַל־דֶּרֶךְ הַנִּזְכָּר בְּזו״ן), for according to the measure of the rectification and ascent of Ze’ir Anpin and Nukvah, so is the measure of the rectification and ascent of all the Partzufim above and below (כִּי כְּפִי שִׁיעוּר תִּיקּוּן וַעֲלִיַּת הַזּו״ן כָּךְ הוּא שִׁיעוּר תִּיקּוּן וַעֲלִיַּת כָּל הַפַּרְצוּפִים עֶלְיוֹנִים וְתַחְתּוֹנִים), as explained in Etz Chayim (כַּמְבֹאָר בְּעֵץ חַיִּים), and as he wrote in several places (וְכַמָּה מְקוֹמוֹת כָּתַב), especially in Sha‘ar haKavvanot in the discourse of the Shabbat morning meal, and his wording is brought below at length—see there (וּבִפְרָט בְּשַׁעַר הַכַּוָּנוֹת בִּדְרוּשׁ סְעוּדַת שַׁחֲרִית דְּשַׁבָּת וְהוּבָא לְשׁוֹנוֹ לְקַמָּן בָּאֹרֶךְ עַיֵּן שָׁם), and this is simple (וְזֶה פָּשׁוּט). And likewise on Shabbat, when the clarifications of the lights and Kelim [Vessels] of Chayah of Ze’ir Anpin and Nukvah are selected through the prayers of Shaḥarit and Musaf (וְכֵן בְּשַׁבָּת שֶׁמִּתְבָּרְרִין בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּחַיָּה דְּזו״ן עַל־יְדֵי תְּפִלּוֹת שַׁחֲרִית וּמוּסָף), and they ascend to be rectified by Abba and Imma (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי או״א), and by the Chokhmah of Ze’ir Anpin and Nukvah of Adam Kadmon which is enclothed within them as mentioned above (וְעַל־יְדֵי חָכְמָה דְּזו״ן דְּאָדָם קַדְמוֹן הַמְלוּבֶּשֶׁת בְּתוֹכָם כְּנַזְכָּר לְעֵיל), and thereby they grow to the stature of Abba and Imma (וְעַל־יְדֵי־כֵן נִגְדָּלִין כְּשִׁיעוּר קוֹמַת או״א).

Behold, in this manner are selected the clarifications of the Chayah of all the Partzufim of all the worlds (הִנֵּה עַל־דֶּרֶךְ זֶה נִבְרָרִין בִּירוּרֵי חַיָּה דְּכָל הַפַּרְצוּפִים דְּכָל הָעוֹלָמוֹת), and they ascend to be rectified by a higher level (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי מַדְרֵגָה יְתֵר עֶלְיוֹנָה). For through Ze’ir Anpin and Nukvah are selected the clarifications of the Chayah of Yisrael-Saba and Tevunah (כִּי עַל־יְדֵי זו״ן נִבְרָרִין בִּירוּרֵי חַיָּה דְּיִשְׂסו״ת), and they ascend to be rectified by Arich Anpin and by the Chokhmah of S”G of Adam Kadmon (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי א״א וְחָכְמָה דְּס״ג דְּאָדָם קַדְמוֹן), and thereby they grow to the stature of Arich Anpin (וְעַל־יְדֵי־כֵן נִגְדָּלִין כְּשִׁיעוּר א״א). And the clarifications of the Chayah of Abba and Imma through Yisrael-Saba and Tevunah are rectified by the Ears, Nose, and Mouth and by the Chokhmah of A”B of Adam Kadmon (וּבִירוּרֵי חַיָּה דְּאו״א עַל־יְדֵי יִשְׂסו״ת וְנִתְקַנִּין עַל־יְדֵי אֲח״פ וְחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), and they grow to the stature of the Ears, Nose, and Mouth (וְנִגְדָּלִין כְּשִׁיעוּר אֲח״פ).

And the clarifications of the Chayah of Arich Anpin through Abba and Imma are rectified by the Chokhmah of the Keter (וּבִירוּרֵי חַיָּה דְּא״א עַל־יְדֵי או״א וְנִתְקַנִּין עַל־יְדֵי חָכְמָה דְּכֶתֶר), and they grow to the stature of the Chokhmah of the Keter of Adam Kadmon (וְנִגְדָּלִין כְּשִׁיעוּר חָכְמָה דְּכֶתֶר דְּאָדָם קַדְמוֹן). And likewise in the Minḥah prayer of Shabbat, when the clarifications of the lights and Kelim [Vessels] of Yechidah of Ze’ir Anpin and Nukvah are selected (וְכֵן בִּתְפִלַּת מִנְחָה דְּשַׁבָּת שֶׁמִּתְבָּרְרִין בִּירוּרֵי אוֹרוֹת וּכֵלִים דְּיְחִידָה דְּזו״ן), and they ascend to be rectified by the Keter of Arich Anpin and the Keter of Ze’ir Anpin and Nukvah of Adam Kadmon (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי כֶּתֶר דְּא״א וְכֶתֶר דְּזו״ן דְּאָדָם קַדְמוֹן), and they grow to the stature of Arich Anpin (וְנִגְדָּלִין כְּשִׁיעוּר א״א), thus through Ze’ir Anpin and Nukvah are selected the clarifications of Yisrael-Saba and Tevunah (כֵּן עַל־יְדֵי זו״ן מִתְבָּרְרִין בִּירוּרֵי יִשְׂסו״ת), and they ascend to be rectified by the Ears, Nose, and Mouth and they grow to the stature of the Ears, Nose, and Mouth (וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי אֲח״פ וְנִגְדָּלִין כְּשִׁיעוּר אֲח״פ). And the clarifications of the Yechidah of Abba and Imma through Yisrael-Saba and Tevunah ascend to be rectified by the Keter of A″B of Adam Kadmon (וּבִירוּרֵי יְחִידָה דְּאו״א עַל־יְדֵי יִשְׂסו״ת וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי כֶּתֶר דְּע״ב דְּאָדָם קַדְמוֹן), and they grow to the stature of the Keter of A″B of Adam Kadmon (וְנִגְדָּלִין כְּשִׁיעוּר כֶּתֶר דְּע״ב דְּאָדָם קַדְמוֹן). And the clarifications of the Yechidah of Arich Anpin through Abba and Imma ascend to be rectified by the Keter of the Keter of Adam Kadmon (וּבִירוּרֵי יְחִידָה דְּא״א כֵּן עַל־יְדֵי או״א וְעוֹלִין לְהִתְתַּקֵּן עַל־יְדֵי כֶּתֶר דְּכֶתֶר דְּאָדָם קַדְמוֹן), and it grows to the stature of the Keter of the Keter of Ein Sof (וְנִגְדַּל כְּשִׁיעוּר כֶּתֶר דְּכֶתֶר דְּא״ס).

And in this very manner ascend and are rectified all the Partzufim of Adam Kadmon (וְכֵן עַל־דֶּרֶךְ זֶה נִתְקַנִּין וְעוֹלִין כָּל פַּרְצוּפֵי אָדָם קַדְמוֹן), and likewise the Partzufim of Beri’ah, Yetzirah, Asiyah that are under the Ze’ir Anpin and Nukvah, according to the measure of the ascent of Ze’ir Anpin and Nukvah as mentioned above (וְכֵן פַּרְצוּפֵי בִּי״ע שֶׁתַּחַת הַזּו״ן כְּפִי שִׁיעוּר עֲלִיַּת הַזּו״ן כנז״ל). In such a manner (בְּאוֹפֶן) that the rectification of all the upper and lower worlds (כִּי תִּקּוּן כָּל הָעוֹלָמוֹת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים) depends on the rectification of the Ze’ir Anpin and Nukvah of Atzilut (תְּלוּיִים בְּתִקּוּן הַזּו״ן דַּאֲצִילוּת), and the rectification of the Ze’ir Anpin and Nukvah depends in the hand of Israel (וְתִקּוּן הַזּו״ן תָּלוּי בְּיַד יִשְׂרָאֵל), meaning (ר״ל), that according to the measure of what becomes clarified and rectified and ascends (כִּי כְּפִי שִׁיעוּר מַה שֶּׁמִּתְבָּרֵר וְנִתְקַן וְעוֹלֶה) from the Kelim [Vessels] and lights of Nefesh and Ruach of the Chayah (מִכֵּלִים וְאוֹרוֹת דְּנֶפֶשׁ וְרוּחַ דְּחַיָּה) of the Ze’ir Anpin and Nukvah (הַנִּקְרָאִים זו״ן) which is called Atzilut (דְּחַיָּה הַנִּקְרָא אֲצִילוּת) of all the individual Partzufim of Adam Kadmon and Atzilut–Beri’ah, Yetzirah, Asiyah (דְּכָל פְּרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וְאֲבִי״ע), so in that same measure (כָּךְ בְּכָל אוֹתוֹ הַשִּׁיעוּר) becomes clarified and rectified and ascends (מִתְבָּרֵר וְנִתְקַן וְעוֹלֶה) from the Kelim [Vessels] and lights of Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Yechidah (מִכֵּלִים וְאוֹרוֹת דְּנרנח״י דְּיְחִידָה) which is called Adam Kadmon (הַנִּקְרָא אָדָם קַדְמוֹן), and from the Kelim [Vessels] and lights of Neshamah, Chayah, Yechidah of the Chayah (וּמִכֵּלִים וְאוֹרוֹת דְּנח״י דְּחַיָּה) which is called Arich Anpin and Abba and Imma of Atzilut (הַנִּקְרָא א״א וְאו״א דַּאֲצִילוּת) of all the individual Partzufim of Adam Kadmon and Atzilut–Beri’ah, Yetzirah, Asiyah (דְּכָל פְּרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וְאֲבִי״ע), and from the Kelim [Vessels] and lights of Nefesh, Ruach, Neshamah of the Nefesh, Ruach, Neshamah (וּמִכֵּלִים וְאוֹרוֹת דְּנרנ״ח דְּנר״ן) which is called Beri’ah, Yetzirah, Asiyah (הַנִּקְרָא בִּי״ע) of all the individual Partzufim of Adam Kadmon and Atzilut–Beri’ah, Yetzirah, Asiyah (דְּכָל פְּרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וְאֲבִי״ע).

And already it was explained above (וְכְבָר נִתְבָּאֵר לְעֵיל) that all the Partzufim of all the worlds (כִּי כָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת) are called Ze’ir Anpin and Nukvah (נִקְרָאִים זו״ן). And with what we have written (וּבְמַה שֶּׁכָּתַבְנוּ) have been explained and understood the two matters mentioned above (נִתְבָּאֲרוּ וְהוּבְנוּ הַבּ׳ עִנְיָנִים הַנַּזְכָּ״ל) that the Rav, of blessed memory, wrote (שֶׁכָּתַב הָרַב ז״ל): the first (הָא׳), what he wrote in the book Mavo She‘arim, Gate Two, Section Three, Chapter Eight (מַה שֶּׁכָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ח), that the clarifications of each lower Partzuf (כִּי הַבִּירוּרִין דְּכָל פַּרְצוּף תַּחְתּוֹן) ascend to be clarified and rectified by the Partzuf above it that is adjacent to it alone (עוֹלִין לְהִתְבָּרֵר וְלְהִתְתַּקֵּן עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן שֶׁעָל גַּבָּיו הַסָּמוּךְ לוֹ בִּלְבָד), such as from Nefesh to Ruach or from Ruach to Neshamah and the like (כְּגוֹן מִנֶּפֶשׁ לְרוּחַ אוֹ מֵרוּחַ לְנְשָׁמָה וְכַיּוֹצֵא), and it is impossible for any clarification to ascend to be rectified by a higher Partzuf, such as from Nefesh to Neshamah or from Ruach to Chayah (וְאִי אֶפְשָׁר לְשׁוּם בִּירוּר לַעֲלוֹת לְהִתְתַּקֵּן עַל־יְדֵי פַּרְצוּף יֶתֶר עֶלְיוֹן כְּגוֹן מִנֶּפֶשׁ לְנְשָׁמָה אוֹ מֵרוּחַ לְחַיָּה), except only through the Partzuf above it (רַק עַל־יְדֵי הַפַּרְצוּף שֶׁעָלָיו), as mentioned above (וְכַנַּזְכָּר לְעֵיל).

And the second (וְהַבּ׳), what he wrote (מַה שֶּׁכָּתַב) in Gate Two, Section Three, Chapter One (בְּש״ב ח״ג פ״א) and in several places (וּבְכַמָּה מְקוֹמוֹת), that all clarifications must ascend to be clarified and rectified by their upper root (כִּי כָּל הַבִּירוּרִין צְרִיכִין לַעֲלוֹת לְהִתְבָּרֵר וְלְהִתְתַּקֵּן עַל־יְדֵי שָׁרְשָׁם הָעֶלְיוֹן), which are the upper Ta‘amim of A”B and S”G of the interior of Adam Kadmon (שֶׁהֵם הַטַּעֲמִים הָעֶלְיוֹנִים דְּע״ב וְס״ג דִּפְנִימִיּוּת דְּאָדָם קַדְמוֹן), as mentioned above (וְכַנַּ״ל). And with what has been written it will be understood that both of them are the words of the living God (וּבְמַה שֶּׁנֶּאֱמַר יוּבַן כִּי שְׁנֵיהֶם דִּבְרֵי אֱלֹהִים חַיִּים), and both of them together are good (וּשְׁנֵיהֶם כְּאַחַת טוֹבִים), and it is impossible for this to be without that (וְאִי אֶפְשָׁר לָזֶה בְּלֹא זֶה).

In such a manner (בְּאוֹפֶן) that the essential matter is to elevate and return the clarifications and the lights of the 288 Sparks (כִּי הָעִקָּר הוּא לְהַעֲלוֹת וּלְהַחֲזִיר הַבִּירוּרִין וְהָאוֹרוֹת דְּרפ״ח) and the Kelim [Vessels] of the two Partzufim, the Middle and the Outer, of the Nefesh–Ruach of the Chayah (וְהַכֵּלִים דְּב׳ פַּרְצוּפִים אֶמְצָעִי וְחִיצוֹן דְּנֶפֶשׁ־רוּחַ דְּחַיָּה) which are called the Ze’ir Anpin and Nukvah of Atzilut (הַנִּקְרָאִים זו״ן דַּאֲצִילוּת), which fell into the three Partzufim — Inner, Middle, and Outer — of the Nefesh, Ruach, Neshamah (אֲשֶׁר נָפְלוּ לִג׳ פַּרְצוּפִים פְּנִימִי וְאֶמְצָעִי וְחִיצוֹן דְּנר״ן) which are called Beri’ah, Yetzirah, Asiyah (הַנִּקְרָא בִּי״ע) of each individual part (דְּכָל פְּרָט), to elevate them to their place and to their upper root (לְהַעֲלוֹתָם אֶל מְקוֹמָם וְשָׁרְשָׁם הָעֶלְיוֹן), which is the Atzilut of each individual part (שֶׁהוּא הָאֲצִילוּת דְּכָל פְּרָט), which is the supernal Thought (שֶׁהוּא מַחְשָׁבָה הָעֶלְיוֹנָה), which selects the edible and casts away the waste (דְּבָרִיר אוֹכֶל וְזָרִיק פְּסוֹלֶת), and this is the Chayah which is called Atzilut of each part (וְהוּא הַחַיָּה הַנִּקְרָא אֲצִילוּת דְּכָל פְּרָט), which is complete Divinity (שֶׁהוּא אֱלֹהוּת גָּמוּר).

It clothes the Yechidah which is called Adam Kadmon of each individual part (הַמַּלְבִּישׁ לִיחִידָה הַנִּקְרָא אָדָם קַדְמוֹן דְּכָל פְּרָט), within which is enclothed the light of the Ein Sof (שֶׁבּוֹ מְלוּבָּשׁ אוֹר הָא״ס). And the ultimate clarification and rectification of them (וְתַכְלִית בִּירוּרָם וְתִקּוּנָם) is until they ascend to the upper Ta‘amim (הוּא עַד עֲלוֹתָם לַטַּעֲמִים הָעֶלְיוֹנִים), which are the A”B of A”B and the A”B of S”G of Adam Kadmon (שֶׁהֵם ע״ב דְּע״ב וְע״ב דְּס״ג דְּאָדָם קַדְמוֹן), which are the Chokhmahs of the Chokhmah–Binah of Adam Kadmon (שֶׁהֵם חָכְמוֹת דְּחו״ב דְּאָדָם קַדְמוֹן), which are called Abba and Imma Ila’in (שֶׁהֵם נִקְרָאִים או״א עִלָּאִין), which are in general called Abba alone (הַנִּקְרָא בְּכְלָלוּת אַבָּא לְבַד), which is the Atzilut of Adam Kadmon (שֶׁהוּא אֲצִילוּת דְּאָדָם קַדְמוֹן), and this is the Adam Kadmon of Atzilut–Beri’ah, Yetzirah, Asiyah of Atzilut (וְהוּא אָדָם קַדְמוֹן דְּאֲבִי״ע דַּאֲצִילוּת), as will be explained later (כְּמְבֹאָר לְקַמָּן), how from the Atzilut of Adam Kadmon there becomes an Adam Kadmon for the Atzilut–Beri’ah, Yetzirah, Asiyah of Atzilut (אֵיךְ מֵאֲצִילוּת דְּאָדָם קַדְמוֹן נַעֲשֶׂה אָדָם קַדְמוֹן לְאֲבִי״ע דַּאֲצִילוּת).

And this is what is mentioned in Sha‘ar Seder A.B.Y.A. and in Sha‘ar Seder HaAtzilut (וְהוּא הוּא הַנִּזְכָּר בְּשַׁעַר סֵדֶר אֲבִי״ע וּבְשַׁעַר סֵדֶר הָאֲצִילוּת), that the Ein Sof became enclothed in the Chokhmah of Adam Kadmon (כִּי הָא״ס נִתְלַבֵּשׁ בְּחָכְמָה דְּאָדָם קַדְמוֹן), and enlightens and influences and extends in the world of Atzilut (וּמֵאִיר וּמַשְׁפִּיעַ וּמִתְפַּשֵּׁט בְּעוֹלַם הָאֲצִילוּת), and “He and His life-force and His limbs are one in them” (וְאִיהוּ וְחַיּוֹי וְגַרְמוֹי חַד בְּהוֹן), and to enlighten and influence Beri’ah He is also enclothed in the Binah of Adam Kadmon (וּלְהָאִיר וּלְהַשְׁפִּיעַ בִּבְרִיאָה נִתְלַבֵּשׁ גַּם בְּבִינָה דְּאָדָם קַדְמוֹן), and this is the Beri’ah of Adam Kadmon (וְהוּא הוּא בְּרִיאָה דְּאָדָם קַדְמוֹן), which becomes the Adam Kadmon for the Atzilut–Beri’ah, Yetzirah, Asiyah of Beri’ah (שֶׁנַּעֲשֶׂה אָדָם קַדְמוֹן לְאֲבִי״ע דְּבְרִיאָה). And so it is in Asiyah and Yetzirah (וְכֵן הוּא בַּעֲשִׂיָּה וִיצִירָה), wherein they become the Adam Kadmon for the Atzilut–Beri’ah, Yetzirah, Asiyah of Yetzirah and Asiyah (שֶׁנַּעֲשׂוּ אָדָם קַדְמוֹן לְאֲבִי״ע דְּיִצִירָה וַעֲשִׂיָּה), as will be written later (כְּמוֹ שֶׁיִּכָּתֵב לְקַמָּן). And through the illumination of the Ein Sof within them (וְעַל־יְדֵי הֲאָרַת הָא״ס בָּהֶם), in the completion of their clarification and rectification entirely (בִּגְמַר בִּירוּרָם וְתִקּוּנָם לְגַמְרֵי).

And even though it was stated above (וְאַף־עַל־פִּי שֶׁנִּתְלַ״ל) that the clarifications of the Ze’ir Anpin and Nukvah of Atzilut were rectified by the Chokhmah–Binah of the Ze’ir Anpin and Nukvah of Adam Kadmon (כִּי הַבִּירוּרִין דְּזו״ן דַּאֲצִילוּת נִתְקְנוּ עַל־יְדֵי חו״ב דְּזו״ן דְּאָדָם קַדְמוֹן), and did not ascend to the A”B and S”G of Adam Kadmon (וְלֹא עָלוּ לְע״ב וְס״ג דְּאָדָם קַדְמוֹן), behold it was already stated briefly (הִנֵּה כְּבָר נִתְלַ״ל בִּקְצָרָה), and below it will be explained at length (וּלְקַמָּן יִתְבָּאֵר בָּאֹרֶךְ), that the Chokhmah–Binah of the Ze’ir Anpin and Nukvah of Adam Kadmon were rectified and became from the Ze’ir Anpin and Nukvah of the Chokhmah–Binah which are the A”B S”G of Adam Kadmon (כִּי הַחו״ב דְּזו״ן דְּאָדָם קַדְמוֹן נִתְקְנוּ וְנַעֲשׂוּ מִזּו״ן דְּחו״ב שֶׁהֵם ע״ב ס״ג דְּאָדָם קַדְמוֹן). And likewise the Chokhmah–Binah of the Binah of Adam Kadmon, through which the clarifications of Yisrael-Saba and Tevunah were rectified, became from the Binahs of A”B and S”G of Adam Kadmon (וְכֵן הַחו״ב דְּבִינָה דְּאָדָם קַדְמוֹן עַל־יְדֵי הֶם נִתְקְנוּ בִּירוּרֵי יִשְׂסו״ת נַעֲשׂוּ מִבִּינוֹת דְּע״ב וְס״ג דְּאָדָם קַדְמוֹן).

And likewise the Chokhmah–Binah of the Chokhmah of Adam Kadmon, through which the clarifications of Abba and Imma Ila’in were rectified, became from the Chokhmahs of A”B and S”G of Adam Kadmon (וְכֵן חו״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן שֶׁעַל־יְדֵי הֶם נִתְקְנוּ בִּירוּרֵי או״א עִלָּאִין נַעֲשׂוּ מֵחָכְמוֹת דְּע״ב וְס״ג דְּאָדָם קַדְמוֹן). And likewise the Chokhmah–Binah of the Keter of Adam Kadmon, through which the clarifications of Arich Anpin were rectified, became from the Keters of A”B and S”G of Adam Kadmon (וְכֵן הַחו״ב דְּכֶתֶר דְּאָדָם קַדְמוֹן שֶׁעַל־יְדֵי הֶם נִתְקְנוּ בִּירוּרֵי א״א נַעֲשׂוּ מִכְּתָרִים דְּע״ב וְס״ג דְּאָדָם קַדְמוֹן). It follows that all the clarifications of all the Partzufim of Atzilut (נִמְצָא שֶׁכָּל הַבִּירוּרִין דְּכָל פַּרְצוּפֵי הָאֲצִילוּת) were selected and rectified by the A”B and S”G of Adam Kadmon (נִבְרְרוּ וְנִתְקְנוּ עַל־יְדֵי ע״ב וְס״ג דְּאָדָם קַדְמוֹן). Except that the clarifications of each Partzuf (אֶלָּא שֶׁבִּירוּרֵי כָּל פַּרְצוּף) were selected and rectified by the Sefirot that relate to it (נִבְרְרוּ וְנִתְקְנוּ עַל־יְדֵי הַסְּפִירוֹת הַמִּתְיַחֲסוֹת אֵלָיו) from the A”B and S”G of Adam Kadmon (מֵע״ב וְס״ג דְּאָדָם קַדְמוֹן), and this is enough to understand (וְדַ״ל).

Shemen, Siman 9

(שֶׁמ״ן סִימָן ט׳)

Behold, according to what was written in the previous section (הִנֵּה לְפִי מַה שֶּׁנֶּאֱמַר בַּסִּימָן הַקּוֹדֵם), wherein we demonstrated from the expressions of the Rav, of blessed memory (שֶׁהוֹכַחְנוּ מִלְּשׁוֹנוֹת הָרַב ז״ל), that no Partzuf from the Partzufim of Keter, Chokhmah, Binah of Adam Kadmon becomes enclothed in the Partzufim of Atzilut (שֶׁאֵין שׁוּם פַּרְצוּף מִפַּרְצוּפֵי כֶּתֶר־חָכְמָה־בִּינָה דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁים בְּפַרְצוּפֵי הָאֲצִילוּת), if so, there is no place for this order of clarification which he wrote here (אִם כֵּן אֵין מָקוֹם לְסֵדֶר זֶה שֶׁל הַבִּירוּר אֲשֶׁר כָּתַב כָּאן).

For what he wrote, that the clarifications of the lights and Kelim [Vessels] of Neshama of Yisrael-Saba and Tevunah are rectified by Abba and Imma and by the Partzuf Binah of the Binah of S”G of Adam Kadmon (כִּי מַה שֶּׁכָּתַב שֶׁבִּירוּרֵי אוֹרוֹת וּכֵלִים דְּנְשָׁמָה דְּיִשְׂסו״ת נִתְקַנִּין עַל־יְדֵי או״א וְעַל־יְדֵי פַּרְצוּף בִּינָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן), is not so (לֵיתָא), for they are rectified only by Abba and Imma alone, specifically (שֶׁאֵינָם נִתְקַנִּין רַק עַל־יְדֵי או״א לְבַד דַּוְקָא), because the Binah of the Binah of S”G of Adam Kadmon is not enclothed within them (כִּי אֵין הַבִּינָה דְּבִינָה דְּס״ג דְּאָדָם קַדְמוֹן מְלוּבֶּשֶׁת בְּתוֹכָם). And likewise what he wrote, that the clarifications of the Neshama of Abba and Imma are rectified by Arich Anpin and by the Binah of the Chokhmah of A”B — this also is not so (וְכֵן מַה שֶּׁכָּתַב שֶׁבִּירוּרֵי נְשָׁמָה דְּאו״א נִתְקַנִּין עַל־יְדֵי א״א וְעַל־יְדֵי בִּינָה דְּחָכְמָה דְּע״ב גַּם־זֶה אֵינוֹ), for they are rectified only by Arich Anpin alone, specifically (שֶׁאֵינָם נִתְקַנִּין רַק עַל־יְדֵי אֲרִיךְ לְבַד דַּוְקָא), because the Binah of the Chokhmah of A”B is not enclothed within it (כִּי הַבִּינָה דְּחָכְמָה דְּע״ב אֵינָהּ מְלוּבֶּשֶׁת בְּתוֹכוֹ).

And in this manner, what he wrote that the clarifications of the Chayah of Yisrael-Saba and Tevunah are rectified by Arich Anpin and by the Chokhmah of S”G — this also is not so (וְכֵן עַל־דֶּרֶךְ זֶה מַה שֶּׁכָּתַב כִּי בִּירוּרֵי חַיָּה דְּיִשְׂסו״ת נִתְקַנִּין עַל־יְדֵי א״א וְחָכְמָה דְּס״ג גַּם זֶה אֵינוֹ), for the Chokhmah of S”G is not enclothed within Arich Anpin (כִּי חָכְמָה דְּס״ג אֵינָהּ מְלוּבֶּשֶׁת בְּתוֹךְ א״א). And what he wrote that the clarifications of the Chayah of Abba and Imma are rectified by the the Ears, Nose, and Mouth and by the Chokhmah of A”B of Adam Kadmon — this also is not so (וְכֵן מַה שֶּׁכָּתַב כִּי בִּירוּרֵי חַיָּה דְּאו״א נִתְקַנִּין עַל־יְדֵי אֲח״פ וְחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן גַּם־זֶה אֵינוֹ), for we wrote above in the name of the Rav, of blessed memory (שֶׁהֲרֵי כָּתַבְנוּ לְעֵיל מִשֵּׁם הָרַב ז״ל), that the A”B of Adam Kadmon is in His skull until His ears — see there (שֶׁהָע״ב דְּאָדָם קַדְמוֹן הוּא בְּקַרְקַפְתָּא שֶׁלּוֹ וְעַד הָאֹזְנַיִם שֶׁלּוֹ עַיֵּן שָׁם). In such a manner, that from here also is proof to what was written above in siman 5 (בְּאוֹפֶן כִּי מִכָּאן גַּם־כֵּן רְאָיָה לְמַה שֶּׁנֶּאֱמַר לְעֵיל בְּסִימָן ה׳), that the clarifications of the lower Partzuf are rectified only by the Partzuf above it, the one adjacent to it alone (כִּי בִּירוּרֵי פַּרְצוּף הַתַּחְתּוֹן נִתְקַנִּין עַל־יְדֵי הַפַּרְצוּף שֶׁעָל גַּבָּיו הַסָּמוּךְ לוֹ לְבַד דַּוְקָא), without the Partzufim of the Ze’ir Anpin and Nukvah and Chokhmah–Binah of Adam Kadmon (מִבְּלִי פַּרְצוּפֵי הַזּו״ן וְחו״ב דְּאָדָם קַדְמוֹן), since this matter is not found written in the teachings of the Rav, of blessed memory (כַּאֲשֶׁר דָּבָר זֶה לֹא נִמְצָא כָּתוּב בִּדְרוּשֵׁי הָרַב ז״ל), neither in Tikkun HaOlamot nor in the Kavvanot (לֹא בְּתִקּוּן הָעוֹלָמוֹת וְלֹא בַּכַּוָּנוֹת), as written there — see there (כְּמוֹ שֶׁנֶּאֱמַר שָׁם עַיֵּן שָׁם).

And also this order of extension from the teachings of the Rav, of blessed memory, does not appear so, as was explained above (וְגַם סֵדֶר הִתְפַּשְּׁטוּת זֶה מִדְּרוּשֵׁי הָרַב זְלָה״ה אֵין נִרְאֶה כֵּן כמש״ל). And behold, according to his arrangement which he arranged (וְהִנֵּה הוּא ז״ל לְפִי סִדּוּרוֹ אֲשֶׁר סִדֵּר), that the clarifications of the Neshamah, Chayah, Yechidah of Yisrael-Saba and Tevunah are rectified by the Chokhmah, Binah, Keter of the Binah of Adam Kadmon (כִּי בִּירוּרֵי נְח״י דְּיִשְׂסו״ת נִתְקַנִּין עַל־יְדֵי כָּח״ב דְּבִינָה דְּאָדָם קַדְמוֹן), and the clarifications of the Neshamah, Chayah, Yechidah of Abba and Imma are rectified by the Chokhmah, Binah, Keter of the Chokhmah of A”B of Adam Kadmon (וּבִירוּרֵי נְח״י דְּאו״א נִתְקַנִּין עַל־יְדֵי כָּח״ב דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), and the clarifications of the Neshamah, Chayah, Yechidah of Arich Anpin are rectified by the Chokhmah, Binah, Keter of the Keter of Adam Kadmon (וּבִירוּרֵי נְח״י דְּאַרִיךְ נִתְקַנִּין עַל־יְדֵי כָּח״ב דְּכֶתֶר דְּאָדָם קַדְמוֹן), he concealed his eyes from Atik and did not mention it with his lips (הֶעֱלִים עֵינָיו מֵעֲתִיק וְלֹא הִזְכִּירוֹ עַל דַּל שְׂפָתָיו). But truth stands, and the truth is not contradicted (אֲבָל קוּשְׁטָא קָאֵי וְאֵין הָאֱמֶת מֻכְחֶשֶׁת), for behold there is the aspect of Atik (כִּי הֲרֵי יֵשׁ בְּחִינַת עֲתִיק), and through Atik the clarifications of Arich Anpin are rectified (וְעַל־יְדֵי עֲתִיק נִתְקַנִּין בִּירוּרֵי א״א), as he himself wrote above in siman 4 (וּכְמוֹ שֶׁכָּתַב הוּא עַצְמוֹ לְעֵיל בְּסִימָן ד׳).

And these are his words (וְזֶ״ל): And in this manner Abba and Imma, which are called the children of Arich Anpin, clarify from the clarifications of Arich Anpin and raise them to Atik to rectify them (וְכֵן עַל־דֶּרֶךְ זֶה או״א שֶׁנִּקְרָאִים בָּנִים לְא״א מְבָרְרִים מִבִּירוּרֵי א״א וּמַעֲלִים אוֹתָם לַעֲתִיק לְתַקְנָם). And in this manner Arich Anpin, which is called the son of Atik, also clarifies the clarifications of Atik and raises them to the Partzuf preceding it to rectify them (וְכֵן עַל־דֶּרֶךְ זֶה א״א שֶׁנִּקְרָא בֵּן לְעֲתִיק גַּם הוּא מְבָרֵר בִּירוּרֵי עֲתִיק וּמַעֲלֶה אוֹתָם לַפַּרְצוּף הַקּוֹדֵם אֵלָיו לְתַקְנָם), see there (עַיֵּן שָׁם). And this itself is the wording of the Rav, of blessed memory, which he himself brought above in siman 5 from the book Mavo She‘arim (וְהוּא עַצְמוֹ לְשׁוֹן הָרַב זְלָה״ה אֲשֶׁר הֵבִיא הוּא ז״ל לְעֵיל בְּסִימָן ה׳ מִסֵּפֶר מָבוֹא שְׁעָרִים), Gate Five, Section One (ש״ה ח״א פ״א): that in the thought of Atik, Arich Anpin was clarified, etc. (כִּי בְּמַחְשֶׁבֶת עֲתִיק הֻבְרַר א״א כּו׳), see there (עַיֵּן שָׁם), and as stated above in siman 3 (וְכַמַּה שֶּׁלְּעֵיל בְּסִימָן ג׳).

If so (וְאִם כֵּן), the clarifications of Arich Anpin are not rectified by the Ears, Nose, and Mouth, but only by Atik (אֵין בִּירוּרֵי א״א נִתְקַנִּין עַל־יְדֵי אֲח״פ רַק עַל־יְדֵי עֲתִיק). And the clarifications of Atik, which Arich Anpin clarifies, their rectification will be through the Ears, Nose, and Mouth that precedes it, which are above it (וּבִירוּרֵי עֲתִיק אֲשֶׁר מְבָרֵר א״א הֵם יִהְיֶה תִּקּוּנָם עַל־יְדֵי אֲח״פ הַקּוֹדְמִים אֵלָיו שֶׁהֵם לְמַעְלָה מִמֶּנּוּ). And since the clarifications of Arich Anpin are rectified by Atik, and the clarifications of Atik by the Ears, Nose, and Mouth (וְכֵיוָן שֶׁבִּירוּרֵי א״א נִתְקַנִּין עַל־יְדֵי עֲתִיק וּבִירוּרֵי עֲתִיק עַל־יְדֵי אֲח״פ), then according to the order of enclothing which he arranged by the order of the levels (אִם כֵּן לְפִי סֵדֶר הַהִתְלַבְּשׁוּת אֲשֶׁר סִדֵּר עַל־סֵדֶר הַמַּדְרֵגוֹת), then the Ze’ir Anpin and Nukvah of the Binah of Adam Kadmon would be enclothed in the Chokhmah of Arich Anpin (אִם כֵּן יִתְלַבְּשׁוּ הַזּו״ן דְּבִינָה דְּאָדָם קַדְמוֹן בְּחָכְמָה דְּא״א), and the Binah of the Binah of S”G in the Keter of Arich Anpin (וּבִינָה דְּבִינָה דְּס״ג בְּכֶתֶר דְּא״א), with the Ze’ir Anpin and Nukvah of the Chokhmah of A”B of Adam Kadmon (עִם הַזּו״ן דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), and the Chokhmah of the Binah of S”G with the Binah of the Chokhmah of A”B (וְחָכְמָה דְּבִינָה דְּס״ג עִם בִּינָה דְּחָכְמָה דְּע״ב), with the Ze’ir Anpin and Nukvah of the Keter of Adam Kadmon (עִם הַזּו״ן דְּכֶתֶר דְּאָדָם קַדְמוֹן), would be enclothed in Atik, in its Keter (יִתְלַבְּשׁוּ בַּעֲתִיק בְּכֶתֶר שֶׁלּוֹ).

If so, the entire order of clarification which he arranged collapses (וְאִם כֵּן חָלַף הָלַךְ לוֹ כָּל סֵדֶר הַבִּירוּר אֲשֶׁר סִדֵּר). And according to what he wrote at the end of the previous section (וְגַם לְפִי מַה שֶּׁכָּתַב בְּסוֹף הַסִּימָן הַקּוֹדֵם), from what he wrote later on (מִמַּה שֶּׁהוּא כָּתַב לְקַמָּן), that all the Partzufim of Adam Kadmon enclothe one another equally, equal in their stature like the stature of Adam Kadmon (כִּי כָּל פַּרְצוּפֵי אָדָם קַדְמוֹן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה שְׁוִין בְּקוֹמָתָם כְּשִׁיעוּר קוֹמַת אָדָם קַדְמוֹן), and all the Keters are from the head of Adam Kadmon until the throat (וְכָל הַכְּתָרִים הֵם מֵהָרֹאשׁ דְּאָדָם קַדְמוֹן וְעַד הַגָּרוֹן), and all the Chokhmahs 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), then there is no place at all for the order of clarification which he arranged here (אִם כֵּן אֵין מָקוֹם כְּלָל לְסֵדֶר הַבִּירוּר אֲשֶׁר סִדֵּר כָּאן), for behold the Keter, Chokhmah, Binah of the Keter, Chokhmah, Binah of Adam Kadmon do not become enclothed in the Partzufim of Atzilut (כִּי הֲרֵי אֵין הכַּחַ״ב דכַּחַ״ב דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁים בְּפַרְצוּפֵי הָאֲצִילוּת), for behold their extension reaches until the navel of Adam Kadmon, and from there downward is Atzilut (כִּי הֲרֵי הִתְפַּשְּׁטוּתָם הוּא עַד הַטַּבּוּר דְּאָדָם קַדְמוֹן אֲשֶׁר מִשָּׁם וּלְמַטָּה הוּא הָאֲצִילוּת).

And also according to what he wrote here in the order of the expansion of the Partzufim (וְגַם לְפִי מַה שֶּׁכָּתַב כָּאן בְּסֵדֶר הַגְּדֵלַת הַפַּרְצוּפִים), and more explained later (וְיוֹתֵר מְבֹאָר לְקַמָּן), where he wrote as follows in brief (שֶׁכָּתַב וְזֶ״ל בִּקְצּוּר), that when the Ze’ir Anpin takes all the first Gadlut, which are the Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Neshama (כִּי כְּשֶׁלָּקַח הַזּ״א כָּל גַּדְלוּת רִאשׁוֹן שֶׁהֵם נרנח״י דְּנְשָׁמָה), then already he is great as the stature of Yisrael-Saba and Tevunah (אָז כְּבָר הוּא גָּדוֹל כְּשִׁיעוּר יִשְׂסו״ת), and is called by the name Yisrael-Saba and Tevunah (וְנִקְרָא בְּשֵׁם יִשְׂסו״ת). And then Yisrael-Saba and Tevunah are called by the name Abba and Imma Ila’in (וְאָז יִשְׂסו״ת נִקְרָא בְּשֵׁם או״א עִלָּאִין), for according to the ascent of the Ze’ir Anpin into Yisrael-Saba and Tevunah and his taking the Mochin [Intellects] of Neshama from them (כִּי כְּפִי עֲלִיַּת הַזּ״א בְּיִשְׂסו״ת וּלְקִיחָתוֹ הַמּוֹחִין דְּנְשָׁמָה מֵהֶם), so is the ascent of Yisrael-Saba and Tevunah into Abba and Imma and their taking the Mochin [Intellects] from them (כָּךְ עֲלִיַּת יִשְׂסו״ת בְּאו״א וּלְקִיחָתָם הַמּוֹחִין מֵהֶם). And also Abba and Imma ascended and received the Mochin [Intellects] from Arich Anpin (וְגַם או״א עָלוּ וְקִבְּלוּ הַמּוֹחִין מֵא״א), and are called by the name Arich (וְנִקְרְאוּ בְּשֵׁם אֲרִיךְ). And Arich is called by the name Ears, Nose, and Mouth, which are the lights of S״G of Adam Kadmon (וְאֲרִיךְ בְּשֵׁם אֲח״פ שֶׁהֵם אוֹרוֹת דְּס״ג דְּאָדָם קַדְמוֹן). And the Ears, Nose, and Mouth is called by the name the lights of A״B of the Chokhmah of Adam Kadmon (וְאֲח״פ בְּשֵׁם אוֹרוֹת דְּע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן). And the lights of A״B are called the lights of the hairs of the skull, the Keter of Adam Kadmon (וְאוֹרוֹת דְּע״ב בְּשֵׁם אוֹרוֹת שַׂעֲרוֹת גַּלְגַּלְתָּא כֶּתֶר דְּאָדָם קַדְמוֹן).

And when the Ze’ir Anpin and Nukvah of Atzilut ascend to receive the Mochin [Intellects] of Chayah from Abba and Imma Ila’in, as in Shacharit and Musaf of Shabbat and Yom-Tov (וּבְעָלוֹת הַזּו״ן דַּאֲצִילוּת לְקַבֵּל מוֹחִין דְּחַיָּה מֵאו״א עִלָּאִין כְּגוֹן בְּשַׁחֲרִית וּמוּסָף דְּשַׁבָּת וְיוֹ״ט), from Yisrael-Saba and Tevunah that have already ascended and are called Abba and Imma Ila’in (מִיִּשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרָאִים בְּשֵׁם או״א עִלָּאִין), from them they receive the Mochin [Intellects] of Chayah for the fourth Partzuf of the Ze’ir Anpin and Nukvah, which is called Chokhmah (מֵהֶם מְקַבְּלִין מוֹחִין דְּחַיָּה לַפַּרְצוּף הַד׳ דְּזו״ן הַנִּקְרָא חָכְמָה). And through this the Ze’ir Anpin grows until the stature of Abba and Imma Ila’in (וְעַל־יְדֵי־כֵן נִגְדַּל הַזּ״א עַד שִׁיעוּר קוֹמַת או״א עִלָּאִין), and is now called by the name Abba and Imma Ila’in (וְנִקְרָא עַתָּה בְּשֵׁם או״א עִלָּאִין). And Yisrael-Saba and Tevunah, which already were called Abba and Imma Ila’in, ascend and receive the Mochin [Intellects] of Chayah from Arich Anpin (וְיִשְׂסו״ת שֶׁכְּבָר נִקְרְאוּ בְּשֵׁם או״א עִלָּאִין עוֹלִין וּמְקַבְּלִין מוֹחִין דְּחַיָּה מֵא״א). And he is from Abba and Imma Ila’in who already ascended and is called Arich (וְהוּא מֵאו״א עִלָּאִין שֶׁעָלוּ כְּבָר וְנִקְרָא בְּשֵׁם אֲרִיךְ). From them they receive the Mochin [Intellects] of Chayah and are called Arich (מֵהֶם מְקַבְּלִין מוֹחִין דְּחַיָּה וְנִקְרָאִים בְּשֵׁם אֲרִיךְ). And Abba and Imma Ila’in now ascend and receive the Mochin [Intellects] of Chayah from Arich, who has already ascended and is called the Ears, Nose, and Mouth (וְאו״א עִלָּאִין עוֹלִין עַתָּה וּמְקַבְּלִין מוֹחִין דְּחַיָּה מֵא״א שֶׁעָלָה כְּבָר וְנִקְרָא בְּשֵׁם אֲח״פ), and are now called Ears, Nose, and Mouth (וְנִקְרָאִים עַתָּה בְּשֵׁם אֲח״פ). And Arich ascends and receives the Mochin [Intellects] of Chayah from the lights of A”B of the Chokhmah of Adam Kadmon (וְאֲרִיךְ עוֹלֶה וּמְקַבֵּל מוֹחִין דְּחַיָּה מֵאוֹרוֹת ע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן), and is now called A”B of Adam Kadmon (וְנִקְרָא עַתָּה בְּשֵׁם ע״ב דְּאָדָם קַדְמוֹן). And the lights of the Ears, Nose, and Mouth ascend to the skull of Adam Kadmon and are called the skull (וְאוֹרוֹת אֲח״פ עוֹלִין לְגַלְגַּלְתָּא דְּאָדָם קַדְמוֹן וְנִקְרְאִים בְּשֵׁם הַגַּלְגַּלְתָּא).

And likewise when the Ze’ir Anpin and Nukvah of Atzilut ascend to receive the Mochin [Intellects] of Yechidah (וְכֵן בְּעָלוֹת הַזּו״ן דַּאֲצִילוּת לְקַבֵּל מוֹחִין דְּיַחִידָה). Such as in the Minḥah of Shabbat (כְּגוֹן בְּמִנְחַת שַׁבָּת), and it is from Yisrael-Saba and Tevunah which have already ascended and are called by the name Arich Anpin (וְהוּא מִיִּשְׂסו״ת שֶׁעָלוּ כְּבָר וְנִקְרָאִים בְּשֵׁם א״א), from them they now receive the Mochin [Intellects] of Yechidah for the fifth Partzuf of the Ze’ir Anpin and Nukvah which is called Keter (מֵהֶם מְקַבְּלִין עַתָּה מוֹחִין דְּיַחִידָה לַפַּרְצוּף הַה׳ דְּזו״ן הַנִּקְרָא כֶּתֶר). And through this the Ze’ir Anpin becomes enlarged until the stature of Arich Anpin (וְעַל־יְדֵי־כֵן נִגְדַּל הַזּ״א עַד שִׁיעוּר קוֹמַת א״א), which is until the navel of Adam Kadmon, wherein is its root (שֶׁהוּא עַד טַבּוּרָא דְּאָדָם קַדְמוֹן אֲשֶׁר שָׁם שָׁרְשׁוֹ), and he is called by the name Arich Anpin (וְנִקְרָא בְּשֵׁם א״א). And Yisrael-Saba and Tevunah by the name The Ears, Nose, and Mouth, which are the lights of S״G of the Binah of Adam Kadmon, the roots of Yisrael-Saba and Tevunah (وְיִשְׂסו״ת בְּשֵׁם אֲח״פ שֶׁהֵם אוֹרוֹת ס״ג דְּבִינָה דְּאָדָם קַדְמוֹן שָׁרְשֵׁי יִשְׂסו״ת), and Abba and Imma by A״B of Adam Kadmon which is their root (וְאו״א לְע״ב דְּאָדָם קַדְמוֹן שֶׁהוּא שָׁרְשָׁם), and Arich by the skull, the Keter of Adam Kadmon which is its root (וְאֲרִיךְ לְגַלְגַּלְתָּא כֶּתֶר דְּאָדָם קַדְמוֹן שֶׁהוּא שָׁרְשׁוֹ), end of his words (עַכְ״ל). See there his explanation (יַעֲיֵן שָׁם בֵּיאוּרוֹ).

It follows that according to his words, of blessed memory, later and here (נִמְצָא כִּי לְפִי דְּבָרָיו ז״ל לְקַמָּן וְכָאן), when the lower Partzuf becomes enlarged, it is enlarged according to the stature of the upper Partzuf that clarifies it (הוּא כִּי כְּשִׁיעוּר קוֹמַת הַפַּרְצוּף הָעֶלְיוֹן הַמְבָרֵר מִתְגַּדֵּל הַפַּרְצוּף הַתַּחְתּוֹן הַמִּתְבָּרֵר). And if so, Arich Anpin should have been enlarged to the stature of Atik (וְאִם כֵּן יוּגְדַּל א״א כְּשִׁיעוּר עֲתִיק), for Atik is the one who rectifies the clarifications of Arich Anpin (אֲשֶׁר עֲתִיק הוּא הַמְתַקֵּן בִּירוּרֵי א״א), and Arich Anpin should not be enlarged until the stature of The Ears, Nose, and Mouth (וְלֹא יוּגְדַּל א״א עַד שִׁיעוּר אֲח״פ). However Atik, whose clarifications are rectified by The Ears, Nose, and Mouth (אֲבָל עֲתִיק אֲשֶׁר בִּירוּרָיו נִתְקַנִּין עַל־יְדֵי אֲח״פ), should be enlarged to the stature of The Ears, Nose, and Mouth (יוּגְדַּל עַד שִׁיעוּר אֲח״פ).

Moreover, even to say that they should be enlarged to this measure is impossible (וּמָה גַּם כִּי גַּם לוֹמַר שֶׁיוּגְדְּלוּ כְּשִׁיעוּר זֶה אִי אֶפְשָׁר), for behold it is known that the ascents on weekdays are only in the Netzach, Hod, Yesod (כִּי הֲרֵי יָדוּעַ כִּי עֲלִיּוֹת הַחֹל אֵינוֹ רַק בְּנֶח״י), meaning that the Upper three Chokhmah, Binah, Da'at of the lower Partzuf ascend into the Netzach, Hod, Yesod of the upper Partzuf (דְּהַיְנוּ שֶׁהַגַּ״ר חב״ד דְּפַּרְצוּף הַתַּחְתּוֹן עוֹלִין בְּנֶח״י דְּפַּרְצוּף הָעֶלְיוֹן), and the Chesed, Gevurah, Tiferet ascend in the place of the Chokhmah, Binah, Da'at (וְחג״ת עוֹלִין בִּמְקוֹם חב״ד), and the Netzach, Hod, Yesod in the place of Chesed, Gevurah, Tiferet (וְנֶח״י בִּמְקוֹם חג״ת), and in this manner according to what is known (וְכֵן עַל־דֶּרֶךְ זֶה כַּנּוֹדָע). It follows that no Partzuf is ever enlarged except according to the measure of the Netzach, Hod, Yesod of the upper Partzuf (נִמְצָא כִּי אֵין שׁוּם פַּרְצוּף נִגְדָּל רַק כְּשִׁיעוּר נֶח״י דְּהַפַּרְצוּף הָעֶלְיוֹן), and not according to the entire stature of the upper Partzuf (וְלֹא כְּכָל שִׁיעוּר קוֹמַת הַפַּרְצוּף הָעֶלְיוֹן), as is explained in Sha‘ar HaKavvanot (כַּמְבֹאָר בְּשַׁעַר הַכַּוָּנוֹת). For the Ze’ir Anpin becomes enlarged according to the measure of the Netzach, Hod, Yesod of Abba and Imma (כִּי הַזּ״א נִגְדַּל כְּשִׁיעוּר נֶח״י דְּאו״א), which are Yisrael-Saba and Tevunah (שֶׁהֵם יִשְׂסו״ת), as is known (כְּנַודָע).

For the inclusive Netzach, Hod, Yesod of Abba and Imma are Yisrael-Saba and Tevunah (כִּי נֶח״י הַכְּלוּלִים דְּאו״א הֵם יִשְׂסו״ת), and this is the first Gadlut of the Ze’ir Anpin which is made on weekdays (אֲשֶׁר זוֹ הִיא גַּדְלוּת הָרִאשׁוֹן דְּז״א הַנַּעֲשֶׂה בִּימֵי הַחֹל). And Abba and Imma according to the measure of the Netzach, Hod, Yesod of Arich Anpin (וְאו״א כְּשִׁיעוּר נֶח״י דְּא״א). And Arich Anpin according to the measure of the Netzach, Hod, Yesod of Atik (וְא״א כְּשִׁיעוּר נֶח״י דְּעֲתִיק). And Atik according to the measure of the Netzach, Hod, Yesod of Akudim (וְעֲתִיק כְּשִׁיעוּר נֶח״י דַּעֲקוּדִים). And also according to his arrangement which he arranged regarding the standing of weekdays, in all of them it appears to me difficult one against the other (וְגַם לְפִי סִדּוּרוֹ אֲשֶׁר סִדֵּר בַּעֲמִידַת יְמֵי הַחֹל בְּכֻלָּם לַע״ד קָשֶׁה דִּידֵיהּ אֲדִידֵיהּ).

For behold, there in the blessing “Attah Ḥonen” [You Graciously Bestow Knowledge] he wrote that one should intend to elevate the inner Chokhmah, Chesed, Netzach of Chokhmah, Binah, Da'at of the general Atzilut (כִּי הִנֵּה שָׁם בִּבְרָכַת אַתָּה חוֹנֵן כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת חח״ן דְּחב״ד דְּכַלּוּת הָאֲצִילוּת). And this is the general Partzuf Atik, male (וְהוּא כְּלָלוּת פַּרְצוּף עֲתִיק זָכוּרָא), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמוֹ שֶׁעָלָה כְּבָר), and it clothed the exterior Chokhmah, Chesed, Netzach of the Netzach, Hod, Yesod of Akudim (וְהִלְבִּישׁ לַחִיצוֹנִיּוּת חח״ן דְּנֶה״י דַּעֲקוּדִים). And in the blessing “Hashiveinu” [Return Us] he wrote that one should intend to elevate the Binah, Gevurah, Hod of Chokhmah, Binah, Da’at of the general Atzilut (וּבִבְרָכַת הֲשִׁיבֵנוּ כָּתַב יְכַוֵּן לְהַעֲלוֹת בְּג״ה דְּחב״ד דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzuf Nukvah (וְהוּא כְּלָלוּת פַּרְצוּף נוּקְבָא), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמוֹ שֶׁעָלָה כְּבָר), and it clothed the exterior Binah, Gevurah, Hod of the Netzach, Hod, Yesod of Akudim (וְהִלְבִּישׁ לַחִיצוֹנִיּוּת בְּג״ה דְּנֶה״י דַּעֲקוּדִים). And in the blessing “Selaḥ” he wrote that one should intend to elevate the interior Da'at, Tiferert, Yesod of Chokhmah, Binah, Da’at of the general Atzilut (וּבִבְרָכַת סְלַח כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת דַּת״י דְּחב״ד דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzuf Arich and Nukvah (וְהוּא כְּלָלוּת פַּרְצוּף א״א וְנוּקְבָא), to clothe their own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמָם שֶׁעָלוּ כְּבָר), and they clothed the exterior Da'at, Tiferert, Yesod of the Netzach, Hod, Yesod of Akudim (וְהִלְבִּישׁוּ לַחִיצוֹנִיּוּת דַּת״י דְּנֶה״י דַּעֲקוּדִים). Thus it is explained in his words (הֲרֵי מְבֹאָר בְּדְבָרָיו) that the ascent of Atik and Nukvah and of Arich Anpin and Nukvah is in the place of the Netzach, Hod, Yesod of Akudim (שֶׁעֲלִיַּת עֲתִיק וְנוּקְבָא וְא״א וְנוּקְבָא הוּא בִּמְקוֹם נֶה״י דַּעֲקוּדִים), for Atik and Nukvah ascended in the Netzach–Hod of Akudim (כִּי עֲתִיק וְנוּקְבָא עָלוּ בְּנ״ה דַּעֲקוּדִים), and Arich Anpin and Nukvah ascended in the place of the Yesod of Akudim (וְא״א וְנוּקְבָא עָלוּ בִּמְקוֹם הַיְסוֹד דַּעֲקוּדִים).

And here in the introduction (וְכָאן בַּהַקְדָּמָה), besides the fact that he did not mention the ascent of Atik (מִלְּבַד שֶׁלֹּא הִזְכִּיר עֲלִיַּת עֲתִיק), he wrote that Arich grows on weekdays until the stature of the Ears, Nose, Mouth (כָּתַב שֶׁאֲרִיךְ נִגְדַּל בִּימֵי הַחֹל עַד שִׁיעוּר קוֹמַת אֲח״פ). Further he wrote there in the blessing “Selaḥ” (עוֹד כָּתַב שָׁם בִּבְרָכַת סְלַח), that one should also intend to elevate the interior Chokhmah, Chesed, Netzach of the Chesed, Gevurah, Tiferet of the general Atzilut (גַּם יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת חח״ן דְּחג״ת דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzuf Abba Ila’ah (וְהוּא כְּלָלוּת פַּרְצוּף אַבָּא עִלָּאָה), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמוֹ שֶׁעָלָה כְּבָר), and it clothed the exterior Chokhmah, Chesed, Netzach of the Chokhmah, Binah, Da’at of the general Atzilut (וְהִלְבִּישׁ לַחִיצוֹנִיּוּת חח״ן דְּחב״ד דְּכַלּוּת הָאֲצִילוּת). And in the blessing “Re’eh” he wrote that one should intend to elevate the interior Binah, Gevurah, Hod of the Chesed, Gevurah, Tiferet of the general Atzilut (וּבִבְרָכַת רְאֵה כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת בְּג״ה דְּחג״ת דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzuf Imma Ila’ah (וְהוּא כְּלָלוּת פַּרְצוּף אִמָּא עִלָּאָה), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמָהּ שֶׁעָלְתָה כְּבָר), and it clothed the exterior Binah, Gevurah, Hod of the Chokhmah, Binah, Da’at of the general Atzilut (וְהִלְבִּישָׁה לַחִיצוֹנִיּוּת בְּג״ה דְּחב״ד דְּכַלּוּת הָאֲצִילוּת), end of citation (עַ״כָּל).

Thus it is explained in his words (הֲרֵי מְבֹאַר בְּדְבָרָיו) that Abba and Imma Ila’in ascend in the place of Atik and Nukvah (שֶׁאו״א עִלָּאִין עוֹלִין בִּמְקוֹם עֲתִיק וְנוּקְבָא), for behold the Chokhmah, Chesed, Netzach and the Binah, Gevurah, Hod of Chokhmah, Binah, Da’at of the general Atzilut are Atik and Nukvah (שֶׁהֲרֵי חח״ן וּבְג״ה דְּחב״ד דְּכַלּוּת הָאֲצִילוּת הֵם עֲתִיק וְנוּקְבָא). And here in the introduction he wrote that Abba and Imma Ila’in become enlarged to the stature of Arich (וְכָאן בַּהַקְדָּמָה כָּתַב שֶׁאו״א עִלָּאִין נִגְדָּלִין כְּשִׁיעוּר קוֹמַת א״א), which is less than the stature of Atik (אֲשֶׁר הוּא פָּחוּת מִקּוֹמַת עֲתִיק), for Arich Anpin is the Da'at, Tiferert, Yesod of the Chokhmah, Binah, Da’at of the general Atzilut (כִּי א״א הוּא דַּת״י דְּחב״ד דְּכַלּוּת הָאֲצִילוּת). And in the blessing “Refa’einu” [Heal Us], he wrote that one should intend to elevate the Penimiyut [Internality] of the Da’at, Tiferet, Yesod of the Chesed, Gevurah, Tiferet of the general Atzilut (וּבִבְרָכַת רְפָאֵנוּ כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת דַּת״י דְּחג״ת דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzufim of Yisrael-Saba and Tevunah (וְהוּא כְּלָלוּת פַּרְצוּפֵי יִשְׂסו״ת), to clothe their own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמָם שֶׁעָלוּ כְּבָר), and they clothed the exterior Da'at, Tiferert, Yesod of the Chokhmah, Binah, Da’at of the general Atzilut (וְהִלְבִּישׁוּ לַחִיצוֹנִיּוּת דַּת״י דְּחב״ד דְּכַלּוּת הָאֲצִילוּת), end of citation (עַ״כּ).

Thus it is explained in his words that Yisrael-Saba and Tevunah ascend in the place of Arich Anpin (הֲרֵי מְבֹאַר בְּדְבָרָיו שֶׁיִשְׂסו״ת עוֹלִין בִּמְקוֹם א״א), for behold the Da'at, Tiferet, Yesod of the Ḥokhmah-Binah-Da’at of the general Atzilut is Arich (כִּי הֲרֵי דַּת״י דְּחב״ד דְּכַלּוּת הָאֲצִילוּת הוּא אֲרִיךְ), and here in the introduction he wrote that Yisrael-Saba and Tevunah become enlarged according to the stature of Abba and Imma (וְכָאן בַּהַקְדָּמָה כָּתַב שֶׁיִשְׂסו״ת נִגְדָּלִין כְּשִׁיעוּר קוֹמַת או״א). And in the blessing “Barekh Aleinu” [Bless Us] he wrote that one should intend to elevate the Penimiyut [Internality] of Chokhmah, Chesed, Netzach of the Netzacḥ, Hod, Yesod of the general Atzilut (וּבִבְרָכַת הַשָּׁנִים כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת חח״ן דְּנֶה״י דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzuf of the Ze’ir Anpin, which are the six extremities of M”H (וְהוּא כְּלָלוּת פַּרְצוּף ז״א שֶׁהֵם ו״ק דְּמ״ה), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמוֹ שֶׁעָלָה כְּבָר), and it clothed the exterior Chokhmah, Chesed, Netzach of the Chesed, Gevurah, Tiferet of the general Atzilut (וְהִלְבִּישׁ לַחִיצוֹנִיּוּת חח״ן דְּחג״ת דְּכַלּוּת הָאֲצִילוּת). And in the blessing “Teka” he wrote that one should intend to elevate the inner Binah, Gevurah, hod of the Netzacḥ, Hod, Yesod of the general Atzilut (וּבִבְרָכַת תְּקַע כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת בְּג״ה דְּנֶה״י דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzuf of the Nukvah of the Ze’ir Anpin, which is the six extremities of B”N (וְהוּא כְּלָלוּת פַּרְצוּף נוּקְבָא דְּז״א וְהוּא ו״ק דְּב״ן), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמוֹ שֶׁעָלָה כְּבָר), and it clothed the exterior Binah, Gevurah, hod of the Chesed, Gevurah, Tiferet of the general Atzilut (וְהִלְבִּישׁ לַחִיצוֹנִיּוּת בְּג״ה דְּחג״ת דְּכַלּוּת הָאֲצִילוּת).

Thus it is explained in his words that the Ze’ir Anpin and Nukvah ascend in the place of Abba and Imma (הֲרֵי מְבֹאַר בְּדְבָרָיו שֶׁהַזּו״ן עוֹלִין בִּמְקוֹם או״א), for behold the Chokhmah, Chesed, Netzach and Binah, Gevurah, hod of the Chesed, Gevurah, Tiferet of the general Atzilut are Abba and Imma (כִּי הֲרֵי חח״ן וּבְג״ה דְּחג״ת דְּכַלּוּת הָאֲצִילוּת הֵם או״א). And here in the introduction he wrote that the Ze’ir Anpin and Nukvah become enlarged according to the stature of Yisrael-Saba and Tevunah (וְכָאן בַּהַקְדָּמָה כָּתַב כִּי הַזּו״ן נִגְדָּלִין כְּשִׁיעוּר קוֹמַת יִשְׂסו״ת). And in the blessing “HaShivah” he wrote that one should intend to elevate the Da'at, Tiferet, Yesod of the Netzacḥ, Hod, Yesod of the general Atzilut (וּבִבְרָכַת הֲשִׁיבָה כָּתַב יְכַוֵּן לְהַעֲלוֹת דַּת״י דְּנֶה״י דְּכַלּוּת הָאֲצִילוּת), and this is the general Partzufim of Yaakov and Rachel (וְהוּא כְּלָלוּת פַּרְצוּפֵי יַעֲקֹב וְרָחֵל), to clothe their own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמָם שֶׁעָלוּ כְּבָר), and they clothed the Da'at, Tiferet, Yesod of the Chesed, Gevurah, Tiferet of the general Atzilut (וְהִלְבִּישׁוּ דַּת״י דְּחג״ת דְּכַלּוּת הָאֲצִילוּת), end of citation (עַ״כּ).

Thus it is explained in his words (הֲרֵי מְבֹאַר בְּדְבָרָיו) that Yaakov and Raḥel ascend in the place of Yisrael-Saba and Tevunah (שֶׁיַעֲקֹב וְרָחֵל עוֹלִין בִּמְקוֹם יִשְׂסו״ת), who are the Da’at, Tiferet, Yesod of the Chesed, Gevurah, Tiferet of the general Atzilut (שֶׁהֵם דַּת״י דְּחג״ת דְּכַלּוּת הָאֲצִילוּת). But according to what he wrote here in the introduction, that the Ze’ir Anpin and Nukvah become enlarged according to the stature of Yisrael-Saba and Tevunah (וְאִילוּ לְפִי מַה שֶּׁכָּתַב כָּאן בַּהַקְדָּמָה כִּי הַזּו״ן נִגְדָּלִין כְּשִׁיעוּר קוֹמַת יִשְׂסו״ת), then Yaakov and Rachel would be enlarged according to the stature of the Ze’ir Anpin and Nukvah (אִם כֵּן יַעֲקֹב וְרָחֵל יוּגְדְּלוּ כְּשִׁיעוּר הַזּו״ן), and not according to the stature of Yisrael-Saba and Tevunah (וְלֹא כְּשִׁיעוּר יִשְׂסו״ת). And in the blessing “HaMinim” he wrote that one should intend to elevate the interior of the supernal Keter of the general Atzilut (וּבִבְרָכַת הַמִּינִים כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת הַכֶּתֶר הָעֶלְיוֹן דְּכַלּוּת הָאֲצִילוּת), which is the root of the roots of the four Mochin [Intellects] of the Chokhmah, Binah, Da’at of the general Atzilut (שֶׁהוּא הַשֹּׁרֶשׁ דְּשָׁרְשֵׁי ד׳ מוֹחִין דְּחב״ד דְּכַלּוּת הָאֲצִילוּת), to clothe its own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמוֹ שֶׁעָלָה כְּבָר), and it clothed the exterior of the Tiferet of Akudim (וְהִלְבִּישׁ לַחִיצוֹנִיּוּת דְּתִפְאֶרֶת דַּעֲקוּדִים), end of citation (עַ״כָּל).

Thus it is explained in his words (הֲרֵי מְבֹאַר בְּדְבָרָיו) that even the highest aspect of the general Atzilut ascended only until the Tiferet of Akudim (שֶׁאֲפִלּוּ הַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה דְּכַלּוּת הָאֲצִילוּת לֹא עָלְתָה רַק עַד הַתִּפְאֶרֶת דַּעֲקוּדִים). But here in the introduction he wrote that Arich Anpin becomes enlarged until the measure of the Ears, Nose, and Mouth (וְכָאן בַּהַקְדָּמָה כָּתַב כִּי א״א נִגְדַּל עַד שִׁיעוּר אֲח״פ). And in the blessings “Al HaTzaddikim” [Upon the Righteous], “Ve-Tishkon” [And Dwell], and “Ve-Et Tzemach David” [And the Sprout of David],” he wrote that one should intend to elevate the interior Da’at, Tiferet, Yesod, Binah, Gevurah, Hod, Chokhmah, Chesed, Netzach of the Malkhut of the general Atzilut (וּבִבְרָכוֹת עַל הַצַּדִּיקִים וְתִשְׁכּוֹן וְאֶת צֶמַח כָּתַב יְכַוֵּן לְהַעֲלוֹת פְּנִימִיּוּת דַּת״י בְּג״ה חח״ן דְּמַלְכוּת דְּכַלּוּת הָאֲצִילוּת), to clothe the exterior Da’at, Tiferet, Yesod, Binah, Gevurah, Hod, Chokhmah, Chesed, Netzach of the Netzach, Hod, Yesod of the general Atzilut (לְהַלְבִּישׁ חִיצוֹנִיּוּת דַּת״י בְּג״ה חח״ן דְּנֶה״י דְּכַלּוּת הָאֲצִילוּת), which now stand in the place of the Chesed, Gevurah, Tiferet of the general Atzilut (הָעוֹמְדִים עַתָּה בִּמְקוֹם חֲג״ת דְּכַלּוּת הָאֲצִילוּת), end of citation (עַ״כּ).

Thus it is explained in his words (הֲרֵי מְבֹאַר בְּדְבָרָיו) that even the Malkhut of the general Atzilut ascends in the place of Abba and Imma and Yisrael-Saba and Tevunah (כִּי גַּם הַמַּלְכוּת דְּכַלּוּת הָאֲצִילוּת עוֹלָה בִּמְקוֹם או״א וְיִשְׂסו״ת), for behold the Da’at, Tiferet, Yesod, Binah, Gevurah, Hod, Chokhmah, Chesed, Netzach of the Netzach, Hod, Yesod of the general Atzilut are Yaakov and Raḥel and the Ze’ir Anpin and Nukvah (שֶׁהֲרֵי דַּת״י בְּג״ה חח״ן דְּנֶה״י דְּכַלּוּת הָאֲצִילוּת הֵם יַעֲקֹב וְרָחֵל וּזְעִיר אַנְפִּין וְנוּקְבָא), and they ascended in the place of the Chokhmah, Chesed, Netzach and Binah, Gevurah, Hod and Da’at, Tiferet, Yesod of the Chesed, Gevurah, Tiferet of the general Atzilut, which are Abba and Imma and Yisrael-Saba and Tevunah (וְהֵם עָלוּ בִּמְקוֹם חח״ן בְּג״ה דַּת״י דְּחג״ת דְּכַלּוּת הָאֲצִילוּת שֶׁהֵם או״א וְיִשְׂסו״ת), and the Chokhmah, Chesed, Netzach, Binah, Gevurah, Hod, Da’at, Tiferet, Yesod of the Malkhut of the general Atzilut clothe upon them (וְחח״ן בְּג״ה דַּת״י דְּמַלְכוּת דְּכַלּוּת הָאֲצִילוּת מַלְבִּישָׁה עֲלֵיהֶם), therefore the general Malkhut of the general Atzilut ascended in the place of Abba and Imma and Yisrael-Saba and Tevunah (נִמְצָא דְּכַלּוּת הַמַּלְכוּת דְּכַלּוּת הָאֲצִילוּת עָלְתָה בִּמְקוֹם או״א וְיִשְׂסו״ת).

And here in the introduction later he wrote as follows (וְכָאן בַּהַקְדָּמָה לְקַמָּן כָּתַב וְזֶ״ל): and likewise the inclusive Nukvah of Atzilut, which is called the Nukvah of the Ze’ir Anpin, ascended to receive Mochin [Intellects] from the inclusive Ze’ir Anpin (וְכֵן נוּקְבָא הַכּוֹלֶלֶת דַּאֲצִילוּת הַנִּקְרָא נוּקְבָא דְּז״א עָלְתָה לְקַבֵּל מוֹחִין מֵהַזּ״א הַכּוֹלֵל), and becomes enlarged like him (וְנִגְדֶּלֶת כָּמוֹהוּ), and is now called by the name Ze’ir Anpin of Atzilut (וְנִקְרֵאת עַתָּה בְּשֵׁם ז״א דַּאֲצִילוּת), end of citation (עַכ״ל).

Thus he wrote that the inclusive Nukvah is only in the place of the Ze’ir Anpin (הֲרֵי שֶׁכָּתַב שֶׁהַנּוּקְבָא דְּכַלּוּת אֵינָהּ רַק בִּמְקוֹם ז״א), which is the place of the Ze’ir Anpin itself (שֶׁהוּא הַמָּקוֹם עַצְמוֹ דְּז״א), not above the place of the Ze’ir Anpin which is in the place of Abba and Imma and Yisrael-Saba and Tevunah (לֹא לְמַעְלָה מִמְּקוֹם ז״א שֶׁהוּא בִּמְקוֹם או״א וְיִשְׂסו״ת). And in the blessing “Shema Koleinu” he wrote that one should intend to elevate the Chokhmah, Chesed, Netzach, Binah, Gevurah, Hod, Da’at, Tiferet, Yesod of the Chokhmah, Binah, Da’at of the general Beri’ah (וּבִבְרָכַת שְׁמַע קוֹלֵנוּ כָּתַב יְכַוֵּן לְהַעֲלוֹת חח״ן בְּג״ה דַּת״י דְּחב״ד דְּכַלּוּת הַבְּרִיאָה), and these are the general Partzufim of Atik and Nukvah, Arich Anpin and Nukvah (וְהֵם כְּלָלוּת פַּרְצוּפֵי עֲתִיק וְנוּקְבָא א״א וְנוּקְבָא), to clothe their own interior which has already ascended (לְהַלְבִּישׁ פְּנִימִיּוּת עַצְמָם שֶׁעָלוּ כְּבָר), and they clothed the exterior Chokhmah, Chesed, Netzach, Binah, Gevurah, Hod, Da’at, Tiferet, Yesod of the Malkhut of the general Atzilut (וְהִלְבִּישׁוּ לַחִיצוֹנִיּוּת חח״ן בְּג״ה דַּת״י דְּמַלְכוּת דְּכַלּוּת הָאֲצִילוּת), end of citation (עַ״כָּל).

Thus it is explained in his words, of blessed memory (הֲרֵי מְבֹאַר בְּדִבְרָיו ז״ל), that only the upper three of Beri’ah ascended in the place of the Malkhut of the general Atzilut (שֶׁהַג״ר דְּבְרִיאָה בִּלְבַד הֵם שֶׁעָלוּ בִּמְקוֹם הַמַּלְכוּת דְּכַלּוּת הָאֲצִילוּת), and from this it follows that likewise in Yetzirah and Asiyah it is so (וּמִנָּהּ שֶׁגַּם בִּיצִירָה וַעֲשִׂיָּה הוּא כֵּן), that only the upper three of Yetzirah ascend into Beri’ah (שֶׁהַג״ר דְּיִצִירָה בִּלְבַד עוֹלִין בְּבְרִיאָה), and the upper three of Asiyah into Yetzirah (וְהַג״ר דְּעֲשִׂיָּה בִּיצִירָה). But here in the introduction later he wrote (וְכָאן בַּהַקְדָּמָה לְקַמָּן כָּתַב) that the Beri’ah ascends in the place of the Nukvah mentioned of Atzilut (וְהַבְּרִיאָה עוֹלָה בִּמְקוֹם נוּקְבָא הַנִּזְכָּר דַּאֲצִילוּת), and is called by the name Nukvah of Atzilut (וְנִקְרֵאת בְּשֵׁם נוּקְבָא דַּאֲצִילוּת), and the Yetzirah ascends to the place of Beri’ah (וְהַיְצִירָה עֹלָה לְמְקוֹם בְּרִיאָה), and is called by the name Beri’ah (וְנִקְרֵאת בְּשֵׁם בְּרִיאָה), and the Asiyah ascends in the place of Yetzirah (וְהָעֲשִׂיָּה עֹלָה בִּמְקוֹם יְצִירָה), and is called by the name Yetzirah (וְנִקְרֵאת בְּשֵׁם יְצִירָה), end of citation (עַ״כּ).

Thus he wrote that the entire Beri’ah ascended in the place of the Nukvah of Atzilut (הֲרֵי שֶׁכָּתַב שֶׁכָּל הַבְּרִיאָה עָלְתָה בִּמְקוֹם נוּקְבָא דַּאֲצִילוּת), and all of Yetzirah in the place of Beri’ah (וְכָל הַיְצִירָה עָלְתָה לְמְקוֹם בְּרִיאָה), and all of Asiyah in the place of Yetzirah (וְכָל הָעֲשִׂיָּה בִּמְקוֹם יְצִירָה), the opposite of what he wrote there (הֶפֶךְ מ״ש שם). In such a manner, to my understanding (בְּאוֹפֶן שֶׁלְּעַד״נ), what he wrote here in the introduction and what he wrote there in the Amidah section contradict one another (מַה שֶּׁכָּתַב כָּאן בַּהַקְדָּמָה עִם מַה שֶּׁכָּתַב שָׁם בַּעֲמִידָה דְּבָרָיו סוֹתְרִין זֶה אֶת זֶה), and there are found in them two opposite differences (וְנִמְצָאוּ בָּהֶם ב׳ שִׁנּוּיִים הֲפוּכִיִּים). For according to what he wrote here in the introduction (כִּי לְפִי מַה שֶּׁכָּתַב כָּאן בַּהַקְדָּמָה), Arich ascended two levels, which are Atik and The Ears, Nose, and Mouth (אֲרִיךְ עָלָה ב׳ מַדְרֵגוֹת שֶׁהֵם עֲתִיק וְאֲח״פ), and the remaining aspects until Beri’ah ascended only one level (וְשְׁאָר הַבְּחִינוֹת עַד הַבְּרִיאָה לֹא עָלוּ רַק מַדְרֵגָה אַחַת): that is, Abba and Imma in the place of Arich Anpin (דְּהַיְנוּ או״א בִּמְקוֹם א״א), and Yisrael-Saba and Tevunah in the place of Abba and Imma (וְיִשְׂסו״ת בִּמְקוֹם או״א), and the Ze’ir Anpin in the place of Yisrael-Saba and Tevunah (וְהַזּ״א בִּמְקוֹם יִשְׂסו״ת), and the Nukvah in the place of the Ze’ir Anpin (וְהַנּוּקְבָא בִּמְקוֹם ז״א). And afterwards the Beri’ah-Yetzirah-Asiyah do not have any further ascent (וְאַחַר כָּךְ בִּי״ע אֵין עֲלִיָּתָם יְתֵרָה), for the entire Beri’ah ascended in the place of the Nukvah of Atzilut (שֶׁכָּל הַבְּרִיאָה עָלְתָה בִּמְקוֹם נוּקְבָא דַּאֲצִילוּת), and the entire Yetzirah in the place of Beri’ah (וְהַיְצִירָה כֻּלָּהּ בִּמְקוֹם בְּרִיאָה), and the entire Asiyah in the place of Yetzirah (וְהָעֲשִׂיָּה כֻּלָּהּ בִּמְקוֹם יְצִירָה).

But according to the order of the Amidah (וּלְפִי סֵדֶר הָעֲמִידָה), Arich ascended only one level (אֲרִיךְ לֹא עָלָה רַק מַדְרֵגָה אַחַת), which is in the Yesod of Akudim (שֶׁהוּא בְּיְסוֹד דַּעֲקוּדִים), and the remaining aspects until Beri’ah ascended two levels (וְשְׁאָר הַבְּחִינוֹת עַד הַבְּרִיאָה עָלוּ שְׁתֵּי מַדְרֵגוֹת): that is, Abba and Imma in the place of Atik and Nukvah (דְּהַיְנוּ או״א בִּמְקוֹם עֲתִיק וְנוּקְבָא), and Yisrael-Saba and Tevunah in the place of Arich Anpin (וְיִשְׂסו״ת בִּמְקוֹם א״א), and the Ze’ir Anpin and Nukvah in the place of Abba and Imma (וְזו״ן בִּמְקוֹם או״א), and even the inclusive Nukvah of Atzilut ascended there (וְגַם הַנּוּקְבָא הַכּוֹלֶלֶת דַּאֲצִילוּת עָלְתָה עַד שָׁם). And afterwards the Beri’ah-Yetzirah-Asiyah ascended only one level (וְאַחַר כָּךְ הַבִּי״ע לֹא עָלוּ רַק מַדְרֵגָה אַחַת): that is, the upper three of Beri’ah in Atzilut (דְּהַיְנוּ ג״ר דְּבְרִיאָה בַּאֲצִילוּת), the upper three of Yetzirah in Beri’ah (וְג״ר דְּיִצִירָה בְּבְרִיאָה), and the upper three of Asiyah in Yetzirah (וְג״ר דְּעֲשִׂיָּה בִּיצִירָה).

In such a manner, to my understanding (בְּאוֹפֶן שֶׁלְּעַד״נ), his words contradict one another (דְּבָרָיו סוֹתְרִין זֶה אֶת זֶה). And furthermore, he did not make his measures equal (וְלֹא עוֹד אֶלָּא שֶׁלֹּא הִשְׁוָה אֶת מִדּוֹתָיו): for in the introduction, regarding the higher aspect which is Arich and the lower aspects which are Beri’ah-Yetzirah-Asiyah (כִּי בַּהַקְדָּמָה אֲשֶׁר בַּבְּחִינָה הָעֶלְיוֹנָה שֶׁהִיא א״א וּבַבְּחִינָה הַתַּחְתּוֹנָה שֶׁהֵם בִּי״ע), he said that they ascend two levels (אָמַר שֶׁעוֹלִין בּ׳ מַדְרֵגוֹת), but said regarding the remaining aspects that they ascend only one level (וְאָמַר בִּשְׁאָר הַבְּחִינוֹת שֶׁאֵינָן עוֹלִין רַק מַדְרֵגָה אַחַת). And in the order of the Amidah, concerning the higher aspect which is Arich and the lower aspects which are Beri’ah-Yetzirah-Asiyah (וּבְסֵדֶר הָעֲמִידָה שֶׁבַּבְּחִינָה הָעֶלְיוֹנָה שֶׁהִיא א״א וּבַבְּחִינָה הַתַּחְתּוֹנָה שֶׁהֵם בִּי״ע), he said that they ascend only one level (אָמַר שֶׁאֵינָם עוֹלִין רַק מַדְרֵגָה אַחַת), but said regarding the remaining aspects that they ascend two levels (וְאָמַר בִּשְׁאָר הַבְּחִינוֹת שֶׁעוֹלִין בּ׳ מַדְרֵגוֹת). And to my understanding this is difficult regarding both systems (וּלְעַד״נ ק׳ עַל הַבּ׳ סְדָרִים).

For the order of the Amidah is difficult (כִּי לְסֵדֶר הָעֲמִידָה ק׳), for these ascents are only on Shabbat (כִּי בְּחִינוֹת עֲלִיּוֹת אֵלּוּ אֵינָם רַק בְּשַׁבָּת), for then the Ze’ir Anpin and Nukvah ascend in the place of Abba and Imma in the Musaf of Shabbat (שֶׁאָז הַזּו״ן עוֹלִים בִּמְקוֹם או״א בְּמוּסָף שַׁבָּת), as explained in Sha‘ar HaKavvanot (כְּמְבֹאַר בְּשַׁעַר הַכַּוָּנוֹת), and in this manner is the ascent of the other Partzufim (וְעַל דֶּרֶךְ זֶה הוּא עֲלִיַּת שְׁאָר הַפַּרְצוּפִים), as he himself wrote above (וּכְמָ״שׁ הוּא עַצְמוֹ כְּנַ״ל).

And all the more so, it is very difficult (וְכָל־שֶׁכֵּן שֶׁקָּשֶׁה טוּבָא) according to what is written in Sha‘ar HaKavvanot and in many places (לְפִי מַה שֶּׁכָּתַב בְּשַׁעַר הַכַּוָּנוֹת וּבְכַמָּה מְקוֹמוֹת), that there is no ascent on weekdays except the upper three of the lower Partzuf in the Netzach, Hod, Yesod of the upper (שֶׁאֵין עֲלִיָּה בַּחֹל רַק גַּ״ר דְּפַּרְצוּף הַתַּחְתּוֹן בְּנֶה״י שֶׁל הָעֶלְיוֹן), as he arranged above concerning Atik and Arich Anpin and Beri’ah-Yetzirah-Asiyah (וּכְמוֹ שֶׁסִּדֵּר הוּא ז״ל בַּעֲתִיק וְא״א וּבִּי״ע). And this is also difficult regarding what he wrote in the introduction, that the lower Partzuf becomes enlarged in the entire measure of the upper Partzuf (וְזֶה קָשֶׁה גַּם־כֵּן עַל מַה שֶּׁכָּתַב בַּהַקְדָּמָה שֶׁהַפַּרְצוּף הַתַּחְתּוֹן מִתְגַּדֵּל בְּכָל שִׁיעוּר פַּרְצוּף הָעֶלְיוֹן). And it is also difficult here in the introduction (וְגַם קָשֶׁה כָּאן בַּהַקְדָּמָה) regarding that which he concealed his eyes from Atik (עַל מַה שֶּׁהֶעֱלִים עֵינָיו מֵעֲתִיק), as was written above (כְּמָ״שׁ לְעֵיל), that if Arich would become enlarged, it would be according to the stature of Atik and not according to the stature of The Ears, Nose, and Mouth (שֶׁאִם יוּגְדַּל א״א יִהְיֶה כְּשִׁיעוּר עֲתִיק וְלֹא כְּשִׁיעוּר אֲח״פ).

For behold, this which he said—that on weekdays Arich ascended until The Ears, Nose, and Mouth—seems to me to be the opposite of the explicit words of the Rav, of blessed memory (כִּי הִנֵּה זֶה שֶׁאָמַר שֶׁבַּחֹל עָלָה א״א עַד אֲח״פ לְעַד״נ שֶׁהוּא הֶפֶךְ דִּבְרֵי הָרַב ז״ל בְּפֵירוּשׁ). For behold, in Sha‘ar HaKavvanot in the discourse of the Shabbat morning meal, he wrote that in the prayer of Musaf the Ze’ir Anpin and Nukvah ascended until the Keter of Abba and Imma (שֶׁהֲרֵי בְּשַׁעַר הַכַּוָּנוֹת בִּדְרוּשׁ סְעוּדַת שַׁחֲרִית דְּשַׁבָּת כָּתַב כִּי בִּתְפִלַּת מוּסָף עָלוּ הַזּו״ן עַד כֶּתֶר דְּאו״א). And afterwards he wrote (וְאַחַר כָּךְ כָּתַב): “And know that all these ascents that we said that the Ze’ir Anpin and Nukvah ascend are necessary, for when they ascend above, also the worlds of Beri’ah, Yetzirah, Asiyah that are beneath them ascend after them according to the order of the ascent of the Ze’ir Anpin and Nukvah” (וְדַע כִּי כָּל אֵלּוּ הָעֲלִיּוֹת שֶׁאָמַרְנוּ שֶׁעוֹלִין הַזּו״ן מֻכְרָח הוּא כִּי בַּעֲלוֹתָם לְמַעְלָה גַּם עוֹלָמוֹת בִּי״ע שֶׁתַּחְתֵּיהֶם עוֹלִין אַחֲרֵיהֶם כְּפִי סֵדֶר עֲלִיַּת הַזּו״ן). “And in this manner, all the worlds that are above the Ze’ir Anpin of Atzilut must also necessarily ascend from their places according to the order of the ascents of the Ze’ir Anpin, to give them room to ascend into their places” (וְכֵן עַל דֶּרֶךְ זֶה כָּל הָעוֹלָמוֹת אֲשֶׁר לְמַעְלָה מִזּ״א דַּאֲצִילוּת מֻכְרָח הוּא לַעֲלוֹת מִמְּקוֹמָם גַּם הֵם כְּפִי סֵדֶר עֲלִיוֹת הַזּו״ן לָתֵת לָהֶם מָקוֹם לַעֲלוֹת בִּמְקוֹמָם). “And we will speak briefly” (וְנְדַבֵּר דֶּרֶךְ קְצָרָה). “Know that all the Partzufim and all the worlds together all ascend one after another” (דַּע כִּי כָּל הַפַּרְצוּפִים וְכָל הָעוֹלָמוֹת יַחַד כֻּלָּם עוֹלִין זֶה אַחַר זֶה), “until it is found that the Adam Kadmon of Atzilut ascends until the place of Atika Kadisha itself” (עַד שֶׁנִּמְצָא כִּי ע״ק דַּאֲצִילוּת עוֹלֶה עַד מְקוֹם אָדָם קַדְמוֹן). “As is explained in the discourse of Adam HaRishon, how he was in Gan Eden before he sinned and how his damage caused defect in all the worlds” (כְּמְבֹאָר בִּדְרוּשׁ אֲדָם הָרִאשׁוֹן אֵיךְ הָיָה בְּגַ״ע קוֹדֶם שֶׁחָטָא וּמָה פְּגָם גָּרַם בְּכָל הָעוֹלָמוֹת). “Also, see the discourse in which we explained the matter of the seven kings that emerged from the supernal ear of Adam Kadmon” (גַּם תְּעַיֵּן בִּדְרוּשׁ אֶחָד שֶׁבֵּאַרְנוּ בְּעִנְיַן ז׳ מְלָכִים שֶׁיָּצְאוּ מִבְּחִינַת אֹזֶן עֶלְיוֹנָה דְּאָדָם קַדְמוֹן), “and there occurred in them a defect close to the matter of death and nullification” (וְאֵירַע בָּהֶם פְּגַם קָרוֹב לְעִנְיַן הַמִּיתָה וְהַבִּטּוּל). “And the intention is not, Heaven forbid, to say that these are the kings of Parashat Vayishlaḥ” (וְאֵין הַכַּוָּנָה ח״ו לוֹמַר כִּי הֵם הֵם הַמְּלָכִים דְּפ׳ וַיִּשְׁלַח), “for those kings emerged from the eye of Adam Kadmon” (כִּי אוֹתָם הַמְּלָכִים יָצְאוּ מֵהָעַיִן דְּאָדָם קַדְמוֹן), “but these are a different aspect above them which emerged from the ear” (אֲבָל הֵם בְּחִינָה אַחֶרֶת שֶׁלְמַעְלָה מֵהֶם שֶׁיָּצְאוּ מֵהָאֹזֶן). “And there, in the discourse called Mati ve-Lo Mati [Reaching and Not Reaching], we explained the matter of those Keter, Chokhmah, Binah, that they are the aspect of the Name Y-H in the filling of Hehin” (וְשָׁם בַּדְּרוּשׁ הַנִּקְרָא מַטִּי וְלֹא מַטִּי בֵּאַרְנוּ בְּעִנְיַן הַכֶּתֶר־חָכְמָה־בִּינָה הָהֵם שֶׁהֵם בְּחִינַת שֵׁם י״ה בְּמִלּוּי הַהֵי״ן), “and there it was explained how they become the aspect of Vav–Vav and Dalet–Vav” (וְשָׁם נִתְבָּאֵר אֵיךְ נַעֲשִׂים בְּחִינַת דּ״ו וְד״ו), see there (וְעַיֵּין שָׁם).

And behold, now in the Shabbat morning meal (וְהִנֵּה עַתָּה בְּסְעוּדַת שַׁחֲרִית שֶׁל שַׁבָּת), the Atika Kadisha of the world of Atzilut ascends until those Hehin after the Name (עוֹלֶה ע״ק דְּעוֹלַם הָאֲצִילוּת עַד אוֹתָם הַהֵי״ן אַחַר שֵׁם), and therefore this meal is called the Meal of Atika Kadisha, etc. (וְלָכֵן סְעוּדָה זוֹ נִקְרֵאת סְעוּדָתָא דְּע״ק כּו׳). Afterwards he wrote (אַחַר כָּךְ כָּתַב): “And now intend in the three Names Y-H of the Hehin” (וְעַתָּה תְּכַוֵּן בִּג׳ שֵׁמוֹת י״ה דְּהַהֵי״ן), “and although the filling of Yodin is higher than the filling of Hehin” (וְאַף־עַל־פִּי שֶׁמִּלּוּי יוּדִי״ן מְעוּלֶּה מִמִּלּוּי הַהֵי״ן), “and if so, how in the lower meal of the night do you intend the filling of Yodin, and in the morning meal—the higher one of Atika Kadisha—do you intend the filling of Hehin?” (וְאִם כֵּן אֵיךְ בְּסְעוּדַת הַלַּיְלָה הַתַּחְתּוֹנָה תְּכַוֵּן בְּמִלּוּי יוּדִי״ן וּבְסְעוּדַת שַׁחֲרִית הַמְעוּלָּה דְּע״ק תְּכַוֵּן בְּמִלּוּי הַהֵי״ן). “But this will be understood from what will be said below” (אֲבָל זֶה יוּבַן בְּמַשֶּׁנֶּאֱמַר לְמַטָּה), “that these Names Y-H of the filling of Hehin are extremely high in rank” (שֶׁאֵלּוּ הַשֵּׁמוֹת דְּי״ה דְּמִלּוּי הַהֵי״ן הֵם גְּבוֹהִים בְּמַעֲלָה מְאֹד מְאֹד), “for they are above in the lights of the ear of Adam Kadmon, as said above” (שֶׁהֵם לְמַעְלָה בְּאוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן כַּנַּ״ל), “for until there the Atika Kadisha ascends” (כִּי עַד שָׁם עוֹלֶה ע״ק), end of citation (עַ״כָּל).

Thus it is explained (הֲרֵי מְבֹאַר) that in the Shabbat morning meal, which is after the Musaf prayer (כִּי בְּסְעוּדַת שַׁחֲרִית דְּשַׁבָּת שֶׁהוּא אַחַר תְּפִלַּת מוּסָף), then it is that Arich ascends in the Ears, Nose, and Mouth (אָז הוּא שֶׁעוֹלֶה א״א בַּאֲח״פ), the opposite of his words, of blessed memory, who said that on weekdays Arich ascends until the Ears, Nose, and Mouth (הֶפֶךְ דְּבָרָיו ז״ל שֶׁאָמַר כִּי בַּחֹל עוֹלֶה א״א עַד אֲח״פ), and in Musaf he ascends until the Chokhmah of the Keter of Adam Kadmon (וּבְמוּסָף עוֹלֶה עַד חָכְמָה דְּכֶתֶר דְּאָדָם קַדְמוֹן). And since according to the words of the Rav, of blessed memory, the ascent of Arich in the Ears, Nose, and Mouth is only in the Shabbat morning meal (וְכֵיוָן שֶׁלְפִי דִּבְרֵי הָרַב ז״ל עֲלִיַּת א״א בַּאֲח״פ אֵינָהּ אֶלָּא בְּסְעוּדַת שַׁחֲרִית דְּשַׁבָּת), if so, what he wrote that in the Musaf of Shabbat the Abba and Imma ascend in the Ears, Nose, and Mouth is not so (אִם כֵּן מַה שֶּׁכָּתַב שֶׁבְּמוּסָף שַׁבָּת עוֹלִין או״א בַּאֲח״פ לֵיתָא), for there it is the ascent of Arich (כִּי שָׁם הִיא עֲלִיַּת א״א), and if Abba and Imma would ascend, their ascent would be in Atik (וְאִם יַעֲלוּ או״א יִהְיֶה עֲלִיָּתָם בַּעֲתִיק).

For on weekdays Abba and Imma ascend in Arich, and Arich in Atik, and Atik in the Ears, Nose, and Mouth (כִּי בַּחֹל יַעֲלוּ או״א בַּאֲרִיךְ וְאֲרִיךְ בַּעֲתִיק וְעֲתִיק בַּאֲח״פ), and on Shabbat in Musaf Abba and Imma would ascend in Atik, and Arich in the Ears, Nose, and Mouth (וּבְשַׁבָּת בְּמוּסָף יַעֲלוּ או״א בַּעֲתִיק וְאֲרִיךְ בַּאֲח״פ), according to the words of the Rav, of blessed memory (כְּפִי דִּבְרֵי הָרַב ז״ל), and Atik would ascend into the Chokhmah of the Keter of Adam Kadmon (וְעֲתִיק יַעֲלֶה בְּחָכְמָה דְּכֶתֶר דְּאָדָם קַדְמוֹן). And all this is according to the opinion of Rav Sar Shalom, of blessed memory (וְכָל זֶה הוּא לְדַעַת הָרַב שַׂר שָׁלוֹם ז״ל), that the lower Partzuf ascends according to the entire stature of the upper Partzuf (שֶׁהַפַּרְצוּף הַתַּחְתּוֹן עוֹלֶה כְּשִׁיעוּר כָּל קוֹמַת הַפַּרְצוּף הָעֶלְיוֹן). However according to what was written above, that the lower Partzuf ascends on weekdays only according to the measure of the Netzach, Hod, Yesod of the upper Partzuf (אֲבָל לְפִי מַה שֶּׁנֶּאֱמַר לְעֵיל שֶׁהַפַּרְצוּף הַתַּחְתּוֹן אֵינוֹ עוֹלֶה בִּימֵי הַחֹל רַק כְּשִׁיעוּר הַנֶּה״י שֶׁל הַפַּרְצוּף הָעֶלְיוֹן), if so, in the Musaf of Shabbat Abba and Imma would ascend only in Arich (אִם כֵּן בְּמוּסָף שַׁבָּת לֹא יַעֲלוּ או״א רַק בַּאֲרִיךְ), which is close to the Chokhmah, Binah, Da’at and Chesed, Gevurah, Tiferet of Arich Anpin (שֶׁהוּא קָרוֹב לְחב״ד חגו״ת דְּא״א), as he wrote (כְּמָ״שׁ).

Later with Hashem’s help (לְקַמָּן בַּע״ה), for this is necessary as said above (כִּי זֶה מֻכְרָח כַּמַּשֶּׁלְּעֵיל), for so also the Ze’ir Anpin then ascends the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da’at of Abba and Imma (כִּי כֵּן גַּם הַזּ״א עוֹלֶה אָז חֲג״ת חב״ד דְּאו״א), and Abba and Imma ascend the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da’at of Arich (וְאו״א חֲג״ת חב״ד דְּא״א), and Arich ascends the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da’at of Atik (וְא״א חֲג״ת חב״ד דְּעֲתִיק), and Atik ascends the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da’at of Adam Kadmon, which are the lights of the Ears, Nose, and Mouth (וְעֲתִיק חֲג״ת חב״ד דְּאָדָם קַדְמוֹן שֶׁהֵם אוֹרוֹת אֲח״פ).

And afterwards, in the Shabbat morning meal, Arich ascends further until the Ears, Nose, and Mouth (וְאַחַר כָּךְ בְּסְעוּדַת שַׁחֲרִית עוֹלֶה עוֹד אֲרִיךְ עַד אֲח״פ), for thus the Rav, of blessed memory, was precise in his language of golden expression (שֶׁכֵּן דִּקְדֵּק הָרַב ז״ל בִּלְשׁוֹנוֹ לְשׁוֹן הַזָּהָב), when he said (שֶׁאָמַר): “And behold now in the Shabbat morning meal the Atika Kadisha of the world of Atzilut ascends until those Hehin which are there, and therefore this meal is called the Meal of Atika Kadisha,” end of citation (וְהִנֵּה עַתָּה בְּסְעוּדַת שַׁחֲרִית דְּשַׁבָּת עוֹלֶה ע״ק דְּעוֹלַם הָאֲצִילוּת עַד אוֹתָם הַהֵי״ן אֲשֶׁר שָׁם וְלָכֵן סְעוּדָה זוֹ נִקְרֵאת סְעוּדָתָא דְּע״ק עַכ״ל). And when Arich ascends in the lights of the Ears, Nose, and Mouth (וּבְעָלוֹת אֲרִיךְ בְּאוֹרוֹת אֲח״פ), it is possible that he becomes included in Atik which has already ascended and is there (אֶפְשָׁר שֶׁנִּכְלַל בַּעֲתִיק אֲשֶׁר עָלָה כְּבָר וְהָיָה שָׁם), or it is possible that also Atik ascends into the Chokhmah of A”B of Adam Kadmon (אוֹ אֶפְשָׁר גַּם עֲתִיק יַעֲלֶה בְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן). But Abba and Imma do not ascend above Arich (אֲבָל או״א אֵינָם עוֹלִין לְמַעְלָה מֵא״א), as he wrote afterwards later with Hashem’s help (כְּמָ״שׁ אַחַר כָּךְ לְקַמָּן בַּע״ה). However, there is still more to say (אֲמְנָם עוֹד לֵאלוֹהַּ מִלִּין) concerning the intent of this wording of Sha‘ar HaKavvanot mentioned above (בְּכַוֶּנֶת לְשׁוֹן הַזֶּה דְּשַׁעַר הַכַּוָּנוֹת הַנַּ״ל), for to my understanding (כִּי לְעַד״נ) it is difficult to understand (הוּא קָשֶׁה הַהֲבָנָה).

For behold, at first he said (כִּי הִנֵּה בַּתְּחִלָּה אָמַר): also look in a certain discourse (גַּם תְּעַיֵּן בִּדְרוּשׁ א׳) in which we explained regarding the seven kings (שֶׁבֵּאַרְנוּ בְּעִנְיַן ז׳ מְלָכִים) that they came forth from the aspect of the supernal ear of Adam Kadmon (שֶׁיָּצְאוּ מִבְּחִינַת אֹזֶן עֶלְיוֹנָה דְּאָדָם קַדְמוֹן), and there occurred in them a defect close to the matter of death and nullification (וְאֵירַע בָּהֶם פְּגַם קָרוֹב לְעִנְיַן הַמִּיתָה וְהַבִּטּוּל). But the intention is not, Heaven forbid (אֲבָל אֵין הַכַּוָּנָה ח״ו), that they are the kings of the section Vayishlaḥ (שֶׁהֵם הֵם הַמְּלָכִים דְּפ׳ וַיִּשְׁלַח), for those kings came forth from the eye of Adam Kadmon (כִּי אוֹתָם הַמְּלָכִים יָצְאוּ מֵהָעַיִן דְּאָדָם קַדְמוֹן). But these are other aspects (אֲבָל הֵם בְּחִינוֹת אֲחֵרוֹת) above them (שֶׁלְמַעְלָה מֵהֶם) which came forth from the ear (שֶׁיָּצְאוּ מֵהָאֹזֶן), etc. (כו׳). Thus it appears (הֲרֵי נִרְאֶה) that he is speaking of the lights of the ear of Adam Kadmon itself (שֶׁהוּא מְדַבֵּר עַל הָאוֹרוֹת שֶׁל הָאֹזֶן דְּאָדָם קַדְמוֹן מַמָּשׁ), that is, the supernal Ta‘amim of S"G (דְּהַיְנוּ הַטַּעֲמִים הָעֶלְיוֹנִים דְּס״ג) which emerged from the ear of Adam Kadmon (שֶׁהֵם אֲשֶׁר יָצְאוּ מֵהָאֹזֶן דְּאָדָם קַדְמוֹן). And afterwards he said (וְאַחַר כָּךְ אָמַר): and there, in that discourse called Mati ve-Lo Mati [Reaching and Not Reaching] (וְשָׁם בַּדְּרוּשׁ הַהוּא הַנִּקְרָא מַטִּי וְלֹא מַטִּי), we explained concerning those Keter, Chokhmah, Binah (בֵּאַרְנוּ בְּעִנְיַן הַכֶּתֶר־חָכְמָה־בִּינָה הָהֵם) that they are the aspect of the Name Y-H of the Hehin (שֶׁהֵם בְּחִינַת שֵׁם י״ה דְּהַהֵי״ן), etc. (כו׳), as above (כְּנַ״ל).

And it is known (וְיָדוּעַ הוּא) that the discourse Mati VeLo Mati is in the world of Akudim (כִּי דְּרוּשׁ מַטִּי וְלֹא מַטִּי הוּא בְּעוֹלַם הָעֲקוּדִים), which are the lights of the mouth (שֶׁהֵם אוֹרוֹת הַפֶּה), which are the lower Ta‘amim of S"G (שֶׁהֵם הַטַּעֲמִים הַתַּחְתּוֹנִים דְּס״ג). And there it is said (וְשָׁם נֶאֱמַר) that in these Keter, Chokhmah, Binah (שֶׁבַּכֶּתֶר־חָכְמָה־בִּינָה) in each one of them there is the Name Y-H (יֵשׁ בְּכָל אֶחָד מֵהֶם שֵׁם י״ה). And it is true (וְהֵן אֱמֶת) that the Name Y-H of the filling of the Hehin is not mentioned there (שֶׁלֹּא נִזְכַּר שָׁם שֵׁם י״ה דְּמִלּוּי הַהֵי״ן). But this is because the end of that discourse is missing (אֲבָל הוּא מִפְּנֵי שֶׁחָסֵר סוֹף הַדְּרוּשׁ הַהוּא), and its completion was not found (וְלֹא נִמְצָא תִּשְׁלוּמוֹ). And certainly (וּבוָדָאִי) in the completion of the discourse it would have been explained (שֶׁבִּשְׁתַּלֵּם הַדְּרוּשׁ הָיָה מְבֹאָר) how in the Keter, Chokhmah, Binah of Akudim (אֵיךְ בַּכֶּתֶר־חָכְמָה־בִּינָה דַּעֲקוּדִים) there are the Names Y-H of the Hehin (יֵשׁ בָּהֶם שֵׁמוֹת י״ה דְּהַהֵי״ן), for he had already explained there the Names Y-H of the filling of the Yodin which are in them (כִּי כְּבָר פֵּרֵשׁ שָׁם הַשֵּׁמוֹת י״ה דְּיוּדִי״ן אֲשֶׁר בָּהֶם).

However, in the lights of the ear (אֲמְנָם בְּאוֹרוֹת הָאֹזֶן) there is no aspect of touching and not touching (לֹא יֵשׁ בְּחִינַת מַטִּי וְלֹא מַטִּי), nor the Name Y-H (וְלֹא שֵׁם י״ה). And if so, it implies that he is speaking about the lights of the mouth of Adam Kadmon (וְאִם כֵּן מַשְׁמַע שֶׁהוּא מְדַבֵּר עַל אוֹרוֹת הַפֶּה דְּאָדָם קַדְמוֹן). And if so, it is difficult, for he opened with the ear and concluded with the mouth (וְאִם כֵּן קָשֶׁה דְּפָתַח בְּאֹזֶן וְסִיֵּם בְּפֶה). And further it is difficult, for in the aspect of the lights of the ear (וְעוֹד קָשֶׁה כִּי בְּבְּחִינַת אוֹרוֹת הָאֹזֶן) it is not mentioned in the discourses of the Rav, of blessed memory (לֹא נִזְכַּר בִּדְרוּשֵׁי הָרַב זְלָה״ה), that any defect close to death and nullification occurred in them (שֶׁאֵירַע בָּהֶם שׁוּם פְּגַם קָרוֹב לְמִיתָה וּלְבִטּוּל). Because in the ear there is no vessel at all (לְפִי שֶׁבָּאֹזֶן לֹא יֵשׁ שׁוּם כְּלִי), and it is only in the vessels that it is relevant to say the aspect of defect (אֲשֶׁר בַּכֵּלִים הוּא שֶׁשַּׁיָּךְ לוֹמַר בָּהֶם בְּחִינַת פְּגָם). And the vessels did not begin their revelation except in the lights of the mouth (וְהַכֵּלִים לֹא הִתְחִילוּ גִּלּוּיֵיהֶם רַק בְּאוֹרוֹת הַפֶּה), which is the world of Akudim (שֶׁהוּא עוֹלַם הָעֲקוּדִים). And there this aspect was stated (וְשָׁם נֶאֱמְרָה בְּחִינָה זוֹ).

And as explained in Etz Chayim, Sha‘ar HaAkudim, chapter four (וּכְמְבֹאָר בְּעֵץ חַיִּים שַׁעַר הָעֲקוּדִים פּ״ד). And these are his words (וְזֶ״ל): “And behold, from here you can understand how there is also in the world of Akudim an existence of the nullification of the kings in some manner” (וְהִנֵּה מִכָּאן תּוּכַל לְהָבִין אֵיךְ יֵשׁ גַּם כֵּן בְּעוֹלַם הָעֲקוּדִים מְצִיאוּת בִּטּוּל הַמְּלָכִים בְּצַד מָה), “similar to those kings who reigned in the land of Edom who died and were nullified” (כְּדִמְיוֹן אוֹתָם הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם שֶׁמֵּתוּ וְנִתְבַּטְּלוּ). “For the concealment of the lights of the Akudim and their ascent into their Emanator is also a nullification of the kings here” (כִּי הָיְתָה הִתְעַלְּמוּת הָאוֹרוֹת שֶׁל הָעֲקוּדִים וַעֲלִיָּתָם בְּמֵאֲצִילָם הוּא גַּם כֵּן בִּטּוּל הַמְּלָכִים דְּכָאן). “However the difference between them is that here in Akudim the corruption was in order to repair” (אֲבָל הַהֶפְרֵשׁ אֲשֶׁר בֵּינֵיהֶם הוּא כִּי כָּאן בַּעֲקוּדִים הָיָה מְקַלְקֵל עַל מְנָת לְתַקֵּן), “as explained, for this was the main intention—to elevate them in order to make the aspect of vessels” (כְּמוֹ שֶׁנִּתְבָּאֵר כִּי זוֹ הָיְתָה עִיקַּר הַכַּוָּנָה לְהַעֲלוֹתָם כְּדֵי לַעֲשׂוֹת בְּחִינַת כֵּלִים). “But since from the Akudim the vessels began to be revealed a little” (וְאֲמְנָם לְפִי שֶׁמִּן הָעֲקוּדִים הִתְחִילוּ הַכֵּלִים לְהִתְגַּלּוֹת קְצָת), “therefore also in them there was a bit of nullification,” end of citation (לָכֵן גַּם בָּהֶם הָיָה קְצַת בִּטּוּל עַ״כּ).

Thus it is explained (הֲרֵי מְבֹאַר) that this matter was stated only regarding the lights of the mouth (כִּי עִנְיָן זֶה לֹא נֶאֱמַר רַק בְּאוֹרוֹת הַפֶּה), because there the vessels began to be revealed (לְפִי שֶׁשָּׁם הִתְחִילוּ הַכֵּלִים לְהִתְגַּלּוֹת). And if so, in the lights of the ear, where there is still no revelation of vessel (וְאִם כֵּן בְּאוֹרוֹת הָאֹזֶן שֶׁעֲדַיִן לֹא יֵשׁ שָׁם גִּילּוּי כְּלִי), how is it relevant to say this matter of defect (אֵיךְ שַׁיָּךְ לוֹמַר עִנְיָן זֶה דְּפְגָם) when he said that at the time they emerged from the aspect of the supernal ear of Adam Kadmon, a defect occurred in them (שֶׁאָמַר כִּי בְּזְמַן שֶׁיָּצְאוּ מִבְּחִינַת אֹזֶן עֶלְיוֹנָה דְּאָדָם קַדְמוֹן אֵירַע בָּהֶם פְּגָם). Therefore it seems to me, by way of possibility (כִּי עַל כֵּן נִלְעַד״נ בְּדֶרֶךְ אֶפְשָׁר), that the intention of the Rav, of blessed memory (כִּי כַּוָּנַת הָרַב זְלָה״ה), is not concerning the lights of the ear of Adam Kadmon (אֵינָהּ רַק עַל אוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן), for it is there that this matter of defect does not apply (כִּי שָׁם לֹא אֵירַע עִנְיָן זֶה דִּמְיוֹן פְּגָם). And what he wrote, that they emerged from the ear (וּמַה שֶּׁכָּתַב שֶׁיָּצְאוּ מֵהָאֹזֶן), the intention is not about the actual lights of the ear, which are the supernal Ta‘amim (אֵין הַכַּוָּנָה עַל אוֹרוֹת הָאֹזֶן מַמָּשׁ שֶׁהֵם הַטַּעֲמִים הָעֶלְיוֹנִים), for there this matter did not occur (כִּי שָׁם לֹא אֵירַע עִנְיָן זֶה). Rather the intention is to hint that the lights of the mouth have their root from the ear (רַק הַכַּוָּנָה לְרַמֵּז כִּי אוֹרוֹת הַפֶּה שָׁרְשָׁם הוּא מֵהָאֹזֶן), for from the ear the light extends through the mouth (כִּי מֵהָאֹזֶן נִמְשָׁךְ הָאוֹר דֶּרֶךְ הַפֶּה), as stated in Etz Chayim, Sha‘ar HaAkudim, chapter one (וּכְמָ״שׁ בְּעֵץ חַיִּים שַׁעַר הָעֲקוּדִים פּ״א). But the matter itself applies only in the lights of the mouth (אֲבָל הָעִנְיָן עַצְמוֹ אֵינוֹ רַק בְּאוֹרוֹת הַפֶּה), in which this matter occurred after the lights emerged from the mouth (אֲשֶׁר שָׁם אֵירַע הָעִנְיָן אַחַר שֶׁיָּצְאוּ הָאוֹרוֹת מֵהַפֶּה), which is the Akudim (שֶׁהֵם הָעֲקוּדִים). And in order to indicate that these kings of the mouth are above the kings that emerged from the eye (וְכְדֵי לְהוֹרוֹת שֶׁמְּלָכִים אֵלּוּ שֶׁל הַפֶּה הֵם לְמַעְלָה מֵהַמְּלָכִים שֶׁיָּצְאוּ מִן הָעַיִן), therefore he mentioned them in the aspect of their root, which is the ear (לָכֵן הִזְכִּירָם בִּבְחִינַת שָׁרְשָׁם שֶׁהוּא הָאֹזֶן), from which their light extends and they emerged by way of the mouth (שֶׁמִּשָּׁם נִמְשַׁךְ אוֹרָם וְיָצְאוּ דֶּרֶךְ הַפֶּה), and he did not mention them in the aspect of their place of emergence, which is the mouth (וְלֹא הִזְכִּירָם בִּבְחִינַת מְקוֹם יְצִיאַתָם שֶׁהוּא הַפֶּה), for the eyes are above the mouth (שֶׁהֲרֵי הָעֵינַיִם הֵם לְמַעְלָה מֵהַפֶּה).

But in truth, the intention is about their emergence from the mouth (אֲבָל לָעוֹלָם הַכַּוָּנָה עַל יְצִיאָתָם מֵהַפֶּה), for in those Keter, Chokhmah, Binah that go out from the mouth are the Names Y-H of the Hehin (אֲשֶׁר בָּאוֹתָם הַכֶּתֶר־חָכְמָה־בִּינָה הַיּוֹצְאוֹת מֵהַפֶּה הֵם הַשֵּׁמוֹת י״ה דְּהַהֵי״ן). And therefore he was precise in his language (וְלָכֵן דִּקְדֵּק בִּלְשׁוֹנוֹ), saying that these Names Y-H of the Hehin are exceedingly high in rank (שֶׁאָמַר כִּי אֵלּוּ הַשֵּׁמוֹת י״ה דְּהַהֵי״ן הֵם גְּבוֹהִים בְּמַעֲלָה מְאֹד), for they are above in the lights of the ear of Adam Kadmon (כִּי הֵם לְמַעְלָה בְּאוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן), and he did not say “in the ear of Adam Kadmon,” but “in the lights of the ear” (וְלֹא אָמַר בָּאֹזֶן דְּאָדָם קַדְמוֹן רַק בְּאוֹרוֹת הָאֹזֶן), but they emerge from the mouth (אֲבָל הֵן יוֹצְאוֹת מֵהַפֶּה). And it follows according to this (וְנִמְצָא לְפִי זֶה) that the ascent of Arich in the Shabbat morning meal is only until the mouth of Adam Kadmon (כִּי עֲלִיַּת אֲרִיךְ בְּסְעוּדַת שַׁחֲרִית אֵינָהּ רַק עַד הַפֶּה דְּאָדָם קַדְמוֹן).

And therefore it is called the Meal of Atika Kadisha (וְלָכֵן נִקְרֵאת סְעוּדָתָא דְּע״ק), in the manner that he wrote above (עַל דֶּרֶךְ שֶׁכָּתַב שָׁם לְמַעְלָה). For since the Ze’ir Anpin ascended into the upper three of Abba (כִּי לְפִי שֶׁעָלָה הַזּ״א בְּג״ר דְּאַבָּא), therefore now we make a meal (לָכֵן אֲנַחְנוּ עַתָּה עוֹשִׂין סְעוּדָה), for there, in the upper three of Abba, is the aspect of the supernal mouth of Abba (לְפִי שֶׁשָּׁם בְּג״ר שֶׁל אַבָּא שָׁם הוּא בְּחִינַת פֶּה הָעֶלְיוֹן דְּאַבָּא). And corresponding to it we make a meal, in the secret of that mouth (לָכֵן כְּנֶגְדּוֹ אֲנַחְנוּ עוֹשִׂין סְעוּדָה בְּסוֹד אוֹתוֹ הַפֶּה), as said above concerning the night meal (וּכְמָ״שׁ לְמַעְלָה בְּסְעוּדַת הַלַּיְלָה).

For there is no meal except in a place where there is a mouth (כִּי אֵין סְעוּדָה אֶלָּא בְּמָקוֹם שֶׁיֵּשׁ פֶּה), and that is in the upper three, end of citation (וְהוּא בְּג״ר עַ״כּ). And here also it is so (וְהָכָא נָמֵי דְּכַוָּותָּא), and Hashem will atone for me (וַה׳ יְכַפֵּר בַּעֲדִי), that this explanation is correct (א״ש). Since the Rav, of blessed memory, concealed it (מֵאַחַר שֶׁהָרַב זְלָה״ה הֶעֱלִימוֹ), and afterward I found a hint to this explanation of mine (וְשׁוּב מָצָאתִי רֶמֶז לְפֵירוּשִׁי זֶה), in a certain marginal gloss of Rabbi Menachem Azariah da Fano, of blessed memory (הַגָּהָה אַחַת לְהָרַמ״ף זְלָה״ה), as it appears (כְּנִרְאֶה), for he also understood so (כִּי גַּם הוּא הֵבִין כֵּן).

For behold, on what he wrote there later in the secret of the Qiddush (כִּי הִנֵּה עַל מַה שֶּׁכָּתַב שָׁם לְקַמָּן בְּסוֹד הַקִּדּוּשׁ), that he should intend to the number of the Name 161 (שֶׁיְּכַוֵּן לְמִסְפַּר שֵׁם קַס״א), and then join it to the Havayah of S"G (וְאָז תְּחַבְּרוֹ עִם הַהוָיָה דְּס״ג), and it will be equal in gematria to “Be’er [well] (וְיִהְיֶה בְגֵימַטְרִיאָה בְּאֵר כּו׳),” etc. (וְיִהְיֶה בְגֵימַטְרִיאָה בְּאֵר כּו׳), Rabbi Menachem Azariah da Fano, of blessed memory, wrote there as follows (כָּתַב שָׁם הָרַמ״ף ז״ל וְזֶ״ל): A later draft p1-10(נ״ב), “said Meir” (אָמַר מֵאִיר), “it seems to me that this Name S"G is the lights of the mouth of Adam Kadmon” (נִּלְעַדָּ״נ כִּי שֵׁם ס״ג זֶה הוּא אוֹרוֹת הַפֶּה דְּאָדָם קַדְמוֹן), “which are the lower Ta‘amim of S"G,” end of citation (שֶׁהֵם טַּעֲמִים תַּחְתּוֹנִים דְּס״ג עַכְ״ל).

And if Rabbi Menachem Azariah da Fano, of blessed memory, understood the intention of the Rav, of blessed memory, in the simple sense (וְאִם הוּא הָרַמ״ף ז״ל הֵבִין כַּוָּנַת לְשׁוֹן הָרַב ז״ל כְּפְשׁוּטוֹ), that it refers to the actual lights of the ear of Adam Kadmon (שֶׁהוּא עַל אוֹרוֹת הָאֹזֶן מַמָּשׁ דְּאָדָם קַדְמוֹן), for until there Arich ascended (כִּי עַד שָׁם עָלָה א״א), if so, why did he say that this Name S"G is the lights of the mouth of Adam Kadmon (אִם כֵּן מַה רָאָה כִּי שֵׁם ס״ג זֶה הוּא אוֹרוֹת הַפֶּה דְּאָדָם קַדְמוֹן), and he did not say that it is the lights of the ear of Adam Kadmon (וְלֹא אָמַר שֶׁהוּא אוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן)?

For behold, the lights of the ear of Adam Kadmon are also the supernal Ta‘amim of S"G (שֶׁהֲרֵי גַּם אוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן הֵם טַּעֲמִים עֶלְיוֹנִים דְּס״ג). Rather, it is certain that he, of blessed memory, understood the intention of the Rav, of blessed memory, as explained above (אֶלָּא וַדַּאי שֶׁהוּא ז״ל הֵבִין כַּוָּנַת הָרַב זְלָה״ה כַּמַּשֶּׁלְּעֵיל), that the ascent of Arich is only until the mouth of Adam Kadmon (כִּי עֲלִיַּת אֲרִיךְ הִיא עַד הַפֶּה דְּאָדָם קַדְמוֹן), and not until the ear (וְלֹא עַד הָאֹזֶן), and analyze this well (וְדוֹק). From now we may say, by way of possibility (מֵעַתָּה נוּכַל לוֹמַר בְּדֶרֶךְ אֶפְשָׁר), that the Abba and Imma which on weekdays ascended into the Netzach, Hod, Yesod of Arich Anpin (כִּי או״א שֶׁבַּחֹל עָלוּ בְּנֶה״י דְּא״א), now in Musaf ascend until his Chokhmah, Binah, Da’at—that is, the Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da’at (עַתָּה בְּמוּסָף עוֹלִין עַד חב״ד שֶׁלּוֹ דְּהַיְנוּ חֲג״ת חב״ד). And the Arich Anpin which on weekdays ascended into the Netzach, Hod, Yesod of Atik (וְא״א שֶׁבַּחֹל עָלָה בְּנֶה״י דְּעֲתִיק), now ascends the Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da’at of Atik (עוֹלֶה עַתָּה חֲג״ת חב״ד דְּעֲתִיק). And the Atik which on weekdays ascended until the Netzach, Hod, Yesod of Akudim (וְעֲתִיק שֶׁבַּחֹל עָלָה עַד נֶה״י דַּעֲקוּדִים), now ascends the Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da’at of Akudim, which is until the mouth of Adam Kadmon (עוֹלֶה עַתָּה חֲג״ת חב״ד דַּעֲקוּדִים שֶׁהוּא עַד הַפֶּה דְּאָדָם קַדְמוֹן). And afterwards there is no ascent further for Abba and Imma, as explained above with Hashem’s help (וְאַחַר כָּךְ אֵין עֲלִיָּה עוֹד לְאו״א כַּמָּ״שׁ לְעֵיל בַּע״ה).

However, Arich ascends the entire world of Akudim until the mouth, in the secret of the meal (אֲמְנָם אֲרִיךְ עוֹלֶה כָּל עוֹלַם הָעֲקוּדִים עַד הַפֶּה בְּסוֹד הַסְּעוּדָה), and it is possible that he becomes included there with Atik which has already ascended (וְאֶפְשָׁר שֶׁנִּכְלָל שָׁם עִם עֲתִיק שֶׁכְּבָר עָלָה). Or it is possible that also Atik ascends until the ear (אוֹ אֶפְשָׁר גַּם עֲתִיק יַעֲלֶה עַד הָאֹזֶן), for according to the measure that Arich ascended the ten Sefirot of Akudim (כִּי כְּפִי שִׁיעוּר שֶׁעָלָה א״א הַי׳ סְפִירוֹת דַּעֲקוּדִים), so too Atik ascends until the ear, which are ten complete Sefirot (כֵּן עֲתִיק עוֹלֶה עַד הָאֹזֶן שֶׁהֵן י׳ סְפִירוֹת שְׁלֵמוֹת). For although there are the lights of the nose (כִּי אַף־עַל־פִּי שֶׁיֵּשׁ אוֹרוֹת הַחֹטֶם), nevertheless they are included in the lights of the ear (עִכָּל זֹּאת כְּלוּלִים הֵם בְּאוֹרוֹת הָאֹזֶן), for behold the lights of the ear extend until the Shibolet HaZakən within the lights of the nose (שֶׁהֲרֵי אוֹרוֹת הָאֹזֶן הֵם מִתְפַּשְׁטִים עַד שִׁבֹּלֶת הַזָּקָן בְּתוֹךְ אוֹרוֹת הַחֹטֶם). Let us return to the matter (נַחֲזוֹר לָעִנְיָן). In such a manner, that according to the words of the Rav, of blessed memory (בְּאוֹפֶן כִּי לְפִי דִּבְרֵי הָרַב זְלָה״ה), Arich does not ascend on weekdays in the lights of the Ears, Nose, and Mouth (לֹא בַּחֹל עוֹלֶה א״א בְּאוֹרוֹת אֲח״פ), nor do Abba and Imma ascend in Shabbat (וְלֹא או״א בְּשַׁבָּת). And Arich does not ascend in the Musaf of Shabbat in the lights of A“B of the Chokhmah of Adam Kadmon (וְאֵין אֲרִיךְ עוֹלֶה בְּמוּסָף שַׁבָּת בְּאוֹרוֹת ע״ב דְּחָכְמָה דְּאָדָם קַדְמוֹן), the opposite of the order of Rav Sar Shalom, of blessed memory (הֶפֶךְ סֵדֶר הָרַב שַׂר שָׁלוֹם זְלָה״ה). And what to my understanding I am astonished and bewildered at the sight (וּמַה שֶּׁאֲנִי לְעַד״נ תְּמֵהַּ וּמִשְׁתּוֹמֵם עַל הַמַּרְאֶה) is that he himself, of blessed memory, later brought this wording of Sha‘ar HaKavvanot (הוּא עַצְמוֹ ז״ל לְקַמָּן הֵבִיא לְשׁוֹן זֶה שֶׁל שַׁעַר הַכַּוָּנוֹת), and how was it not sensed that even according to the simple meaning of the Rav, of blessed memory, it is that in Musaf Arich ascends until the ear and not in the lights of the Chokhmah of A“B of Adam Kadmon (וְאֵיךְ לֹא נֶאֱרַגֵּשׁ מִזֶּה שֶׁאֲפִלּוּ לְפִי פְּשִׁיטוּת לְשׁוֹן הָרַב ז״ל הוּא שֶׁבְּמוּסָף יַעֲלֶה א״א עַד הָאֹזֶן וְלֹא בְּאוֹרוֹת חָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן).

And from this it follows that also on weekdays he does not ascend until the Ears, Nose, and Mouth (וּמִנָּהּ שֶׁגַּם כֵּן שֶׁגַּם בַּחֹל אֵינוֹ עוֹלֶה עַד אֲח״פ). And also Abba and Imma do not ascend in Musaf until the Ears, Nose, and Mouth (וְגַם או״א לֹא יַעֲלוּ בְּמוּסָף עַד אֲח״פ), for there is the ascent of Arich, as said (כִּי שָׁם עֲלִיַּת א״א כְּאָמֻור). And likewise, to my understanding, it is difficult upon him (וְכֵן לְעַד״נ קָשֶׁה עָלָיו) regarding what he wrote in the order of the ascent of the Minḥah of Shabbat (עַל מַה שֶּׁכָּתַב בְּסֵדֶר עֲלִיַּת מִנְחַת שַׁבָּת), that he wrote that Yisrael-Saba and Tevunah ascend to the Ears, Nose, and Mouth, which are the lights of S"G of the Binah of Adam Kadmon (שֶׁכָּתַב שֶׁיִשְׂסו״ת עוֹלִין לַאֲח״פ שֶׁהֵם אוֹרוֹת דְּס״ג דְּבִינָה דְּאָדָם קַדְמוֹן), and Abba and Imma to the Keter of the Chokhmah of A”B of Adam Kadmon (וְאו״א לְכֶתֶר דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), and Arich to the Keter of the Keter of Adam Kadmon (וְאֲרִיךְ לְכֶתֶר דְּכֶתֶר דְּאָדָם קַדְמוֹן).

For according to what was said—that Arich ascends to the Keter of the Keter of Adam Kadmon—this is impossible (כִּי לְמַה שֶּׁנֶּאֱמַר שֶׁאֲרִיךְ עוֹלֶה לְכֶתֶר דְּכֶתֶר אָדָם קַדְמוֹן זֶה אִי אֶפְשָׁר), according to what was written shortly before and is evident (לְפִי מַה שֶּׁנִּכְתַּב סָמוּךְ וְנִרְאֶה), for even according to the simple meaning of the Rav, of blessed memory—that in Musaf Arich ascends until the ear of Adam Kadmon, which is the Binah of S"G of Adam Kadmon (כִּי אֲפִלּוּ לְפִי פְּשִׁיטוּת דִּבְרֵי הָרַב ז״ל שֶׁבְּמוּסָף עוֹלֶה א״א עַד הָאֹזֶן דְּאָדָם קַדְמוֹן שֶׁהוּא בִּינָה דְּס״ג דְּאָדָם קַדְמוֹן), if so, in Minḥah Arich would ascend in the lights of the Chokhmah of A”B of Adam Kadmon (אִם כֵּן בְּמִנְחָה יַעֲלֶה אֲרִיךְ בְּאוֹרוֹת חָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), and not in the Keter of the Keter of Adam Kadmon (וְלֹא בְּכֶתֶר דְּכֶתֶר דְּאָדָם קַדְמוֹן). And according to what was said—that Yisrael-Saba and Tevunah ascend to the ear, the Binah of S"G of Adam Kadmon, and Abba and Imma ascend to the lights of the Chokhmah of A”B of Adam Kadmon (וְלְמַה שֶּׁנֶּאֱמַר כִּי יִשְׂסו״ת עוֹלִין לָאֹזֶן בִּינָה דְּס״ג דְּאָדָם קַדְמוֹן וְאו״א עוֹלִין לְאוֹרוֹת חָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), this seems to me to be the opposite of the words of the Rav, of blessed memory (זֶה נִלְעַד״נ שֶׁהוּא הֶפֶךְ דִּבְרֵי הָרַב זְלָה״ה).

For behold, there in Sha‘ar HaKavvanot, in the secret of Minḥat Shabbat (כִּי הִנֵּה שָׁם בְּשַׁעַר הַכַּוָּנוֹת בְּסוֹד מִנְחַת שַׁבָּת), he wrote that the “three lower repairs of the beard,” which are the eleventh, twelfth, and thirteenth (כָּתַב כִּי ג׳ תִּיקּוּנִין תַּתָּאִין דְּדִיקְנָא שֶׁהֵם הַי״א וְהַי״ב וְהַי״ג), are the aspect of the Netzach, Hod, Yesod of the beard (הֵם בְּחִינַת נֶה״י דְּדִיקְנָא). And in them the Ze’ir Anpin ascends in the Minḥah prayer in a whisper (וּבָהֶם עוֹלֶה הַזּ״א בִּתְפִלַּת מִנְחָה בַּלַּחַשׁ), and he ascends there included in Abba and Imma (וְעוֹלֶה שָׁם כָּלוּל בְּאו״א), as is written there in the explanation of “Atah Eḥad” and “Shimekha Eḥad” (כְּמָ״שׁ שָׁם בְּבֵיאוּר אַתָּה אֶחָד וּשְׁמֶךָ אֶחָד). And these Netzach, Hod, Yesod of the beard become for him three Mochin [Intellects] (וְאֵלּוּ הַנֶּה״י דְּדִיקְנָא נַעֲשִׂים לוֹ ג׳ מוֹחִין). And afterwards, in the repetition of Minḥah aloud (וְאַחַר כָּךְ בַּחֲזָרַת הַמִּנְחָה בְּקוֹל רָם), he ascends included in Abba and Imma up to the upper Mazal (עוֹלֶה כָּלוּל בְּאו״א עַד הַמַּזָּל הָעֶלְיוֹן), which are the other three repairs, the eighth, ninth, and tenth (שֶׁהֵם ג׳ תִּיקּוּנִים אֲחֵרִים הַח׳ וְהַט׳ וְהַי׳), which are the Chesed, Gevurah, Tiferet of the beard of Arich (שֶׁהֵם חֲג״ת דְּדִיקְנָא דְּא״א). And the Nukvah ascends in the three lower ones of the Ze’ir Anpin (וְנֻקְבָא עוֹלָה בַּג׳ אַחֲרוֹנוֹת דְּז״א). And for her there become three Mochin [Intellects] (וְנַעֲשִׂין לָהּ ג׳ מוֹחִין). And it follows that the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da’at of the Ze’ir Anpin ascended in the Chesed, Gevurah, Tiferet and the Netzach, Hod, Yesod of the beard of Arich (וְנִמְצָא כִּי חֲג״ת חב״ד דְּז״א עָלוּ בְּחֲג״ת וְנֶה״י דְּדִיקְנָא דְּא״א). And the Netzach, Hod, Yesod of the Ze’ir Anpin remained (וְנִשְׁאֲרוּ נֶה״י שֶׁלּוֹ), and the Netzach, Hod, Yesod of Abba (וְנֶה״י דְּאַבָּא), and the Netzach, Hod, Yesod of Imma (וְנֶה״י דְּאִמָּא), below in the three Rishonot of the first Abba (לְמַטָּה בְּג׳ רִאשׁוֹנוֹת דְּאַבָּא הָרִאשׁוֹנוֹת). And these became for the Nukvah three Mochin [Intellects] (וְאֵלּוּ נַעֲשׂוּ ג׳ מוֹחִין לְנֻקְבָא). And further he wrote in the intention of “Attah Eḥad” [You Are One],” and the quotation follows (וְעוֹד כָּתַב בְּכַוָּנַת אַתָּה אֶחָד וְזֶ״ל).

For behold, it has been explained (כִּי הִנֵּה נִתְבָּאֵר) that now the Ze’ir Anpin ascends in the Minḥah prayer in a whisper until the three lower ones of the beard of Arich Anpin (כִּי עַתָּה הַזּ״א עוֹלֶה בְּתְּפִלַּת הַמִּנְחָה בַּלַּחַשׁ עַד ג׳ אַחֲרוֹנוֹת דְּדִיקְנָא דְּא״א), and in the repetition he ascends until the eighth repair, which is the upper Mazal (וּבַחֲזָרָה עוֹלֶה עַד תִּיקּוּן הַח׳ שֶׁהוּא מַזָּל הָעֶלְיוֹן). And it is necessary that he cannot ascend alone above Abba and Imma (וּמֻכְרָח הוּא שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת הוּא לְבַדּוֹ לְמַעְלָה מֵאו״א), but of necessity he ascends together with them (אֶלָּא בְּהֶכְרֵחַ הוּא שֶׁהוּא עוֹלֶה יַחַד עִמָּהֶם), since in the Musaf prayer he had already been made equal with them (כֵּיוָן שֶׁכְּבָר הֻשְׁוָה לָהֶם בִּתְפִלַּת מוּסָף), and had become equal to them (וְהָיָה שָׁוֶה לָהֶם), therefore he can now ascend above together with them literally (לָכֵן יָכוֹל לַעֲלוֹת עַתָּה לְמַעְלָה עִמָּהֶם מַמָּשׁ). And for this we say “Attah Eḥad” [You Are One]” corresponding to Abba (וְלָזֶה אָנוּ אוֹמְרִים אַתָּה אֶחָד כְּנֶגֶד אַבָּא), and “Shimekha Eḥad [Your Name is One]” corresponding to Imma (וּשְׁמֶךָ אֶחָד כְּנֶגֶד אִמָּא), and “Mi Ke‘amkha Yisrael, Goi Eḥad Ba’Aretz” [And Who Is Like Your People Israel, One Nation on Earth] is the Ze’ir Anpin ascending together with them in the secret of Da‘at (וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ הוּא הַזּ״א הָעוֹלֶה יַחַד עִמָּהֶם בְּסוֹד הַדַּעַת).

And because they ascend until Arich Anpin, which is the Keter (וְיַעַן הֵם עוֹלִין עַד א״א שֶׁהוּא הַכֶּתֶר), each one of them is now called by the name “One” (נִקְרָא כָּל אֶחָד מֵהֶם עַתָּה בְּשֵׁם אֶחָד), as is known (כַּנּוֹדָע), for the Chokhmah is joined with the Binah (כִּי הַחָכְמָה מְשֻׁתֶּפֶת עִם הַבִּינָה), and the Ze’ir Anpin with the Nukvah (וְהַזּ״א עִם הַנּוּקְבָא), but the Keter is one and has no second (אֲבָל הַכֶּתֶר הוּא אֶחָד וְאֵין שֵׁנִי). It is also called “One” because they ascend to the thirteen repairs of his beard (וְגַם נִקְרָא אֶחָד לְסִבַּת הֱיוֹתָם עוֹלִין אֶל י״ג תִּיקּוּנֵי דִּיקְנָא שֶׁלּוֹ), which are the numerical value of “One” (שֶׁהֵם כְּמִנְיָן אֶחָד). And also because “Eḥad times three” which is 39 (וְגַם כִּי ג׳ אֶחָד הֵם גִימַטְרִיאָה ט״ל), which is the numerical value of Yod–He–Vav in the filling of Alephs (כְּמִנְיָן יֵהוּ דְּאַלְפֵי״ן), which hints to Abba and Imma (הָרוֹמֵז לְאו״א), and Bera Bukhra [Firstborn Son] (וּבְרָא בּוּכְרָא). But the Malkhut, the Nukvah of the Ze’ir Anpin, does not ascend with them (אֲבָל הַמַּלְכוּת נוּקְבָא דְּז״א אֵינָהּ עוֹלָה עִמָּהֶם), because women have no aspect of beard (לְפִי שֶׁאֵין לַנָּשִׁים בְּחִינַת זָקָן), but she remains below in the place of Abba as above (אֲבָל נִשְׁאֶרֶת לְמַטָּה בִּמְקוֹם אַבָּא כְּנַ״ל). And corresponding to Abba and Imma he said “A restful love and generosity” (וְכְנֶגֶד או״א אָמַר מְנוּחַת אַהֲבָה וּנְדָבָה), for Abba is called “love” (כִּי אַבָּא נִקְרָא אַהֲבָה), and Imma is called “generosity” (וְאִמָּא נִקְרָאֶת נְדָבָה).

And therefore this delight and this extra rest flows now (וְלָכֵן נִמְשֶׁכֶת עַתָּה הָהֲנָאָה הַזֹּאת וְהַמְּנוּחָה הַיְתֵרָה הַזֹּאת), because they ascended until Arich Anpin, as mentioned (כִּי עָלוּ עַד א״א כַּנֶּאֱמָר). And corresponding to the illumination of the Ze’ir Anpin and Nukvah he said “A rest of truth and faith” (וְכְנֶגֶד הַאֲרַת הַזּו״ן אָמַר מְנוּחַת אֱמֶת וֶאֱמוּנָה). And in the intention of “Tzidkatekhah” he wrote (וּבְכַוַּת צִדְקָתֶךָ כָּתַב): the intention is as stated above (הַכַּוָּנָה הִיא כַּמָּ״שׁ לְמַעְלָה), for our intention is to elevate feminine waters with the Malkhut (כִּי כַּוָּנָתֵנוּ הִיא לְהַעֲלוֹת מ״ן עִם הַמַּלְכוּת), for the sake of the union of Abba and Imma (לְצוֹרֶךְ זוּוּג או״א), which have ascended into the beard of Arich Anpin together with the Ze’ir Anpin (שֶׁעָלוּ בִּמְקוֹם דִּיקְנָא דְּא״א עִם הַזּ״א). And it is known that Abba and Imma leave their Netzach, Hod, Yesod below in their place (וְנוֹדָע כִּי או״א נוֹתְרִים הַנֶּה״י שֶׁלָּהֶם לְמַטָּה בִּמְקוֹמָם), and they do not ascend in the beard of Arich Anpin (וְאֵינָם עוֹלִין בְּדִיקְנָא דְּא״א), for only their Chokhmah, Binah, Da’at and Chesed, Gevurah, Tiferet ascend (כִּי חב״ד וְחג״ת שֶׁלָּהֶם בִּלְבַד הֵם הֵם שֶׁעָלוּ), in the six lower repairs of the beard of Arich (בְּשִׁיתָּא תִּיקּוּנִין תַּתָּאִין דְּדִיקְנָא דְּאֲרִיךְ), etc., see there (כו׳ יַעֲוּ״שׁ).

Thus it is explained from all of these wordings (הֲרֵי מְבֹאַר מִכָּל אֵלּוּ הַלְּשׁוֹנוֹת) that Abba and Imma do not ascend from the place of Arich except only until the Chesed, Gevurah, Tiferet of the beard of Arich Anpin (שֶׁאֵין או״א עוֹלִין מִמְּקוֹם א״א רַק עַד חֲג״ת דְּדִיקְנָא דְּא״א), which is in the place of His Chokhmah, Binah, Da’at (שֶׁהוּא בִּמְקוֹם הַחב״ד שֶׁלּוֹ). This is the opposite of his words, of blessed memory (הֶפֶךְ דְּבָרָיו ז״ל), who said that in the Minḥah of Shabbat Abba and Imma ascend until the lights of the Chokhmah of A“B of Adam Kadmon (שֶׁאָמַר שֶׁבְּמִנְחַת שַׁבָּת עוֹלִין או״א עַד אוֹרוֹת דְּחָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן), and Yisrael-Saba and Tevunah into the lights of the Ears, Nose, and Mouth of Adam Kadmon (וְיִשְׂסו״ת בְּאוֹרוֹת אֲח״פ דְּאָדָם קַדְמוֹן). And if Abba and Imma themselves do not ascend above Arich (וְאִם או״א עַצְמָם לֹא עוֹלִין לְמַעְלָה מֵא״א), all the more so that Yisrael-Saba and Tevunah will not ascend in the Ears, Nose, and Mouth (כָּל־שֶׁכֵּן שֶׁיִשְׂסו״ת לֹא יַעֲלוּ בַּאֲח״פ), but rather they remain in the place of Arich Anpin included within Abba and Imma (רַק שֶׁנִּשְׁאָרִים בִּמְקוֹם א״א כְּלוּלִין בְּאו״א), as is known that Yisrael-Saba and Tevunah are first the Netzach, Hod, Yesod of Abba and Imma (כְּנוֹדָע שֶׁיִשְׂסו״ת קוֹדֶם הוּא הַנֶּה״י דְּאו״א).

In such a manner that all of these ascents which Rav Sar Shalom, of blessed memory, arranged (בְּאוֹפֶן שֶׁכָּל אֵלּוּ הָעֲלִיּוֹת אֲשֶׁר סִדֵּר הָרַב שַׂר שָׁלוֹם זְלָה״ה), to my understanding (לְעַד״נ), I have not been able to reconcile them with the discourses of the Rav, of blessed memory (לֹא יָכֹלְתִּי לְהַשְׁווֹתָם עִם דְּרוּשֵׁי הָרַב זְלָה״ה), neither regarding the ascents of weekdays (לֹא בְּבְּחִינַת עֲלִיּוֹת שֶׁל חוֹל) nor regarding the ascents of Shabbat (וְלֹא בְּבְּחִינַת עֲלִיּוֹת שֶׁל שַׁבָּת). And according to what was written above (וּלְפִי מַה שֶּׁנֶּאֱמַר לְעֵיל), that the ascent of Arich Anpin is until the mouth of Adam Kadmon (שֶׁעֲלִיַּת א״א הִיא עַד הַפֶּה דְּאָדָם קַדְמוֹן), which is the world of Akudim in the Shabbat meal (שֶׁהוּא עוֹלַם הָעֲקוּדִים בִּסְעוּדַת שַׁבָּת), and then Atik ascended until the lights of the ear of Adam Kadmon (וְאָז עֲתִיק עָלָה עַד אוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן), it is possible that in the Minḥah of Shabbat Arich will ascend until the lights of the ear of Adam Kadmon (אֶפְשָׁר כִּי בְּמִנְחַת שַׁבָּת יַעֲלֶה אֲרִיךְ עַד אוֹרוֹת הָאֹזֶן דְּאָדָם קַדְמוֹן), and Atik will then ascend until the lights of the Chokhmah of A”B of Adam Kadmon (וְעֲתִיק יַעֲלֶה אָז עַד אוֹרוֹת חָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן).

And it follows that the Keter of Adam Kadmon becomes revealed above (וְנִמְצָא הַכֶּתֶר דְּאָדָם קַדְמוֹן מְגֻלֶּה לְמַעְלָה), which is the true Keter of all the worlds, as is known (שֶׁהוּא הַכֶּתֶר הָאֲמִיתִּי שֶׁל כָּל הָעוֹלָמוֹת כַּנּוֹדָע). And Atik is in the aspect of His Chokhmah, which are the lights of the Chokhmah of A”B of Adam Kadmon (וְהָעֲתִיק הוּא בְּסוֹד חָכְמָה שֶׁלּוֹ שֶׁהֵם אוֹרוֹת חָכְמָה דְּע״ב דְּאָדָם קַדְמוֹן). And Arich is in the aspect of His Binah, which are the lights of the Ears, Nose, Mouth, the Binah of S”G of Adam Kadmon (וְאֲרִיךְ בְּסוֹד בִּינָה שֶׁלּוֹ שֶׁהֵם אוֹרוֹת אֲח״פ בִּינָה דְּס״ג דְּאָדָם קַדְמוֹן). For so it is: Arich and Nukvah in relation to Atik and Nukvah (כִּי כָּךְ הוּא אֲרִיךְ וְנוּקְבָא לְגַבֵּי עֲתִיק וְנוּקְבָא), just as Yisrael-Saba and Tevunah are in relation to Abba and Imma Ila’in (כְּמוֹ שֶׁהֵם יִשְׂסו״ת לְגַבֵּי או״א עִלָּאִין), as stated in Etz Chayim, Sha‘ar Arich Anpin, chapter sixteen (כְּמָ״שׁ בְּעֵץ חַיִּים שַׁעַר א״א פֶּרֶק ט״ז).

And if so, just as Abba and Imma are in the secret of the general Chokhmah (וְאִם כֵּן כְּמוֹ שֶׁאו״א הֵם בְּסוֹד הַחָכְמָה הַכְּלָלִית), and Yisrael-Saba and Tevunah are in the secret of the general Binah (וְיִשְׂסו״ת הֵם בְּסוֹד בִּינָה הַכְּלָלִית), so Atik is in the secret of Chokhmah (כֵּן עֲתִיק הוּא בְּסוֹד הַחָכְמָה), and Arich is in the secret of Binah (וְאֲרִיךְ הוּא בְּסוֹד הַבִּינָה). And the Ze’ir Anpin and Nukvah which already ascended until the place of Arich of Atzilut (וְהַזּו״ן אֲשֶׁר כְּבָר עָלוּ עַד מְקוֹם א״א דַּאֲצִילוּת), they are in the secret of the Ze’ir Anpin and Nukvah of Adam Kadmon (הֵם בְּסוֹד הַזּו״ן דְּאָדָם קַדְמוֹן).

For there, in the place of Arich of Atzilut, is the place of the Ze’ir Anpin and Nukvah of Adam Kadmon (כִּי שָׁם בִּמְקוֹם א״א דַּאֲצִילוּת הוּא הַמָּקוֹם דְּזו״ן דְּאָדָם קַדְמוֹן), for Arich enclothes upon the Ze’ir Anpin and Nukvah of Adam Kadmon (כִּי אֲרִיךְ מַלְבִּישׁ עַל הַזּו״ן דְּאָדָם קַדְמוֹן). And the Ze’ir Anpin has already ascended into Arich itself (וְהַזּ״א כְּבָר עָלָה בְּא״א מַמָּשׁ), and the Nukvah has already ascended into the place of Abba of Atzilut (וְהַנּוּקְבָא כְּבָר עָלְתָה בִּמְקוֹם אַבָּא דַּאֲצִילוּת), which is beneath the Mazal of the beard of Arich Anpin (שֶׁהוּא תַּחַת הַמַּזָּל דְּדִיקְנָא דְּא״א), which is the Binah of Arich (אֲשֶׁר הִיא הַבִּינָה דְּאֲרִיךְ), which is in the throat of Arich (אֲשֶׁר הִיא בַּגָּרוֹן דְּאֲרִיךְ). And all of this I say by way of possibility (וְכָל זֶה אֲנִי אוֹמְרוֹ בְּדֶרֶךְ אֶפְשָׁר), to be true, correct, and enduring of Kudsha Berikh Hu (אֲנָ״ק דְּקֻבּ״ה). However, regarding these wordings of Sha‘ar HaKavvanot in the Minḥah of Shabbat (אֲמְנָם בִּלְשׁוֹנוֹת אֵלּוּ דְּשַׁעַר הַכַּוָּנוֹת בְּמִנְחַת שַׁבָּת), to my understanding one must say (לְעַד״נ צָרִיךְ לוֹמַר), that the Netzach, Hod, Yesod of the beard become for the Ze’ir Anpin three Mochin [Intellects] (כִּי הַנֶּה״י דְּדִיקְנָא נַעֲשִׂים לַזּ״א ג׳ מוֹחִין). For behold, according to what he wrote—that the Ze’ir Anpin was made equal to Abba and Imma, and all of them ascended to an equal ascent (כִּי הֲרֵי לְפִי מַה שֶּׁכָּתַב שֶׁהַזּ״א הֻשְׁוָה אֶל או״א וְכֻלָּם עָלוּ עֲלִיָּה שָׁוָה), and the Netzach, Hod, Yesod of Abba and Imma and the Netzach, Hod, Yesod of the Ze’ir Anpin all remained below in the place of the upper three of Abba (וְהַנֶּה״י דְּאו״א וְהַנֶּה״י שֶׁל הַזּ״א כֻּלָּם נִשְׁאֲרוּ לְמַטָּה בִּמְקוֹם הַגַּ״ר דְּאַבָּא), if so it is necessary that the Netzach, Hod, Yesod of the beard should become Mochin [Intellects] for the Ze’ir Anpin (אִם כֵּן מֻכְרָח הוּא שֶׁהַנֶּה״י דְּדִיקְנָא יַעֲשׂוּ מוֹחִין דְּז״א).

For behold, the Netzach, Hod, Yesod of Abba and Imma, which always become Mochin [Intellects] for him, are already equal with his Netzach, Hod, Yesod below (שֶׁהֲרֵי הַנֶּה״י דְּאו״א שֶׁתָּמִיד הֵם נַעֲשִׂים לוֹ מוֹחִין כְּבָר הֵם שְׁוִים עִם הַנֶּה״י שֶׁלּוֹ לְמַטָּה), as explained in the above wording in which he said (וּכְמְבֹאָר בִּלְשׁוֹן הַנַּ״ל שֶׁאָמַר): “And these Netzach, Hod, Yesod of the beard became for him three Mochin [Intellects]” (וְאֵלּוּ הַנֶּה״י דְּדִיקְנָא נַעֲשׂוּ לוֹ ג׳ מוֹחִין). And to my understanding it is difficult (וְקָשֶׁה לְעַד״נ) from what is written in Etz Chayim, Sha‘ar Mochin [Intellects] de-Ze’ir Anpin, chapter five (מִמַּה שֶּׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּז״א פּ״ה), and these are his words (וְזֶ״ל): “And behold, the five aspects of Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Ze’ir Anpin have been explained” (וְהִנֵּה נִתְבָּאֵר ה׳ בְּחִינוֹת נֶפֶשׁ־רוּחַ־נְשָׁמָה־חַיָּה־יְחִידָה דְּז״א). “And sometimes he takes them all through the general Binah, which is the aspect of Yisrael-Saba and Tevunah” (וְאֲמְנָם לִפְעָמִים לוֹקֵחַ כֻּלָּם עַל־יְדֵי הַבִּינָה הַכְּלָלִית שֶׁהֵם בְּחִינַת יִשְׂסו״ת). “And sometimes he ascends higher and takes them from the place of the general Chokhmah, which is the supernal Abba and Imma” (וְלִפְעָמִים עוֹלֶה יוֹתֵר וְלוֹקְחָם מִמְּקוֹם הַחָכְמָה הַכְּלָלִית שֶׁהֵם הַחו״ב עִלָּאִין). “And sometimes he ascends and takes from the place of the general Keter, which is Arich Anpin and Nukvah” (וְלִפְעָמִים עוֹלֶה וְלוֹקְחָם מִמְּקוֹם הַכֶּתֶר הַכְּלָלִית שֶׁהֵם א״א וְנֻקְבָא). “However, know that forever it is impossible that he take them except through Yisrael-Saba and Tevunah” (אֲמְנָם דַּע כִּי לְעוֹלָם אִי אֶפְשָׁר שֶׁיִּקָּחֵם אֶלָּא עַל־יְדֵי יִשְׂסו״ת), “for behold they are above him” (כִּי הֲרֵי הֵם עֶלְיוֹנִים מִמֶּנּוּ). “But the matter is that it is impossible to ascend above his own level” (אֲבָל הָעִנְיָן הוּא כִּי אִי אֶפְשָׁר לַעֲלוֹת לְמַעְלָה מִמַּדְרֵגָתוֹ), “for behold there is no empty and hollow place” (כִּי הֲרֵי אֵין מָקוֹם פָּנוּי וְחָלָל). “Rather, it is necessary that first Yisrael-Saba and Tevunah ascend to the place of Abba and Imma” (אֲמְנָם צָרִיךְ שֶׁתְּחִלָּה תִּתְעַלֶּה יִשְׂסו״ת לִמְקוֹם או״א), “and then the Ze’ir Anpin and Nukvah will ascend to the place of Yisrael-Saba and Tevunah” (וְאָז זו״ן יַעֲלוּ לִמְקוֹם יִשְׂסו״ת), “and Abba and Imma will ascend to the place of Arich Anpin and Nukvah” (וְיַעֲלוּ או״א לִמְקוֹם א״א וְנֻקְבָא), “and Arich Anpin and Nukvah will ascend to the level above them” (וְיַעֲלוּ א״א וְנֻקְבָא לַמַּדְרֵגָה שֶׁעָלָיו), “and likewise in this manner the ascent goes higher and higher” (וְכֵן עַל דֶּרֶךְ זֶה עֲלִיָּה לְמַעְלָה מֵעָלְיָה), “until all of them sway and are exchanged from their places” (עַד שֶׁיִתְנַנְעוּ וְיִתְחַלְּפוּ כֻּלָּם מִמְּקוֹמָם). “And it follows that when Yisrael-Saba and Tevunah ascend above to the place of Abba and Imma” (וְנִמְצָא כִּי בַּעֲלוֹת יִשְׂסו״ת לְמַעְלָה לִמְקוֹם או״א), “then the Ze’ir Anpin and Nukvah are found in the level of Yisrael-Saba and Tevunah” (הִנֵּה נִמְצָא זו״ן בְּמַדְרֵגַת יִשְׂסו״ת). “And when Yisrael-Saba and Tevunah ascend even higher, into Arich Anpin” (וּבַעֲלוֹת יִשְׂסו״ת יוֹתֵר לְמַעְלָה בַּא״א), “the Ze’ir Anpin and Nukvah will ascend to the place of Abba and Imma themselves” (יַעֲלוּ זו״ן לִמְקוֹם או״א עַצְמָם), “and it follows that they are called Abba and Imma themselves” (וְנִמְצָא כִּי הֲרֵי נִקְרָאִים או״א עַצְמָם). “However, they do not receive the illumination and the Mochin [Intellects] of Abba and Imma except through Yisrael-Saba and Tevunah” (אֲמְנָם אֵינָם מְקַבְּלִים הֶאָרָה וּמוֹחִין שֶׁל או״א אֶלָּא עַל־יְדֵי יִשְׂסו״ת), “for they too have ascended,” and this is sufficient (שֶׁגַּם הֵם עָלוּ וְדַי בָּזֶה עַ״כּ). Thus it is explained (הֲרֵי מְבֹאַר) that even when the Ze’ir Anpin receives Mochin [Intellects] from Arich Anpin (כִּי גַּם כַּאֲשֶׁר הַזּ״א מְקַבֵּל מוֹחִין מֵא״א), he must receive them through Yisrael-Saba and Tevunah (צָרִיךְ שֶׁיְּקַבְּלֵם עַל־יְדֵי יִשְׂסו״ת). And if so, how can he say (וְאִם כֵּן הֵיכִי קָאָמַר) that the Netzach, Hod, Yesod of the beard become Mochin [Intellects] for the Ze’ir Anpin (שֶׁהַנֶּה״י דְּדִיקְנָא הֵם נַעֲשִׂים מוֹחִין לַזּ״א)?

And one cannot say (וְאֵין לוֹמַר) that the Netzach, Hod, Yesod of the beard which he mentioned (דְּהַנֶּה״י דְּדִיקְנָא שֶׁאָמַר) are those of Yisrael-Saba and Tevunah (הֵם דְּיִשְׂסו״ת). For since Yisrael-Saba and Tevunah have already ascended into the beard (כִּי כֵּיוָן שֶׁיִשְׂסו״ת כְּבָר עָלוּ בַּדִּיקְנָא), they are in the measure of the beard itself (הֵם בְּמַדְרֵגַת הַדִּיקְנָא). If so, it would be required that Abba and Imma and Yisrael-Saba and Tevunah ascend higher than the Ze’ir Anpin (אִם כֵּן הָיָה צָרִיךְ שֶׁאו״א וְיִשְׂסו״ת יַעֲלוּ יוֹתֵר לְמַעְלָה מֵהַזּ״א), so that their Netzach, Hod, Yesod would become Mochin [Intellects] for the Ze’ir Anpin (כְּדֵי שֶׁהַנֶּה״י שֶׁלָּהֶם יֵעָשׂוּ מוֹחִין לַזּ״א). But here their ascent is equal, in the Netzach, Hod, Yesod and in the Chesed, Gevurah, Tiferet of the beard (וְאִילּוּ בְּכָאן עֲלִיָּתָם שָׁוָה בְּנֶה״י וְחֲג״ת דְּדִיקְנָא), and the Netzach, Hod, Yesod of all of them remain below in the place of the Upper three of Abba (וְהַנֶּה״י שֶׁל כֻּלָּם נִשְׁאֲרוּ לְמַטָּה בִּמְקוֹם גַּ״ר דְּאַבָּא). And it is possible to say (וְאֶפְשָׁר לוֹמַר) that what he wrote, “that forever it is impossible that he take them except through Yisrael-Saba and Tevunah” (דְּמַה שֶּׁכָּתַב כִּי לְעוֹלָם אִי אֶפְשָׁר שֶׁיִּקָּחֵם אֶלָּא עַל־יְדֵי יִשְׂסו״ת), this “forever” is not precise (הַאִי לְעוֹלָם לָאו דַּוְקָא), and does not apply also to the Mochin [Intellects] of Arich Anpin (וְלֹא קָאֵי גַּם עַל הַמּוֹחִין דְּא״א). For the reason he wrote (לְפִי הַטַּעַם שֶׁכָּתַב), “for behold they are above him” (כִּי הֲרֵי הֵם עֶלְיוֹנִים מִמֶּנּוּ). If so, in a case where the reason applies—namely, when they are above him (אִם כֵּן בִּמְקוֹם שֶׁשַּׁיָּךְ הַטַּעַם דְּהַיְנוּ בִּזְמַן שֶׁהֵם עֶלְיוֹנִים מִמֶּנּוּ)—there it is certain he must receive them through Yisrael-Saba and Tevunah (שָׁם וַדַּאי צָרִיךְ שֶׁיְּקַבְּלֵם עַל־יְדֵי יִשְׂסו״ת).

But in a case where the reason does not apply—namely, when Yisrael-Saba and Tevunah are not above him (אֲבָל בִּמְקוֹם שֶׁאֵין שַׁיָּךְ הַטַּעַם דְּהַיְנוּ בִּזְמַן שֶׁאֵין יִשְׂסו״ת עֶלְיוֹנִים מִמֶּנּוּ), such as when the Ze’ir Anpin ascends into Arich Anpin (כְּגוֹן בַּעֲלוֹת הַזּ״א בַּא״א), when then the Ze’ir Anpin and Abba and Imma and Yisrael-Saba and Tevunah are equal (שֶׁאָז הֵם שָׁוִים הַזּ״א עִם או״א וְיִשְׂסו״ת), then the Ze’ir Anpin does not receive his Mochin [Intellects] through Yisrael-Saba and Tevunah (אָז אֵין הַזּ״א מְקַבֵּל אֶת הַמּוֹחִין שֶׁלּוֹ עַל־יְדֵי יִשְׂסו״ת), but through Arich Anpin himself (אֶלָּא עַל־יְדֵי אֲרִיךְ עַצְמוֹ). And therefore at the end of the wording, when he said (וְלָכֵן בְּסוֹף הַלָּשׁוֹן שֶׁאָמַר): “However they do not receive their illumination and their Mochin [Intellects] except through Yisrael-Saba and Tevunah, for they also ascended,” he did not mention the ascent of the Ze’ir Anpin into Arich Anpin (אֲבָל אֵינָם מְקַבְּלִים הַהֲאָרָה וּמוֹחִין שֶׁלָּהֶם אֶלָּא עַל־יְדֵי יִשְׂסו״ת שֶׁגַּם הֵם עָלוּ לֹא הִזְכִּיר שָׁם עֲלִיַּת הַזּ״א בַּא״א), but only the ascent of the Ze’ir Anpin into Abba and Imma (רַק עֲלִיַּת הַזּ״א בְּאו״א), to say that even in this aspect, in which he ascended into Abba and Imma (לוֹמַר כִּי אֲפִלּוּ בְּבְּחִינָה זוֹ שֶׁעָלָה בְּאו״א), he does not take his Mochin [Intellects] except through Yisrael-Saba and Tevunah (אֵינוֹ לוֹקֵחַ הַמּוֹחִין שֶׁלּוֹ רַק עַל־יְדֵי יִשְׂסו״ת), and not through Abba and Imma (וְלֹא עַל־יְדֵי או״א), because Yisrael-Saba and Tevunah also ascended and are above him (מִפְּנֵי שֶׁיִשְׂסו״ת גַּם הֵם עָלוּ וְהֵם עֶלְיוֹנִים מִמֶּנּוּ). But truly, whenever the Ze’ir Anpin ascends into Arich Anpin (אֲבָל לָעוֹלָם כִּי בַּעֲלוֹת הַזּ״א בַּא״א), when he is then equal with Yisrael-Saba and Tevunah (שֶׁאָז הוּא שָׁוֶה לְיִשְׂסו״ת), he does not receive the Mochin [Intellects] by their means (אֵינוֹ מְקַבֵּל הַמּוֹחִין עַל־יְדָם), but only through Arich himself (רַק עַל־יְדֵי אֲרִיךְ עַצְמוֹ).

Or it is possible that what he wrote, “and sometimes he ascends and takes from the place of the general Keter, which are Arich Anpin and Nukvah,” is not speaking about the actual Yechidah (אוֹ אֶפְשָׁר כִּי מַה שֶּׁכָּתַב וּלְפָעָמִים עוֹלֶה וְלוֹקֵחַ מִמְּקוֹם הַכֶּתֶר הַכְּלָלִית שֶׁהֵם א״א וְנוּקְבָא אֵינוֹ מְדַבֵּר עַל הַיְחִידָה מַמָּשׁ), for that he always takes only through Arich Anpin (שֶׁאוֹתָהּ לְעוֹלָם לוֹקְחָהּ עַל־יְדֵי א״א), but rather about the Yechidah of the Chayah (רַק עַל הַיְחִידָה דְּחַיָּה). As he wrote there at the end of chapter twelve (כְּמָ״שׁ שָׁם בְּסוֹף פּי״ב), that after the Ze’ir Anpin takes the Mochin [Intellects] of Neshama from Yisrael-Saba and Tevunah (שֶׁאַחַר שֶׁלוֹקֵחַ הַזּ״א הַמּוֹחִין דְּנְשָׁמָה מִיִּשְׂסו״ת), he takes the Mochin [Intellects] of Chayah through the Kelim [Vessels] of Abba and Imma Ila’in (לוֹקֵחַ מוֹחִין דְּחַיָּה עַל־יְדֵי הַכֵּלִים דְּאוֹ״א עִלָּאִין). And in the three Kelim [Vessels] of Imma he takes the Nefesh-Ruach-Neshamah of the Chayah (וּבִג׳ כֵּלִים דְּאִמָּא לוֹקֵחַ הַנַּר״ן דְּחַיָּה), and in the inner Kli [Vessel] with the Mochin [Intellects] of Abba (וְכֵלִי פְּנִימִי עִם הַמּוֹחִין דְּאַבָּא), and there within them is the Chayah of the Chayah (וְשָׁם בְּתוֹכָם חַיָּה דְּחַיָּה).

And likewise, the Kelim [Vessels] of the Chesed, Gevurah, Tiferet of Arich Anpin (וְכֵן כֵּלִים דְּחֲג״ת דְּא״א), in which are Abba and Imma Ila’in (אֲשֶׁר שָׁם אוֹ״א עִלָּאִין), also in them are three Kelim [Vessels] (גַּם בָּהֶם ג׳ כֵּלִים), and within them is the Yechidah of the Chayah (וּבְתוֹכָם יְחִידָה דְּחַיָּה). Afterwards he ascends into Arich Anpin itself (אַחַר כָּךְ עוֹלֶה בְּא״א עַצְמוֹ), and there he acquires the actual true Yechidah (וְשָׁם קוֹנֶה יְחִידָה עַצְמָהּ הָאֲמִיתִּית). Then the Ze’ir Anpin becomes completely completed (אָז נִשְׁלַם הַזּ״א לְגַמְרֵי). And the secret is in that which you know (וְהַסּוֹד בְּמַה שֶּׁיָּדַעְתָּ), that the worlds fell from their places (כִּי הָעוֹלָמוֹת נָפְלוּ מִמְּקוֹמָם), and the first place of the Ze’ir Anpin was in the place where Arich is now (וּמְקוֹם הַזּ״א בָּרִאשׁוֹנָה הוּא בִּמְקוֹם שֶׁהוּא עַתָּה אֲרִיךְ), end of citation (עַכָּל). And concerning this aspect of the Chesed, Gevurah, Tiferet of Arich, which is the Yechidah of the Chayah (וְעַל בְּחִינָה זוֹ דְּחֲג״ת דְּאֲרִיךְ שֶׁהִיא הַיְחִידָה דְּחַיָּה), it is that he said that he takes “from the place of the general Keter” (הוּא שֶׁאָמַר שֶׁלוֹקְחָם מִמְּקוֹם כֶּתֶר הַכְּלָלִית), for behold these are the Chesed, Gevurah, Tiferet of Arich (שֶׁהֲרֵי הֵם חֲג״ת דְּאֲרִיךְ).

And he takes them through Yisrael-Saba and Tevunah (וְלוֹקְחָם עַל־יְדֵי יִשְׂסו״ת), which have already ascended—the Ze’ir Anpin and Nukvah—to the place of Abba and Imma (שֶׁכְּבָר עָלוּ זו״ן לִמְקוֹם או״א), and they enclothed the Chesed, Gevurah, Tiferet of Arich Anpin (וְהִלְבִּישׁוּ אֶת חֲג״ת דְּא״א). But the actual Yechidah he takes through Arich Anpin himself (אֲבָל הַיְחִידָה עַצְמָהּ לוֹקְחָהּ עַל־יְדֵי אֲרִיךְ עַצְמוֹ), when he ascends into Arich (בַּעֲלוֹתוֹ בַּא״א). And therefore here in chapter five, at the end of the wording (וְלָכֵן כָּאן בְּפֶרֶק ה׳ בְּסוֹף הַלָּשׁוֹן), he mentioned only the ascent of the Ze’ir Anpin into Abba and Imma (לֹא הִזְכִּיר רַק עֲלִיַּת הַזּ״א בְּאו״א), and he did not mention his ascent into Arich (וְלֹא הִזְכִּיר עֲלִיָּתוֹ בַּא״א), because here he is speaking not about his ascent into Arich himself (כִּי כָּאן אֵינוֹ מְדַבֵּר בַּעֲלִיָּתוֹ בַּא״א עַצְמוֹ), but only about his ascent into Abba and Imma (רַק עַל עֲלִיָּתוֹ בְּאו״א). And there he also takes the aspect of Arich Anpin which is there (וְשָׁם לוֹקֵחַ גַּם בְּחִינַת א״א אֲשֶׁר שָׁם), and nevertheless he does not take the Mochin [Intellects] by the means of Abba and Imma (וְאַף־עַל־פִּי־כֵן אֵינוֹ עַל־יְדֵי או״א), but through Yisrael-Saba and Tevunah (רַק עַל־יְדֵי יִשְׂסו״ת), for they also ascended and are above him (מִפְּנֵי שֶׁגַּם־הֵם עָלוּ וְהֵם עֶלְיוֹנִים מִמֶּנּוּ). But there, at the end of chapter twelve, where he speaks about his ascent into Arich Anpin itself (אֲבָל שָׁם בְּסוֹף פּי״ב שֶׁמְּדַבֵּר עַל עֲלִיָּתוֹ בַּא״א עַצְמוֹ), he said simply, “afterwards he ascends into Arich himself, and there he acquires the actual true Yechidah” (אָמַר סְתָם אַחַר כָּךְ עוֹלֶה בַּא״א עַצְמוֹ וְשָׁם קוֹנֶה יְחִידָה עַצְמָהּ הָאֲמִיתִּית), and he did not mention Abba and Imma at all (וְלֹא הִזְכִּיר אֶת או״א כְּלָל), because he receives the Yechidah through Arich Anpin himself without the intermediation of Yisrael-Saba and Tevunah (מִפְּנֵי שֶׁהַיְחִידָה מְקַבֵּל אוֹתָהּ עַל־יְדֵי א״א עַצְמוֹ בְּלִי אֶמְצָעוּת יִשְׂסו״ת).

This is what seems to me to say, by way of possibility and under difficulty (כָּךְ נִלְעַד״נ לוֹמַר בְּדֶרֶךְ אֶפְשָׁר עַל־צַד הַדְּחַק), and thus it was said to me in my dream, on the night of the first day, the twenty-sixth of Sivan (וְכֵן נֶאֱמַר לִי בַּחֲלוֹמִי לֵיל א׳ כ״ו סִיוָן), may truth sprout forth from the earth (שֶׁנֶּאֱמַר תֵּצֵא אֱמֶת מֵאֶרֶץ תַּצְמִחַ). However, this is difficult to my understanding (אַךְ אֶת זֶה קָשֶׁה לְעַד״נ), for behold, from these wordings of Sha‘ar HaKavvanot in the Minḥah of Shabbat (כִּי הִנֵּה מִלְּשׁוֹנוֹת אֵלּוּ דְּשַׁעַר הַכַּוָּנוֹת בְּמִנְחַת שַׁבָּת), it appears that the ascent of Abba and Imma in Arich on Shabbat is in the Minḥah prayer of Shabbat (נִרְאֶה כִּי עֲלִיַּת או״א בַּא״א בְּשַׁבָּת הוּא בִּתְפִלַּת מִנְחָה דְּשַׁבָּת). And according to the wording of the Etz Chayim which we wrote above from chapter five (וּלְפִי הַלָּשׁוֹן דְּהָעֵץ חַיִּים שֶׁכָּתַבְנוּ לְעֵיל מִפֶּרֶק ה׳), and likewise from the wording of Sha‘ar HaKavvanot regarding the Shabbat morning meal which we wrote above (וְכֵן מֵהַלָּשׁוֹן דְּשַׁעַר הַכַּוָּנוֹת בְּסְעוּדַת שַׁחֲרִית דְּשַׁבָּת שֶׁכָּתַבְנוּ לְעֵיל), and from the second discourse of Kabbalat Shabbat written there regarding the Shabbat of the festivals in the matter of the Partzufim—see there (וּמִדְּרוּשׁ ב׳ דְּקַבָּלַת שַׁבָּת הַכָּתוּב שָׁם בְּעִנְיַן הַשַּׁבָּת הָרְגָלִים בְּעִנְיַן הַפַּרְצוּפִים עַיֵּן שָׁם)—it is necessary to say (עַל כָּרְחֵין צָרִיךְ לוֹמַר) that the ascent of Abba and Imma on Shabbat into Arich is in the Musaf prayer of Shabbat (כִּי עֲלִיַּת או״א בְּשַׁבָּת בַּא״א הִיא בִּתְפִלַּת מוּסָף דְּשַׁבָּת).

For if not so (שֶׁאִם לָאו כֵּן), how would the Ze’ir Anpin and Nukvah ascend on the Musaf of Shabbat into Abba and Imma (אֵיךְ יַעֲלוּ זו״ן בְּמוּסָף שַׁבָּת בְּאו״א), since the place would not be empty for them (מֵאַחַר שֶׁאֵין הַמָּקוֹם פָּנוּי בּוֹ), and this requires investigation (וצל"ע). And behold, also regarding what he wrote (וְהִנֵּה גַּם בְּמַה שֶּׁכָּתַב) that according to the measure that becomes clarified and rectified and ascends from the Kelim [Vessels] and lights of the Ze’ir Anpin and Nukvah of Atzilut, of all the individual Partzufim of Adam Kadmon and A“B“Y“A (כִּי כְּפִי הַשִּׁיעוּר שֶׁמִּתְבָּרֵר וְנִתְקַן וְעוֹלֶה מִכֵּלִים וְאוֹרוֹת דְּזו״ן דַּאֲצִילוּת דְּכָל פְּרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וְאבי״ע), so according to that measure becomes clarified and ascends and is rectified from the Kelim [Vessels] and lights of the Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Yechidah which is called Adam Kadmon, etc. (כָּךְ כְּפִי אוֹתוֹ הַשִּׁיעוּר מִתְבָּרֵר וְעוֹלֶה וְנִתְקַן מִכֵּלִים וְאוֹרוֹת דְּנרנח״י דְּיְחִידָה הַנִּקְרָא אָדָם קַדְמוֹן כּו׳)—he did not show us (לֹא הֶרְאָה לָנוּ) in which place in the discourses of the Rav, of blessed memory, this matter is stated (בְּאֵיזֶה מָקוֹם מִדְּרוּשֵׁי הָרַב ז״ל נֶאֱמַר דָּבָר זֶה), that in the aspect of Adam Kadmon there is something to clarify and ascend and rectify (שֶׁבְּבְּחִינַת אָדָם קַדְמוֹן יֵשׁ מַה לְבָרֵר וּלְהַעֲלוֹת וּלְתַקֵּן).

For behold, in the discourses of the Rav, of blessed memory (כִּי הֲרֵי בִּדְרוּשֵׁי הָרַב ז״ל), even in the places where he said that the shattering was in detail (גַּם אֲפִלּוּ בַּמְּקוֹמוֹת שֶׁאָמַר שֶׁהַשְּׁבִירָה הָיְתָה בִּפְרָטוּת), he said only in the five points that came forth from the eyes of Adam Kadmon (לֹא אָמַר אֶלָּא בְּה׳ נְקוּדוֹת שֶׁיָּצְאוּ מֵהָעֵינַיִם דְּאָדָם קַדְמוֹן), which are Atik and Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah (שֶׁהֵם עֲתִיק וְא״א או״א וְזו״ן). But in Adam Kadmon himself, I do not know where this is stated in the discourses of the Rav, of blessed memory (אֲבָל בְּאָדָם קַדְמוֹן עַצְמוֹ לֹא יָדַעְתִּי הֵיכָן נֶאֱמַר בִּדְרוּשֵׁי הָרַב ז״ל). And although above in section seven we wrote (וְאַף־עַל־פִּי שֶׁלְּעֵיל בְּסִימָן ז׳ כָּתַבְנוּ) that perhaps this Adam Kadmon he mentioned is not Adam Kadmon itself but Adam Kadmon of A“B“Y“A (כִּי אוּלַי כִּי זֶה הָאָדָם קַדְמוֹן שֶׁאָמַר הוּא לֹא עַל אָדָם קַדְמוֹן עַצְמוֹ רַק עַל אָדָם קַדְמוֹן דְּאבי״ע), as will be written later (כְּמָ״שׁ לְקַמָּן). Yet according to what is written here and later (הֲרֵי לְפִי מַה שֶּׁנֶּאֱמַר כָּאן וּלְקַמָּן), that the Adam Kadmon of A“B“Y“A is made from the A“B“Y“A of Adam Kadmon (שֶׁהָאָדָם קַדְמוֹן דְּאבי״ע נַעֲשׂוּ מֵהָאבי״ע דְּאָדָם קַדְמוֹן), if so it follows (אִם כֵּן נִמְצָא) that the clarification and ascent and rectification in the aspect of Adam Kadmon of A“B“Y“A (שֶׁהַבֵּירוּר וְהָעֲלִיָּה וְהַתִּקּוּן בִּבְחִינַת אָדָם קַדְמוֹן דְּאבי״ע) is in Adam Kadmon itself (הוּא בְּאָדָם קַדְמוֹן עַצְמוֹ), for behold they are the A“B“Y“A aspects of him (שֶׁהֲרֵי הֵם בְּחִינוֹת אבי״ע שֶׁלּוֹ). And where is this mentioned in the discourses of the Rav, of blessed memory? (וְזֶה הֵיכָן נֶאֱמַר בִּדְרוּשֵׁי הָרַב ז״ל)

Neither in this sense nor in that sense (לֹא בְּבְּחִינָה זוֹ וְלֹא בְּבְּחִינָה זוֹ). And if the reason is such as he concluded—that all the Partzufim of all the worlds are called Ze’ir Anpin and Nukvah (וְאִם הַטַּעַם הוּא כְּמוֹ שֶׁסִּיֵּם כִּי כָּל פַּרְצוּפֵי כָּל הָעוֹלָמוֹת נִקְרָאִים זו״ן), meaning even Adam Kadmon, as he wrote above in section four (וְהַכַּוָּנָה אֲפִלּוּ אָדָם קַדְמוֹן כְּמוֹ שֶׁכָּתַב לְעֵיל בְּסִימָן ד׳), we have already written there that this is not so (כְּבָר כָּתַבְנוּ שָׁם דְּלֵיתָא לְהַאי מִלְתָּא), and we explained there the intention of the Rav, of blessed memory—see there (וּפֵרַשְׁנוּ שָׁם כַּוֶּנֶת הָרַב ז״ל עַיֵּין שָׁם). And what he wrote, “in what we wrote were explained and understood the two matters mentioned above that the Rav, of blessed memory, wrote,” etc. (וּמַה שֶּׁכָּתַב בְּמַה שֶּׁנֶּאֱמַר נִתְבָּאֲרוּ וְהוּבְנוּ הַבּ׳ עִנְיָנִים הַנַּזְכָּ״ל שֶׁכָּתַב הָרַב ז״ל כּו׳), this is the conclusion of the answer to what he asked above in section five (זֶה הוּא סִיּוּם הַתִּירוּץ לְמַה שֶּׁהִקְשָׁה לְעֵיל בְּסִימָן ה׳). And upon this he concluded here (וְעַל זֶה סִיֵּם כָּאן): “It follows that all the clarifications of all the Partzufim of Atzilut were clarified and rectified by A”B and S”G of Adam Kadmon” (נִמְצָא שֶׁכָּל הַבִּירוּרִין דְּכָל פַּרְצוּפֵי הָאֲצִילוּת נִבְרְרוּ וְנִתְקְנוּ עַל־יְדֵי ע״ב וְס״ג דְּאָדָם קַדְמוֹן), “except that the clarifications of each Partzuf were clarified and rectified by the Sefirot that relate to it from A”B and S”G of Adam Kadmon” (אֶלָּא שֶׁבִּירוּרֵי כָּל פַּרְצוּף נִבְרְרוּ וְנִתְקְנוּ עַל־יְדֵי סְפִירוֹת הַמִּתְיַחֲסוֹת אֵלָיו מֵע״ב וְס״ג דְּאָדָם קַדְמוֹן). And we already wrote there in section five (וְכְבָר כָּתַבְנוּ שָׁם בְּסִימָן ה׳) that the primary difficulty does not exist (כִּי הָעִקָּרָא קֻשְׁיָא לֵיתָא), such that we should require this answer to invent that all the clarifications are rectified by A”B and S”G of Adam Kadmon (כְּדֵי שֶׁנִּצְטָרֵךְ לְתִירוּץ זֶה לְהַמְצִיא שֶׁכָּל הַבִּירוּרִין נִתְקַנִּין עַל־יְדֵי ע״ב וְס״ג דְּאָדָם קַדְמוֹן), a matter which is not found written anywhere in the discourses of the Rav, of blessed memory (אֲשֶׁר דָּבָר זֶה לֹא נִמְצָא כָּתוּב בְּשׁוּם מָקוֹם מִדְּרוּשֵׁי הָרַב ז״ל). And also regarding his answer, with the proper respect due to his honor (וְגַם עַל תִּירוּץ שֶׁלוֹ ז״ל אַחֲרֵי הַמְּחִילָה הָרְאוּיָה לְפִי כְּבוֹדוֹ), we have already written at the head of section seven and in section eight and at the beginning of this section (כְּבָר כָּתַבְנוּ בְּרֹאשׁ סִימָן ז׳ וּבְסִימָן ח׳ וּבְתְּחִלַּת זֶה הַסִּימָן), that this order of enclothing and extension which he arranged (כִּי זֶה סֵדֶר הַהִתְלַבְּשׁוּת וְהַהִתְפַּשְּׁטוּת אֲשֶׁר סִדֵּר), has no place in the discourses of the Rav, of blessed memory (אֵין לוֹ מָקוֹם בִּדְרוּשֵׁי הָרַב ז״ל). For on the contrary, from them it appears the opposite (כִּי אֲדְּרַבָּא מֵהֶם נִרְאֶה לְהֶפֶךְ), see there (עַיֵּין שָׁם).