Ohr haShemesh (Nehar Shalom Daf 5, Col. 2)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ה׳ טוּר ב׳

Let us return to the matter mentioned above (נַחֲזוֹר לָעִנְיָן הַנַּזְכָּ״ל), that in Ma'aseh Bereshit, when the time of the rectification arrived (כִּי בְּמַעֲשֵׂה בְרֵאשִׁית בְּהַגִּיעַ זְמַן הַתִּקּוּן), and there was still no man to raise the feminine waters, as mentioned above (וַעֲדַיִן אָדָם אֵין לְהַעֲלוֹת מ״ן כְּנַזְכָּר לְעֵיל), then arose the will of the Emanator, meaning (וְאָז עָלָה בִּרְצוֹן הַמְּאַצִּיל ר״ל), that He drew forth and elevated from these lights and Kelim [Vessels] of B”N (כִּי הִמְשִׁיךְ וְהֶעֱלָה מֵהָאוֹרוֹת וְהַכֵּלִים הָאֵלּוּ דְּב״ן), which had fallen into Beri’ah, Yetzirah, Asiyah of each individual part, as mentioned above (שֶׁנָּפְלוּ לְבִי״ע דְּכָל פְּרָט כְּנַזְכָּר לְעֵיל).

The choicest among them (הַמֻּבְחָר שֶׁבָּהֶם), that which was necessary and required in order to rectify from them the upper three—the Chokhmah, Binah, Da‘at (מַה שֶּׁהָיָה מֻכְרָח וְצוֹרֶךְ לְתַקֵּן מִמֶּנּוּ גַ״ר חב״ד), which are the three internal Partzufim (שֶׁהֵם הַג׳ פַּרְצוּפִים הַפְּנִימִיִּים), which are the Mochin [Intellects], called the Will of Atik (שֶׁהֵם הַמּוֹחִין הַנִּקְרָאִים רְעוּתָא דְעֲתִיק), of Atzilut, of all the individual Partzufim of A“B“Y“A of Atzilut (דַּאֲצִילוּת דְּכָל פְּרָטֵי פַּרְצוּפֵי אֲבִי״ע דַּאֲצִילוּת), as mentioned in chapter five of Sha‘ar HaTikkun (כַּנִּזְכָּר בְּפ״ה מִשַּׁעַר הַתִּקּוּן). This was according to the measure of that time, which was before the creation of Adam HaRishon (לְפִי עֵרֶךְ הָעֵת וְהַזְּמַן הַהוּא שֶׁלִּפְנֵי בְּרִיאַת אָדָם הָרִאשׁוֹן). And the Kelim [Vessels] and lights mentioned, which ascended, were the choicest and most select of each king (וְהַכֵּלִים וְהָאוֹרוֹת הַנִּזְכָּר אֲשֶׁר עָלוּ הָיוּ הַמֻּבְחָר וְהַמְעוּלֶּה שֶׁבְּכָל מֶלֶךְ וּמֶלֶךְ).

That is, a portion from each one of them (ר״ל חֵלֶק מִכָּל אֶחָד וְאֶחָד). And according to the portion clarified from one of them (וּכְפִי הַחֵלֶק הַנִּבְרָר מֵאֶחָד מֵהֶם), so too was clarified from each of them the portions that relate to that portion (כָּךְ נִבְרַר מִכָּל אֶחָד מֵהֶם חֲלָקִים הַמִּתְיַחֲסִים לְאוֹתוֹ הַחֵלֶק). For thus the Emanator imprinted within them (כִּי כֵּן הִטְבִּיעַ בָּהֶם הַמְּאַצִּיל), for they are all one body (כִּי גּוּף אֶחָד הֵם). And this is what is said in the Zohar, “from them they are perfumed, and from them they are not perfumed” (וְזֶה מַה שֶּׁאָמַר בַּזֹּהַר מִנְּהוֹן אִתְבְּסָמוּ וּמִנְּהוֹן לָא אִתְבְּסָמוּ). Its explanation: “from them,” meaning from all of them (פֵּירוּשׁ מִנְּהוֹן ר״ל מִכֻּלָּם). And the lights and Kelim [Vessels] ascended from Beri’ah, Yetzirah, Asiyah into Atzilut of each individual part (וְעָלוּ הָאוֹרוֹת וְהַכֵּלִים מִבִּי״ע לַאֲצִילוּת דְּכָל פְּרָט), and they joined with their lights which had remained in Atzilut (וְנִתְחַבְּרוּ עִם הָאוֹרוֹת שֶׁלָּהֶם שֶׁנִּשְׁאֲרוּ בַּאֲצִילוּת), in the Kelim [Vessels] of Arich Anpin and Abba and Imma of each individual part (בַּכֵּלִים דְּא״א וְאו״א דְּכָל פְּרָט), which had extended until the place of the Ze’ir Anpin and Nukvah of each individual part, as mentioned above (שֶׁנִּתְפַּשְׁטוּ עַד מְקוֹם זו״ן דְּכָל פְּרָט כְּנַזְכָּר לְעֵיל).

Those portions of lights that relate to them (אוֹתָם חֶלְקֵי הָאוֹרוֹת הַמִּתְיַחֲסִים לָהֶם). And that extension which relates to those clarifications returned (וְחָזַר הַהִתְפַּשְׁטוּת הַהוּא הַמִּתְיַחֵס לָאוֹתָם הַבִּירוּרִין), together with the lights within them (עִם הָאוֹרוֹת שֶׁבְּתוֹכָם), and with the clarifications that had ascended (וְעִם הַבִּירוּרִין שֶׁעָלוּ), to be gathered and ascend to the place of the upper three (לְהֵאָסֵף וְלַעֲלוֹת לִמְקוֹם הַגַּ״ר). And they all ascended further upward (וְעָלוּ עוֹד כֻּלָּם לְמַעְלָה). For all the ten points require rectification (כִּי כָּל הָעֶשֶׂר נְקוּדוֹת צְרִיכִין תִּקּוּן), for they all emerged deficient and unrectified (כִּי כֻּלָּם יָצְאוּ חֲסֵרִים וּבְלִי תִּקּוּן), and they all need to ascend to their supernal root which is in Adam Kadmon (וְכֻלָּם צְרִיכִים לַעֲלוֹת לְשָׁרְשָׁם הָעֶלְיוֹן שֶׁבְּאָדָם קַדְמוֹן), as written above (וּכְמָ״שׁ לְעֵיל).

And then the portions of Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters] of M“H and B“N of Atik of A“B“Y“A of Atzilut of the interior of Adam Kadmon become aroused (וְאָז מִתְעוֹרְרִין חֶלְקֵי טַעֲמִים־נְקֻדוֹת־תָּגִין־אוֹתִיּוֹת דְּמ״ה וּב״ן דְּעֲתִיק דְּאבי״ע דַּאֲצִילוּת דִּפְנִימִיּוּת אָדָם קַדְמוֹן), and they ascend with the Nekudot–Tagin–Otiot of A“B S”G of Atik of A“B“Y“A of Atzilut of the interior (וְעוֹלִין עִם נְת״א דְּע״ב ס״ג דְּעֲתִיק דְּאבי״ע דַּאֲצִילוּת דִּפְנִימִיּוּת), as feminine waters to the Ta‘amim of A“B and S”G of Atik of A“B“Y“A of Atzilut of the interior (לְמַ״ן לְטַעֲמִים דְּע״ב וְס״ג דְּעֲתִיק דְּאבי״ע דַּאֲצִילוּת דִּפְנִימִיּוּת), as stated in chapter one of Sha‘ar TaNTa”A (כְּמָ״שׁ בְּפ״א מִשַּׁעַר טַנְת״א). And then the A“B and S”G of Atik of A“B“Y“A of Atzilut of Adam Kadmon become united in a Zivug [Union] of the Will (וְאָז נִזְדַּוְּגוּ ע״ב ס״ג דְּעֲתִיק דְּאבי״ע דַּאֲצִילוּת דְּאָדָם קַדְמוֹן זִוּוּג דְּרְעוּתָא), which is a Zivug [Union] of Mochin [Intellects] (שֶׁהוּא זִוּוּג דְּמוֹחִין), which are the three internal Partzufim of the Chokhmah, Binah, Da‘at of Atik of A“B“Y“A of Atzilut of Adam Kadmon (שֶׁהֵם הַג׳ פַּרְצוּפִים הַפְּנִימִיִּים דְּחב״ד דְּעֲתִיק דְּאבי״ע דַּאֲצִילוּת דְּאָדָם קַדְמוֹן). And they bring forth from the forehead the portions of the external Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters] of M“H (וּמוֹצִיאִין מִן הַמֵּצַח חֶלְקֵי חִיצוֹנִיּוּת טַנְת״א דְּמ״ה), which are fitting for those clarifications that ascended (הָרְאוּיוֹת לְאוֹתָם הַבִּירוּרִין שֶׁעָלוּ). And from the eyes once again emerge the portions of the external Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters] of B“N (וּמֵהָעֵינַיִם חוֹזְרִים לָצֵאת חֶלְקֵי חִיצוֹנִיּוּת טַנְת״א דְּב״ן), with the completion of their portions, which are the ten upper Sefirot of each individual part (עִם תִּשְׁלוּם חֲלָקָיו שֶׁהֵם הַט״ס הָעֶלְיוֹנוֹת דְּכָל פְּרָט), and also the Nekudot of S”G (וְגַם נְקוּדוֹת דְּס״ג). And then the Chokhmah, Binah, Da‘at of the Partzuf of the Keter of M“H clarified the choicest from all those portions of the lights of B“N mentioned (וְאָז הַחב״ד דְּפַרְצוּף הַכֶּתֶר דְּמ״ה בֵּירְרוּ הַמֻּבְחָר הַיּוֹתֵר מִכָּל חֶלְקֵי אוֹרוֹת הַנִּזְכָּר דְּב״ן), the lights fit and corresponding to the three internal Partzufim which are the Chokhmah, Binah, Da‘at of Atik of A“B“Y“A of Atzilut of each individual part (אוֹרוֹת הָרְאוּיִים וְהַמִּתְיַחֲסִים לַג׳ פַּרְצוּפִים הַפְּנִימִיִּים שֶׁהֵם חב״ד דְּעֲתִיק דְּאבי״ע דַּאֲצִילוּת דְּכָל פְּרָט). And the Kelim [Vessels] joined with the Kelim [Vessels] (וְנִתְחַבְּרוּ עִמָּהֶם כֵּלִים עִם כֵּלִים), and the lights with the lights (וְאוֹרוֹת עִם אוֹרוֹת), a wondrous joining (חִבּוּר נִפְלָא), each Sefirah and each spark consisting of M“H and B“N (כָּל סְפִירָה וְכָל נִיצוֹץ כָּלוּל מִמּ״ה וּב״ן). And they descended through the Ears, Nose, and Mouth (וְיָרְדוּ דֶּרֶךְ אֲח״פ), and became revealed from the navel of Adam Kadmon and below (וְנִתְגַּלּוּ מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן וּלְמַטָּה). And they enclothed the Netzach, Hod, Yesod of Adam Kadmon (וְהִלְבִּישׁוּ לְנֶה״י דְּאָדָם קַדְמוֹן), each Sefirah and each spark consisting of M“H and B“N, joined in complete unity (כָּל סְפִירָה וְכָל נִיצוֹץ כָּלוּל מִמּ״ה וּב״ן מְחֻבָּרִים חִבּוּר גָּמוּר). However, the M“H side entirely is called male (אֲמְנָם כָּל הַצַּד הַמּ״ה נִקְרָא דְכוּרָא), for he is the Mashpia and the one who rectifies the side of B“N (יַעַן הוּא מַשְׁפִּיעַ וּמְתַקֵּן לְצַד הַבּ״ן), which is called female (הַנִּקְרָא נוּקְבָא). And all kindnesses are from M“H (וְכָל חֲסָדִים הֵם מִמּ״ה), and all severities are from B“N (וְכָל גְּבוּרוֹת הֵם מִבּ״ן).

And this that we have explained (וְזֶה שֶׁבֵּאַרְנוּ), that even the Partzufim of Atik and Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah were rectified and made from the clarifications of the Seven Kings (כִּי אֲפִלּוּ פַּרְצוּפֵי עֲתִיק וְא״א וְאו״א וְיִשְׂסו״ת נִתְקַנּוּ וְנַעֲשׂוּ מִבִּירוּרֵי הַזמ״ם), is explicitly stated in Mavo She‘arim, Gate Five, section two, chapter one (מְפֹרָשׁ בְּהַדְיָא בְּמָבוֹא שְׁעָרִים שׁ״ה ח״ב פּ״א), that Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah of Atzilut, and likewise those of Beri’ah, Yetzirah, Asiyah, were selected and rectified at the time of the rectification from the clarifications of the Seven Kings (כִּי עֲתִיק וְא״א וְאו״א וְזו״ן דַּאֲצִילוּת וְכֵן דְּבִי״ע נִבְרְרוּ וְנִתְקַנּוּ בְּעֵת הַתִּיקּוּן מִבִּירוּרֵי הַזמ״ם). And these are his words (וְזֶ״ל): “And the matter—know that in these Seven Kings there are in them all the aspects of A“B“Y“A” (וְהָעִנְיָן דַּע כִּי בָּאֵלּוּ הַזמ״ם יֵשׁ בָּהֶם כָּל בְּחִינוֹת אֲבִי״ע), “and in them are parts which are fit to make from them Atzilut, and parts which are not fit to make from them Atzilut but only Beri’ah, and similarly Yetzirah and Asiyah” (וְיֵשׁ בָּהֶם חֲלָקִים הָרְאוּיִים לַעֲשׂוֹת מֵהֶם אֲצִילוּת וְחֲלָקִים שֶׁאֵינָם רְאוּיִים לַעֲשׂוֹת מֵהֶם אֲצִילוּת רַק בְּרִיאָה וְכַעַל דֶּרֶךְ זֶה יְצִירָה וַעֲשִׂיָּה). “And all this is in general, for it is also in this manner in detail” (וְכָל זֶה בְּדֶרֶךְ כְּלָל כִּי גַּם הוּא עַל דֶּרֶךְ זֶה בִּפְרָטוּת). “For there are portions fit for Arich, and portions for Abba, and portions for Imma, and portions for the Ze’ir Anpin, and portions for the Nukvah” (כִּי יֵשׁ חֲלָקִים רְאוּיִים לַאֲרִיךְ וְיֵשׁ לְאַבָּא וְיֵשׁ לְאִמָּא וְיֵשׁ לְז״א וְיֵשׁ לְנֻקְבָּא). “And at first were selected the portions that belong to Arich from the Seven Kings” (וּבַתְּחִלָּה נִבְרְרוּ הַחֲלָקִים שֶׁיֵּשׁ לַאֲרִיךְ בַּזמ״ם), “and all the rest are called dross relative to him, for they are not of his level” (וְכָל הַשְּׁאָר נִקְרָא סִיגִים אֶצְלוֹ כִּי אֵינָם מֵעֶרְכּוֹ). “But all that belonged to Arich in them, all of it was clarified at the time of the Atzilut for the rectification of Arich, and he took it” (וְאֲמְנָם כָּל מַה שֶּׁהָיָה לַאֲרִיךְ בָּהֶם הַכֹּל נִתְבָּרֵר בְּעֵת הָאֲצִילוּת לְתִקּוּן אֲרִיךְ וּלְקָחוֹ). “And from the dross that remained, they returned to be clarified” (וּמִסִּיגִים הַנִּשְׁאָרִים חָזְרוּ לְהִתְבָּרֵר). “And then from the portions that belong to Abba and Imma in them were made the aspects of Abba and Imma” (וְאָז מֵהַחֲלָקִים שֶׁיֵּשׁ לְאו״א בָּהֶם נַעֲשׂוּ בְּחִינוֹת או״א). “And the rest, which no longer contained the portions of Abba and Imma, remained as dross” (וְהַשְּׁאָר שֶׁלֹּא הָיָה עוֹד בָּהֶם חֲלָקֵי או״א נִשְׁאֲרוּ בְּסוֹד סִיגִים). “And from them they returned to be clarified in the womb of Imma” (וּמֵהֶם חָזְרוּ לְהִתְבָּרֵר בְּמֵעֵי אִמָּא). “And from the portions which belong to the Ze’ir Anpin in them, were made the Ze’ir Anpin of Atzilut” (וּמֵהַחֲלָקִים אֲשֶׁר לְזו״ן בָּהֶם נַעֲשׂוּ זו״ן שֶׁל אֲצִילוּת). “And then all the rest are called dross relative to the world of Atzilut” (וְאָז כָּל הַנִּשְׁאָר נִקְרָא סִיגִים בְּעֶרֶךְ עוֹלַם הָאֲצִילוּת). “And all these aspects go out in the secret of the blood of birth” (וְכָל בְּחִינוֹת אֵלּוּ יוֹצְאוֹת בְּסוֹד דַּם הַלֵּידָה). “However, there is still in them holiness” (וְאֲמְנָם עֲדַיִן יֵשׁ בָּהֶם קְדֻשָּׁה), “for they are the aspects of the worlds of Beri’ah, Yetzirah, Asiyah” (שֶׁהֵם בְּחִינוֹת הָעוֹלָמוֹת דְּבִי״ע). “Therefore they return and become clarified in the secret of Ibbur within the Nukvah of the Ze’ir Anpin” (וְלָכֵן חוֹזְרִים וּמִתְבָּרְרִים בְּסוֹד עִיבּוּר בְּתוֹךְ הַנּוּקְבָא דְּז״א). “And from the choicest of that is made the Arich Anpin of the world of Beri’ah” (וּמֵהַמֻּבְחָר שֶׁבּוֹ נַעֲשֶׂה א״א דְּעוֹלַם הַבְּרִיאָה). “And all the rest goes out from the Nukvah of the Ze’ir Anpin in the secret of the blood of birth” (וְכָל הַנִּשְׁאָר יוֹצֵא מִנּוּקְבָא דְּז״א בְּסוֹד דַּם לֵידָה). “And it is called dross relative to the Arich Anpin of Beri’ah” (וְנִקְרָא סִיגִים בְּעֶרֶךְ א״א דְּבְרִיאָה). “And so likewise in this manner until the completion of the world of Asiyah” (וְכֵן כַּיּוֹצֵא בָּזֶה עַד תְּשַׁלּוּם עוֹלַם הָעֲשִׂיָּה).

Thus it is explained what was said (הֲרֵי מְבֹאַר מ״ש). And likewise it is explained also at the beginning of chapter four of Sha‘ar Mayin Dukhurin [Male waters] and Mayin nukvin [Female waters] (וְכֵן נִתְבָּאֵר גַּם־כֵּן בְּתְחִלַּת פּ״ד מִשַּׁעַר מ״ד וּמ״ן), and these are his words (וְזֶ״ל): “And let us return to the first matter” (וְנַחֲזוֹר לָעִנְיָן רִאשׁוֹן), “for behold, similar to what we explained regarding the four worlds A“B“Y“A in their general state” (כִּי הִנֵּה כְּדֻגְמַת מַה שֶּׁבֵּאַרְנוּ בְּעִנְיַן ד׳ עוֹלָמוֹת אֲבִי״ע בִּכְלָלוּתָם), “so is the matter in each and every world among them” (כֵּן הַדָּבָר בְּכָל עוֹלָם וְעוֹלָם מֵהֶם). “And let us begin with the world of Atzilut” (וְנַתְחִיל בְּעוֹלַם הָאֲצִילוּת), “and we shall say that behold, the most refined among all the clarifications of Atzilut that was clarified from the Seven Kings, as mentioned” (וְנֹאמַר כִּי הִנֵּה הַיּוֹתֵר מְשֻׁבָּח מִכָּל בִּירוּרֵי הָאֲצִילוּת שֶׁהֻבְרַר מז״מ כַּנִּזְכָּר), “behold, that then ascended and was clarified in Atik” (הִנֵּה אָז עָלָה וְהֻבְרַר בַּעֲתִיק). “And that which was inferior to it, in Arich Anpin” (וְהַגָּרוּעַ מִמֶּנּוּ בַּא״א). “And that which was inferior to it was clarified in Abba and Imma” (וְהַגָּרוּעַ מִמֶּנּוּ הֻבְרַר בְּאו״א). “And that which was inferior to it, in the Ze’ir Anpin and Nukvah” (וְהַגָּרוּעַ מִמֶּנּוּ בְּזו״ן). “And so in this manner in Beri’ah, Yetzirah, Asiyah” (וְכַעַל דֶּרֶךְ זֶה בִּבִי״ע). “And in this manner in the ten Sefirot themselves that are in each and every Partzuf” (וְכַעַל דֶּרֶךְ זֶה בְּי׳ סְפִירוֹת עַצְמָם שֶׁיֵּשׁ בְּכָל פַּרְצוּף וּפַרְצוּף). “And in this manner in individual particulars” (וְכַעַל דֶּרֶךְ זֶה בִּפְרָטֵי פְּרָטִים). “And the matters are understood” (וְהַדְּבָרִים מוּבָנִים).

Shemen, Siman 10

(שֶׁמ״ן סִימָן י׳)

Behold, regarding what he wrote (הִנֵּה בְּמַה שֶּׁכָּתַב) that the clarifications of the lights and the Kelim [Vessels] which ascended from Beri’ah, Yetzirah, Asiyah (כִּי הַבִּירוּרִים דְּאוֹרוֹת וּכֵלִים אֲשֶׁר עָלוּ מִבִּי״ע) together with the lights that remained in Atzilut (עִם הָאוֹרוֹת שֶׁנִּשְׁאֲרוּ בַּאֲצִילוּת) — that all of them ascended until their root in Adam Kadmon to become clarified and rectified (שֶׁכֻּלָּם עָלוּ עַד שָׁרְשָׁם שֶׁבְּאָדָם קַדְמוֹן לְהִתְבָּרֵר וְלְהִתְתַּקֵּן) — already above in section five we lengthened this matter (כְּבָר לְעֵיל בְּסִימָן ה׳ הֶאֱרַכְנוּ בָּזֶה) to say that from the discourses of the Rav, of blessed memory, it does not appear so (לוֹמַר כִּי מִדְּרוּשֵׁי הָרַב ז״ל אֵין נִרְאֶה כֵּן), but rather that the lights which remained in Atzilut alone (רַק שֶׁהָאוֹרוֹת שֶׁנִּשְׁאֲרוּ בַּאֲצִילוּת לְבַדָּם) — these alone ascended until the Chokhmah–Binah of Adam Kadmon as the aspect of feminine waters (הֵם שֶׁעָלוּ עַד חו״ב דְּאָדָם קַדְמוֹן לְבְחִינַת מ״ן), and not to be rectified (וְלֹא לְהִתְתַּקֵּן). But the clarifications of lights and Kelim [Vessels] that ascended from Beri’ah, Yetzirah, Asiyah into Atzilut (אֲבָל הַבִּירוּרִין דְּאוֹרוֹת וּכֵלִים שֶׁעָלוּ מִבִּי״ע לַאֲצִילוּת) — these aspects did not ascend until Adam Kadmon to become rectified (בְּחִינוֹת אֵלּוּ לֹא עָלוּ עַד אָדָם קַדְמוֹן לְהִתְתַּקֵּן), except for the clarifications relating to Atik (זוּלַת הַבִּירוּרִין הַמִּתְיַחֲסִים לְעֲתִיק), which ascended until there to be rectified (שֶׁעָלוּ עַד שָׁם לְהִתְתַּקֵּן). And there, at the end of that section, we wrote (וְשָׁם בְּסוֹף הַסִּימָן כָּתַבְנוּ) that what he wrote here — that when the clarifications of the lights and the Kelim [Vessels] ascend from Beri’ah, Yetzirah, Asiyah into Atzilut, they were joined with the lights that remained in Atzilut (כִּי מַה שֶּׁכָּתַב כָּאן כִּי בַּעֲלוֹת הַבִּירוּרִין דְּאוֹרוֹת וּכֵלִים מִבִּי״ע לַאֲצִילוּת וְנִתְחַבְּרוּ עִם הָאוֹרוֹת שֶׁנִּשְׁאֲרוּ בַּאֲצִילוּת) — how, with the proper forgiveness to his honor (אֵיךְ אַחֲרֵי הַמְּחִילָה מִכְּתָרָא), his words appear, to my understanding, to be the opposite of the words of the Rav, of blessed memory (דְּבָרָיו לְכוֹרָה לְעַד״נ שֶׁהֵם הֶפֶךְ דִּבְרֵי הָרַב ז״ל). See there (עַיֵּין שָׁם).

However, our main point in this section (אֲמְנָם הָעִקָּר שֶׁלָּנוּ בְּסִימָן זֶה) is regarding what he wrote, “Atik of each individual part,” as written in chapter five of Sha‘ar HaTikkun (הוּא עַל מַה שֶּׁכָּתַב עֲתִיק דְּכָל פְּרָט כְּמָ״שׁ בְּפ״ה מִשַּׁעַר הַתִּקּוּן). And likewise later he wrote “Arich of each individual part” (וְכֵן לְקַמָּן כָּתַב אֲרִיךְ דְּכָל פְּרָט), for his intention is that when Atik becomes rectified, the Atik of all the individual parts becomes rectified (כִּי כַּוָּנָתוֹ כִּי כְּשֶׁנִּתְקַן עֲתִיק נִתְקַן עֲתִיק דְּכָל הַפְּרָטִים), meaning: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze’ir Anpin and Nukvah (דְּהַיְנוּ דְּעֲתִיק וְדְּא״א וְדְּאו״א וּדְזו״ן). And likewise, when Arich becomes rectified, the Arich of all the individual parts becomes rectified (וְכֵן כְּשֶׁנִּתְקַן אֲרִיךְ נִתְקַן אֲרִיךְ דְּכָל הַפְּרָטִים), meaning: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze’ir Anpin and Nukvah (דְּעֲתִיק וְדְּא״א וְדְּאו״א וּדְזו״ן). And when Abba and Imma become rectified, the Abba and Imma of all the individual parts become rectified (וְכְשֶׁנִּתְקְנוּ או״א נִתְקְנוּ או״א דְּכָל הַפְּרָטִים), meaning: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze’ir Anpin and Nukvah (דְּעֲתִיק וְדְּא״א וְדְּאו״א וּדְזו״ן). And when the Ze’ir Anpin and Nukvah become rectified, the Ze’ir Anpin and Nukvah of all the individual parts become rectified (וְכְשֶׁנִּתְקְנוּ זו״ן נִתְקְנוּ זו״ן דְּכָל הַפְּרָטִים), meaning: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze’ir Anpin and Nukvah (דְּעֲתִיק וְדְּא״א וְדְּאו״א וּדְזו״ן). And as he wrote later in detail regarding the rectification of the Partzufim (וּכְמָ״שׁ לְקַמָּן בִּפְרָטוּת תִּקּוּן הַפַּרְצוּפִים): that when any Partzuf in Adam Kadmon became rectified (כִּי כְּשֶׁנִּתְקַן אֵיזֶה פַּרְצוּף בְּאָדָם קַדְמוֹן), all the Partzufim that correspond to it in A“B“Y“A became rectified first (הָיוּ נִתְקָנִין כָּל הַפַּרְצוּפִים שֶׁכְּנֶגְדּוֹ בַּאֲבִי״ע), before the second Partzuf in Adam Kadmon would become rectified (קֹדֶם שֶׁיִּתְקַּן פַּרְצוּף הַבּ׳ בְּאָדָם קַדְמוֹן). See there his explanation (עַיֵּין שָׁם בֵּיאוּרוֹ).

And behold, these are the words of the Rav, of blessed memory (וְהִנֵּה זֶ״ל הָרַב ז״ל), in Sha‘ar HaTikkun, chapter five (בְּשַׁעַר הַתִּקּוּן פּ״ה): “For they began to become rectified little by little” (כִּי הִתְחִילוּ לְהִתְתַּקֵּן מְעַט מְעַט). “For when Atik became rectified” (כִּי כְּשֶׁנִּתְקַן עֲתִיק), “the entire aspect of Atik that exists in all ten Sefirot became rectified” (נִתְקַן כָּל בְּחִינַת עֲתִיק שֶׁיֵּשׁ בְּכָל הַי׳ סְפִירוֹת). “And when Arich became rectified” (וּכְשֶׁנִּתְקַן אֲרִיךְ), “all the aspects of Arich that exist in all the Kelim [Vessels] from him downward became rectified, and those Keter-Kelim [Vessels] were made” (נִתְקְנוּ כָּל בְּחִינַת אֲרִיךְ שֶׁיֵּשׁ בְּכָל הַכֵּלִים מִמֶּנּוּ וּלְמַטָּה וְנַעֲשׂוּ כֵּלִים הַכְּתָרִים הָהֵם). “And when Abba and Imma became rectified” (וּכְשֶׁנִּתְקְנוּ או״א), “all the aspects of the Kelim [Vessels] of Chokhmah and Binah that exist from them and downward became rectified” (נִתְקְנוּ כָּל בְּחִינַת הַכֵּלִים שֶׁל חָכְמָה וּבִינָה שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה). “And when the Ze’ir Anpin became rectified” (וּכְשֶׁנִּתְקַן הַזּ״א), “the Kelim [Vessels] of the six extremities that exist from them and downward became rectified in each Kli [Vessel] of them” (נִתְקְנוּ כֵּלִים דְּו״ק שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה בְּכָל כְּלִי מֵהֶם). “And when the Nukvah, which is the Malkhut, became rectified” (וּכְשֶׁנִּתְקְנָה הַנּוּקְבָא שֶׁהִיא הַמַּלְכוּת), “the Kelim [Vessels] of Malkhut that exist in each Kli [Vessel] of them became rectified, and then the Nukvah became rectified,” end quote (נִתְקְנוּ כֵּלִים שֶׁל מַלְכוּת שֶׁיֵּשׁ בְּכָל כְּלִי מֵהֶם וְאָז נִתְקְנָה הַנּוּקְבָא עַכ״ל). Thus from this wording which he, of blessed memory, brought (הֲרֵי מִלְּשׁוֹן זֶה שֶׁהֵבִיא ז״ל) it appears at first glance in his words, of blessed memory (מַשְׁמַע לְכוֹרָה בִּדְבָרָיו ז״ל), in such a manner (בְּאוֹפֶן) that according to his words all the rectification of the Partzufim was together (כִּי לְפִי דְּבָרָיו כָּל תִּקּוּן הַפַּרְצוּפִים הָיָה יַחַד), for that which was rectified in one Partzuf—corresponding to it—was rectified in all of them (כִּי מַה שֶּׁנִּתְקַן בְּפַרְצוּף אֶחָד כְּנֶגְדּוֹ הָיָה נִתְקַן בְּכֻלָּם), and not that at first the entire Partzuf of Atik was rectified until its completion (וְלֹא שֶׁבַּתְּחִלָּה נִתְקַן כָּל פַּרְצוּף עֲתִיק כֻּלּוֹ עַד תַּשְׁלוּמוֹ), and afterwards the entire Partzuf of Arich, and afterwards the Partzufim of Abba and Imma until their completion, and afterwards the Partzufim of the Ze’ir Anpin and Nukvah (וְאַחַר כָּךְ כָּל פַּרְצוּף אֲרִיךְ כֻּלּוֹ וְאַחַר כָּךְ פַּרְצוּפֵי או״א כֻּלָּם עַד תַּשְׁלוּמָם וְאַחַר כָּךְ פַּרְצוּפֵי זו״ן).

However, from all of the discourses of the Rav, of blessed memory (הָאֲמְנָם מִכָּל דְּרוּשֵׁי הָרַב ז״ל), it does not appear so (אֵין נִרְאֶה כֵּן), but rather that the rectification of the Partzufim is one after another (רַק שֶׁתִּקּוּן הַפַּרְצוּפִים הוּא זֶה אַחַר זֶה). For behold, in Etz Chayim, Sha‘ar HaTikkun, chapter one, he wrote (כִּי הִנֵּה בְּעֵץ חַיִּים שַׁעַר הַתִּקּוּן פּ״א כָּתַב), and these are his words (וְזֶ״ל): “And through this Zivug [Union] of the Chokhmah–Binah of Adam Kadmon” (וְעַל־יְדֵי זִוּוּג זֶה דְּחו״ב דְּאָדָם קַדְמוֹן), “the entire world of Atzilut became rectified, from Atik until the Malkhut” (נִתְקַן כָּל עוֹלַם הָאֲצִילוּת כֻּלּוֹ מֵעֲתִיק וְעַד הַמַּלְכוּת). “And first Atik Yomin was rectified” (וְתְּחִלָּה נִתְקַן עַתִּיק יוֹמִין). “And afterwards there was a Zivug [Union] in the land of Yisrael, and he rectified Arich Anpin” (וְאַחַר כָּךְ הָיָה זִוּוּג בַּא״י וְהוּא תִּקֵּן אֶת א״א). “And afterwards there was a Zivug [Union] for Arich Anpin to rectify Abba and Imma” (וְאַחַר כָּךְ הָיָה זִוּוּג לְא״א לְתַקֵּן אֶת או״א). “And afterwards a Zivug [Union] of Abba and Imma for the rectification of the Ze’ir Anpin and Nukvah of Atzilut” (וְאַחַר כָּךְ זִוּוּג דְּאו״א לְתִקּוּן זו״ן דַּאֲצִילוּת). “And afterwards the Zivug [Union] of the Ze’ir Anpin and Nukvah of Atzilut for the rectification of all the other worlds,” see there (וְאַחַר כָּךְ זִוּוּג זו״ן דַּאֲצִילוּת לְצוֹרֶךְ תִּקּוּן כָּל הָעוֹלָמוֹת הָאֲחֵרִים כּו׳ עַיֵּן שָׁם).

Thus it is explained (הֲרֵי מְבֹאַר) how the rectification of the Partzufim was one after another (אֵיךְ תִּקּוּן הַפַּרְצוּפִים הָיָה זֶה אַחַר זֶה). For certainly each Partzuf was rectified and it rectified fully (כִּי מִסְתַּמָּא נִתְקַן וְתִקֵּן הוּא כָּל הַפַּרְצוּף), and furthermore he did not say “of each individual part,” but simply, and in singular language: “was rectified,” “rectified” (וְגַם שֶׁלֹּא אָמַר דְּכָל פְּרָט רַק סְתָם וּבִלְשׁוֹן יָחִיד נִתְקַן תִּקֵּן). And likewise, in the wording itself which Rav Sar Shalom, of blessed memory, brought from Etz Chayim, Sha‘ar M“N, chapter four (וְכֵן בִּלְשׁוֹן עַצְמוֹ שֶׁהֵבִיא הָרַב שַׂר שָׁלוֹם ז״ל מֵהָעֵץ חַיִּים שַׁעַר מ״ן פּ״ד), he concluded there and wrote (סִיֵּם שָׁם וְכָתַב וְזֶ״ל): “And you must know that at the beginning of the clarification, first the portion of the clarification of Atzilut began” (וְצָרִיךְ שֶׁתֵּדַע כִּי בְּעֵת שֶׁהִתְחִיל הַבִּירוּר הָיָה תְּחִלָּה חֵלֶק בִּירוּר הָאֲצִילוּת), “and at that time the Beri’ah had not yet been clarified at all” (וְאָז עֲדַיִן לֹא הֻבְרְרָה הַבְּרִיאָה כְּלָל). “And similarly in the other worlds” (וְכֵן עַל דֶּרֶךְ זֶה בִּשְׁאָר הָעוֹלָמוֹת). “Also even in Atzilut itself, at the time that Atik within it was clarified, still all that is below it had not yet been clarified at all” (גַּם בַּאֲצִילוּת עַצְמוֹ בְּעֵת שֶׁהֻבְרַר עֲתִיק שֶׁבּוֹ עֲדַיִן כָּל מָה שֶׁלְּמַטָּה מִמֶּנּוּ לֹא הֻבְרַר כְּלָל). “And similarly in all the individual particulars,” end quote (וְכֵן כַּיּוֹצֵא בָּזֶה בְּכָל פְּרָטֵי הַפְּרָטִים עַ״כּ).

Thus it is also explained (הֲרֵי גַּם־כֵּן מְבֹאָר) how all of them, their clarification and their rectification, were one after another (אֵיךְ כֻּלָּם בִּירוּרָם וְתִקּוּנָם הָיָה זֶה אַחַר זֶה), and that at the time of the clarification of the upper aspect, nothing at all was clarified from the aspect below it (וּבְעֵת בִּירוּר הַבְּחִינָה הָעֶלְיוֹנָה לֹא הָיָה נִבְרָר מֵהַבְּחִינָה שֶׁלְּמַטָּה כְּלָל). But in the words of Rav Sar Shalom, of blessed memory (וְאִם בִּדְבָרֵי הָרַב שַׂר שָׁלוֹם ז״ל), it would follow that from all of them there was clarification together (הֲרֵי מִכֻּלָּם נִבְרַר בְּיַחַד). And likewise in Sha‘ar Derushei A“B“Y“A, chapter thirteen, he wrote (וְכֵן בְּשַׁעַר דְּרוּשֵׁי אֲבִי״ע פּי״ג כָּתַב), and these are his words (וְזֶ״ל): “And know that after the portion of Atik was clarified completely” (וּדְעַ שֶׁאַחַר שֶׁהֻבְרַר חֵלֶק הָעֲתִיק לְגַמְרֵי), “then he began to clarify the portion of Arich” (אָז הוּא הִתְחִיל לְבָרֵר חֵלֶק הָאֲרִיךְ). “And after the portion of Arich Anpin alone was clarified” (וְאַחַר שֶׁהֻבְרַר חֵלְקֵי הָא״א לְבַדּוֹ), “then the portions of Abba and Imma were clarified” (אָז הֻבְרְרוּ חֶלְקֵי או״א). “And after Abba and Imma were clarified” (וְאַחַר שֶׁהֻבְרְרוּ או״א), “they began to clarify the portions of the Ze’ir Anpin and Nukvah” (הִתְחִילוּ לְבָרֵר חֶלְקֵי הַזּו״ן). “And all this is through Zivugim [Unions] and Ibburim,” etc. (וְכָל זֶה עַל־יְדֵי זִוּוּגִים וְעִיבּוּרים כּו׳), “until the end of Asiyah,” see there (עַד סוֹף הָעֲשִׂיָּה עַיֵּן שָׁם).

Thus here also it is explained (הֲרֵי גַּם־כֵּן כָּאן מְבֹאָר) how all of them, their clarification, is one after another (אֵיךְ כֻּלָּם בִּירוּרָם זֶה אַחַר זֶה), and after the complete clarification of the upper aspect (וְאַחַר גְּמַר בִּירוּר הַבְּחִינָה הָעֶלְיוֹנָה לְגַמְרֵי), then the clarification of the aspect beneath it would be performed (הָיָה נַעֲשֶׂה בִּירוּר הַבְּחִינָה שֶׁלְּמַטָּה מִמֶּנָּה), and this in general and in singular language (וּבִסְתָם וּלְשׁוֹן יָחִיד). And so it is written in Mavo She‘arim, Gate Two, section three, chapter two (וְכֵן כָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פּ״ב), and these are his words (וְזֶ״ל): “However, although it has been explained that through the joining of M“H and S”G the entire Atzilut was rectified, from Atik until the Malkhut” (אֲמְנָם עִם שֶׁנִּתְבָּאֵר כִּי עַל־יְדֵי חִיבּוּר מ״ה וְס״ג נִתְקַן כָּל הָאֲצִילוּת מֵעֲתִיק וְעַד הַמַּלְכוּת), “it is not in one time” (אֵינוֹ בְּפַעַם אַחַת). “For behold, at first, through this Zivug [Union] of A“B S”G of Adam Kadmon” (כִּי הֲלֹא בַּתְּחִלָּה עַל־יְדֵי זִוּוּג זֶה דְּע״ב ס״ג דְּאָדָם קַדְמוֹן), “first Atik and Nukvah were rectified” (תְּחִלָּה נִתְקְנוּ עֲתִיק וְנוּקְבָא). “And afterwards Atik and Nukvah again united for the sake of Arich Anpin and Nukvah” (וְאַחַר כָּךְ נִזְדַּוְּגוּ שֵׁנִית עֲתִיק וְנוּקְבָא לְצוֹרֶךְ א״א וְנוּקְבָא). “And after these were rectified, they again united for the sake of Abba and Imma” (וְאַחֲרֵי תִקֻּנָם גַּם־הֵם נִזְדַּוְּגוּ לְצוֹרֶךְ או״א). “And afterwards Abba and Imma united for the sake of the Ze’ir Anpin and Nukvah” (וְאַחַר כָּךְ נִזְדַּוְּגוּ או״א לְצוֹרֶךְ זו״ן). “And afterwards the Ze’ir Anpin and Nukvah united for the sake of all the rest of the worlds of Beri’ah, Yetzirah, Asiyah to rectify them,” end quote (וְאַחַר כָּךְ נִזְדַּוְּגוּ זו״ן לְצוֹרֶךְ כָּל שְׁאָר הָעוֹלָמוֹת דְּבִי״ע לְתַקְּנָם עַ״כּ).

And in chapter eight he wrote (וּבְפ״ח כָּתַב): “Behold, when the rectification of the eighth king, Hadar, came” (הִנֵּה בְּבוֹא הַתִּקּוּן שֶׁל הַמֶּלֶךְ הַח׳ הֲדַר), “he began to clarify from them the sparks and also the Kelim [Vessels]” (הִתְחִיל לְבָרֵר מֵהֶם הַנִּיצוֹצוֹת וְהַכֵּלִים גַּם־כֵּן). “And all that he clarified from them were only the female portions in the Partzufim” (וְכָל מַה שֶּׁבֵּירֵר מֵהֶם לֹא הָיָה רַק חֶלְקֵי הַנּוּקְבִין שֶׁבַּפַּרְצוּפִים). “And at first, the clarified, the select, the most refined ascended” (וּבַתְּחִלָּה נִבְרַר הַמְּבֹרָר וְהַמֻּבְחָר וְהַמְשֻׁבָּח), “and it ascended in Atzilut itself” (וְעָלָה בַּאֲצִילוּת עַצְמוֹ). “And also in Atzilut itself there are levels” (וְגַם בַּאֲצִילוּת עַצְמוֹ יֵשׁ מַדְרֵגוֹת), “for at first, through the supernal Ibbur mentioned in chapter two, they began to clarify the most refined of all of them” (כִּי בַּתְּחִלָּה עַל־יְדֵי הָעִיבּוּר הָעֶלְיוֹן הַנִּזְכָּר בְּפ״ב הִתְחִילוּ לְבָרֵר הַיּוֹתֵר מְשֻׁבָּח שֶׁבְּכֻלָּם). “And from it was made the Nukvah of Atik” (וּמִמֶּנּוּ נַעֲשֵׂית נוּקְבָא דְּעֲתִיק). “After the lights of the 288 sparks became mixed with the light of the point of Keter that remained in Atzilut” (אַחַר שֶׁנִּתְעָרְבוּ הָאוֹרוֹת דְּרַפ״ח נִיצוֹצוֹת עִם הָאוֹר שֶׁל נְקוּדַּת הַכֶּתֶר שֶׁנִּשְׁאַר בַּאֲצִילוּת). “And also the Kelim [Vessels] of the kings became mixed with the new Kelim [Vessels] of the new M“H” (וְגַם הַכֵּלִים שֶׁל הַמְּלָכִים נִתְעָרְבוּ עִם הַכֵּלִים הַחֲדָשִׁים דְּמ״ה הֶחָדָשׁ). “And from all of them was made the Nukvah of Atik and Atik” (וּמִן־הַכֹּל נַעֲשׂוּ נוּקְבָא דְעֲתִיק וְעֲתִיק). “And in this manner, in all of them” (וְעַל דֶּרֶךְ זֶה בְּכֻלָּם). “And afterwards, through the male Zivug [Union] of Atik with the Nukvah” (וְאַחַר כָּךְ עַל־יְדֵי זִוּוּג דְּדְכוּרָא דְּעֲתִיק עִם נוּקְבָא), “they elevated and clarified sparks that were fallen below” (הֶעֱלוּ וּבֵירְרוּ נִיצוֹצוֹת שֶׁהָיוּ לְמַטָּה נוֹפְלוֹת), “and they entered into the place of the Ibbur in the secret of feminine waters” (וְנִכְנְסוּ בִּמְקוֹם הָעִיבּוּר בְּסוֹד מ״ן), “and there they are sweetened and rectified, through the fact that they remained there during the time of the Ibbur” (וְשָׁם מִתְמַתְּקִין וּמִתְתַּקְּנִין עַל־יְדֵי שֶׁהָיוּ שָׁם זְמַן הָעִיבּוּר). “And they become the aspect of a Partzuf, the portion suitable in the Nukvah of Arich” (וְנַעֲשִׂים בְּחִינַת פַּרְצוּף חֵלֶק הָרָאוּי בְּנוּקְבָא דְּאֲרִיךְ). “And in this manner Arich Anpin clarified for the Nukvah of Abba and Imma” (וְכֵן עַל דֶּרֶךְ זֶה א״א בֵּירֵר לְנֻקְבִין דְּאו״א), “and Abba and Imma for the sake of the Ze’ir Anpin and Nukvah” (וְאו״א לְצוֹרֶךְ זו״ן), “all the aspect of the Malkhut which is in them” (כָּל בְּחִינַת הַמַּלְכוּת אֲשֶׁר בָּהֶם). “For therefore these kings are called the kings from whom all the Malkhuyot were made” (כִּי לָכֵן נִקְרָאִים אֵלּוּ הַמְּלָכִים שֶׁמֵּהֶם נַעֲשׂוּ כָּל הַמַּלְכוּיוֹת). “And in this manner in all ten Sefirot themselves that are in each and every Partzuf” (וְכַעַל דֶּרֶךְ זֶה בְּכָל י׳ סְפִירוֹת עַצְמָם שֶׁבְּכָל פַּרְצוּף). “Their clarification was in the order mentioned,” etc. (הָיָה בִּירוּרָם עַל הַסֵּדֶר הַנִּזְכָּר כּו׳). “And in this order always” (וְכֵן עַל הַסֵּדֶר הַזֶּה תָּמִיד). “For it is impossible for any portion to be clarified above the place of its level” (כִּי אִי אֶפְשָׁר לְשׁוּם חֵלֶק לְהִתְבָּרֵר לְמַעְלָה מִמְּקוֹם מַדְרֵגָתוֹ), “neither in place nor in time” (לֹא בְּמָקוֹם וְלֹא בִּזְמַן), “but all of them one after another” (רַק כֻּלָּם זֶה אַחַר זֶה), “both in the order of the levels and in the order of the time of their rectification,” end quote (הֵן בְּסֵדֶר הַמַּדְרֵגוֹת הֵן בְּסֵדֶר זְמַן תִּקּוּנָם עַ״כּ).

And in Sha‘ar Hei, part one, chapter two, he wrote (וּבְש״ה ח״א פּ״ב כָּתַב): “And the matter is that all the clarifications of the kings are made through the Thought, which is the Moach [Brain]” (וְהָעִנְיָן כִּי כָּל הַבִּירוּרִין שֶׁל הַמְּלָכִים נַעֲשִׂין עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁהִיא הַמּוֹחַ), “for there they are clarified, and from there it descends in the secret of the drop of the Zivug [Union]” (שֶׁשָּׁם מִתְבָּרֵר וּמִשָּׁם יוֹרֵד בְּסוֹד טִפַּת הַזִּוּוּג). “However, there are many thoughts and many Mochin [Intellects]” (אֲמְנָם יֵשׁ מַחֲשָׁבוֹת וּמוֹחִין רַבִּים). “And in the Thought of Atik, Arich was clarified” (וּבְמַחֲשֶׁבֶת עֲתִיק הֻבְרַר אֲרִיךְ). “And in the Thought of Arich, Abba and Imma were clarified” (וּבְמַחֲשֶׁבֶת אֲרִיךְ הֻבְרְרוּ או״א). “And in the Thought of Abba and Imma, the Ze‘ir Anpin and Nukvah were clarified” (וּבְמַחֲשֶׁבֶת או״א הֻבְרְרוּ זו״ן). “And in the Thought of the Ze‘ir Anpin and Nukvah, Atik of Beri’ah was clarified” (וּבְמַחֲשֶׁבֶת זו״ן הֻבְרַר עֲתִיק דְּבְרִיאָה). “And in the Thought of Atik of Beri’ah, Arich of Beri’ah was clarified” (וּבְמַחֲשֶׁבֶת עֲתִיק דְּבְרִיאָה הֻבְרַר אֲרִיךְ דְּבְרִיאָה). “And in this manner through the ten Sefirot of Asiyah, both in general and in detail, each Sefirah itself” (וְכַעַל דֶּרֶךְ זֶה ע״ס הָעֲשִׂיָּה בֵּין בִּכְלָלוּת בֵּין בִּפְרָטוּת כָּל סְפִירָה וְסְפִירָה עַצְמָהּ). “For from the more clarified and pure there is made the upper aspect, and from what remains of it there is made the lower aspect, and so from level to level through the ten levels,” end quote (כִּי מֵהַיּוֹתֵר מְבֹרָר וְזַךְ נַעֲשֵׂית הַבְּחִינָה הָעֶלְיוֹנָה וּמֵהַנִּשְׁאָר מִמֶּנָּה נַעֲשֵׂית הַבְּחִינָה הַבִּיָּה וְכֵן מִמַּדְרֵגָה לְמַדְרֵגָה ע״ס הַמַּדְרֵגוֹת עַ״כּ). And likewise the wording which Rav Sar Shalom, of blessed memory, brought from Helek Bet, chapter one (וְכֵן הַלָּשׁוֹן שֶׁהֵבִיא הָרַב שַׂר שָׁלוֹם ז״ל מֵהַח״ב פּ״א), where he concluded and wrote (אֲשֶׁר סִיֵּם שָׁם וְזֶ״ל): “And at first were clarified the portions that belong to Arich in the Seven Kings” (וּבַתְּחִלָּה נִבְרְרוּ הַחֲלָקִים שֶׁיֵּשׁ לַאֲרִיךְ בַּזמ״ם), “and all the rest are called dross relative to him” (וְכָל הַשְּׁאָר נִקְרָא סִיגִים אֶצְלוֹ). “And however, all that belonged to Arich in them was all clarified at the time of Atzilut and the rectification of Arich, and he took it” (וְאֲמְנָם כָּל מַה שֶּׁהָיָה לַאֲרִיךְ בָּהֶם הַכֹּל נִבְרַר בְּעֵת הָאֲצִילוּת וְתִקּוּן אֲרִיךְ וּלְקָחוֹ). “And from the remaining dross they returned to be clarified” (וּמִן־הַסִּיגִים הַנִּשְׁאָרִים חָזְרוּ לְהִתְבָּרֵר). “And then from the portions that belong to Abba and Imma in them, the aspects of Abba and Imma were made” (וְאָז מֵהַחֲלָקִים שֶׁיֵּשׁ לְאו״א בָּהֶם נַעֲשׂוּ בְּחִינוֹת או״א). “And the rest, which no longer had the portions of Abba and Imma, remained in the secret of dross” (וְהַשְּׁאָר שֶׁלֹּא הָיָה עוֹד בָּהֶם חֲלָקֵי או״א נִשְׁאֲרוּ בְּסוֹד סִיגִים). “And from them they returned to be clarified in the womb of Imma” (וּמֵהֶם חָזְרוּ לְהִתְבָּרֵר בְּמֵעֵי אִמָּא). “And from the portions that belong to the Ze‘ir Anpin and Nukvah in them, the Ze‘ir Anpin and Nukvah of Atzilut were made” (וּמֵהַחֲלָקִים אֲשֶׁר לְזו״ן בָּהֶם נַעֲשׂוּ זו״ן שֶׁל אֲצִילוּת). “And then all the remainder is called dross relative to the world of Atzilut,” end quote (וְאָז כָּל הַנִּשְׁאָר נִקְרָא סִיגִים בְּעֶרֶךְ עוֹלַם הָאֲצִילוּת עַ״כּ).

Thus it is explained from all these places (הֲרֵי מְבֹאָר מִכָּל אֵלּוּ הַמְּקוֹמוֹת) how the clarification and rectification of all the Partzufim was one after another (אֵיךְ בִּירוּר וְתִקּוּן כָּל הַפַּרְצוּפִים הָיָה זֶה אַחַר זֶה). For after the entire clarification and rectification of the upper Partzuf was completed (כִּי אַחַר שֶׁהָיָה נִשְׁלָם כָּל בִּירוּר וְתִקּוּן שֶׁל הַפַּרְצוּף הָעֶלְיוֹן), then afterward, through his Zivug [Union] with the Nukvah (אָז אַחַר כָּךְ עַל־יְדֵי זִוּוּגוֹ עִם הַנֻּקְבָּא), he would clarify and rectify the Partzuf beneath him completely (הָיָה מְבָרֵר וּמְתַקֵּן אֶת הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ בִּשְׁלֵמוּת). And in this manner through the ten degrees (וְעַל דֶּרֶךְ זֶה ע״ס הַמַּדְרֵגוֹת). And in Etz Chayim, Sha‘ar HaMelakhim, chapter five, he wrote (וּבְעֵץ חַיִּים שַׁעַר הַמְּלָכִים פּ״ה כָּתַב), and these are his words (וְזֶ״ל): “A general introduction to the matter of these kings that include the whole world of Atzilut, etc.” (הַקְדָּמָה כְּלוֹלֶלֶת עִנְיַן הַמְּלָכִים אֵלּוּ הַכּוֹלְלִים כָּל עוֹלַם הָאֲצִילוּת כּו׳). “And at first they went out unrectified” (וְתְּחִלָּה יָצְאוּ בְּלִי תִּקּוּן), “and afterwards they were rectified in this manner” (וְאַחַר כָּךְ נִתְקְנוּ בְּאוֹפֶן זֶה). “And it is that the first point, which is called Keter, is now rectified” (וְהוּא כִּי הַנְּקוּדָּה הָרִאשׁוֹנָה הַנִּקְרֵאת כֶּתֶר נִתְקְּנָה עַתָּה), “and it became three aspects, which are three heads, one above the other” (וְהָיְתָה בִּג׳ בְּחִינוֹת שֶׁהֵם ג׳ רֵישִׁין דָּא לְעֵילָּא מִן דָּא), “and they are the Keter divided into two heads, which are Atik and beneath him Arich, who also is included in Keter, etc.” (וְהֵם כֶּתֶר נֶחְלָק לִבְ׳ רֵישִׁין הֵם עֲתִיק וְתַחְתָּיו אֲרִיךְ אֲשֶׁר גַּם הוּא מִכְּלַל כֶּתֶר כּו׳). “And afterwards, from the two points, the second and the third, which are called Chokhmah and Binah, there were now made the two Partzufim called Abba and Imma” (וְאַחַר כָּךְ מִן בּ׳ נְקוּדוֹת הַבּ׳ וְהַג׳ הַנִּקְרָאוֹת חו״ב נַעֲשׂוּ עַתָּה ב׳ הַפַּרְצוּפִים הַנִּקְרָאִים או״א), “and they enclothe the Chesed, Gevurah, Tiferet of Arich” (וְהֵם מַלְבִּישִׁין אֶת חֲג״ת דְּאֲרִיךְ). “And afterwards, from the six points, which are called Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod, there is now made one Partzuf called the Ze‘ir Anpin” (וְאַחַר כָּךְ מֵהוּ׳ נְקוּדוֹת הַנִּקְרָאוֹת חֲג״ת נֶה״י נַעֲשָׂה עַתָּה פַּרְצוּף אֶחָד הַנִּקְרָא ז״א). “And afterwards, from the tenth point, which is called Malkhut, one Partzuf was made which is called the Nukvah of the Ze‘ir Anpin” (וְאַחַר כָּךְ מֵהַנְּקוּדָּה הָעֲשִׂירִית הַנִּקְרֵאת מַלְכוּת נַעֲשָׂה פַּרְצוּף אֶחָד הַנִּקְרָא נוּקְבָא דְּז״א). “And behold, also the Ze‘ir Anpin and Nukvah enclothe Arich in the aspect of His Netzach, Hod, Yesod,” end quote (וְהִנֵּה גַּם זו״ן הֵם מַלְבִּישִׁין אֶת אֲרִיךְ בְּחִינַת נֶה״י שֶׁלּוֹ עַ״כּ).

And likewise in Sha‘ar Arich Anpin, chapter one, he wrote (וְכֵן בְּשַׁעַר א״א פּ״א כָּתַב): “And we will explain the rectification of Arich which was rectified after Atik,” etc. (וְנְבָאֵר תִּקּוּן א״א אֲשֶׁר נִתְקַן אַחַר עֲתִיק כּו׳). “And behold, he enclothes Atik in this manner” (וְהִנֵּה הוּא מַלְבִּישׁ לַעֲתִיק בְּאוֹפֶן זֶה): “For behold, the upper three of Atik cannot be enclothed within Arich, nor can Arich receive their light” (כִּי הִנֵּה הַג״ר דְּעֲתִיק אִי אֶפְשָׁר שֶׁיִתְלַבְּשׁוּ תּוֹךְ אֲרִיךְ וְגַם א״א אֵינוֹ יָכוֹל לְקַבֵּל אוֹרָם), “therefore they remain revealed and stand as Makif to Arich” (לָכֵן נוֹתְרִים מְגֻלִּים וְהֵם עוֹמְדִים לְבְחִינַת מָקִיף אֶל הָאֲרִיךְ). “And the seven lower ones of Atik alone are enclothed within Arich in this manner” (וְהַז״ת דְּעֲתִיק הֵם לְבַדָּם מִתְלַבְּשִׁין תּוֹךְ הָאֲרִיךְ בְּאוֹפֶן זֶה). “For the Chokhmah, Binah, Da‘at of Arich enclothe the Chesed, Gevurah, Tiferet of Atik” (כִּי חב״ד דְּא״א מַלְבִּישִׁין לְחֲג״ת דְּעֲתִיק), “and the seven lower ones of Arich enclothe the Netzach, Hod, Yesod of Atik,” see there (וְהַז״ת דְּא״א מַלְבִּישִׁין לְנֶה״י דְּעֲתִיק עַיֵּן שָׁם). And likewise in Sha‘ar Abba ve-Imma, chapter one, he wrote (וְכֵן בְּשַׁעַר או״א פּ״א כָּתַב): “And we will explain the rectification of Abba and Imma which were rectified after Arich,” etc. (וְנְבָאֵר תִּקּוּן או״א הַנִּתְקַן אַחַר אֲרִיךְ כּו׳). “And they enclothe Arich in this manner” (וְהֵם מַלְבִּישִׁין אֶת הָאֲרִיךְ בְּאוֹפֶן זֶה): “For the two Keters of Abba and Imma enclothed the throat of Arich Anpin—this one on the right, and this one on the left” (כִּי ב׳ כְּתָרִים דְּאו״א הִלְבִּישׁוּ אֶת הַגָּרוֹן שֶׁל א״א זֶה מִימִין וְזֶה מִשְּׂמֹאל). “And the rest of the Partzuf of Abba and Imma enclothed Arich from the throat downward until His navel—Abba on His right and Imma on His left” (וְשְׁאָר הַפַּרְצוּף שֶׁל או״א הִלְבִּישׁוּ אֶת הָאֲרִיךְ מִן הַגָּרוֹן וּלְמַטָּה עַד טְבָרוֹ אַבָּא מִימִינוֹ וְאִמָּא מִשְּׂמֹאלוֹ), “this one in the arm of Chesed and this one in the arm of Gevurah,” see there (זֶה בִּזְרוֹעַ הַחֶסֶד וְזֶה בִּזְרוֹעַ הַגְּבוּרָה עַיֵּן שָׁם).

And likewise in Sha‘ar Ze’ir Anpin, chapter one, he wrote (וְכֵן בְּשַׁעַר ז״א פּ״א כָּתַב): “And we will explain the rectification of the Ze’ir Anpin and Nukvah, whose rectification is after the rectification of Abba and Imma” (וְנְבָאֵר תִּקּוּן זו״ן אֲשֶׁר תִּקּוּנָם בָּא אַחַר תִּקּוּן או״א). “And behold, it was stated above that the Ze’ir Anpin and Nukvah were made from the seven lower ones of M“H and the seven lower ones of B“N, etc.” (וְהִנֵּה נִתְלַ״ל כִּי זו״ן נַעֲשׂוּ מִז״ת דְּמ״ה וְז״ת דְּב״ן כּו׳). “And we will now explain how every aspect of Atzilut, when they became rectified, first nursed in the secret of the breasts of the animal, and afterwards they nursed from the breasts of the human” (וְנְבָאֵר עַתָּה אֵיךְ כָּל בְּחִינַת הָאֲצִילוּת כַּאֲשֶׁר נִתְקַנּוּ יָנְקוּ בַּתְּחִלָּה בְּסוֹד דְּדֵי בְהֵמָה וְאַחַר כָּךְ יִינָקוּ מִדְּדֵי אָדָם). “And let us begin from the aspect of the rectification of Arich” (וְנַתְחִיל מִבְּחִינַת תִּקּוּן אֲרִיךְ). “And behold, when Arich was in the secret of Ibbur, he was born and went out to the outside, and descended below into the world of Beri’ah, which would later exist” (וְהִנֵּה כַּאֲשֶׁר הָיָה אֲרִיךְ בְּסוֹד עִיבּוּר נוֹלַד וְיָצָא לַחוּץ וְיָרַד לְמַטָּה בְּעוֹלַם הַבְּרִיאָה שֶׁיִּהְיֶה אַחַר כָּךְ). “And he descended below those two joints of the Netzach–Hod of Atik, which stand below in the world of Beri’ah” (וְיָרַד לְמַטָּה מֵאוֹתָם בּ״פ תַּחְתּוֹנִים דְּנֶה״י דְּעֲתִיק הָעוֹמְדִים לְמַטָּה בְּעוֹלַם הַבְּרִיאָה). “And there Arich would nurse from those two joints” (וְשָׁם הָיָה יוֹנֵק אֲרִיךְ מֵאוֹתָם הַבּ״פ). “And after he nursed from there he grew more, and ascended into Atzilut, and they enclothed his ten Sefirot to the seven lower ones of Atik” (וְאַחַר שֶׁיָּנַק מִשָּׁם הִגְדִּיל יוֹתֵר וְעָלָה לַאֲצִילוּת וְהִלְבִּישׁוּ י׳ סְפִירוֹת שֶׁלּוֹ לְז״ת דְּעֲתִיק). “And behold, the rectification of Arich was completed” (וְהִנֵּה נִשְׁלַם תִּקּוּן אֲרִיךְ). “And Abba and Imma were rectified afterwards” (וְאו״א נִתְקְנוּ אַחַר כָּךְ). “And this is their rectification: through the Ibbur” (וְזֶה תִּקּוּנָם עַל־יְדֵי הָעִיבּוּר). “And after the time of the Ibbur they were born and came out to the outside, and descended below into Beri’ah, beneath those two joints of the Netzach–Hod of Atik” (וְאַחַר זְמַן הָעִיבּוּר נוֹלְדוּ וְיָצְאוּ לַחוּץ וְיָרְדוּ לְמַטָּה בִּבְרִיאָה תַּחַת אוֹתָם בּ״פ תַּחְתּוֹנִים דְּנֶה״י דְּעֲתִיק). “And they nursed from there” (וְיָנְקוּ מִשָּׁם). “And afterwards they grew, and they enclothed those two joints of the Netzach–Hod of Atik” (וְאַחַר כָּךְ הִגְדִּילוּ וְהִלְבִּישׁוּ אוֹתָם בּ״פ דְּנֶה״י דְּעֲתִיק). “And afterwards they grew more, and ascended into Atzilut, to their place” (וְאַחַר כָּךְ הִגְדִּילוּ יוֹתֵר וְעָלוּ לַאֲצִילוּת לִמְקוֹמָם). “And they enclothed Arich from the throat and downward until His navel” (וְהִלְבִּישׁוּ אֶת אֲרִיךְ מִן הַגָּרוֹן וּלְמַטָּה עַד טְבָרוֹ). “And the reason there were two ascents” (וְהַסִּבָּה שֶׁהָיָה ב׳ עֲלִיּוֹת), “is because here they must ascend two levels: the aspect of Atik and the aspect of Arich, which are those two joints of Atik and their enclothing of Arich” (הוּא כִּי כָּאן יֵשׁ לָהֶם לַעֲלוֹת ב׳ מַדְרֵגוֹת שֶׁהֵם בְּחִינַת עֲתִיק וּבְחִינַת אֲרִיךְ שֶׁהֵם אוֹתָם הַבּ״פ דְּעֲתִיק וְהַלְבָּשְׁתָּן אֶת אֲרִיךְ). “But Arich, who has upon him only one level, it is enough for him in one ascent to ascend all the seven lower ones of Atik in one ascent, for they are all one level” (אֲבָל אֲרִיךְ שֶׁאֵין עָלָיו אֶלָּא מַדְרֵגָה אַחַת דַּיּוֹ לוֹ בְּפַעַם אֶחָת לַעֲלוֹת כָּל ז״ת דְּעֲתִיק בַּעֲלִיָּה אַחַת כִּי כֻּלָּהּ מַדְרֵגָה אַחַת הֵם). “Afterwards there was the rectification of the Ze‘ir Anpin and Nukvah, etc.” (וְאַחַר כָּךְ הָיָה תִּקּוּן הַזּו״ן כּו׳). “And afterwards came the time of their birth, and they descended below into the world of Beri’ah, beneath those two joints of the Netzach–Hod of Atik” (וְאַחַר כָּךְ בָּא זְמַן לֵידָתָם וְיָרְדוּ לְמַטָּה בְּעוֹלַם הַבְּרִיאָה תַּחַת אוֹתָם בּ״פ דְּנֶה״י דְּעֲתִיק). “And they nursed from there” (וְיָנְקוּ מִשָּׁם). “And afterwards they grew, and they enclothed those two joints of Atik” (וְאַחַר כָּךְ הִגְדִּילוּ וְהִלְבִּישׁוּ אוֹתָם בּ״פ דְּעֲתִיק). “Then afterwards they grew further, and ascended to their place, which is from the navel of Arich Anpin downward” (וְאַחַר כָּךְ הִגְדִּילוּ עוֹד וְעָלוּ לִמְקוֹמָם שֶׁהוּא מִן הַטַּבּוּר דְּא״א וּלְמַטָּה). “And they enclothed there,” end quote (וְהִלְבִּישׁוּ שָׁם עַ״כּ).

And in Mavo She‘arim, Gate Three, section two, chapter one, he wrote (וּבְסֵפֶר מָבוֹא שְׁעָרִים שׁ״ג ח״ב פּ״א כָּתַב): “After we explained that the Atik Yomin, the male aspect within it, became the Keter of M“H” (אַחַר שֶׁבֵּאַרְנוּ כִּי עֲתִיק יוֹמִין הַדְּכוּרָא שֶׁבּוֹ נַעֲשָׂה מִכֶּתֶר דְּמ״ה), “and the Nukvah within it became the M“H of the Keter of B“N” (וְהַנּוּקְבָא שֶׁבּוֹ נַעֲשֵׂית מֵהַמ״ה דְּכֶתֶר דְּב״ן), “and from the upper three of Chokhmah of B“N” (וּמִגַּ״ר דְּחָכְמָה דְּב״ן), “and from the Da‘at of Binah of B“N” (וּמִדַּ״ר דְּבִינָה דְּב״ן), “and from the seven Keters of the seven lower ones of B“N” (וּמִז׳ כְּתָרִים דְּז״ת דְּב״ן), “we will now explain the matter of Arich Anpin,” etc. (נְבָאֵר עַתָּה עִנְיַן א״א כּו׳). “And it was already stated above that all of Atzilut was not clarified and was not rectified except through its Ibburim” (וְכְבָר נִתְלַ״ל כִּי כָּל הָאֲצִילוּת לֹא נִתְבָּרֵר וְלֹא נִתְקַן אֶלָּא עַל־יְדֵי עִיבּוּריו). “And each Partzuf was rectified and clarified by the Partzuf above it” (וְכָל פַּרְצוּף נִתְקַן וְנִתְבָּרֵר עַל־יְדֵי הַפַּרְצוּף הַגָּבוֹהַּ מִמֶּנּוּ), “which, through its Zivug [Union] with its Nukvah, would clarify the parts needed for that lower one” (אֲשֶׁר עַל־יְדֵי שֶׁהָיָה מִזְדַּוֵּוג בְּנוּקְבֵּיהּ הָיָה מְבָרֵר הַחֲלָקִים הַצְּרִיכִין לָזֶה הַתַּחְתּוֹן), “and they were there in its Nukvah in the aspect of Ibbur, and there they were rectified” (וְהָיוּ שָׁם בְּנוּקְבֵּיהּ בִּבְחִינַת עִיבּוּר וְשָׁם נִתְקַנּוּ). “It follows that when Atik—its two aspects which are the male and female—united together” (נִמְצָא כִּי עֲתִיק בּ׳ הַבְּחִינוֹת שֶׁבּוֹ שֶׁהֵם הַדְּכוּ״ן נִזְדַּוְּגוּ יַחַד), “they elevated the five lower parts of the Keter of B“N in the secret of feminine waters” (וְהֶעֱלוּ אֶת הֵ׳ הַחֲלָקִים דְּכֶתֶר דְּב״ן הַתַּחְתּוֹנִים בְּסוֹד מ״ן), “and they clarified them, both in the aspects of the lights and in the aspects of the Kelim [Vessels]” (וּבֵירְרוּם בֵּין בְּחִינַת הָאוֹרוֹת וּבֵין בְּחִינַת הַכֵּלִים). “And they were there in the aspect of the Ibbur” (וְהָיוּ שָׁם בִּבְחִינַת הָעִיבּוּר), “and there Arich Anpin was rectified” (וְשָׁם נִתְקַן א״א). “And afterwards he was born” (וְאַחַר כָּךְ נוֹלַד), “and he sat beneath his two joints that belong to him, which stand in the world of Beri’ah” (וְיָשַׁב לוֹ תַּחַת בּ״פ תַּחְתּוֹנִים דִּילֵיהּ הָעוֹמְדִים בְּעוֹלָם הַבְּרִיאָה). “And from them Arich Anpin would nurse” (וּמֵהֶם הָיָה יוֹנֵק א״א). “And through his nursing he grew” (וְעַל־יְדֵי יְנִיקָתוֹ הִגְדִּיל), “and he ascended into Atzilut” (וְעָלָה לַאֲצִילוּת), “and he grew more, for he enclothed all the seven lower ones of Atik,” etc. (וְהִגְדִּיל יוֹתֵר כִּי הִלְבִּישׁ אֶת כָּל הַז״ת דְּעֲתִיק כּו׳).

See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ). Thus it is explained from all these wordings (הֲרֵי מְבֹאַר מִכָּל אֵלּוּ הַלְּשׁוֹנוֹת) how the rectification of all the Partzufim was one after another (אֵיךְ תִּקּוּן כָּל הַפַּרְצוּפִים הָיָה זֶה אַחַר זֶה), for after the completion of the rectification of the upper Partzuf (כִּי אַחַר שְׁלֵמוּת תִּקּוּן פַּרְצוּף הָעֶלְיוֹן) the rectification of the lower Partzuf beneath it would begin (הָיָה מַתְחִיל תִּקּוּן פַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), for the upper Partzuf after it was rectified completely (כִּי הַפַּרְצוּף הָעֶלְיוֹן אַחַר שֶׁנִּתְקַן בִּשְׁלֵמוּת) was the one that rectified the Partzuf below it (הוּא הָיָה מְתַקֵּן אֶת הַפַּרְצוּף שֶׁלְּמַטָּה מִמֶּנּוּ), and in this manner through the ten levels (וְכֵן עַל־דֶּרֶךְ זֶה עַ״ס הַמַּדְרֵגוֹת).

And it is forced to say (וְדוֹחַק לוֹמַר) that these aspects of Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah mentioned in all these places (כִּי בְּחִי׳ אֵלּוּ דְּעָתִיק וְא״א וְאו״א וְזו״ן הַנִּזְכָּרִים בְּכָל אֵלּוּ הַמְּקוֹמוֹת) are “of each individual part”—that is, Atik of each part and Arich Anpin of each part and Abba and Imma of each part and Ze’ir Anpin and Nukvah of each part (שֶׁהֵם דְּכָל פְּרָט דְּהַיְנוּ עָתִיק דְּכָל פְּרָט וְא״א דְּכָל פְּרָט וְאו״א דְּכָל פְּרָט וְזו״ן דְּכָל פְּרָט), for the simple surface meaning of all the wordings does not imply this at all (שֶׁהֲרֵי פְּשִׁיטוּת דְּשִׁטְחִיּוּת דְּכָל הַלְּשׁוֹנוֹת לֹא מַשְׁמַע כֵּן אֶלָּא הַיָּשָׁר הוֹלֵךְ); and moreover (וְעוֹד), would such a thing not have been mentioned by the Rav, of blessed memory (וְכִי דָבָר כָּזֶה לֹא הֲוָה מִשְׁתַּמֵּט הָרַב זְלָה״ה), to say in any of these places (לְאוֹמְרוֹ בְּשׁוּם אֶחָד מֵהַמְּקוֹמוֹת הָאֵלּוּ), and also in other places (וְגַם בִּמְקוֹמוֹת אֲחֵרִים), that what he is speaking about is the Atik or the Arich Anpin or the Abba and Imma or the Ze’ir Anpin and Nukvah of all the individual parts (לוֹמַר כִּי מַה שֶׁהוּא מְדַבֵּר הוּא עַל עָתִיק אוֹ עַל א״א אוֹ עַל או״א אוֹ עַל זו״ן שֶׁל כָּל הַפְּרָטִים), or in which place or in which aspect of the mentioned aspects (אוֹ בְּאֵיזֶה מָקוֹם אוֹ בְּאֵיזוֹ בְּחִינָה מֵהַבְּחִינוֹת הַנִּזְכָּרוֹת), and from it we would learn for the rest of the aspects (וּמִמֶּנָּה הָיִינוּ לָמְדִין לִשְׁאָר הבחי). And furthermore, even if we force ourselves to say such a thing, which is the opposite of the plain meaning and understanding (וְעוֹד כִּי גַּם אִם נִדְחוֹק אֶת עַצְמֵנוּ לוֹמַר כָּזֶה הֶפֶךְ הַמּוּבָן וְהַפְּשָׁט), still it is difficult regarding Rav Sar Shalom, of blessed memory (עֲדַיִן ק׳ עַל הָרַב שַׂר שָׁלוֹם זְלָה״ה).

For behold, according to all the wordings, it is clear and simple that no lower aspect begins its clarification and rectification except after the clarification and rectification of the aspect above it is completed in full (כִּי הֲרֵי לְפִי כָּל הַלְּשׁוֹנוֹת בָּרוּר וּפָשׁוּט הוּא כִּי אֵין שׁוּם בְּחִינָה תַּחְתּוֹנָה מַתְחִילָה בִּירוּרָם וְתִקּוּנָם רַק אַחַר אֲשֶׁר יוּשְׁלַם בִּירוּר וְתִקּוּן הַבְּחִינָה הָעֶלְיוֹנָה מִמֶּנָּה בִּשְׁלֵמוּת).

For example, Atik—although it is said that the intention is on the Atik of all the individuals—nevertheless it is required that the entire clarification and rectification of Atik of all the individuals be completed fully (דֶּרֶךְ מָשָׁל עֲתִיק אַף שֶׁנֶּאֱמַר שֶׁהַכַּוָּנָה הִיא עַל עֲתִיק דְּכָל הַפְּרָטִים עֲכָ״ז צָרִיךְ שֶׁיֻּשְׁלַם כָּל בִּירוּר וְתִקּוּן עֲתִיק דְּכָל הַפְּרָטִים בִּשְׁלֵמוּת בִּירוּרוֹ וְתִקּוּנוֹ לְגַמְרֵי). That is: all his ten Sefirot, from the Keter to the Malkhut of Atik of each and every individual part (דְּהַיְנוּ כָּל הַי׳ סְפִירוֹת שֶׁלּוֹ מֵהַכֶּתֶר וְעַד הַמַּלְכוּת דְּעֲתִיק דְּכָל פְּרָט וּפְרָט). And afterwards begins the clarification and rectification of Arich Anpin of all the individuals (וְאַחַר כָּךְ מַתְחִיל בִּירוּר וְתִקּוּן א״א דְּכָל הַפְּרָטִים). And after the clarification and rectification of Arich Anpin of all the individuals is completed fully (וְאַחַר אֲשֶׁר נִשְׁלַם בִּירוּר וְתִקּוּן א״א דְּכָל הַפְּרָטִים בִּשְׁלֵמוּת בִּירוּרוֹ וְתִקּוּנוֹ), in the same manner as with Atik (עַד״ה בַּעֲתִיק), then begins the clarification and rectification of Abba and Imma (אָז מַתְחִיל בִּירוּר וְתִקּוּן או״א עַד״ה), and afterwards the clarification and rectification of Ze’ir Anpin and Nukvah (וְאַחַר כָּךְ בִּירוּר וְתִקּוּן זו״ן עַד״ה), as is explained in all the wordings (כְּמְבֹאַר בְּכָל הַלְּשׁוֹנוֹת).

For in Sha‘ar Mayin nukvin [Female waters], chapter four, he said (כִּי בְּשַׁעַר מ״ן פּ״ד אָמַר): “Also in Atzilut itself, at the time that Atik within it was clarified, still all that is beneath it was not yet clarified at all” (גַּם בַּאֲצִילוּת עַצְמוֹ בְּעֵת שֶׁהֻבְרַר עֲתִיק שֶׁבּוֹ עֲדַיִן כָּל מָה שֶׁלְּמַטָּה מִמֶּנּוּ לֹא הֻבְרַר כְּלָל). “And similarly in all the individual details” (וְכֵן כַּיּוֹצֵא בָּזֶה בְּכָל פְּרָטֵי הַפְּרָטִים). And in Sha‘ar Derushei A“B“Y“A he said (וּבְשַׁעַר דְּרוּשֵׁי אֲבִי״ע אָמַר): “And know that after the portion of Atik was clarified completely, then he began to clarify the portion of Arich” (וּדְעַ שֶׁאַחַר שֶׁהֻבְרַר חֵלֶק עֲתִיק לְגַמְרֵי אָז הִתְחִיל לְבָרֵר חֵלֶק הָאֲרִיךְ). “And after the portion of Arich Anpin alone was clarified, then the portions of Abba and Imma were clarified,” etc. (וְאַחַר שֶׁהֻבְרַר חֵלֶק א״א לְבַדּוֹ אָז הֻבְרְרוּ חֶלְקֵי או״א כּו׳). And likewise what he wrote in Sha‘ar HaTikkun, chapter one (וְכֵן מַה שֶּׁכָּתַב בְּשַׁעַר הַתִּקּוּן פּ״א), and in Mavo She‘arim, Gate Two, section three, chapter two (וּבְסֵפֶר מָבוֹא שְׁעָרִים שׁ״ב ח״ג פּ״ב), where he said “was rectified” and “rectified” (אֲשֶׁר אָמַר נִתְקַן וְתִקֵּן) as written above (כְּמָ״שׁ לְעֵיל). And also from what he wrote in Mavo She‘arim, there in chapter eight (וְכֵן מִמַּה שֶּׁכָּתַב בְּמָבוֹא שְׁעָרִים שָׁם פּ״ח): “For it is impossible for any part to be clarified above the place of its level, neither in place nor in time, but all of them one after another, both in the order of the levels and the time of their rectification” (כִּי אִי אֶפְשָׁר לְשׁוּם חֵלֶק לְהִתְבָּרֵר לְמַעְלָה מִמְּקוֹם מַדְרֵגָתוֹ לֹא בְּמָקוֹם וְלֹא בִּזְמַן רַק כֻּלָּם זֶה אַחַר זֶה הֵן בְּסֵדֶר הַמַּדְרֵגוֹת זְמַן תִּקּוּנָם). And likewise in Mavo She‘arim, Sha‘ar Hei, section two, chapter one (וְכֵן מִמְּבוֹא שְׁעָרִים בְּש״ה ח״ב פּ״א): “And however, all that belonged to Arich in them—all of it was clarified at the time of Atzilut,” (וְאֲמְנָם כָּל מָה שֶׁהָיָה לַאֲרִיךְ בָּהֶם הַכֹּל נִבְרַר בְּעֵת אֲצִילוּת). And the rectification of Arich, and He took it, and from the remaining dross they returned to be clarified (וְתִקּוּן אֲרִיךְ וּלְקָחוֹ וּמֵהַסְּגִים הַנִּשְׁאָרִים חָזְרוּ לְהִתְבָּרֵר). And then from the portions that belong to Abba and Imma in them were made the aspects of Abba and Imma, and the rest which did not have in them the portion of Abba and Imma remained, etc. (וְאָז מֵהַחֲלָקִים שֶׁיֵּשׁ לְאו״א בָּהֶם נַעֲשׂוּ בְּחִינוֹת או״א וְהַשְּׁאָר שֶׁלֹּא הָיָה בָּהֶם חֵלֶק או״א נִשְׁאֲרוּ כּו׳). And likewise from the other wordings which we wrote above, in which it is said that when Arich became rectified he ascended and enclothed the seven lower ones of Atik (וְכֵן מִשְּׁאָר הַלְּשׁוֹנוֹת שֶׁכָּתַבְנוּ לְעֵיל שֶׁנֶּאֱמַר בָּהֶם כִּי כְּשֶׁנִּתְקַן אֲרִיךְ עָלָה וְהִלְבִּישׁ אֶת ז״ת דְּעֲתִיק), if so it is necessary that Atik had already been completely rectified (אִם כֵּן מֻכְרָח כִּי כְּבָר עֲתִיק נִתְקַן כֻּלּוֹ). And likewise when Abba and Imma became rectified they enclothed the Chesed, Gevurah, Tiferet of Arich (וְכֵן כְּשֶׁנִּתְקְנוּ או״א הִלְבִּישׁוּ אֶת חֲג״ת דְּאֲרִיךְ). And likewise when the Ze’ir Anpin and Nukvah became rectified they enclothed Arich from the navel and downward (וְכֵן כְּשֶׁנִּתְקְנוּ זו״ן הִלְבִּישׁוּ אֶת אֲרִיךְ מִן הַטַּבּוּר וּלְמַטָּה).

If so it is necessary that beforehand already the entire aspect of Arich had been rectified (אִם כֵּן מֻכְרָח כִּי כְּבָר מִקּוֹדֶם נִתְקַן כָּל בְּחִינַת אֲרִיךְ). And in the wording of Mavo She‘arim, Gate Three, section two, chapter one mentioned above, it is explained that after the entire rectification of Atik, the rectification of Arich began (וּבִלְשׁוֹן הַמָּבוֹא שְׁעָרִים שׁ״ג ח״ב פּ״א הַנַּ״ל מְבֹאָר כִּי אַחַר כָּל תִּקּוּן עֲתִיק הִתְחִיל תִּקּוּן אֲרִיךְ). For thus he already explained that Atik was made from the Keter of M“H and the M“H of the Keter of B“N and from the upper three of Chokhmah of B“N and from the Daʿat of Binah of B“N and from the seven Keters of the seven lower ones of B“N (שֶׁכֵּן כְּבָר בֵּאַרְנוּ כִּי עֲתִיק נַעֲשָׂה מִכֶּתֶר דְּמ״ה וּמֵהַמ״ה דְּכֶתֶר דְּב״ן וּמֵהַגַּ״ר דְּחָכְמָה דְּב״ן וּמִדַּ״ר דְּבִינָה דְּב״ן וּמִז׳ כְּתָרִים דְּז״ת דְּב״ן), and these are the aspects which joined for the rectification of the entire Partzuf of Atik, as is known (אֲשֶׁר אֵלּוּ הַבְּחִינוֹת הֵם אֲשֶׁר נִתְחַבְּרוּ לְתִקּוּן כָּל פַּרְצוּף עֲתִיק כַּנּוֹדָע). And afterwards he began to explain the rectification of Arich Anpin (וְאַחַר כָּךְ הִתְחִיל לְבָאֵר תִּקּוּן א״א).

And furthermore, behold all of them nursed from the two joints of Atik (וְעוֹד כִּי הֲרֵי כֻּלָּם יָנְקוּ מֵהַבּ״פ דְּעֲתִיק). If so, it is necessary that at first Atik had already been completely rectified (אִם כֵּן מֻכְרָח כִּי מִתְּחִלָּה כְּבָר נִתְקַן עֲתִיק כֻּלּוֹ). But according to the words of Rav Sar Shalom, of blessed memory (וְאִילּוּ לְפִי דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), only the upper three—Chokhmah, Binah, Da’at, which are the desire of the Atik—were rectified at first (לֹא נִתְקְנוּ בַּתְּחִלָּה אֶלָּא גַּ״ר חב״ד שֶׁהֵם רְעוּתָא דְעַתִּיק). And before the clarification and rectification of Atik was completed (וְקוֹדֶם שֶׁנִּשְׁלַם בִּירוּר וְתִקּוּן עֲתִיק), the clarification and rectification of Arich began (מַתְחִיל בִּירוּר וְתִקּוּן אֲרִיךְ). And before the clarification and rectification of Arich Anpin was completed (וְקוֹדֶם שֶׁנִּשְׁלַם בִּירוּר וְתִקּוּן א״א), the clarification and rectification of Abba and Imma began (מַתְחִיל בִּירוּר וְתִקּוּן או״א). And likewise in this manner: at first were clarified and rectified the upper three of Atik, and before the seven lower ones of Atik were clarified and rectified, the upper three of Arich were clarified and rectified (וְכֵן עַל דֶּרֶךְ זֶה כִּי בַּתְּחִלָּה נִבְרְרוּ וְנִתְקְנוּ גַּ״ר דְּעֲתִיק וְקוֹדֶם שֶׁנִּבְרְרוּ וְנִתְקְנוּ הַז״ת דְּעֲתִיק נִבְרְרוּ וְנִתְקְנוּ הַגַּ״ר שֶׁל אֲרִיךְ). And afterwards the seven lower ones of Atik were clarified and rectified (וְאַחַר כָּךְ נִבְרְרוּ וְנִתְקְנוּ הַז״ת דְּעֲתִיק), and afterwards the upper three of Abba and Imma (וְאַחַר כָּךְ גַּ״ר דְּאו״א), and afterwards the seven lower ones of Arich (וְאַחַר כָּךְ ז״ת דְּאֲרִיךְ), and likewise in this manner, as his wording will be cited in the next section (וְכֵן עַל דֶּרֶךְ זֶה כְּמוֹ שֶׁנַּעֲתִיק לְשׁוֹנוֹ בְּסִימָן שֶׁאַחַר זֶה).

In such a manner that according to the simple and surface meaning of all these wordings of the Rav, of blessed memory (בְּאוֹפֶן כִּי לְפִי פְּשִׁיטוּת וְשִׁטְחִיּוּת כָּל אֵלּוּ הַלְּשׁוֹנוֹת שֶׁל הָרַב זְלָה״ה), and likewise everywhere, it appears explained how the rectification of all the Partzufim was one after another (וְכֵן בְּכָל מָקוֹם נִרְאֶה מְבֹאָר אֵיךְ תִּקּוּן כָּל הַפַּרְצוּפִים הָיָה זֶה אַחַר זֶה). For at first Atik was rectified—that is, the Atik of Atzilut, which was made from the Keter of M"H and the M"H of the Keter of B“N and from the upper three of Chokhmah of B“N and from the Da’at of Binah of B“N and from the seven Keters of the seven lower ones of B“N (כִּי בַּתְּחִלָּה נִתְקַן עֲתִיק דְּהַיְנוּ עֲתִיק דַּאֲצִילוּת הַנַּעֲשֶׂה מֵהַכֶּתֶר דְּמ״ה וּמֵהַמָּ״ה דְּכֶתֶר דְּב״ן וּמֵהַגַּ״ר דְּחָכְמָה דְּב״ן וּמִדַּ״ר דְּבִינָה דְּב״ן וּמִז׳ כְּתָרִים דְּז״ת דְּב״ן), and this is not the Atik of “each individual part” (וְאֵינוֹ דְּעֲתִיק דְּכָל פְּרָט).

And likewise in this manner afterwards the Arich Anpin of Atzilut was rectified, which is made from the Chokhmah of M"H and from the five lower ones of the Keter of B“N (וְכֵן עַל דֶּרֶךְ זֶה אַחַר כָּךְ נִתְקַן א״א דַּאֲצִילוּת שֶׁהוּא נַעֲשֶׂה מֵחָכְמָה דְּמ״ה וּמֵהַ״ח תַּחְתּוֹנוֹת דְּכֶתֶר דְּב״ן), and this is not the Arich Anpin of “each individual part” (וְאֵינוֹ אֲרִיךְ דְּכָל פְּרָט). And afterwards the Abba and Imma of Atzilut were rectified and were made from the Binah of M"H and the seven lower ones of Chokhmah and the seven lower ones of Binah of B“N (וְאַחַר כָּךְ נִתְקְנוּ או״א דַּאֲצִילוּת וְנַעֲשׂוּ מִבִּינָה דְּמ״ה וְז״ת דְּחָכְמָה וְז״ת דְּבִינָה דְּב״ן), and these are not the Abba and Imma of “each individual part” (וְאֵינָם או״א דְּכָל פְּרָט). Afterwards the Ze'ir Anpin and Nukvah of Atzilut were rectified and were made from the seven lower ones of M"H and the seven lower ones of B“N (אַחַר כָּךְ נִתְקְנוּ זו״ן דַּאֲצִילוּת וְנַעֲשׂוּ מִז״ת דְּמ״ה וּמִז״ת דְּב״ן), and these are not the Ze'ir Anpin and Nukvah of “each individual part” (וְאֵינָם הַזו״ן דְּכָל פְּרָט). And in this manner in the individual details, one after another, through the ten degrees, and they are not “of each individual part” (וְעַל דֶּרֶךְ זֶה בִּפְרָטֵי פְּרָטִים זֶה אַחַר זֶה ע״ס הַמַּדְרֵגוֹת וְאֵינָם דְּכָל פְּרָט). And as we wrote above also (וּכְמוֹ שֶׁכָּתַבְנוּ לְעֵיל גַּם כֵּן), for if the intention were “of each individual part,” such a matter would not have been omitted by the Rav, of blessed memory, from saying so in any one of these places, or in any one of the aspects mentioned (כִּי אִם הַכַּוָּנָה דְּכָל פְּרָט דָּבָר כָּזֶה לֹא הָיָה מַעֲלִים אוֹתוֹ הָרַב זְלָה״ה מֵלְּאוֹמְרוֹ בְּאֵיזֶה מָקוֹם מֵאֵלּוּ הַמְּקוֹמוֹת אוֹ בְּאֵיזוֹ בְּחִינָה מֵהַבְּחִינוֹת).

However, it remains for us to explain the wording of Shaʿar HaTikkun, chapter five, which Rav Sar Shalom brought as a proof for his words (הָאֲמְנָם נִשְׁאַר לָנוּ לְבָאֵר הַלָּשׁוֹן דְּשַׁעַר הַתִּקּוּן פּ״ה אֲשֶׁר הֵבִיא הָרַב שַׂר שָׁלוֹם רְאָיָה לְדְבָרָיו), which at first glance seems from there as his words, of blessed memory (שֶׁלְּכָאוֹרָה מַשְׁמָע מִשָּׁם כְּדִבְרָיו ז״ל). However, we must understand that if the intention of that wording is as Rav Sar Shalom said—that is, that the “Atik” there means the Atik of each individual part; that is: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze'ir Anpin and Nukvah (הָאֲמְנָם צָרִיךְ לְהָבִין שֶׁאִם כַּוָּנַת אוֹתוֹ הַלָּשׁוֹן הוּא כְּמָ״שׁ הָרַב שַׂר שָׁלוֹם דְּהַיְנוּ עֲתִיק שֶׁאָמַר הוּא עֲתִיק דְּכָל פְּרָט דְּהַיְנוּ דְּעָתִיק וְא״א וְאו״א וְזו״ן), and likewise that the “Arich” he said is the Arich Anpin of each individual part; that is: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze'ir Anpin and Nukvah—that is, all their Keters (וְכֵן אֲרִיךְ שֶׁאָמַר הוּא אֲרִיךְ דְּכָל פְּרָט דְּהַיְנוּ דְּעָתִיק וְא״א וְאו״א וְזו״ן דְּהַיְנוּ הַכְּתָרִים שֶׁל כֻּלָּם), and that the Abba and Imma he said are of each individual part; that is: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze'ir Anpin and Nukvah—that is, all their Chokhmah-Binah (וְאו״א שֶׁאָמַר הֵם דְּכָל פְּרָט דְּהַיְנוּ דְּעָתִיק וְא״א וְאו״א וְזו״ן דְּהַיְנוּ הַחו״ב שֶׁל כֻּלָּם), and likewise that the Ze'ir Anpin and Nukvah he said are of each individual part; that is: the Atik, and the Arich Anpin, and the Abba and Imma, and the Ze'ir Anpin and Nukvah—that is, all their seven lower ones (וְכֵן זו״ן שֶׁאָמַר הוּא דְּכָל פְּרָט דְּהַיְנוּ דְּעָתִיק וְא״א וְאו״א וְזו״ן דְּהַיְנוּ הַז״ת שֶׁל כֻּלָּם), then if so, what is this that the Rav says in that wording: “And when Arich became rectified, all the aspects of the Keters that are in all the Kelim [Vessels] from him and downward became rectified” (דְּאִם כֵּן מַאי הָאִי דְּקָאָמַר הָרַב בְּאוֹתוֹ הַלָּשׁוֹן וּכְשֶׁנִּתְקַן אֲרִיךְ נִתְקְנוּ כָּל בְּחִינוֹת הַכְּתָרִים שֶׁיֵּשׁ בְּכָל הַכֵּלִים מִמֶּנּוּ וּלְמַטָּה).

For why did he say “from him and downward,” since also the aspect of Arich of Atik was rectified—that is, the completion of the Keter of Atik was finished and rectified? (דְּלָמָּה אָמַר מִמֶּנּוּ וּלְמַטָּה כִּי הֲרֵי גַּם בְּחִינַת אֲרִיךְ דְּעֲתִיק נִתְקַן דְּהַיְנוּ תַּשְׁלוּם הַכֶּתֶר דְּעֲתִיק נִשְׁלַם וְנִתְקַן). And also, when Arich became rectified (גַּם כֵּן כְּשֶׁנִּתְקַן אֲרִיךְ), if so he should have said “and when Arich Anpin became rectified, all the aspects of the Keters were rectified” simply (אִם כֵּן הֲוָה לֵיהּ לוֹמַר וּכְשֶׁנִּתְקַן א״א נִתְקְנוּ כָּל בְּחִי׳ הַכְּתָרִים סְתָם), or he should have said “and when Arich became rectified, all the aspects of the Keters that are in all the ten Sefirot were rectified,” as he said earlier regarding Atik (אוֹ הֲוָה לֵיהּ לוֹמַר וּכְשֶׁנִּתְקַן אֲרִיךְ נִתְקְנוּ כָּל בְּחִי׳ הַכְּתָרִים שֶׁיֵּשׁ בְּכָל הַי׳ סְפִירוֹת כְּמָ״שׁ קוֹדֶם בַּעֲתִיק). Also, what he wrote—“all the aspects of the Keters that are in all the Kelim [Vessels]”—has no intelligible meaning (גַּם מַה שֶּׁאָמַר כָּל בְּחִי׳ הַכְּתָרִים שֶׁיֵּשׁ בְּכָל הַכֵּלִים אֵין לוֹ הֲבָנָה). For is it that the Keters that are in the Kelim [Vessels] were rectified, and the Keters that are in the lights were not rectified? (וְכִי הַכְּתָרִים שֶׁיֵּשׁ בַּכֵּלִים נִתְקְנוּ וְהַכְּתָרִים שֶׁיֵּשׁ בָּאוֹרוֹת לֹא נִתְקְנוּ)

And behold, when they become rectified, it is both the lights and the Kelim [Vessels] (וְהֲלֹא כְּשֶׁנִּתְקְנוּ הוּא הָאוֹרוֹת וְהַכֵּלִים). And he should have said simply “the Keters from him and downward were rectified,” meaning the lights and the Kelim [Vessels] (וְהֲוָה לֵיהּ לוֹמַר סְתָם נִתְקְנוּ הַכְּתָרִים שֶׁיֵּשׁ מִמֶּנּוּ וּלְמַטָּה שֶׁהַכַּוָּנָה הָאוֹרוֹת וְהַכֵּלִים). Also to understand what he wrote—“and those Keter-Kelim [Vessels] were made”—for this has no intelligible meaning (גַּם לְהָבִין מַה שֶּׁאָמַר וְנַעֲשׂוּ כֵּלִים הַכְּתָרִים הָהֵם כִּי לְכָאוֹרָה אֵין לוֹ הֲבָנָה). And likewise in what he wrote—“and when Abba and Imma became rectified, all the aspects of the Kelim [Vessels] of Chokhmah and Binah that are from them and downward were rectified” (וְכֵן בְּמַה שֶּׁאָמַר וּכְשֶׁנִּתְקְנוּ או״א נִתְקְנוּ כָּל בְּחִי׳ הַכֵּלִים שֶׁל חו״ב שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה). Why did he say “that are from them and downward”? (דְּלָמָּה אָמַר שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה)

For behold, also in Atik and Arich, their Chokhmah–Binah are rectified when Abba and Imma become rectified (שֶׁהֲרֵי גַּם בַּעֲתִיק וְאַרִיךְ נִתְקַנִּין הַחו״ב שֶׁלָּהֶם כְּשֶׁנִּתְקְנוּ או״א). And he should have said “the Chokhmah–Binah in all the ten Sefirot” (וְהֲוָה לֵיהּ לוֹמַר הַחו״ב שֶׁבְּכָל הַי׳ סְפִירוֹת). And also the word “the Kelim [Vessels]” has no intelligible meaning, as said above (וְגַם תֵּיבַת הַכֵּלִים אֵין לוֹ הֲבָנָה כְּמָ״שׁ לְעֵיל). And likewise what he wrote—“and when the Ze'ir Anpin became rectified, the Kelim [Vessels] of the six extremities that are from them and downward were rectified in each Kli [Vessel] from them” (וְכֵן בְּמַה שֶּׁאָמַר וּכְשֶׁנִּתְקַן ז״א נִתְקְנוּ כֵּלִים דְּו״ק שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה בְּכָל כְּלִים מֵהֶם).

Why did he say “that are from them and downward”? (דְּלָמָּה אָמַר שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה) For behold, also the six extremities of Atik and of Arich become rectified when the Ze'ir Anpin becomes rectified (שֶׁהֲרֵי גַּם הַו״ק דְּעֲתִיק וְא״א נִתְקְנוּ כְּשֶׁנִּתְקַן הַז״א). And he should have said “the six extremities in all the ten Sefirot,” and the word “Kelim [Vessels]” and “in each Kli [Vessel] of them” is entirely unnecessary (וְהֲוָה לֵיהּ לוֹמַר ו״ק שֶׁבְּכָל הַי׳ סְפִירוֹת וְגַם תֵּיבַת כֵּלִים וּבְכָל כְּלִי מֵהֶם אַךְ לְמֻתָּר). And likewise one must examine in what he wrote afterwards—“and when the Nukvah became rectified,” etc. (וְכֵן אִיכָּא לְמֵידַּק בְּמַה שֶּׁאָמַר אַחַר כָּךְ וּכְשֶׁנִּתְקְנָה הַנּוּקְבָּא כּו׳). And furthermore, it is to my understanding very difficult (וְתוֹ קָשֶׁה לְעַד״נ טוּבָא): for how is it possible to say that when Atik becomes rectified, the Atik of each individual part—which is the Atik of the Ze'ir Anpin—also becomes rectified? (כִּי אֵיךְ יִתָּכֵן לוֹמַר כִּי כְּשֶׁנִּתְקַן עֲתִיק נִתְקַן עֲתִיק דְּכָל פְּרָט שֶׁהוּא דְּז״א גַּם כֵּן) And likewise, when Arich is rectified, that the Arich of each individual part—which is the Arich of the Ze'ir Anpin—also becomes rectified? (וְכֵן כְּשֶׁנִּתְקַן אֲרִיךְ נִתְקַן אֲרִיךְ דְּכָל פְּרָט שֶׁהוּא דְּז״א גַּם כֵּן) And likewise, when Abba and Imma are rectified, that the Chokhmah–Binah of each individual part—which is the Chokhmah–Binah of the Ze'ir Anpin—are also rectified? (וְכֵן כְּשֶׁנִּתְקְנוּ או״א נִתְקְנוּ חו״ב דְּכָל פְּרָט שֶׁהֵם דְּז״א גַּם כֵּן)

For behold, the discourses of the rectification of the Ze'ir Anpin were stated at length in the writings of the Rav, of blessed memory (וְהֲלֹא דְּרוּשֵׁי תִּקּוּן ז״א נֶאֱמְרוּ בְּדֶרֶךְ רְחָבָה בִּכְתָבֵי הָרַב זְלָה״ה). And in all of them it is said that the order of the rectification of the Ze'ir Anpin is that at first in Ibbur his Netzach, Hod, Yesod become rectified—which are the aspect of Nefesh (וּבְכֻלָּם נֶאֱמַר כִּי סֵדֶר תִּקּוּן הַזּ״א הוּא כִּי בַּתְּחִלָּה בַּעִיבּוּר נִתְקַנִּין נֶה״י שֶׁלּוֹ שֶׁהֵם בְּחִי׳ נֶפֶשׁ). And afterwards in nursing his Chesed, Gevurah, Tiferet become rectified—which are the aspect of Ruach (וְאַחַר כָּךְ בְּיִנִיקָה נִתְקַנִּין הַחֲג״ת שֶׁלּוֹ שֶׁהֵם בְּחִי׳ רוּחַ).

And afterwards in great adulthood his Chokhmah–Binah–Daʿat come to him—which are the aspects of Neshamah and Chayah (וְאַחַר כָּךְ בְּגַדְלוּת בָּאִין אֵלָיו הַחב״ד שֶׁהֵם בְּחִי׳ נְשָׁמָה וְחַיָּה). And afterwards his Keter—which is the aspect of Yechidah (וְאַחַר כָּךְ הַכֶּתֶר שֶׁלּוֹ שֶׁהִיא בְּחִי׳ יְחִידָה). And as he wrote there in this very chapter of Shaʿar HaTikkun, immediately after the wording we quoted above (וּכְמָ״שׁ שָׁם בַּזֶּה הַפֶּרֶק עַצְמוֹ שֶׁל שַׁעַר הַתִּקּוּן תֵּכֶף אַחַר הַלָּשׁוֹן שֶׁכָּתַבְנוּ לְעֵיל), he said: “And there is another root in the rectification of the Ze'ir Anpin, and from it we learn for all the rest, for the time of the rectification of the three lower ones is not similar to the time of the rectification of the three middle ones, nor to the time of the rectification of the three upper ones” (אָמַר וְעוֹד שֹׁרֶשׁ אַחֵר בְּתִקּוּן הַזּ״א וּמִמֶּנּוּ נִלְמֹד לְכָל הַשְּׁאָר כִּי אֵינוֹ דּוֹמֶה עֵת תִּקּוּן ג׳ תַּחְתּוֹנוֹת לְעֵת תִּקּוּן ג׳ אֶמְצָעִיּוֹת וְלְעֵת תִּקּוּן ג׳ עֶלְיוֹנוֹת).

And behold, the Ze’ir Anpin had the seven Kelim [Vessels] within him in this manner (וְהִנֵּה הָיָה הַזּ״א הַז׳ כֵּלִים שֶׁבּוֹ בְּאוֹפֶן זֶה): for at first there were seven Kelim [Vessels], and each Kli [Vessel] of them was one alone—Chesed from Chesed, Gevurah from Gevurah, Tiferet from Tiferet, etc., Malkhut from Malkhut (כִּי תְּחִלָּה הָיוּ ז׳ כֵּלִים וְכָל כְּלִי מֵהֶם הָיָה אֶחָד לְבַדּוֹ חֶסֶד מֵחֶסֶד גְּבוּרָה מִגְּבוּרָה תִּפְאֶרֶת מִתִּפְאֶרֶת וְגוֹ׳ מַלְכוּת מִמַּלְכוּת). And in the Ibbur the Netzach, Hod, Yesod were added in every Kli [Vessel] of the seven Kelim [Vessels] (וּבְעִיבּוּר נִתְוֹסְפוּ נֶה״י בְּכָל כְּלִי וְכְלִי שֶׁבַּז׳ כֵּלִים). And afterwards in the nursing the Chesed, Gevurah, Tiferet were added in every Kli [Vessel] from the seven original Kelim [Vessels] (וְאַחַר כָּךְ בְּיִנִיקָה נִתְוֹסְפוּ חֲג״ת בְּכָל כְּלִי מֵהַז׳ כֵּלִים הָרִאשׁוֹנִים). And in the maturity, which is in the Mochin [Intellects], the upper three were added in each one of the seven original Kelim [Vessels] (וּבְגַדְלוּת שֶׁהוּא בַּמּוֹחִין נִתְוֹסְפוּ ג״ר בְּכָל אֶחָד מֵהַז׳ כֵּלִים הָרִאשׁוֹנִים).

And further another growth was added, and these are the three first Kelim [Vessels], each one consisting of ten, etc., see there (וְעוֹד נִתְוֹסַף גִּדּוּל אַחֵר וְהֵם ג׳ כֵּלִים רִאשׁוֹנִים כָּל אֶחָד כָּלוּל מֵעֶשֶׂר וְגוֹ׳ יַעֲוּ״שׁ). And it is known that in the Ibbur it is the aspect of Nefesh (וְיָדוּעַ כִּי בָּעִיבּוּר הוּא בְּחִינַת נֶפֶשׁ), and in the nursing it is the aspect of Ruach (וּבְיִנִיקָה הוּא בְּחִינַת רוּחַ), and in the maturity the NaḥI are present (וּבְגַדְלוּת נַח״י). And if so, how is it possible to say that at the very beginning were rectified the Atik and the Arich of the Ze’ir Anpin—which is his Yechidah (וְאִם־כֵּן אֵיךְ יִתָּכֵן לוֹמַר שֶׁבִּתְחִלַּת הַכֹּל נִתְקְנוּ הָעֲתִיק וְהָאֲרִיךְ שֶׁל הַזּ״א שֶׁהוּא הַיְחִידָה שֶׁלּוֹ)—and afterwards were rectified his Chokhmah–Binah, which are his Neshamah and Chayah (וְאַחַר־כָּךְ נִתְקְנוּ הַחו״ב שֶׁלּוֹ שֶׁהֵם הַנְּשָׁמָה וְהַחַיָּה שֶׁלּוֹ), and afterwards were rectified his six extremities, which are his Nefesh and Ruach (וְאַחַר־כָּךְ נִתְקְנוּ הַו״ק שֶׁלּוֹ שֶׁהֵם הַנֶּפֶשׁ וְהָרוּחַ שֶׁלּוֹ), which is the opposite of all the discourses of the Rav, of blessed memory, in the aspect of the rectification of the Ze’ir Anpin (אֲשֶׁר זֶה הֶפֶךְ כָּל דְּרוּשֵׁי הָרַב ז״ל בְּבְחִינַת תִּקּוּן הַזּ״א).

And not only this, but in the very discourse of Sha‘ar HaTikkun, in that very chapter, he contradicts himself—this after that (וְלֹא עוֹד אֶלָּא שֶׁבַּדְּרוּשׁ עַצְמוֹ שֶׁל שַׁעַר הַתִּקּוּן בְּאוֹתוֹ פֶּרֶק פְּלִיג דִּידֵיהּ אֲדִידֵיהּ בְּזֶה אַחַר זֶה)—a matter which could never enter the mind at all (אֲשֶׁר דָּבָר כָּזֶה לֹא יַעֲלֶה עַל הַדַּעַת כְּלָל). Because of this (אֲשֶׁר עַל כֵּן), it seems to me in a possible manner (נִלְעַ"ד בְּדֶרֶךְ אֶפְשָׁר) that the intention of the Rav is not in this expression as stated (כִּי אֵין כַּוָּנַת הָרַב בְּלָשׁוֹן זֶה כְּאָמֻר), but in another manner (רַק בְּאֹפֶן אַחֵר).

And in order to arrive at our intention (וּכְדֵי לָבוֹא אֶל כַּוָּנָתֵינוּ), we shall preface (נַקְדִּים) that behold, in Etz Chayim, Gate of Ibburim, chapter one (כִּי הִנֵּה בְּעֵץ חַיִּים שַׁעַר הָעִיבּוּרים פ״א), he wrote (כָּתַב) that the ten Sefirot which include the entirety of the world of Atzilut in its wholeness (כִּי הַי׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל עוֹלָם הָאֲצִילוּת בְּכְלָלוּתוֹ), in the beginning emerged separated one from another (בַּתְּחִלָּה יָצְאוּ נִפְרָדוֹת זוֹ מִזּוֹ), and in none of them was there the aspect of a Partzuf (וְלֹא הָיָה בְּשׁוּם אַחַת מֵהֶם בְּחִינַת פַּרְצוּף), but rather they were in the secret of generality (רַק הָיוּ בְּסוֹד כְּלָלוּת), for each one was inclusive of all of them (כִּי כָּל אַחַת הָיְתָה כְּלוּלָה מִכֻּלָּם), and the generality was mixed within them according to each one of them (וְהָיָה הַכְּלָלוּת מְעֹרָב בָּהֶם כְּכָל אֶחָד מֵהֶם), etc. (כּוּ'). See there (עַיֵּן שָׁם). And likewise in Sha‘ar Ma"N, chapter one (וּבְשַׁעַר מ"ן פ״א), and similarly in Sha‘ar Ma’amaréi Rashbi, peace be upon him (וְכֵן בְּשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה), on Parashat Pekudei he wrote (פָּרָשַׁת פְּקוּדֵי כָּתַב) that in these kings (כִּי בָּאֵלּוּ הַמְּלָכִים), some of them have a portion to Binah (יֵשׁ מֵהֶם חֵלֶק אֶל הַבִּינָה), and some of them to Malkhut (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת), and some of them to the Malkhut that is in Ze’ir Anpin (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּז״א), and some of them to the Malkhut that is in Abba (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּאַבָּא), and some of them to the Malkhut that is in Arich (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּאַרִיךְ), etc. (כּוּ'). See his explanation there (יַעֲיֵן שָׁם בֵּיאוּרוֹ).

And similarly in the above-mentioned language from the book Mavo She‘arim, Gate Five, part two, chapter one (וְכֵן בְּלָשׁוֹן הַנִּ״ל מִסֵּפֶר מָבוֹא שְׁעָרִים ש"ה ח"ב פ״א), he wrote, and these are his words (שֶׁכָּתַב וְזֶה לְשׁוֹנוֹ): “And know that in these seven kings (וְדַע כִּי בָּאֵלּוּ הַז״מ), there are within them all the aspects of A"B"Y"A (יֵשׁ בָּהֶם כָּל בְּחִינַת אבי״ע), and there are portions within them fitting to be made from them Atzilut (וְיֵשׁ בָּהֶם חֲלָקִים הָרְאוּיִים לַעֲשׂוֹת מֵהֶם אֲצִילוּת), etc. (כּוּ').

And also in particular (וְגַם בִּפְרָטוּת), for there are portions fitting for Arich (כִּי יֵשׁ חֲלָקִים רְאוּיִים לְאַרִיךְ), and for Abba (וְיֵשׁ לְאַבָּא), and for Imma (וְיֵשׁ לְאִמָּא), and for Ze'ir anpin and Nukvah (וְיֵשׁ לְזו״ן). And in the beginning were selected the portions that belong to Arich within the seven kings (וּבַתְּחִלָּה נִתְבָּרְרוּ הַחֲלָקִים שֶׁיֵּשׁ לְאַרִיךְ בַּז״מ), and all the rest are called dross with respect to him (וְכָל הַשְּׁאָר נִקְרָא סִיגִּים אֶצְלוֹ). And indeed, all that belonged to Arich within them was selected at the time of the Atzilut and Tikkun of Arich Anpin (וֶאֱמְנָם כָּל מַה שֶׁהָיָה לְאַרִיךְ בָּהֶם נִבְרַר בְּעֵת אֲצִילוּת וְתִקּוּן א״א), and he took it (וּלְקָחוֹ). And from the remaining dross (וּמֵהַסִּיגִּים הַנִּשְׁאָרִים), they returned to become selected (חָזְרוּ לְהִתְבָּרֵר), and from the portions that belong to Abba and Imma within them (וְאָז מֵהַחֲלָקִים שֶׁיֵּשׁ לְאו"וֹת בָּהֶם), there were made the aspects of Abba and Imma (נַעֲשׂוּ בְּחִינַת או״א). And the remainder, which no longer had any part of Abba and Imma (וְהַשְּׁאָר שֶׁלֹּא הָיָה עוֹד חֵלֶק או״א), remained in the secret of dross (נִשְׁאֲרוּ בְּסוֹד סִיגִּים). And from them they again became selected (וּמֵהֶם חָזְרוּ לְהִתְבָּרֵר), and from the portions belonging to Ze'ir anpin and Nukvah within them (וּמֵהַחֲלָקִים אֲשֶׁר לְזו״ן בָּהֶם), were made the Ze'ir anpin and Nukvah of Atzilut (נַעֲשׂוּ זו״ן דְּאֲצִילוּת), etc. (כּוּ'). See there (עַיֵּן שָׁם).

And in Etz Chayim, Gate of the Kings, chapter one (וּבְעֵץ חַיִּים שַׁעַר הַמְּלָכִים פ״א), he wrote (כָּתַב): “But from the seven lower ones and downward (אַךְ מֵהַז״ת וְלְמַטָּה), there is there a power to Arich (יֵשׁ שָׁם כֹּחַ אֶל אַרִיךְ), and to Abba and Imma (וְאֶל או״א), and to Ze'ir anpin and Nukvah (וְזו״ן), all intermingled together (הַכֹּל מְעֹרָבִין יַחַד), and included together in every point of the seven (וְכָלוּל יַחַד בְּכָל נְקוּדָּה מֵהַז׳). And also the power of Atik Yomin is mixed within them (וְגַם כֹּחַ הָעֲתִיק יוֹמִין מְעֹרָב בָּהֶם), for every lower thing is necessarily mixed with a power of the upper that spreads within it (כִּי כָּל תַּחְתּוֹן מְעֹרָב בּוֹ כֹּחַ עֶלְיוֹן בְּהֶכְרֵחַ הַמִּתְפַּשֵּׁט בּוֹ). But the Atik descends into all of them and spreads into all of them (וַאֲמְנָם הָעֲתִיק יוֹרֵד בְּכֻלָּם וּמִתְפַּשֵּׁט בְּכֻלָּם), and becomes mixed within them (וּמִתְעָרֵב בָּהֶם). But the power of the lower ones is not necessary to be in the upper ones (אַךְ כֹּחַ הַתַּחְתּוֹנִים אֵינוֹ מֻכְרָח שֶׁיִּהְיֶה בָּעֶלְיוֹנִים), etc.” (כּוּ').

And behold, in this manner it is with the seven lower Kelim [Vessels] (וְהִנֵּה עַל דֶּרֶךְ זֶה הוּא בְּז׳ כֵּלִים הַתַּחְתּוֹנִים), for there is within them the aspect of the Kelim [Vessels] of Atik and Arich and Abba and Imma and Ze'ir anpin and Nukvah all together (כִּי יֵשׁ בָּהֶם בְּחִינַת כֵּלִים דְּעַתִּיק וְאַרִיךְ וְאו״א וְזו״ן הַכֹּל יַחַד). See there (עַיֵּן שָׁם). And so is written in the book Mavo She‘arim, Gate Three, part one, chapter one (וְכֵן כָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ג ח״א פ״א), and these are his words (וְזֶה לְשׁוֹנוֹ): “However, in the seven lower points (אַף עַל פִּי כֵן בְּז׳ נְקוּדּוֹת הַתַּחְתּוֹנוֹת), there are within them many powers mixed in them (יֵשׁ בָּהֶם כֹּחוֹת רַבִּים מְעֹרָבִים בָּהֶם), for there is an upper aspect in each point of the seven which is from the aspect of Atik (כִּי יֵשׁ בְּחִינָה עֶלְיוֹנָה בְּכָל נְקוּדָּה מֵהַז׳ שֶׁהִיא מִבְּחִינַת עַתִּיק), and there is a second aspect also in each point of the seven which is of Arich (וְיֵשׁ בְּחִינָה שֵׁנִיָּה גַּם כֵּן בְּכָל נְקוּדָּה מֵהַז׳ שֶׁהִיא שֶׁל אַרִיךְ), and there is an aspect of Abba and Imma (וְיֵשׁ בְּחִינָה שֶׁל או״א), and there is a lower aspect within them which is of Ze'ir anpin and Nukvah (וְיֵשׁ בְּחִינָה תַּחְתּוֹנָה בָּהֶם שֶׁהֵם שֶׁל זו״ן).

And it is found that from these aspects which are in the seven lower points (וְנִמְצָא כִּי מֵאֵלּוּ הַבְּחִינוֹת שֶׁיֵּשׁ בְּז׳ נְקוּדּוֹת הַתַּחְתּוֹנוֹת), from there were made the Partzufim of Arich Anpin and of Abba and of Imma and of Ze’ir Anpin and of Nukvah after the Tikkun (מִשָּׁם נַעֲשׂוּ הַפַּרְצוּפִים דְּא״א וְדַאֲבָּא וְדָאִמָּא וְדְז״א וְדְנוּקְבָא אַחַר הַתִּקּוּן), both from the aspects of the lights and from the aspects of the Kelim [Vessels], etc. (בֵּין מִבְּחִינַת הָאוֹרוֹת בֵּין מִבְּחִינַת הַכֵּלִים כּוּ'). And it is known that every lower thing has the upper spread within it to enliven it (וְנוֹדַע כִּי כָּל תַּחְתּוֹן מִתְפַּשֵּׁט בּוֹ הָעֶלְיוֹן לְהַחֲיוֹתוֹ), and the lower does not spread into that which is above it (וְאֵין הַתַּחְתּוֹן מִתְפַּשֵּׁט בָּעֶלְיוֹן מִמֶּנּוּ). Therefore, the power of Atik Yomin is found in the seven lower points (וְלָכֵן כֹּחַ עַתִּיק יוֹמִין יֵשׁ בְּז׳ נְקוּדּוֹת תַּחְתּוֹנוֹת), and the power of Arich Anpin and of Abba and Imma and of Ze'ir anpin and Nukvah is not mixed in the three first points, which are all the aspect of Atik (וְאֵין כֹּחַ א״א וְאו״א וְזו״ן מְעֹרָב בַּג׳ נְקוּדּוֹת הָרִאשׁוֹנוֹת אֲשֶׁר כֻּלָּן בְּחִינַת עַתִּיק). See there (עַיֵּן שָׁם). And behold that which he wrote, that from the lights which are in the seven lower points were made the Partzufim of Arich Anpin and of Abba and Imma (וְהִנֵּה מַה שֶּׁכָּתַב כִּי מִן הָאוֹרוֹת שֶׁיֵּשׁ בְּז׳ נְקוּדּוֹת תַּחְתּוֹנוֹת נַעֲשׂוּ הַפַּרְצוּפִים דְּא״א וּדְאו״א), this appears to be the opposite of all the teachings of the Rav, of blessed memory (לְכָאוֹרָה הוּא הֶפֶךְ מִכָּל דְּרוּשֵׁי הָרַב ז״ל), for behold Arich Anpin is made from Chokhmah of M"H and from the five lower of Keter of B"N (כִּי הֲרֵי א״א נַעֲשֶׂה מֵחָכְמָה דְּמ״ה וּמֵה׳ תַּחְתּוֹנוֹת דְּכֶתֶר דְּב״ן), and Abba and Imma are made from Binah of M"H and from the seven lower of Chokhmah and from the six lower of Binah of B"N (וְאו״א נַעֲשִׂים מִבִּינָה דְּמ״ה וּמִז״ת דְּחָכְמָה וּמו' תַּחְתּוֹנוֹת דְּבִינָה דְּב״ן). And it is possible that the intention is upon the Ohr of the 288 sparks (וְאֶפְשָׁר שֶׁהַכַּוָּנָה עַל אוֹר דְּרַפ"ח נִיצוֹצוֹת), as is written in the book Mavo She‘arim, Gate Two, part three, chapter eight, concerning the aspect of Atik (כַּאֲשֶׁר כָּתוּב בְּסֵפֶר מָבוֹא שְׁעָרִים ש"ב ח"ג פ"ח עַל בְּחִינַת עַתִּיק). See there (עַיֵּן שָׁם).

However, Rabbi Ḥayyim Vital, of blessed memory, already wrote there (הָאֲמְנָם כְּבָר כָּתַב מוֹהֲרַח״ו ז״ל שָׁם) that this teaching was told to him at the beginning of his learning (כִּי זֶה הַדְּרוּשׁ נֶאֱמַר לוֹ בְּתְחִלַּת לִמּוּדוֹ), and he was not able to connect it with the other teachings (וְלֹא יָכוֹל לְקַשְּׁרוֹ עִם שְׁאָר הַדְּרוּשִׁים), for the matters appear to contradict (כִּי הַדְּבָרִים נִרְאִין שֶׁסוֹתְרִין), and perhaps the one who contemplates will be able to connect them (וְאוּלַי הַמְּעַיֵּן יוּכַל לְקַשְּׁרָם). See there (עַיֵּין שָׁם).

In such a manner, we have learned from all these places (בְּאֹפֶן כִּי לָמַדְנוּ מִכָּל אֵלּוּ הַמְּקוֹמוֹת) that in the seven kings that were broken (כִּי בְּז׳ מְלָכִים שֶׁנִּשְׁבָּרוּ) there is within them a portion for Atik and for Arich and for Abba and Imma and for Ze'ir anpin and Nukvah in each and every one of them (יֵשׁ בָּהֶם חֵלֶק לְעַתִּיק וּלְאַרִיךְ וְלְאו״א וּלְזו״ן בְּכָל אֶחָד וְאֶחָד מֵהֶם). And likewise, in all ten Sefirot, the generality of all of them is mixed in each and every one of them (וְכֵן בְּכָל הַי׳ סְפִירוֹת מְעֹרָב כְּלָלוּת כֻּלָּם בְּכָל אֶחָד וְאֶחָד מֵהֶם).

From now, we will come to the intention of the language of Sha‘ar haTikkun (מֵעַתָּה נָבוֹא אֶל כַּוָּנַת הַלָּשׁוֹן דְּשַׁעַר הַתִּקּוּן), for behold he said (כִּי הִנֵּה אָמַר) that when Atik is rectified (כִּי כְּשֶׁנִּתְקַן עַתִּיק), all the aspects of Atik that exist in all the ten Sefirot are rectified (נִתְקְּנוּ כָּל בְּחִינַת עַתִּיק שֶׁיֵּשׁ בְּכָל הַי׳ סְפִירוֹת). And the intention is not to say that all the particulars of Atik were rectified (וְאֵין הַכַּוָּנָה לוֹמַר שֶׁנִּתְקְּנוּ עַתִּיק דְּכָל הַפְּרָטִים), as Rabbi Sar Shalom, of blessed memory, wrote (כַּמָּ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל).

Rather, the intention is upon all the parts of Atik of Atzilut that were mixed within all the ten Sefirot (רַק הַכַּוָּנָה עַל כָּל הַחֲלָקִים דְּעַתִּיק דְּאֲצִילוּת אֲשֶׁר הָיוּ מְעֹרָבִים בְּכָל הַי׳ סְפִירוֹת). And since Atik is higher than all the ten Sefirot (וּלְפִי שֶׁעַתִּיק הוּא עֶלְיוֹן מִכָּל הַי׳ סְפִירוֹת), therefore he said “in all the ten Sefirot” (לָכֵן אָמַר בְּכָל הַי׳ סְפִירוֹת), because in all of them were included and intermingled the aspects of Atik (כִּי בְּכֻלָּם נִכְלְלוּ וְנִתְעָרְבוּ בְּחִינוֹת עַתִּיק). And at the time of its rectification (וּבִשְׁעַת תִּקּוּנוֹ), all of its parts that were mixed in all the ten Sefirot ascended (עָלוּ כָּל חֶלְקָיו שֶׁהָיוּ מְעֹרָבִים בְּכָל הַי׳ סְפִירוֹת), and they were joined with it and rectified (וְנִתְחַבְּרוּ עִמּוֹ וְנִתְקַּנוּ). And because Atik, its secret is the aspect of Neshamah to Arich (וּמִפְּנֵי שֶׁעַתִּיק סוֹדוֹ הוּא בְּחִינַת נְשָׁמָה לְאַרִיךְ), therefore he did not mention the term “Kelim [Vessels]” with it (לָכֵן לֹא הִזְכִּיר בּוֹ תֵּבַת כֵּלִים), but spoke simply (רַק אָמַר סְתָם). And that which he wrote: “And when Arich is rectified, all the aspects of the crowns that exist in all the Kelim [Vessels] from him and downward are rectified” (וְכֵן מַה שֶּׁאָמַר וּכְשֶׁנִּתְקַּן אַרִיךְ נִתְקְּנוּ כָּל בְּחִינַת הַכְּתָרִים שֶׁיֵּשׁ בְּכָל הַכֵּלִים מִמֶּנּוּ וּלְמַטָּה), the intention is not that all the aspects of the crowns of all the particulars were rectified (אֵין הַכַּוָּנָה עַל שֶׁנִּתְקְּנוּ כָּל בְּחִינוֹת הַכְּתָרִים שֶׁל כָּל הַפְּרָטִים).

Rather, the intention is upon all the parts of Arich of Atzilut (רַק הַכַּוָּנָה עַל כָּל הַחֲלָקִים שֶׁל אַרִיךְ דְּאֲצִילוּת) that were mixed within all the Kelim [Vessels] (אֲשֶׁר הָיוּ מְעֹרָבִים בְּכָל הַכֵּלִים). For those aspects of Arich that were mixed within them (אֲשֶׁר אוֹתָם הַבְּחִינוֹת שֶׁל אַרִיךְ אֲשֶׁר הָיוּ מְעֹרָבִים בָּהֶם) were aspects of crowns to each and every Kli [Vessel] of those Kelim [Vessels] (הָיוּ בְּחִינוֹת כְּתָרִים אֶל כָּל כְּלִי וְכֵלִי שֶׁל אוֹתָם הַכֵּלִים), as is written in the book Mavo She‘arim mentioned above (כַּמָּ״שׁ בְּסֵפֶר מָבוֹא שְׁעָרִים הַנַּ״ל). That he said: “And there is the second aspect also in each point of the seven which is of Arich” (שֶׁאָמַר וְיֵשׁ בְּחִינָה שֵׁנִיָּה גַּם כֵּן בְּכָל נְקוּדָּה מֵהַז׳ שֶׁהִיא שֶׁל אַרִיךְ), and at the time of its rectification all of its parts that were mixed in all the Kelim [Vessels] ascended (וּבִשְׁעַת תִּקּוּנוֹ עָלוּ כָּל חֶלְקָיו שֶׁהָיוּ מְעֹרָבִים בְּכָל הַכֵּלִים), and they were joined with it and rectified (וְנִתְחַבְּרוּ עִמּוֹ וְנִתְקַּנוּ). And since Arich is higher than Abba and Imma (וּמִפְּנֵי שֶׁאַרִיךְ הוּא עֶלְיוֹן מֵאו״א), if so, certainly some of its parts were mixed also into Abba and Imma (אִם כֵּן וַדַּאי שֶׁאֵיזֶה חֲלָקִים שֶׁלּוֹ הָיוּ מְעֹרָבִין גַּם בְּאו״א), and all of them ascended and were joined with it at the time of its rectification (וְכֻלָּם עָלוּ וְנִתְחַבְּרוּ עִמּוֹ בִּשְׁעַת תִּקּוּנוֹ). And therefore he said “from it and downward,” to include also its parts that were mixed in Abba and Imma, which are from it and downward (וְעַל כֵּן אָמַר מִמֶּנּוּ וּלְמַטָּה לְכַלֵּל גַּם אֶת הַחֲלָקִים שֶׁלּוֹ הַמְּעֹרָבִים בְּאו״א שֶׁהֵם מִמֶּנּוּ וּלְמַטָּה), and he did not say “in all the ten Sefirot” as was said earlier concerning Atik (וְלֹא אָמַר בְּכָל הַי׳ סְפִירוֹת כַּמָּ״שׁ קוֹדֶם בְּעַתִּיק), in order to exclude Atik, for it too is within the Sefirah of Keter (כְּדֵי לְאַפּוּקֵי אֶת עַתִּיק שֶׁגַּם הוּא בִּכְלַל סְפִירַת הַכֶּתֶר), and the parts of Arich are not mixed in Atik (וְאֵין חֶלְקֵי אַרִיךְ מְעֹרָבִים בְּעַתִּיק), for Atik is higher than Arich (כִּי עַתִּיק הוּא עֶלְיוֹן מֵאַרִיךְ), and the power of the upper spreads into the lower, and the power of the lower does not spread into the upper (וְכֹחַ הָעֶלְיוֹן מִתְפַּשֵּׁט בַּתַּחְתּוֹן וְאֵין כֹּחַ הַתַּחְתּוֹן מִתְפַּשֵּׁט בָּעֶלְיוֹן).

Therefore, the aspects of Arich which were in the aspect of the second point to each of the seven Kelim [Vessels] (כִּי עַל כֵּן הַבְּחִינָה דְּאַרִיךְ שֶׁהָיוּ בִּבְחִינַת נְקוּדָּה בּ׳ אֶל כָּל אֶחָד מֵהַז׳ כֵּלִים) were not mixed with the aspects of Atik which were in the aspect of the first point to each of the seven Kelim [Vessels] (לֹא נִתְעָרְבוּ עִם הַבְּחִינָה דְּעַתִּיק אֲשֶׁר הָיוּ בִּבְחִינַת נְקוּדָּה רִאשׁוֹנָה אֶל כָּל אֶחָד מֵהַז׳ כֵּלִים), and in this manner in all of them (וְעַל דֶּרֶךְ זֶה בְּכֻלָּם). And furthermore, for the aspects of Atik which were mixed in the seven Kelim [Vessels] were already selected earlier (וְעוֹד כִּי הַבְּחִינָה דְּעַתִּיק אֲשֶׁר הָיוּ מְעֹרָבִים בְּז׳ כֵּלִים כְּבָר נִתְבָּרְרוּ מִקֹּדֶם), and that which remained to be selected is “from it and downward” (וּמַה שֶּׁנִּשְׁאָר לְהִתְבָּרֵר הוּא מִמֶּנּוּ וּלְמַטָּה). And therefore he said “from it and downward” (וְלָכֵן אָמַר מִמֶּנּוּ וּלְמַטָּה). And so that we should not understand that those aspects of the crowns which ascended from the Kelim [Vessels] and were joined in Arich are aspects of lights for the Tikkun of the Partzuf of Arich (וְכְדֵי שֶׁלֹּא נָבִין שֶׁאוֹתָם בְּחִינוֹת הַכְּתָרִים אֲשֶׁר עָלוּ מִן הַכֵּלִים וְנִתְחַבְּרוּ בַּאֲרִיךְ הֵם בְּחִינוֹת אוֹרוֹת לְתִּקּוּן פַּרְצוּף אַרִיךְ), as is written in the book Mavo She‘arim mentioned above (כַּמָּ״שׁ בְּסֵפֶר מָבוֹא שְׁעָרִים הַנַּ״ל).

That he said “both from the aspects of the lights and from the aspects of the Kelim [Vessels],” as mentioned above (שֶׁאָמַר בֵּין מִבְּחִינַת הָאוֹרוֹת בֵּין מִבְּחִינַת הַכֵּלִים כְמָשְׁ״ל), therefore he said “and the crowns became Kelim [Vessels]” (לָכֵן אָמַר וְנַעֲשׂוּ כֵּלִים הַכְּתָרִים הָהֵם), meaning that all those crowns which ascended from the seven kings and were joined in Arich (כּוֹלּוֹמַר כִּי כָּל אוֹתָם הַכְּתָרִים אֲשֶׁר עָלוּ מֵהַז״מ וְנִתְחַבְּרוּ בְּאַרִיךְ) did not become in Arich except in the aspect of Kelim [Vessels] (לֹא נַעֲשׂוּ בּוֹ בְּאַרִיךְ רַק בִּבְחִינַת כֵּלִים). And likewise that which he said: “And when Abba and Imma were rectified, all the aspects of the Kelim [Vessels] of Chokhmah and Binah that are from them and downward were rectified” (וְכֵן מַה שֶּׁאָמַר וּכְשֶׁנִּתְקְּנוּ או״א נִתְקְּנוּ כָּל בְּחִינַת הַכֵּלִים שֶׁל חו״ב שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה). The intention is not that all the aspects of Chokhmah and Binah of all particulars were rectified (אֵין הַכַּוָּנָה עַל שֶׁנִּתְקְּנוּ כָּל בְּחִינוֹת הַחו״ב דְּכָל הַפְּרָטִים), but the intention is upon all the parts of Abba and Imma of Atzilut (רַק הַכַּוָּנָה עַל כָּל הַחֲלָקִים דְּאו״א דְּאֲצִילוּת) which were mixed within all the Kelim [Vessels] (אֲשֶׁר הָיוּ מְעֹרָבִים בְּכָל הַכֵּלִים). For those aspects of Abba and Imma which were mixed in them (אֲשֶׁר אוֹתָם הַבְּחִינוֹת שֶׁל או״א אֲשֶׁר הָיוּ מְעֹרָבִים בָּהֶם) were aspects of Chokhmah and Binah to each and every Kli [Vessel] of those Kelim [Vessels] (הָיוּ בְּחִינוֹת חו״ב אֶל כָּל כְּלִי וְכֵלִי שֶׁל אוֹתָם הַכֵּלִים), as mentioned above (כְמָשְׁ״ל). And at the time of the rectification of Abba and Imma (וּבִשְׁעַת תִּקּוּן או״א), all their parts that were mixed within all the Kelim [Vessels] ascended (עָלוּ כָּל חֶלְקֵיהֶם שֶׁהָיוּ מְעֹרָבִים בְּכָל הַכֵּלִים), and they were joined with them and rectified with them (וְנִתְחַבְּרוּ עִמָּהֶם וְנִתְקַּנוּ עִמָּהֶם). And therefore he did not say “that are in all the ten Sefirot,” but said “from them and downward” (וְלָכֵן לֹא אָמַר שֶׁיֵּשׁ בְּכָל הַי׳ סְפִירוֹת רַק אָמַר מֵהֶם וּלְמַטָּה), to exclude Atik and Arich Anpin, that the parts of Abba and Imma are not mixed in them (לְאַפּוּקֵי עַתִּיק וְא״א שֶׁאֵין חֶלְקֵי או״א נִתְעָרְבִים בָּהֶם), for they are higher than Abba and Imma (שֶׁהֵם עֶלְיוֹנִים מֵאו״א). And furthermore, for their parts were already selected (וְעוֹד כִּי כְבָר נִתְבָּרְרוּ חֶלְקֵיהֶם), and that which remained to be selected is from Abba and Imma downward (וּמַה שֶּׁנִּשְׁאָר לְהִתְבָּרֵר הוּא מֵאו״א וּלְמַטָּה). And likewise that which he said: “And when Ze'ir anpin was rectified, the Kelim [Vessels] of the six extremities that are from him and downward in each Kli [Vessel] of them were rectified” (וְכֵן מַה שֶּׁאָמַר וּכְשֶׁנִּתְקַּן ז״א נִתְקְּנוּ כֵּלִים דְּו״ק שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה בְּכָל כְּלִי מֵהֶם). The intention is not that Ze'ir anpin of all particulars was rectified (אֵין הַכַּוָּנָה עַל שֶׁנִּתְקַּן ז״א דְּכָל הַפְּרָטִים), but upon the parts of Ze'ir anpin that were mixed in all the Kelim [Vessels] (אֶלָּא עַל חֶלְקֵי ז״א הַמְּעֹרָבִים בְּכָל הַכֵּלִים), which were in the aspect of the six extremities to each and every Kli [Vessel] of those Kelim [Vessels] (אֲשֶׁר הָיוּ בִּבְחִינַת ו״ק אֶל כָּל כְּלִי וְכֵלִי מֵאוֹתָם הַכֵּלִים).

Which is what he said: “the Kelim [Vessels] of the six extremities that are from them and downward in each Kli [Vessel] of them” (אֲשֶׁר זֶה שֶׁאָמַר נִתְקְּנוּ כֵּלִים דְּו״ק שֶׁיֵּשׁ מֵהֶם וּלְמַטָּה בְּכָל כְּלִי מֵהֶם). And at the time of its rectification, all of its parts that were in all the Kelim [Vessels] ascended (וּבְעֵת תִּקּוּנוֹ עָלוּ כָּל חֶלְקָיו שֶׁהָיוּ בְּכָל הַכֵּלִים), and they were joined with it and rectified (וְנִתְחַבְּרוּ עִמּוֹ וְנִתְקַּנוּ). And therefore he did not say “that are in all the ten Sefirot,” but “from them and downward” (וְלָכֵן לֹא אָמַר שֶׁיֵּשׁ בְּכָל הַי׳ סְפִירוֹת רַק מֵהֶם וּלְמַטָּה), to exclude Atik and Arich Anpin and Abba and Imma, that the parts of Ze'ir anpin are not mixed in them (לְאַפּוּקֵי עַתִּיק וְא״א וְאו״א שֶׁאֵין חֶלְקֵי ז״א מְעֹרָבִים בָּהֶם), for they are higher than it (שֶׁהֵם עֶלְיוֹנִים מִמֶּנּוּ).

And furthermore, for all their parts have already been selected (וְעוֹד כִּי כְבָר נִתְבָּרְרוּ כָּל חֶלְקֵיהֶם). And that which remained to be selected is from Ze’ir Anpin and downward (וּמַה שֶּׁנִּשְׁאַר לְבָרֵר הוּא מִז״א וּלְמַטָּה). And likewise that which he said: “And when the Nukvah was rectified, which is the Mem (שֶׁהִיא הַמ׳), the Kelim [Vessels] of Malkhut that exist in each Kli [Vessel] of them were rectified” (וְכֵן מַה שֶּׁאָמַר וּכְשֶׁנִּתְקַּנָּה הַנּוּקְבָא שֶׁהִיא הַמ׳ נִתְקְּנוּ כֵּלִים שֶׁל מַלְכוּת שֶׁיֵּשׁ בְּכָל כְּלִי מֵהֶם). The intention is not upon the Malkhut–Nukvah of all particulars (אֵין הַכַּוָּנָה עַל הַמַּלְכוּת נוּקְבָא דְּכָל הַפְּרָטִים), but upon the parts of the Nukvah that were in all the Kelim [Vessels] (רַק עַל חֶלְקֵי הַנּוּקְבָא שֶׁהָיוּ בְּכָל הַכֵּלִים), which were in the aspect of Malkhut to each Kli [Vessel] from those Kelim [Vessels] (שֶׁהָיוּ בְּחִינַת מַלְכוּת אֶל כָּל כְּלִי מֵאוֹתָם הַכֵּלִים). This is what he said: “the Kelim [Vessels] of Malkhut that exist in each Kli [Vessel] of them” (שֶׁזֶּה שֶׁאָמַר נִתְקְּנוּ כֵּלִים דְּמַלְכוּת שֶׁיֵּשׁ בְּכָל כְּלִי מֵהֶם). And at the time of her rectification (וּבְעֵת תִּקּוּנָהּ), her parts that were in all the Kelim [Vessels] ascended (עָלוּ חֶלְקֶיהָ שֶׁהָיוּ בְּכָל הַכֵּלִים), and were joined with her (וְנִתְחַבְּרוּ עִמָּהּ), and then the Nukvah was rectified (וְאָז נִתְקַּנָּה הַנּוּקְבָא). In such a manner, all the teachings of the Rav, of blessed memory, rise in one scale, equal for good (בְּאֹפֶן שֶׁכָּל דְּרוּשֵׁי הָרַב זלה״ה עוֹלִין בְּקַנֶּה אֶחָד שָׁוִין לְטוֹבָה), for the Tikkun of the Partzufim was in this specifically one after another (כִּי תִּקּוּן הַפַּרְצוּפִים הָיָה בְּזֶה אַחֲ״ז דַּוְקָא): Atik of Atzilut first (עַתִּיק דְּאֲצִילוּת), and afterward Arich of Atzilut (וְאַחַר כָּךְ אַרִיךְ דְּאֲצִילוּת), and afterward Abba and Imma of Atzilut (וְאַחַר כָּךְ או״א דְּאֲצִילוּת), and afterward Ze'ir anpin and Nukvah of Atzilut (וְאַחַר כָּךְ זו"נ דְּאֲצִילוּת), rung after rung (מַדְרֵגָה אַחַר מַדְרֵגָה), upon ten Sefirot of the rungs (עַ״ס הַמַּדְרֵגוֹת), and not of every particular (וְלֹא דְּכָל פְּרָט). As it appears in my humble opinion (כנלע״ד), this matter is true, correct, and enduring. (אַנק"ד).