Ohr haShemesh (Nehar Shalom Daf 5, Col. 3)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ה׳ טוּר ג׳

And behold, Arich Anpin was still not rectified (וְהִנֵּה א״א עֲדַיִן לֹא נִתְקַּן), for the “Adam Ein [No Man],” which are Abba and Imma (כִּי אָדָם אֵין שֶׁהֵם או״א), who always raise the Birurim [Clarifications] of Arich Anpin to Atik as Mayin nukvin [Female waters] (הַמַּעֲלִים תָּמִיד הַבִּרוּרִין דְּא״א לַעֲתִיק לְמַ"ן), and it is impossible for the Birurim [Clarifications] to ascend as Mayin nukvin [Female waters] except through the “children” who have already emerged and been rectified (וְאִי אֶפְשָׁר לַבִּרוּרִין לְהַעֲלוֹת לְמַ"ן אִם לֹא עַל־יְדֵי הַבָּנִים שֶׁכְּבָר יָצְאוּ וְנִתְקַּנוּ), which is the Partzuf beneath them which is called “son” to them (שֶׁהוּא הַפַּרְצוּף שֶׁלְּמַטָּה מִמֶּנּוּ שֶׁנִּקְרָא בֵּן אֵלָיו), and it was still not rectified (וַעֲדַיִן לֹא נִתְקַּן). And then arose the desire of Atik to create the world (וְאָז סְלִיק בִּרְעוּתָא דְּעַתִּיק לְמִבְרֵי עָלְמָא), which is Arich Anpin, meaning (הוּא הָאָרִיךְ ר"ל) that the three Partzufim of Chokhmah, Binah, Da‘at that were mentioned, of M"H and B"N, which are called “desire of Atik” (כִּי הַג׳ פַּרְצוּפִים דְּחב״ד הַנִּזְכָּר דְּמ״ה וּב״ן הַנִּקְרָא רְעוּתָא דְּעַתִּיק), by themselves, without anyone to raise Mayin nukvin [Female waters] for them (מֵאֲלֵיהֶם בְּלִי מִי שֶׁיַּעֲלֶה לָהֶם מַ"ן), selected the choicest from all the remaining portions of the lights mentioned of B"N (בֵּרְרוּ הַיּוֹתֵר מֻבְחָר מִכָּל שְׁאָרִי חֶלְקֵי אוֹרוֹת הַנִּזְכָּר דְּב״ן), those which were fitting for the three inner Partzufim which are Chokhmah, Binah, Da‘at of Arich Anpin of Atzilut of every particular (הָרְאוּיִים לַג׳ פַּרְצוּפִים הַפְּנִימִיִּים שֶׁהֵם חב״ד דְּא״א דְּאֲצִילוּת דְּכָל פְּרָט), and they raised them as Mayin nukvin [Female waters] for themselves (וְהֶעֱלוּ אוֹתָם לְמַ"ן לָהֶם).

And the Chokhmah, Binah, Da‘at mentioned of Atik united (וְנִזְדָּוְגוּ הַחב״ד הַנִּזְכָּר דְּעַתִּיק), and rectified the lights mentioned of Chokhmah, Binah, Da‘at of Arich Anpin (וְתִּקְּנוּ אֶת הָאוֹרוֹת הַנִּזְכָּר דְּחב״ד דְּא״א), and they united with them the Chokhmah, Binah, Da‘at of the Partzuf Chokhmah of M"H (וְחִבְּרוּ עִמָּהֶם אֶת הַכַּחב״ד דְּפַרְצוּף חָכְמָה דְּמ״ה), and the Chokhmah, Binah, Da‘at of Arich Anpin were rectified (וְנִתְקְּנוּ הַחב״ד דְּא״א), which are the three inner Partzufim called “desire of Arich Anpin” (שֶׁהֵם הַג׳ פַּרְצוּפִים הַפְּנִימִיִּים הַנִּקְרָא רְעוּתָא דְּא״א). And after the three upper ones of Arich Anpin that were mentioned were rectified, which are called “sons” to Atik (וְאַחַר שֶׁנִּתְקַּנוּ הַג״ר הַנִּזְכָּר דְּא״א הַנִּקְרָא בָּנִים לְעַתִּיק), then they raised Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Atik to the three upper of Atik (אָז הֵם הֶעֱלוּ מַ״ן מֵהַבִּרוּרִין דְּו״ק דְּעַתִּיק לְג״ר דְּעַתִּיק), and the three upper of Atik united and rectified them (וְנִזְדָּוְגוּ הַג״ר דְּעַתִּיק וְתִּקְּנוּם), and they united with them that which was fitting for them from the portions of the lights and Kelim [Vessels] of the six extremities of the Partzuf Keter of M"H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּו״ק דְּפַרְצוּף כֶּתֶר דְּמ״ה).

And likewise, in this manner it was in the Tikkun of Abba and Imma (וְכֵן עַל דֶּרֶךְ זֶה הָיָה בְּתִקּוּן או״א), for since Abba and Imma were still not rectified (בִּהְיוֹתָם שֶׁעֲדַיִן לֹא נִתְקַּנוּ או״א), and the “Adam Ein [No Man],” which are Yisrael-Saba and Tevunah (וְאָדָם אֵין שֶׁהֵם יִשְׂרָאֵל־סַבָּא וּתְבוּנָה), to raise their Birurim [Clarifications] as Mayin nukvin [Female waters] to Arich Anpin (לְהַעֲלוֹת הַבִּרוּרִים שֶׁלָּהֶם לְמַ״ן לְא״א), therefore arose the desire of Arich Anpin to create the world—these were Abba and Imma (וְלָכֵן סְלִיק בִּרְעוּתָא דְּא״א לְמִבְרֵי עָלְמָא הֵם או״א). And this is because the Birurim [Clarifications] of the three upper ones of Abba and Imma ascended on their own to the desire of Arich Anpin (וְהוּא כִּי עָלוּ בִּירוּרִים דְּג״ר דְּאו״א מֵאֲלֵיהֶם לְרְעוּתָא דְּא״א), which are the three upper ones that were mentioned (שֶׁהֵם הַג״ר הַנִּזְכָּר). And the three upper ones of Arich Anpin united and rectified them (וְנִזְדָּוְגוּ הַג״ר הַנִּזְכָּר דְּא״א וְתִּקְּנוּם), and they united with them that which was fitting for them from the portions of the lights and Kelim [Vessels] of the Chokhmah, Binah, Da‘at of the Chokhmah, Binah, Da‘at of the Partzuf Binah of M"H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּכַחָב״ד דְּכַחָב״ד דְּפַרְצוּף בִּינָה דְּמ״ה), as will be written below (וּכְמָ״שׁ לְקַמָּן).

And then the three upper ones of Abba and Imma, after they were rectified (וְאָז הַג״ר הַנִּזְכָּר דְּאו״א אַחַר שֶׁנִּתְקַּנוּ), they raised Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Arich Anpin to its three upper ones (הֵם הֶעֱלוּ מַ״ן מֵהַבִּרוּרִים דְּו״ק דְּא״א לְג״ר שֶׁלּוֹ), and they united and rectified them (וְנִזְדָּוְגוּ וְתִּקְּנוּם), and they united with them that which was fitting for them from the portions of the lights and Kelim [Vessels] of the six extremities of the Partzuf Chokhmah of M"H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּו״ק דְּפַרְצוּף חָכְמָה דְּמ״ה). And likewise it was in the Tikkun of Yisrael-Saba and Tevunah (וְכֵן הָיָה בְּתִקּוּן יִשְּׂסוּ״ת), for since Yisrael-Saba and Tevunah were still not rectified (בִּהְיוֹת שֶׁעֲדַיִן לֹא נִתְקַּנוּ יִשְּׂסוּ״ת), and the “Adam Ein [No Man],” which are the Ze’ir Anpin and Nukvah (וְאָדָם אֵין שֶׁהֵם הַזּו״ן), to raise their Birurim [Clarifications] as Mayin nukvin [Female waters] to Abba and Imma (לְהַעֲלוֹת הַבִּרוּרִים שֶׁלָּהֶם לְמַ״ן לְאו״א), then arose the desire of Abba and Imma to create the world—this was Yisrael-Saba and Tevunah (וְאָז סְלִיק בִּרְעוּתָא דְּאו״א לְמִבְרֵי עָלְמָא הוּא יִשְּׂסוּ״ת).

And this is because the Birurim [Clarifications] of the three upper of Yisrael-Saba and Tevunah ascended on their own to the desire of Abba and Imma (וְהוּא כִּי עָלוּ הַבִּרוּרִים דְּג״ר שֶׁל יִשְּׂסוּ״ת מֵאֲלֵיהֶם לְרְעוּתָא דְּאו״א), which are the three upper ones of Abba and Imma that were mentioned (שֶׁהֵם הַג״ר הַנִּזְכָּר דְּאו״א). And the three upper ones of Abba and Imma united and rectified them (וְנִזְדָּוְגוּ הַג״ר הַנִּזְכָּר דְּאו״א וְתִּקְּנוּם), and united with them that which was fitting for them from the portions of the lights and Kelim [Vessels] of the three upper and six extremities of the Partzuf Binah of M”H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּג״ר דְּו״ק דְּפַרְצוּף בִּינָה דְּמ״ה). And then the three upper ones of Yisrael-Saba and Tevunah, after they were rectified (וְאָז הַג״ר הַנִּזְכָּר דְּיִשְּׂסוּ״ת אַחַר שֶׁנִּתְקַּנוּ), raised Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Abba and Imma to their own three upper (הֵם הֶעֱלוּ מַ״ן מֵהַבִּרוּרִים דְּו״ק דְּאו״א לְג״ר שֶׁלָּהֶם), and the three upper of Abba and Imma united and rectified them (וְנִזְדָּוְגוּ הַג״ר הַנִּזְכָּר דְּאו״א וְתִּקְּנוּם), and united with them that which was fitting for them from the portions of the lights and Kelim [Vessels] of the six extremities of the three upper ones of the Partzuf Binah of M”H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּו״ק דְּג״ר דְּפַרְצוּף בִּינָה דְּמ״ה).

And likewise it was in the Tikkun of Ze’ir Anpin and Nukvah (וְכֵן הָיָה בְּתִקּוּן זו״ן), and this was because Ze’ir Anpin and Nukvah were still not rectified (וְהוּא בִּהְיוֹת כִּי עֲדַיִן לֹא נִתְקַּנוּ הַזּו״ן), for the “Adam Ein [No Man],” which is Adam HaRishon (וְכִי אָדָם אֵין שֶׁהוּא אֲדָם הָרִאשׁוֹן), to raise their Birurim [Clarifications] as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah (לְהַעֲלוֹת הַבִּרוּרִין שֶׁלָּהֶם לְמַ״ן לְיִשְּׂסוּ״ת), in order to be rectified (לְהִתְתַּקֵּן). Therefore, the desire of Yisrael-Saba and Tevunah arose to create the world of Ze’ir Anpin and Nukvah (וְלָכֵן סְלִיק בִּרְעוּתָא דְּיִשְּׂסוּ״ת לְמִבְרֵי עָלְמָא דְּזו״ן). And then the Birurim [Clarifications] of the three upper ones of Ze’ir Anpin and Nukvah ascended on their own to the desire of Yisrael-Saba and Tevunah (וְאָז עָלוּ הַבִּרוּרִים דְּג״ר דְּזו״ן מֵאֲלֵיהֶם לְרְעוּתָא דְּיִשְּׂסוּ״ת), which are their mentioned three upper ones (שֶׁהֵם הַג״ר הַנִּזְכָּר שֶׁלָּהֶם). And then Yisrael-Saba and Tevunah performed a Zivug [Union] of desire and rectified them (וְאָז נִזְדָּוְגוּ יִשְּׂסוּ״ת זִוּוּג דְּרְעוּתָא וְתִּקְּנוּם), and united with them that which was fitting for them from the portions of the lights and the Kelim [Vessels] of the three upper ones of the Partzuf of the six extremities of M”H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּג״ר דְּפַרְצוּף ו״ק דְּמ״ה).

And after those mentioned three upper ones of Ze’ir Anpin and Nukvah were rectified (וְאַחַר שֶׁנִּתְקַּנוּ הַג״ר הַנִּזְכָּר דְּזו״ן), they then raised Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Yisrael-Saba and Tevunah (אָז הֵם הֶעֱלוּ מַ״ן מֵהַבִּרוּרִים דְּו״ק דְּיִשְּׂסוּ״ת), and the mentioned three upper ones of Yisrael-Saba and Tevunah united and rectified them (וְנִזְדָּוְגוּ הַג״ר הַנִּזְכָּר דְּיִשְּׂסוּ״ת וְתִּקְּנוּם), and united with them that which was fitting for them from the portions of the lights and the Kelim [Vessels] of the six extremities of the three upper ones of the Partzuf Binah of M”H (וְחִבְּרוּ עִמָּהֶם הָרָאוּי לָהֶם מֵחֶלְקֵי אוֹרוֹת וּכֵלִים דְּו״ק דְּג״ר דְּפַרְצוּף בִּינָה דְּמ״ה). And it is known that when Ze’ir Anpin and Nukvah are rectified, Beri’ah, Yetzirah, Asiyah are rectified (וְיָדוּעַ כִּי בְּהִתְתַּקֵּן זו״ן נִתְקַּנוּ בִּי״ע), for they are not complete worlds by themselves like the world of Atzilut (כִּי אֵינָם עוֹלָמוֹת גְּמוּרִים בִּפְנֵי עַצְמָם כְּמוֹ עוֹלַם הָאֲצִילוּת), for they are only the extension of the powers of the Nukvah and her forces and armies (כִּי אֵינָם אֶלָּא הִתְפַּשְּׁטוּת כֹּחוֹת הַנּוּקְבָּא וְחֵילָיהָ וְצִבְאוֹתֶיהָ), as is written in Mavo She‘arim, Gate Two, part three, chapter eight (כְּמָ״שׁ בְּמָבוֹא שְׁעָרִים ש״ב ח״ג פ״ח). And that which is written elsewhere contrary to this is in regard to the inclusive Beri’ah, Yetzirah, Asiyah (וּמַה שֶּׁכָּתוּב בְּמָקוֹם אַחֵר נֶגֶד זֶה הוּא בִּבְּי״ע הַכְּלוּלִים), and see well there (וְעַיֵּן הֵיטֵב).

Thus were rectified the three upper ones of the six extremities of M”H and B”N of Ze’ir Anpin and Nukvah (הֲרֵי נִתְקַּנוּ הַג״ר דְּו״ק דְּמ״ה וּב״ן דְּזו״ן), and still the six extremities of the six extremities of M”H and of B”N of Ze’ir Anpin and Nukvah were not yet selected and not yet rectified (וְעֲדַיִן הַו״ק דְּו״ק דְּמ״ה וְדְּב״ן דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַּנוּ). After everything that needed to be selected and rectified was selected and rectified (וְאַחַר שֶׁנִּבְרַר וְנִתְקַּן כָּל מַה שֶׁהָיָה צֹרֶךְ לֵעָשׂוֹת), from which were made all the parts of the Partzufim of the four worlds A"B"Y"A (מֵהֶם כָּל חֶלְקֵי פַּרְצוּפֵי ד׳ עוֹלָמוֹת אֲבִי״ע), as above (כְּנַ״ל), and as mentioned above, blessed is He (וּכְמַש״ׁל ב״ה), then Adam HaRishon was created from the quarry of the souls (אָז נִבְרָא אָדָם הָרִאשׁוֹן מִמַּחְצַב הַנְּשָׁמוֹת), to raise Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Ze’ir Anpin and Nukvah (לְהַעֲלוֹת מַ״ן מִבִּירוּרֵי ו״ק דְּזו״ן), and all the remaining Birurim [Clarifications] through his actions, commandments, and prayers (וְכָל שְׁאֵרִית הַבִּירוּרִים עַל־יְדֵי מַעֲשָׂיו וּמִצְוֹתָיו וּתְפִלּוֹתָיו). And on the contrary, he joined to the Tree of Knowledge of Good and Evil in the dross of the kings (וַאֲדַרְבָּא נִתְחַבֵּר בְּעֵץ הַדַּעַת טוֹב וָרָע בְּסִיגֵי הַמְּלָכִים), and he fell and caused all the Mayin nukvin [Female waters] of all the upper Partzufim to fall (וְנָפַל וְגָרַם לְהַפִּיל כָּל הַמַּ״ן דְּכָל הַפַּרְצוּפִים הָעֶלְיוֹנִים), which are all the Birurim [Clarifications] mentioned above that had been selected and ascended from the Nukvah of Atik and downward (שֶׁהֵם כָּל הַבִּירוּרִים הַנַּ״ל שֶׁנִּבְרְרוּ וְעָלוּ מִנּוּקְבָּא דְּעַתִּיק וּלְמַטָּה), as written in the book Olat Tamid in the discourse of Rosh haShanah p1-11(כְּמָ״שׁ בְּסֵפֶר עוֹלַת תָּמִיד בְּדְרוּשׁ רֹאשׁ הַשָּׁנָה), see there (וְעַיֵּן שָׁם). And even those Birurim [Clarifications] not selected and raised by him fell (וַאֲפִלּוּ שֶׁלֹּא נִבְרְרוּ וְעָלוּ עַל־יָדוֹ), and certainly the remaining lower Birurim [Clarifications] (וּכָל־שֶׁכֵּן שְׁאֵרִית בִּירוּרִים הַתַּחְתּוֹנִים), and all the souls and their garments (וְכָל הַנְּשָׁמוֹת וּמַלְבּוּשֵׁיהֶם).

And then death was decreed upon him like the kings (וְאָז נִגְזַר עָלָיו מִיתָה דּוּגְמַת הַמְּלָכִים), and he was expelled from the Garden of Eden (וְנִתְגָּרֵשׁ מִגַּ״ע), to return to select what he caused to fall (לַחֲזֹר לְבָרֵר מַה שֶׁגָּרַם לְהַפִּיל), until he completes to select and rectify what he damaged through the sin (עַד שֶׁיַּשְׁלִים לְבָרֵר וּלְתַקֵּן מַה שֶׁפָּגַם עַל־יְדֵי הַחֵטְא), in the Sefirot and in the souls (בַּסְּפִירוֹת וּבַנְּשָׁמוֹת). And then he will return to his place in the Garden of Eden to do his first obligation (וְאָז יַחֲזֹר לִמְקוֹמוֹ לְגַ״ע לַעֲשׂוֹת חִיּוּבוֹ הָרִאשׁוֹן), and the matter is known (וְדָ״ל). And it is explained from this that through the prayers and commandments of each and every day (וּמְבֹאָר מִזֶּה כִּי עַל־יְדֵי הַתְּפִלּוֹת וְהַמִּצְוֹת שֶׁבְּכָל יוֹם וָיוֹם), the Birurim [Clarifications] of the portions of the four worlds and the Birurim [Clarifications] of the souls are selected—even now (מִתְבָּרְרִים מִבִּירוּרֵי חֶלְקֵי ד׳ עוֹלָמוֹת וּמִבִּירוּרֵי הַנְּשָׁמוֹת אַף גַּם עַתָּה), as explained in Mavo She‘arim, Gate Two, part three, chapter eight (וּכְמְבֹאָר כָּל זֶה בְּמָבוֹא שְׁעָרִים ש״ב ח״ג פ״ח). And that which is written elsewhere that only the portions of the souls remained—this was before the sin of Adam HaRishon, peace be upon him (וּמַה שֶּׁנֶּאֱמַר בִּשְׁאָר מְקוֹמוֹת שֶׁלֹּא נִשְׁאַר רַק חֶלְקֵי הַנְּשָׁמוֹת זֶה הָיָה קֹדֶם חֵטְא אַדָּה״ר ע״ה).

Shemen, Siman 11

(שֶׁמ״ן סִימָן י״א)

Behold, this is the order of the Tikkun which was arranged in the aspect of the three upper ones (הִנֵּה זֶה סֵדֶר הַתִּקּוּן אֲשֶׁר סִדֵּר בִּבְחִינַת הַג״ר), and in the aspect of the six extremities I did not know its place (וּבִבְחִינַת הַו״ק לֹא יָדַעְתִּי מְקוֹמוֹ), nor is it in the teachings of the Rav, of blessed memory (אֵינוֹ בְּדְרוּשֵׁי הָרַב ז״ל), and even the Rav Sar-Shalom, of blessed memory, did not show it to us (וְגַם הוּא הָרַב שַׂר שָׁלוֹם ז״ל לֹא הִרְאָה אוֹתוֹ לָנוּ). For at a time such as this it appears, at first glance, that I have found in the teachings of the Rav, of blessed memory, the opposite of his words, of blessed memory (כִּי לְעֵת כָּזֹאת נִרְאֶה לְכָאוֹרָה שֶׁמָּצָאתִי בִּדְרוּשֵׁי הָרַב ז״ל הֶפֶךְ דְּבָרָיו ז״ל).

For behold, in Etz Chayim, Gate of the Shattering of the Vessels, chapter seven, he wrote as follows (כִּי הִנֵּה בְּעֵץ חַיִּים שַׁעַר שְׁבִירַת הַכֵּלִים סְפ״ז כָּתַב וְזֶה לְשׁוֹנוֹ): “And we will speak in Arich (וְנְדַבֵּר בְּאַרִיךְ), for behold, from the seven lower ones in him the shattering began (כִּי הִנֵּה מֵהַז״ת שֶׁבּוֹ הִתְחִילָה הַשְּׁבִירָה). And behold, since the three upper ones in him remained there (וְהִנֵּה כֵיוָן שֶׁהַג״ר שֶׁבּוֹ נִשְׁאֲרוּ שָׁם), they began to be rectified (הִתְחִילוּ לְהִתְתַּקֵּן), which is the aspect of the head and the hairs and the orifices (שֶׁהוּא בְּחִינַת רֵישָׁא וְשֵׂעָרוֹת וּנְקָבִים). And then the light issuing from them was diminished (וְאָז נִתְמַעֵט הָאוֹר הַיּוֹצֵא מֵהֶם), and then there was ability for the seven lower ones to be rectified in the aspect of the Kelim [Vessels] of the body and the diminishings and the screens similar to the head (וְאָז הָיְתָה יְכֹלֶת בַּז״ת לְהִתְתַּקֵּן בִּבְחִינַת כֵּלִים דְּגוּפָא וּמִעוּטִים וּמְסָכִים דּוּמְיָא דְּרֵישָׁא). And all this was made the aspect of B"N, the Nukvah of Arich (וְנַעֲשָׂה כָּל זֶה בְּחִינַת ב״ן נוּקְבָּא דְאַרִיךְ). And this was through the power of the male of Arich Anpin, which is the name of M"H, the new one (וְזֶה הָיָה בְּכֹחַ דְּכוּרָא דְא״א שֶׁהוּא שֵׁם מ״ה הֶחָדָשׁ).

For at first the three upper ones of M"H of Arich Anpin united with the three upper ones of B"N of Arich Anpin which were not shattered (כִּי תְּחִלָּה נִזְדַּוְּגוּ ג״ר דְּמ״ה דְּא״א עִם ג״ר דְּב״ן דְּא״א שֶׁלֹּא נִשְׁבָּרוּ), and they ascended the seven lower ones of B"N, the Nukvah of Arich Anpin, which had shattered (וְהֶעֱלָה הַז״ת דְּב״ן דְּנֻקְבָּא דְּא״א שֶׁנִּשְׁבָּרוּ), and the seven lower ones of M"H of the male of Arich Anpin joined with them (וְנִתְחַבְּרוּ עִמָּהֶם ז״ת שֶׁל מ״ה דְּדְכוּרָא דְּא״א), and all was rectified (וְנִתְקַּן הַכֹּל). Afterward the Ze’ir Anpin and Nukvah, which are the seven lower ones of Arich Anpin, the M"H and the B"N, united (אַחַר כָּךְ נִזְדַּוְּגוּ זו״ן שֶׁהֵם ז״ת דְּא״א הַמ״ה וְהַב״ן), and they rectified the three upper ones of Chokhmah of B"N with its M"H (וְתִּקְּנוּ ג״ר דְּחָכְמָה דְּב״ן עִם הַמ״ה שֶׁלּוֹ). And then the three upper ones rectified their seven lower ones of M"H and B"N (וְאָז הַג״ר תִּקְּנוּ הַז״ת שֶׁלָּהֶם דְּמ״ה וּב״ן). And likewise was this in this manner until the completion of the nine Sefirot, which are the five Partzufim of Atzilut (וְכֵן עַל דֶּרֶךְ זֶה עַד תִּשְׁלוּם הַט״ס שֶׁהֵם ה׳ פַּרְצוּפִים דְּאֲצִילוּת). And then they are called Berudim, for Nekudim is B"N, and Berudim is M"H and B"N together (וְאָז נִקְרָאִים בְּרוּדִים כִּי נְקוּדִים הוּא ב״ן וּבְרוּדִים הוּא מ״ה וּב״ן יַחַד). But they cannot be completely rectified until the coming of the Messiah, with the help of Hashem (וְאַמְנָם לֹא יוּכְלוּ לְהִתְתַּקֵּן לְגַמְרֵי עַד בִּיאַת הַמָּשִׁיחַ בְּעֶזְרַת ה׳). See there (עַיֵּן שָׁם).

Behold, from this language three opposites are explained (הֲרֵי מִלְּשׁוֹן זֶה מְבוֹאֲרִים ג׳ הֲפָכִים): First, that according to his words, of blessed memory, at first the three upper ones of the lower Partzuf are rectified (א׳ כִּי לְפִי דְּבָרָיו ז״ל בַּתְּחִלָּה נִתְקַּנִּין הַג״ר שֶׁל הַפַּרְצוּף הַתַּחְתּוֹן), and afterward the six extremities of the upper Partzuf are rectified (וְאַחַר כָּךְ נִתְקַּנִּין הַו״ק דְּפַרְצוּף עֶלְיוֹן), whereas according to the words of the Rav it is the opposite (וְאִלּוּ לְפִי דִּבְרֵי הָרַב הוּא בְּהֶפֶךְ), for at first the six extremities of the upper Partzuf are rectified (כִּי תְּחִלָּה נִתְקַּנִּין הַו״ק דְּפַרְצוּף עֶלְיוֹן), and afterward the three upper ones of the lower Partzuf are rectified (וְאַחַר כָּךְ נִתְקַּנִּין הַג״ר דְּפ״ת).

Also the second point, for according to his words the three upper ones of the upper Partzuf are those that rectify the three upper ones of the lower Partzuf (גַּם אֶת הַב׳ כִּי לְפִי דְּבָרָיו הַג״ר דְּפַרְצוּף עֶלְיוֹן הֵם הַמְתַקְּנִים אֶת הַג״ר דְּפַרְצוּף תַּחְתּוֹן), whereas according to the words of the Rav the seven lower ones of the upper Partzuf are those that rectify the three upper ones of the lower Partzuf (וְאִלּוּ לְפִי דִּבְרֵי הָרַב הַז״ת דְּפַרְצוּף עֶלְיוֹן הֵם הַמְתַקְּנִים אֶת הַג״ר דְּפַרְצוּף תַּחְתּוֹן).

Also the third point, for according to his words, of blessed memory, the three upper ones of the lower Partzuf are those that raise the Birurim [Clarifications] of the six extremities of the upper Partzuf as Mayin nukvin [Female waters] to the three upper ones of the upper Partzuf (גַּם אֶת הַשְּׁלִישִׁי כִּי לְפִי דְּבָרָיו ז״ל הַג״ר דְּפַרְצוּף הַתַּחְתּוֹן הֵם הַמַּעֲלִין אֶת הַבִּרוּרִין דְּו״ק שֶׁל הַפַּרְצוּף הָעֶלְיוֹן בְּסוֹד מַ״ן אֶל הַג״ר דְּפַרְצוּף הָעֶלְיוֹן), whereas according to the words of the Rav, of blessed memory, the three upper ones themselves of the upper Partzuf are those that raise for themselves the Birurim [Clarifications] of their own six extremities (וְאִלּוּ לְפִי דִּבְרֵי הָרַב ז״ל הַג״ר עַצְמָם דְּפַרְצוּף הָעֶלְיוֹן הֵם הַמַּעֲלִים לָהֶם עַצְמָם אֶת הַבִּרוּרִין דְּו״ק שֶׁלָּהֶם). And there is a very significant practical difference (וְנַפְקָא מִינָּא טוּבָא), for according to his words, of blessed memory, it results that the six extremities of the six extremities of M"H and of B"N of Ze’ir Anpin and Nukvah were not selected and not rectified (כִּי לְפִי דְּבָרָיו ז״ל נִמְצָא כִּי הַו״ק דְּו״ק דְּמ״ה וּב״ן דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַּנוּ), as he himself wrote, of blessed memory (וּכְמָ״שׁ הוּא עַצְמוֹ ז״ל). But according to the words of the Rav, of blessed memory, this is not so at all (אֲבָל לְפִי דִּבְרֵי הָרַב ז״ל לֵיתָא לְהָאִי כְּלָל), for also the six extremities of the six extremities of M"H and of B"N were selected and rectified (כִּי אִם שֶׁגַּם הַו״ק דְּו״ק דְּמ״ה וּב״ן נִבְרְרוּ וְנִתְקַּנוּ).

For behold, the seven lower ones of M“H and B“N of Chokhmah, which are Abba and Imma, after they were rectified (כִּי הֲרֵי הַז״ת דְּמ״ה וּב״ן דְּחָכְמָה שֶׁהֵם או״א אַחַר שֶׁנִּתְקַּנוּ), united and rectified the three upper ones of Binah of B“N with its M“H, which are Yisrael-Saba and Tevunah (נִזְדַּוְּגוּ וְתִּקְּנוּ ג״ר דְּבִינָה דְּב״ן עִם הַמ״ה שֶׁלָּהּ שֶׁהֵם יִשְּׂסוּ״ת). And then the three upper ones of Binah, which are Yisrael-Saba and Tevunah, united and rectified their seven lower ones of M“H and B“N (וְאָז הַג״ר דְּבִינָה שֶׁהֵם יִשְּׂסוּ״ת נִזְדַּוְּגוּ וְתִּקְּנוּ אֶת הַז״ת דְּמ״ה וּב״ן שֶׁלָּהֶם). Afterwards the seven lower ones of M“H and B“N of Binah, which are Yisrael-Saba and Tevunah, united and rectified the three upper ones of Ze’ir Anpin and Nukvah of B“N with their M“H (אַחַר כָּךְ נִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּבִינָה שֶׁהֵם יִשְּׂסוּ״ת וְתִּקְּנוּ ג״ר דְּזו״ן דְּב״ן עִם הַמ״ה שֶׁלָּהֶם), which are the three upper ones of the six extremities of M“H and B“N of Ze’ir Anpin and Nukvah (שֶׁהֵם הַג״ר דְּו״ק דְּמ״ה וּב״ן דְּזו״ן). And then the mentioned three upper ones of Ze’ir Anpin and Nukvah united and rectified their seven lower ones (וְאָז הַג״ר הַנִּזְכָּר דְּזו״ן נִזְדַּוְּגוּ וְתִּקְּנוּ אֶת הַז״ת שֶׁלָּהֶם).

It is therefore found that according to the words of the Rav, of blessed memory, the six extremities of the six extremities of M“H and B“N of Ze’ir Anpin and Nukvah were already selected and rectified before the creation of Adam HaRishon (נִמְצָא כִּי לְפִי דִּבְרֵי הָרַב ז״ל כְּבָר נִבְרְרוּ וְנִתְקַּנוּ הַו״ק דְּו״ק דְּמ״ה וּב״ן דְּזו״ן קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), the opposite of his words, of blessed memory (הֶפֶךְ דְּבָרָיו ז״ל). Except that Adam HaRishon was created afterwards to select the remaining Birurim [Clarifications] that were left to be selected (אֶלָּא שֶׁאֲדָם הָרִאשׁוֹן נִבְרָא אַחַר כָּךְ לְבָרֵר שְׁאָר הַבִּירוּרִין שֶׁנִּשְׁאֲרוּ לְבָרֵר), for they were not all selected, as mentioned at the end of the above passage and in Sha‘ar haTiqqunim, chapter three, and in several places (כִּי לֹא נִבְרְרוּ כֻּלָּם כַּנִּזְכָּר בְּסוֹף הַלָּשׁוֹן הַנַּ״ל וּבְשַׁעַר הַתִּי׳ פ״ג וּבְכַמָּה מְקוֹמוֹת), as was written above in section seven (כַּמָּ״שׁ לְעֵיל בְּסִימָן ז׳), and as will be written below, blessed is He (וּכְמָ״שׁ לְקַמָּן ב״ה).

And let us return to the matter, for it is simple that in this manner it was in Atik (וְנָחֲזוֹר לָעִנְיָן כִּי פָּשׁוּט הוּא כִּי עַל דֶּרֶךְ זֶה הָיָה בַּעֲתִּיק), for its three upper ones were rectified through the Zivug [Union] of Chokhmah–Binah of Adam Kadmon which preceded it (כִּי הַג״ר שֶׁלּוֹ נִתְקְּנוּ עַל־יְדֵי הַזִּוּוּג דְּחו״ב דְּאָדָם קַדְמוֹן הַקּוֹדֵם אֵלָיו), and they were joined with the three upper ones of Keter there of M“H (נִתְחַבְּרוּ עִם הַג״ר דְּכֶתֶר דְּשָׁם מ״ה). And afterward the three upper ones of M“H of Atik united with the three upper ones of B“N of Atik (וְאַחַר־כָּךְ נִזְדַּוְּגוּ ג״ר דְּמ״ה דְּעַתִּיק עִם ג״ר דְּב״ן דְּעַתִּיק), and they elevated the seven lower ones of B“N of the Nukvah of Atik (וְהֶעֱלָה הַז״ת דְּב״ן דְּנוּקְבָּא דְּעַתִּיק), and the seven lower ones of Keter of M“H of the male of Atik were joined with them (וְנִתְחַבְּרוּ עִמָּהֶם ז״ת דְּכֶתֶר דְּמ״ה דְּכוּרָא דְּעַתִּיק), and they were rectified (וְנִתְקַּנוּ). And afterward the seven lower ones of M“H and B“N of Atik united and rectified the three upper ones of B“N of Arich (וְאַחַר־כָּךְ נִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּעַתִּיק וְתִּקְּנוּ אֶת הַג״ר דְּב״ן דְּאַרִיךְ), and they joined with them the three upper ones of Chokhmah of M“H of the male of Arich (וְחִבְּרוּ עִמָּהֶם אֶת הַג״ר דְּחָכְמָה דְּמ״ה דְּכוּרָא דְּאַרִיךְ), and in this manner as stated above (וְעַל דֶּרֶךְ זֶה כְּמַשְּׁ״ל). However, it is necessary to understand with this that which is written in the book Mavo She‘arim, Gate Two, part three, chapter nine, where it says (הָאֲמְנָם צָרִיךְ לְהָבִין עִם זֶה מַה שֶּׁכָּתוּב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ט), and these are his words (וְזֶה לְשׁוֹנוֹ):

“We have already explained that the first time the Mayin nukvin [Female waters] ascended on their own” (כְּבָר בֵּאַרְנוּ כִּי הַפַּעַם הָרִאשׁוֹנָה עָלוּ הַמַּ״ן מֵאֲלֵיהֶם). And behold, this is the secret that the Zohar always mentions with this expression: “When it ascended in will to create the world” (וְהִנֵּה זֶה סוֹד שֶׁתָּמִיד הִזְכִּירוּ בַּזֹּהַר לָשׁוֹן זֶה כְּדּ סְלִיק בִּרְעוּתָא לְמִבְרֵי עָלְמָא). And the explanation of the matter is that behold, in every Zivug [Union] the Nukvah must first arouse through her adornments, which are the Mayin nukvin [Female waters] within her (וּפֵירוּשׁ הָעִנְיָן כִּי הֲלֹא בְּכָל זִוּוּג צָרִיךְ שֶׁתְּחִלָּה תְּעוֹרֵר הַנּוּקְבָּא עַל־יְדֵי קִשּׁוּטֶיהָ הֵם הַמַּ״ן אֲשֶׁר בָּהּ), and then the male longs for her, because she is adorned with beautiful adornments, and he unites with her and gives into her the Mayin Dukhurin [Male waters] (וְאָז הַזָּכָר מִתְאַוֶּה לָהּ מִפְּנֵי הֱיוֹתָהּ מְקֻשֶּׁטֶת בְּקִשּׁוּטִין נָאִים וּמִזְדַּוֵּג עִמָּהּ וְאַטִיל בָּהּ מַ״ד).

For the male’s entire longing is to cleave to that which is above him, to receive from there abundance (שֶׁהַדְּכוּרָא כָּל תַּאֲוָתוֹ לְהִדָּבֵק בְּמַה שֶׁלְּמַעְלָה מִמֶּנּוּ לְקַבֵּל מִשָּׁם שֶׁפַע), and he is not aroused except when he sees his Nukvah adorned with the Mayin nukvin [Female waters], as mentioned (וְאֵינוֹ מִתְעוֹרֵר זוּלָתִי בִּרְאוֹת נוּקְבֵיהּ מְקֻשֶּׁטֶת בְּמַ״ן כַּנִּזְכָּר). And then he is appeased to give from the abundance he has received to another (וְאָז הוּא מִתְרַצֶּה לָתֵת מִן הַשֶּׁפַע שֶׁקִּבֵּל לַאֲחֵר). And the Mayin nukvin [Female waters] do not ascend except through the souls of the Tzaddikim who raise them by their good deeds (וְאֵין הַמַּ״ן עוֹלִין זוּלָתִי עַל־יְדֵי נִשְׁמוֹת הַצַּדִּיקִים הַמַּעֲלִים אוֹתָם עַל־יְדֵי מַעֲשֵׂיהֶם הַטּוֹבִים). But in the first time of every Zivug [Union] among all the categories of Zivugim [Unions] that exist in the whole of Atzilut, from Atik until Abba and Imma (וְאֻמְנָם בַּפַּעַם הָרִאשׁוֹנָה שֶׁלְּכָל זִוּוּג וְזִוּוּג מִכָּל בְּחִינַת הַזִּוּוּגִים שֶׁיֵּשׁ בְּכָל הָאֲצִילוּת מִן הָעַתִּיק וְעַד או״א), there was not yet an awakener to raise the Mayin nukvin [Female waters]—namely the Birurim [Clarifications] of the kings to rectify them (עֲדַיִן לֹא הָיָה מְעוֹרֵר לְהַעֲלוֹת מַ״ן הֵם הַבִּירוּרִים שֶׁל הַמְּלָכִים לְתַקְּנָם).

Rather, the male alone aroused himself for the Zivug [Union], even though there was no one to raise Mayin nukvin [Female waters] (וְאֻמְנָם הַזָּכָר לְבַדּוֹ הָיָה מְעוֹרֵר מֵאֲלֵיהוֹ אֶל הַזִּוּוּג אַף שֶׁאֵין מִי שֶׁיַּעֲלֶה מַ״ן). And this is what it says: “When it ascended in will” (וְזֶהוּ שֶׁאָמַר כְּדּ סְלִיק בִּרְעוּתָא), for there was not yet the recognition of the Nukvah in particular except from Imma and downward (כִּי לֹא יֵשׁ עֲדַיִן הַכָּר נוּקְבָּא בִּפְרָטוּת זוּלָתִי מֵאִמָּא וָהָלְאָה), as explained in the following Gates, blessed is He (כְּמַשֶּׁהִתְבָּאַר בַּשְּׁעָרִים הַבָּאִים ב״ה). And therefore it is not a complete Zivug [Union] of male and female, yesod in yesod, but only desire, in the secret of Mochin [Intellects], in a place where the Nukvah is not present in particular (וְאִם־כֵּן אֵינוֹ זִוּוּג גָּמוּר שֶׁל זָכוּ״ן יְסוֹד בְּיְסוֹד רַק רְעוּתָא בְּסוֹד מוֹחִין בִּמְקוֹם שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת). And he also intended what was mentioned above—that the Mayin nukvin [Female waters] ascended on their own to be rectified without anyone raising them (וְגַם כִּוֵּן אֶל הַנִּזְכָּר כִּי מֵאֵלָיו סְלִיק הַמַּ״ן לְהִתְתַּקֵּן בִּלְתִּי שׁוּם מַעֲלֶה אוֹתָם). And this is what it says: “When it ascended,” and not through the lower ones (וְזֶהוּ שֶׁאָמַר כְּדּ סְלִיק וְלֹא עַל־יְדֵי הַתַּחְתּוֹנִים). But in the second time, when each and every Partzuf had someone to raise Mayin nukvin [Female waters] (אֲבָל הַפַּעַם הַבֵּית שֶׁכָּל פַּרְצוּף וּפַרְצוּף כְּבָר הָיָה מִי שֶׁיַּעֲלֶה מַ״ן), for Arich—after being rectified through what Atik purified to rectify Arich the first time by itself (כִּי א״א אַחַר שֶׁנִּתְקַּן עַל־יְדֵי מַה שֶׁבֵּירֵר עַתִּיק לְתַקֵּן אֶת א״א בַּפַּעַם הָרִאשׁוֹנָה מֵאֵלָיו), behold, when Atik returns a second time to return in the aspect of a Zivug [Union] with the Nukvah (הִנֵּה כְּשֶׁחוֹזֵר שֵׁנִית עַתִּיק לַחֲזוֹר בְּבְחִינַת זִוּוּג עִם הַנּוּקְבָּא), Arich is now rectified, and he is the one who raises the Mayin nukvin [Female waters] to Atik (הֲרֵי נִמְצָא א״א מְתֻקָּן וְהוּא הַמַּעֲלֶה הַמַּ״ן לְעַתִּיק).

And in this manner is the order in all the other levels (וְכֵן עַל דֶּרֶךְ זֶה הַסֵּדֶר בְּשְׁאָר הַמַּדְרֵגוֹת), for there is never anyone who raises the Mayin nukvin [Female waters] after the first time except the “children” who have already emerged into the world and been rectified (כִּי לְעוֹלָם אֵין מִי שֶׁיַּעֲלֶה הַמַּ״ן אַחַר הַפַּעַם הָרִאשׁוֹנָה זוּלָתִי הַבָּנִים שֶׁכְּבָר יָצְאוּ לָעוֹלָם וְנִתְקַּנוּ). And every lower one compared to the one above it is called its “son” (וְכָל תַּחְתּוֹן מֵחֲבֵירוֹ נִקְרָא בֵּן אֵלָיו), and he is the one who raises the Mayin nukvin [Female waters] to him (וְהוּא הַמַּעֲלֶה הַמַּ״ן אֵלָיו). And understand this well (וְהָבֵן זֶה הֵיטֵב).

It is thus found that Ze’ir Anpin and Nukvah are “sons” to Abba and Imma (נִמְצָא כִּי זו״ן בָּנִים לְאו״א), and in the first time Abba and Imma united by themselves, as it says: “And no Adam was there to serve the ground” (וּבַּפַּעַם הָרִאשׁוֹנָה נִזְדַּוְּגוּ מֵאֲלֵיהֶם או״א כְּמוֹ שֶׁנֶּאֱמַר וְאָדָם אֵין לַעֲבֹד אֶת הָאֲדָמָה). But in the second time, when Ze’ir Anpin and Nukvah had already been rectified (וּבַּפַּעַם הַבֵּית שֶׁכְּבָר נִתְקַּן זו״ן), they are the ones who raise the Mayin nukvin [Female waters] to Abba and Imma (הֵם הַמַּעֲלִים מַ״ן אֶל או״א), and no Zivug [Union] is possible without them raising the Mayin nukvin [Female waters] (וְאִי אֶפְשָׁר לְשׁוּם זִּוּוּג בִּלְעֲדֵיהֶם שֶׁיַּעֲלוּ מַ״ן). And the souls of the Tzaddikim, which flow from Atzilut, are themselves the “children” of Ze’ir Anpin and Nukvah who raise for them the Mayin nukvin [Female waters] (וְנִשְׁמוֹת הַצַּדִּיקִים הַנִּמְשָׁכוֹת מֵאֲצִילוּת הֵם־הֵם בְּנֵי זו״ן הַמַּעֲלִים לָהֶם מַ״ן), etc. See there (כּוּ׳ עַיֵּן שָׁם).

Behold, at first glance it appears from this language the opposite of what was written above from the book Etz Chayim (הֲרֵי לְכָאוֹרָה נִרְאֶה מִלְּשׁוֹן זֶה הֶפֶךְ מַה שֶּׁנֶּאֱמַר לְעֵיל מִסֵּפֶר הָעֵץ חַיִּים), for behold, here he wrote that the Zivug [Union] of Atik and Arich was in the secret of desire, which are their Mochin [Intellects] (כִּי הֲרֵי כָּאן כָּתַב כִּי הַזִּוּוּג דְּעַתִּיק וְאַרִיךְ הָיוּ בְּסוֹד רְעוּתָא שֶׁהֵם הַמּוֹחִין שֶׁלָּהֶם), and if so, there was not in their seven lower ones as written in Etz Chayim (וְאִם־כֵּן לֹא הָיָה בְּז״ת שֶׁלָּהֶם כְּמָ״שׁ בְּעֵץ חַיִּים). And also, for here he wrote that the first Zivug [Union] of Atik was to rectify Arich (וְגַם כִּי כָּאן כָּתַב כִּי הַזִּוּוּג הָרִאשׁוֹן דְּעַתִּיק הָיָה לְתַקֵּן אֶת אַרִיךְ), and if so, the three upper ones of Atik did not unite first to rectify their own seven lower ones (וְאִם־כֵּן לֹא נִזְדַּוְּגוּ הַג״ר דְּעַתִּיק מִקֹּדֶם כְּדֵי לְתַקֵּן אֶת הַז״ת שֶׁלָּהֶם עַצְמָם), for their first Zivug [Union] must be to rectify Arich (רַק זִוּוּגָם הָרִאשׁוֹן צָרִיךְ שֶׁיִּהְיֶה לְתַקֵּן אֶת אַרִיךְ).

And the matter is necessary, for since after the first time there is never anyone who raises the Mayin nukvin [Female waters] except the “children” who have already emerged into the world and been rectified (וְהַדָּבָר מֻכְרָח כִּי כֵּיוָן שֶׁלְּעוֹלָם אַחַר הַפַּעַם הָרִאשׁוֹנָה אֵין מִי שֶׁיַּעֲלֶה מַ״ן זוּלָתִי הַבָּנִים שֶׁכְּבָר יָצְאוּ לָעוֹלָם וְנִתְקַּנוּ), if so, it is necessary that the first time of the Zivug [Union] of Atik be to rectify Arich (אִם־כֵּן מֻכְרָח שֶׁהַפַּעַם הָרִאשׁוֹנָה שֶׁל הַזִּוּוּג דְּעַתִּיק יִהְיֶה לְתַקֵּן אֶת אַרִיךְ), and likewise the first time of the Zivug [Union] of Arich must be to rectify Abba and Imma (וְכֵן הַפַּעַם הָרִאשׁוֹנָה דְּזִוּוּג אַרִיךְ יִהְיֶה לְתַקֵּן אֶת או״א). And similarly in this manner (וְכֵן עַל דֶּרֶךְ זֶה), so that afterward there will be a “son” to raise Mayin nukvin [Female waters] in the second Zivug [Union] (כְּדֵי שֶׁיִּהְיֶה אַחַר־כָּךְ בֵּן לְהַעֲלוֹת מַ״ן בַּזִּוּוּג הַבֵּית), since after the first time it is impossible to raise Mayin nukvin [Female waters] except through the “Sons” who have already emerged and been rectified (מֵאַחַר שֶׁאַחַר הַפַּעַם הָרִאשׁוֹנָה אִי אֶפְשָׁר לְהַעֲלוֹת מַ״ן זוּלָתִי עַל־יְדֵי הַבָּנִים אֲשֶׁר יָצְאוּ וְנִתְקַּנוּ).

If so, it is necessary that the three upper ones of Atik unite to rectify Arich, and not the seven lower ones of Atik (אִם־כֵּן מֻכְרָח שֶׁהַג״ר שֶׁל עַתִּיק יִזְדַּוְּגוּ לְתַקֵּן אֶת אַרִיךְ וְלֹא הַז״ת דְּעַתִּיק), for the seven lower ones had not yet been selected nor rectified (כִּי הֲרֵי הַז״ת עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַּנוּ). And likewise the three upper ones of Arich must unite to rectify Abba and Imma, and not the seven lower ones of Arich (וְכֵן הַג״ר שֶׁל אַרִיךְ יִזְדַּוְּגוּ לְתַקֵּן אֶת או״א וְלֹא הַז״ת דְּאַרִיךְ), for they too had not yet been selected nor rectified (שֶׁהֲרֵי עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַּנוּ), and in this manner similarly (וְכֵן עַל דֶּרֶךְ זֶה). And it is also necessary that the three upper ones of Arich be rectified before the seven lower ones of Atik are rectified (וְגַם מֻכְרָח שֶׁהַג״ר דְּאַרִיךְ יִתְקַּנּוּ קֹדֶם שֶׁיִּתְקַּנּוּ הַז״ת דְּעַתִּיק), and that the three upper ones of Abba and Imma be rectified before the seven lower ones of Arich are rectified (וְכֵן הַג״ר דְּאו״א יִתְקַּנּוּ קֹדֶם שֶׁיִּתְקַּנּוּ הַז״ת שֶׁל אַרִיךְ), and likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה).

For behold, the first Zivug [Union] of the upper one is to rectify the lower one and not to rectify its own seven lower ones (כִּי הֲרֵי הַזִּוּוּג הָרִאשׁוֹן שֶׁל הָעֶלְיוֹן הוּא לְתַקֵּן אֶת הַתַּחְתּוֹן וְלֹא לְתַקֵּן אֶת הַז״ת שֶׁלּוֹ). And it is also necessary that the Birurim [Clarifications] of the seven lower ones of the upper one be selected and ascend as Mayin nukvin [Female waters] to the upper one through the lower one (וְגַם מֻכְרָח שֶׁהַבִּירוּרִין שֶׁל הַז״ת שֶׁל הָעֶלְיוֹן יִתְבָּרְרוּ וְיַעֲלוּ בְּסוֹד מַ״ן אֶל הָעֶלְיוֹן עַל־יְדֵי הַתַּחְתּוֹן), and not that the three upper ones of the upper one raise their own Birurim [Clarifications] as Mayin nukvin [Female waters] for themselves (וְלֹא שֶׁהַג״ר שֶׁל הָעֶלְיוֹן יַעֲלִים לָהֶם עַצְמָם אֶת הַבִּירוּרִין לְמַ״ן). For behold, after the first Zivug [Union] it is impossible to raise Mayin nukvin [Female waters] except through the “Sons” who have already emerged and been rectified (כִּי הֲרֵי אַחַר הַזִּוּוּג הָרִאשׁוֹן אִי אֶפְשָׁר לְהַעֲלוֹת מַ״ן זולָתִי עַל־יְדֵי הַבָּנִים שֶׁכְּבָר יָצְאוּ וְנִתְקַּנוּ). And since the first Zivug [Union] of the upper one is to rectify the lower one (וּכְֵיוָן שֶׁהַזִּוּוּג הָרִאשׁוֹן שֶׁל הָעֶלְיוֹן הוּא לְתַקֵּן אֶת הַתַּחְתּוֹן), if so, it is necessary that afterwards the Birurim [Clarifications] of the upper one ascend to it as Mayin nukvin [Female waters] through the lower one (אִם־כֵּן מֻכְרָח שֶׁאַחַר־כָּךְ יַעֲלוּ הַבִּירוּרִין שֶׁל הָעֶלְיוֹן אֵלָיו לְמַ״ן עַל־יְדֵי הַתַּחְתּוֹן), and not that the upper one itself raise its own Birurim [Clarifications] as Mayin nukvin [Female waters] for itself (וְלֹא שֶׁהָעֶלְיוֹן עַל־יְדֵי עַצְמוֹ מַעֲלֶה אֵלָיו לְמַ״ן אֶת הַבִּירוּרִין שֶׁלּוֹ). And if so, this language of the book Mavo She‘arim supports the Rav Sar Shalom, of blessed memory (וְאִם־כֵּן הַלָּשׁוֹן הַזֶּה דְּסֵפֶר מָבוֹא שְׁעָרִים מְסַיֵּעַ אֶל הָרַב שַׂר שָׁלוֹם זלָּה״ה). And it is possible that from this language of the book Mavo She‘arim he arranged the order which he wrote (וְאֶפְשָׁר כִּי מִזֶּה הַלָּשׁוֹן דְּסֵפֶר מָבוֹא שְׁעָרִים הוּא שֶׁסִּדֵּר אֶת הַסֵּדֶר שֶׁכָּתַב). But after following the dust of his feet, I am astonished why he hid his eyes from the language of Etz Chayim (אֲבָל אַחֲרֵי לִחֲכֹת עֲפַר רַגְלָיו תְּמִיהָה אֲנִי לָמָּה הֶעֱלִים עֵינָיו מֵהַלָּשׁוֹן שֶׁל הָעֵץ חַיִּים).

However, so that these two expressions of the Rav, of blessed memory, not contradict one another (הָאֲמְנָם כְּדֵי שֶׁלֹּא יִהְיוּ בּ׳ לְשׁוֹנוֹת אֵלּוּ שֶׁל הָרַב זְלָה״ה שֶׁל הָעֵץ חַיִּים וְשֶׁל סֵפֶר מָבוֹא שְׁעָרִים סוֹתְרִין זֶה אֶת זֶה), it is necessary for us to exert ourselves and reconcile them (צָרִיךְ לְמִשְׁכוֹנֵי נַפְשֵׁין וּלְיַשֵּׁבָם), with the help of the Creator, blessed is He (בְּעֶזְרַת הַבּוֹרֵא יִתְבָּרֵךְ), according to what appears to me (כְּפִי הַנִּלְעַ״ד). And in order to come to the intention (וּכְדֵי לָבוֹא אֶל הַכַּוָּנָה), we will examine several details in the wording of the book Mavo She‘arim (נְדַקְדֵּק אֵיזֶה דִּקְדּוּקִים בִּלְשׁוֹן דְּסֵפֶר הַמָּבוֹא שְׁעָרִים). And we will begin with the later phrase (וְנַקְדִּים אֶת הַמְּאֻחָר), which is what he said: “And therefore it is not a complete Zivug [Union] of male and female, yesod in yesod, but only desire in the secret of Mochin [Intellects]” (שֶׁהוּא מַה שֶּׁאָמַר וְאִם־כֵּן אֵינוֹ זִוּוּג גָּמוּר שֶׁל זָכוּ״ן יְסוֹד בְּיְסוֹד רַק רְעוּתָא בְּסוֹד מוֹחִין). For the word “complete” is extra (כִּי תֵּבַת גָּמוּר מְיוּתֶרֶת), and does not fit the intention (וְאֵינֶנָּה מְיֻשֶּׁבֶת אֶל הַכַּוָּנָה).

For since the intention is that there is no recognition of the Nukvah in particular (כֵּיוָן שֶׁהַכַּוָּנָה שֶׁאֵין הַכָּר נוּקְבָּא בִּפְרָטוּת), he should have said simply that it is not a Zivug [Union] of male and female, yesod in yesod (הֲוָה לֵיהּ לְמֵימַר וְאִם־כֵּן אֵינוֹ זִוּוּג דְּזָכוּ״ן יְסוֹד בְּיְסוֹד), but only desire in the secret of Mochin [Intellects] (רַק רְעוּתָא בְּסוֹד מוֹחִין). For the intention is that since the Nukvah is not recognized in particular (שֶׁהַכַּוָּנָה כִּי מֵאַחַר שֶׁאֵין הַכָּר נוּקְבָּא בִּפְרָטוּת), therefore it is not like the Zivug [Union] of male and female, which is yesod in yesod (אֵינוֹ כְּמוֹ זִוּוּג דְּזָכוּ״ן שֶׁהוּא יְסוֹד בְּיְסוֹד), but only desire in the secret of their Mochin [Intellects] (רַק רְעוּתָא בְּסוֹד מוֹחִין שֶׁלָּהֶם), according to the understanding of Rav Sar Shalom, of blessed memory (וּכְהַבְנַת הָרַב שַׂר שָׁלוֹם ז״ל). And from the fact that he used the word “complete,” it implies that there already is a Zivug [Union] of male and female, yesod in yesod (וּמִדְּקָאָמַר תֵּבַת גָּמוּר מַשְׁמַע דְּכְבָר יֵשׁ זִוּוּג דְּזָכוּ״ן יְסוֹד בְּיְסוֹד), but it is not a complete Zivug [Union]—only desire in Mochin [Intellects] (אֲבָל אֵינוֹ זִוּוּג גָּמוּר רַק רְעוּתָא בְּסוֹד מוֹחִין). A small detail is what he wrote: “But in the second time that in each and every Partzuf…” (עוֹד דִּקְדּוּק קַל בְּמַה שֶּׁאָמַר אֲבָל בַּפַּעַם הַבֵּית שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף), for it would have sufficed to say “in each Partzuf” (דַּי שֶׁיֹּאמַר בְּכָל פַּרְצוּף). And a greater detail, which is the essential one for our intention (וְעוֹד דִּקְדּוּק גָּדוֹל וְהוּא הָעִקָּרִי לָבוֹא אֶל כַּוָּנָתֵינוּ), is what he said at the outset: “In the first time of every Zivug [Union] among all the categories of Zivugim [Unions] in all of Atzilut, from Atik until Abba and Imma, there was not yet an awakener to raise the Mayin nukvin [Female waters], etc.” (כְּמָ״שׁ בַּתְּחִלָּה וְאֻמְנָם בַּפַּעַם הָרִאשׁוֹנָה שֶׁלְּכָל זִוּוּג וְזִוּוּג מִכָּל בְּחִינַת הַזִּוּוּגִים שֶׁיֵּשׁ בְּכָל הָאֲצִילוּת מִן עַתִּיק וְעַד או״א עֲדַיִן לֹא הָיָה מְעוֹרֵר לְהַעֲלוֹת מַ״ן וְכוּ׳).

For if the intention is as stated above, and according to the understanding of the order of Rav Sar Shalom, of blessed memory (כִּי אִם הַכַּוָּנָה כְּמָ״שׁ לְעֵיל וּכְהַבְנַת סֵדֶר הָרַב שַׂר שָׁלוֹם ז״ל), then from Atik until Abba and Imma there are only two Zivugim [Unions] without one who arouses the Mayin nukvin [Female waters] (אִם־כֵּן מֵעַתִּיק וְעַד או״א לֹא יֵשׁ רַק בּ׳ זִוּוּגִים בִּלְתִּי מִי שֶׁיַּעֲוֹרֵר מַ״ן), and both are one category—namely, the Zivug [Union] of the three upper ones of Atik to rectify the three upper ones of Arich, and the Zivug [Union] of the three upper ones of Arich to rectify the three upper ones of Abba and Imma (וּשְׁנֵיהֶם בְּחִינָה אַחַת שֶׁהֵם זִוּוּג דְּג״ר דְּעַתִּיק לְתַקֵּן אֶת הַג״ר דְּאַרִיךְ וְזִוּוּג הַג״ר דְּאַרִיךְ לְתַקֵּן אֶת הַג״ר דְּאו״א). But the remaining Zivugim [Unions]—those which rectify the seven lower ones of Atik and the seven lower ones of Arich—already have someone who raises the Mayin nukvin [Female waters] (וְשְׁאָר הַזִּוּוּגִים שֶׁבָּהֶם שֶׁהֵם לְתַקֵּן הַז״ת דְּעַתִּיק וְהַז״ת דְּאַרִיךְ כְּבָר יֵשׁ בָּהֶם מִי שֶׁיַּעֲלֶה מַ״ן). For the three upper ones of Arich, which were already rectified through the Zivug [Union] of the three upper ones of Atik, are the ones who raise the Mayin nukvin [Female waters] to Atik—the Birurim [Clarifications] of its six extremities (כִּי הַג״ר דְּאַרִיךְ אֲשֶׁר כְּבָר נִתְקַּנוּ עַל־יְדֵי הַזִּוּוּג דְּג״ר דְּעַתִּיק הֵם הַמַּעֲלִים מַ״ן לְעַתִּיק הַבִּירוּרִים שֶׁל הַו״ק שֶׁלּוֹ). And the three upper ones of Abba and Imma, which were already rectified through the Zivug [Union] of the three upper ones of Arich, are the ones who raise Mayin nukvin [Female waters] to Arich—from the Birurim [Clarifications] of its six extremities (וְהַג״ר דְּאו״א אֲשֶׁר כְּבָר נִתְקַּנוּ עַל־יְדֵי הַזִּוּוּג דְּג״ר שֶׁל אַרִיךְ הֵם הַמַּעֲלִים מַ״ן לְא״א מִן הַבִּירוּרִים שֶׁל הַו״ק שֶׁלּוֹ).

In such a manner it follows that there are no Zivugim [Unions] without one who arouses the Mayin nukvin [Female waters] in Atik and Arich except these two Zivugim [Unions]—and both are one category: the Zivug [Union] of the three upper ones of Atik and of Arich (וּבְאוֹפֶן זֶה נִמְצָא שֶׁאֵין זִוּוּגִים בִּלְתִּי מִי שֶׁיַּעֲוֹרֵר מַ״ן בַּעֲתִּיק וּבְאַרִיךְ רַק בּ׳ זִוּוּגִים וּשְׁנֵיהֶם בְּחִינָה אַחַת שֶׁהֵם זִוּוּג ג״ר דְּעַתִּיק וְדְּאַרִיךְ). If so, what does the language mean when it says: “And in the first time of every Zivug [Union] and Zivug [Union] from among all the categories of Zivugim [Unions] that exist from Atik until Abba and Imma…”? (וְאִם־כֵּן מַה הַלָּשׁוֹן אוֹמֶר וְאֻמְנָם בַּפַּעַם הָרִאשׁוֹנָה שֶׁלְּכָל זִוּוּג וְזִוּוּג מִכָּל בְּחִינַת הַזִּוּוּגִים שֶׁיֵּשׁ מִן הָעַתִּיק וְעַד או״א).

For behold, there are only two Zivugim [Unions]—one of Atik and one of Arich—and both are one category: the Zivug [Union] of the three upper ones of Atik and the three upper ones of Arich (וְהֲלֹא אֵין רַק בּ׳ זִוּוּגִים אֶחָד דְּעַתִּיק וְאֶחָד דְּאַרִיךְ וּשְׁנֵיהֶם בְּחִינָה אַחַת שֶׁהוּא זִוּוּג ג״ר דְּעַתִּיק וְג״ר דְּאַרִיךְ). If so, what is “every Zivug [Union] and Zivug [Union],” and what is “the categories of the Zivugim [Unions]”? (וְאִם־כֵּן מַהוּ כָּל זִוּוּג וְזִוּוּג וּמָה הֵם בְּחִינַת הַזִּוּוּגִים). Rather, according to what is written in Etz Chayim, there are in Atik and Arich four Zivugim [Unions] without one who raises Mayin nukvin [Female waters] (אֲבָל לְפִי מַה שֶּׁכָּתוּב בְּעֵץ חַיִּים יֵשׁ בַּעֲתִּיק וּבְאַרִיךְ ד׳ זִוּוּגִים בִּלְתִּי מִי שֶׁיַּעֲלֶה מַ״ן). They are in two categories: the first is the Zivug [Union] of the three upper ones of Atik to rectify its seven lower ones (וְהֵם בִּבּ׳ בְּחִינוֹת הָא׳ זִוּוּג דְּג״ר דְּעַתִּיק לְתַקֵּן אֶת הַז״ת שֶׁלּוֹ), the second is the Zivug [Union] of the seven lower ones of Atik to rectify the three upper ones of Arich (הַב׳ זִוּוּג הַז״ת דְּעַתִּיק לְתַקֵּן הַג״ר שֶׁל אַרִיךְ), the third is the Zivug [Union] of the three upper ones of Arich to rectify its seven lower ones (הַג׳ זִוּוּג הַג״ר שֶׁל אַרִיךְ לְתַקֵּן הַז״ת שֶׁלּוֹ), and the fourth is the Zivug [Union] of the seven lower ones of Arich to rectify the three upper ones of Abba and Imma (הַד׳ זִוּוּג הַז״ת שֶׁל א״א לְתַקֵּן הַג״ר דְּאו״א).

Behold, these are four Zivugim [Unions] without one to raise the Mayin nukvin [Female waters] and without one to arouse the Mayin nukvin [Female waters] (הֲרֵי הֵם ד׳ זִוּוּגִים בִּלְתִּי מִי שֶׁיַּעֲלֶה מַ״ן וּבִלְתִּי מִי שֶׁיַּעֲוֹרֵר מַ״ן), for there is no recognition of the Nukvah in particular except from Imma and downward (כִּי לֹא יֵשׁ הַכָּר נוּקְבָּא בִּפְרָטוּת רַק מֵאִמָּא וָהָלְאָה). And they fall into two categories: the Zivug [Union] of the three upper ones of Atik and of Arich is one category (וְהֵם בִּבּ׳ בְּחִינוֹת זִוּוּג דְּג״ר דְּעַתִּיק וְדְּאַרִיךְ הֲרֵי בְּחִינָה אַחַת), and the Zivug [Union] of the seven lower ones of Atik and of Arich is another category (וְזִוּוּג ז״ת דְּעַתִּיק וְדַא״א הֲרֵי בְּחִינָה אַחֶרֶת).

From now we will come to the intention (מֵעַתָּה נָבוֹא אֶל הַכַּוָּנָה), for this itself is what is written in the book Mavo She‘arim (כִּי זֶה עַצְמוֹ הוּא מַה שֶּׁכָּתוּב בְּסֵפֶר מָבוֹא שְׁעָרִים): “And in the first time of every Zivug [Union] and Zivug [Union] from all the categories of Zivugim [Unions] that exist from Atik until Abba and Imma” (וְאֻמְנָם בַּפַּעַם הָרִאשׁוֹנָה שֶׁלְּכָל זִוּוּג וְזִוּוּג מִכָּל בְּחִינַת הַזִּוּוּגִים שֶׁיֵּשׁ מִן הָעַתִּיק עַד או״א). Meaning: whether for the Zivug [Union] of the three upper ones of Atik and the three upper ones of Arich (כְּלוֹמַר בֵּין אֶל הַזִּוּוּג וְזִוּוּג דְּבְחִינַת ג״ר דְּעַתִּיק וְג״ר דְּאַרִיךְ), or for the Zivug [Union] of the seven lower ones of Atik and the seven lower ones of Arich (וּבֵין אֶל הַזִּוּוּג וְזִוּוּג דְּבְחִינַת ז״ת דְּעַתִּיק וְז״ת דְּאַרִיךְ), or for the Zivug [Union] of the three upper ones of Atik with the seven lower ones of Atik (אוֹ בֵין אֶל הַזִּוּוּג וְזִוּוּג דְּבְחִינַת ג״ר דְּעַתִּיק וְז״ת דְּעַתִּיק), or for the Zivug [Union] of the three upper ones of Arich with the seven lower ones of Arich (וּבֵין אֶל הַזִּוּוּג וְזִוּוּג דְּבְחִינַת ג״ר דְּאַרִיךְ וְז״ת דְּאַרִיךְ).

For in every such Zivug [Union] of all these categories (דְּכָל זִוּוּג וְזִוּוּג מִכָּל בְּחִינוֹת אֵלּוּ), there was still no awakener—that is, the Nukvah—to raise the Mayin nukvin [Female waters], which are the Birurim [Clarifications] of the kings to rectify them (עֲדַיִן לֹא הָיָה מְעוֹרֵר שֶׁהִיא הַנּוּקְבָּא לְהַעֲלוֹת מַ״ן הֵם הַבִּירוּרִים שֶׁל הַמְּלָכִים לְתַקְּנָם). Rather, the male alone aroused himself to the Zivug [Union] (וְאֻמְנָם הַזָּכָר לְבַדּוֹ הָיָה מְעוֹרֵר מֵאֲלֵיהוֹ אֶל הַזִּוּוּג), because a desire and longing rose within him even though there was no one to raise Mayin nukvin [Female waters] (כִּי עָלָה בּוֹ רָצוֹן וְתַּאֲוָה אַף שֶׁאֵין מִי שֶׁיַּעֲלֶה מַ״ן). For although normally the male never arouses to the Zivug [Union] until the Nukvah first raises Mayin nukvin [Female waters] (כִּי אַף עַל פִּי שֶׁתָּמִיד אֵין הַזָּכָר מִתְעוֹרֵר אֶל הַזִּוּוּג עַד שֶׁהַנּוּקְבָּא תַּעֲלֶה מַ״ן בַּתְּחִלָּה), nevertheless in these Zivugim [Unions] the desire of the male aroused even without the Nukvah raising Mayin nukvin [Female waters] (אֲבָל בְּאֵלּוּ הַזִּוּוּגִים נִתְעוֹרֵר הָרָצוֹן שֶׁל הַזָּכָר אַף עַל פִּי שֶׁאֵין הַנּוּקְבָּא מַעֲלָה מַ״ן). And this is what it says: “When it ascended in will” (וְזֶהוּ שֶׁאָמַר כְּדּ סְלִיק בִּרְעוּתָא)—that it rose on its own through the will of the male, the secret of his Mochin [Intellects], from which the arousal to the Zivug [Union] proceeds (שֶׁעָלָה מֵאֲלֵיהוֹ בִּרְצוֹן הַזָּכָר סוֹד הַמּוֹחִין שֶׁלּוֹ אֲשֶׁר מִשָּׁם הִתְעוֹרְרוּת הַזִּוּוּג לְהִזְדַּוֵּג). And the reason is that there is no recognition of the Nukvah in particular so that she might arouse to raise Mayin nukvin [Female waters] (וְהַטַּעַם כִּי לֹא יֵשׁ הַכָּר נוּקְבָּא בִּפְרָטוּת כְּדֵי שֶׁתְּעוֹרֵר הִיא לְהַעֲלוֹת מַ״ן), therefore he aroused (וְלָכֵן הוּא נִתְעוֹרֵר). If so, it is not a complete Zivug [Union] of male and female, yesod in yesod (וְאִם־כֵּן אֵינוֹ זִוּוּג גָּמוּר דְּזָכוּ״ן יְסוֹד בְּיְסוֹד). Meaning: even though in these Zivugim [Unions] there is a Zivug [Union] of male and female, yesod in yesod—namely, the Zivugim [Unions] of the seven lower ones of Atik and of Arich (כְּלוֹמַר אַף עַל פִּי שֶׁבְּאֵלּוּ הַזִּוּוּגִים יֵשׁ זִוּוּג דְּזָכוּ״ן יְסוֹד בְּיְסוֹד שֶׁהֵם הַזִּוּוּגִים שֶׁל הַז״ת דְּעַתִּיק וְדַא״א), nevertheless it is not a complete Zivug [Union] like every Zivug [Union] of male and female, yesod in yesod, so that it should be called an actual lower Zivug [Union] (עֲכַ״פ אֵינוֹ זִוּוּג גָּמוּר כְּמוֹ כָּל זִוּוּג דְּזָכוּ״ן יְסוֹד בְּיְסוֹד כְּדֵי שֶׁיִּקָּרֵא זֶה זִוּוּג מַמָּשׁ זִוּוּג תַּחְתּוֹן).

Rather it is only “desire” in the secret of Mochin [Intellects] (רַק רְעוּתָא בְּסוֹד מוֹחִין), for it is called a Zivug [Union] of desire even though it is in Yesod (כִּי נִקְרָא זִוּוּג דְּרְעוּתָא אַף עַל פִּי שֶׁהוּא בְּיְסוֹד). And the reason is that it is in a place where the Nukvah is not present in particular (וְהַטַּעַם שֶׁהוּא בִּמְקוֹם שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת). For since the Nukvah is not present in particular, her action is lacking—she does not raise Mayin nukvin [Female waters] in her Yesod to arouse the male (דְּכֵיוָן שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת לָכֵן חָסֵר פְּעוּלָתָהּ שֶׁאֵינָהּ מַעֲלָה מַ״ן בְּיְסוֹד שֶׁלָּהּ לְעָרוֹר אֶת הַזָּכָר). Rather, the male arouses himself, for the desire rose in his Mochin [Intellects] (רַק הַזָּכָר מִתְעוֹרֵר מֵאֵלָיו שֶׁכֵּן עָלָה בְּרָצוֹנוֹ סוֹד הַמּוֹחִין שֶׁלּוֹ).

Therefore the Zivug [Union] is called by the name of “will”—a Zivug [Union] of desire (לָכֵן נִקְרָא הַזִּוּוּג עַל שֵׁם הָרָצוֹן זִוּוּג דְּרְעוּתָא), for the will is what generated the Zivug [Union] (כִּי הָרָצוֹן הוּא אֲשֶׁר גָּרַם אֶל הַזִּוּוּג). In a place where the arousal should have been from her—through raising Mayin nukvin [Female waters] in her Yesod—and it was not so (בִּמְקוֹם אֲשֶׁר הָיָה צָרִיךְ שֶׁהַתְּעוֹרְרוּת תִּהְיֶה מִמֶּנָּה לְהַעֲלוֹת מַ״ן בְּיְסוֹד שֶׁלָּהּ וְלֹא כֵן הָיָה). If so, her Yesod is considered as if absent, since it did not act to arouse (וְאִם־כֵּן הַיְּסוֹד שֶׁלָּהּ הֲוָה לֵיהּ כְּמָאן דְּלֵיתֵּיהּ כִּי לֹא עָשָׂה הִתְעוֹרְרוּת). Therefore it is not called a Zivug [Union] of Yesod, but a Zivug [Union] of desire (לָכֵן לֹא נִקְרָא זִוּוּג דְּיְסוֹד רַק דְּרְעוּתָא), for thus it rose in will to arouse itself to the Zivug [Union] (כִּי כֵּן עָלָה בְּרָצוֹן לְהִתְעוֹרֵר מֵאֵלָיו אֶל הַזִּוּוּג). Thus it is found that not only the Zivug [Union] of the three upper ones is called desire in essence (נִמְצָא כִּי לֹא מִבְּעַיָּא הַזִּוּוּג דְּג״ר שֶׁנִּקְרָא רְעוּתָא בְּעֶצֶם), because the arousal was from the male (וְגַם כִּי הַתְּעוֹרְרוּת הָיְתָה מִצַּד הַזָּכָר), but even the Zivug [Union] of the seven lower ones is called desire (אֶלָּא אֲפִלּוּ הַזִּוּוּג דְּז״ת נִקְרָא רְעוּתָא), since the arousal came from the will of the male alone (כֵּיוָן שֶׁהַתְּעוֹרְרוּת בָּא מֵרָצוֹן הַזָּכָר לְבַדּוֹ).

He also said, he also intended the above matter (אָמַר עוֹד גַּם כִּוֵּן אֶל הַנִּזְכָּר), that the Mayin nukvin [Female waters] ascended on their own to be rectified without anyone raising them (כִּי מֵאֱלָיו סְלִיק הַמַּ״ן לְהִתְתַּקֵּן בִּלְתִּי שׁוּם מַעֲלֶה אוֹתָם), and this is what it says: “when it ascended in will,” and not through the lower ones (וּזְהָוּ שֶׁאָמַר כְּדּ סְלִיק בִּרְעוּתָא וְלֹא עַל־יְדֵי הַתַּחְתּוֹנִים).

And at first glance it seems that the difference between the two explanations is as follows (וּלְכָאוֹרָה נִרְאֶה כִּי הַהֶפְרֵשׁ בֵּין ב׳ הַפֵּירוּשִׁים הוּא): that according to the first explanation the Nukvah does not raise the Mayin nukvin [Female waters] at all, rather the male arouses himself (כִּי לְפִי הַפֵּירוּשׁ הָרִאשׁוֹן אֵין הַנּוּקְבָּא מַעֲלָה הַמַּ״ן כְּלָל רַק הַזָּכָר נִתְעוֹרֵר מֵעַצְמוֹ), and according to the second explanation, the Nukvah does raise the Mayin nukvin [Female waters] to the male, except that the Mayin nukvin [Female waters] ascend within her on their own, not through the lower ones (וּלְפִי הַפֵּירוּשׁ הַב׳ הִיא הַנּוּקְבָּא מַעֲלָה אֶת הַמַּ״ן אֶל הַזָּכָר אֶלָּא שֶׁהַמַּ״ן עוֹלִין בָּהּ מֵאֱלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים), because they are not yet rectified (כִּי עֲדַיִן לֹא נִתְקַנּוּ). And it appears that this second explanation relates more to the Zivug [Union] of the seven lower ones (וְנִרְאֶה כִּי פֵּירוּשׁ זֶה הַב׳ שַׁיָּךְ יוֹתֵר בִּזְוּוּג הַז״ת), for if we were to say that after the three upper ones unite and rectify their seven lower ones, then there is already an aspect of Nukvah (כִּי אִם נִרְצֶה לוֹמַר כִּי אַחַר שֶׁנִּזְדַּוְּגוּ הַג״ר וְתִקְּנוּ אֶת הַז״ת שֶׁלָּהֶם אִם כֵּן כְּבָר יֵשׁ בְּחִינַת נוּקְבָּא), for the entire B"N aspect has now been rectified, which is the Nukvah (כִּי כְּבָר נִתְקַן כָּל צַד הַב״ן שֶׁהִיא בְּחִינַת הַנּוּקְבָּא).

And if so, she is already able to raise Mayin nukvin [Female waters] (וְאִם כֵּן כְּבָר הִיא יְכוֹלָה לְהַעֲלוֹת מַ״ן). If so, “when it ascended in will” refers to the Mayin nukvin [Female waters] that ascend on their own within the Nukvah, not through the lower ones (אִם כֵּן כְּדּ סְלִיק בִּרְעוּתָא הַכַּוָּנָה הוּא עַל הַמַּ״ן דְּסַלְקִי מֵאֱלֵיהֶם בַּנּוּקְבָּא שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים), but through desire, the upper will (רַק בִּרְעוּתָא בִּרְצוֹן הָעֶלְיוֹן), which willed that they ascend in her not through the lower ones (שֶׁרָצָה שֶׁיַּעֲלוּ בָּהּ שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים), and she then arouses the male (וְהִיא מְעוֹרֶרֶת אֶת הַזָּכָר). As is written in the language of Etz Chayim, Gate of the Shattering of the Vessels (וּכְמָ״שׁ בִּלְשׁוֹן הָעֵץ חַיִּים שַׁעַר שְׁבִירַת הַכֵּלִים), where it says: “Afterwards, Ze‘ir Anpin and Nukvah, which are the seven lower ones of Arich, the M“H and the B“N, united, etc.” (הַנֶּאֱמָר שֶׁאַחַר כָּךְ נִזְדַּוְּגוּ זו״ן שֶׁהֵם ז״ת דְּאַרִיךְ הַמ״ה וְהַב״ן כּוּ׳). Behold, he said Ze‘ir Anpin and Nukvah (הֲרֵי שֶׁאָמַר זו״ן).

However, in the Zivug [Union] of the three upper ones, the first explanation fits better (אֲבָל בִּזְוּוּג הַג״ר שַׁיָּךְ יוֹתֵר הַפֵּירוּשׁ הָרִאשׁוֹן), for there it is specifically the arousal of the male (כִּי שָׁם הוּא הִתְעוֹרְרוּת הַזָּכָר דַּוְקָא). As is written later in Etz Chayim in the Gate of M“N (וּכְמָ״שׁ אַחַר כָּךְ לְקַמָּן לְשׁוֹן הָעֵץ חַיִּים בְּשַׁעַר מַ״ן), where the meaning of “when it ascended in will” is literal—that it rose by the desire of the male (וּכְוָנַת כְּדּ סְלִיק בִּרְעוּתָא הוּא כְּפִשְׁטֵיהּ שֶׁעָלָה בִּרְצוֹן הַזָּכָר). Thus it is found that both in the Zivug [Union] of the three upper ones—the upper Partzufim—and in the Zivug [Union] of the seven lower ones—the lower Partzufim—“when it ascended in will” is said (נִמְצָא כִּי בֵּין בִּזְוּוּג הַג״ר שֶׁהֵם הַפַּרְצוּפִים הָעֶלְיוֹנִים וּבֵין בִּזְוּוּג הַז״ת שֶׁהֵם הַפַּרְצוּפִים הַתַּחְתּוֹנִים נֶאֱמַר כְּדּ סְלִיק בִּרְעוּתָא). For it is not because the first Zivug [Union] of the three upper ones is called the first Zivug [Union] of the seven lower ones (כִּי לֹא מִפְּנֵי שֶׁנַּעֲשָׂה הַזִּוּוּג הָרִאשׁוֹן דְּג״ר נִקְרָא הַזִּוּוּג הָרִאשׁוֹן דְּז״ת), since the Zivug [Union] of the seven lower ones could not be done without the Mayin nukvin [Female waters] of the lower ones (לְשֶׁלֹּא יִתָּכֵן לַעֲשׂוֹת בִּלְתִּי עֲלִיַּת מַ״ן שֶׁל הַתַּחְתּוֹנִים). Rather, it is called “the first Zivug [Union]” because even though it is the second Zivug [Union] for the general Partzuf (רַק נִקְרָא זִוּוּג רִאשׁוֹן אַף עַל פִּי שֶׁהוּא זִוּוּג ב׳ לְכָלְלוּת הַפַּרְצוּף), nevertheless it is the first Zivug [Union] for the particular lower Partzufim (עֲכַ״ז הוּא זִוּוּג רִאשׁוֹן לִפְרָטוּת ב׳ הַפַּרְצוּפִים הַתַּחְתּוֹנִים), and upon it is said “when it ascended in will” (וְנֶאֱמַר עָלָיו כְּדּ סְלִיק בִּרְעוּתָא).

However, in the second Zivug [Union]—both of the three upper ones and of the seven lower ones—it is impossible without the Mayin nukvin [Female waters] raised by the lower ones (אֲבָל בַּזִּוּוּג הַבֵּית בֵּין דְּג״ר בֵּין דְּז״ת אִי־אֶפְשָׁר לַעֲשׂוֹת בִּלְתִּי עֲלִיַּת מַ״ן שֶׁל הַתַּחְתּוֹנִים). And this is what it says: “But in the second time, in each and every Partzuf, there was already one to raise the Mayin nukvin [Female waters]…” (וְזֶהוּ שֶׁאָמַר אַךְ הַפַּעַם הַבֵּית שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף כְּבָר הָיָה מִי שֶׁיַּעֲלֶה מַ״ן וְכוּ׳), meaning that the phrase “in each and every Partzuf” does not refer to separate Partzufim, such as Atik, Arich Anpin, and the like (שֶׁאֵין הַכַּוָּנָה דְּמַה שֶּׁאָמַר שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף עַל פַּרְצוּפִים נִפְרָדִים כְּגוֹן עַתִּיק וְא״א וְכַיּוֹצֵא), but even within each and every individual Partzuf (אֶלָּא אֲפִלּוּ שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף הַפְּרָטִיִּים), meaning the aspects of the Zivugim [Unions] mentioned above which occur within the internal Partzufim of the Partzuf itself (הַפְּרָטִיִּים שֶׁבְּפַרְצוּף עַצְמוֹ, דְּקָאֵי עַל בְּחִינַת הַזִּוּוּגִים הַנִּזְכָּרִים לְעֵיל שֶׁהֵם בַּפַּרְצוּפִים הַפְּרָטִיִּים שֶׁבְּפַרְצוּף עַצְמוֹ). And in the second Zivug [Union] of that individual Partzuf, there is already one who raises Mayin nukvin [Female waters] (וּבְזִוּוּג הַבֵּית שֶׁל אוֹתוֹ פַּרְצוּף הַפְּרָטִי שֶׁל הַפַּרְצוּף כְּבָר יֵשׁ מִי שֶׁיַּעֲלֶה מַ״ן).

For in the first time of that individual Partzuf, the ascension was “in will” (כִּי בַּפַּעַם הָרִאשׁוֹנָה שֶׁל הַפַּרְצוּף הַפְּרָטִי הוּא סְלִיק בִּרְעוּתָא), but in the second time there is already one who raises Mayin nukvin [Female waters] (אֲבָל הַפַּעַם הַבֵּית כְּבָר הָיָה מִי שֶׁיַּעֲלֶה מַ״ן). For Arich—after being rectified by what Atik purified to rectify Arich in the first time, by itself (כִּי א״א אַחַר שֶׁנִּתְקַּן עַל־יְדֵי מַה שֶּׁבֵּירֵר עַתִּיק לְתַקֵּן אֶת א״א בַּפַּעַם הָרִאשׁוֹנָה מֵאֵלָיו), which is the first Zivug [Union] of the seven lower ones of Atik to rectify the three upper ones of Arich (שֶׁהוּא הַפַּעַם הָרִאשׁוֹנָה דְּזִוּוּג הַז״ת דְּעַתִּיק לְתַקֵּן אֶת הַג״ר דְּאַרִיךְ), behold, when Atik returns a second time to unite with his Nukvah in the Zivug [Union] of the seven lower ones—since the Nukvah is now rectified (הִנֵּה כְּשֶׁחוֹזֵר שֵׁנִית עַתִּיק לַחֲזוֹר בְּבְחִינַת זִוּוּג עִם נֻקְבֵּיהּ בְּזִוּוּג הַז״ת כֵּיוָן שֶׁכְּבָר נִתְקַּנָּה הַנּוּקְבָּא), then Arich is found to be rectified, and he is the one who raises the Mayin nukvin [Female waters] to Atik (הֲרֵי נִמְצָא א״א מְתֻקָּן וְהוּא הַמַּעֲלֶה הַמַּ״ן לְעַתִּיק).

For always, after the first time of each individual Partzuf, no one raises Mayin nukvin [Female waters] except the “Sons” who have already emerged and been rectified (כִּי לְעוֹלָם אֵין מִי שֶׁיַּעֲלֶה מַ״ן אַחַר הַפַּעַם הָרִאשׁוֹנָה דְּכָל פַּרְצוּף פְּרָטִי זוּלָתִי הַבָּנִים שֶׁכְּבָר יָצְאוּ לָעוֹלָם וְנִתְקַּנוּ). In this manner, what is written in the book Mavo She‘arim corresponds exactly to what is written in Etz Chayim, Gate of the Shattering of the Vessels (וּבְאוֹפֶן זֶה מַה שֶּׁכָּתוּב בְּסֵפֶר מָבוֹא שְׁעָרִים הוּא עַצְמוֹ עַל־דֶּרֶךְ מַה שֶּׁכָּתוּב בְּעֵץ חַיִּים בְּשַׁעַר שְׁבִירַת הַכֵּלִים), for the lower Partzuf does not begin its Tikkun until after the upper Partzuf—its seven lower ones—have completed their Tikkun (כִּי אֵין הַפַּרְצוּף הַתַּחְתּוֹן מַתְחִיל תִּקּוּנוֹ רַק אַחַר גְּמַר תִּקּוּן פַּרְצוּף הָעֶלְיוֹן שֶׁהֵם הַז״ת שֶׁלּוֹ). And afterwards the seven lower ones of the upper one unite and rectify the lower Partzuf—that is, the three upper ones of the lower Partzuf (וְאַחַר־כָּךְ הַז״ת שֶׁל הָעֶלְיוֹן נִזְדַּוְּגִים וּמְתַקְּנִים אֶת הַפַּרְצוּף הַתַּחְתּוֹן דְּהַיְינוּ הַג״ר שֶׁל הַפַּרְצוּף הַתַּחְתּוֹן).

And behold, in Etz Chayim, Gate of M“N, chapter two, this matter is brought, and there it is a support for our words (וְהִנֵּה בְּעֵץ חַיִּים שַׁעַר מַ״ן פּ״ב הוּבָא עִנְיָן זֶה וְיֵשׁ שָׁם סְעַד לְדִבְרֵינוּ), and these are his words (וְזֶה לְשׁוֹנוֹ): “And also the explanation of ‘when it ascended in will’ is more hidden” (גַּם פֵּירוּשׁ סְלִיק בִּרְעוּתָא הוּא יוֹתֵר נֶעֱלָם), “for the upper male does not arouse to the Zivug [Union] until the upper female adorns herself and prepares herself and finds favor in his eyes, and then he is aroused to unite with her, etc.” (וְהוּא כִּי אֵין הַזָּכָר הָעֶלְיוֹן מִתְעוֹרֵר אֶל הַזִּוּוּג עַד שֶׁהַנְּקֵבָה הָעֶלְיוֹנָה תִּתְקַשֵּׁט וְתָכִין עַצְמָהּ וְתִמְצָא חֵן בְּעֵינָיו וְאָז הוּא מִתְעוֹרֵר לְהִזְדַּוֵּוג עִמָּהּ כּו׳).

And behold, in the first time, in the first Zivug [Union], the male aroused himself without the arousal of the female (וְהִנֵּה בַּפַּעַם הָרִאשׁוֹנָה בַּזִּוּוּג הָרִאשׁוֹן נִתְעוֹרֵר הַזָּכָר מֵעַצְמוֹ בִּלְתִּי הִתְעוֹרְרוּת הַנּוּקְבָּא), and a will and desire to unite rose within him even though there was not yet any aspect of M“N (וְעָלָה בוֹ רָצוֹן וְתַאֲוָה לְהִזְדַּוֵּוג אֲפִלּוּ שֶׁלֹּא הָיָה עֲדַיִן בְּחִינַת מַ״ן). Therefore that Zivug [Union] was a very hidden Zivug [Union] (וְעַל־כֵּן הַזִּוּוּג הַהוּא הָיָה זִוּוּג נֶעֱלָם מְאֹד), and it was not in the aspect of a Zivug [Union] of his Yesod in her Yesod (וְלֹא הָיָה בִּבְחִינַת זִוּוּג יְסוֹד דִּילֵיהּ בִּיסוֹד דִּילָהּ). For behold, at that time there had not yet been a female created (כִּי הֲרֵי עֲדַיִן לֹא הָיְתָה אָז נְקֵבָה נִבְרֵאת), and if so, with whom would the Zivug [Union] be at the moment the world was created? (וְאִם־כֵּן עִם מִי יִהְיֶה הַזִּוּוּג בְּעֵת שֶׁנִּבְרָא הָעוֹלָם). Therefore that first Zivug [Union] was in the upper will, the supernal thought, the supernal brain, in the secret of the upper will, all of which is male, and there is no recognition of the Nukvah at all (וְלָכֵן הַזִּוּוּג הָרִאשׁוֹן הַהוּא הָיָה בִּרְצוֹן עֶלְיוֹן מַחְשָׁבָה מוֹחָא עִלָּאָה בְּסוֹד הָרָצוֹן הָעֶלְיוֹן כֻּלָּא דְּכוּרָא וְאֵין שׁוּם הַכֵּר נוּקְבָּא כְּלָל), and understand (וְהָבֵן). And afterwards, from then and onward, the Zivug [Union] was always through male and female (וְאַחַר־כָּךְ מֵאָז וָהָלְאָה תָּמִיד הָיָה הַזִּוּוּג עַל־יְדֵי זָכוּ״ן), see there (עַ״כּ).

And in order to reach the intention, let us analyze (וּכְדֵי לָבוֹא אֶל הַכַּוָּנָה נְדַקְדֵּק), for behold, at first glance his words contradict each other from within themselves (כִּי הִנֵּה לְכָאוֹרָה דְּבָרָיו סוֹתְרִים זֶה אֶת זֶה מִינֵּיהּ וּבֵיהּ). For from the fact that he said “and it was not in the aspect of a Zivug [Union] of his Yesod in her Yesod” (דְּמִדְּקָאָמַר וְלֹא הָיָה בִּבְחִינַת זִוּוּג יְסוֹד דִּילֵיהּ בִּיסוֹד דִּילָהּ), it implies that the Nukvah already existed (מַשְׁמַע דְּכְבָר יֵשׁ נוּקְבָּא), only that the Zivug [Union] was not in the form of Yesod in Yesod (אֶלָּא שֶׁלֹּא הָיָה הַזִּוּוּג בִּבְחִינַת יְסוֹד בְּיְסוֹד). And afterwards he gives the reason: “For behold, at that time the Nukvah had not yet been created” (וְאַחַר כָּךְ נוֹתֵן טַעַם כִּי הֲרֵי עֲדַיִן לֹא הָיְתָה אָז נְקֵבָה נִבְרֵאת). If so, with whom would the Zivug [Union] be at the creation of the world? (וְאִם־כֵּן עִם מִי יִהְיֶה הַזִּוּוּג בְּעֵת שֶׁנִּבְרָא הָעוֹלָם).

This implies that essentially the Nukvah did not yet exist (הֲרֵי מַשְׁמַע דְּהָעִיקָּרָא בְּחִינַת נוּקְבָּא לֵיתָא). If so, he should not have said at all “and it was not in the aspect of a Zivug [Union] of his Yesod in her Yesod” (וְאִם־כֵּן לֹא הֲוָה לֵיהּ לְמֵימַר כְּלָל וְלֹא הָיָה בִּבְחִינַת זִוּוּג יְסוֹד דִּילֵיהּ בִּיסוֹד דִּילָהּ). And furthermore, if in the first Zivug [Union] the Nukvah had not yet been created (וְעוֹד כִּי אִם בַּזִּוּוּג הָרִאשׁוֹן עֲדַיִן לֹא נִבְרְאָה הַנּוּקְבָּא), then how can he say “and afterwards, from then onward, the Zivug [Union] was always through male and female”? (אִם־כֵּן הֵיכִי קָאָמַר וְאַחַר כָּךְ מֵאָז וָהָלְאָה תָּמִיד הָיָה הַזִּוּוּג עַל־יְדֵי זָכוּ״ן). This implies that the second Zivug [Union] was through male and female (נִרְאֶה שֶׁהַזִּוּוּג הַבֵּית הוּא עַל־יְדֵי זָכוּ״ן). And where was the Nukvah created? (וְהֵיכָן נִבְרְאָה הַנּוּקְבָּא). And if she was created after the first Zivug [Union], then why was she not created beforehand so that the first Zivug [Union] too would be through male and female? (וְאִם הִיא שֶׁנִּבְרְאָה אַחַר זִוּוּג הָרִאשׁוֹן אִם־כֵּן לָמָּה לֹא נִבְרְאָה קוֹדֶם וְיִהְיֶה גַּם הַזִּוּוּג הָרִאשׁוֹן עַל־יְדֵי זָכוּ״ן). And if she was created through this first Zivug [Union]—how? (וְאִם הִיא שֶׁנִּבְרְאָה עַל־יְדֵי זִוּוּג זֶה הָרִאשׁוֹן הֵיאַךְ).

And to reach the intention let us preface (וּכְדֵי לָבוֹא אֶל הַכַּוָּנָה נַקְדִּים): behold, the male of Atik is the secret of the Partzuf Keter of the name M“H (כִּי הִנֵּה עַתִּיק דְּכוּרָא הֵ״ס פַּרְצוּף כֶּתֶר דְּשֵׁם מ״ה), and through the Zivug [Union] made by the one preceding him, the three upper ones of B“N of Atik were selected—these are the three upper ones of the Nukvah of Atik—and the three upper ones of Keter of M“H were joined to them in complete union as one Partzuf (וְעַל־יְדֵי הַזִּוּוּג הַנַּעֲשֶׂה עַל־יְדֵי הַקּוֹדֵם אֵלָיו נִבְרְרוּ הַג״ר דְּב״ן דְּעַתִּיק שֶׁהֵם ג״ר דְּנֻקְבָּא דְּעַתִּיק וְנִתְחַבְּרוּ עִמָּהֶם הַג״ר דְּכֶתֶר דְּמ״ה חִבּוּר גָּמוּר בִּפְרָצוּף אֶחָד), and they were rectified (וְתִקְּנוּם). Thus the male side of Atik is already complete, being the Partzuf Keter of M“H (נִמְצָא כִּי בִּבְחִינַת הַדְּכוּרָא דְּעַתִּיק כְּבָר הוּא שָׁלֵם שֶׁהוּא פַּרְצוּף כֶּתֶר דְּמ״ה). However, on the side of the Nukvah—being the B“N aspect—only her three upper ones were rectified, but her seven lower ones were not yet selected nor rectified (אֲבָל בִּבְחִינַת הַנּוּקְבָּא שֶׁהוּא צַד הַב״ן לֹא נִתְקְּנוּ אֶלָּא הַג״ר שֶׁבָּהּ אֲבָל הַז״ת שֶׁלָּהּ לֹא נִבְרְרוּ וְלֹא נִתְקְּנוּ).

And behold, in the three upper ones of a Partzuf there is no visible distinction between male and female (וְהִנֵּה בַּג״ר שֶׁל הַפַּרְצוּף לֹא יֵשׁ הַכֵּר בֵּין הַזָּכָר אֶל הַנּוּקְבָּא), for the male–female distinction lies in the seven lower ones (כִּי הַהֶפְרֵשׁ בֵּין הַזָּכָר אֶל הַנְּקֵבָה הוּא בַּז״ת), for this is why she is called Nukvah, because her “openings” are open (כִּי לָכֵן נִקְרֵאת נְקֵבָה שֶׁנִּקְבֶיהָ פְּתוּחִים). Thus when only the three upper ones of B“N were rectified, the Nukvah was not yet created (נִמְצָא כִּי כַּאֲשֶׁר הַג״ר דְּב״ן נִתְקְּנוּ עֲדַיִן לֹא נִבְרְאָה הַנּוּקְבָּא), for her seven lower ones—her defined form—were not rectified (שֶׁהֵם הַז״ת), and in the three upper ones there is no recognition of the Nukvah (וּבַג״ר לֹא יֵשׁ הַכֵּר נוּקְבָּא). And also, since they are joined in complete union as one Partzuf with the three upper ones of the male (וְגַם שֶׁהֵם מְחוּבָּרוֹת חִבּוּר גָּמוּר בִּפְרָצוּף אֶחָד עִם הַג״ר שֶׁל הַזָּכָר), it follows that all of it is male (נִמְצָא שֶׁכֻּלָּא דְּכוּרָא). And even though the seven lower ones of B״N are also joined in complete union as one Partzuf with the seven lower ones of M״H (וְאַף עַל פִּי שֶׁגַּם הַז״ת דְּב״ן הֵם מְחוּבָּרוֹת חִבּוּר גָּמוּר בִּפְרָצוּף אֶחָד עִם הַז״ת דְּמ״ה), nevertheless in them there is recognition of the Nukvah (עֲכַ״ז הֲרֵי בָהֶם יֵשׁ הַכֵּר נוּקְבָּא), for if it were possible to separate them, it would be apparent that they are the seven lower ones of the Nukvah (שֶׁאִם הָיָה אֶפְשָׁר לְהַפְרִידָם הָיָה נִרְאֶה שֶׁהֵם ז״ת דְּנֻקְבָּא), which is not the case with the three upper ones of B״N, in which there is no recognition of the Nukvah at all (מַה שֶׁאֵין כֵּן בַּג״ר דְּב״ן שֶׁשָּׁם אֵין הַכֵּר נוּקְבָּא כְּלָל).

And after the three upper ones of B״N of Atik were rectified and the three upper ones of M״H, the male of Atik, were joined with them (וְאַחַר אֲשֶׁר נִתְקְּנוּ הַג״ר דְּב״ן דְּעַתִּיק וְנִתְחַבְּרוּ עִמָּהֶם הַג״ר דְּמ״ה דְּכוּרָא דְּעַתִּיק), the male M״H of Atik aroused himself (נִתְעוֹרֵר הַזָּכָר מ״ה דְּעַתִּיק מֵעַצְמוֹ), and the Zivug [Union] was made between them (וְנַעֲשָׂה הַזִּוּוּג בֵּינֵיהֶם). And through this Zivug [Union] the seven lower ones of B״N of Atik were selected (וְעַל־יְדֵי זִוּוּג זֶה נִבְרְרוּ הַז״ת דְּב״ן דְּעַתִּיק), and the seven lower ones of M״H of Atik were joined with them and rectified them (וְנִתְחַבְּרוּ עִמָּהֶם הַז״ת דְּמ״ה דְּעַתִּיק וְתִקְּנוּם). And behold, now through this first Zivug [Union] of Atik the Nukvah was created (וְהֲרֵי עַתָּה עַל־יְדֵי זִוּוּג זֶה הָרִאשׁוֹן דְּעַתִּיק נִבְרְאָה הַנּוּקְבָּא). And afterwards male and female— the seven lower ones of M״H and of B״N of Atik—united to rectify the three upper ones of Arich Anpin (וְאַחַר כָּךְ נִזְדַּוְּגוּ זָכוּ״ן ז״ת דְּמ״ה וּדְב״ן דְּעַתִּיק לְתַקֵּן ג״ר שֶׁל א״א). And everything stated concerning Atik applies similarly to Arich (וְכָל הָאָמֻר בְּעַתִּיק עַל דֶּרֶךְ זֶה תַּקִּישׁ בְּאַרִיךְ), for also there the M״H and the B״N are joined in complete union as one Partzuf, as is known (כִּי גַּם שָׁם הַמ״ה וְהַב״ן הֵם מְחוּבָּרִים חִבּוּר גָּמוּר בְּפַרְצוּף אֶחָד כַּנּוֹדָע).

From now it is explained the intention of the above language (מֵעַתָּה מְבֹאָר כַּוַּנַּת הַלָּשׁוֹן הַנִּ״ל), for he speaks of the first Zivug [Union] of the three upper ones of Atik, or of Arich (כִּי מְדַבֵּר בְּזִוּוּג הָרִאשׁוֹן דְּג״ר דְּעַתִּיק אוֹ דְּאַרִיךְ). And regarding this he said: “And indeed, in the first time, in the first Zivug [Union]”—which is the first Zivug [Union] of the three upper ones (וְעַל זֶה אָמַר וְאֻמְנָם בַּפַּעַם הָרִאשׁוֹנָה בַּזִּוּוּג הָרִאשׁוֹן שֶׁהוּא הַזִּוּוּג הָרִאשׁוֹן דְּג״ר). And therefore he did not say “in the first Zivug [Union]” alone, for then one might think it refers to the first Zivug [Union] of the seven lower ones (וְלָכֵן לֹא אָמַר בַּזִּוּוּג הָרִאשׁוֹן בִּלְבָד שֶׁאָז הָיָה אֶפְשָׁר לְהָבִין שֶׁהוּא הַזִּוּוּג הָרִאשׁוֹן דְּז״ת).

Rather, he said “in the first time, in the first Zivug [Union],” referring to the three upper ones (רַק אָמַר בַּפַּעַם הָא׳ בַּזִּוּוּג הָא׳ שֶׁהוּא הַזִּוּוּג שֶׁל הַג״ר). The male aroused himself, without the arousal of the Nukvah (נִתְעוֹרֵר הַזָּכָר מֵעַצְמוֹ בִּלְתִּי הִתְעוֹרְרוּת הַנּוּקְבָּא), for the Nukvah did not raise Mayin nukvin [Female waters] (כִּי לֹא עָלְתָה הַנּוּקְבָּא מַ״ן). And a will and longing rose within him to unite, even though there was not yet any aspect of Mayin nukvin [Female waters], which is the arousal of the Nukvah (וְעָלָה בוֹ רָצוֹן וְתַאֲוָה לְהִזְדַּוֵּוג אֲפִלּוּ שֶׁלֹּא הָיָה עֲדַיִן בְּחִינַת מַ״ן שֶׁהוּא הִתְעוֹרְרוּת הַנּוּקְבָּא). And therefore that Zivug [Union] was a very hidden Zivug [Union], for it was in the secret of the three upper ones, as he explains afterwards (וְעַל־כֵּן הַזִּוּוּג הַהוּא הָיָה זִוּוּג נֶעֱלָם מְאֹד שֶׁהוּא בְּסוֹד הַג״ר כְּמוֹ שֶׁמְבָאֵר אַחַר כָּךְ). And it was not in the aspect of a Zivug [Union] of his Yesod in her Yesod (וְלֹא הָיָה בִּבְחִינַת זִוּוּג יְסוֹד דִּילֵיהּ בְּיְסוֹד דִּילָהּ), for behold, the Nukvah had not yet been created—the seven lower ones of B״N, where the Yesod of the Nukvah is found (שֶׁהֲרֵי עֲדַיִן לֹא הָיְתָה אָז הַנְּקֵבָה נִבְרֵאת שֶׁהֵם הַז״ת דְּב״ן שֶׁשָּׁם הֵ״ס יְסוֹד הַנּוּקְבָּא). For they had not yet been selected nor rectified (כִּי עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקְּנוּ).

If so, with whom would the Zivug [Union] be at the creation of the world? (וְאִם־כֵּן עִם מִי יִהְיֶה הַזִּוּוּג בְּעֵת שֶׁנִּבְרָא הָעוֹלָם). Therefore that first Zivug [Union] was a supernal Partzuf—supernal thought, supernal Mochin [Intellects]—being the upper will, which is the secret of the Mochin [Intellects] of the three upper ones, where all is male (וְלָכֵן הַזִּוּוּג הָרִאשׁוֹן הַהוּא הָיָה פַּרְצוּף עֶלְיוֹן מַחֲשָׁבָה מוֹחָא עִלָּאָה שֶׁהוּא הָרָצוֹן הָעֶלְיוֹן שֶׁהֵ״ס הַמּוֹחִין ג״ר שֶׁשָּׁם כֻּלָּא דְּכוּרָא). Even the aspect of the Nukvah which exists there shows no distinction of Nukvah at all (אֲפִלּוּ בְּחִינַת הַנּוּקְבָּא אֲשֶׁר שָׁם אֵין שׁוּם הַכֵּר נוּקְבָּא כְּלָל), for they are the three upper ones and joined to the male in complete union as one Partzuf (שֶׁהֲרֵי הֵם ג״ר וּמְחוּבָּרוֹת עִם הַזָּכָר חִבּוּר גָּמוּר בְּפַרְצוּף אֶחָד). And since there is no recognition of the Nukvah there, there was no arousal from her side—only from the male alone (וּכְיוֹן שֶׁאֵין שָׁם הַכֵּר נוּקְבָּא לֹא הָיְתָה בְּחִינַת הִתְעוֹרְרוּת מִצִּדָּהּ רַק מִצַּד הַזָּכָר לְבַדּוֹ).

Thus this Zivug [Union] was entirely in the aspect of the male (נִמְצָא כִּי זִוּוּג זֶה הַכֹּל בִּבְחִינַת הַדְּכוּרָא), for there was no arousal from the Nukvah at all, since there was also no recognition of the Nukvah (כִּי הֲרֵי לֹא יֵשׁ הִתְעוֹרְרוּת מִצַּד הַנּוּקְבָּא מִפְּנֵי שֶׁגַּם לֹא יֵשׁ הַכֵּר נוּקְבָּא). And afterwards, from then onward, the Zivug [Union] was always through male and female (וְאַחַר כָּךְ מֵאָז וָהָלְאָה תָּמִיד הָיָה הַזִּוּוּג עַל־יְדֵי זָכוּ״ן), for through that Zivug [Union] the seven lower ones of B״N were selected and rectified, which are the aspect of the Nukvah (כִּי הֲרֵי עַל־יְדֵי זֶה הַזִּוּוּג נִבְרְרוּ וְנִתְקְּנוּ הַז״ת דְּב״ן שֶׁהֵן בְּחִינַת הַנּוּקְבָּא). And behold, now the Nukvah is created (וְהֲרֵי עַתָּה נִבְרְאָה הַנּוּקְבָּא), and since there is recognition of the Nukvah, all the Zivugim [Unions] after the first Zivug [Union] are through male and female (וְכֵיוָן שֶׁיֵּשׁ הַכֵּר נוּקְבָּא כָּל הַזִּוּוּגִים שֶׁאַחַר זִוּוּג הָרִאשׁוֹן הֵם עַל־יְדֵי זָכוּ״ן). And as it is written in the language of Etz Chayim, Gate of the Shattering of the Vessels (וּכְמָ״שׁ בִּלְשׁוֹן הָעֵץ חַיִּים דְּשַׁעַר שְׁבִירַת הַכֵּלִים הַנִּ״ל): “For at first, in the Zivug [Union] of the three upper ones, he said: ‘And this was through the power of the male of Arich, which is the Name M“H’” (כִּי בַּתְּחִלָּה בְּזִוּוּג הַג״ר אָמַר וְזֶה הָיָה בְּכֹחַ דְּכוּרָא דְּאַרִיךְ שֶׁהוּא שֵׁם מ״ה). “For at first the three upper ones of M“H of Arich united with the three upper ones of B“N of Arich” (כִּי תְּחִלָּה נִזְדַּוְּגוּ ג״ר דְּמ״ה דְּאַרִיךְ עִם ג״ר דְּב״ן דְּאַרִיךְ), “and they elevated the seven lower ones of B“N, the Nukvah of Arich, that had shattered” (וְהֶעֱלָה הַז״ת דְּב״ן דְּנֻקְבָּא דְּאַרִיךְ שֶׁנִּשְׁבָּרוּ), “and the seven lower ones of M“H of the male of Arich were joined with them, and everything was rectified” (וְנִתְחַבְּרוּ עִמָּהֶם ז״ת דְּמ״ה דְּדְכוּרָא דְּאַרִיךְ וְנִתְקַּן הַכֹּל כּו׳).

Behold, he attributes everything to the male (הֲרֵי כִּי תָּלָה הַכֹּל בְּדְכוּרָא), as it says: “And this was through the power of the male of Arich” (כְּמָ״שׁ וְזֶה הָיָה בְּכֹחַ דְּכוּרָא דְּאַרִיךְ). And similarly he said “and he elevated,” and likewise, regarding the three upper ones of B“N, he did not mention the Nukvah at all—he only said “the three upper ones of B“N” alone (וְכֵן אָמַר וְהֶעֱלָה וְכֵן בְּג״ר דְּב״ן לֹא הִזְכִּיר בְּחִינַת נוּקְבָּא רַק אָמַר ג״ר דְּב״ן לְבַדּוֹ). But in the seven lower ones he said “the seven lower ones of B“N, the Nukvah of Arich” (וּבַז״ת אָמַר הַז״ת דְּב״ן דְּנֻקְבָּא דְּאַרִיךְ). Behold, now in the seven lower ones he mentions the Nukvah (הֲרֵי שֶׁעַתָּה בַּז״ת הִזְכִּיר נוּקְבָּא). And therefore, in the Zivug [Union] of the seven lower ones afterwards, he said: “Afterwards the male and female, the seven lower ones of M“H and of B“N of Arich, united and rectified the three upper ones of Chokhmah, etc.” (וְלָכֵן בְּזִוּוּג הַז״ת אַחַר כָּךְ אָמַר אַחַר כָּךְ נִזְדַּוְּגוּ זו״ן שֶׁהֵם ז״ת דְּאַרִיךְ הַמ״ה וְהַב״ן וְתִּקְּנוּ הַג״ר דְּחָכְמָה כּו׳).

Behold, in the Zivug [Union] of the seven lower ones he said “male and female,” and he also said “and they rectified” (הֲרֵי שֶׁבְּזִוּוּג הַז״ת אָמַר זָכוּ״ן וְגַם אָמַר וְתִּקְּנוּ). For in the seven lower ones it is already a complete Zivug [Union] of male and female (כִּי בַּז״ת כְּבָר הוּא זִוּוּג גָּמוּר דְּזָכוּ״ן), for there the Nukvah raises the Mayin nukvin [Female waters] (כִּי שָׁם הַנּוּקְבָּא מַעֲלָה מַ״ן). Except that in the first Zivug [Union] of the seven lower ones, the Mayin nukvin [Female waters] ascended within the Nukvah on their own, not through the lower ones, for they had not yet been rectified (אֶלָּא שֶׁעֲדַיִן בַּזִּוּוּג הָרִאשׁוֹן דְּז״ת עָלוּ הַמַּ״ן בַּנּוּקְבָּא מֵאֱלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים כִּי עֲדַיִן לֹא נִתְקְּנוּ). But after the Mayin nukvin [Female waters] ascended within her on their own, she raises them to the male (אֲבָל אַחַר שֶׁמֵאֱלֵיהֶם עָלוּ הַמַּ״ן בָּהּ הִיא מַעֲלָתָם לְגַבֵּי הַדְּכוּרָא). And the arousal then comes from her (וְהַהִתְעוֹרְרוּת הוּא בָּא מִצִּדָּהּ).

Therefore it is called a Zivug [Union] of male and female (וְלָכֵן נִקְרָא זִוּוּג דְּדָכוּ״ן). This is not the case in the three upper ones, where there is no arousal from her at all—everything is from him (מַה שֶׁאֵין כֵּן בַּג״ר שֶׁאֵין שׁוּם הִתְעוֹרְרוּת מִצִּדָּהּ רַק הַכֹּל מִצִּדּוֹ). Therefore everything is called male (וְלָכֵן נִקְרָא הַכֹּל דְּכוּרָא). Thus in the first Zivug [Union] of the three upper ones—specifically in Atik and in Arich—everything was in the aspect of the male (נִמְצָא כִּי בַּזִּוּוּג הָרִאשׁוֹן דְּג״ר דַּוְקָא דְּעַתִּיק וְדְּאַרִיךְ הָיָה הַכֹּל בִּבְחִינַת דְּכוּרָא).

For behold, they are the three upper ones, and in them there is no recognition of the female (כִּי הֲרֵי הֵם הַג״ר שֶׁאֵין שָׁם הַכֵּר נְקֵבָה), and they are in complete union with the male in one Partzuf (וְשֶׁהֵם בְּחִבּוּר גָּמוּר עִם הַזָּכָר בִּפְרָצוּף אֶחָד), and the Nukvah is not yet created (וְעֲדַיִן לֹא נִבְרְאָה הַנּוּקְבָּא). But from the second Zivug [Union] and onward—since now the Nukvah is created—even though it is the first Zivug [Union] of the seven lower ones, nevertheless it is a Zivug [Union] of male and female (אֲבָל מִזִּוּוּג הַב׳ וָהָלְאָה כֵּיוָן שֶׁכְּבָר נִבְרְאָה הַנּוּקְבָּא אֲפִלּוּ שֶׁהוּא זִוּוּג רִאשׁוֹן דְּז״ת עֲכַ״ז הוּא זִוּוּג דְּזָכוּ״ן). For only in the very first Zivug [Union]—for all of Atik and for all of Arich—is it in the secret of the male’s will alone, which are the three upper ones (כִּי דַּוְקָא בַּזִּוּוּג הָרִאשׁוֹן לְכָל עַתִּיק וּדְאַרִיךְ הוּא בְּסוֹד רְעוּתָא דְּכוּרָא לְבַד שֶׁהֵם הַג״ר). For so he said: “And afterwards, from then onward, the Zivug [Union] was always through male and female” (כִּי כֵּן אָמַר וְאַחַר כָּךְ מֵאָז וָהָלְאָה תָּמִיד הָיָה הַזִּוּוּג עַל־יְדֵי זָכוּ״ן).

And according to the order of Rav Sar Shalom, who arranged that the first Zivug [Union] of the three upper ones of Atik was to rectify the three upper ones of Arich (וְאִם כְּסֵדֶר הָרַב שַׂר שָׁלוֹם אֲשֶׁר סִדֵּר שֶׁזִּוּוּג הָא׳ דְּג״ר דְּעַתִּיק הָיָה לְתַקֵּן ג״ר דְּאַרִיךְ), and the first Zivug [Union] of Arich was likewise to rectify the three upper ones of Abba and Imma (וְזִוּוּג הָא׳ דְּאַרִיךְ הָיָה גַּם כֵּן לְתַקֵּן הַג״ר דְּאו״א), and afterwards Arich elevated the Birurim [Clarifications] of the six extremities of Atik as Mayin nukvin [Female waters] to the three upper ones of Atik (וְאַחַר כָּךְ א״א הֶעֱלָה הַבִּירוּרִים דְּו״ק דְּעַתִּיק לְמַ״ן לְג״ר דְּעַתִּיק), and the three upper ones of Atik united again and rectified them (וְנִזְדַּוְּגוּ שֵׁנִית הַג״ר דְּעַתִּיק וְתִקְּנוּם), and likewise the three upper ones of Abba and Imma elevated Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Arich to the three upper ones of Arich (וְכֵן הַג״ר דְּאו״א הֶעֱלִים מַ״ן מֵהַבִּירוּרִים דְּו״ק דְּא״א לְג״ר דְּא״א), and the three upper ones of Arich united again and rectified them (וְנִזְדַּוְּגוּ שֵׁנִית הַג״ר דְּא״א וְתִקְּנוּם), if so, it follows that the second Zivug [Union] of the three upper ones of Atik and of Arich was also in the aspect of the male alone (אִם־כֵּן נִמְצָא כִּי גַּם הַזִּוּוּג הַבֵּית דְּג״ר דְּעַתִּיק וְדְּאַרִיךְ הָיָה בִּבְחִינַת דְּכוּרָא לְבַד), for they are the three upper ones, in which there is no recognition of the Nukvah (שֶׁהֲרֵי הֵם הַג״ר שֶׁלֹּא יֵשׁ הַכֵּר נוּקְבָּא), and the Nukvah was not yet rectified, just as in the first Zivug [Union] (וְעֲדַיִן לֹא נִתְקַּנָּה הַנּוּקְבָּא כְּמוֹ הַזִּוּוּג הָרִאשׁוֹן). But according to the Rav, from the second Zivug [Union] and onward it is through male and female (וְלְפִי דִּבְרֵי הָרַב מֵהַזִּוּוּג הַבֵּית וָאֵילַךְ הוּא עַל־יְדֵי זָכוּ״ן).

Therefore it is necessary that the first Zivug [Union] of the three upper ones be in order to rectify its own Nukvah—both in the first Zivug [Union] of Atik and in the first Zivug [Union] of Arich (וְאִם־כֵּן מֻכְרָח שֶׁהַזִּוּוּג הָרִאשׁוֹן דְּג״ר הָיָה כְּדֵי לְתַקֵּן אֶת הַנּוּקְבָּא שֶׁלּוֹ בֵּין בַּזִּוּוּג הָא׳ דְּעַתִּיק וּבֵין בַּזִּוּוּג הָא׳ דְּאַרִיךְ). In this manner, in my humble opinion, the teachings of the Rav, of blessed memory, all rise on one straight scale and all align for the good (וּבְאוֹפֶן כִּי לְעַד״נ כִּי דְּרוּשֵׁי הָרַב ז״ל לְפִי הָאֲמוּר עוֹלִין בְּקַנֶּה אֶחָד כֻּלָּם שָׁוִין לְטוֹבָה). For they were all given from one shepherd, and the order arranged by Rav Sar Shalom is the opposite of all the teachings of the Rav, of blessed memory (כִּי כֻּלָּם נִתְּנוּ מֵרוֹעֶה אֶחָד וְסֵדֶר הָרַב שַׂר שָׁלוֹם הוּא הֶפֶךְ כָּל דְּרוּשֵׁי הָרַב ז״ל).

And behold, it is explained (וְהִנֵּה מְבֹאָר), both from the wording of Mavo She‘arim (בֵּין מִלְּשׁוֹן סֵפֶר מָבוֹא שְׁעָרִים), and from both expressions in Etz Chayim (וּבֵין בִּשְׁנֵי לְשׁוֹנוֹת שֶׁל הָעֵץ חַיִּים), that in the Zivug [Union] of the three upper ones (כִּי בְּזִוּוּג הַג״ר), the arousal was from the male alone (הָיְתָה הִתְעוֹרְרוּת מִצַּד הַזָּכָר לְבַדּוֹ), without any arousal from the Nukvah at all (בִּלְתִּי הִתְעוֹרְרוּת הַנּוּקְבָּא כְּלָל), for the Nukvah did not raise Mayin nukvin [Female waters] (כִּי הַנּוּקְבָּא לֹא הֶעֱלָתָה מַ״ן). If so, it is difficult upon Rav Sar Shalom (אִם־כֵּן קָשֶׁה עַל הָרַב שַׂר שָׁלוֹם), in what he said at the beginning (בְּמַה שֶׁאָמַר בִּתְחִלַּת הַלָּשׁוֹן): “And then arose the will of Atik to create the world—this was Arich” (וְאָז סְלִיק בִּרְעוּתָא דְּעַתִּיק לְמִבְרֵי עָלְמָא הוּא הָאָרִיךְ). For he said that the Chokhmah, Binah, Da‘at of M“H and B“N of Atik (כִּי הַחָב״ד דְּמ״ה וּב״ן דְּעַתִּיק), called desire of Atik (הַנִּקְרָא רְעוּתָא דְּעַתִּיק), selected the choicest sparks (בֵּרְרוּ הַיּוֹתֵר מֻבְחָר), and raised them as Mayin nukvin [Female waters] (וְהֶעֱלוּ אוֹתָם לְמַ״ן). But the B“N—the Nukvah—did not select nor raise Mayin nukvin [Female waters] (וְהֲלֹא הַב״ן הַנּוּקְבָּא לֹא בֵּרְרָה וְלֹא הֶעֱלָתָה מַ״ן), for she did not arouse at all (שֶׁהִיא לֹא נִתְעוֹרְרָה כְּלָל).

Rather the male alone aroused himself (אֶלָּא הַזָּכָר לְבַדּוֹ נִתְעוֹרֵר), even without Ma"N of the Nukvah (אַף בִּלְתִּי מַ״ן דְּנֻקְבָּא). As it says: “And a will and desire rose within him to unite, even though there was not yet Mayin nukvin [Female waters]” (כְּמָ״שׁ וְעָלָה בּוֹ רָצוֹן וְתַאֲוָה לְהִזְדַּוֵּוג אַף שֶׁלֹּא הָיָה עֲדַיִן מַ״ן). And especially from the wording of Etz Chayim (וּבִפְרָט מִדִּקְדּוּק לְשׁוֹן הָעֵץ חַיִּים), where he said: “This was through the power of the male of Arich” (שֶׁאָמַר וְזֶה הָיָה בְּכֹחַ דְּכוּרָא דְּא״א). For he first united the three upper ones of M“H with the three upper ones of B“N (כִּי תְּחִלָּה נִזְדַּוְּגוּ ג״ר דְּמ״ה דְּא״א עִם ג״ר דְּב״ן דְּא״א), and he elevated the seven lower ones of B“N, the Nukvah of Arich (וְהֶעֱלָה הַז״ת דְּב״ן דְּנֻקְבָּא דְּאַרִיךְ). Behold, he said “and he elevated,” referring to the male (הֲרֵי אָמַר וְהֶעֱלָה דְּקָאֵי אֲלֵיהּ הַזָּכָר). For he was the one who selected and raised the Birurim [Clarifications] (שֶׁהוּא הָיָה הַמְבָרֵר וְהַמַּעֲלֶה הַבִּירוּרִים), and rectified them (וְהַמְתַקֵּן אוֹתָם). But in the Zivug [Union] of the seven lower ones he said: “Afterwards the Ze‘ir Anpin and Nukvah— the seven lower ones of Arich, of M“H and B“N—united and rectified the three upper ones of Chokhmah” (מַה שֶׁאֵין כֵּן בְּזִוּוּג הַז״ת שֶׁאָמַר אַחַר כָּךְ נִזְדַּוְּגוּ זו״ן שֶׁהֵם הַז״ת דְּאַרִיךְ הַמ״ה וְהַב״ן וְתִקְּנוּ הַג״ר דְּחָכְמָה).

There he said “and they rectified,” in the plural (הֲרֵי אָמַר וְתִקְּנוּ לְשׁוֹן רַבִּים), referring to both male and Nukvah (דְּקָאֵי עַל הַזָּכָר וְגַם עַל הַנּוּקְבָּא), for in that place the Nukvah raises Mayin nukvin [Female waters] (שֶׁשָּׁם הַנּוּקְבָּא מַעֲלָה מַ״ן), except that the Mayin nukvin [Female waters] ascended within her by themselves (אֶלָּא שֶׁהַמַּ״ן עָלוּ בָּהּ מֵאֱלֵיהֶם), not through the lower ones (שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים). And it is true that from what is written in the book Mavo She‘arim, Gate Two, part three, chapter eight, and in Gate Three, part two, chapter one (וְהֵן אֱמֶת כִּי מִמַּה שֶּׁנֶּאֱמַר בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ח וּבְש״ג ח״ב פ״א), it appears like the words of Rav Sar Shalom (מַשְׁמַע כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם זלה״ה). For behold, in Gate Two, part three, chapter eight he wrote (כִּי הִנֵּה בְּש״ב ח״ג פ״ח כָּתַב): “And afterwards, through the Zivug [Union] of the male of Atik with the Nukvah, they elevated and selected the sparks that had fallen below” (וְאַחַר כָּךְ עַל־יְדֵי זִוּוּג דְּדְכוּרָא דְּעַתִּיק עִם נֻקְבָּא הֶעֱלוּ וּבֵרְרוּ נִיצוֹצוֹת שֶׁהָיוּ נוֹפְלִים לְמַטָּה), “and they entered into the place of Ibbur as Mayin nukvin [Female waters]” (וְנִכְנְסוּ בִּמְקוֹם הָעִיבּוּר בְּסוֹד מַ״ן), “and there they sweeten and rectified, through remaining there the time of Ibbur” (וְשָׁם מִתְמַתְּקִין וּמִתְתַּקְּנִין עַל־יְדֵי שֶׁהָיוּ שָׁם זְמַן הָעִיבּוּר), “and they become the aspect of the Partzuf—the portion fitting for the Nukvah of Arich” (וְנַעֲשִׂים בְּחִינַת פַּרְצוּף חֵלֶק הָרָאוּי בְּנֻקְבָּא דְּאַרִיךְ). See there (עַיֵּן שָׁם).

And in Gate Three, part two, chapter one he wrote (וּבְש״ג ח״ב פ״א כָּתַב): “After we explained that Atik—the male of it became the Keter of M“H, and the Nukvah of it became from the higher head of Keter of B“N” (אַחַר שֶׁבֵּאַרְנוּ כִּי עַתִּיק הַדְּכוּרָא שֶׁבּוֹ נַעֲשָׂה מִכֶּתֶר דְּמ״ה וְהַנּוּקְבָּא שֶׁבּוֹ נַעֲשָׂה מֵהַ״ר דְּכֶתֶר דְּב״ן), “and from the three upper ones of Chokhmah, and from the Da‘at of Binah of B“N, and from the seven crowns of the seven lower ones of B“N” (וּמִג״ר דְּחָכְמָה וּמִדּ״ר דְּבִינָה דְּב״ן וּמִז׳ כְּתָרִים דְּז״ת דְּב״ן), “we will now explain the matter of Arich” (נְבָאֵר עַתָּה עִנְיַן אַרִיךְ). “And it has already been explained that all of Atzilut is not selected and rectified except through Ibburim” (וְכְבָר נִתְלַ״נ כִּי כָּל הָאֲצִילוּת לֹא נִתְבָּרֵר וְלֹא נִתְקַּן אֶלָּא עַל־יְדֵי עִיבּוּרים). “And each Partzuf is rectified and selected by the Partzuf above it” (וְכָל פַּרְצוּף נִתְקַּן וְנִתְבָּרֵר עַל־יְדֵי הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), “which, through uniting with its Nukvah, would select the portions needed for the lower one” (אֲשֶׁר עַל־יְדֵי שֶׁהָיָה מִזְדַּוֵּוג בְּנֻקְבֵּיהּ הָיָה מְבָרֵר הַחֲלָקִים הַצְּרִיכִים לָזֶה הַתַּחְתּוֹן), “and they would remain there in the Nukvah in the aspect of Ibbur, and were rectified there” (וְהָיוּ שָׁם בְּנֻקְבֵּיהּ בְּבְחִינַת עִיבּוּר וְשָׁם נִתְקֵּן). “Thus Atik Yomin—its two aspects, which are the male and female—united together” (נִמְצָא כִּי עַתִּיק יוֹמִין בּ׳ הַבְּחִינוֹת שֶׁבּוֹ שֶׁהֵם הַדְּכוּ״ן נִזְדַּוְּגוּ יַחַד), “and elevated the portions of Keter of B“N as Mayin nukvin [Female waters], and selected them—both in the lights and in the aspects of Kelim [Vessels]” (וְהֶעֱלוּ אֶת הַחֲלָקִים דְּכֶתֶר דְּב״ן בְּסוֹד מַ״ן וּבֵרְרוּם בֵּין אוֹרוֹת וּבֵין בְּחִינַת כֵּלִים), “and there in pregnancy Arich was rectified” (וְהָיוּ שָׁם בְּבְחִינַת עִיבּוּר וְשָׁם נִתְקֵּן אַרִיךְ). “And afterwards he was born and went out from there” (וְאַחַר כָּךְ נוֹלַד וְיָצָא מִשָּׁם), “and sat beneath the two lower faces of Atik which stand in the world of Beri’ah” (וְיָשַׁב לוֹ תַּחַת בּ״פ תַּתָּאִין דְּעַתִּיק הָעוֹמְדִים בְּעוֹלַם הַבְּרִיאָה), “and from there Arich would nurse” (וּמִשָּׁם הָיָה יוֹנֵק אַרִיךְ), “and he grew and ascended to Atzilut” (וְהִגְדִּיל וְעָלָה בַּאֲצִילוּת), “and he clothed the seven lower ones of Atik, etc.” (וְהִלְבִּישׁ אֶת הַז״ת דְּעַתִּיק כּו׳). See there his explanation (יַעֲיֵן שָׁם בֵּיאוּרוֹ).

Behold, it is explained from these two places (הֲרֵי מְבֹאָר מִבּ׳ מְקוֹמוֹת אֵלּוּ), that for the Tikkun of Arich Anpin, the male-and-female aspect of Atik united (כִּי לְתִּקּוּן א״א נִזְדַּוְּּגוּ בְּחִינַת הַזָּכוּ״ן שֶׁל עַתִּיק), and elevated the Birurim [Clarifications] of Arich as Mayin nukvin [Female waters] to them (וְהֶעֱלוּ הַבִּירוּרִים דְּאַרִיךְ בְּסוֹד מַ״ן לָהֶם), like the words of Rav Sar Shalom, of blessed memory (כִּדְבָרֵי הָרַב שַׂר שָׁלוֹם זלה״ה). However, still the difficulty remains for us (אֲבָל דַּאֲכְתִּי פְּשָׁא גַּבָּן), that if so, the expressions of the Rav, of blessed memory, contradict one another (דְּאִם־כֵּן לְשׁוֹנוֹת הָרַב ז״ל סוֹתְרִין זֶה אֶת זֶה). But according to the truth, on the contrary, from here there is a difficulty against Rav Sar Shalom, of blessed memory (אֲבָל לְפִי הָאֱמֶת אַדְרַבָּא מִכָּאן קוּשְׁיָא לָרַב שַׂר שָׁלוֹם ז״ל). For behold, it is simple and clear (כִּי הִנֵּה פָּשׁוּט וּבָרוּר), that the plain location of ibbur is in the seven lower ones of the Nukvah Partzuf, not in the three upper ones (כִּי סְתָם מְקוֹם הָעִיבּוּר הוּא בַּז״ת דְּפַרְצוּף הַנּוּקְבָּא וְלֹא בַּג״ר דְּפַרְצוּף הַנּוּקְבָּא). If so, the Rav follows his own reasoning (וְאִם־כֵּן הָרַב ז״ל לְשִׁיטָתֵיהּ אָזִיל), as it is said in Etz Chayim, Gate of the Shattering of the Vessels (מַה שֶּׁאָמַר בְּעֵץ חַיִּים שַׁעַר שְׁבִירַת הַכֵּלִים), that through the male-and-female Zivug [Union] of the seven lower ones of the upper Partzuf, the three upper ones of the lower Partzuf are rectified (כִּי עַל־יְדֵי זִוּוּג הַזָּכוּ״ן דְּז״ת דְּפַרְצוּף הָעֶלְיוֹן נִתְקָּנִים הַג״ר דְּפַרְצוּף הַתַּחְתּוֹן).

If so, the birur and the rectification of the three upper ones of Arich was through the male-and-female Zivug [Union] of the seven lower ones of Atik (וְאִם־כֵּן בִּירוּר וְתִקּוּן הַג״ר דְּאַרִיךְ הָיָה עַל־יְדֵי זִוּוּג הַזָּכוּ״ן דְּז״ת דְּעַתִּיק). And in the Zivug [Union] of the seven lower ones, we already wrote that the Nukvah raises Mayim Nukvin (וּבְזִוּוּג הַז״ת כְּבָר כָּתַבְנוּ שֶׁהַנּוּקְבָּא מַעֲלָה מַ״ן), except that it is not through the lower ones (אֶלָּא שֶׁאֵינוֹ עַל־יְדֵי הַתַּחְתּוֹנִים). Therefore, since he speaks of the Zivug [Union] of the male-and-female of the seven lower ones of Atik, who are the ones who rectify Arich (וְלָכֵן כֵּיוָן שֶׁהוּא מְדַבֵּר עַל זִוּוּג הַזָּכוּ״ן דְּז״ת דְּעַתִּיק אֲשֶׁר הֵם הַמְתַקְּנִין אֶת אַרִיךְ), therefore he said: “they selected and elevated them as Mayin nukvin [Female waters]” (עַל־כֵּן אָמַר בֵּרְרוּ וְהֶעֱלוּ אוֹתָם בְּסוֹד מַ״ן).

For the truth is so (כִּי הָאֱמֶת הוּא כֵּן): in the aspect of the Zivug [Union] of the seven lower ones, the Nukvah raises Mayin nukvin [Female waters] to the male (כִּי בִּבְחִינַת זִוּוּג הַז״ת הַנּוּקְבָּא מַעֲלָה מַ״ן לְגַבֵּי הַדְּכוּרָא). Therefore there is also a difficulty here against Rav Sar Shalom, of blessed memory (וְלָכֵן קוּשְׁיָא מִכָּאן גַּם כֵּן עַל הָרַב שַׂר שָׁלוֹם זלה״ה), who said that the Tikkun of the three upper ones of Arich was through the Zivug [Union] of the three upper ones of Atik (שֶׁאָמַר כִּי תִּקּוּן גּ״ר דְּאַרִיךְ הָיָה עַל־יְדֵי זִוּוּג גּ״ר דְּעַתִּיק), and that afterwards Arich elevated the Birurim [Clarifications] of the six extremities of Atik as Mayin nukvin [Female waters] to the three upper ones of Atik (וְשֶׁאַחַר כָּךְ אַרִיךְ הֶעֱלָה בִּירוּרֵי הַו״ק דְּעַתִּיק לְג״ר דְּעַתִּיק), and that they were rectified through the Zivug [Union] of the three upper ones of Atik after the three upper ones of Arich were rectified (וְנִתְקְּנוּ עַל־יְדֵי זִוּוּג גּ״ר דְּעַתִּיק אַחַר שֶׁנִּתְקְּנוּ הַג״ר דְּאַרִיךְ). For behold, it is explained from these two places (כִּי הֲרֵי מְבֹאָר מִבּ׳ מְקוֹמוֹת אֵלּוּ), that the male-and-female Zivug [Union] of Atik to rectify Arich was in the seven lower ones of Atik (כִּי הַזִּוּוּג דְּזָכוּ״ן דְּעַתִּיק לְתַקֵּן אֶת אַרִיךְ הָיָה בְּז״ת דְּעַתִּיק).

For behold, he said “in the place of Ibbur” (כִּי הֲרֵי אָמַר בִּמְקוֹם הָעִיבּוּר), and the simple meaning of Ibbur is in the seven lower ones (וְסְתָם עִיבּוּר הוּא בַּז״ת). And if so, also the seven lower ones of Atik were rectified before the three upper ones of Arich (וְאִם־כֵּן גַּם הַז״ת דְּעַתִּיק נִתְקְּנוּ קֹדֶם הַג״ר דְּאַרִיךְ). For behold, through the Zivug [Union] of the male-and-female of M"H and B"N of the seven lower ones of Atik, the three upper ones of Arich were rectified (כִּי הֲרֵי עַל־יְדֵי זִוּוּג הַזָּכוּ״ן דְּמ״ה וּב״ן דְּז״ת דְּעַתִּיק נִתְקְּנוּ הַג״ר דְּאַרִיךְ). And even more so according to the language of Sha‘ar Gimel, part two, chapter one (וּמָה גַּם לְפִי לְשׁוֹן שׁ״ג ח״ב פ״א). For there, after he mentioned all the aspects from which the entire Partzuf of Atik is rectified (כִּי שָׁם אַחַר שֶׁהִזְכִּיר כָּל הַבְּחִינוֹת אֲשֶׁר מֵהֶם נִתְקַּן כָּל פַּרְצוּף עַתִּיק), which are the Keter of M"H (שֶׁהֵם כֶּתֶר דְּמ״ה), and the head of the Keter of B"N (וְה״ר דְּכֶתֶר דְּב״ן), and the three upper ones and the Da‘at of Chokhmah-Binah of B"N (וְג״ר וּד״ר דְּחו״ב דְּב״ן), and the seven crowns of the seven lower ones of B"N (וְז׳ כְּתָרִים דְּז״ת דְּב״ן), he said: “We will now explain the matter of Arich” (אָמַר נְבָאֵר עַתָּה עִנְיַן אַרִיךְ). Behold, this shows that the Tikkun of Arich begins only after the completion of the entire Partzuf of Atik, which includes its seven lower ones (הֲרֵי כִּי תִקּוּן אַרִיךְ מַתְחִיל אַחַר גְּמַר כָּל פַּרְצוּף עַתִּיק שֶׁהוּא גַּם הַז״ת שֶׁלּוֹ).

For behold, the three upper ones and the Da‘at of Chokhmah-Binah of B"N and the seven crowns of the seven lower ones of B"N—all these were joined for the Tikkun of the seven lower ones of Atik (כִּי הֲרֵי הַג״ר וְהַדּ״ר דְּחו״ב דְּב״ן וְהַז׳ כְּתָרִים דְּז״ת דְּב״ן כֻּלָּם נִתְחַבְּרוּ לְתִקּוּן הַז״ת דְּעַתִּיק). And also from what he wrote there, that when Arich was born he nursed from the two lower faces of Atik standing in the world of Beri’ah (וְגַּם מִמַּה שֶּׁכָּתַב שָׁם כִּי כַּאֲשֶׁר נוֹלַד אַרִיךְ יָנַק מִן הַבּ״פ תַּתָּאִין דְּעַתִּיק הָעוֹמְדִים בְּעוֹלַם הַבְּרִיאָה), it is necessary that the seven lower ones of Atik were already rectified before the three upper ones of Arich were rectified (אִם־כֵּן מֻכְרָח שֶׁכְּבָר נִתְקְּנוּ הַז״ת דְּעַתִּיק קֹדֶם שֶׁנִּתְקְּנוּ הַג״ר דְּאַרִיךְ). And if so, the birur of the seven lower ones of Atik was not by the three upper ones of Arich (וְדִאִם־כֵּן לֹא הָיָה בִּירוּר הַז״ת דְּעַתִּיק עַל־יְדֵי הַג״ר דְּא״א), but only by the three upper ones of Atik themselves (אֶלָּא עַל־יְדֵי הַג״ר דְּעַתִּיק עַצְמָן). For they themselves elevated them as Mayin nukvin [Female waters] and rectified them (שֶׁהֵם עַצְמָן הֶעֱלוּ אוֹתָם לְמַ״ן וְתִקְּנוּם). And this itself is what is written in Etz Chayim, Gate of the Shattering of the Vessels, the opposite of Rav Sar Shalom, of blessed memory (וְהוּא עַצְמוֹ מַה שֶּׁכָּתוּב בְּעֵץ חַיִּים בְּשַׁעַר שְׁבִירַת הַכֵּלִים הֶפֶךְ הָרַב שַׂר שָׁלוֹם זלה״ה).

Behold, there in Etz Chayim, Gate of M"N, chapter two, he wrote, saying: (וְהִנֵּה שָׁם בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ב כָּתַב וְז״ל) and behold, the first Zivug [Union] which was at the time of the creation of the world (וְהִנֵּה זוּוּג הָא׳ שֶׁהָיָה בְּעֵת בְּרִיאַת הָעוֹלָם) was also in His Blessed selection and in His simple will (הָיָה גַּם בְּבְחִירָתוֹ יִתְבָּרֵךְ וּבִרְצוֹנוֹ הַפָּשׁוּט), as it is written in the Zohar, “when it arose in the Desire to create the world,” etc. (וּכְמ״שׁ בַּזֹּהַר כַּד סְלִיק בְּרְעוּתָא לְמִבְרֵי עָלְמָא כו׳), and it must be explained why, every time he speaks of the creation of the world or the beginning of the Atzilut, he begins with this language, “when it arose in the Desire of Kudsha Berikh Hu.” (וְצָ״ל עַל מָה בְּכָל פַּעַם שֶׁמְּדַבֵּר בִּבְרִיאַת הָעוֹלָם אוֹ בְּתְחִלַּת הָאֲצִילוּת מַתְחִיל בְּלָשׁוֹן זֶה כַּד סְלִיק בְּרְעוּתָא דְקֻב״ה)

However, the matter is in one of two ways, and both are one matter (אֲבָל הָעִנְיָן בְּאַחַת מִב׳ פָּנִים וּשְׁנֵיהֶם עִנְיָן אֶחָד), and it is that it is impossible for Abba and Imma to unite except through the ascent of Mayin nukvin [Female waters], which are Ze‘ir Anpin and Nukvah, who are their first children (וְהוּא כִּי אִי אֶפְשָׁר לְאו״א שֶׁיִּזְדַּוְּגוּ אִם־לֹא עַל־יְדֵי עֲלִיַּת מ״ן שֶׁהֵם זו״ן שֶׁהֵם הַבָּנִים הָרִאשׁוֹנִים שֶׁלָּהֶם), for this is the matter of “and there was no man to till the ground,” for the service and sowing of the ground, which is the upper Nukva, is only through the man who raises the Mayin nukvin [Female waters] (כִּי זֶהוּ עִנְיַן וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה כִּי אֵין עֲבוֹדַת וּזְרִיעַת הָאֲדָמָה שֶׁהִיא הַנּוּקְבָּא הָעֶלְיוֹנָה אֶלָּא עַל־יְדֵי הָאָדָם הַמַּעֲלֶה מ״ן).

And if so, in the first time when the world was created, it could not have been created, for behold Ze‘ir Anpin and Nukvah were not yet clarified and rising in the aspect of Mayin nukvin [Female waters] (וְאִם כֵּן בַּפַּעַם הָא׳ שֶׁנִּבְרָא הָעוֹלָם לֹא הָיָה אֶפְשָׁר לְהִבָּרֵא כִּי הֲרֵי עֲדַיִן לֹא הָיוּ זו״ן נִבְרָרִין וְעוֹלִין בִּבְחִינַת מ״ן), and if so, also the upper Zivug [Union] could not unite (וְאִם כֵּן גַּם זוּוּג הָעֶלְיוֹן לֹא הָיָה יָכוֹל לְהִזְדַּוְּג). Therefore it arose in His simple will and in His Blessed choice (וְלָכֵן עָלָה בִּרְצוֹנוֹ הַפָּשׁוּט וּבְבְחִירָתוֹ יִת׳), that even without the raising of Mayin nukvin [Female waters] to unite, they united, and He emanated His world (כִּי אֲפִלּוּ בִּלְתִּי הַעֲלָאַת מ״ן לְהִזְדַּוְּג נִזְדַּוְּגוּ וְהֶאֱצִיל אֶת עוֹלָמוֹ). However, after Ze‘ir Anpin and Nukvah were already born, from then onward there is no Zivug [Union] above except through the raising of Mayin nukvin [Female waters] upward (אֲבָל אַחַר שֶׁכְּבָר נוֹלְדוּ זו״ן אָז מִשָּׁם וָאֵילַךְ אֵין עוֹד שׁוּם זוּוּג לְמַעְלָה רַק עַל־יְדֵי הַעֲלָאַת מ״ן לְמַעְלָה), the end. (ע״כ)

And it is clear and simple that that which he wrote, that even without the raising of Mayin nukvin [Female waters] they united, the intention is not literally without Mayin nukvin [Female waters] in its simple sense (וּבָרוּר וּפָשׁוּט הוּא שֶׁמַּה שֶּׁמָּשׁ כִּי אֲפִלּוּ בִּלְתִּי הַעֲלָאַת מ״ן נִזְדַּוְּגוּ אֵין הַכַּוָּנָה בִּלְתִּי מ״ן מַמָּשׁ כְּפְשׁוּטוֹ), but only without raising them from the lower ones, who are Ze‘ir Anpin and Nukvah (רַק בִּלְתִּי מַעֲלָאָ אוֹתָם מֵהַתַּחְתּוֹנִים שֶׁהֵם זו״ן). But the Mayin nukvin [Female waters] rose by themselves (אֲבָל הַמ״ן עָלוּ מֵאֱלֵיהֶם), for behold he said, “however, after Ze‘ir Anpin and Nukvah were already born,” etc. (שֶׁהֲרֵי אָמַר אַמְנָם אַחַר שֶׁכְּבָר נוֹלְדוּ זו״ן כו׳), and Ze‘ir Anpin and Nukvah—from where were they born, if not from those first Mayin nukvin [Female waters] that rose by themselves in Abba and Imma? (וְזו״ן מֵהֵיכָן נוֹלְדוּ אִם־לֹא מֵאֵלוּ הַמ״ן הָרִאשׁוֹנִים שֶׁעָלוּ מֵאֱלֵיהֶם בְּאו״א).

And as is written in the book Mavo She‘arim, Gate Two, Section Three, chapter nine, and this is his language: (וְכַמּוֹ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ט וְז״ל) “However, at first, in the first time, the Mayin nukvin [Female waters] rose not through Ze‘ir Anpin and Nukvah into Abba and Imma, and then from those Mayin nukvin [Female waters] were made the lives of Ze‘ir Anpin and Nukvah, and after Ze‘ir Anpin and Nukvah were rectified, then in the second time they themselves raised the Mayin nukvin [Female waters],” see there. (אַמְנָם בַּתְּחִלָּה בַּפַּעַם הָרִאשׁוֹנָה עָלוּ הַמ״ן שֶׁלֹּא עַל־יְדֵי זו״ן בְּאו״א וְאָז מֵאוֹתָם הַמ״ן נַעֲשׂוּ בְּחַיֵּי זו״ן וְאַחַר שֶׁנִּתְקַן זו״ן אָז בַּפַּעַם הַב׳ הֵם עָלוּ מ״ן עַיֵּן שָׁם). It follows according to this explanation that “when it arose in the Desire” means when it arose in His simple will (נִמְצָא לְפִי׳ זֶה כַּד סְלִיק בְּרְעוּתָא הַכַּוָּנָה כְּשֶׁעָלָה בִּרְצוֹנוֹ הַפָּשׁוּט), and the more correct is that salik”arose” refers to the Mayin nukvin [Female waters] that rose by themselves (וְהַיּוֹתֵר נָכוֹן כִּי סְלִיק קָאֵי עַל הַמ״ן שֶׁעָלוּ מֵאֱלֵיהֶם), and “in the Desire” refers to the simple will, meaning that in His simple will it was that the Mayin nukvin [Female waters] would rise by themselves (וּבְרְעוּתָא הוּא עַל הָרָצוֹן הַפָּשׁוּט כְּלוֹמַר שֶׁבִּרְצוֹנוֹ הַפָּשׁוּט הָיָה שֶׁיַּעֲלוּ הַמ״ן מֵאֱלֵיהֶם). And this itself is the second explanation we wrote above from Mavo She‘arim, where he also said that since the Mayin nukvin [Female waters] rose by themselves to be rectified, without anyone raising them (וְהוּא עַצְמוֹ הַפִּירוּשׁ הַב׳ שֶׁכָּתַבְנוּ לְעֵיל מִסֵּפֶר מְבוֹא שְׁעָרִים שֶׁאָמַר גַּם כֵּיוָן שֶׁמֵּאֵלָיו סְלִיק הַמ״ן לְהִתְתַּקֵּן בְּלִי שׁוּם מַעֲלָאָ אוֹתָם), and this is what is meant by “when it arose in the Desire,” and not by the lower ones. (וְזֶ״שׁ כַּד סְלִיק בְּרְעוּתָא וְלֹא עַל־יְדֵי הַתַּחְתּוֹנִים ע״כ).

And the second explanation which he wrote there in Etz Chayim (וּפֵירוּשׁ הַב׳ אֲשֶׁר כָּתַב שָׁם בְּעֵץ חַיִּים), we have already copied his language above (כְּבָר הֶעְתַּקְנוּ לְשׁוֹנוֹ לְעֵיל), where he said: “And indeed, at the first time, in the first Zivug [Union], the male was aroused by himself, without the arousal of the Nukva (שֶׁאָמַר וְאַמְנָם בַּפַּעַם הָרִאשׁוֹנָה בְּזוִוג הָרִאשׁוֹן נִתְעוֹרֵר הַזָּכָר בְּעַצְמוֹ בִּלְתִּי הִתְעוֹרְרוּת הַנּוּקְבָּא), and there arose in him a will and desire to unite, even though there was not yet an aspect of Mayin nukvin [Female waters], etc. (וְעָלָה בוֹ רָצוֹן וְתַאֲוָה לְהִזְדַּוֵּג אֲפִלּוּ שֶׁלֹּא הָיָה עֲדַיִן בְּחִינַת מ״ן כו׳). And therefore that Zivug [Union] was in a supernal will, in thought, supernal brain, in the secret of the supernal will, which is entirely male,” the end. (וְלָכֵן הַזּוִוג הַהוּא הָיָה בִּרְצוֹן עֶלְיוֹן מַחֲשָׁבָה מוֹחָא עִילָּאָה בְּסוֹד הָרָצוֹן הָעֶלְיוֹן כֻּלָּהּ דְּכוּרָא ע״כ). And this itself is what he wrote in the book Mavo She‘arim in the first explanation, where he said: (וְהוּא עַצְמוֹ מַה שֶּׁמָּ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים בְּפֵירוּשׁ הָרִאשׁוֹן שֶׁאָמַר) “And indeed, the male alone was arousing himself toward (וְאַמְנָם הַזָּכָר לְבַדּוֹ הָיָה מְעוֹרֵר מֵאֵלָיו אֶל) the Zivug [Union], even if there would be no one to raise Mayin nukvin [Female waters] (הַזּוִוג גַּם שֶׁלֹּא יִהְיֶה מִי שֶׁיַּעֲלֶה מ״ן). And this is what is meant by ‘when it arose in the Desire,’ for there was not yet any recognition of the Nukva, etc., but only the Desire, in the secret of Mochin [Intellects], etc. (וְזֶ״שׁ כַּד סְלִיק בִּרְעוּתָא כִּי לָא אִית בָּהּ עֲדַיִן הַכָּר נוּקְבָּא כו׳ רַק רְעוּתָא בְּסוֹד מוֹחִין כו׳), see there. (עַיֵּן שָׁם).

It is found that “when it arose in the Desire” means when it arose in the will of the male, which is the aspect of his Mochin [Intellects], to unite (נִמְצָא כִּי כַּד סְלִיק בִּרְעוּתָא הַכַּוָּנָה כְּשֶׁעָלָה בִּרְצוֹן הַזָּכָר שֶׁהוּא סוֹד הַמּוֹחִין שֶׁלּוֹ לְהִזְדַּוֵּג). It is found that according to the first explanation, salik “arose” refers to the Mayin nukvin [Female waters] that rose by themselves, not through the lower ones (נִמְצָא כִּי לְפִי׳ הָרִאשׁוֹן סְלִיק קָאֵי), concerning the Mayin nukvin [Female waters] that rose of themselves, not by the lower ones (עַל הַמ״ן שֶׁעָלוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים), and the desire stands upon the simple will, not upon the Mochin [Intellects] (וּרְעוּתָא קָאֵי עַל הָרָצוֹן הַפָּשׁוּט לֹא עַל הַמּוֹחִין), but rather that in His will it was that the Mayin nukvin [Female waters] should rise of themselves, without anyone raising them from the lower ones (רַק כִּי בִּרְצוֹנוֹ הָיָה שֶׁיַּעֲלוּ הַמ״ן מֵאֵלֵיהֶם בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מֵהַתַּחְתּוֹנִים).

And according to the second explanation, salik refers to the Desire, which is the Mochin [Intellects], for it rose in the will, which is the Mochin [Intellects] of the male, to unite (וְלְפִירוּשׁ הַב׳ סְלִיק קָאֵי עַל הָרְעוּתָא שֶׁהֵם הַמּוֹחִין כִּי עָלָה בִּרְצוֹן שֶׁהֵם הַמּוֹחִין שֶׁל הַזָּכָר לְהִזְדַּוֵּג). And that which he wrote at the beginning of the language, that the two explanations are one matter (וּמַה שֶּׁמָּ״שׁ בִּתְחִילַּת הַלָּשׁוֹן כִּי ב׳ הַפֵּירוּשִׁים הֵם עִנְיָן א׳), is because, according to both explanations, the intention is that the first Zivug [Union] was without an arousal, either that it was without the arousal of the lower ones—for they had not yet been rectified to raise the Mayin nukvin [Female waters], and they rose by themselves—or that it was without the arousal of the female and the male was aroused by himself (הוּא כִּי לִב׳ הַפֵּירוּשִׁים הַכַּוָּנָה שֶׁהַזּוִוג הָא׳ הָיָה בִּלְתִּי הִתְעוֹרְרוּת אוֹ שֶׁהָיָה בִּלְתִּי הִתְעוֹרְרוּת שֶׁל הַתַּחְתּוֹנִים כִּי עֲדַיִן לֹא נִתְקְּנוּ לְהַעֲלוֹת אֶת הַמ״ן וְעָלוּ מֵאֵלֵיהֶם אוֹ שֶׁהָיָה בִּלְתִּי הִתְעוֹרְרוּת הַנּוּקְבָּא וְנִתְעוֹרֵר הַזָּכָר מֵאֵלָיו). And according to what was said, if so, that which the Rav Sar Shalom, of blessed memory, wrote, that ““it arose in the desire”” means that the Birurim [Clarifications] of the lower one, which are the Mayin nukvin [Female waters], rose by themselves to the desire, which are the upper three, which are the Mochin [Intellects] of the upper one (וּלְפִי הָאָמּוּר אִם כֵּן מַה שֶּׁמָּ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל דְּסָלִיק בִּרְעוּתָא שֶׁהַכַּוָּנָה הִיא שֶׁעָלוּ הַבִּירוּרִין שֶׁל הַתַּחְתּוֹן שֶׁהֵם הַמ״ן מֵאֵלֵיהֶם לִרְעוּתָא שֶׁהֵם הַג״ר שֶׁהֵם הַמּוֹחִין שֶׁל הָעֶלְיוֹן), this explanation is not from the explanations of the Rav, of blessed memory, but rather a third explanation that combines two rides (פֵּירוּשׁ זֶה אֵינוֹ מֵהַפֵּירוּשִׁים שֶׁל הָרַב ז״ל רַק פֵּירוּשׁ ג׳ דְאַרְכְּבִי׳ תּרֵי רִכְשֵׁי).

For when the word salik refers to the Mayin nukvin [Female waters], then desire does not refer to the Mochin [Intellects], but only to the simple will, that He willed that the Birurim [Clarifications], which are the Mayin nukvin [Female waters], would rise by themselves, not through the lower ones (כִּי כַּאֲשֶׁר תֵּיבַת סָלִיק קָאֵי עַל הַמ״ן אָז רְעוּתָא לָא קָאֵי עַל הַמּוֹחִין רַק עַל הָרָצוֹן הַפָּשׁוּט שֶׁרָצָה שֶׁיַּעֲלוּ הַבִּירוּרִין שֶׁהֵם הַמ״ן מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים). And when desire refers to the Mochin [Intellects], then salik does not refer to the Mayin nukvin [Female waters], but only to the will itself, which is the Mochin [Intellects], that the will, which is the Mochin [Intellects], rose to unite (וְכַאֲשֶׁר רְעוּתָא קָאֵי עַל הַמּוֹחִין אָז סָלִיק לָא קָאֵי עַל הַמ״ן רַק עַל הָרָצוֹן עַצְמוֹ שֶׁהֵם הַמּוֹחִין שֶׁעָלָה בִּרְצוֹן שֶׁהֵם הַמּוֹחִין לְהִזְדַּוֵּג).

And furthermore, for according to his explanation it should not have said “when it arose in the Desire of Kudsha Berikh Hu,” but rather “when it arose to the Desire of Kudsha Berikh Hu” (וְעוֹד כִּי לְפִי פֵירוּשׁוֹ לָא הֲוָה לֵיהּ לוֹמַר כַּד סְלִיק בִּרְעוּתָא דְקֻב״ה רַק כַּד סְלִיק לְרְעוּתָא דְקֻב״ה), for “in the Desire” refers to the essence of the will itself, and not to some other thing that rose to the will (כִּי בִּרְעוּתָא הַכַּוָּנָה הִיא עַל עַצְמוּת הָרָצוֹן מַמָּשׁ וְלֹא עַל דָּבָר אַחֵר שֶׁעָלָה אֶל הָרָצוֹן). For according to the first explanation, it is that in His simple will it was that the Mayin nukvin [Female waters] would rise by themselves, and not that in the will itself anything other than it rose (כִּי לְפִי׳ הָא׳ הוּא כִּי בִּרְצוֹנוֹ הַפָּשׁוּט הָיָה שֶׁיַּעֲלוּ הַמ״ן מֵאֵלֵיהֶם וְלֹא שֶׁבָּרָצוֹן עַצְמוֹ עָלָה שׁוּם דָּבָר חוּץ מִמֶּנּוּ). And therefore it is fitting that he said “in the Desire” (וְלָכֵן אָ״שׁ שֶׁאָמַר בִּרְעוּתָא). And according to the second explanation, it is that it rose in the will of the male, which are his Mochin [Intellects], in order to unite (וּלְפִי׳ הַב׳ הוּא שֶׁעָלָה בִּרְצוֹן הַזָּכָר שֶׁהֵם הַמּוֹחִין שֶׁלּוֹ כְּדֵי לְהִזְדַּוֵּג), for in the Mochin [Intellects] themselves the arousal ascended, and not that something else ascended within them (כִּי בַּמּוֹחִין עַצְמָם עָלָה הִתְעוֹרְרוּת וְלֹא שֶׁעָלָה בָהֶם שׁוּם דָּבָר חוּץ מֵהֶם).

And therefore he said “in the Desire” (וְלָכֵן אָמַר בִּרְעוּתָא). But according to his explanation, that the Mayin nukvin [Female waters], which are the Birurim [Clarifications], rose to the Mochin [Intellects], it should have said “arose to the Desire,” meaning that the Mayin nukvin [Female waters] rose to the Desire, which are the Mochin [Intellects] (אֲבָל לְפִי פֵירוּשׁוֹ שֶׁהַמ״ן שֶׁהֵם הַבִּירוּרִין עָלוּ אֶל הַמּוֹחִין הֲוָה לֵיהּ לוֹמַר סְלִיק לְרְעוּתָא שֶׁסְלִיק הַמ״ן אֶל הָרְעוּתָא שֶׁהֵם הַמּוֹחִין). For the Mayin nukvin [Female waters] is one thing that rose to the Desire, which are the Mochin [Intellects], which are another thing, and it does not apply to say “in the Desire” (כִּי הַמ״ן הוּא דָּבָר אֶחָד שֶׁעָלָה אֶל הָרְעוּתָא שֶׁהֵם הַמּוֹחִין שֶׁהֵם דָּבָר אַחֵר וְלֹא שַׁיָּיךְ לוֹמַר בִּרְעוּתָא).

And the proof is from his own language, of blessed memory, that in every detail where he explains “when it arose in the Desire,” he says in this language: “for the Birurim [Clarifications] of Abba and Imma rose by themselves to the Desire of Arich Anpin,” etc. (וְהָרְאָיָה מִן הַלָּשׁוֹן שֶׁלּוֹ עַצְמוֹ ז״ל שֶׁבְּכָל פְּרָט שֶׁמְּפָרֵשׁ כַּד סְלִיק בִּרְעוּתָא הוּא אוֹמֵר בָּזֶה הַלָּשׁוֹן כִּי עָלוּ הַבִּירוּרִין דְאוֹ״א מֵאֵלֵיהֶם לִרְעוּתָא דְא״א כו׳), “for the Birurim [Clarifications] of Yisrael-Saba and Tevunah rose by themselves to the Desire of Abba and Imma,” as stated above in his language; see there (כִּי עָלוּ הַבִּירוּרִין דְיֵשְׂסו״ת מֵאֵלֵיהֶם לִרְעוּתָא דְאוֹ״א כְּמָ״שׁ לְעֵיל לְשׁוֹנוֹ עַיֵּין שָׁם). And behold, from that which he wrote, that the Zivug [Union] of Abba and Imma for the Tikkun of Yisrael-Saba and Tevunah was that “when it arose in the Desire of Abba and Imma to create the world,” which is Yisrael-Saba and Tevunah (וְהִנֵּה מִמַּה שֶּׁמָּ״שׁ כִּי הַזּוּוּג דְּאוֹ״א לְתִיקּוּן יִשְׂסו״ת הָיָה דְּסָלִיק בִּרְעוּתָא דְּאוֹ״א לְמִבְרֵי עָלְמָא הוּא יִשְׂסו״ת), and it is that the Birurim [Clarifications] of the upper three of Yisrael-Saba and Tevunah rose by themselves to the desire of Abba and Imma, which are the upper three of Abba and Imma, and the upper three of Abba and Imma united in a Zivug [Union] and rectified them (וְהוּא כִּי עָלוּ הַבִּירוּרִין דְּג״ר דְּיִשְׂסו״ת מֵאֵלֵיהֶם לִרְעוּתָא דְּאוֹ״א שֶׁהֵם הַג״ר דְּאוֹ״א וְנִזְדַּוְּגוּ הַג״ר דְּאוֹ״א וְתִיקְּגוּם).

And so it was in the Tikkun of Ze‘ir Anpin and Nukvah, that “when it arose in the Desire of Yisrael-Saba and Tevunah to create the world,” which are Ze‘ir Anpin and Nukvah (וְכֵן הָיָה בְּתִיקּוּן זו״ן דְּסָלִיק בִּרְעוּתָא דְּיִשְׂסו״ת לְמִבְרֵי עָלְמָא שֶׁהֵם זו״ן), and then the Birurim [Clarifications] of the upper three of Ze‘ir Anpin and Nukvah rose by themselves to the desire of Yisrael-Saba and Tevunah, which are their upper three, and then Yisrael-Saba and Tevunah united in a Zivug [Union] of desire and rectified them (וְאָז עָלוּ הַבִּירוּרִים דְּג״ר דְּזו״ן מֵאֵלֵיהֶם לִרְעוּתָא דְּיִשְׂסו״ת שֶׁהֵם הַג״ר שֶׁלָּהֶם וְאָז נִזְדַּוְּגוּ יִשְׂסו״ת זִוּוּג דְּרְעוּתָא וְתִיקְּנוּם).

As the language above at length explained, it is clear that whether in Atik or in Arich Anpin or in Abba and Imma or in Yisrael-Saba and Tevunah, the meaning of “when it arose in the Desire” is the same in all of them (כְּמַשֶּׁ״ל הַלָּשׁוֹן בָּאֹרֶךְ מְבוֹאָר כִּי בֵּין בְּעַתִּיק וּבֵין בְּא״א וּבֵין בְּאוֹ״א וּבֵין בְּיִשְׂסו״ת כּוּלָּם כַּוָּנַת סָלִיק בִּרְעוּתָא שָׁוֶה בְּכוּלָּם), and it is that the Mayin nukvin [Female waters] rose by themselves to their desire, which are their upper three, their Chokhmah, Binah, Da’at, and they united in a Zivug [Union] of desire, which is the Zivug [Union] of their upper three, their Chokhmah, Binah, Da’at, and rectified them (וְהִיא שֶׁהַמ״ן עָלוּ מֵאֵלֵיהֶם לִרְעוּתָא שֶׁלָּהֶם שֶׁהֵם הַג״ר חָב״ד שֶׁלָּהֶם וְנִזְדַּוְּגוּ זִוּוּג דְּרְעוּתָא שֶׁהוּא זִוּוּג ג״ר חָב״ד שֶׁלָּהֶם וְתִיקְּנוּם). And it is difficult to me, for from that which is written in the book Mavo She‘arim, Gate Two, Section Three, chapter nine, above, it does not appear so (וְק׳ לְע״ד כִּי מִמַּה שֶּׁמָּ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ט הַנַּ״ל אֵינוֹ נִרְאֶה כֵּן). For behold, there he wrote, saying: “And indeed, in the first time of every Zivug [Union] and Zivug [Union] from all the aspects of the Zivugim [Unions] that exist in all of Atzilut, from Atik until Abba and Imma, there was not yet an arouser to raise Mayin nukvin [Female waters], which are the Birurim [Clarifications] of the Kings, to rectify them” (כִּי הִנֵּה שָׁם כָּתַב וְז״ל וְאַמְנָם בַּפַּעַם הָא׳ שֶׁלְּכָל זִוּוּג וּזִוּוּג מִכָּל בְּחִינַת הַזִּוּוּגִים שֶׁיֵּשׁ בְּכָל הָאֲצִילוּת מִן הָעַתִּיק וְעַד אוֹ״א עֲדַיִן לֹא הָיָה מְעוֹרֵר לְהַעֲלוֹת מ״ן הֵם הַבִּירוּרִין שֶׁל הַמְּלָכִים לְתַקְנָם). “And indeed, the male alone was arousing himself toward the Zivug [Union], even though there would be no one to raise Mayin nukvin [Female waters], and this is what is meant by ‘when it arose in the Desire,’ etc.” (וְאַמְנָם הַזָּכָר לְבַדּוֹ הָיָה מְעוֹרֵר מֵאֵלָיו אֶל הַזִּוּוּג גַּם שֶׁלֹּא יִהְיֶה מִי שֶׁיַּעֲלֶה מ״ן וְזֶ״שׁ כַּד סְלִיק בִּרְעוּתָא כו׳). For there is not yet recognition of the Nukvah in particular (כִּי לָא יֵשׁ עֲדַיִן הַכֵּר נוּקְבָּא בִּפְרָטוּת), except from Imma and below (זוּלָתִי מֵאִמָּא וָהַלְאָה). And if so, it is not a complete Zivug [Union] of Yesod in Yesod (وְאִם כֵּן אֵינוֹ זִוּוּג גָּמוּר דְּיִסוֹד בְּיִסוֹד), but only desire in the secret of Mochin [Intellects] (רַק רְעוּתָא בְּסוֹד מוֹחִין), in a place where the Nukvah is not present in particular (בִּמְקוֹם שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת), the end (ע״כ).

Behold, from that which he wrote at the beginning, “from Atik until Abba and Imma” (הֲרֵי מִמַּה שֶּׁמָּ״שׁ בַּתְּחִלָּה מִן הָעַתִּיק וְעַד אוֹ״א), and also from that which he wrote afterwards, “for there is not yet recognition of the Nukvah in particular except from Imma and below, only desire in the secret of Mochin [Intellects], in a place where the Nukvah is not present in particular” (וְכֵן מִמַּה שֶּׁמָּ״שׁ אַחַר כָּךְ כִּי לָא יֵשׁ עֲדַיִן הַכֵּר נוּקְבָּא בִּפְרָטוּת זוּלָתִי מֵאִמָּא וָהַלְאָה רַק רְעוּתָא בְּסוֹד מוֹחִין בִּמְקוֹם שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת), it is clear that this explanation of desire is the arousal of the male alone (מְבוֹאָר כִּי זֶה הַפֵּירוּשׁ דְּרְעוּתָא שֶׁהוּא סוֹד הִתְעוֹרְרוּת הַזָּכָר לְבַדּוֹ).

For therefore it is called a Zivug [Union] of desire, which is the aspect of Mochin [Intellects] (כִּי עַל כֵּן נִקְרָא זִוּוּג דְּרְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין), and it occurs only in Atik and Arich Anpin (וְאֵינוֹ אֶלָּא בְּעַתִּיק וְא״א), for the reason that there is no recognition of the Nukvah in particular there (לְטַעַם שֶׁלֹּא יֵשׁ שָׁם הַכֵּר נוּקְבָּא בִּפְרָטוּת). But in Abba and Imma, where there is recognition of the Nukvah in particular (אֲבָל בְּאוֹ״א שֶׁיֵּשׁ הַכֵּר נוּקְבָּא בִּפְרָטוּת), there Imma raises the Mayin nukvin [Female waters] (שָׁם אִמָּא מַעֲלָה אֶת הַמּ״ן). And their Zivug [Union] for the rectification of the Birurim [Clarifications] beneath them (וְאֵין זִוּוּגָם לְתִיקּוּן הַבִּירוּרִין שֶׁלְּמַטָּה מֵהֶם), was not in the aspect of desire, which is the secret of Mochin [Intellects] (הָיָה בְּבְחִינַת רְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין), for behold there is recognition of the Nukvah in particular (שֶׁהֲרֵי יֵשׁ הַכֵּר נוּקְבָּא בִּפְרָטוּת).

For if according to his words, of blessed memory, also the Zivug [Union] of Abba and Imma for the rectification of the Birurim [Clarifications] beneath them (שֶׁאִם בְּדְבָרָיו ז״ל שֶׁגַּם הַזִּוּוּג דְּאוֹ״א לְתִיקּוּן הַבִּירוּרִין שֶׁלְּמַטָּה מֵהֶם), was a Zivug [Union] of desire, which is the aspect of their Mochin [Intellects] (הָיָה זִוּוּג דְּרְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין שֶׁלָּהֶם), then how could the Rav have said “from Atik until Abba and Imma” (אִם כֵּן הֵיכִי קָאָמַר הָרַב מִן הָעַתִּיק וְעַד אוֹ״א), and given the reason that “there is no recognition of the Nukvah in particular except from Imma and below” (וְנָתַן טַעַם כִּי לָא יֵשׁ הַכֵּר נוּקְבָּא בִּפְרָטוּת זוּלָתִי מֵאִמָּא וָהַלְאָה), which implies that from Imma, where there is recognition of the Nukvah, it is not so (דְּמַשְׁמַע דְּמֵאִמָּא שֶׁיֵּשׁ הַכֵּר נוּקְבָּא אֵינוֹ כֵּן). And behold, even there, even though there is recognition of the Nukvah in particular (וְהֲלֹא גַּם שָׁם אַף עַל פִּי שֶׁיֵּשׁ הַכֵּר נוּקְבָּא בִּפְרָטוּת), their Zivug [Union] to rectify the Birurim [Clarifications] beneath them (הַזִּוּוּג שֶׁלָּהֶם לְתַקֵּן אֶת הַבִּירוּרִין שֶׁלְּמַטָּה מֵהֶם), was a Zivug [Union] of desire, which is the aspect of their Mochin [Intellects] (הָיָה זִוּוּג דְּרְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין שֶׁלָּהֶם).

And if so, also there the explanation “when it arose in the desire” applies properly (וְאִם כֵּן גַּם שָׁם שַׁיָּיךְ שַׁפִּיר הַפֵּירוּשׁ כַּד סְלִיק בִּרְעוּתָא), which refers to the Zivug [Union] of desire, which is the upper three, their Chokhmah, Binah, Da‘at (שֶׁהוּא עַל זִוּוּג דְּרְעוּתָא שֶׁהוּא הַג״ר חָב״ד שֶׁלָּהֶם). And if so, at the beginning he should have said “from Atik until Ze‘ir Anpin and Nukvah” (וְאִם כֵּן מִתְּחִלָּה הֲוָה לֵיהּ לוֹמַר מִן הָעַתִּיק וְעַד זו״ן). And also, he should not have given the reason that it is called a Zivug [Union] of desire because the Nukvah is not found in particular (וְגַם שֶׁלֹּא הָיָה לוֹ לְתֵּן טַעַם שֶׁנִּקְרָא זִוּוּג דְּרְעוּתָא מִפְּנֵי שֶׁלֹּא יֵשׁ נוּקְבָּא מְצוּיָּה בִּפְרָטוּת), but certainly, since he said so, it is necessary that the Zivug [Union] of Abba and Imma to rectify the Birurim [Clarifications] beneath them is not in the aspect of desire, which is the secret of the Mochin [Intellects], but rather in their lower seven (אֶלָּא וַדַּאי מִדְּקָאָמַר הָכִי מֻכְרָח כִּי הַזִּוּוּג דְּאוֹ״א לְתַקֵּן אֶת הַבִּירוּרִין שֶׁלְּמַטָּה מֵהֶם אֵינוֹ בִּבְחִינַת רְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין רַק בְּז״ת שֶׁלָּהֶם), for through the Zivug [Union] of their lower seven, the upper three of the one beneath them are rectified (כִּי עַל־יְדֵי זִוּוּג הַז״ת שֶׁלָּהֶם נִתְקַנִּין הַג״ר שֶׁמִּי שֶׁלְּמַטָּה מֵהֶם). And according to this, from this language there is a difficulty, twofold: first, that the Zivug [Union] of Abba and Imma to rectify the Birurim [Clarifications] beneath them was not a Zivug [Union] of desire, which is the secret of their Mochin [Intellects], but through the Zivug [Union] of their lower seven (וּלְפִי זֶה מִלָּשׁוֹן זֶה ק׳ עָלָיו תַּרְתֵּי חֲדָא שֶׁאֵין זִוּוּג אוֹ״א לְתַקֵּן אֶת הַבִּירוּרִין שֶׁלְּמַטָּה מֵהֶם הָיָה זִוּוּג דְּרְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין שֶׁלָּהֶם רַק עַל־יְדֵי זִוּוּג ז״ת שֶׁלָּהֶם).

And further, that if so, it would follow that the lower seven of Abba and Imma were rectified before the upper three of the one beneath them were rectified (וְעוֹד שֶׁאִם כֵּן מֻכְרָח שֶׁהַז״ת שֶׁל אוֹ״א נִתְקַנּוּ קוֹדֶם שֶׁנִּתְקַנּוּ הַג״ר שֶׁמִּי שֶׁלְּמַטָּה מֵהֶם), and this itself, as stated above in Etz Chayim, Gate of the Breaking of the Vessels, is so (וְהוּא עַצְמוֹ כַּאֲמוּר בְּעֵץ חַיִּים שַׁעַר שְׁבִירַת הַכֵּלִים הַנַּ״ל). And even though in truth also in Abba and Imma there is a Zivug [Union] of desire, which is the Zivug [Union] of their upper three, in order to rectify their lower six (וְאַעַפִּי שֶׁלְּפִי הָאֱמֶת גַּם בְּאוֹ״א יֵשׁ זִוּוּג דְּרְעוּתָא שֶׁהוּא הַזִּוּוּג דְּג״ר שֶׁלָּהֶם כְּדֵי לְתַקֵּן אֶת הַו״ת שֶׁלָּהֶם), behold here, in the book Mavo She‘arim, the essence of that teaching is not concerning the Zivug [Union] of the Partzuf to complete its own rectification (הִנֵּה בְּכָאן בְּסֵפֶר מ״שׁ עִקַּר אוֹתוֹ הַדְּרוּשׁ אֵינוֹ עַל הַזִּוּוּג שֶׁל הַפַּרְצוּף כְּדֵי לְהַשְׁלִים תִּקּוּן עַצְמוֹ), but concerning the Zivug [Union] of the upper Partzuf in order to rectify the Birurim [Clarifications] of the lower Partzuf beneath it (רַק עַל הַזִּוּוּג שֶׁל הַפַּרְצוּף הָעֶלְיוֹן כְּדֵי לְתַקֵּן אֶת הַבִּירוּרִין שֶׁל הַפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ).

For so he concluded there: “But the second time, in each Partzuf, there was already one who would raise the Mayin nukvin [Female waters]” (שֶׁכֵּן סִיֵּם שָׁם אַךְ הַפַּעַם הַבּ׳ שֶׁבְּכָל פַּרְצוּף כְּבָר הָיָה מִי שֶׁיַּעֲלֶה מ״ן). For Arich, after it was rectified through that which Atik purified to rectify Arich in the first time (כִּי א״א אַחַר שֶׁנִּתְקַן עַל־יְדֵי מַה שֶּׁבֵּירֵר עַתִּיק לְתַקֵּן אֶת א״א בַּפַּעַם הָרִאשׁוֹנָה), behold, when Atik returns a second time to resume the aspect of Zivug [Union] with the Nukvah (הִנֵּה כְּשֶׁחוֹזֵר עַתִּיק שֵׁנִית לַחֲזוֹר בִּבְחִינַת זִוּוּג עִם הַנּוּקְבָּא), then Arich is found to be rectified, and he is the one who raises the Mayin nukvin [Female waters] in Atik (הֲרֵי נִמְצָא הָא״א מְתֻקָּן וְהוּא הַמַּעֲלֶה הַמּ״ן בְּעַתִּיק). Behold, it is explained that the Zivug [Union] of Atik which he mentioned above was to rectify Arich (הֲרֵי מְבוֹאָר כִּי הַזִּוּוּג דְּעַתִּיק אֲשֶׁר הִזְכִּיר לְמַעְלָה הָיָה לְתַקֵּן אֶת א״א). And further he wrote: “It is found that in the first time Abba and Imma united by themselves, and in the second time, when Ze‘ir Anpin and Nukvah were already rectified, they are the ones who raise the Mayin nukvin [Female waters] to the world” (וְעוֹד כָּתַב נִמְצָא כִּי בַּפַּעַם הָרִאשׁוֹנָה נִזְדַּוְּגוּ אוֹ״א מֵאֵלֵיהֶם וּבַפַּעַם הַבּ׳ שֶׁכְּבָר נִתְקַן זו״ן הֵם הַמַּעֲלִין אֶת הַמּ״ן לָעוֹלָם).

Behold, it is explained that the first Zivug [Union] of Abba and Imma mentioned there (הֲרֵי מְבוֹאָר כִּי הַזִּוּוּג הָא׳ שֶׁל אוֹ״א הַנִּזְכָּר שָׁם) was to rectify Ze‘ir Anpin and Nukvah (הוּא הָיָה לְתִיקּוּן זו״ן). And furthermore, according to the words of the Rav, of blessed memory (וְעוֹד כִּי לְפִי דִּבְרֵי הָרַב זְלָה״ה), it is excluded that even the Zivug [Union] of the upper three of Abba and Imma (נִשְׁלַל כִּי אֲפִלּוּ הַזִּוּוּג דְּג״ר שֶׁל אוֹ״א) to rectify their lower seven (לְתַקֵּן אֶת הַז״ת שֶׁלָּהֶם) enters the secret of a Zivug [Union] of desire (אֵינוֹ נִכְנָס בְּסוֹד זִוּוּג דְּרְעוּתָא). For there is recognition of the Nukvah there in particular (כֵּיוָן שֶׁיֵּשׁ שָׁם הַכֵּר נוּקְבָּא בִּפְרָטוּת). For they are not Abba and Imma as one Partzuf (כִּי אֵינָם אוֹ״א בְּחִבּוּר פַּרְצוּף אֶחָד), like Atik and his Nukvah and Arich and his Nukvah (כְּמוֹ עַתִּיק וְנוּקְבָּא וְא״א וְנוּקְבָּא).

And therefore, in their Zivug [Union], Imma raises the Mayin nukvin [Female waters] (וְעַל כֵּן בְּזִוּוּגָם אִמָּא הִיא מַעֲלָה אֶת הַמּ״ן). And therefore he was precise in the language of Etz Chayim (וְלָכֵן דִּקְדֵּק בְּלָשׁוֹן הָעֵץ חַיִּים), in the Gate of the Breaking of the Vessels mentioned above (בְּשַׁעַר שְׁבִירַת הַכֵּלִים הַנַּ״ל), that in the Zivug [Union] of the upper three of Arich (שֶׁבְּזִוּוּג ג״ר דְּא״א), to rectify his lower seven (לְתַקֵּן אֶת הַז״ת שֶׁלּוֹ), he attributed everything to the male (תָּלָה הַכֹּל בְּדְכוּרָא). He said “and he raised,” and also “and everything was rectified” (שֶׁאָמַר וְהֶעֱלָה וְכֵן אָמַר וְנִתְקַן הַכֹּל). But in the Zivug [Union] of the upper three of Abba and Imma (אֲבָל בְּזִוּוּג הַג״ר שֶׁל אוֹ״א), to rectify their lower seven (לְתַקֵּן הַז״ת שֶׁלָּהֶם), he wrote afterwards (אָמַר אַחַר כָּךְ) “Ze‘ir Anpin and Nukvah, the lower seven of M”H and B"N of Arich, united and rectified” (נִזְדַּוְּגוּ זו״ן ז״ת דְּמ״ה וּב״ן דְּא״א וְתִיקְּנוּ). “The upper three of Chokhmah of B"N with its M”H” (ג״ר דְּחָכְמָה דְּב״ן עִם הַמּ״ה שֶׁלּוֹ). “And then the upper three rectified their lower seven of M”H and B"N” (וְאָז הַג״ר תִּיקְּנוּ הַז״ת שֶׁלָּהֶם דְּמ״ה וּב״ן).

Thus even in the Zivug [Union] of the upper three of Abba and Imma (הֲרֵי שֶׁאֲפִלּוּ בְּזִוּוּג הַג״ר דְּאוֹ״א), he said “they rectified,” referring to both of them (אָמַר תִּיקְּנוּ דְּקָאֵי עַל שְׁנֵיהֶם). For there Imma raises them in the secret of Mayin nukvin [Female waters] (כִּי שָׁם אִמָּא הִיא מַעֲלָתָם בְּסוֹד מ״ן). And the essential explanation of a Zivug [Union] of desire (וְעִקַּר פֵּירוּשׁ זִוּוּג דְּרְעוּתָא), applies only where the Nukvah is not found in particular (אֵינוֹ רַק בְּמָקוֹם שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת). For then the arousal comes only from the male (כִּי אָז הַהִתְעוֹרְרוּת בָּא מִצַּד הַזָּכָר בִּלְבָד). And if so, this explanation of “when it arose in the desire,” which is the Zivug [Union] of desire (וְאִם כֵּן זֶה הַפֵּירוּשׁ עַל כַּד סְלִיק בִּרְעוּתָא שֶׁהוּא זִוּוּג דְּרְעוּתָא), applies only to Atik and Arich (אֵינוֹ רַק עַל עַתִּיק וְא״א). But regarding Abba and Imma (אֲבָל לְגַבֵּי אוֹ״א), it is the second explanation of the book Mavo She‘arim (הוּא הַפֵּירוּשׁ הַב׳ דְּסֵפֶר מְבוֹא שְׁעָרִים), which is the first explanation of Etz Chayim above (שֶׁהוּא הַפֵּירוּשׁ הָא׳ דְּסֵפֶר הָעֵץ חַיִּים כְּנַ״ל).

For salik”arose” refers to the Mayin nukvin [Female waters] which rose by themselves, not through the lower ones (כִּי סְלִיק קָאֵי עַל הַמּ״ן שֶׁעָלוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים). And this ascent was in the desire, His simple will, that they rise by themselves without being raised from below (וְעֲלִיָּה זוֹ הָיְתָה בִּרְעוּתָא בִּרְצוֹנוֹ הַפָּשׁוּט שֶׁרָצָה שֶׁיַּעֲלוּ מֵאֵלֵיהֶם בִּלְתִּי מַעֲלָה אוֹתָם מִן הַתַּחְתּוֹנִים). For they were not yet rectified (כִּי עֲדַיִן לֹא נִתְקַנּוּ). And just as in that explanation it is stated in the language of Etz Chayim, Gate of M"N, chapter two (וּכְמוֹ שֶׁבַּפֵּירוּשׁ הַהוּא אִתְּמַר בְּלָשׁוֹן הָעֵץ חַיִּים דְּשַׁעַר מ״ן פ״ב הַנַּ״ל), this explanation is upon Abba and Imma (פֵּירוּשׁ זֶה עַל אוֹ״א).

And there, in that explanation, neither Atik nor Arich is mentioned (וְשָׁם לֹא נִזְכַּר בְּפֵּירוּשׁ זֶה לֹא עַתִּיק וְלֹא א״א). As I wrote above the language (כְּמַ״שׁ לְעֵיל הַלָּשׁוֹן). But here, in the book Mavo She‘arim, in this explanation it is stated “from Atik until Abba and Imma” (וּכָאן בְּסֵפֶר מ״שׁ בְּפֵירוּשָׁא אִתְּמַר מִן הָעַתִּיק וְעַד אוֹ״א), and “in a place where the Nukvah is not found in particular” (וּבִמְקוֹם שֶׁאֵין נוּקְבָּא מְצוּיָּה בִּפְרָטוּת). And if this explanation of “when it arose in the desire,” which is the Zivug [Union] of desire, which is the Mochin [Intellects], the upper three, Chokhmah, Binah, Da‘at (וְאִם זֶה הַפֵּירוּשׁ עַל כַּד סְלִיק בִּרְעוּתָא שֶׁהוּא זִוּוּג דְּרְעוּתָא שֶׁהוּא הַמּוֹחִין ג״ר חָב״ד), then it cannot be said concerning Abba and Imma (לֹא שַׁיָּיךְ לוֹמַר כָּךְ עַל אוֹ״א), even in the aspect of the Zivug [Union] of their upper three (אֲפִלּוּ בִּבְחִינַת הַזִּוּוּג שֶׁל הַג״ר שֶׁלָּהֶם), which are their Mochin [Intellects] (שֶׁהֵם הַמּוֹחִין שֶׁלָּהֶם), and all the more so regarding their Zivug [Union] to rectify the Birurim [Clarifications] beneath them (כָּל שֶׁכֵּן וְקַל וָחוֹמֶר שֶׁבְּזִוּוּגָם לְתַקֵּן הַבִּירוּרִין שֶׁלְּמַטָּה), for it is not stated there at all (שֶׁאֵינוֹ נֶאֱמַר כְּלָל וּכְלָל).

And furthermore, it is difficult to me, in my opinion, from that which is written in Etz Chayim, Gate of M"N, chapter four (וְעוֹד ק׳ עָלָיו לְעֵ״ד מִמַּה שֶּׁמָּ״שׁ בְּסֵפֶר עֵץ חַיִּים שַׁעַר מ״ן פ״ד), and this is his language (וְז״ל): “And behold, we have already explained that it is impossible to clarify any sparks except through an upper Zivug [Union] (וְהִנֵּה כְּבָר בֵּאַרְנוּ שֶׁאִי אֶפְשָׁר לְבָרֵר שׁוּם נִיצוֹצוֹת אֶלָּא עַל־יְדֵי זִוּוּג עֶלְיוֹן), for those sparks ascend from below, from the place in which they fell, and enter into the womb of the upper Nukvah (כִּי אוֹתָם הַנִּיצוֹצוֹת עוֹלוֹת מִלְּמַטָּה מִן הַמָּקוֹם אֲשֶׁר נָפְלוּ שָׁם וְנִכְנָסוֹת בְּבֶטֶן הַנּוּקְבָּא הָעֶלְיוֹנָה), and they remain there during the time of pregnancy (וּמִשְׁתַּהוֹת שָׁם זְמַן יְמֵי הָעִיבּוּר), and then they are sweetened there and become there an aspect of a Partzuf (וְאָז מִתְמַתְּקִים שָׁם וְנַעֲשִׂין שָׁם בְּחִינַת פַּרְצוּף).

And behold, regarding the upper Zivug [Union] that was in order to clarify Abba and Imma, we are not permitted to speak (וְהִנֵּה בְּזִוּוּג הָעֶלְיוֹן שֶׁהָיָה כְּדֵי לְבָרֵר אוֹ״א אֵין אָנוּ רְשָׁאִים לְדַבֵּר), for that which is above Abba and Imma, there is said ‘One I called him, without partner in number’ (כִּי מַה שֶׁלְּמַעְלָה מֵאוֹ״א שָׁם נֶאֱמַר אֶחָד קְרָאתִיו בְּלֹא שֻׁתְּפָא דְּמִנְיָנָא), and there the Zivug [Union] is not recognized (וְאֵין זִוּוּג נִכָּר שָׁם). For the first Nukvah that existed in the world of Atzilut is the Upper Imma (כִּי הָרִאשׁוֹנָה הַנּוּקְבָּא שֶׁהָיְתָה בְּעוֹלָם הָאֲצִילוּת הִיא אִמָּא עִילָּאָה), and from Abba and Imma and below we begin to mention the aspect of Zivug [Union] (וּמֵאוֹ״א וָהַלְאָה אָנוּ מַתְחִילִין לְהַזְכִּיר בְּחִינַת זִוּוּג). And therefore we will now explain the matter of the Zivug [Union] of Abba and Imma in order to clarify the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah (וְלָכֵן נְבָאֵר עַתָּה עִנְיַן זִוּוּג אוֹ״א כְּדֵי לְבָרֵר בִּירוּרִין זו״ן). And the matter is that after the portions of Abba and Imma were completely clarified (וְהָעִנְיָן הוּא כִּי אַחַר אֲשֶׁר הֻבְרְרוּ חֶלְקֵי אוֹ״א לְגַמְרֵי), then they needed to unite in order to clarify the Birurim [Clarifications] of the portions of Ze‘ir Anpin and Nukvah (אָז הֻצְרְכוּ הֵם לְהִזְדַּוֵּג כְּדֵי לְבָרֵר בִּירוּרִין חֶלְקֵי זו״ן), and then the Birurim [Clarifications] of the portions of Ze‘ir Anpin and Nukvah of Atzilut ascended into the womb of the Upper Imma (וְאָז עָלוּ שָׁם הַבִּירוּרֵי חֶלְקֵי זו״ן דַּאֲצִילוּת בְּבֶטֶן אִמָּא עִילָּאָה), and remained there during the time of Ibbur (וְנִשְׁתְּהוּ שָׁם זְמַן יְמֵי הָעִיבּוּר), and they emerged rectified, etc. (וְיָצְאוּ מְתֻקָּנִים כו׳).

And indeed, you must know one matter (וְאַמְנָם צָרִיךְ שֶׁתֵּדַע עִנְיַן אֶחָד), and it is that even before Ze‘ir Anpin and Nukvah were clarified, certainly Abba and Imma did not abstain from uniting (וְהוּא שֶׁגַּם קֹדֶם שֶׁנִּבְרְרוּ זו״ן וַדַּאי הוּא שֶׁלֹּא הָיוּ נִמְנָעִים אוֹ״א מֵהִזְדַּוֵּג), for their Zivug [Union] is constant and does not cease (שֶׁהֲרֵי זִוּוּגָם הוּא תְּדִירִי דְלָא פָּסִיק). However, since the reason for Zivug [Union] is only to clarify Birurim [Clarifications] (אַמְנָם לְפִי שֶׁאֵין סִבַּת זִוּוּג אֶלָּא לְבָרֵר בִּירוּרִים), therefore they did not need to unite in the aspect of the lower Zivug [Union] of Yesod of the male in Yesod of the female, which is called the corporeal lower Zivug [Union] (לָכֵן לֹא הָיָה צָרִיךְ לְהִזְדַּוֵּג בִּבְחִינַת זִוּוּג הַתַּחְתּוֹן דְּיִסוֹד דִּילֵיהּ בְּיִסוֹד דִּילָהּ הַנִּקְרָא זִוּוּג גּוּפָנִי תַּתָּא). But they would unite in a spiritual upper Zivug [Union] (אֲבָל הָיָה מִזְדַּוֵּג זִוּוּג רוּחָנִיּוּת עֶלְיוֹן), and that is called ‘kissing’ (וְהוּא הַנִּקְרָא נְשִׁיקִין).

However, the lower Zivug [Union] they did not need until Ze‘ir Anpin and Nukvah began to be clarified (אַמְנָם זִוּוּג הַתַּחְתּוֹן לֹא הָיוּ צְרִיכִין אֵלָיו עַד שֶׁיַּתְחִילוּ לְהִתְבָּרֵר זו״ן). And then Abba and Imma needed to unite in a lower corporeal Zivug [Union] in order to clarify them in the womb of Imma (וְאָז הֻצְרְכוּ אוֹ״א לְהִזְדַּוֵּג זִוּוּג תַּחְתּוֹן גּוּפָנִי כְּדֵי לְבָרְרָם בְּבֶטֶן אִמָּא). And then they united for the first time in order to bring out Ze‘ir Anpin and Nukvah and rectify them in the aspect of three included in three, etc. (וְאָז נִזְדַּוְּגוּ בַּפַּעַם רִאשׁוֹנָה כְּדֵי לְהוֹצִיא זו״ן וּלְבָרְרָם בִּבְחִינַת ג׳ כְּלִילִין בְּג׳ כו׳). And afterwards Abba and Imma returned to unite in a second Zivug [Union] (וְאַחַר כָּךְ חָזְרוּ אוֹ״א לְהִזְדַּוֵּג זִוּוּג ב׳), in order to give them Mochin [Intellects], which are the aspect of greatness (כְּדֵי לָתֵת לָהֶם מוֹחִין שֶׁהֵם בְּחִינַת הַגְּדֻלָּה). And they were also then in the aspect of a second pregnancy in the womb of Imma, in order to be clarified (וְהָיוּ שָׁם גַּם כֵּן בְּבְחִינַת עִיבּוּר ב׳ בְּבֶטֶן אִמָּא כְּדֵי לְהִתְבָּרֵר). And through the two Zivugim [Unions] the rectification of Ze‘ir Anpin and Nukvah was completed, to be clarified, etc. (וְעַל־יְדֵי ב׳ זִוּוּגִים נִגְמַר תִּיקּוּן זו״ן לְהִתְבָּרֵר כּו׳). There is also a third Zivug [Union] in Abba and Imma after the second Zivug [Union] (עוֹד יֵשׁ בְּחִינַת זִוּוּג ג׳ בְּאוֹ״א אַחַר זִוּוּג ב׳), of the greatness of Ze‘ir Anpin and Nukvah (דְּגַדְלוּת זו״ן), and it is for the sake of life and sustenance for Ze‘ir Anpin and Nukvah and for the other worlds, etc. (וְהוּא לְצוֹרֶךְ חַיּוּת וּמָזוֹן לְזו״ן וּלְשְׁאָר הָעוֹלָמוֹת וְכוּ׳). And these three Zivugim [Unions] are in the aspect of the lower corporeal Zivug [Union], of his Yesod in her Yesod, etc. (וְאֵלּוּ הַג׳ זִוּוּגִים הֵם בְּבְחִינַת זִוּוּג הַתַּחְתּוֹן גּוּפָנִי דְּיִסוֹד דִּילֵיהּ בְּיִסוֹד דִּילָהּ וְכוּ׳).

For behold, from that which he wrote at the beginning, that it is impossible to clarify any sparks except through an upper Zivug [Union] (כִּי הִנֵּה מִמַּה שֶּׁמָּ״שׁ בַּתְּחִלָּה שֶׁאִי אֶפְשָׁר לְבָרֵר שׁוּם נִיצוֹצוֹת רַק עַל־יְדֵי זִוּוּג עֶלְיוֹן), that the sparks enter into the secret of pregnancy in the womb of the Nukvah (שֶׁהַנִּיצוֹצוֹת נִכְנָסִים בְּסוֹד הָעִיבּוּר בְּבֶטֶן הַנּוּקְבָּא), which, certainly, is in the lower seven of the Nukvah, where the Zivug [Union] and the pregnancy take place (אֲשֶׁר זֶה מִסְתַּמָּא הוּא בְּז״ת דְּנוּקְבָּא אֲשֶׁר שָׁם נַעֲשֶׂה הַזִּוּוּג וְהָעִיבּוּר). And as he wrote afterwards, that in order to clarify the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah (וּכְמַ״שׁ אַחַר כָּךְ כִּי כְּדֵי לְבָרֵר הַבִּירוּרִין דְּזו״ן), Abba and Imma needed to unite in a lower corporeal Zivug [Union], in order to clarify them in the womb of Imma (הֻצְרְכוּ אוֹ״א לְהִזְדַּוֵּג זִוּוּג תַּחְתּוֹן גּוּפָנִי כְּדֵי לְבָרְרָם בְּבֶטֶן אִמָּא).

And immediately after this he juxtaposed the matter of the upper Zivug [Union], to clarify Abba and Imma (וּתְכֶף סָמַךְ לְזֶה עִנְיַן הַזִּוּוּג הָעֶלְיוֹן כְּדֵי לְבָרֵר אֶת אוֹ״א), which is the Zivug [Union] of Arich in order to rectify Abba and Imma (אֲשֶׁר זֶה הוּא זִוּוּג א״א לְתַקֵּן אֶת אוֹ״א). If so, it is implied that the Zivug [Union] of Arich to rectify Abba and Imma is in this same manner (אִם כֵּן מַשְׁמַע שֶׁהַזִּוּוּג דְּא״א כְּדֵי לְתַקֵּן אֶת אוֹ״א הוּא בְּאוֹפֶן זֶה גַּם כֵּן), for it is the Zivug [Union] of the lower seven of Arich (כִּי הוּא סוֹד זִוּוּג הַז״ת דְּא״א). For therefore we are not permitted to speak of it, for no Zivug [Union] is recognized there (כִּי עַל כֵּן אֵין אָנוּ רְשָׁאִים לְדַבֵּר בּוֹ כִּי אֵין זִוּוּג נִכָּר שָׁם). And it is in the manner of the Zivug [Union] of Atik in order to clarify Arich (וְהוּא עַל־דֶּרֶךְ זִוּוּג דְּעַתִּיק כְּדֵי לְבָרֵר אֶת א״א), which is also stated in this manner (אֲשֶׁר גַּם כֵּן נֶאֱמַר בְּאוֹפֶן זֶה), that the sparks entered into the place of pregnancy and remained there the time of pregnancy (כִּי נִכְנְסוּ הַנִּיצוֹצוֹת בִּמְקוֹם הָעִיבּוּר וְנִשְׁתְּהוּ שָׁם זְמַן הָעִיבּוּר), as is written in the book Mavo She‘arim, Gate Two, Section Three, chapter eight, and in Gate Three, Section Two, chapter one (כְּמַ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ח וּבְש״ג ח״ב פ״א), whose language we have already quoted above (שֶׁכְּבָר כָּתַבְנוּ לְשׁוֹנָם לְעֵיל). Except that here, in Etz Chayim, the matter was concealed and stated by hint (אֶלָּא שֶׁכָּאן בְּסֵפֶר עֵץ חַיִּים הֶעְלִים הַדָּבָר וְנֶאֱמַר בִּרְמֶז).

For at first he said the matter of Zivug [Union], which is the ascent of the sparks into the womb of the Nukvah and their remaining there during the time of pregnancy (כַּאֲשֶׁר בַּתְּחִלָּה אָמַר עִנְיַן הַזִּוּוּג שֶׁהוּא עֲלִיַּת הַנִּיצוֹצוֹת בְּבֶטֶן הַנּוּקְבָּא וְהִשְׁתָּהוּתָם שָׁם זְמַן הָעִיבּוּר), which is in the lower seven (אֲשֶׁר זֶה הוּא בְּז״ת). And immediately after this he juxtaposed the matter of the Zivug [Union] of Arich to clarify Abba and Imma (וּתְכֶף סָמַךְ לְזֶה עִנְיַן זִוּוּג א״א כְּדֵי לְבָרֵר אֶת אוֹ״א). And this is certainly understood to be in the manner mentioned above, “that it arose from him” (אֲשֶׁר מִסְתַּמָּא מֻבָּן שֶׁהוּא עַל־דֶּרֶךְ הָאָמוּר דְּסָלִיק מִינֵיהּ). And if so, the Zivug [Union] of Arich in order to clarify Abba and Imma (וְאִם כֵּן הַזִּוּוּג דְּא״א כְּדֵי לְבָרֵר אֶת אוֹ״א), was in the lower seven of Arich (הָיָה בְּז״ת דְּא״א). And this is the opposite of what the Rav Sar Shalom, of blessed memory, wrote (וְהוּא הֶפֶךְ מַה שֶּׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל), that through the Zivug [Union] of the upper three of Arich the upper three of Abba and Imma were clarified, and afterwards the lower seven of Arich were clarified through the upper three of Abba and Imma (כִּי עַל־יְדֵי זִוּוּג ג״ר דְּא״א נִבְרְרוּ הַג״ר דְּאוֹ״א וְאַחַר כָּךְ נִבְרְרוּ הַז״ת דְּא״א עַל־יְדֵי הַג״ר דְּאו״א).

For behold, according to what was said, through the Zivug [Union] of the lower seven of Arich Anpin, the upper three of Abba and Imma were clarified (כִּי הֲרֵי לְפִי הָאֲמוּר עַל־יְדֵי הַזִּוּוּג דְּז״ת דְּא״א הוּא שֶׁנִּבְרְרוּ הַג״ר דְּאוֹ״א). And if so, it is necessary that also the lower seven of Arich Anpin were clarified and rectified before the rectification and clarification of the upper three of Abba and Imma (וְאִם כֵּן מֻכְרָח כִּי גַּם הַז״ת דְּא״א נִבְרְרוּ וְנִתְקַנּוּ קוֹדֶם תִּיקּוּן וּבִירוּר הַג״ר דְּאוֹ״א).

And furthermore, that the clarification of the lower seven of Arich Anpin was not by the upper three of Abba and Imma, but by the upper three of Arich Anpin (וְגַם שֶׁלֹּא הָיָה בִּירוּר הַז״ת דְּא״א עַל־יְדֵי הַג״ר דְּאוֹ״א רַק עַל־יְדֵי הַג״ר דְּא״א). And this itself is as written in Etz Chayim, Gate of the Breaking of the Vessels, mentioned above (וְהוּא עַצְמוֹ כְּמַ״שׁ בְּעֵץ חַיִּים שַׁעַר שְׁבִירַת הַכֵּלִים הַנַּ״ל). And likewise it is difficult upon him from that which he wrote afterwards (וְכֵן קָשֶׁה עָלָיו מִמַּה שֶּׁמָּ״שׁ אַחַר כָּךְ), that after the portions of Abba and Imma were completely clarified (כִּי אַחַר אֲשֶׁר הֻבְרְרוּ חֶלְקֵי אוֹ״א לְגַמְרֵי), then they needed to unite in order to clarify the Birurim [Clarifications] of the portions of Ze‘ir Anpin and Nukvah, etc. (אָז הֻצְרְכוּ לְהִזְדַּוֵּג כְּדֵי לְבָרֵר בִּירוּרֵי חֶלְקֵי זו״ן וְכוּ׳).

For behold, from that which he wrote “the portions of Abba and Imma were completely clarified,” it is clear that also the Birurim [Clarifications] of the lower seven of Abba and Imma were clarified and rectified before the clarification and rectification of Ze‘ir Anpin and Nukvah (כִּי הֲרֵי מִמַּה שֶּׁאָמַר הֻבְרְרוּ חֶלְקֵי אוֹ״א לְגַמְרֵי מְבוֹאַר כִּי גַּם בִּירוּרֵי הַז״ת שֶׁל אוֹ״א נִבְרְרוּ וְנִתְקַנּוּ קוֹדֶם בִּירוּר וְתִיקּוּן זו״ן). And this is the opposite of his words, in which he said that when the upper three of Yisrael-Saba and Tevunah were rectified, they united and clarified the upper three of Ze‘ir Anpin and Nukvah before the lower seven of Yisrael-Saba and Tevunah were clarified and rectified (וְזֶה הוּא הֶפֶךְ דְּבָרָיו שֶׁאָמַר כִּי כַּאֲשֶׁר נִתְקַנּוּ הַג״ר דְּיִשְׂסו״ת נִזְדַּוְּגוּ וּבֵירְרוּ אֶת הַג״ר דְּזו״ן קוֹדֶם שֶׁנִּבְרְרוּ וְנִתְקַנּוּ הַז״ת דְּיִשְׂסו״ת). For afterwards the upper three of Ze‘ir Anpin and Nukvah clarified the lower seven of Yisrael-Saba and Tevunah and raised them as Mayin nukvin [Female waters] for them (כִּי אַחַר כָּךְ הַג״ר דְּזו״ן הֵם בֵּירְרוּ הַז״ת דְּיִשְׂסו״ת וְהֶעֱלוּ אוֹתָם לְמ״ן לָהֶם).

For behold, according to what was said, the lower seven of Yisrael-Saba and Tevunah were clarified and rectified before any clarification or rectification of Ze‘ir Anpin and Nukvah (כִּי הֲרֵי לְפִי הָאֲמוּר הַז״ת דְּיִשְׂסו״ת נִבְרְרוּ וְנִתְקַנּוּ קוֹדֶם בִּירוּר וְתִיקּוּן שׁוּם בִּירוּר מִבִּירוּרֵי זו״ן). And more difficult than this language upon him is that which he wrote (וְהַיּוֹתֵר קָשֶׁה עָלָיו מִזֶּה הַלָּשׁוֹן הוּא עַל מַה שֶּׁאָמַר), that through the Zivug [Union] of desire, which is the Mochin [Intellects] of Yisrael-Saba and Tevunah (כִּי עַל־יְדֵי זִוּוּג דְּרְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין דְּיִשְׂסו״ת), the Birurim [Clarifications] of the upper three of Ze‘ir Anpin and Nukvah were clarified and rectified (נִבְרְרוּ וְנִתְקַנּוּ בֵּירוּרֵי הַג״ר דְּזו״ן). For behold, in this language it is clearly explained that the first time that Abba and Imma united — which is Yisrael-Saba and Tevunah — in order to clarify and rectify the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah, it was a lower Zivug [Union] of Yesod of the male in Yesod of the female (כִּי הֲרֵי בָּזֶה הַלָּשׁוֹן מְבוֹאַר בָּרוּר הֵיטֵב כִּי הַפַּעַם הָרִאשׁוֹנָה אֲשֶׁר נִזְדַּוְּגוּ אוֹ״א שֶׁהֵם יִשְׂסו״ת כְּדֵי לְבָרֵר וּלְתַקֵּן בֵּירוּרֵי זו״ן הָיָה זִוּוּג תַּחְתּוֹן דְּיִסוֹד דִּילֵיהּ בְּיִסוֹד דִּילָהּ).

And on the contrary, Abba and Imma did not need to unite in a lower corporeal Zivug [Union] of Yesod in order to clarify and rectify the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah (וְאַדְרַבָּה לֹא הֻצְרְכוּ אוֹ״א לְהִזְדַּוֵּג זִוּוּג תַּחְתּוֹן גּוּפָנִי דְּיִסוֹד בְּיִסוֹד אֶלָּא לְבָרֵר וּלְתַקֵּן בֵּירוּרֵי זו״ן). For before this, their Zivug [Union] was an upper Zivug [Union] of “kissing,” which is the Zivug [Union] of desire, which is the Mochin [Intellects], as is known (כִּי מִקּוֹדֶם זִוּוּגָם הָיָה זִוּוּג עֶלְיוֹן דְּנְשִׁיקִין שֶׁהוּא סוֹד זִוּוּג דְּרְעוּתָא שֶׁהוּא סוֹד הַמּוֹחִין כַּנּוֹדָע). For the upper Zivug [Union] of “kissing” is in the upper three, the Chokhmah, Binah, Da‘at of the Partzuf (כִּי זִוּוּג עֶלְיוֹן דְּנְשִׁיקִין הוּא בַּג״ר חָב״ד שֶׁל הַפַּרְצוּף). And to clarify Ze‘ir Anpin and Nukvah, they needed to unite in a lower corporeal Zivug [Union] of Yesod (וּכְדֵי לְבָרֵר אֶת זו״ן הֻצְרְכוּ לְהִזְדַּוֵּג בְּזִוּוּג תַּחְתּוֹן גּוּפָנִי דְּיִסוֹד). And this was their first Zivug [Union] of Yesod, in order to clarify Ze‘ir Anpin and Nukvah (וְזֶה הָיָה זִוּוּגָם הָרִאשׁוֹן דְּיִסוֹד כְּדֵי לְבָרֵר אֶת זו״ן). For it is impossible to clarify the Birurim [Clarifications] of the lower one except specifically through the lower Zivug [Union] of the upper one (כִּי אִי אֶפְשָׁר לְבָרֵר הַבִּירוּרִין שֶׁל הַתַּחְתּוֹן אִם־לֹא דַּוְקָא עַל־יְדֵי זִוּוּג תַּחְתּוֹן שֶׁל הָעֶלְיוֹן). And if so, it is necessary also that the lower seven of Abba and Imma were clarified and rectified before the clarification and rectification of the upper three of Ze‘ir Anpin and Nukvah (וְאִם כֵּן מֻכְרָח גַּם כֵּן כִּי הַז״ת דְּאוֹ״א נִבְרְרוּ וְנִתְקַנּוּ קוֹדֶם בִּירוּר וְתִיקּוּן הַג״ר דְּזו״ן).

For behold, through the lower Zivug [Union] of Yesod that is done in the lower seven of Abba and Imma, the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah were clarified (כִּי הֲרֵי עַל־יְדֵי זִוּוּג תַּחְתּוֹן דְּיִסוֹד הַנַּעֲשֶׂה בְּז״ת דְּאוֹ״א הוּא שֶׁנִּבְרְרוּ בִּירוּרֵי זו״ן). And if so, also the clarification of the lower seven of Abba and Imma was not by the upper three of Ze‘ir Anpin and Nukvah, but by the upper three of Abba and Imma themselves (וְאִם כֵּן גַּם בִּירוּר הַז״ת דְּאוֹ״א לֹא הָיָה עַל־יְדֵי הַג״ר דְּזו״ן רַק עַל־יְדֵי הַג״ר דְּאוֹ״א עַצְמָם). It is found that from the two passages of the book Mavo She‘arim, Gate Two, Section Three, chapter eight, and in Gate Three, Section Two, chapter one, we have learned (נִמְצָא כִּי מִבּ׳ הַלְּשׁוֹנוֹת שֶׁל סֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ח וּבְש״ג ח״ב פ״א לָמַדְנוּ) that the clarification and rectification of Arich Anpin was through the Zivug [Union] of the lower seven of Atik (כִּי הַבִּירוּר וְהַתִּיקּוּן שֶׁל א״א הָיָה עַל־יְדֵי הַזִּוּוּג דְּז״ת דְּעַתִּיק).

And if so, the lower seven of Atik were clarified and rectified before the clarification and rectification of the upper three of Arich Anpin (וְאִם כֵּן הַז״ת דְּעַתִּיק נִבְרְרוּ גַּם נִתְקַנּוּ קוֹדֶם בִּירוּר וּתִיקּוּן הַג״ר דְּא״א). And furthermore, that the clarification and ascent of the Mayin nukvin [Female waters] of the lower seven of Atik was not by the upper three of Arich Anpin, but by the upper three of Atik himself (וְגַם כִּי אִם כֵּן בִּירוּר וַעֲלִיַּת מ״ן דְּז״ת דְּעַתִּיק לֹא הָיָה עַל־יְדֵי הַג״ר דְּא״א רַק עַל־יְדֵי הַג״ר דְּעַתִּיק עַצְמוֹ). And from the beginning of this passage of Etz Chayim we learned (וּתְחִלָּה זֶה הַלָּשׁוֹן שֶׁל הָעֵץ חַיִּים לָמַדְנוּ) that the clarification and rectification of Abba and Imma was through the Zivug [Union] of the lower seven of Arich Anpin (כִּי בִּירוּר וְתִיקּוּן אוֹ״א הָיָה עַל־יְדֵי זִוּוּג דְּז״ת דְּא״א). And if so, the lower seven of Arich Anpin were clarified and rectified before the clarification and rectification of the upper three of Abba and Imma (וְאִם כֵּן הַז״ת דְּא״א נִבְרְרוּ וְנִתְקַנּוּ קוֹדֶם בִּירוּר וְתִיקּוּן הַג״ר דְּאוֹ״א). And if so, also the clarification and ascent of the Mayin nukvin [Female waters] of the lower seven of Arich Anpin was not by the upper three of Abba and Imma, but by the upper three of Arich Anpin himself (וְאִם כֵּן גַּם בִּירוּר וַעֲלִיַּת מ״ן דְּז״ת דְּא״א לֹא הָיָה עַל־יְדֵי הַג״ר דְּאוֹ״א רַק עַל־יְדֵי הַג״ר דְּא״א עַצְמוֹ).

And from the end of the passage we learned (וּמִסּוֹף הַלָּשׁוֹן לָמַדְנוּ) that the clarification and rectification of Ze‘ir Anpin and Nukvah was through the Zivug [Union] of the lower seven of Abba and Imma (כִּי בִּירוּר וְתִיקּוּן זו״ן הָיָה עַל־יְדֵי זִוּוּג ז״ת דְּאוֹ״א). And if so, the lower seven of Abba and Imma were clarified and rectified before the clarification and rectification of the upper three of Ze‘ir Anpin and Nukvah (וְאִם כֵּן הַז״ת דְּאוֹ״א נִבְרְרוּ וְנִתְקַנּוּ קוֹדֶם בִּירוּר וְתִיקּוּן הַג״ר דְּזו״ן). And if so, also the clarification and ascent of the Mayin nukvin [Female waters] of the lower seven of Abba and Imma was not by the upper three of Ze‘ir Anpin and Nukvah, but by the upper three of Abba and Imma themselves (וְאִם כֵּן גַּם בִּירוּר וַעֲלִיַּת מ״ן דְּז״ת דְּאוֹ״א לֹא הָיָה עַל־יְדֵי הַג״ר דְּזו״ן רַק עַל־יְדֵי הַג״ר דְּאוֹ״א עַצְמָם). And this itself is as written in the Gate of the Breaking of the Vessels (וְהוּא עַצְמוֹ כְּמַ״שׁ בְּשַׁעַר שְׁבִירַת הַכֵּלִים). And this is the opposite of all his words, of blessed memory (וְהוּא הֶפֶךְ מִכָּל דְּבָרָיו ז״ל). And likewise, in my opinion, it is difficult upon him from that which is written in Etz Chayim, Gate of Ze‘ir Anpin, chapter one (וְכֵן לְעֵ״ד קָשֶׁה עָלָיו מִמַּה שֶּׁמָּ״שׁ בְּעֵץ חַיִּים שַׁעַר ז״א פ״א), which we have already copied above in section ten (אֲשֶׁר כְּבָר הֶעְתַּקְנוּ לְשׁוֹנוֹ לְעֵיל בְּסִימָן י׳). And there it is written that after Arich Anpin was born (וְשָׁם כָּתוּב כִּי אַחַר אֲשֶׁר נוֹלַד א״א), he descended below the two lower segments of Netzach and Hod of Atik, which stand in the world of Beri’ah (יָרַד לְמַטָּה מֵהַבְּפ״ת דְּנֶצַח וְהוֹד דְּעַתִּיק הָעוֹמְדִים בְּעוֹלַם הַבְּרִיאָה), and he nursed from there (וְיָנַק מִשָּׁם).

And after he nursed from there, he grew more and ascended into Atzilut (וְאַחַר שֶׁיָּנַק מִשָּׁם הִגְדִּיל יוֹתֵר וְעָלָה בַּאֲצִילוּת), and they clothed in him the ten Sefirot that are in him onto the lower seven of Atik—see there (וְהִלְבִּישׁוּ י׳ סְפִירוֹת שֶׁבּוֹ לְז״ת דְּעַתִּיק עַיֵּן שָׁם). If so, it is necessary that the lower seven of Atik were already clarified and rectified before Arich Anpin was rectified (אִם כֵּן מֻכְרָח כִּי הַז״ת דְּעַתִּיק כְּבָר הָיוּ מְבֹרָרִים וּמְתֻקָּנִים קוֹדֶם שֶׁנִּתְקַן א״א). For behold, Arich nursed from the two lower segments of Netzach and Hod of Atik (כִּי הֲרֵי א״א יָנַק מֵהַבְּפ״ת דְּנ״ה דְּעַתִּיק), and afterwards he ascended into Atzilut and clothed the lower seven of Atik (וְגַם אַחַר כָּךְ עָלָה בַּאֲצִילוּת וְהִלְבִּישׁ ז״ת דְּעַתִּיק).

And furthermore it is written there that after Abba and Imma nursed from the two lower segments of Atik (וְעוֹד כָּתוּב שָׁם כִּי אַחַר שֶׁיָּנְקוּ אוֹ״א מֵהַבְּפ״ת דְּעַתִּיק), they ascended into Atzilut and clothed the Chesed, Gevurah, Tiferet of Arich (עָלוּ בַּאֲצִילוּת וְהִלְבִּישׁוּ אֶת הַחָג״ת שֶׁל א״א עַיֵּן שָׁם). If so, it is necessary that the lower seven of Arich Anpin were rectified before Abba and Imma (אִם כֵּן מֻכְרָח כִּי הַז״ת דְּא״א נִתְקַנּוּ קוֹדֶם אוֹ״א). And behold, there in Etz Chayim, Gate of M"N, chapter two, he wrote (וְהִנֵּה שָׁם בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ב כָּתַב): “And we will explain one introduction, that all Mayin nukvin [Female waters] require two times in order to be rectified (וּנְבָאֵר הַקְדָּמָה א׳ שֶׁכָּל מ״ן צְרִיכִין ב׳ פְּעָמִים לְהִתְתַקֵּן). And the matter is that, behold, also Ze‘ir Anpin and Nukvah were clarified from the aspect of the 288 sparks mentioned above (וְהָעִנְיָן שֶׁהִנֵּה גַּם זו״ן אִתְבָּרְרוּ מִבְּחִינַת רְפ״ח נִיצוֹצִין הַנַּ״ל). And before Ze‘ir Anpin and Nukvah were clarified, then the upper Zivug [Union] was without Mayin nukvin [Female waters] (וּבְטֶרֶם שֶׁהֻבְרְרוּ זו״ן אָז הָיָה הַזִּוּוּג הָעֶלְיוֹן שֶׁלֹּא עַל־יְדֵי מ״ן). But afterwards, in the second time, Ze‘ir Anpin and Nukvah were in the aspect of Mayin nukvin [Female waters] toward Abba and Imma (אֲבָל אַחַר כָּךְ בַּפַּעַם הַב׳ הָיוּ זו״ן בִּבְחִינַת מ״ן אֶל אוֹ״א). And then some sparks of the souls began to ascend in the aspect of Mayin nukvin [Female waters] (וְאָז הִתְחִילוּ קְצָת נִיצוֹצוֹת שֶׁל נְשָׁמוֹת לַעֲלוֹת בִּבְחִינַת מ״ן), and they joined together with Ze‘ir Anpin and Nukvah that were there in the aspect of Mayin nukvin [Female waters], as mentioned (וְנִתְחַבְּרוּ עִם זו״ן אֲשֶׁר שָׁם בִּבְחִינַת מ״ן כַּנִּזְכָּר).

For after the portions of Ze‘ir Anpin and Nukvah were clarified, then what remained in those 288 sparks were in the aspect of souls (שֶׁאַחַר שֶׁנִּבְרְרוּ חֶלְקֵי זו״ן אָז מַה שֶּׁנִּשְׁאַר בְּאוֹתָם הָרְפ״ח נִיצוֹצוֹת הֵם בְּחִינַת נְשָׁמוֹת). And therefore, when Ze‘ir Anpin and Nukvah were clarified, the souls also began to be clarified (וְלָכֵן כֵּיוָן שֶׁהֻבְרְרוּ זו״ן הִתְחִילוּ גַּם הַנְּשָׁמוֹת כְּדֵי לְהִתְבָּרֵר). And they also ascended upward with Ze‘ir Anpin and Nukvah, and they too joined with them to ascend in the aspect of Mayin nukvin [Female waters] (וְעָלוּ גַּם הֵם לְמַעְלָה עִם זו״ן וְנִתְחַבְּרוּ גַּם הֵם עִמָּהֶם לַעֲלוֹת בִּבְחִינַת מ״ן).

And behold, then in the second time, which is the second Zivug [Union], there was no formation from that which was clarified from the souls, as mentioned (וְהִנֵּה אָז בַּפַּעַם הַב׳ שֶׁהוּא הַזִּוּוּג הַב׳ לֹא נִצְטַיְּירוּ מִמַּה שֶּׁנִּתְבָּרֵר מִן הַנְּשָׁמוֹת כַּנִּזְכָּר), and no form of the offspring was made from them, etc. (וְלֹא נַעֲשׂוּ מֵהֶם צוּרַת הַוָּלָד וְכוּ׳), see there his explanation (עַיֵּין שָׁם בֵּיאוּרוֹ). And likewise, in the book Mavo She‘arim, Gate Two, Section Three, chapter nine, he wrote, and this is his language (וְכֵן בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ט כָּתַב וְז״ל): “However, at first, in the first time, the Mayin nukvin [Female waters] ascended not through Ze‘ir Anpin and Nukvah, but into Abba and Imma (אַף עַל פִּי כֵן בַּתְּחִלָּה בַּפַּעַם הָרִאשׁוֹנָה עָלוּ הַמ״ן שֶׁלֹּא עַל־יְדֵי זו״ן בְּאוֹ״א). And then from those Mayin nukvin [Female waters] was made the aspect of Ze‘ir Anpin and Nukvah (וְאָז מֵאוֹתָם הַמ״ן נַעֲשׂוּ בְּחִינַת זו״ן). And after Ze‘ir Anpin and Nukvah were rectified, then in the second time they themselves ascended Mayin nukvin [Female waters], and other sparks, up to the Upper Imma (וְאַחַר שֶׁנִּתְקַן זו״ן אָז הַפַּעַם הַב׳ הֵם עָלוּ מ״ן אֲחֵרִים וְנִיצוֹצוֹת אַחֲרִים עַד אִמָּא עִילָּאָה). And then those sparks joined together, and they were there in the womb of the Upper Imma (וְאָז נִתְחַבְּרוּ יַחַד אוֹתָם הַנִּיצוֹצוֹת וְהָיוּ שָׁם בְּבֶטֶן אִמָּא עִילָּאָה). And they could not be rectified, nor could a form of offspring be formed from them, for at that moment they had just left from within the Klipot (וְלֹא יָכְלוּ לְהִתְתַקֵּן וְלֹא לְהִצְטַיֵּיר מֵהֶם צוּרַת הַוָּלָד כִּי אָז יָצְאוּ מִתּוֹךְ הַקְּלִיפּוֹת).

However, they returned with Ze‘ir Anpin and Nukvah, and all of them together again ascended as Mayin nukvin [Female waters] (אַף עַל פִּי כֵן חָזְרוּ הֵם עִם זו״ן וְכֻלָּם יַחַד חָזְרוּ לְהַעֲלוֹת שָׁם מ״ן אֲחֵרִים). And then, since they had already remained there that time, they were able to be rectified (וְאָז כֵּיוָן שֶׁכְּבָר נִשְׁתְּהוּ שָׁם אוֹתוֹ הַזְּמַן יָכְלוּ לְהִתְתַקֵּן). And then they form and emerge rectified, and from them come beings and souls, and they clothe in bodies of this world—see there (וְאָז מִצְטַיְּרִים וְיוֹצְאִים מְתֻקָּנִים וְיוֹצְאִים מֵהֶם בְּרִיּוֹת וּנְשָׁמוֹת וּמִתְלַבְּשׁוֹת בְּגוּף מֵהָעוֹלָם הַזֶּה עַיֵּן שָׁם).” Behold, it is explained clearly from these passages that after the first Zivug [Union] of Abba and Imma, Ze‘ir Anpin and Nukvah were rectified (הֲרֵי מְבוֹאַר מִלְּשׁוֹנוֹת אֵלּוּ כִּי אַחַר שֶׁבְּזִוּוּג הָא׳ דְּאוֹ״א נִתְקַנוּ זו״ן), then afterwards, in the second Zivug [Union] of Abba and Imma, Ze‘ir Anpin and Nukvah raised Mayin nukvin [Female waters] for them (אַחַר כָּךְ בְּזִוּוּג הַב׳ דְּאוֹ״א הֵם זו״ן הֶעֱלוּ לָהֶם מ״ן). And the Mayin nukvin [Female waters] which they raised was in the womb of the Upper Imma, which is within her lower seven (וְהַמּ״ן אֲשֶׁר הֶעֱלוּ הָיָה בְּבֶטֶן אִמָּא עִילָּאָה אֲשֶׁר הוּא בְּז״ת שֶׁלָּהּ).

And if so, it is necessary that before Ze‘ir Anpin and Nukvah were clarified and rectified, the lower seven of Yisrael-Saba and Tevunah had already been clarified and rectified (וְאִם כֵּן מֻכְרָח כִּי קֹדֶם שֶׁנִּבְרְרוּ וְנִתְקַנוּ זו״ן כְּבָר נִבְרְרוּ וְנִתְקַנוּ הַז״ת דְּיִשְׂסו״ת). And if so, Ze‘ir Anpin and Nukvah did not raise the Mayin nukvin [Female waters] from the Birurim [Clarifications] of the lower extremities of Yisrael-Saba and Tevunah (וְאִם כֵּן לֹא הֶעֱלוּ זו״ן אֶת הַמּ״ן מִן הַבִּירוּרִין דְּו״ק דְּיִשְׂסו״ת), for they had already been clarified and rectified (כִּי כְּבָר הָיוּ מְבֹרָרִים וּמְתֻקָּנִים). And if so, it is difficult, in my opinion, upon him, in that which he wrote, that after the upper three of Ze‘ir Anpin and Nukvah were rectified (וְאִם כֵּן קָשֶׁה לְעֵ״ד עָלָיו בְּמַה שֶּׁכָּתַב כִּי אַחַר אֲשֶׁר נִתְקַנוּ הַג״ר דְּזו״ן), they raised Mayin nukvin [Female waters] from the Birurim [Clarifications] of the lower extremities of Yisrael-Saba and Tevunah (אָז הֶעֱלוּ הֵם מ״ן מֵהַבִּירוּרִין דְּו״ק דְּיִשְׂסו״ת), and the upper three of Yisrael-Saba and Tevunah united and rectified them (וְנִזְדַּוְּגוּ הַג״ר דְּיִשְׂסו״ת וְתִיקְּנוּם).

And furthermore, behold, in this explanation it is stated in these two passages that the aspect of the Mayin nukvin [Female waters] which Ze‘ir Anpin and Nukvah raised into the second Zivug [Union] of Abba and Imma (וְעוֹד כִּי הֲרֵי בְּפֵירוּשָׁא אִתְּמַר בִּבְ׳ לְשׁוֹנוֹת הָאֵלּוּ כִּי בְּחִינַת הַמּ״ן אֲשֶׁר הֶעֱלוּ זו״ן אֶל הַזִּוּוּג הַב׳ שֶׁל אוֹ״א), which is the first Zivug [Union] of Abba and Imma after they rectified Ze‘ir Anpin and Nukvah (שֶׁהוּא הַזִּוּוּג הָרִאשׁוֹן דְּאוֹ״א אַחַר שֶׁתִּקְּנוּ אֶת זו״ן), was from the Birurim [Clarifications] of the souls (הָיָה מִבִּירוּרֵי הַנְּשָׁמוֹת). And if so, they were not from the Birurim [Clarifications] of Abba and Imma themselves, as the Rav Sar Shalom, of blessed memory, wrote (וְאִם כֵּן לֹא הָיוּ מִן הַבִּירוּרִין שֶׁלָּהֶם עַצְמָם שֶׁל אוֹ״א כִּמְ״שׁ הָרַב שַׂר שָׁלוֹם זְלָה״ה). And one cannot say that afterwards they raised from the Birurim [Clarifications] of the lower extremities of Yisrael-Saba and Tevunah (וְאֵין לוֹמַר כִּי אַחַר כָּךְ הֶעֱלוּ מִן הַבִּירוּרִין דְּו״ק דְּיִשְׂסו״ת).

First, for according to his words, immediately when the upper three of Ze‘ir Anpin and Nukvah were rectified by the Zivug [Union] of the upper three of Yisrael-Saba and Tevunah (חֲדָא כִּי לְפִי דְּבָרָיו תֵּכֶף שֶׁנִּתְקַנוּ הַג״ר דְּזו״ן עַל־יְדֵי זִוּוּג ג״ר דְּיִשְׂסו״ת), the Mayin nukvin [Female waters] which Ze‘ir Anpin and Nukvah raised were the Birurim [Clarifications] of the lower extremities of Yisrael-Saba and Tevunah (הַמּ״ן שֶׁהֶעֱלוּ זו״ן הוּא הַבִּירוּרִין דְּו״ק דְּיִשְׂסו״ת).

And furthermore, if at first the lower seven of Yisrael-Saba and Tevunah were not rectified (וְעוֹד כִּי אִם מִתְּחִלָּה לֹא הָיוּ מְתֻקָּנִים הַז״ת דְּיִשְׂסו״ת), how did they raise the Birurim [Clarifications] of the souls at first as Mayin nukvin [Female waters] into the womb of Imma (אֵיךְ הֶעֱלוּ אֶת בִּירוּרֵי הַנְּשָׁמוֹת מִתְּחִלָּה בְּסוֹד מ״ן בְּבֶטֶן אִמָּא), since that had not yet been rectified (כֵּיוָן שֶׁלֹּא נִתְקַנָּה עֲדַיִן)? Rather it is necessary that at first the lower seven of Yisrael-Saba and Tevunah were rectified, for they were clarified and rectified by their own upper three, not by the upper three of Ze‘ir Anpin and Nukvah, as Rav Sar Shalom wrote (אֶלָּא מֻכְרָח כִּי מִתְּחִלָּה נִתְקַנוּ הַז״ת דְּיִשְׂסו״ת כִּי נִבְרְרוּ וְנִתְקַנּוּ עַל־יְדֵי הַג״ר שֶׁלָּהֶם עַצְמָם וְלֹא עַל־יְדֵי הַג״ר דְּזו״ן כִּמְ״שׁ הָרַב שַׂר שָׁלוֹם).

And there, in their lower seven, which were already rectified (וְשָׁם בְּז״ת שֶׁלָּהֶם אֲשֶׁר כְּבָר נִתְקַנּוּ), Ze‘ir Anpin and Nukvah raised in their second Zivug [Union] the Mayin nukvin [Female waters] of the Birurim [Clarifications] of the souls (שָׁם הֶעֱלוּ זו״ן בְּזִוּוּגָם הַב׳ אֶת הַמּ״ן דְּבִירוּרֵי הַנְּשָׁמוֹת). And behold, also in that which is written in Seder VeAdam Ein, and this is his language (וְהִנֵּה גַּם בְּמַה שֶּׁמָּ״שׁ בְּסֵדֶר וְאָדָם אֵין וְז״ל): “And behold, Arich is still not rectified (וְהִנֵּה א״א עֲדַיִן לֹא נִתְקַן), because Adam Ein [No Man], which are Abba and Imma (כִּי אָדָם אֵין שֶׁהֵם אוֹ״א), are those who always raise the Birurim [Clarifications] of Arich to Atik as Mayin nukvin [Female waters] (שֶׁהֵם הַמַּעֲלִים תָּמִיד אֶת הַבִּירוּרִין דְּא״א לְעַתִּיק לְמ״ן). And likewise in the rectification of Abba and Imma (וְכֵן בְּתִיקּוּן אוֹ״א), Adam Ein [No Man], which are Yisrael-Saba and Tevunah, raise the Birurim [Clarifications] of Abba and Imma to Arich (וְאָדָם אֵין שֶׁהֵם יִשְׂסו״ת לְהַעֲלוֹת הַבִּירוּרִין שֶׁל אוֹ״א לְא״א). And likewise in the rectification of Yisrael-Saba and Tevunah (וְכֵן בְּתִיקּוּן יִשְׂסו״ת), Adam Ein [No Man], which are Ze‘ir Anpin and Nukvah, raise the Birurim [Clarifications] of Yisrael-Saba and Tevunah to Abba and Imma (וְאָדָם אֵין שֶׁהֵם זו״ן לְהַעֲלוֹת אֶת הַבִּירוּרִין דְּיִשְׂסו״ת לְאוֹ״א). And likewise in the rectification of Ze‘ir Anpin and Nukvah (וְכֵן בְּתִיקּוּן זו״ן), Adam Ein [No Man], which is Adam HaRishon, raises the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah as Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah to rectify them, as above (וְאָדָם אֵין שֶׁהוּא אָדָם הָרִאשׁוֹן לְהַעֲלוֹת אֶת הַבִּירוּרִין דְּזו״ן לְמ״ן לְיִשְׂסו״ת לְתַקְּנָם כַּמַּ״שׁ לְעֵיל לְשׁוֹנוֹ בָּאֹרֶךְ עַיֵּן שָׁם).

Behold, already above, in section three, we proved from the words of the Rav (הִנֵּה כְּבָר לְעֵיל בְּסִימָן ג׳ הוֹכַחְנוּ מִדִּבְרֵי הָרַב), that the order is not so (שֶׁאֵין הַסֵּדֶר כֵּן), but rather that the Birurim [Clarifications] which the Partzuf clarifies from the Partzuf above it (רַק כִּי הַבִּירוּרִין אֲשֶׁר מְבָרֵר הַפַּרְצוּף מֵהַפַּרְצוּף שֶׁעַל גַּבָּיו), it raises them as Mayin nukvin [Female waters] to that same Partzuf immediately above it (מַעֲלֶה אוֹתָם לְמ״ן לְאוֹתוֹ הַפַּרְצוּף עַצְמוֹ שֶׁעַל גַּבָּיו הַסָּמוּךְ לוֹ). And those Birurim [Clarifications] are from that very Partzuf above it (אֲשֶׁר אוֹתָם הַבִּירוּרִין הֵם מֵאוֹתוֹ הַפַּרְצוּף עַצְמוֹ שֶׁעַל גַּבָּיו). And within those Birurim [Clarifications] of the upper Partzuf (וּבְתוֹךְ הַבִּירוּרִין הָאֵלּוּ שֶׁל הַפַּרְצוּף הָעֶלְיוֹן), the lower Partzuf raises its own Birurim [Clarifications] to rectify them (מַעֲלֶה הַפַּרְצוּף הַתַּחְתּוֹן אֶת הַבִּירוּרִין שֶׁלּוֹ עַצְמוֹ לְתַקְּנָם), see there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ). And also from that which is written in Etz Chayim, Gate of M"N, chapter two, whose language was brought above (וְגַם מִמַּה שֶּׁמָּ״שׁ בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ב הוּבָא לְשׁוֹנוֹ לְעֵיל), there is proof for our words (יֵשׁ רְאָיָה לְדִבְרֵינוּ).

For there it is written that Abba and Imma cannot unite unless through Mayin nukvin [Female waters], which are Ze‘ir Anpin and Nukvah (כִּי שָׁם כָּתוּב כִּי א״א לְאוֹ״א לְהִזְדַּוֵּג אִם־לֹא עַל־יְדֵי מ״ן שֶׁהֵם זו״ן), who are their first children (שֶׁהֵם הַבָּנִים הָרִאשׁוֹנִים שֶׁלָּהֶם). For this is the matter of “and there was no man to till the ground”—the upper Nukvah (כִּי זֶהוּ עִנְיַן וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה כִּי אֵין עֲבוֹדַת וּזְרִיעַת הָאֲדָמָה שֶׁהִיא הַנּוּקְבָּא הָעֶלְיוֹנָה), except through the man who raises Mayin nukvin [Female waters] (אֶלָּא עַל־יְדֵי הָאָדָם הַמַּעֲלֶה מ״ן). And if so, in the first time when the world was created, it could not have been created (וְאִם כֵּן בַּפַּעַם הָא׳ שֶׁנִּבְרָא הָעוֹלָם לֹא הָיָה אֶפְשָׁר לְהִבָּרֵא), for behold, Ze‘ir Anpin and Nukvah were not yet clarified and ascending in the aspect of Mayin nukvin [Female waters] (כִּי הֲרֵי עֲדַיִן לֹא הָיוּ זו״ן נִבְרָרִין וְעוֹלִין בִּבְחִינַת מ״ן). And if so, also the upper Zivug [Union] could not unite, etc. (וְאִם כֵּן גַּם הַזִּוּוּג הָעֶלְיוֹן לֹא הָיָה יָכוֹל לְהִזְדַּוֵּג וְכוּ׳), see there (עַיֵּין שָׁם).

And we have already proven above that these Mayin nukvin [Female waters] which rose by themselves (וְכְבָר הוֹכַחְנוּ לְעֵיל כִּי אֵלּוּ הַמּ״ן אֲשֶׁר עָלוּ מֵאֱלֵיהֶם) are themselves the Birurim [Clarifications] of the aspects of Ze‘ir Anpin and Nukvah (הֵם הֵם בִּירוּרֵי בְּחִינֵי זו״ן עַצְמָם). And he said that Abba and Imma could not unite because Ze‘ir Anpin and Nukvah were not clarified and ascending in the aspect of Mayin nukvin [Female waters] (וְקָאָמַר שֶׁלֹּא הָיוּ יְכוֹלִין אוֹ״א לְהִזְדַּוֵּג מִפְּנֵי שֶׁלֹּא הָיוּ זו״ן נִבְרָרִין וְעוֹלִין בִּבְחִינַת מ״ן). And this is the matter of “and there was no man,” which are Ze‘ir Anpin and Nukvah (אֲשֶׁר זֶהוּ עִנְיַן וְאָדָם אַיִן שֶׁהֵם זו״ן). Behold, it is explained that Ze‘ir Anpin and Nukvah themselves needed to raise their Birurim [Clarifications] as Mayin nukvin [Female waters] to Abba and Imma (הֲרֵי מְבוֹאַר כִּי זו״ן עַצְמָם הָיוּ צְרִיכִין לְהַעֲלוֹת אֶת הַבִּירוּרִין שֶׁלָּהֶם לְמ״ן לְאוֹ״א), in order that they unite and rectify them (כְּדֵי שֶׁיִּזְדַּוְּגוּ וְיִתְקְנוּ אוֹתָם). And because Ze‘ir Anpin and Nukvah could not raise them, they rose by themselves in the will of the Emanator (וּמִפְּנֵי שֶׁלֹּא יָכְלוּ זו״ן לְהַעֲלוֹתָם עָלוּ מֵאֱלֵיהֶם בִּרְצוֹן הַמְּאַצִּיל), as is written there (כְּמַ״שׁ שָׁם). And if according to the words of Rav Sar Shalom, it should have said: “And Adam Ein [No Man], which is Adam HaRishon, to raise the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah as Mayin nukvin [Female waters] to Abba and Imma” (וְאִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם הֲוָה לֵיהּ לוֹמַר וְאָדָם אֵין שֶׁהוּא אָדָם הָרִאשׁוֹן לְהַעֲלוֹת אֶת הַבִּירוּרִין דְּזו״ן לְמ״ן לְאוֹ״א). But certainly it is as we have said (אֶלָּא וַדַּאי כְּמוֹ שֶׁאָמַרְנוּ).

And therefore we will explain the order of “And Adam Ein [No Man],” according to what was said above in section three (וְלָכֵן נְבָאֵר הַסֵּדֶר וְאָדָם אֵין לְפִי מַה שֶּׁלְּמַעְלָה בְּסִימָן ג׳), and also according to that which is written in the explanation of “when it arose in the desire” (וְגַם לְפִי מַה שֶּׁמָּ״שׁ בְּפֵירוּשׁ כַּד סְלִיק בִּרְעוּתָא). And it is that at first the upper three of B"N of Atik were rectified by the one preceding him (וְהוּא כִּי הִנֵּה בַּתְּחִלָּה נִתְקַנוּ הַג״ר דְּב״ן דְּעַתִּיק עַל־יְדֵי הַקּוֹדֵם אֵלָיו), and the upper three of Keter of M”H joined with them (וְנִתְחַבְּרוּ עִמָּהֶם הַג״ר דְּכֶּתֶר דְּמ״ה). But the lower seven of B"N of Atik were not yet clarified nor rectified (וְאַמְנָם הַז״ת דְּב״ן דְּעַתִּיק עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ). And Adam Ein [No Man], which is Arich Anpin, to raise the Birurim [Clarifications] of Atik as Mayin nukvin [Female waters] to Atik (וְאָדָם אֵין שֶׁהוּא א״א לְהַעֲלוֹת אֶת הַבִּירוּרִין דְּעַתִּיק לְמ״ן לְעַתִּיק), for Arich was not yet rectified (כִּי עֲדַיִן לֹא נִתְקַן א״א). And it is impossible for the Birurim [Clarifications] to ascend as Mayin nukvin [Female waters] except through the children who have already emerged and been rectified (וְאִי אֶפְשָׁר אֶל הַבִּירוּרִין לַעֲלוֹת לְמ״ן אִם־לֹא עַל־יְדֵי הַבָּנִים שֶׁכְּבָר יָצְאוּ וְנִתְקַנּוּ), which is the Partzuf beneath him, called “son” to him (שֶׁהוּא הַפַּרְצוּף שֶׁלְּמַטָּה מִמֶּנּוּ הַנִּקְרָא בֵּן אֵלָיו). And Arich is called “son” to Atik (וְא״א נִקְרָא בֵּן לְעַתִּיק), and he always raises the Mayin nukvin [Female waters] to him (וְהוּא הַמַּעֲלֶה תָּמִיד הַמּ״ן אֵלָיו). And he was not yet rectified (וְעֲדַיִן לֹא נִתְקַן). And then “it arose in the desire” of Atik to create “the world”—that is, his lower seven, which are called “world” (וַהֲדַר סָלִיק בִּרְעוּתָא דְּעַתִּיק לְמִבְרֵי עָלְמָא הֵם הַז״ת שֶׁלּוֹ הַנִּקְרָאִים עוֹלָם).

Meaning, the male of Atik was aroused—his upper three of M”H, which are his Mochin [Intellects], called desire—to the Zivug [Union] (ר״ל כִּי נִתְעוֹרֵר הַדְּכוּרָא דְּעַתִּיק שֶׁהֵם ג״ר דְּמ״ה שֶׁלּוֹ שֶׁהֵם הַמּוֹחִין שֶׁלּוֹ הַנִּקְרָאִים רְעוּתָא אֶל הַזִּוּוּג). Without anyone to raise Mayin nukvin [Female waters]—neither from the lower Partzuf, for Arich was not yet rectified, nor from the Nukvah, for there is not yet recognition of the Nukvah (בִּלְתִּי מִי שֶׁיַּעֲלֶה מ״ן לֹא מִן הַתַּחְתּוֹנִים כִּי עֲדַיִן לֹא נִתְקַן א״א וְלֹא מִן הַנּוּקְבָּא כּו׳ עֲדַיִן לֹא יֵשׁ הַכֵּר נוּקְבָּא). And he raised the lower seven of B"N of his Nukvah (וְהֶעֱלָה אֶת הַז״ת דְּב״ן דְּנוּקְבָּא שֶׁלּוֹ). And they united with the upper three of B"N of his Nukvah which had already been rectified (וְנִזְדַּוְּגוּ עִם הַג״ר דְּב״ן שֶׁלּוֹ שֶׁכְּבָר נִתְקַנּוּ). And they joined with the lower seven of B"N and the lower seven of Keter of M”H (וְנִתְחַבְּרוּ עִם הַז״ת דְּב״ן הַז״ת דְּכֶּתֶר דְּמ״ה). And everything was rectified (וְנִתְקַן הַכֹּל). Behold, the lower seven of Atik were rectified (הֲרֵי נִתְקַנּוּ גַּם הַז״ת דְּעַתִּיק).

And behold, since Adam Ein [No Man], which is Arich, needed to raise his Birurim [Clarifications] to Atik in order to rectify them (וְהִנֵּה כֵּיוָן שֶׁאָדָם אֵין שֶׁהוּא א״א כְּדֵי לְהַעֲלוֹת אֶת הַבִּירוּרִין שֶׁלּוֹ לְעַתִּיק לְתַקְּנָם), therefore “it arose in the desire of Kudsha Berikh Hu to create the world,” which is Arich (לָכֵן סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא הוּא הָא״א). Meaning, the Birurim [Clarifications] of Arich ascended by themselves, without Arich raising them (ר״ל כִּי הַבִּירוּרִין דְּא״א עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלֶה אוֹתָם א״א). Rather, the lower seven of MaH and B"N of Atik united (רַק כִּי נִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּעַתִּיק), and they clarified and raised the portions of the upper three of B"N of Arich as Mayin nukvin [Female waters] to them (וּבֵירְרוּ וְהֶעֱלוּ אֶת חֶלְקֵי הַג״ר דְּב״ן דְּא״א לְמ״ן לָהֶם). And this ascent of Mayin nukvin [Female waters] by themselves, without the lower ones — which is Arich — was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator (וְעֲלִיַּת מ״ן אֵלּוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהוּא א״א הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל).

For He desired that they rise without anyone from below to raise them (שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the lower seven of M”H and B"N of Atik united (וְנִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּעַתִּיק), and they rectified the upper three of Arich (וְתִיקְּנוּ אֶת הַג״ר דְּא״א), and they connected with them the upper three of the Partzuf of Chokhmah of M”H (וְחִבְּרוּ עִמָּהֶם הַג״ר דְּפַרְצוּף חָכְמָה דְּמ״ה), and the upper three of Arich were rectified (וְנִתְקַנּוּ הַג״ר דְּא״א). However, the lower seven of Arich were not yet clarified nor rectified (וְאַמְנָם הַז״ת דְּא״א עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ). For Adam Ein [No Man], which are Abba and Imma, to raise the Birurim [Clarifications] of Arich as Mayin nukvin [Female waters] to Arich (כִּי אָדָם אֵין שֶׁהֵם אוֹ״א לְהַעֲלוֹת אֶת הַבִּירוּרִין דְּא״א לְמ״ן לְא״א), for Abba and Imma were not yet rectified (כִּי עֲדַיִן לֹא נִתְקַנּוּ אוֹ״א), who are the ones who always raise the Mayin nukvin [Female waters] to Arich (אֲשֶׁר הֵם הַמַּעֲלִים תָּמִיד הַמּ״ן אֶל א״א). And then “it arose in the desire of Arich to create the world”—which are his lower seven, called “world” (וְאָז סָלִיק בִּרְעוּתָא דְּא״א לְמִבְרֵי עָלְמָא הֵם הַז״ת שֶׁלּוֹ הַנִּקְרָאִים עוֹלָם).

Meaning, the male of Arich was aroused—his upper three of M”H, which are his Mochin [Intellects], called desire—toward the Zivug [Union] (ר״ל שֶׁנִּתְעוֹרֵר הַדְּכוּרָא דְּא״א הַג״ר דְּמ״ה שֶׁלּוֹ שֶׁהֵם הַמּוֹחִין שֶׁלּוֹ הַנִּקְרָאִים רְעוּתָא אֶל הַזִּוּוּג). Without anyone to raise Mayin nukvin [Female waters]—neither from the lower ones, which are Abba and Imma, for they were not yet rectified, nor from the Nukvah, for there is not yet recognition of the Nukvah (בִּלְתִּי מִי שֶׁיַּעֲלֶה מ״ן לֹא מִן הַתַּחְתּוֹנִים שֶׁהֵם אוֹ״א כִּי עֲדַיִן לֹא נִתְקַנּוּ וְלֹא מִן הַנּוּקְבָּא כִּי עֲדַיִן לֹא יֵשׁ הַכֵּר נוּקְבָּא). And they united with the upper three of B"N, which were already rectified (וְנִזְדַּוְּגוּ עִם הַג״ר דְּב״ן שֶׁכְּבָר נִתְקַנּוּ). And he raised the lower seven of B"N of the Nukvah of Arich (וְהֶעֱלָה הַז״ת דְּב״ן דְּנוּקְבָּא דְּא״א). And the lower seven of Chokhmah of M”H of the male of Arich joined with them (וְנִתְחַבְּרוּ עִמָּהֶם ז״ת דְּחָכְמָה דְּמ״ה דְּכוּרָא דְּאריך). And everything was rectified (וְנִתְקַן הַכֹּל).

Behold, the lower seven of Arich were also rectified (הֲרֵי נִתְקַנּוּ גַּם הַז״ת דְּאריך). And behold, since Adam Ein [No Man], which are Abba and Imma, needed to raise their Birurim [Clarifications] to Arich Anpin in order to rectify them (וְהִנֵּה כֵּיוָן שֶׁאָדָם אֵין שֶׁהֵם אוֹ״א כְּדֵי לְהַעֲלוֹת אֶת הַבִּירוּרִים שֶׁלָּהֶם לְא״א לְתַקְּנָם), therefore “it arose in the desire of Kudsha Berikh Hu to create the world”—which are Abba and Imma (לָכֵן סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא הֵם אוֹ״א). Meaning, the Birurim [Clarifications] of Abba and Imma ascended by themselves, without Abba and Imma raising them (ר״ל כִּי הַבִּירוּרִים דְּאוֹ״א עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלוּ אוֹתָם אוֹ״א).

Rather, the lower seven of M”H and B"N of Arich Anpin united (רַק כִּי נִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּא״א), and they clarified and raised the portions of the upper three of B"N of Abba and Imma as Mayin nukvin [Female waters] to them (וּבֵירְרוּ וְהֶעֱלוּ אֶת חֶלְקֵי הַג״ר דְּב״ן דְּאוֹ״א לְמ״ן לָהֶם). And this ascent of Mayin nukvin [Female waters] by themselves, not through the lower ones—which are Abba and Imma—was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator, who desired that they rise without anyone below to raise them (וְעֲלִיַּת מ״ן אֵלּוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהֵם אוֹ״א הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the lower seven of M”H and B"N of Arich Anpin united (וְנִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּא״א), and they rectified the upper three of Abba and Imma (וְתִיקְּנוּ אֶת הַג״ר דְּאוֹ״א), and they connected with them the upper three of Binah of M”H, the portion pertaining to them from the upper three of Binah of M”H (וְחִבְּרוּ עִמָּהֶם הַג״ר דְּבִּינָה דְּמ״ה הֶחֵלֶק הַנּוֹגֵעַ לָהֶם מֵהַג״ר דְּבִּינָה דְּמ״ה), and the upper three of Abba and Imma were rectified (וְנִתְקַנּוּ הַג״ר דְּאוֹ״א).

However, the lower seven of Abba and Imma were still not clarified nor rectified (וְאַמְנָם הַז״ת דְּאוֹ״א עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ). For Adam Ein [No Man], which are Yisrael-Saba and Tevunah, needed to raise the Birurim [Clarifications] of Abba and Imma as Mayin nukvin [Female waters] to Abba and Imma (כִּי אָדָם אֵין שֶׁהֵם יִשְׂסו״ת כְּדֵי לְהַעֲלוֹת אֶת הַבִּירוּרִים דְּאוֹ״א לְמ״ן לְאוֹ״א), for Yisrael-Saba and Tevunah were not yet rectified (כִּי עֲדַיִן לֹא נִתְקַנּוּ יִשְׂסו״ת), who are the ones who always raise the Mayin nukvin [Female waters] to Abba and Imma (אֲשֶׁר הֵם הַמַּעֲלִים תָּמִיד הַמּ״ן אֶל אוֹ״א). And therefore “it arose in the desire of Kudsha Berikh Hu to create the world”—which are the lower seven of Abba and Imma, called “world” (וְלָכֵן סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא הֵם הַז״ת דְּאוֹ״א הַנִּקְרָאִים עוֹלָם). Meaning, the Birurim [Clarifications] of the lower seven of Abba and Imma ascended by themselves, without Yisrael-Saba and Tevunah raising them (ר״ל כִּי הַבִּירוּרִים דְּז״ת דְּאוֹ״א עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלוּ אוֹתָם יִשְׂסו״ת).

Rather, the upper three mentioned of Abba and Imma united (רַק כִּי נִזְדַּוְּגוּ הַג״ר הַנִּזְכָּר דְּאוֹ״א), and they clarified and raised the Birurim [Clarifications] of their lower seven as Mayin nukvin [Female waters] to them (וּבֵירְרוּ וְהֶעֱלוּ אֶת הַבִּירוּרִין דְּז״ת שֶׁלָּהֶם לְמ״ן לָהֶם). And this ascent of Mayin nukvin [Female waters] by themselves, without the lower ones—which are Yisrael-Saba and Tevunah—was “in the desire of Kudsha Berikh Hu,” for the Emanator desired that they rise by themselves without any lower one raising them (וְעֲלִיַּת מ״ן אֵלּוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהֵם יִשְׂסו״ת הָיְתָה בִּרְעוּתָא דְּקֻב״ה שֶׁרָצָה הַמְּאַצִּיל שֶׁיַּעֲלוּ מֵאֵלֵיהֶם בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the upper three mentioned of Abba and Imma united (וְנִזְדַּוְּגוּ הַג״ר הַנִּזְכָּר דְּאוֹ״א), and they rectified their lower seven of B"N (וְתִיקְּנוּ אֶת הַז״ת שֶׁלָּהֶם דְּב״ן). And they connected with them the portion of Binah of M”H which pertains to them, to become their lower seven of M”H (וְחִבְּרוּ עִמָּהֶם הֶחֵלֶק הַנּוֹגֵעַ לָהֶם מִבִּינָה דְּמ״ה לִהְיוֹת ז״ת דְּמ״ה שֶׁלָּהֶם). And the lower seven of M”H and B"N of Abba and Imma were also rectified (וְנִתְקַנּוּ גַּם הַז״ת דְּמ״ה וּב״ן דְּאוֹ״א). And behold, since Adam Ein [No Man], which are Yisrael-Saba and Tevunah, needed to raise their Birurim [Clarifications] to Abba and Imma in order to rectify them (וְהִנֵּה כֵּיוָן שֶׁאָדָם אֵין שֶׁהֵם יִשְׂסו״ת לְהַעֲלוֹת אֶת הַבִּירוּרִין שֶׁלָּהֶם לְאוֹ״א לְתַקְּנָם), therefore “it arose in the desire of Kudsha Berikh Hu to create the world”—which is Yisrael-Saba and Tevunah (לָכֵן סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא הוּא יִשְׂסו״ת).

Meaning, the Birurim [Clarifications] of Yisrael-Saba and Tevunah ascended by themselves, without Yisrael-Saba and Tevunah raising them (ר״ל כִּי הַבִּירוּרִין דְּיִשְׂסו״ת עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלוּ אוֹתָם יִשְׂסו״ת). Rather, the lower seven of M”H and B”N of Abba and Imma united (רַק כִּי נִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּאוֹ״א), and they clarified and raised the portions of the upper three of B”N of Yisrael-Saba and Tevunah (וּבֵירְרוּ וְהֶעֱלוּ חֶלְקֵי הַג״ר דְּב״ן דְּיִשְׂסו״ת). And this ascent of the Mayin nukvin [Female waters] of Yisrael-Saba and Tevunah by themselves, not through the lower ones—which are Yisrael-Saba and Tevunah—was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator, who desired that they rise without anyone below to raise them (וְעֲלִיַּת מ״ן אֵלּוּ דְּיִשְׂסו״ת מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהֵם יִשְׂסו״ת הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the lower seven of M”H and B”N of Abba and Imma united (וְנִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּאוֹ״א), and they rectified the upper three of Yisrael-Saba and Tevunah (וְתִיקְּנוּ אֶת הַג״ר דְּיִשְׂסו״ת), and they connected with them that portion of Binah of MaH which pertains to them, to become their upper three of M”H (וְחִבְּרוּ עִמָּהֶם מַה שֶּׁנּוֹגֵעַ לָהֶם מִבִּינָה דְּמ״ה לִהְיוֹת ג״ר דְּמ״ה שֶׁלָּהֶם), and the upper three of M”H and B”N of Yisrael-Saba and Tevunah were rectified (וְנִתְקַנּוּ הַג״ר דְּמ״ה וּב״ן דְּיִשְׂסו״ת).

And indeed, the lower seven of Yisrael-Saba and Tevunah were still not clarified nor rectified (וְאַמְנָם הַז״ת דְּיִשְׂסו״ת עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ), because Adam Ein [No Man], which are Ze‘ir Anpin and Nukvah, to raise the Birurim [Clarifications] of Yisrael-Saba and Tevunah as Mayin nukvin [Female waters] to them (כִּי אָדָם אֵין שֶׁהֵם זו״ן לְהַעֲלוֹת אֶת הַבִּירוּרִין דְּיִשְׂסו״ת לְמ״ן לָהֶם), for Ze‘ir Anpin and Nukvah were not yet rectified (כִּי עֲדַיִן לֹא נִתְקַנּוּ זו״ן), who are the ones who always raise the Mayin nukvin [Female waters] to Yisrael-Saba and Tevunah (אֲשֶׁר הֵם הַמַּעֲלִים תָּמִיד הַמּ״ן לְיִשְׂסו״ת). And then “it arose in the desire of Kudsha Berikh Hu to create the world”—which are the lower seven of Yisrael-Saba and Tevunah (וְאָז סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא הֵם הַז״ת דְּיִשְׂסו״ת), called “world” (הַנִּקְרָאִים עוֹלָם).

Meaning, the Birurim [Clarifications] of the lower seven of Yisrael-Saba and Tevunah ascended by themselves, without Ze‘ir Anpin and Nukvah raising them (ר״ל כִּי הַבִּירוּרִין דְּז״ת דְּיִשְׂסו״ת עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלוּ אוֹתָם זו״ן). Rather, the upper three mentioned of Yisrael-Saba and Tevunah united (רַק כִּי נִזְדַּוְּגוּ הַג״ר הַנִּזְכָּר דְּיִשְׂסו״ת), and they clarified and raised the Birurim [Clarifications] of their lower seven as Mayin nukvin [Female waters] to them (וּבֵירְרוּ וְהֶעֱלוּ אֶת הַבִּירוּרִין דְּז״ת שֶׁלָּהֶם לְמ״ן לָהֶם). And this ascent of Mayin nukvin [Female waters] by themselves, not through the lower ones—which are Ze‘ir Anpin and Nukvah—was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator who desired that they rise without anyone below to raise them (וְעֲלִיַּת מ״ן אֵלּוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהֵם זו״ן הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the upper three mentioned of Yisrael-Saba and Tevunah united (וְנִזְדַּוְּגוּ הַג״ר הַנִּזְכָּר דְּיִשְׂסו״ת), and they rectified their lower seven of B״N (וְתִיקְּנוּ אֶת הַז״ת שֶׁלָּהֶם דְּב״ן), and they connected with them the portion of Binah of M”H that pertains to them, to become their lower seven of M”H (וְחִבְּרוּ עִמָּהֶם הֶחֵלֶק הַנּוֹגֵעַ לָהֶם מִבִּינָה דְּמ״ה לִהְיוֹת ז״ת דְּמ״ה שֶׁלָּהֶם), and behold, the lower seven of M”H and B״N of Yisrael-Saba and Tevunah were rectified (וְהֲרֵי נִתְקַנּוּ גַּם הַז״ת דְּמ״ה וּב״ן דְּיִשְׂסו״ת).

And behold, since Adam Ein [No Man], which are Ze‘ir Anpin and Nukvah, needed to raise their Birurim [Clarifications] to Yisrael-Saba and Tevunah in order to rectify them (וְהִנֵּה כֵּיוָן שֶׁאָדָם אֵין שֶׁהֵם זו״ן לְהַעֲלַת אֶת הַבִּירוּרִים שֶׁלָּהֶם לְיִשְׂסו״ת לְתַקְּנָם), therefore “it arose in the desire of Kudsha Berikh Hu to create the world”—which are Ze‘ir Anpin and Nukvah (לָכֵן סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא שֶׁהֵם זו״ן). Meaning, the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah ascended by themselves, without Ze‘ir Anpin and Nukvah raising them (ר״ל כִּי הַבִּירוּרִים דְּזו״ן עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלוּ אוֹתָם זו״ן). Rather, the lower seven of M”H and B״N of Yisrael-Saba and Tevunah united (רַק כִּי נִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּיִשְׂסו״ת), and they clarified and raised the portions of the upper three of B״N of Ze‘ir Anpin and Nukvah (וּבֵירְרוּ וְהֶעֱלוּ אֶת חֶלְקֵי הַג״ר דְּב״ן דְּזו״ן). And this ascent of the Mayin nukvin [Female waters] of Ze‘ir Anpin and Nukvah by themselves, not through the lower ones—which are Ze‘ir Anpin and Nukvah—was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator, who desired that they rise without anyone below to raise them (וְעֲלִיַּת הַמּ״ן אֵלּוּ דְּזו״ן מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהֵם זו״ן הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the lower seven of M”H and B״N of Yisrael-Saba and Tevunah united (וְנִזְדַּוְּגוּ הַז״ת דְּמ״ה וּב״ן דְּיִשְׂסו״ת), and they rectified the upper three of B״N of Ze‘ir Anpin and Nukvah (וְתִיקְּנוּ אֶת הַג״ר דְּב״ן דְּזו״ן), and they connected with them the upper three of the six extremities of M”H, and the upper three of M”H and B״N of Ze‘ir Anpin and Nukvah were rectified (וְחִבְּרוּ עִמָּהֶם אֶת הַג״ר דְּו״ק דְּמ״ה וְנִתְקַנּוּ הַג״ר דְּמ״ה וּב״ן דְּזו״ן). And indeed, the lower seven of Ze‘ir Anpin and Nukvah were still not clarified nor rectified (וְאַמְנָם הַז״ת דְּזו״ן עֲדַיִן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ).

For Adam Ein [No Man], which is Adam HaRishon, to raise the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah as Mayin nukvin [Female waters] to Ze‘ir Anpin and Nukvah (כִּי אָדָם אֵין שֶׁהוּא אָדָם הָרִאשׁוֹן כְּדֵי לְהַעֲלוֹת הַבִּירוּרִים דְּזו״ן לְמ״ן לְזו״ן), for Adam HaRishon was not yet created (כִּי עֲדַיִן לֹא נִבְרָא אָדָם הָרִאשׁוֹן), who is the one who raises the Mayin nukvin [Female waters] to Ze‘ir Anpin and Nukvah (אֲשֶׁר הוּא הַמַּעֲלֶה הַמּ״ן לְזו״ן). And then “it arose in the desire of Kudsha Berikh Hu to create the world”—which are the lower seven of Ze‘ir Anpin and Nukvah (וְאָז סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא הֵם הַז״ת דְּזו״ן), called “world” (הַנִּקְרָאִים עוֹלָם).

Meaning, the Birurim [Clarifications] of the lower seven of Ze‘ir Anpin and Nukvah ascended by themselves, without Adam HaRishon raising them (ר״ל כִּי הַבִּירוּרִים דְּז״ת דְּזו״ן עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלֶה אוֹתָם אָדָם הָרִאשׁוֹן). Rather, the upper three mentioned of Ze‘ir Anpin and Nukvah united (רַק כִּי נִזְדַּוְּגוּ הַג״ר הַנִּזְכָּר דְּזו״ן), and they clarified and raised the Birurim [Clarifications] of their lower seven as Mayin nukvin [Female waters] to them (וּבֵירְרוּ וְהֶעֱלוּ אֶת הַבִּירוּרִים דְּז״ת שֶׁלָּהֶם לְמ״ן לָהֶם). And this ascent of Mayin nukvin [Female waters] by themselves, not through the lower ones—which is Adam HaRishon—was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator who desired that they rise without anyone below to raise them (וְעֲלִיַּת מ״ן אֵלּוּ מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹן שֶׁהוּא אָדָם הָרִאשׁוֹן הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים). And the upper three mentioned of Ze‘ir Anpin and Nukvah united (וְנִזְדַּוְּגוּ הַג״ר הַנִּזְכָּר דְּזו״ן), and they rectified their lower seven of B״N (וְתִיקְּנוּ אֶת הַז״ת דְּב״ן שֶׁלָּהֶם), and they connected with them the lower seven of the six extremities of M”H (וְחִבְּרוּ עִמָּהֶם אֶת הַז״ת דְּו״ק דְּמ״ה).

Behold, the lower seven of M”H and B״N of Ze‘ir Anpin and Nukvah were also rectified (הֲרֵי נִתְקַנּוּ גַּם הַז״ת דְּמ״ה וּב״ן דְּזו״ן). And indeed, this order of the Tikkun of Ze‘ir Anpin and Nukvah is according to what is written in Etz Chayim, in the Gate of the Breaking of the Vessels mentioned above (וְאַמְנָם זֶה סֵדֶר הַתִּיקּוּן דְּזו״ן הוּא לְפִי מַה שֶּׁמָּ״שׁ בְּעֵץ חַיִּים בִּשְׁעַר שְׁבִירַת הַכֵּלִים הַנַּ״ל), where he concluded there: “and in this manner until the completion of the nine Sefirot, which are the five Partzufim of Atzilut” (שֶׁסִּיֵּם שָׁם וְעַל־דֶּרֶךְ זֶה עַד תְּשַׁלּוּם הַט״ס שֶׁהֵם ה׳ פַּרְצוּפֵי הָאֲצִילוּת). However, according to all the teachings of the Rav concerning the Tikkun of Ze‘ir Anpin and Nukvah (אֲמְנָם לְפִי כָּל דְּרוּשֵׁי הָרַב בְּתִיקּוּן זו״ן), it is that after the lower seven of M”H and B״N of Yisrael-Saba and Tevunah were rectified (הוּא כִּי אַחַר שֶׁנִּתְקַנוּ הַז״ת דְּמ״ה וּב״ן דְּיִשְׂסו״ת), and Adam Ein [No Man], which are Ze‘ir Anpin and Nukvah, to raise their Birurim [Clarifications] to Yisrael-Saba and Tevunah in order to rectify them (וְאָדָם אֵין שֶׁהֵם זו״ן לְהַעֲלוֹת אֶת הַבִּירוּרִים שֶׁלָּהֶם לְיִשְׂסו״ת לְתַקְּנָם), then “it arose in the desire of Kudsha Berikh Hu to create the world”—which are Ze‘ir Anpin and Nukvah (וְאָז סָלִיק בִּרְעוּתָא דְּקֻב״ה לְמִבְרֵי עָלְמָא שֶׁהֵם זו״ן). Meaning, the Birurim [Clarifications] of Ze‘ir Anpin and Nukvah ascended by themselves, without Ze‘ir Anpin and Nukvah raising them (ר״ל כִּי הַבִּירוּרִים דְּזו״ן עָלוּ מֵאֵלֵיהֶם בִּלְתִּי שֶׁיַּעֲלוּ אוֹתָם זו״ן).

Rather, Yisrael-Saba and Tevunah united in a lower Zivug [Union], of his Yesod in her Yesod (רַק כִּי נִזְדַּוְּגוּ יִשְׂסו״ת בְּזִוּוּג תַּחְתּוֹן דְּיִסוֹד דִּילֵיהּ בְּיִסוֹד דִּילָהּ), which is the Zivug [Union] of the lower seven (שֶׁהוּא זִוּוּג הַז״ת), as explained in Etz Chayim, Gate of M"N, chapter four, whose language was brought above (כְּמְבוֹאָר בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ד הוּבָא לְשׁוֹנוֹ לְעֵיל), see there (עַיֵּן שָׁם). And they clarified and raised the portions of the six extremities of B״N of Ze‘ir Anpin (וּבֵירְרוּ וְהֶעֱלוּ אֶת חֶלְקֵי ו״ק דְּב״ן דְּז״א), and also the point of the Nukvah (וְגַם אֶת נְקוּדַּת הַנּוּקְבָּא). And this ascent of the Mayin nukvin [Female waters] of Ze‘ir Anpin and Nukvah by themselves, not through the lower ones—which are Ze‘ir Anpin and Nukvah—was “in the desire of Kudsha Berikh Hu,” in the will of the Emanator, who desired that they rise without anyone below to raise them (וְעֲלִיַּת מ״ן אֵלּוּ דְּזו״ן מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי הַתַּחְתּוֹנִים שֶׁהֵם זו״ן הָיְתָה בִּרְעוּתָא דְּקֻב״ה בִּרְצוֹן הַמְּאַצִּיל שֶׁרָצָה שֶׁיַּעֲלוּ בִּלְתִּי מִי שֶׁיַּעֲלֶה אוֹתָם מִן הַתַּחְתּוֹנִים), as explained in Etz Chayim, Gate of M"N, chapter two mentioned above, together with what is written in Mavo She‘arim, Gate Two, Section Three, chapter nine (כְּמְבוֹאָר בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ב הַנַּ״ל עִם מַה שֶּׁמָּ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ט הַנַּ״ל). And Yisrael-Saba and Tevunah united and rectified the portions of the six extremities of B״N of Ze‘ir Anpin, degree after degree (וְנִזְדַּוְּגוּ יִשְׂסו״ת וְתִיקְּנוּ אֶת חֶלְקֵי ו״ק דְּב״ן דְּז״א מַדְרֵגָה אַחַר מַדְרֵגָה), for they were in the secret of pregnancy within Tevunah (כִּי הָיוּ בְּסוֹד הָעִיבּוּר בִּתְבוּנָה). And afterwards was the secret of birth (וְאַחַר כָּךְ הָיָה סוֹד הַלֵּידָה). And afterwards, the secret of Yenikah [Nursing] (וְאַחַר כָּךְ סוֹד הַיְּנִיקָה). And afterwards the upper three of Mochin [Intellects] were added to him through the second Zivug [Union] of Yisrael-Saba and Tevunah (וְאַחַר כָּךְ נִתְוֹסְפוּ בוֹ הַג״ר דְּמוֹחִין עַל־יְדֵי זִוּוּג ב׳ דְּיִשְׂסו״ת).

And then also the Nukvah was rectified, until she became Abba and Imma, a complete Partzuf, from the chest of Ze‘ir Anpin and below (וְאָז נִתְקַנָּה גַּם הַנּוּקְבָּא עַד שֶׁהָיְתָה אַבָּ״א פַּרְצוּף שָׁלֵם מֵחָזֶה דְּז״א וּלְמַטָּה), as explained at length in Etz Chayim, Gate of A"N"K, chapter six (כַּנִּזְכָּר בָּאֹרֶךְ בְּעֵץ חַיִּים שַׁעַר אַנ״ךְ פ״ו), how the portions of B״N of Ze‘ir Anpin were clarified and rectified with the portions of the new M”H (אֵיךְ נִבְרְרוּ וְנִתְקַנּוּ חֶלְקֵי הַבּ״ן דְּז״א עִם חֶלְקֵי הַמּ״ה הֶחָדָשׁ), see there his explanation (יַעֲיֵן שָׁם בֵּיאוּרוֹ), and in Etz Chayim, Gate of M"N, chapter four mentioned above (וּבְעֵץ חַיִּים שַׁעַר מ״ן פ״ד הַנַּ״ל), and in many places in all the teachings of the Rav, of blessed memory (וּבְכַמָּה מְקוֹמוֹת בְּכָל דְּרוּשֵׁי הָרַב זְלָה״ה). However, the Mayin nukvin [Female waters] of the Nukvah could not yet be clarified (אֲמְּנָם הַמּ״ן שֶׁל הַנּוּקְבָּא לֹא יָכְלוּ לְהִתְבָּרֵר עֲדַיִן). And then Adam HaRishon was created in order to clarify them (וְאָז נִבְרָא אָדָם הָרִאשׁוֹן כְּדֵי לְבָרְרָם), in order to restore the Nukvah face-to-face with Ze‘ir Anpin (כְּדֵי לְהַחֲזִיר אֶת הַנּוּקְבָּא פָּ״ב עִם ז״א), as written in Etz Chayim, Gate of M"N, chapter one (כַּמָּ״שׁ בְּעֵץ חַיִּים שַׁעַר מ״ן פ״א), and also to clarify the rest of the Birurim [Clarifications], as mentioned above with the help of Heaven (וְגַם אֶת שְׁאָר הַבִּירוּרִין כמש״ל ב״ה).

Shemen, Siman 12

(שֶׁמ״ן סִימָן י״ב)

And behold, also in that which is written, “And it is known that when Ze‘ir Anpin and Nukvah were rectified, the worlds of Beri’ah, Yetzirah, Asiyah were rectified” (וְהִנֵּה גַּם בְּמַה שֶּׁמָּ״שׁ וְיָדוּעַ כִּי בְּהִתְתַּקֵּן זו״ן נִתְקַנּוּ בִּי״ע), for they are not complete worlds on their own like Atzilut (כִּי אֵינָם עוֹלָמוֹת גְּמוּרִים בִּפְנֵי עַצְמָם כְּמוֹ הָאֲצִילוּת), for they are only the extension of the powers of the Nukvah and her forces (כִּי אֵינָם רַק הִתְפַּשְּׁטוּת כּוֹחוֹת הַנּוּקְבָּא וְחֵילוֹתֶיהָ), as is written in the book Mavo She‘arim, Gate Two, Section Three, chapter eight (כַּמָּ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ח). And that which is written elsewhere contrary to this (וּמַה שֶּׁנֶּאֱמַר בִּמְקוֹם אַחֵר נֶגֶד זֶה), is referring to the general Beri’ah, Yetzirah, Asiyah (הוּא בְּבִי״ע הַכְּלָלִים).

Behold, in my opinion, I did not understand his intention—what is the difference he places between the rectification of the particular Beri’ah, Yetzirah, Asiyah and the rectification of the general Beri’ah, Yetzirah, Asiyah (הִנֵּה לְעֵ״ד לֹא הֵבַנְתִּי כַּוָּנָתוֹ מַה הוּא הַהֶפְרֵשׁ אֲשֶׁר שָׂם בֵּין תִּיקּוּן בִּי״ע הַפְּרָטִיִּים לְתִיקּוּן בִּי״ע הַכְּלָלִים). And what appears at first glance as his intention is that the particular Beri’ah, Yetzirah, Asiyah were not rectified degree after degree as was in the world of Atzilut (וּמַה שֶּׁנִּרְאֶה לְכָאוֹרָה כַּוָּנָתוֹ הוּא כִּי בִּי״ע הַפְּרָטִיִּים לֹא הָיָה תִּיקּוּנָם מַדְרֵגָה אַחַר מַדְרֵגָה כְּמוֹ שֶׁהָיָה בְּעוֹלַם הָאֲצִילוּת), but that when Ze‘ir Anpin and Nukvah were rectified, they too were rectified at once (רַק כִּי בְּהִתְתַּקֵּן זו״ן נִתְקַנּוּ גַּם הֵם כְּאַחַת). For since they are not complete worlds, their rectification was easy (כִּי כֵּיוָן שֶׁאֵינָם עוֹלָמוֹת גְּמוּרִים תִּיקּוּנָם הָיָה בְּנַקֵּל). And that which he wrote elsewhere contrary to this—that also Beri’ah, Yetzirah, Asiyah were rectified degree after degree in the world of Atzilut (וּמַה שֶּׁמָּ״שׁ בְּמָקוֹם אַחֵר נֶגֶד זֶה שֶׁהוּא שֶׁגַּם בִּי״ע נִתְקַנּוּ מַדְרֵגָה אַחַר מַדְרֵגָה בְּעוֹלַם הָאֲצִילוּת), there he speaks of the general Beri’ah, Yetzirah, Asiyah, whose rectification was degree after degree (שָׁם מְדַבֵּר בְּבִי״ע הַכְּלָלִים שֶׁתִּיקּוּנָם הָיָה מַדְרֵגָה אַחַר מַדְרֵגָה). And if this is his intention, I do not know from where he learned this distinction (וְאִם כַּוָּנָתוֹ הִיא זוֹ לֹא יָדַעְתִּי מֵהֵיכָן לָמַד הֶפְרֵשׁ זֶה).

For on the contrary, from the words of the Rav it appears the opposite (שֶׁאַדְרַבָּה מִדִּבְרֵי הָרַב נִרְאֶה הֶפֶךְ). For there in Mavo She‘arim, where he wrote that Beri’ah, Yetzirah, Asiyah are not complete worlds, etc. (כִּי שָׁם בְּסֵפֶר מְבוֹא שְׁעָרִים שֶׁכָּתַב כִּי בִּי״ע אֵינָם עוֹלָמוֹת גְּמוּרִים כּו׳), there he wrote that the rectification of the worlds of Beri’ah, Yetzirah, Asiyah was degree after degree, in the manner of the world of Atzilut (שָׁם כָּתַב כִּי תִּיקּוּן עוֹלָמוֹת בִּי״ע הָיָה מַדְרֵגָה אַחַר מַדְרֵגָה עַל־דֶּרֶךְ עוֹלָם הָאֲצִילוּת). And this is his language there in Mavo She‘arim, Gate Two, Section Three, chapter eight (וְזֹאת לְשׁוֹנוֹ שָׁם בְּמְבוֹא שְׁעָרִים ש״ב ח״ג פ״ח): “And that which could not be clarified and ascend in the world of Atzilut, even to the lower Nukvah of Ze‘ir Anpin, remained in Beri’ah” (וּמַה שֶּׁלֹּא יָכוֹל לְהִתְבָּרֵר וְלַעֲלוֹת בְּעוֹלָם הָאֲצִילוּת אֲפִלּוּ לְנֻקְבָּא דְּז״א הַתַּחְתּוֹנָה נִשְׁאַר בִּבְרִיאָה), “and from them were afterwards made all the parts of Beri’ah, according to its ordered gradations” (וְנַעֲשׂוּ מֵהֶם אַחַר כָּךְ כָּל חֶלְקֵי הַבְּרִיאָה עַל־סֵדֶר מַדְרֵגוֹתֶיהָ). “And the sparks of Beri’ah cannot be clarified by Abba and Imma of Atzilut, for they cannot ascend above Ze‘ir Anpin and Nukvah” (וְנִיצוֹצוֹת הַבְּרִיאָה אִי אֶפְשָׁר לְהִתְבָּרֵר עַל־יְדֵי אוֹ״א דַּאֲצִילוּת כִּי אֵינָם יְכוֹלִים לַעֲלוֹת לְמַעְלָה מִזּו״ן). “However, they are clarified in the womb of the Nukvah of Ze‘ir Anpin, through the Zivug [Union] of Ze‘ir Anpin with her” (אֲמְנָם הֵם מִתְבָּרְרִים בְּבֶטֶן נוּקְבָּא דְּז״א עַל־יְדֵי הַזִּוּוּג דְּז״א עִמָּהּ). “And even there is clarified only the aspect of Atik of Beri’ah” (וְגַם שָׁם אֵינוֹ מִתְבָּרֵר רַק בְּחִינַת עַתִּיק דְּבְרִיאָה). “And there, in Arich of Beri’ah, are clarified Abba and Imma of Beri’ah” (וְשָׁם מִתְבָּרְרִין א״א דְּבְרִיאָה). “And in Arich of Beri’ah are clarified Abba and Imma of Beri’ah, and likewise continuously” (וּבְא״א דְּבְרִיאָה מִתְבָּרְרִין אוֹ״א דְּבְרִיאָה וְכֵן עַל־דֶּרֶךְ זֶה תָּמִיד). “For it is impossible for any part to be clarified above the place of its level—neither in place nor in time” (כִּי אִי אֶפְשָׁר לְשׁוּם חֵלֶק לְהִתְבָּרֵר לְמַעְלָה מִמְּקוֹם מַדְרֵגָתוֹ לֹא בְּמָקוֹם וְלֹא בִּזְמַן). “Rather, all of them, one after another, both in the order of levels and in the order of the time of their rectification—this is clear and sufficient” (רַק כֻּלָּם זֶה אַחַר זֶה הֵן בְּסֵדֶר הַמַּדְרֵגוֹת הֵן בְּסֵדֶר זְמַן תִּיקּוּנָם וְזֶה מְבֹאָר וְדַי). “And afterwards, in this manner, the more coarse in Yetzirah, and afterwards the more coarse of all in Asiyah, according to their ordered gradations also” (וְאַחַר כָּךְ עַל־דֶּרֶךְ זֶה מֵהַיּוֹתֵר גָּרוּעַ בִּיצִירָה וְאַחַר כָּךְ מֵהַיּוֹתֵר גָּרוּעַ שֶׁבְּכֻלָּם בַּעֲשִׂיָּה עַל־סֵדֶר מַדְרֵגוֹתֶיהָ גַּם כֵּן). “For all parts of the three worlds of Beri’ah, Yetzirah, Asiyah are all in the aspect of the Nukvah, and there is no male in them at all” (כִּי כָּל חֵלֶק ג׳ עוֹלָמוֹת אֵלּוּ דְּבִי״ע כּוּלָּם בְּחִינַת הַנּוּקְבָּא וְאֵין בָּהֶם דְּכוּרָא כְּלָל). “And even the males within them are only powers of the Nukvah, as is known” (וְאַף הַדְּכוּרִין שֶׁבָּהֶם אֵינָם אֶלָּא כּוֹחוֹת הַנּוּקְבָּא כַּנּוֹדָע). “For all of them are the forces of Malkhut and her hosts” (כִּי כֻּלָּם חֵילוֹת הַמַּלְכוּת וּצְבָאָהּ הֵם). “And all of them were made from the Birurim [Clarifications] of the seven kings, in the manner mentioned above”—end of his words (וְכֻלָּם נַעֲשׂוּ מֵאֵלּוּ הַבִּירוּרִין שֶׁל הַז׳ מְלָכִים עַל־דֶּרֶךְ הַנַּ״ל עַכ״ל).

Behold, it is explained that in the very place where the Rav gave the reason that the worlds of Beri’ah, Yetzirah, Asiyah are the powers of the Nukvah (הֲרֵי מְבוֹאָר שֶׁבְּמָקוֹם שֶׁנָּתַן טַעַם הָרַב שֶׁעוֹלָמוֹת בִּי״ע הֵם כּוֹחוֹת הַנּוּקְבָּא), there he wrote that the rectification of the worlds of Beri’ah, Yetzirah, Asiyah was degree after degree, in the manner of the world of Atzilut (שָׁם כָּתַב שֶׁתִּיקּוּן עוֹלָמוֹת בִּי״ע הָיָה מַדְרֵגָה אַחַר מַדְרֵגָה עַל־דֶּרֶךְ עוֹלַם הָאֲצִילוּת). And if this matter—that the worlds of Beri’ah, Yetzirah, Asiyah are the powers of the Nukvah—was said regarding the particular Beri’ah, Yetzirah, Asiyah (וְאִם זֶה הַדָּבָר שֶׁעוֹלָמוֹת בִּי״ע הֵם כּוֹחוֹת הַנּוּקְבָּא נֶאֱמַר עַל בִּי״ע הַפְּרָטִיִּים), then also the rectification of the particular Beri’ah, Yetzirah, Asiyah was degree after degree, in the manner of the world of Atzilut (אִם כֵּן גַּם תִּיקּוּן בִּי״ע הַפְּרָטִיִּים הָיָה מַדְרֵגָה אַחַר מַדְרֵגָה עַל־דֶּרֶךְ עוֹלַם הָאֲצִילוּת).

For the Rav’s intention in saying that the worlds of Beri’ah, Yetzirah, Asiyah are the powers of the Nukvah was not to say that therefore they would not require rectification in the manner of the world of Atzilut (כִּי אֵין כַּוַּנַּת הָרַב בְּמַה שֶּׁאָמַר שֶׁעוֹלָמוֹת בִּי״ע הֵם כּוֹחוֹת הַנּוּקְבָּא הִיא לוֹמַר שֶׁבִּשְׁבִיל זֶה לֹא יִהְיוּ צְרִיכִין תִּיקּוּן עַל־דֶּרֶךְ עוֹלַם הָאֲצִילוּת), but rather his intention is that because earlier he wrote there, in the rectification of the world of Atzilut, that from these kings were made all the aspects of the Malkhiyot, which are the aspects of the Nukvot in the Partzufim of Atzilut (רַק כַּוָּנָתוֹ הִיא מִפְּנֵי כִּי קוֹדֶם זֶה אָמַר שָׁם בְּתִיקּוּן עוֹלַם הָאֲצִילוּת כִּי מֵאֵלּוּ הַמְּלָכִים נַעֲשׂוּ כָּל בְּחִינַת הַמַּלְכִיּוֹת שֶׁהֵם בְּחִינַת הַנּוּקְבוֹת שֶׁבַּפַּרְצוּפֵי הָאֲצִילוּת), for that is why these kings are called that from them all the Malkhiyot were made (כִּי לָכֵן נִקְרְאוּ אֵלּוּ הַמְּלָכִים שֶׁמֵּהֶם נַעֲשׂוּ כָּל הַמַּלְכִיּוֹת). And afterwards he said that from what remained there were made all the parts of Beri’ah—Atik, Arich Anpin, Abba and Imma, and Ze‘ir Anpin and Nukvah (וְאַחַר כָּךְ אָמַר כִּי מֵהַנּוֹתָר נַעֲשׂוּ כָּל חֶלְקֵי הַבְּרִיאָה עַתִּיק וְא״א וְאוֹ״א וְזו״ן), and in this manner in Yetzirah, and in this manner in Asiyah (וְעַל־דֶּרֶךְ זֶה בִּיצִירָה וְעַל־דֶּרֶךְ זֶה בַּעֲשִׂיָּה). And he did not say that from them were made the aspects of the Nukvot of the Partzufim of Beri’ah, Yetzirah, Asiyah (וְלֹא אָמַר שֶׁמֵּהֶם נַעֲשׂוּ בְּחִינוֹת הַנּוּקְבוֹת שֶׁבְּפַרְצוּפֵי בִּי״ע), but rather all the parts of Beri’ah–Atik, Arich Anpin, etc.—which includes even the male aspects in the worlds of Beri’ah, Yetzirah, Asiyah (רַק כָּל חֶלְקֵי בִּי״ע עַתִּיק וְא״א וְכוּ׳ שֶׁהוּא גַּם בְּחִינַת הַדְּכוּרִין אֲשֶׁר בְּעוֹלָמוֹת בִּי״ע).

And for this he gave the reason why in Atzilut only the aspects of the Nukvot were made from the Birurim [Clarifications] of the seven kings, but in Beri’ah, Yetzirah, Asiyah all their parts were made from them—even their male aspects (וְלָזֶה נָתַן טַעַם שֶׁלָּמָּה בַּאֲצִילוּת לֹא נַעֲשׂוּ מִבִּירוּרֵי הַז׳ מְלָכִים רַק בְּחִינוֹת הַנּוּקְבוֹת שֶׁבָּאֲצִילוּת וּבִבְרִיאָה־יְצִירָה־עֲשִׂיָּה נַעֲשׂוּ מֵהֶם כָּל חֶלְקֵי בִּי״ע אֲפִלּוּ הַדְּכוּרִין שֶׁבָּהֶם). And he said the reason: because all the worlds of Beri’ah, Yetzirah, Asiyah are in the aspect of the Nukvah, and there is no male aspect in them at all (וְאָמַר הַטַּעַם כִּי עוֹלָמוֹת בִּי״ע כֻּלָּם בְּחִינַת נוּקְבָּא וְאֵין בָּהֶם דְּכוּרָא כְּלָל). And even the males within them are only powers of the Nukvah (וְאַף הַדְּכוּרִין שֶׁבָּהֶם אֵינָם אֶלָּא כּוֹחוֹת הַנּוּקְבָּא). And since even the males are in the aspect of the Nukvah, therefore all of them—even the males—were made from these kings (וְכֵיוָן שֶׁאֲפִלּוּ הַדְּכוּרִין הֵם בְּחִינַת נוּקְבָּא לָכֵן כֻּלָּם אֲפִלּוּ הַדְּכוּרִין נַעֲשׂוּ מֵאֵלּוּ הַמְּלָכִים). For from the kings only the aspect of the Nukvah was made (כִּי מֵהַמְּלָכִים לֹא נַעֲשׂוּ רַק בְּחִינַת הַנּוּקְבָּא). And in Beri’ah, Yetzirah, Asiyah all are the powers of the Nukvah (וּבִי״ע כֻּלָּם הֵם כּוֹחוֹת הַנּוּקְבָּא). And this is what he concluded: “and all of them were made,” meaning all of them—even the males—were made from these Birurim [Clarifications] of the seven kings (וְזֶה הוּא אֲשֶׁר סִיֵּם וְכֻלָּם נַעֲשׂוּ כְּלוֹמַר וְכֻלָּם אֲפִלּוּ הַדְּכוּרִין נַעֲשׂוּ מֵאֵלּוּ הַבִּירוּרִין שֶׁל הַז׳ מְלָכִים). But their rectification was always in the order of gradation, in the manner of the world of Atzilut (אֲבָל תִּיקּוּנָם הָיָה לְעוֹלָם בְּסֵדֶר הַמַּדְרֵגָה עַל־דֶּרֶךְ עוֹלַם הָאֲצִילוּת). And this is what he concluded: “in the manner mentioned above” (אֲשֶׁר זֶה הוּא אֲשֶׁר סִיֵּם עַל־דֶּרֶךְ הַנַּ״ל). And not only in the particular Beri’ah, Yetzirah, Asiyah (וְלֹא מִבָּעַיָּא בִּי״ע הַפְּרָטִיִּים), but even in the Beri’ah, Yetzirah, Asiyah of the Klipot he wrote afterwards that their rectification was in the order of gradation (אֶלָּא אֲפִלּוּ בַּאֲבִי״ע דְּקְלִיפּוֹת כָּתַב שָׁם אַחַר כָּךְ שֶׁתִּיקּוּנָם הָיָה עַל־סֵדֶר הַמַּדְרֵגָה). And all the more so in Beri’ah, Yetzirah, Asiyah, even if they are the particular ones (וְכָל־שֶׁכֵּן בִּי״ע אַף שֶׁיִּהְיוּ הַפְּרָטִיִּים).

Shemen, Siman 13

(שֶׁמ״ן סִימָן י״ג)

And behold, also in that which he wrote (וְהִנֵּה גַּם בְּמַה שֶּׁכָּתַב), “Behold, the upper three of six extremities of M”H and B״N of Ze‘ir Anpin were rectified” (הֲרֵי נִתְקַנּוּ הַג״ר דְּו״ק דְּמ״ה וּב״ן דְּזו״ן), “and still the six extremities of M”H and of B״N of Ze‘ir Anpin were not clarified and not rectified” (וְעֲדַיִן הַו״ק דְּו״ק דְּמ״ה וְדְב״ן דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ), “and after everything that needed to be clarified and rectified was completed” (וְאַחַר שֶׁנִּתְבָּרֵר וְנִתְקַן כָּל מַה שֶּׁהָיָה צָרִיךְ), “to make from them all the parts of the Partzufim of the four worlds ABY״A” (לַעֲשׂוֹת מֵהֶם כָּל חֶלְקֵי פַּרְצוּפֵי ד׳ עוֹלָמוֹת אֲבִי״ע), “then Adam HaRishon was created from the quarry of souls” (אָז נִבְרָא אָדָם הָרִאשׁוֹן מִמַּחְצַב הַנְּשָׁמוֹת), “to raise Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Ze‘ir Anpin” (לְהַעֲלוֹת מ״ן מִבִּירוּרֵי ו״ק דְּזו״ן), “and all the remaining Birurim [Clarifications], etc.” (וְכָל שְׁאָרִית הַבִּירוּרִין וְכוּ׳), “as mentioned above; see there” (כַּמָּ״שׁ לְעֵיל עַיֵּן שָׁם).

Behold, this matter, in my opinion, I did not understand (הִנֵּה עִנְיָן זֶה לְעֵ״ד לֹא הֵבַנְתִּי). First, what clarification and rectification belongs to the six extremities of M”H (אַחַת כִּי מַה בִּירוּר וְתִיקּוּן שַׁיָּךְ בְּו״ק דְּמ״ה), for on the contrary, they are the ones who rectify the six extremities of B״N (כִּי אַדְרַבָּה הֵם הַמְתַקְּנִין אֶת הַו״ק דְּב״ן). And furthermore, how is it possible that without the clarification and rectification of the six extremities of Ze‘ir Anpin and Nukvah, the Partzufim of the worlds of Beri’ah, Yetzirah, Asiyah could be rectified (וְעוֹד כֵּיצַד יִהְיֶה אֶפְשָׁר כִּי בְּלִי בִּירוּר וְתִיקּוּן הַו״ק דְּזו״ן יִתְקַּנּוּ פַּרְצוּפֵי עוֹלָמוֹת בִּי״ע)?

For behold, he said— and these are the very words of the Rav, of blessed memory, there in Mavo She‘arim, Gate Two, Section Three, chapter eight (שֶׁהֲרֵי אָמַר וְהוּא לְשׁוֹן הָרַב ז״ל עַצְמוֹ שָׁם בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ח)— “and after all the parts of the Partzufim of the four worlds A”B”Y”A were clarified and rectified” (וְאַחַר שֶׁנִּתְבָּרֵר וְנִתְקַן כָּל חֶלְקֵי פַּרְצוּפֵי ד׳ עוֹלָמוֹת אֲבִי״ע). And from the fact that he said “all the parts,” it is clear that all the parts of the Partzufim of Ze‘ir Anpin and Nukvah were rectified, and also the worlds of Beri’ah, Yetzirah, Asiyah (וּמִדְּקָאָמַר כָּל חֶלְקֵי מְבוֹאַר שֶׁנִּתְקַנּוּ כָּל חֶלְקֵי פַּרְצוּפֵי זו״ן וְגַם עוֹלָמוֹת בִּי״ע). And if Ze‘ir Anpin and Nukvah were not rectified in all the parts of their Partzuf (וְאִם זו״ן לֹא נִתְקַנּוּ כָּל חֶלְקֵי פַּרְצוּפָם), how is it possible that Beri’ah, Yetzirah, Asiyah, which are beneath them, should be rectified (אֵיךְ יִתָּכֵן שֶׁיִתְקַּנוּ בִּי״ע שֶׁהֵם תַּחְתֵּיהֶם)? And so he wrote also in Etz Chayim, Gate of the Drushim of ABY״A, chapter thirteen (וְכֵן כָּתַב בְּעֵץ חַיִּים שַׁעַר דְּרוּשֵׁי אֲבִי״ע פ״יּ״ג), and this is his language (וְזֹאת לְשׁוֹנוֹ): “And after all of Atzilut was clarified” (וְאַחַר שֶׁנִּתְבָּרֵר כָּל הָאֲצִילוּת כֻּלּוֹ), “then the clarifications of Atik of Beri’ah begin to be clarified through the Nukvah of Ze‘ir Anpin of Atzilut” (אָז מַתְחִילִים בִּירוּרֵי עַתִּיק דְּבְרִיאָה לְהִתְבָּרֵר עַל־יְדֵי נוּקְבָּא דְּז״א דַּאֲצִילוּת), etc. (כּו׳), see there (עַיֵּין שָׁם).

And furthermore, for behold we wrote above (וְעוֹד שֶׁהֲרֵי כָּתַבְנוּ לְעֵיל), near and adjacent in the previous section (סָמוּךְ וְנִרְאֶה בַּסִּימָן הַקּוֹדֵם), that which is written in the book Mavo She‘arim there (מַה שֶּׁמָּ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים שָׁם), that in the womb of the Nukvah of Ze‘ir Anpin (כִּי בְּבֶטֶן נוּקְבָּא דְּז״א), through the Zivug [Union] of Ze‘ir Anpin with her (עַל־יְדֵי זִוּוּג ז״א עִמָּהּ), the portions of Atik of Beri’ah are clarified (מִתְבָּרְרִין חֶלְקֵי עַתִּיק דְּבְרִיאָה). And so it is written in Etz Chayim (וְכֵן כָּתוּב בְּעֵץ חַיִּים), Gate of M"N, chapter four (שַׁעַר מ״ן פ״ד). And “womb” refers generally to the lower seven (וְסָתָם בֶּטֶן הוּא בְּז״ת). And if the six extremities of Ze‘ir Anpin and Nukvah were not clarified and rectified (וְאִם הַו״ק דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ), then there is no “womb” (אִם כֵּן לֹא יֵשׁ בֶּטֶן). And if so, how could he say that they were clarified in the womb of the Nukvah of Atzilut (וְאִם כֵּן אֵיךְ קָאָמַר שֶׁנִּבְרְרוּ בְּבֶטֶן נוּקְבָּא דַּאֲצִילוּת)?

Rather certainly, before the rectification of the worlds of Beri’ah, Yetzirah, Asiyah (אֶלָּא וַדַּאי שֶׁקֹּדֶם תִּיקּוּן עוֹלָמוֹת בִּי״ע), the six extremities of Ze‘ir Anpin and Nukvah were rectified (נִתְקַנּוּ הַו״ק דְּזו״ן). And furthermore, if the six extremities of Ze‘ir Anpin and Nukvah were not rectified before the creation of Adam HaRishon (וְעוֹד כִּי אִם לֹא נִתְקַנּוּ הַו״ק דְּזו״ן קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), for therefore Adam HaRishon needed to be created (כִּי לָכֵן הֻצְרַךְ אָדָם הָרִאשׁוֹן לְהִבָּרֵא), to clarify the Birurim [Clarifications] of the six extremities of Ze‘ir Anpin and Nukvah (כְּדֵי לְבָרֵר הַבִּירוּרִין דְּו״ק דְּזו״ן), then where was the soul of Adam HaRishon formed (אִם כֵּן נְשָׁמַת אָדָם הָרִאשׁוֹן הֵיכָן נִצְטַיְּירָה), and where was it in pregnancy (וְהֵיכָן הָיְתָה בַּעִיבּוּר)? For behold, even the souls that emerge from the Zivug [Union] of “kissing” (כִּי הֲלֹא אֲפִלּוּ הַנְּשָׁמוֹת הַיּוֹצְאוֹת מִזִּוּוּג דְּנְשִׁיקִין), which is done in the upper three, Chokhmah, Binah, Da‘at of the Partzuf (הַנַּעֲשֶׂה בַּג״ר חָב״ד שֶׁל הַפַּרְצוּף), even of Abba and Imma (אֲפִלּוּ דְּאוֹ״א), are not completed, nor finished, nor rectified (אֵינָם מִשְׁתַּלֵּמוֹת וְנִגְמָרוֹת וּנְתַקָּנוֹת), except through the lower corporeal Zivug [Union] of Ze‘ir Anpin and Nukvah (אֶלָּא עַל־יְדֵי הַזִּוּוּג הַתַּחְתּוֹן הַגּוּפָנִי דְּזו״ן), as written in Etz Chayim, Gate of M"N, chapter four (כְּמַ״שׁ בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ד).

And if so, necessarily the soul of Adam HaRishon was completed through the lower Zivug [Union] of Ze‘ir Anpin and Nukvah (וְאִם כֵּן עַל כָּרְחֵךְ כִּי נְשָׁמַת אָדָם הָרִאשׁוֹן נִשְׁלְמָה עַל־יְדֵי זוּוּג תַּחְתּוֹן דְּזו״ן). And it was in pregnancy and formed in the womb of the Nukvah (וְהָיְתָה בַּעִיבּוּר וְנִצְטַיְּירָה בְּבֶטֶן הַנּוּקְבָּא). And if so, it is necessary that before the creation of Adam HaRishon (וְאִם כֵּן מֻכְרָח שֶׁקֹּדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), already the six extremities of Ze‘ir Anpin and Nukvah were clarified and rectified (כְּבָר נִבְרְרוּ וְנִתְקַנּוּ הַו״ק דְּזו״ן), and Ze‘ir Anpin and Nukvah united in the lower Zivug [Union] (וְנִזְדַּוְּגוּ זו״ן בְּזִוּוּג תַּחְתּוֹן), in order to bring forth the soul of Adam HaRishon through their Zivug [Union] (כְּדֵי לְהוֹצִיא נְשָׁמַת אָדָם הָרִאשׁוֹן עַל־יְדֵי זוּוּגָם).

And furthermore, for behold it is explained in Etz Chayim, Gate of M"N, chapter one (וְעוֹד כִּי הֲרֵי מְבוֹאַר בְּעֵץ חַיִּים שַׁעַר מ״ן פ״א), and likewise in Sha‘ar Ma’amaré Rashbi, may peace be upon him, Parashat Pekudei (וְכֵן בְּשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה פָּרָשַׁת פְּקוּדֵי), that before the creation of Adam HaRishon (כִּי קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), already were clarified all the aspects of the Mayin nukvin [Female waters] of the Malkhut of Imma (כְּבָר נִבְרְרוּ כָּל בְּחִינוֹת הַמּ״ן דְּמַלְכוּת דְּאִמָּא), and of the Malkhut of Arich Anpin (וּדְמַלְכוּת דְּא״א), and of the Malkhut of Ze‘ir Anpin himself (וּדְמַלְכוּת דְּז״א עַצְמוֹ), and only the Mayin nukvin [Female waters] of the Nukvah remained to be clarified (וְלֹא נִשְׁאַר לְבָרֵר זוּלָתִי הַמּ״ן דְּנוּקְבָּא). And this is his language there (וְזֹאת לְשׁוֹנוֹ שָׁם): “And afterwards, when the Nukvah of Ze‘ir Anpin was rectified” (וְאַחַר כָּךְ כַּאֲשֶׁר נִתְקַנָּה נוּקְבָּא דְּז״א), “she was first rectified Back-to-Back” (נִתְקַנָּה תְּחִלָּה אַחֲבּ״א). “And then the Mayin nukvin [Female waters] of hers that were within those kings were not yet clarified” (וְאָז לֹא הֻבְרְרוּ עֲדַיִן הַמּ״ן דִּילָהּ אֲשֶׁר בְּתוֹךְ הַמְּלָכִים). “And the matter is that all those aspects above her were clarified by themselves” (וְהָעִנְיָן כִּי כָּל אוֹתָן הַבְּחִינוֹת שֶׁלְמַעְלָה מִמֶּנָּה הֻבְרְרוּ מֵאֵלֵיהֶם), “through the thought in each one of them” (עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁבְּכָל בְּחִינָה מֵהֶם). “And they did not need the action of the lower ones” (וְלֹא הָיוּ צְרִיכִין אֶל מַעֲשֵׂה הַתַּחְתּוֹנִים), “through whom they would be clarified” (שֶׁעַל־יְדֵיהֶם יִתְבָּרֵרוּ). “For the Klipot corresponding to them had no strong power” (לְפִי שֶׁהַקְּלִיפּוֹת אֲשֶׁר כְּנֶגְדָּם אֵין בָּהֶם כֹּחַ כָּל־כָּךְ). “But the aspect of Mayin nukvin [Female waters] in the Malkhut” (אֲבָל בְּחִינַת הַמּ״ן שֶׁבְּמַלְכוּת), “which is the aspect of Asiyah” (אֲשֶׁר הֵם בְּחִינַת הָעֲשִׂיָּה), “for there is the essence and root of the strength of the Klipot” (שֶׁשָּׁם הֵם כָּל עִיקָּר וְשֹׁרֶשׁ תּוֹקֶף הַקְּלִיפּוֹת). “Therefore she did not have the strength to rectify and clarify the aspect of her Mayin nukvin [Female waters]” (וְלָכֵן לֹא הָיָה בָּהּ כֹּחַ לְתַקֵּן וּלְבָרֵר הַבְּחִינָה שֶׁל הַמּ״ן שֶׁלָּהּ), “that was in those kings” (שֶׁהָיְתָה בָּאֵלּוּ הַמְּלָכִים), “because they were placed in the depths of strong Klipot” (לְסִבַּת הֱיוֹתָם נְתוּנִים בְּעָמְקֵי הַקְּלִיפּוֹת הַחֲזָקוֹת). And she did not have the ability to clarify them (וְלֹא הָיְתָה יְכוֹלֶת בָּהּ לְבָרְרָם), until Adam HaRishon came (עַד שֶׁבָּא אָדָם הָרִאשׁוֹן), and through his deeds and his prayers (וְעַל־יְדֵי מַעֲשָׂיו וּתְפִלּוֹתָיו), he would subdue the Klipot (הָיָה מַכְנִיעַ אֶת הַקְּלִיפּוֹת), and he would restore Ze‘ir Anpin and Nukvah face-to-face (וְהָיָה מַחֲזִיר זו״ן פָּ״ב פָּ״ב). And then the portions of the Mayin nukvin [Female waters] of the Nukvah of Ze‘ir Anpin (וְאָז הָיוּ מִתְבָּרְרִין חֶלְקֵי הַמּ״ן דְּנֻקְבָּא דְּז״א), would be clarified completely (בִּירוּר גָּמוּר). And then there would be no destruction in the world anymore (וְאָז לֹא הָיָה שׁוּם חָרְבָּן בָּעוֹלָם עוֹד), and it would be as it will be at the coming of the Mashiach, with the help of Hashem (וְהָיָה כְּמוֹ שֶׁיִּהְיֶה בְּבִיאַת הַמָּשִׁיחַ בְּעֶזְרַת הַשֵּׁם). For then “He will swallow up death forever” (כִּי אָז בִּלַּע הַמָּוֶת לָנֶצַח) — which are the Klipot (שֶׁהֵם הַקְּלִיפּוֹת), whose entire vitality is from these Mayin nukvin [Female waters] (אֲשֶׁר כָּל הַחַיּוּת שֶׁלָּהֶם הֵם בְּחִינַת אֵלּוּ הַמּ״ן), which have not yet been clarified (שֶׁלֹּא נִתְבָּרְרוּ), and they are still within them (וְהֵם עֲדַיִן בְּתוֹכָם). And if they would be completely clarified (וְאִם הָיוּ נִתְבָּרְרִין לְגַמְרֵי), all vitality would depart from them (הָיָה מִסְתַּלֵּק מֵהֶם כָּל הַחַיּוּת), and they would die entirely (וְהָיוּ מֵתִים לְגַמְרֵי), see there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained that of everything that needed to be clarified at the time of the rectification of the worlds (הֲרֵי מְבוֹאָר כִּי מִמָּה שֶּׁהָיָה צָרִיךְ לְהִתְבָּרֵר בְּעֵת תִּיקּוּן הָעוֹלָמוֹת), nothing remained to be clarified before the creation of Adam HaRishon except the Mayin nukvin [Female waters] of the Nukvah (לֹא נִשְׁאַר לְהִתְבָּרֵר קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן זוּלָתִי הַמּ״ן שֶׁל הַנּוּקְבָּא). And in the book Olat Tamid, in the derush of Rosh HaShanah, he wrote further (וּבְסֵפֶר עוֹלַת תָּמִיד בִּדְרוּשׁ רֹאשׁ הַשָּׁנָה כָּתַב יוֹתֵר), that in the higher aspects their Mayin nukvin [Female waters] were already clarified (כִּי בַּבְּחִינוֹת הָעֶלְיוֹנוֹת כְּבָר הֻבְרְרוּ הַמּ״ן שֶׁלָּהֶם), even of the aspect of face-to-face (אֲפִלּוּ דְּבְחִינַת פָּ״ב פָּ״ב), and nothing remained to be clarified except the Mayin nukvin [Female waters] of Malkhut alone, of the aspect of face-to-face (וְלֹא נִשְׁאַר לְבָרֵר רַק מ״ן דְּמַלְכוּת דְּבְחִינַת פָּ״ב פָּ״ב לְבַדָּהּ), see there his explanation (כּו׳ עַיֵּן שָׁם בֵּיאוּרוֹ). And this is what is stated there in Etz Chayim (וְזֶהוּ שֶׁאָמַר שָׁם בְּעֵץ חַיִּים), that he would restore Ze‘ir Anpin and Nukvah face-to-face (שֶׁהָיָה מַחֲזִיר אֶת זו״ן פָּ״ב פָּ״ב). For the creation of Adam HaRishon was in order to clarify the Mayin nukvin [Female waters] of Malkhut of the aspect of face-to-face (כִּי בְּרִיאַת אָדָם הָרִאשׁוֹן הָיְתָה כְּדֵי לְבָרֵר הַמּ״ן דְּמַלְכוּת דְּבְחִינַת פָּ״ב פָּ״ב), for this is what remained to be clarified (כִּי זֶה הוּא מַה שֶּׁנִּשְׁאַר לְבָרֵר), in order to restore Ze‘ir Anpin and Nukvah face-to-face (כְּדֵי לְהַחֲזִיר אֶת זו״ן פָּ״ב פָּ״ב).

For if he would clarify these aspects (כִּי אִם הָיָה מְבָרֵר בְּחִינַת אֵלּוּ), then also the remaining Birurim [Clarifications] would be clarified (גַּם שְׁאָרִית הַבִּירוּרִין הָיוּ נִתְבָּרְרִין). And if so, how is it possible to say (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר), that before the creation of Adam HaRishon, the six extremities of Ze‘ir Anpin and Nukvah were not clarified nor rectified (כִּי קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ הַו״ק דְּזו״ן), and that Adam HaRishon was created to raise Mayin nukvin [Female waters] from the Birurim [Clarifications] of the six extremities of Ze‘ir Anpin and Nukvah (וְנִבְרָא אָדָם הָרִאשׁוֹן כְּדֵי לְהַעֲלוֹת מ״ן מִבִּירוּרֵי ו״ק דְּזו״ן)? And one cannot say (וְאֵין לוֹמַר), that these aspects of the Mayin nukvin [Female waters] of the Nukvah of the aspect of face-to-face (כִּי אֵלּוּ בְּחִינוֹת הַמּ״ן דְּנֻקְבָּא דְּבְחִינַת פָּ״ב פָּ״ב), which remained to be clarified (שֶׁנִּשְׁאֲרוּ לְבָרֵר), are themselves the six extremities of B״N that were not yet clarified (הֵם הֵם עַצְמָם הַו״ק דְּב״ן שֶׁלֹּא נִבְרְרוּ עֲדַיִן), and that Adam HaRishon was created to clarify them (וְנִבְרָא אָדָם הָרִאשׁוֹן לְבָרְרָם). For this is certainly not so (דְּהָא וַדַּאי לֵיתָא), for the six extremities of B״N are the Malkhut that is within Ze‘ir Anpin himself, within his body (שֶׁהֲרֵי הַו״ק דְּב״ן הֵם הַמַּלְכוּת שֶׁבְּז״א עַצְמוֹ שֶׁבִּגְּוּפוֹ). And as Rav Sar Shalom, of blessed memory, wrote later (וּכְמַ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל לְקַמָּן).

And we already wrote above from Etz Chayim and from Sha‘ar Ma’amaré Rashbi, peace be upon him (וְכְבָר כָּתַבְנוּ לְעֵיל מֵהָעֵץ חַיִּים וּמִשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה), that the aspects of the Mayin nukvin [Female waters] of the Malkhut of Ze‘ir Anpin himself were already clarified (כִּי בְּחִינוֹת הַמּ״ן דְּמַלְכוּת דְּז״א עַצְמוֹ כְּבָר נִבְרְרוּ). And if so, it is necessary that what remained to be clarified was the Mayin nukvin [Female waters] of the Nukvah itself (וְאִם כֵּן מֻכְרָח כִּי מַה שֶּׁנִּשְׁאַר לְבָרֵר הוּא הַמּ״ן דְּנֻקְבָּא מַמָּשׁ), for the rest above her was already clarified by itself (כִּי הַשְּׁאָר שֶׁלְמַעְלָה מִמֶּנָּה כְּבָר הֻבְרַר מֵאֵלָיו). And if so, it is necessary that the six extremities of B״N of Ze‘ir Anpin and Nukvah were already clarified (וְאִם כֵּן מֻכְרָח כִּי הַו״ק דְּב״ן דְּזו״ן כְּבָר הֻבְרְרוּ). And furthermore, according to his words that the six extremities of B״N of Ze‘ir Anpin and Nukvah were not clarified nor rectified (וְעוֹד כִּי לְפִי דְּבָרָיו שֶׁהַו״ק דְּב״ן דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ), then why were the Mayin nukvin [Female waters] of the Malkhut of Ze‘ir Anpin clarified (אִם כֵּן הַמּ״ן אֲשֶׁר נִבְרְרוּ דְּמַלְכוּת דְּז״א לָמָּה נִבְרְרוּ), and where were they placed (וְהֵיכָן נִתְּנוּ)? For the order is that first the Partzuf of the Nukvah is rectified (כִּי הַסֵּדֶר הוּא כִּי תְּחִלָּה נִתְקַן פַּרְצוּף הַנּוּקְבָּא), and afterwards the Mayin nukvin [Female waters] are given into her (וְאַחַר כָּךְ נִתָּנִין בָּהּ הַמּ״ן). And if the Partzuf is not yet rectified (וְאִם עֲדַיִן לֹא נִתְקַן הַפַּרְצוּף), because its aspects — the six extremities of B״N — were not clarified (מִפְּנֵי שֶׁלֹּא נִבְרְרוּ בְּחִינוֹתָיו שֶׁהֵם הַו״ק דְּב״ן), then how were the Mayin nukvin [Female waters] clarified (אִם כֵּן אֵיךְ נִבְרַר הַמּ״ן), and where were they placed (וְהֵיכָן נִתַּן)? And if the aspect of Mayin nukvin [Female waters] that is clarified is itself the very aspect of the Partzuf (וְאִם בְּחִינַת הַמּ״ן אֲשֶׁר מִתְבָּרֵר הוּא עַצְמוֹ הַבְּחִינָה שֶׁל הַפַּרְצוּף עַצְמוֹ), then the six extremities of B״N of Ze‘ir Anpin and Nukvah were already clarified (אִם כֵּן הַו״ק דְּב״ן דְּזו״ן כְּבָר נִבְרְרוּ), for behold he said that the Mayin nukvin [Female waters] of the Malkhut of Ze‘ir Anpin were already clarified (שֶׁהֲרֵי אָמַר כִּי בְּחִינַת הַמּ״ן דְּמַלְכוּת דְּז״א כְּבָר נִבְרְרוּ).

And furthermore, according to his words that the six extremities of Ze‘ir Anpin and Nukvah were not clarified nor rectified (וְעוֹד כִּי לְפִי דְּבָרָיו שֶׁהַו״ק דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ), then all the more so the seventh aspect, which is Malkhut, which is the Nukvah (אִם כֵּן כָּל־שֶׁכֵּן הַבְּחִינָה הַז׳ שֶׁהִיא הַמַּלְכוּת שֶׁהִיא הַנּוּקְבָּא), all the more so she was not clarified nor rectified (כָּל־שֶׁכֵּן שֶׁלֹּא נִבְרְרָה וְלֹא נִתְקַנָּה). And if so, what is this that the Rav said (וְאִם כֵּן מַאי הָאִי דְּקָאָמַר הָרַב), that before the creation of Adam HaRishon the Nukvah was already rectified back-to-back (כִּי קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן כְּבָר נִתְקַנָּה הַנּוּקְבָּא אַחֲבּ״א)? But her Mayin nukvin [Female waters] were not clarified (אֲמְנָם הַמּ״ן שֶׁלָּהּ הוּא נִבְרְרוּ), and behold, according to his words, even her very essence was not clarified nor rectified (וְהֲלֹא לְפִי דְּבָרָיו אֲפִלּוּ בְּחִינַת עַצְמוּתָהּ לֹא נִבְרְרָה וְלֹא נִתְקַנָּה). And the Rav said that she was already rectified back-to-back (וְהָרַב אָמַר שֶׁכְּבָר נִתְקַנָּה אַחֲבּ״א). And as is also explained in Etz Chayim, Gate of the Diminution of the Moon, chapter two (וּכְמוֹ־כֵן מְבוֹאָר בְּעֵץ חַיִּים שַׁעַר מִעוּט הַלְּבָנָה פ״ב), in the discourse of the seven aspects of the Nukvah (בִּדְרוּשׁ ז׳ בְּחִינוֹת הַנּוּקְבָּא), that on the sixth day, before Adam HaRishon was created (כִּי בְּיוֹם ו׳ קֹדֶם שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן), she was in the third aspect (הָיְתָה בְּבְחִינָה הַג׳), which is that she was a complete Partzuf of ten Sefirot back-to-back (שֶׁהוּא הֱיוֹתָה פַּרְצוּף שָׁלֵם דְּי׳ סְפִירוֹת אַחֲבּ״א), corresponding to the chest of Ze‘ir Anpin and below (כְּנֶגֶד הַחָזֶה דְּז״א וּלְמַטָּה), see there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

And furthermore, I do not know what forces him to say (וְעוֹד כִּי לֹא יָדַעְתִּי שֶׁכּוֹלֵם לְמֵימַר), for all the teachings of the Rav write (כִּי כָּל דְּרוּשֵׁי הָרַב כָּתוּב בָּהֶם), that in the rectification of the worlds (שֶׁבְּעֵת תִּיקּוּן הָעוֹלָמוֹת), Ze‘ir Anpin and Nukvah were rectified from the lower seven of M”H and from the lower seven of B״N (נִתְקַנּוּ זו״ן מִז״ת דְּמ״ה וּמִז״ת דְּב״ן). For if I would begin to cite all the teachings of the Rav on the rectification of Ze‘ir Anpin and Nukvah (כִּי אִם אָבוֹא אַעִיר כָּל דְּרוּשֵׁי הָרַב הַמְדַבְּרִים בְּתִיקּוּן זו״ן), I would need to copy most of the teachings of the Rav (צָרִיךְ לְהַעְתִּיק רֹב דְּרוּשֵׁי הָרַב). And I will write only what is written in Etz Chayim, Gate of Ze‘ir Anpin, chapter one (וְלֹא אֶכְתֹּב רַק מַה שֶּׁמָּ״שׁ בְּעֵץ חַיִּים שַׁעַר ז״א פ״א), and this is his language (וְזֹאת לְשׁוֹנוֹ): “And we will explain the matter of Ze‘ir Anpin” (וְנְבָאֵר עִנְיַן ז״א), “whose rectification comes after the rectification of Abba and Imma” (אֲשֶׁר תִּיקּוּנָם בָּא אַחַר תִּיקּוּן אוֹ״א). “And behold, we have said that Ze‘ir Anpin is made from the lower seven of M”H and the lower seven of B״N” (וְהִנֵּה נֶאֱמַר כִּי זו״ן נַעֲשֶׂה מִבְּחִינַת ז״ת דְּמ״ה וְז״ת דְּב״ן). And in chapter three, section two, he wrote (וּבְפ״ג מ״ב כָּתַב): “Ze‘ir Anpin clarified the six extremities of M”H and became male” (ז״א בֵּירֵר ו״ק דְּמ״ה וְנַעֲשָׂה דְּכוּרָא), “and he clarified from B״N the six extremities except the crowns, which is the Malkhut within him” (וְבֵירֵר מִן בּ״ן ו״ק זוּלָּתִי הַכְּתָרִים וְהִיא הַמַּלְכוּת שֶׁבּוֹ), “and the Nukvah clarified the seventh of M”H and the seventh of B״N, except the crown” (וְנֻקְבָּא בֵּירְרָה הַז׳ דְּמ״ה וְהַז׳ דְּב״ן זוּלָּתִי הַכֶּתֶר), etc. (וְכוּ׳), see there (עַיֵּן שָׁם). And in Sha‘ar A"N"K, chapter six, he wrote (וּבְשַׁעַר אַנ״ךְ פ״ו כָּתַב): “And behold, in the first pregnancy of Ze‘ir Anpin and Nukvah” (וְהִנֵּה בַּעִיבּוּר א׳ דְּזו״ן), “the six extremities of B״N began to be clarified” (הִתְחִילוּ ו״ק דְּב״ן לְהִתְבָּרֵר), “which are the kings that died, etc.” (שֶׁהֵם הַמְּלָכִים דְּמֵיתוּ וְכוּ׳).

And he detailed there the rectification of the six extremities of Ze‘ir Anpin (וּפֵרֵט שָׁם תִּיקּוּן הַו״ק דְּזו״ן), and the drawing down of the Mochin [Intellects] (וְהַמְשָׁכַת הַמּוֹחִין). And afterwards he wrote (וְכָתַב אַחַר כָּךְ): “And know that even though we said that all the seven kings were clarified” (וְדַע שֶׁאַף עַל־פִּי שֶׁאָמַרְנוּ שֶׁנִּתְבָּרְרוּ כָּל הַז״מ), “they are not all, for not all of them are clarified until the coming of the Mashiach” (אֵינָם כֻּלָּם כִּי כֻּלָּם אֵינָם מִתְבָּרְרִין עַד בִּיאַת הַמָּשִׁיחַ). “Rather, the matter is that all that could be clarified at the time of Atzilut was clarified from them” (אֲבָל הָעִנְיָן שֶׁנִּתְבָּרְרוּ מֵהֶם כָּל מַה שֶּׁיֻּכַל אָז לְהִתְבָּרֵר בְּעֵת הָאֲצִילוּת). “But in every time, they return and are clarified again” (אֲבָל בְּכָל פַּעַם חוֹזְרִין וּמִתְבָּרְרִין), “until they are completed in their clarification” (עַד שֶׁיֻּשְׁלְמוּ לְהִתְבָּרֵר), see there (עַיֵּן שָׁם). Behold, it is explained (הֲרֵי מְבוֹאָר), how at the time of the rectification of Atzilut (אֵיךְ בְּעֵת תִּיקּוּן הָאֲצִילוּת), the six extremities of Ze‘ir Anpin were clarified and rectified (נִבְרְרוּ וְנִתְקַנּוּ הַו״ק דְּזו״ן), all that was necessary then at that time (כָּל מַה שֶּׁהָיָה מֻכְרָח אָז בְּאוֹתוֹ הַזְּמַן). And this was before the creation of Adam HaRishon (וְזֶה הוּא קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן). Only portions remained that Adam HaRishon needed to clarify (אֶלָּא שֶׁנִּשְׁאֲרוּ חֲלָקִים שֶׁצָּרִיךְ אָדָם הָרִאשׁוֹן לְבָרְרָם). But in any case they were rectified (אֲבָל לְעוֹלָם נִתְקַנּוּ). And in Sha‘ar M"N, chapter four, and in many places where it is explained (וּבְשַׁעַר מ״ן פ״ד וּבְכָל מָקוֹם שֶׁמְבֹאָר), that at the time of the rectification of the worlds, which is before the creation of Adam HaRishon (כִּי בְּעֵת תִּיקּוּן הָעוֹלָמוֹת שֶׁהוּא קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), Ze‘ir Anpin and Nukvah were rectified from the lower seven of M”H and the lower seven of B״N (נִתְקְּנוּ זו״ן מִז״ת דְּמ״ה וּמִז״ת דְּב״ן). And this is the opposite of his words, of blessed memory (וְהוּא הֶפֶךְ דְּבָרָיו ז״ל). And not only this, but Rav Sar Shalom himself wrote so later in the order of the Tikkun (וְלֹא זוֹ בִּלְבַד אֶלָּא שֶׁהָרַב שַׂר שָׁלוֹם עַצְמוֹ כָּתַב כֵּן לְקַמָּן בְּסֵדֶר הַתִּיקּוּן). And this is his language (וְזֹאת לְשׁוֹנוֹ): “And afterwards the Partzufim of Ze‘ir Anpin began to be rectified” (וְאַחַר כָּךְ הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַז״א), “of Keter, and of Chokhmah, and of Binah, and of Ze‘ir Anpin, and of Malkhut the Nukvah of Ze‘ir Anpin, of the generality of all the worlds” (דְּכֶתֶרִים וְדְּחָכְמוֹת וְדְּבִינוֹת וְדְּז״א וּדְמַלְכוּת נֻקְבָּא דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת). “And afterwards the Partzufim of Malkhut the Nukvah of Ze‘ir Anpin began to be rectified” (וְאַחַר כָּךְ הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַמַּלְכוּת נֻקְבָּא דְּז״א), “of Keter, and of Chokhmah, and of Binah, and of Ze‘ir Anpin, and of Malkhut the Nukvah of Ze‘ir Anpin, of the generality of all the worlds” (דְּכֶתֶרִים וְדְּחָכְמוֹת וְדְּבִינוֹת וְדְּז״א וּדְמַלְכוּת נֻקְבָּא דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת), the end (עַ״כּ).

Behold, it is explained in his words also (הֲרֵי מְבוֹאַר בִּדְבָרָיו גַּם כֵּן), that at the time of the rectification of the worlds (כִּי בְּעֵת תִּיקּוּן הָעוֹלָמוֹת), Ze‘ir Anpin and Nukvah of Ze‘ir Anpin were rectified (נִתְקְּנוּ זו״ן דְּזו״ן), which are the lower seven of Ze‘ir Anpin and Nukvah (שֶׁהֵם הַז״ת דְּזו״ן). And he wrote even more further on (וְכֵן כָּתַב עוֹד יוֹתֵר לְקַמָּן): “And Ze‘ir Anpin and Nukvah were rectified and were made from the lower seven of M”H and from the lower seven of B״N” (וְזו״ן נִתְקְּנוּ וְנַעֲשׂוּ מִז״ת דְּמ״ה וּמִז״ת דְּב״ן), see there (עַיֵּן שָׁם). And if so, at first glance this contradicts what he wrote here (וְאִם כֵּן לְכָאוֹרָה סוֹתֵר לְמַה שֶּׁכָּתַב כָּאן), that the six extremities of the six extremities of M”H and of B״N of Ze‘ir Anpin and Nukvah were not clarified and not rectified at the time of the rectification of the worlds, which is before the creation of Adam HaRishon (כִּי הַו״ק דְּו״ק דְּמ״ה וּב״ן דְּזו״ן לֹא נִבְרְרוּ וְלֹא נִתְקַנּוּ בְּעֵת תִּיקּוּן הָעוֹלָמוֹת שֶׁהוּא קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), in such a way that I did not understand his words (בְּאוֹפֶן שֶׁלֹּא הֵבַנְתִּי דְבָרָיו).

And behold, also according to what was said above in section eleven (וְהִנֵּה גַּם לְמַה שֶּׁלְּמַעְלָה בְּסִימָן י״א), that the upper three of the Partzuf are the ones who rectify their lower seven (כִּי הַג״ר שֶׁל הַפַּרְצוּף הֵם הַמְתַקְּנִים אֶת הַז״ת שֶׁלָּהֶם), then it also follows that the lower seven of Ze‘ir Anpin and Nukvah were already clarified and rectified before the creation of Adam HaRishon (אִם כֵּן יוֹצֵא גַּם כֵּן כִּי הַז״ת דְּזו״ן כְּבָר נִבְרְרוּ וְנִתְקַנּוּ קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן). For behold, after Yisrael-Saba and Tevunah, through the Zivug [Union] of their lower seven, rectified the upper three of Ze‘ir Anpin and Nukvah (כִּי הֲרֵי אַחַר שֶׁיִשְׂסו״ת עַל־יְדֵי זוִוּוּג הַז״ת תִּיקְּנוּ אֶת הַג״ר דְּזו״ן), then the upper three united and rectified their lower seven (אָז נִזְדַּוְּגוּ הַג״ר וְתִיקְּנוּ אֶת הַז״ת שֶׁלָּהֶם). And this is as written in Sha‘ar Shevirat haKelim [Vessels] (וְזֶהוּ לְמַה שֶּׁכָּתוּב בְּשַׁעַר שְׁבִירַת הַכֵּלִים), as mentioned there (כְּמוֹ שֶׁנֶּאֱמַר שָׁם). However, according to all the teachings of the Rav (אֲמְנָם לְפִי כָּל דְּרוּשֵׁי הָרַב), it appears that in Ze‘ir Anpin and Nukvah it is not like the upper Partzufim (נִרְאֶה שֶׁבְּזו״ן אֵינוֹ עַל־דֶּרֶךְ הַפַּרְצוּפִים הָעֶלְיוֹנִים). And there are in them two differences (וְיֵשׁ בָּהֶם ב׳ שִׁנּוּיִים): The first is that both their upper three and their lower seven (הָא׳ כִּי בֵּין הַג״ר שֶׁלָּהֶם וּבֵין הַז״ת שֶׁלָּהֶם), are clarified and rectified through Abba and Imma (נִבְרְרוּ וְנִתְקַנּוּ עַל־יְדֵי אוֹ״א). And the second is that at first their six extremities were clarified and rectified in the secret of pregnancy and Yenikah [Nursing] (וְהַב׳ כִּי בַּתְּחִלָּה נִבְרְרוּ וְנִתְקַנּוּ הַו״ק שֶׁלּוֹ בְּסוֹד עִיבּוּר וִינִיקָה), and afterwards the upper three were drawn to them (וְאַחַר כָּךְ נִמְשְׁכוּ לוֹ הַג״ר), and everything through Abba and Imma (וְהַכֹּל עַל־יְדֵי אוֹ״א), as explained in Sha‘ar A"N"K, chapter six (כְּמְבוֹאָר בְּשַׁעַר אַנ״ךְ פ״ו).

And the reason is as written in Etz Chayim, Sha‘ar haMelakhim, chapter six (וְהַטַּעַם כְּמַה שֶּׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר הַמְּלָכִים פ״ו), and in Mavo She‘arim, Gate Five, section one, chapter one (וּבְסֵפֶר מְבוֹא שְׁעָרִים ש״ה ח״א פ״א): “And the reason why Ze‘ir Anpin and Nukvah needed to have three stages — pregnancy, Yenikah [Nursing], and Mochin [Intellects] — unlike the other Partzufim” (וְטַעַם הַדָּבָר לָמָּה הֻצְרַךְ זו״ן לִהְיוֹת בָּהֶם ג׳ זְמַנִּים עִיבּוּר, יְנִיקָה, וּמוֹחִין מַה שֶּׁאֵין כֵּן בִּשְׁאָר הַפַּרְצוּפִים), “is because all of them came forth complete in ten Sefirot, only that they were without rectification” (הוּא כִּי כֻּלָּם בָּאוּ שְׁלֵמִים בְּי׳ סְפִירוֹת אֶלָּא שֶׁהָיוּ בְּלִי תִּיקּוּן), “but Ze‘ir Anpin and Nukvah came forth lacking” (אֲבָל זו״ן בָּאוּ חֲסֵרִים), “and the pregnancy and the Yenikah [Nursing] were needed to rectify the six extremities which were first emanated” (וְהָעִיבּוּר וְהַיְּנִיקָה הֻצְרְכוּ לְתַקֵּן הַו״ק שֶׁנֵּאֶצְלוּ מִתְּחִלָּה), “and the second pregnancy to rectify the upper three which come anew” (וְהָעִיבּוּר הַב׳ לְתַקֵּן בּוֹ הַג״ר הַבָּאִים חֲדָשִׁים), see there his explanation (עַיֵּין שָׁם בֵּיאוּרוֹ).

And so too in this matter (וְהַ״נ דְּכָוָותָא), for since Arich Anpin and Abba and Imma already emerged complete at the beginning in ten Sefirot (כִּי כֵּיוָן שֶׁא״א וְאו״א כְּבָר יָצְאוּ שְׁלֵמִים מִתְּחִלָּה בְּי׳ סְפִירוֹת), therefore through the upper one the upper three of the lower one are rectified (לָכֵן עַל־יְדֵי הָעֶלְיוֹן נִתְקָּנִים הַג״ר שֶׁל הַתַּחְתּוֹן), for the upper three of the Partzuf are the essence (כִּי הַג״ר שֶׁל הַפַּרְצוּף הֵם הָעִיקָּר). And afterwards, through themselves, their lower seven are rectified (וְאַחַר כָּךְ עַל־יְדֵי עַצְמָם נִתְקָּנִים הַז״ת שֶׁלָּהֶם). However, Ze‘ir Anpin, who emerged at first lacking the upper three (אֲמְנָם הַז״א שֶׁיָּצָא מִתְּחִלָּה חָסֵר מֵהַג״ר), which afterwards are drawn to him as an added expansion (שֶׁאַחַר כָּךְ נִמְשָׁכִין לוֹ בְּסוֹד תּוֹסֶפֶת), and that which emerged from him in the aspect of the root and the foundation is the six extremities (וּמַה שֶּׁיָּצָא מִמֶּנּוּ בִּבְחִינַת שֹׁרֶשׁ וְהָעִיקָּר הֵם הַו״ק). If so, the six extremities must be rectified first (אִם כֵּן הַו״ק צָרִיךְ לְהִתְתַּקֵּן תְּחִלָּה), for this is what emerged from him (כִּי זֶה הוּא מַה שֶּׁיָּצָא מִמֶּנּוּ). And who shall rectify them (וּמִי יְתַקְּנֵם)? Necessarily it must be through Abba and Imma (עַל־כָּרְחִין צָרִיךְ שֶׁיִּהְיֶה עַל־יְדֵי או״א), for behold, he has no upper three with which to rectify his six extremities in the manner of the other Partzufim (כִּי הֲרֵי אֵין גּ״ר כְּדֵי שֶׁיְתַקְּנוּ אֶת הַו״ק שֶׁלּוֹ עַל־דֶּרֶךְ שְׁאָר הַפַּרְצוּפִים).

Therefore they are rectified first through Abba and Imma (וְלָכֵן הֵם נִתְקְּנִים תְּחִלָּה עַל־יְדֵי או״א). And afterwards, his upper three are also rectified through Abba and Imma (וְאַחַר כָּךְ נִתְקַּנִּים הַג״ר שֶׁלּוֹ גַּם כֵּן עַל־יְדֵי או״א), like the other Partzufim, for through the Zivug [Union] of the lower seven of the upper one the upper three of the lower one are rectified (כְּמוֹ שְׁאָר הַפַּרְצוּפִים שֶׁעַל־יְדֵי זוּוּג הַז״ת שֶׁל הָעֶלְיוֹן נִתְקָּנִים הַג״ר שֶׁל הַתַּחְתּוֹן). And also because the upper three are able to rectify their six extremities (וְגַם כִּי הַג״ר יְכוֹלוֹת לְתַקֵּן אֶת הַו״ק), but the six extremities of Ze‘ir Anpin cannot rectify his upper three (אֲבָל הַו״ק שֶׁלּוֹ אֵינָם יְכוֹלוֹת לְתַקֵּן אֶת הַג״ר שֶׁלּוֹ). Therefore they were rectified through Abba and Imma (וְלָכֵן נִתְקְּנוּ עַל־יְדֵי או״א). In this manner there is a distinction between what is written in Sha‘ar Shevirat haKelim [Vessels] and the rest of the teachings of the Rav, of blessed memory, regarding the clarification and rectification of Ze‘ir Anpin and Nukvah (בְּאֹפֶן כִּי יֵשׁ הֶפְרֵשׁ מִמַּה שֶּׁכָּתוּב בְּשַׁעַר שְׁבִירַת הַכֵּלִים לִשְׁאָר דְּרוּשֵׁי הָרַב ז״ל בְּעִנְיַן בִּירוּר וְתִיקּוּן זו״ן). However, according to all the teachings, the common point among them is (אֲמְנָם לְכָל הַדְּרוּשִׁים הַצַּד הַשָּׁוֶה שֶׁבָּהֶם), that the six extremities of Ze‘ir Anpin and Nukvah were already clarified and rectified at the time of the rectification of the worlds, before the creation of Adam HaRishon (כִּי הַו״ק דְּזו״ן כְּבָר נִבְרְרוּ וְנִתְקַנּוּ בְּעֵת תִּיקּוּן הָעוֹלָמוֹת קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן), the opposite of what Rav Sar Shalom, of blessed memory, wrote (הֶפֶךְ מַה שֶּׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל).

Shemen, Siman 14

(שֶׁמ״ן סִימָן י״ד)

And behold, also in that which he wrote (וְהִנֵּה גַּם בְּמַה שֶּׁמָּ״שׁ), “And on the contrary, he became connected in the Tree of Knowledge of good and evil” (וְאַדְרַבָּה נִתְחַבֵּר בְּעֵץ הַדַּעַת טוֹ״ר), “with the drosses of the kings” (בְּסִיגֵי הַמְּלָכִים), “and he fell” (וְנָפַל), “and he caused the fall of all the Mayin nukvin [Female waters] of all the upper Partzufim” (וְגָרַם לְהַפִּיל כָּל הַמּ״ן דְּכָל הַפַּרְצוּפִים הָעֶלְיוֹנִים), “which are all the Birurim [Clarifications] mentioned above” (שֶׁהֵם כָּל הַבִּירוּרִין הַנִּזְכָּרִים לְעֵיל), “that had been clarified and ascended” (שֶׁנִּתְבָּרְרוּ וְעָלוּ), “from the Nukvah of Atik and below” (מִנּוּקְבָּא דְּעַתִּיק וּלְמַטָּה), “as it is written in the book Olat Tamid, in the derush of Rosh HaShanah” (כְּמַ״שׁ בְּסֵפֶר עוֹלַת תָּמִיד בִּדְרוּשׁ רֹאשׁ הַשָּׁנָה), “and see there” (וְעַיֵּן שָׁם). “And even though they were not clarified by him” (וְאַפִלּוּ שֶׁלֹּא נִתְבָּרְרוּ עַל־יָדוֹ), “and all the more so the remaining Birurim [Clarifications]” (וְכָל־שֶׁכֵּן שְׁאָרִית הַבִּירוּרִין), “and all the souls and their garments” (וְכָל הַנְּשָׁמוֹת וּמַלְבּוּשֵׁיהֶם), the end (עַ״כּ).

And behold, it is explained in his words (וְהִנֵּה מְבוֹאָר בִּדְבָרָיו), that Adam HaRishon, through his sin (כִּי אָדָם הָרִאשׁוֹן עַל־יְדֵי חֶטְאוֹ), caused to make fall everything that had been clarified and ascended and rectified (גָּרַם לְהַפִּיל כָּל מַה שֶּׁנִּתְבָּרֵר וְעָלָה וְנִתְקַן), and from which was made the aspect of the Partzufim (וְנַעֲשָׂה מִמֶּנּוּ בְּחִינַת הַפַּרְצוּפִים). For thus he wrote, that the Mayin nukvin [Female waters] which he caused to fall (שֶׁכֵּן כָּתַב כִּי הַמּ״ן שֶׁגָּרַם לְהַפִּיל), are all the Birurim [Clarifications] mentioned above (הֵם כָּל הַבִּירוּרִין הַנִּזְכָּרִים לְעֵיל), that were clarified and ascended from the Nukvah of Atik and below (שֶׁנִּתְבָּרְרוּ וְעָלוּ מִנּוּקְבָּא דְּעַתִּיק וּלְמַטָּה), as is written in Olat Tamid, in the derush of Rosh HaShanah (כְּמַ״שׁ בְּסֵפֶר עוֹלַת תָּמִיד בִּדְרוּשׁ רֹאשׁ הַשָּׁנָה), and see there (וְעַיֵּן שָׁם). And even though they were not clarified by him (וְאַפִלּוּ שֶׁלֹּא נִתְבָּרְרוּ עַל־יָדוֹ), all the more so the remaining Birurim [Clarifications], and all the souls and their garments (וְכָל־שֶׁכֵּן שְׁאָרִית הַבִּירוּרִין וְכָל הַנְּשָׁמוֹת וּמַלְבּוּשֵׁיהֶם). And this is difficult, in my opinion (וְקָשֶׁה לְעֵ״ד), Gate of the Diminishment of the Moon, chapter two (שֶׁהֲרֵי מְבוֹאָר בְּעֵץ חַיִּים שַׁעַר מִעוּט הַלְּבָנָה פ״ב), that what Adam HaRishon caused to fall was the upper nine Sefirot of the Nukvah, and nothing more (כִּי מַה שֶּׁגָּרַם אָדָם הָרִאשׁוֹן לְהַפִּיל הוּא הַט״ס עֶלְיוֹנוֹת דְּנוּקְבָּא וְתוּ לָא).

And this is his language there (וְזֹאת לְשׁוֹנוֹ שָׁם): “And behold, when Adam HaRishon sinned on the sixth day” (וְהִנֵּה כַּאֲשֶׁר חָטָא אָדָם הָרִאשׁוֹן בְּיוֹם ו׳), “she returned below under the Yesod, in his backside” (חָזְרָה לְמַטָּה תַּחַת הַיְסוֹד בַּאֲחוֹרָיו), “and she remained there in the aspect of merely a single point, which includes ten” (וְנִשְׁאַרָה שָׁם בִּבְחִינַת נְקוּדָּה לְבַד כְּלוּלָה מֵי׳). “And then those upper nine Sefirot in her did not return to ascend and withdraw and be concealed in Ze‘ir Anpin himself” (וְאָז אוֹתָם הַט״ס עֶלְיוֹנוֹת שֶׁבָּהּ לֹא חָזְרוּ לַעֲלוֹת וְלְהִסְתַּלֵּק וְלְהִתְעַלֵּם בְּז״א עַצְמוֹ), “as in the diminishment of the moon on the fourth day” (כְּמוֹ בְּמִעוּט הַלְּבָנָה בְּיוֹם ד׳). “However, since this was because of the sin, therefore all those nine Sefirot descended below into the Klipot, etc.” (אֲבָל מֵאַחַר שֶׁהָיָה מִפְּנֵי הַחֵטְא לָכֵן כָּל אוֹתָם הַט״ס יָרְדוּ לְמַטָּה בַּקְּלִיפּוֹת וְכוּ׳), see there (עַיֵּן שָׁם).

And at the end of that chapter he also wrote so (וּבְסוֹף אוֹתוֹ הַפֶּרֶק כֵּן כָּתַב), and also in chapter three (וְגַם בְּפ״ג), and in Sha‘ar haKlipot, discourse three (וּבְשַׁעַר הַקְּלִיפּוֹת דְּרוּשׁ ג׳), and this is his language (וְזֹאת לְשׁוֹנוֹ): “For behold, through the sin of Adam HaRishon, the blemish came in the upper realms of Atzilut, as it were, up to Arich of holiness” (כִּי הִנֵּה עַל־יְדֵי חֵטְא אָדָם הָרִאשׁוֹן הִגִּיעַ הַפְּגָם בְּעִילּוֹיֵי הָאֲצִילוּת כְּבִיָּכוֹל עַד א״א דְּקְדוּשָׁה). “And this is the secret of ‘He placed darkness as His hiding place’ (וְזֶה סוֹד יָשֶׁת חֹשֶׁךְ סִתְרוֹ). “And then Arich in Atzilut does not shine, but is hidden in Abba and Imma” (וְאָז אֵין הָא״א דַּאֲצִילוּת מֵאִיר אֲבָל נִגְנַז בְּאוֹ״א). “And Abba and Imma shine in Atzilut” (וְאוֹ״א הֵם מֵאִירִים בַּאֲצִילוּת), “and Arich shines by way of them, from within them” (וְהָא״א מֵאִיר עַל יְדֵיהֶם מִתּוֹכָם). “And this is one blemish” (וְהֲרֵי זֶה פְּגָם אֶחָד). “And therefore from this blemish another blemish was added” (וְלָכֵן מִזֶּה הַפְּגָם נוֹסַף פְּגָם אַחֵר). “For since the light of Arich was sealed from Atzilut” (כִּי כֵּיוָן שֶׁנִּסְתַּם אוֹר הָא״א מֵהָאֲצִילוּת), “this caused a diminishment to the Nukvah of Ze‘ir Anpin of Atzilut” (גָּרַם מִעוּט אֶל הַנּוּקְבָּא דְּז״א דַּאֲצִילוּת). “And her upper nine Sefirot were removed from her” (וְנִסְתַּלְּקוּ מִמֶּנָּה ט״ס עֶלְיוֹנוֹת שֶׁבָּהּ). “And only a single point remained in her” (וְלֹא נִשְׁאַר בָּהּ רַק אוֹר נְקוּדָּה א׳). “And then a rectification was added and made for the Klipot of Atzilut” (וְאָז נוֹסַף וְנַעֲשָׂה תִּיקּוּן אֶל הַקְּלִיפּוֹת דַּאֲצִילוּת). “For those upper nine Sefirot that were removed from the holy Nukvah” (כִּי אוֹתָן הַט״ס הָעֶלְיוֹנוֹת שֶׁנִּסְתַּלְּקוּ מִנּוּקְבָּא דְּקְדוּשָׁה), “became enclothed in the first nine Sefirot of the Nukvah of Ze‘ir Anpin of Atzilut of the Klipot” (נִתְלַבְּשׁוּ בַּט״ס רִאשׁוֹנוֹת דְּנוּקְבָּא דְּז״א דַּאֲצִילוּת דְּקְלִיפּוֹת), see there (עַיֵּין שָׁם).

Behold, it is explained (הֲרֵי מְבוֹאָר), that through the most elevated blemish which Adam HaRishon blemished through the sin (כִּי עַל־יְדֵי הַפְּגָם הַיּוֹתֵר עֶלְיוֹן שֶׁפָּגַם אָדָם הָרִאשׁוֹן עַל־יְדֵי הַחֵטְא), which is the concealment of the light of Arich of Atzilut (שֶׁהוּא גְּנִיזַת אוֹר א״א דַּאֲצִילוּת), he caused to make fall only the upper nine Sefirot of the Malkhut of Atzilut (לֹא גָרַם לְהַפִּיל אֶלָּא הַט״ס עֶלְיוֹנוֹת דְּמַלְכוּת דַּאֲצִילוּת). And if so, how did Rav Sar Shalom, of blessed memory, say (וְאִם כֵּן אֵיךְ אָמַר הָרַב שַׂר שָׁלוֹם ז״ל), that he caused to fall everything that had been clarified from the Nukvah of Atik and below (כִּי גָּרַם לְהַפִּיל כָּל מַה שֶּׁנִּתְבָּרֵר מִנּוּקְבָּא דְּעַתִּיק וּלְמַטָּה)?

And if you will say: the question you pose on Rav Sar Shalom should also be posed on the Rav, of blessed memory, himself (וְאִם תֹּאמַר הַדְּתַקְשֵׁי עַל הָרַב שַׂר שָׁלוֹם תִּקְשֵׁי עַל הָרַב ז״ל עַצְמוֹ), from that which is written in Olat Tamid, from which Rav Sar Shalom took all his supports (עַל־מַה שֶּׁכָּתוּב בְּסֵפֶר עוֹלַת תָּמִיד אֲשֶׁר מִשָּׁם סְמוּכוֹתָיו שֶׁל הָרַב שַׂר שָׁלוֹם ז״ל), it is not so (לֵיתָא). For there the Rav, of blessed memory, is not speaking about the aspects of the Sefirot (כִּי שָׁם הָרַב ז״ל אֵינוֹ מְדַבֵּר עַל בְּחִינַת הַסְּפִירוֹת), which are what were clarified and rectified in the Partzufim (שֶׁהוּא מַה שֶּׁנִּתְבָּרֵר וְנִתְקַן בַּפַּרְצוּפִים), but rather about the aspects of the Mayin nukvin [Female waters] that were clarified (רַק עַל בְּחִינַת הַמּ״ן שֶׁנִּתְבָּרֵר), which are the aspect of the souls (שֶׁהוּא בְּחִינַת הַנְּשָׁמוֹת). And this is his language there (וְזֹאת לְשׁוֹנוֹ שָׁם): “And if he had waited to unite until the night of the Sabbath” (וְאִם הָיָה מַמְתִּין לְהִזְדַּוֵּג עַד לֵיל שַׁבָּת), “he would have caused that on that Sabbath of Bereshit” (הָיָה גּוֹרֵם שֶׁבְּאוֹתוֹ שַׁבָּת בְּרֵאשִׁית), “Ze‘ir Anpin and Nukvah would return face-to-face” (יוּחֲזְרוּ זו״ן פָּ״ב פָּ״ב), “and they would remain completely clarified” (וְיִשָּׁאֲרוּ מְבֹרָרִין לְגַמְרֵי), “even the Mayin nukvin [Female waters] of the Malkhut of the aspect of face-to-face” (אֲפִלּוּ הַמּ״ן דְּמַלְכוּת דְּבְחִינַת פָּ״ב פָּ״ב). “For already the Mayin nukvin [Female waters] of Imma” (כִּי כְּבָר הַמּ״ן דְּאִמָּא), “and of the Nukvah of Arich” (וְדְּנוּקְבָּא דְּא״א), “and of the Nukvah of Atik” (וְדְּנוּקְבָּא דְּעַתִּיק), “were all completely clarified” (כֻּלָּם הֻבְרְרוּ לְגַמְרֵי), “even the aspect of face-to-face” (אֲפִלּוּ דְּבְחִינַת פָּ״ב פָּ״ב). “And nothing remained to be clarified except the Mayin nukvin [Female waters] of the Malkhut of face-to-face alone” (וְלֹא נִשְׁאַר לְבָרֵר רַק מ״ן דְּמַלְכוּת דְּבְחִינַת פָּ״ב פָּ״ב לְבַדָּהּ). “And these would have been clarified on the Sabbath of Bereshit, as mentioned” (וְאֵלּוּ הָיוּ נִתְבָּרְרִין בְּשַׁבָּת בְּרֵאשִׁית כַּנִּזְכָּר). “And all the kings would have been completely clarified” (וְהָיוּ כָּל הַמְּלָכִים מְבֹרָרִין לְגַמְרֵי). “But because Adam HaRishon sinned and ate from the Tree of Knowledge of good and evil” (וּלְפִי שֶׁחָטָא אָדָם הָרִאשׁוֹן וְאָכַל מֵעֵץ הַדַּעַת טוֹ״ר), “for the Zivug [Union] is called ‘eating’ ” (כִּי הַזִּוּוּג נִקְרָא אֲכִילָה). “And the matter is that in that Zivug [Union] there” (וְהָעִנְיָן כִּי בָּעֲיָא שָׁם), “it was while the Mayin nukvin [Female waters] of the Malkhut had not yet been clarified” (הָיָה בְּעוֹד שֶׁעֲדַיִן לֹא נִתְבָּרְרוּ הַמּ״ן שֶׁל הַמַּלְכוּת), “and still the Klipot were grasping the holiness” (וְעֲדַיִן הָיוּ הַקְּלִיפּוֹת נֶאֱחָזוֹת בַּקְּדֻשָּׁה). “And when he united in that place” (וּכְשֶׁנִּזְדַּוֵּג בָּעֲיָא שָׁם), “Ze‘ir Anpin and Nukvah were still back-to-back” (עֲדַיִן הָיוּ זו״ן אַחֲבּ״א). “He caused also that the upper Zivug [Union] of Ze‘ir Anpin and Nukvah should return face-to-face” (גָּרַם שֶׁגַּם הַזִּוּוּג הָעֶלְיוֹן דְּזו״ן יַחֲזֹרוּ פָּ״ב פָּ״ב). “And the serpent was still grasping there” (וְהָיָה עוֹד הַנָּחָשׁ נֶאֱחָז שָׁם). “And this is the Tree of Knowledge of good and evil” (וְזֶהוּ עֵץ הַדַּעַת טוֹ״ר). “For the Chesed and Gevurah in the Da‘at” (כִּי הַחוֹ״ג שֶׁבַּדַּעַת), “which descend during the Zivug [Union]” (שֶׁהֵם הַיּוֹרְדִים בְּעֵת הַזִּוּוּג), “were still good and evil” (הָיוּ עֲדַיִן טוֹ״ר), “below in the kings which were not yet clarified” (לְמַטָּה בַּמְּלָכִים שֶׁעֲדַיִן לֹא הֻבְרְרוּ). “And when they ascended at the time of the Zivug [Union] in that place” (וּכְשֶׁעָלוּ בְּעֵת הַזִּוּוּג בָּעֲיָא שָׁם), “they were compounded of good and evil” (הָיוּ מְרֻכָּבִים מִטּוֹ״ר), “for they could not be fully clarified” (כִּי לֹא יָכְלוּ לְהִתְבָּרֵר לְגַמְרֵי). “And this is the secret of the serpent that cast impurity into Chavah” (וְזֶה סוֹד נָחָשׁ דְּאַטְלִי זֹהֲמָא בְּחוָה), “then the serpent ruled over holiness” (אָז שָׁלַט הַנָּחָשׁ בַּקְּדֻשָּׁה). “And then even all that had already been clarified” (וְאָז גַּם כָּל מַה שֶּׁכְּבָר נִתְבָּרֵר), “which are the Mayin nukvin [Female waters] of Imma” (שֶׁהֵם מ״ן דְּאִמָּא), “which are the aspect of Leah in Atzilut” (שֶׁהֵם בְּחִינַת לֵאָה דַּאֲצִילוּת). And also it returned to become corrupted (וְגַם הוּא חָזַר לְהִתְקַלְקֵל), and became mixed with the Klipot (וְנִתְעָרֵב בַּקְּלִיפּוֹת), and all the more so the Mayin nukvin [Female waters] of Rachel (וּמִכָּל־שֶׁכֵּן מ״ן דְּרָחֵל).

And these are the aspect of Adam’s emissions (וְאֵלּוּ הֵם סוֹד הַקְּרַיִּין שֶׁל אָדָם), and corresponding to them above are the creations of Hashem of demons and spirits (וּכְנֶגְדָּם לְמַעְלָה בְּרִיאַת הַשֵּׁם יִתְבָּרַךְ שֵׁדִין וְרוּחִין), see there (עַיֵּן שָׁם), at bein ha-shemashot, after the Zivug [Union] of Adam (בֵּין הַשְּׁמָשׁוֹת אַחַר זִוּוּג אָדָם). And understand this very well (וְהָבֵן זֶה מְאֹד), for these are similar to the first kings (כִּי אֵלּוּ הֵם דּוּגְמַת הַמְּלָכִים הָרִאשׁוֹנִים), all of them being aspects of emissions without Zivug [Union] (שֶׁכֻּלָּם בְּחִינַת קְרַיִּין בְּלִי זִוּוּג וְכוּ׳). And indeed, so great was that sin (וְאַמְנָם כָּל־כָּךְ הָיָה הַחֵטְא הַהוּא גָּדוֹל), for there is no complete Birur [Clarification] in one moment of a face-to-face Zivug [Union] (כִּי אֵין בִּירוּר גָּמוּר בְּפַעַם אַחַת שֶׁל זִוּוּג פָּ״ב פָּ״ב), as would have been if this had been done on the Sabbath of Bereshit (כְּמוֹ אִם הָיָה נַעֲשֶׂה זֶה בְּשַׁבָּת בְּרֵאשִׁית).

Rather, they are clarified little by little in each Zivug [Union] (אֶלָּא מִתְבָּרְרִין מְעַט מְעַט בְּכָל זִוּוּג וְזִוּוּג), both in the aspect of backside (בֵּין בְּחִינַת הָאֲחוֹר), and in the aspect of face (בֵּין בְּחִינַת הַפָּנִים). And that little bit becomes rectified (וְאוֹתוֹ הַמּוּעָט נִתְקַן), and Ze‘ir Anpin and Nukvah return to diminish from their greatness (וְחוֹזְרִין זו״ן לְהִתְמַעֵט מִגְּדוּלָּתָם). And even the backside of Imma is diminished (וְגַם אֲחוֹרַיִם דְּאִמָּא נִתְמַעְטוּ), in the secret of “Hashem swore,” etc. (בְּסוֹד נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא וְכוּ׳). And they return to clarify in every Zivug [Union] and Zivug [Union] (וְחוֹזְרִין לְבָרֵר בְּכָל זִוּוּג וְזִוּוּג), until the coming of the Mashiach (עַד בִּיאַת הַמָּשִׁיחַ), when everything will be completely clarified (שֶׁאָז יוּשְׁלְמוּ לְהִתְבָּרֵר הַכֹּל לְגַמְרֵי), even those of the Malkhut (אֲפִלּוּ אוֹתָם שֶׁל הַמַּלְכוּת). And afterwards, they will always be face-to-face (וְלָאַחַר מִכֵּן תָּמִיד יִהְיוּ פָּ״ב פָּ״ב), and they will draw down other souls that did not come in the first kings (וְיִמְשְׁכוּ נְשָׁמוֹת אֲחֵרוֹת שֶׁלֹּא בָאוּ בַּמְּלָכִים הָרִאשׁוֹנִים), the end (עַכ״ל).

Behold, from what he wrote at the beginning regarding the aspect of Chesed–Gevurah (הֲרֵי מִמַּה שֶּׁאָמַר בַּתְּחִלָּה בְּבְחִינַת הַחו״ג), and it is already known that from the Chesed–Gevurah the souls are formed (וְכְבָר נוֹדַע שֶׁמֵּהַחו״ג נִצְרָאוֹת הַנְּשָׁמוֹת), and likewise from what he wrote in the aspect of “emissions” (וְכֵן מִמַּה שֶּׁאָמַר בְּבְחִינַת הַקְּרַיִּין), whose aspect is in the souls (אֲשֶׁר בְּחִינָתָם הֵם בַּנְּשָׁמוֹת), and the proof that from them demons and spirits were created (וְהָרְאָיָה שֶׁמֵהֶם נִבְרְאוּ שֵׁדִין וְרוּחִין), and likewise from how he concluded that afterwards they will always be face-to-face and will draw other souls (וְכֵן מִמַּה שֶּׁסִּיֵּם שֶׁאַחַר כָּךְ תָּמִיד יִהְיוּ פָּ״ב פָּ״ב וְיִמְשְׁכוּ נְשָׁמוֹת אֲחֵרוֹת), it is proven that the nine Sefirot mentioned there are of the aspect of the souls (מֻכְרָח שֶׁבְּחִינַת הַט״ס הַנִּזְכָּרִים שָׁם הֵם מִבְּחִינַת הַנְּשָׁמוֹת).

And upon this wrote Moreinu haRav Chaim Vital, of blessed memory (וְעַל־זֶה כָּתַב מוֹהַרְח״ו זְלָה״ה), and this is his language there (וְזֹאת לְשׁוֹנוֹ שָׁם): “And according to what appears to me” (וּכְפִי הַנִּלְעַד״ד), “even though we explained elsewhere” (כִּי אַף עַל־פִּי שֶׁבֵּאַרְנוּ בִּמְקוֹם אַחֵר), “that only the Mayin nukvin [Female waters] of Binah and of Malkhut returned to become mixed” (שֶׁלֹּא חָזְרוּ לְהִתְעָרֵב רַק מ״ן דְּבִינָה וּדְמַלְכוּת), “it appears to me that also in everything that was clarified — even in Atik and Arich — they descended” (נִלְעַד״ד כִּי גַם בְּכָל מַה שֶּׁנִּתְבָּרֵר אַפִלּוּ בְּעַתִּיק וְאֲרִיךְ יָרְדוּ). “For behold, all of them are below their proper place” (כִּי הֲרֵי כֻּלָּם הֵם לְמַטָּה מִמְּקוֹמָם), “as mentioned in its place” (כַּנִּזְכָּר בִּמְקוֹמוֹ). “How then were Atik and Arich of the kelipah rectified and completed” (אֵיךְ אָז נִתְקַנּוּ וְנִשְׁלְמוּ עַתִּיק וְאֲרִיךְ דְּהַקְּלִיפָּה), “in the secret of ‘I will fill the desolate one’ ” (בְּסוֹד אֲמַלֵּאָה הֶחֱרֵבָה), “for it is not filled except from the destruction of holiness” (וְלֹא נִתְמַלֵּאָה אֶלָּא מֵחָרְבַּן הַקְּדֻשָּׁה). “And that which was not mentioned elsewhere except Binah and Malkhut” (וְהָא דְּלֹא נִזְכַּר בִּמְקוֹם אַחֵר רַק בִּינָה וּמַלְכוּת), “is because only until there is ability for the Ten Martyrs to rectify — this one in his body, this one in his spirit” (הוּא כִּי עַד שָׁם יֵשׁ יְכוֹלֶת בַּעֲשָׂרָה הֲרוּגֵי מַלְכוּת לְבָרֵר — זֶה בְּגוּפוֹ, זֶה בְּרוּחוֹ), “but not from there and above” (אַךְ לֹא מִשָּׁם וּלְמַעְלָה), “for no one has yet merited the Yechidah of Arich Anpin” (לְפִי שֶׁאֵין אָדָם שֶׁזָּכָה עֲדַיִן לְיִחִידָה דְּא״א), “and all the more so not of Atik” (וּמִכָּל־שֶׁכֵּן מֵעַתִּיק), “until the Mashiach will come, in the secret of ‘Behold, My servant shall prosper,’ etc.” (עַד שֶׁיָּבוֹא הַמָּשִׁיחַ בְּסוֹד הִנֵּה יַשְׂכִּיל עַבְדִּי וְכוּ׳). And therefore, now it is made by itself there above (וְלָכֵן עַתָּה נַעֲשֶׂה מֵעַצְמוֹ שָׁם לְמַעְלָה), but from Imma and below it is made by us and by the Ten Martyrs (אַךְ מֵאִמָּא וּלְמַטָּה נַעֲשֶׂה עַל־יָדֵינוּ וְעַל־יְדֵי הָרוּגֵי מַלְכוּת), the end of his words (עַכ״ל).

And it is explained in Etz Chayim, Sha‘ar M"N, chapter ten (וּמְבוֹאַר בְּעֵץ חַיִּים שַׁעַר מ״ן פ״ע), and in Sha‘ar Ma’amaré Rashbi, may peace be upon him, Parashat Pekudei (וּבִשְׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה פָּרָשַׁת פְּקוּדֵי), that the Mayin nukvin [Female waters] which the Ten Martyrs raise (כִּי הַמּ״ן אֲשֶׁר מַעֲלִין עֲשָׂרָה הֲרוּגֵי מַלְכוּת), are all the souls (הֵם כָּל הַנְּשָׁמוֹת). For since they themselves are the tribes (כִּי מִפְּנֵי שֶׁהֵם הַשְּׁבָטִים עַצְמָם), and the tribes are the root of all the souls (וְהַשְּׁבָטִים הֵם שֹׁרֶשׁ הַנְּשָׁמוֹת כֻּלָּן), therefore they have the power to raise the Mayin nukvin [Female waters] (לָכֵן יֵשׁ כֹּחַ בְּיָדָם לְהַעֲלוֹת מ״ן), for they are the very existence of the souls themselves (שֶׁהֵם מְצִיאוּת הַנְּשָׁמוֹת עַצְמָם), as will be written below with the help of Heaven (כְּמַ״שׁ לְקַמָּן בְּעֶזְרַת הַשֵּׁם). And likewise it is explained in Sha‘ar haKavanot in the kavvanah of El Nekamot (וְכֵן מְבוֹאַר בִּשְׁעַר הַכַּוָּנוֹת בְּכַוַּנַּת אֵל נְקָמוֹת), and in Sha‘ar M"N, chapter eleven, rule three (וּבִשְׁעַר מ״ן פ״יּ״א כְּלַל ג׳). And if so, the gloss of Moreinu haRav Chaim Vital, of blessed memory (וְאִם כֵּן הַהַגָּהַת מוֹהַרְח״ו זְלָה״ה), refers to the Mayin nukvin [Female waters] of souls which returned to descend after being clarified (מַיְּירֵי בְּמ״ן דְּנְשָׁמוֹת אֲשֶׁר חָזְרוּ לָרֶדֶת אַחַר שֶׁנִּתְבָּרְרוּ). But in any case, that which was clarified from the Sefirot and ascended and was rectified in the Partzufim (אֲבָל לְעוֹלָם מַה שֶּׁנִּתְבָּרֵר מֵהַסְּפִירוֹת וְעָלָה וְנִתְקַן בַּפַּרְצוּפִים), these aspects never returned to descend at the sin of Adam HaRishon (בְּחִינוֹת אֵלּוּ לֹא חָזְרוּ לָרֶדֶת בְּחֵטְא אָדָם הָרִאשׁוֹן), except for the Mayin nukvin [Female waters] of the upper Nukvah (זוּלָּתִי הַמּ״ן דְּנוּקְבָּא הָעֶלְיוֹנָה). But in the other Partzufim above her (אֲבָל בִּשְׁאָר הַפַּרְצוּפִים שֶׁלְמַעְלָה מִמֶּנָּה), nothing descended from the aspect that had been clarified and had ascended for the rectification of the Partzufim (לֹא יָרְדוּ מֵהַבְּחִינָה שֶׁנִּתְבָּרְרָה וְעָלְתָה לְתִיקּוּן הַפַּרְצוּפִים).

They descended only from what had been clarified and had ascended within them in the aspect of Mayin nukvin [Female waters] (רַק יָרְדוּ מִמַּה שֶּׁנִּתְבָּרְרָה וְעָלָה בָּהֶם בִּבְחִינַת מ״ן). For after that which had been clarified and ascended in each Partzuf for the rectification of the Partzuf itself (כִּי אַחַר מַה שֶּׁנִּתְבָּרֵר וְעָלָה בְּכָל פַּרְצוּף וּפַרְצוּף לְתִיקּוּן הַפַּרְצוּף עַצְמוֹ), a further clarification and ascension in the aspect of Mayin nukvin [Female waters] occurred in each Partzuf (נִתְבָּרֵר עוֹד וְעָלָה בִּבְחִינַת מ״ן בְּכָל פַּרְצוּף וּפַרְצוּף), as is explained in Etz Chayim, Sha‘ar M"N, chapter one (כְּמְבוֹאָר בְּעֵץ חַיִּים שַׁעַר מ״ן פ״א), and in Sha‘ar Ma’amaré Rashbi, may peace be upon him, Parashat Pekudei (וּבְשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה פָּרָשַׁת פְּקוּדֵי). And from there it is also explained (אֲשֶׁר מִשָּׁם מִתְבָּאֵר גַּם כֵּן), that what Adam HaRishon blemished through the sin (כִּי מַה שֶּׁפָּגַם אָדָם הָרִאשׁוֹן עַל־יְדֵי הַחֵטְא), was in the Mayin nukvin [Female waters] of the souls (הוּא בְּמ״ן דְּנְשָׁמוֹת). And this is his language in brief in Etz Chayim (וְזֹאת לְשׁוֹנוֹ בִּקְצָרָה בְּעֵץ חַיִּים): “And behold these kings” (וְהִנֵּה אֵלּוּ 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 in Ze‘ir Anpin” (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּז״א), “and some of them to the Malkhut in Abba” (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבְּאַבָּא), “and some of them to the Malkhut in Arich” (וְחֵלֶק מֵהֶם אֶל הַמַּלְכוּת שֶׁבַּא״א). “And behold these kings, their entire existence” (וְהִנֵּה הַמְּלָכִים הָאֵלּוּ כָּל מְצִיאוּתָם), “is the Mochin [Intellects] of all the Nukvot” (הֵם הַמּוֹחִין שֶׁל הַנְּקֵבוֹת כֻּלָּן), “for from them the Mayin nukvin [Female waters] are produced” (שֶׁמֵהֶם נִתְהַוּוּ הַמּ״ן), as explained above with the help of Heaven (כמ״ש ב"ה). And behold, since they are the aspect of the Mochin [Intellects] (וְהִנֵּה לְהִיוֹתָם בְּחִינַת הַמּוֹחִין), which are Chokhmah, which is called “thought” (שֶׁהֵם חָכְמָה הַנִּקְרֵאת מַחֲשָׁבָה), therefore all of them were clarified by “thought” (לָכֵן כּוּלְּהוּ אִתְבָּרִירוּ בְּמַחֲשָׁבָה), as mentioned in Parashat Pekudei (כַּנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי). And behold, the matter of Birurim [Clarifications] through “thought” (וְהִנֵּה עִנְיַן בִּירוּרִים עַל־יְדֵי הַמַּחֲשָׁבָה), is as written (הוּא כְּמַ״שׁ): that these kings are the aspect of the Mochin [Intellects] of the Nukvah (כִּי אֵלּוּ הַמְּלָכִים הֵם בְּחִינַת הַמּוֹחִין שֶׁל הַנּוּקְבָּא), which are also called “thought” (אֲשֶׁר גַּם הֵם נִקְרָאִים מַחֲשָׁבָה).

And therefore, when the supernal Machshavah [Thought], which is the Chokhmah Setima’ah [Concealed Wisdom] of the Reisha [Head] of Atika Kadisha, desired to rectify them (וְלָכֵן כַּאֲשֶׁר הַמַּחֲשָׁבָה הָעֶלְיוֹנָה שֶׁהִיא ח״ס דְּרֵישָׁא דְּעַ״ק רָצְתָה לְתַקְּנָם), after Arich Anpin was rectified by his rectifications (אַחַר שֶׁנִּתְקַן א״א בְּתִיקּוּנָיו), then his light went forth through the diminishing of the light (אָז יָצָא אוֹרוֹ עַל־יְדֵי מִעוּט הָאוֹר), due to those rectifications, as is known (בְּסִבַּת אוֹתָם הַתִּיקּוּנִים כַּנּוֹדָע). And through this, these kings received strength to live and to receive the supernal light (וְעַל־יְדֵי כָּךְ הָיָה כֹּחַ בָּאֵלּוּ הַמְּלָכִים לַחֲיוֹת וּלְקַבֵּל הָאוֹר הָעֶלְיוֹן). And then the supernal thought, the Chasadim of the Reisha [Head] of Atika Kadisha (וְאָז הַמַּחֲשָׁבָה עִילָּאָה ח״ס דְּרֵישָׁא דְּעַ״ק), illuminated them (הֵאִירָה בָּהֶם). And through this, these kings were clarified (וְעַל־יְדֵי זֶה נִתְבָּרְרוּ אֵלּוּ הַמְּלָכִים). And then the most select among them (וְאָז הַיּוֹתֵר מֻבְחָר שֶׁבָּהֶם), which is the aspect in them from Arich (שֶׁהוּא הַבְּחִינָה שֶׁיֵּשׁ בָּהֶם מֵאֲרִיךְ), ascended as Mayin nukvin [Female waters] (עָלוּ בְּסוֹד מ״ן), and were clarified (וְנִתְבָּרְרוּ). And the rest remained below (וְהַשְּׁאָר נִשְׁאַר לְמַטָּה). And know that that aspect which ascended in Arich Anpin (וְדַע שֶׁאוֹתָהּ הַבְּחִינָה שֶׁעָלְתָה בַּא״א), is the aspect of the hairs of the supernal beard of Arich (הֵם בְּחִינַת הַשְּׂעָרוֹת דְּדִּיקְנָא עִילָּאָה דִּילֵיהּ). And these hairs are drawn from his Chasadim (וְאֵלּוּ הֵם הַשְּׂעָרוֹת הַנִּמְשָׁכִין מֵח״ס דִּילֵיהּ), and they are a Nukvah relative to the Keter of Atika (וְהִיא נוּקְבָּא לְגַבֵּי כֶּתֶר דַּעֲתִיקָא).

Thus, these hairs are his Mayin nukvin [Female waters] (נִמְצָא כִּי הַשְּׂעָרוֹת הָאֵלּוּ הֵם מ״ן דִּילֵיהּ). And afterwards, there was a second clarification (וְאַחַר כָּךְ הָיָה בִּירוּר ב׳), for when the aspect of Arich which was there was clarified (שֶׁכַּאֲשֶׁר הֻבְרְרָה הַבְּחִינָה שֶׁל א״א אֲשֶׁר הָיְתָה שָׁם), and it emerged from there and ascended (וְיָצְאָה מִשָּׁם וְעָלְתָה), and was clarified in the “thought” of Arich (וְנִתְבָּרְרָה בְּמַחֲשָׁבָה דְּא״א), as mentioned (כַּנִּזְכָּר), then the aspect of Binah within the kings was clarified (אָז הַבְּחִינָה דְּבִינָה שֶׁבְּתוֹךְ הַמְּלָכִים הֻבְרְרָה), and ascended to her place above (וְעָלְתָה לִמְקוֹמָהּ לְמַעְלָה), meaning to the place where the Mayin nukvin [Female waters] of Arich had been (ר״ל לִמְקוֹם שֶׁהָיְתָה הַמּ״ן דְּא״א). And when Abba and Imma were rectified (וְכַאֲשֶׁר נִתְקַנּוּ אוֹ״א), then this aspect was also clarified (אָז הֻבְרְרָה גַּם כֵּן בְּחִינָה זוֹ), and it emerged from there and ascended as the Mayin nukvin [Female waters] of Binah (וְיָצְאָה מִשָּׁם וְעָלְתָה בְּסוֹד מ״ן דְּבִינָה), into her Yesod (בְּיִסּוֹד שֶׁלָּהּ). And afterwards there was another clarification (וְאַחַר כָּךְ הָיָה בִּירוּר אַחֵר), for after the aspect of Binah was clarified (כִּי אַחַר שֶׁהֻבְרְרָה הַבְּחִינָה שֶׁל הַבִּינָה), then the aspect of the Malkhut of Ze‘ir Anpin ascended (אָז עָלְתָה הַבְּחִינָה שֶׁל מַלְכוּת דְּז״א), meaning to the place where the Mayin nukvin [Female waters] of Binah had been (ר״ל לִמְקוֹם שֶׁהָיְתָה הַמּ״ן ההַבִּינָה). And afterwards Ze‘ir Anpin was rectified (וְאַחַר כָּךְ נִתְקַן ז״א), and the aspect in them from the Malkhut of Ze‘ir Anpin was clarified (וְהֻבְרְרָה הַבְּחִינָה שֶׁיֵּשׁ בָּהֶם מִן הַמַּלְכוּת דְּז״א), and it ascended there according to the manner mentioned above (וְעָלְתָה שָׁם עַל־דֶּרֶךְ הַנִּזְכָּר).

And afterwards, when the Nukvah of Ze‘ir Anpin was rectified (וְאַחַר כָּךְ כַּאֲשֶׁר נִתְקַנָּה נֻקְבָּא דְּז״א), she was first rectified back-to-back (נִתְקַנָּה תְּחִלָּה אַחֲבּ״א). And then the Mayin nukvin [Female waters] of hers that were within the kings were not yet clarified (וְאָז עֲדַיִן לֹא הֻבְרְרוּ הַמּ״ן דִּילָהּ אֲשֶׁר בְּתוֹךְ הַמְּלָכִים הַנִּזְכָּר). And the matter is that all the aspects above her (וְהָעִנְיָן כִּי כָּל הַבְּחִינוֹת שֶׁלְמַעְלָה מִמֶּנָּה), were clarified on their own through the “thought” in each of their aspects (הֻבְרְרוּ מֵאֵלֵיהֶם עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁבְּכָל בְּחִינָה מֵהֶם), and they did not require the action of the lower ones through which they would be clarified (וְלֹא הָיוּ צְרִיכִין אֶל מַעֲשֵׂה הַתַּחְתּוֹנִים שֶׁעַל־יְדֵיהֶם יִתְבָּרֵרוּ), because the Klipot opposite them do not possess such strength (לְפִי שֶׁהַקְּלִיפּוֹת שֶׁכְּנֶגְדָּם אֵין בָּהֶם כֹּחַ כָּל־כָּךְ). But the aspect of the Mayin nukvin [Female waters] of the Malkhut (אֲבָל בְּחִינַת הַמּ״ן שֶׁל הַמַּלְכוּת), which are the aspect of Asiyah (אֲשֶׁר הֵם בְּחִינַת הָעֲשִׂיָּה), where is the entire essence and root of the strength of the Klipot (שֶׁשָּׁם הֵם כָּל עִיקָּר וְשֹׁרֶשׁ תּוֹקֶף הַקְּלִיפּוֹת), therefore she had no ability to rectify and clarify the aspect of her Mayin nukvin [Female waters] (לָכֵן לֹא הָיָה בָּהּ כֹּחַ לְתַקֵּן וּלְבָרֵר הַבְּחִינָה שֶׁל הַמּ״ן שֶׁלָּהּ), that was in those kings (שֶׁהָיְתָה בָּאֵלּוּ הַמְּלָכִים), because they were placed in the depths of the strong Klipot (לְסִבַּת הֱיוֹתָם נְתוּנִים בְּעָמְקֵי הַקְּלִיפּוֹת הַחֲזָקוֹת). And she did not have the ability to clarify them (וְלֹא הָיְתָה יְכוֹלֶת בָּהּ לְבָרְרָם), until Adam HaRishon came (עַד שֶׁבָּא אָדָם הָרִאשׁוֹן), and through his deeds and his prayers (וְעַל־יְדֵי מַעֲשָׂיו וּתְפִלּוֹתָיו), he would subdue the Klipot (הָיָה מַכְנִיעַ אֶת הַקְּלִיפּוֹת), and he would restore Ze‘ir Anpin and Nukvah face-to-face (וְהָיָה מַחֲזִיר זו״ן פָּ״ב פָּ״ב).

Then the portions of the Mayin nukvin [Female waters] of the Nukvah of Ze‘ir Anpin would be clarified completely (אָז הָיוּ מִתְבָּרְרִין חֶלְקֵי הַמּ״ן דְּנֻקְבָּא דְּז״א בִּירוּר גָּמוּר). And it would be as it will be at the coming of the Mashiach (וְהָיָה כְּמוֹ שֶׁיִּהְיֶה בְּבִיאַת הַמָּשִׁיחַ), for then “death will be swallowed up forever” (שֶׁאָז בִּלַּע הַמָּוֶת לָנֶצַח), which are the Klipot (שֶׁהֵם הַקְּלִיפּוֹת), whose entire vitality is the aspect of these Mayin nukvin [Female waters] that were not yet clarified (אֲשֶׁר כָּל חַיּוּתָם הֵם בְּחִינַת אֵלּוּ הַמּ״ן שֶׁלֹּא נִתְבָּרְרוּ), and they are still inside them (וְהֵם עֲדַיִן בְּתוֹכָם). And if they would be entirely clarified (וְאִם הָיוּ נִתְבָּרְרִין לְגַמְרֵי), all vitality would depart from them (הָיָה מִסְתַּלֵּק מֵהֶם כָּל הַחַיּוּת), and they would die (וְהָיוּ מֵתִים). And this is what is meant by “Ben David does not come until all the souls in the body are finished” (וְזֶהוּ שֶׁאָמְרוּ אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף). For when all the souls finish emerging from there (כִּי כַּאֲשֶׁר יִכְלוּ כָּל הַנְּשָׁמוֹת לָצֵאת מִשָּׁם), and ascend in the aspect of Mayin nukvin [Female waters] (וְעוֹלִין בִּבְחִינַת מ״ן), from which the souls are formed (שֶׁמֵהֶם נוֹצְרִים הַנְּשָׁמוֹת), as mentioned at the beginning of the discourse (כַּנִּזְכָּר בִּתְחִלַּת הַדְּרוּשׁ), then there will no longer be vitality for the Klipot (לֹא יִהְיֶה עוֹד חַיּוּת אֶל הַקְּלִיפּוֹת), and they will die (וְיִמּוּתוּ), etc. (וְכוּ׳).

What emerges for us from all this (הָעוֹלֶה לָנוּ מִכָּל זֶה) is that the matter of the aspect of Mayin nukvin [Female waters] (כִּי עִנְיַן בְּחִינַת מ״ן), is the holy souls themselves (הֵם הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת מַמָּשׁ), they themselves (הֵם בְּעַצְמָם), which are within these kings (אֲשֶׁר בְּתוֹךְ הַמְּלָכִים אֵלּוּ), that need to be clarified from there (שֶׁצָּרִיךְ לְבָרְרָם מִשָּׁם), and to raise them upward in the aspect of Mayin nukvin [Female waters] (וּלְהַעֲלוֹתָם בִּבְחִינַת מ״ן לְמַעְלָה). And then the Mayin Dukhurin [Male waters] will join them (וְאָז יִתְחַבְּרוּ עִמָּהֶם מ״ד), through the Zivug [Union] of Ze‘ir Anpin and Nukvah (עַל־יְדֵי הַזִּוּוּג דְּזו״ן). And from these two aspects (וּמִבּ׳ הַבְּחִינוֹת הָאֵלּוּ), the souls are created and formed (נִבְרָאִים וְנוֹצָרִים הַנְּשָׁמוֹת). And this is the reason that in every Zivug [Union] and Zivug [Union] (וְזֶהוּ הַטַּעַם שֶׁצָּרִיךְ בְּכָל זִוּוּג וְזִוּוּג), new Mayin nukvin [Female waters] must be clarified (לְבָרֵר מ״ן אֲחֵרִים מְחֻדָּשִׁים). For the Mayin nukvin [Female waters] of the first Zivug [Union] (לְפִי שֶׁאוֹתָם הַמּ״ן שֶׁבַּזִּוּוּג הָרִאשׁוֹן), already produced from them the aspect of souls (כְּבָר נוֹצְרוּ מֵהֶם בְּחִינַת נְשָׁמוֹת). And so it is in every Zivug [Union] and Zivug [Union] (וְכֵן בְּכָל זִוּוּג וְזִוּוּג), the end (עַכ״ל).

And likewise in Sha‘ar Ma’amaré Rashbi, may peace be upon him, Parashat Pekudei (וְכֵן בְּשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה פָּרָשַׁת פְּקוּדֵי), and this is his language in brief (וְזֹאת לְשׁוֹנוֹ בְּקִצּוּר): “For when the supernal thought of the Reisha [Head] of Atika Kadisha wanted to rectify these kings” (כִּי כַּאֲשֶׁר הַמַּחֲשָׁבָה הָעֶלְיוֹנָה דְּרֵישָׁא דְּעַ״ק רָצְתָה לְתַקֵּן אֶת אֵלּוּ הַמְּלָכִים), “it was in this manner” (הָיָה בְּאוֹפֶן זֶה): that after Arich was rectified with his rectifications, in the secret of the Partzuf (שֶׁאַחַר שֶׁנִּתְקַן א״א בְּתִיקּוּנָיו בְּסוֹד הַפַּרְצוּף), as mentioned above (כְּנַ״ל), the rest of the light flowed by means of the diminishing (שֶׁאָר הָאוֹר נִמְשַׁךְ עַל־יְדֵי הַמִּעוּט), and these kings were able to receive the supernal light and return to life (וְיֵשׁ יְכוֹלֶת בַּמְּלָכִים אֵלּוּ לְקַבֵּל הָאוֹר הָעֶלְיוֹן וּלְהַחֲזִיר לַחֲיוּת). And then the supernal thought, the Chasadim of Atika Kadisha, illuminated them (וְאָז אוֹתָהּ הַמַּחֲשָׁבָה הָעֶלְיוֹנָה ח״ס דְּעַ״ק הֵאִירָה בָּהֶם). And through this, these kings were clarified (וְעַל־יְדֵי כָּךְ נִתְבָּרְרוּ אֵלּוּ הַמְּלָכִים). And then that portion in them which is fit to become Mayin nukvin [Female waters] in Arich, in his Malkhut (וְאָז אוֹתוֹ הַחֵלֶק הָרָאוּי לִהְיוֹת מ״ן בַּא״א בְּמַלְכוּתוֹ), was clarified (הֻבְרַר), and ascended at that moment (וְעָלָה בְּאוֹתָהּ שָׁעָה). And all the rest of the kings remained below (וְכָל הַשְּׁאָר הַמְּלָכִים נִשְׁאֲרוּ לְמַטָּה). And this portion which ascended in the Me of Arich to become his Mayin nukvin [Female waters] (וְזֶה הַחֵלֶק שֶׁעָלָה בְּמ״ד א״א לֵהָעוֹשׂוֹת מ״ן כַּנִּזְכָּר), behold, it is the aspect of the hairs of the beard of Atika Kadisha (הִנֵּה הוּא סוֹד בְּחִינַת הַשְּׂעָרוֹת שֶׁבְּדִּיקְנָא דְּעַ״ק).

And it is known that this Chokhmah is called Nukvah relative to the Keter of Arich (וְנוֹדַע כִּי זוֹ הַחָכְמָה נִקְרֵאת נוּקְבָּא בְּעֵרֶךְ כֶּתֶר דְּא״א). And these hairs of the beard of Arich Anpin are from the Mayin nukvin [Female waters] of that Chokhmah (וְאֵלּוּ הַשְּׂעָרוֹת דִּיקְנָא דְּא״א הֵם מֵהַמּ״ן שֶׁל הַחָכְמָה). And after these Mayin nukvin [Female waters] that were clarified ascended up to the Me of Arich (וְאַחַר שֶׁעָלוּ אֵלּוּ הַמּ״ן שֶׁנִּתְבָּרְרוּ עַד מ״ד א״א), then they began to clarify also the portion of the Mayin nukvin [Female waters] that are fitting for Binah, called Imma (אָז הִתְחִילוּ לְהִתְבָּרֵר גַּם הַחֵלֶק שֶׁל הַמּ״ן הָרָאוּיִים אֶל הַבִּינָה הַנִּקְרֵאת אִמָּא), and they departed from their place (וְנִתְעַלּוּ מִמְּקוֹמָם), and ascended to the place where originally were the Mayin nukvin [Female waters] that had ascended in Arich Anpin (וְעָלוּ לִמְקוֹם שֶׁהָיוּ שָׁם בַּתְּחִלָּה הַמּ״ן אֲשֶׁר עָלוּ בַּא״א). And behold, this is their first ascent (וְהֲרֵי זוֹ עֲלִיָּה אַחַת). And afterwards Abba and Imma themselves were rectified (וְאַחַר כָּךְ נִתְקְּנוּ אוֹ״א גַּם־הֵם), after the ascent of the Mayin nukvin [Female waters] of Arich Anpin (אַחַר עֲלִיַּית הַמּ״ן שֶׁל א״א). And after Abba and Imma were rectified (וְאַחַר שֶׁנִּתְקְּנוּ אוֹ״א), then the Mayin nukvin [Female waters] that are fitting for Imma ascended higher than the place to which they had ascended (אָז הַמּ״ן הָרָאוּיִין אֶל אִמָּא עָלוּ לְמַעְלָה מֵאוֹתוֹ הַמָּקוֹם שֶׁנִּתְעַלּוּ בּוֹ), and they ascended another ascent (וְעָלוּ עֲלִיָּה אַחֶרֶת), up to Imma herself above in Atzilut (עַד אִמָּא עַצְמָהּ לְמַעְלָה בַּאֲצִילוּת), and they became there in the secret of Mayin nukvin [Female waters] in her Yesod (וְנִתְהַוּוּ שָׁם בְּסוֹד מ״ן בְּיִסּוֹדָהּ). And then Ze‘ir Anpin was rectified (וְאָז נִתְקַן ז״א), and those Mayin nukvin [Female waters] needed for the portion of Ze‘ir Anpin itself, for the Malkhut within him (וְאוֹתָם הַמּ״ן הַצְּרִיכִין אֶל חֵלֶק ז״א עַצְמוֹ לַמַּלְכוּת שֶׁבּוֹ), ascended one ascent as mentioned above, after the ascent of the Mayin nukvin [Female waters] of Binah (עָלוּ עֲלִיָּה אַחַת כַּנִּזְכָּר לְמַעְלָה אַחַר עֲלִיַּית הַמּ״ן שֶׁל הַבִּינָה). And after Ze‘ir Anpin was rectified (וְאַחַר תִּיקּוּן ז״א), they ascended another ascent higher in Atzilut (עָלוּ עֲלִיָּה אַחֶרֶת לְמַעְלָה בַּאֲצִילוּת), and they became in the secret of Mayin nukvin [Female waters] in the Malkhut of Ze‘ir Anpin himself (וְנִתְהַוּוּ בְּסוֹד מ״ן בְּמַלְכוּת דְּז״א עַצְמוֹ).

And behold, all these Mayin nukvin [Female waters] that were clarified until now (וְהִנֵּה כָּל אֵלּוּ הַמּ״ן שֶׁהֻבְרְרוּ עַד עַתָּה), were being clarified by themselves through the supernal “thought” (הָיוּ מִתְבָּרְרִין מֵאֵלֵיהֶם עַל־יְדֵי הַמַּחֲשָׁבָה הָעֶלְיוֹנָה), as mentioned (כַּנִּזְכָּר). And they did not require the action of the lower ones (וְלֹא הָיוּ צְרִיכִין אֶל מַעֲשֵׂה הַתַּחְתּוֹנִים), because the Klipot corresponding to them were not so strong (יַעַן הַקְּלִיפּוֹת שֶׁנֶּגְדָּם אֵינָם כָּל־כָּךְ חֲזָקִים). But the Mayin nukvin [Female waters] of the Nukvah of Ze‘ir Anpin (אֲבָל הַמּ״ן שֶׁל הַנֻּקְבָּא דְּז״א), which is the aspect of Asiyah (אֲשֶׁר הִיא בְּחִינַת הָעֲשִׂיָּה), where is the essence and source of the strength of the Klipot (שֶׁשָּׁם עִיקָּר וְשֹׁרֶשׁ תּוֹקֶף הַקְּלִיפּוֹת), therefore the Mayin nukvin [Female waters] of the portion of Malkhut could not be clarified on their own (וְלָכֵן לֹא יָכְלוּ הַמּ״ן שֶׁל חֵלֶק הַמַּלְכוּת לְהִתְבָּרֵר מֵאֵלֵיהֶם), until Adam HaRishon would be born (עַד שֶׁיִּוָּלֵד אָדָם הָרִאשׁוֹן). And through his commandments and his prayers (וְעַל־יְדֵי מִצְוֹתָיו וּתְפִלּוֹתָיו), he would help and assist to clarify these Mayin nukvin [Female waters] (יַעֲזוֹר וְיִסְעַיַּע לְבָרֵר הַמּ״ן הַנִּזְכָּר), and they would be completely clarified (וְיוּשְׁלְמוּ לְהִתְבָּרֵר כֻּלָּם), etc. (וְכוּ׳), see there his explanation (עַיֵּין שָׁם בֵּיאוּרוֹ).

Behold, it is explained from these two passages (הֲרֵי מְבוֹאַר מֵאֵלּוּ הַב׳ לְשׁוֹנוֹת), that after the rectification of each and every Partzuf (כִּי אַחַר תִּיקּוּן כָּל פַּרְצוּף וּפַרְצוּף), whose rectification is through that which was clarified from these kings (אֲשֶׁר תִּיקּוּנוֹ הוּא עַל־יְדֵי מַה שֶּׁנִּתְבָּרֵר מֵאֵלּוּ הַמְּלָכִים), and ascended and was rectified in the aspect of the Partzuf itself (וְעָלָה וְנִתְקַן בִּבְחִינַת הַפַּרְצוּף עַצְמוֹ), there was yet another clarification (עוֹד הָיָה בִּירוּר אַחֵר), to become the Mayin nukvin [Female waters] for the Partzuf (לִהְיוֹת בְּחִינַת מ״ן אֶל הַפַּרְצוּף). For this is the secret of the Mochin [Intellects] of the Nukvot (שֶׁהוּא סוֹד הַמּוֹחִין שֶׁל הַנֻּקְבוֹת), up to which the Birurim [Clarifications] ascend and are clarified there (עַד שָׁם עוֹלִין הַבִּירוּרִין וְנִתְבָּרְרִין שָׁם). And from there they descend to her Yesod (וּמִשָּׁם יוֹרְדִים לְיִסּוֹד שֶׁלָּהּ), and she raises them in the secret of Mayin nukvin [Female waters] (וּמַעֲלָה אוֹתָם בְּסוֹד מ״ן), as explained there at the beginning of each passage (כַּמְבוֹאָר שָׁם בִּתְחִלַּת כָּל לָשׁוֹן וְלָשׁוֹן). And it was also explained that the Mayin nukvin [Female waters] of Arich (וְגַם נִתְבָּאֵר כִּי הַמּ״ן דְּא״א), are the hairs of his beard (הֵם שְׂעָרוֹת הַדִּיקְנָא שֶׁלּוֹ). And the Mayin nukvin [Female waters] of Binah and of Malkhut (וְהַמּ״ן דְּבִינָה וּדְמַלְכוּת), are the souls (הֵם הַנְּשָׁמוֹת), as explained there in the matter of the Ten Martyrs (כַּמְבוֹאָר שָׁם בְּעִנְיַן עֲשָׂרָה הֲרוּגֵי מַלְכוּת), and also the aspect of Leah (וְגַם בְּחִינַת לֵאָה), as written in the book Olat Tamid (כְּמַ״שׁ בְּסֵפֶר עוֹלַת תָּמִיד). But in all cases it is never the aspect that is rectified in the Partzuf itself (אֲבָל לְעוֹלָם אֵינָהּ הַבְּחִינָה הַנִּתְקַנֶּה בַּפַּרְצוּף עַצְמוֹ), as explained from that which was said (כַּמְבוֹאָר מִמָּ״שׁ). And behold, in these two passages (וְהִנֵּה בְּאֵלּוּ הַב׳ לְשׁוֹנוֹת), there appears at first glance to be a difference between them (לְכָאוֹרָה יֵשׁ הֶפְרֵשׁ בֵּינֵיהֶם).

For in the language of Etz Chayim he wrote (כִּי בִּלְשׁוֹן הָעֵץ חַיִּים כָּתַב), that these aspects of the Mayin nukvin [Female waters] being clarified (כִּי אֵלּוּ הַבְּחִינוֹת הַמּ״ן הַנִּתְבָּרְרִין), are clarified by the “thought” in each and every aspect (הֵם נִתְבָּרְרִין עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁבְּכָל בְּחִינָה וּבְחִינָה). But in Sha‘ar Ma’amaré Rashbi, may peace be upon him (וּבְשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה), he wrote that they are clarified by the “supernal thought” (כָּתַב שֶׁהֵם מִתְבָּרְרִין עַל־יְדֵי הַמַּחֲשָׁבָה הָעֶלְיוֹנָה), which appears to be the supernal thought of Arich Anpin (כְּנִרְאֶה שֶׁהִיא הַמַּחֲשָׁבָה הָעֶלְיוֹנָה דְּא״א). And it is possible to say (וְאֶפְשָׁר לוֹמַר), that always the primary clarification is through the “thought” in each and every aspect (כִּי לְעוֹלָם עִיקָּר הַבִּירוּר הוּא עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁבְּכָל בְּחִינָה וּבְחִינָה), for there the Birurim [Clarifications] ascend and are clarified there (כִּי שָׁם הֵם עוֹלִין וְנִתְבָּרְרִין), and from there they descend in the aspect of Mayin nukvin [Female waters] into the Yesod of that aspect (וּמִשָּׁם יוֹרְדִין בְּסוֹד מ״ן בְּיִסּוֹד שֶׁל אוֹתָהּ הַבְּחִינָה). And that which is written in Sha‘ar Ma’amaré Rashbi, may peace be upon him (וּמַה שֶּׁכָּתוּב בְּשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה), that they were clarified by the “supernal thought” (שֶׁהָיוּ מִתְבָּרְרִין עַל־יְדֵי הַמַּחֲשָׁבָה הָעֶלְיוֹנָה), refers to the fact that the supernal thought illuminated them within the kings (הוּא עַל מַה שֶּׁהַמַּחֲשָׁבָה הָעֶלְיוֹנָה הֵאִירָה בָּהֶם בַּמְּלָכִים), as written at the beginning of the two passages (כְּמוֹ שֶׁנֶּאֱמַר בִּתְחִלַּת הַב׳ לְשׁוֹנוֹת).

For through its illumination in them (כִּי עַל־יְדֵי מַה שֶּׁהֵאִירָה בָּהֶם), they had the ability to ascend on their own (הָיָה בָּהֶם יְכוֹלֶת לַעֲלוֹת מֵאֵלֵיהֶם), without the action of the lower ones (בִּלְתִּי מַעֲשֵׂה הַתַּחְתּוֹנִים). For if it had not illuminated in them (כִּי אִם לֹא הָיְתָה מֵאִירָה בָּהֶם), they would require the action of the lower ones (הָיוּ צְרִיכִים לְמַעֲשֵׂה הַתַּחְתּוֹנִים), and the “thoughts” in each aspect would not be able to clarify them (וְלֹא הָיוּ יְכוֹלוֹת הַמַּחֲשָׁבוֹת דְּכָל בְּחִינָה וּבְחִינָה לְבָרְרָם). And behold, according to the above — that there are two aspects of clarifications (וְהִנֵּה עַל־פִּי הָאֲמוּר שֶׁהֵם ב׳ בְּחִינוֹת בִּירוּרִים): one for the aspect of the rectification of the Partzuf itself (א׳ לְבְחִינַת תִּיקּוּן הַפַּרְצוּף עַצְמוֹ), and one for the aspect of the Mayin nukvin [Female waters] of the Partzuf (וְא׳ לְבְחִינַת הַמּ״ן שֶׁל הַפַּרְצוּף) — then everything is properly understood (אָז אֵיתִי שָׁפִּיר), regarding what there is to raise as difficulty upon this from that which was said (מַה שֶּׁיֵּשׁ לְהַקְשׁוֹת עַל זֶה מִמָּ״שׁ).

In the book Mavo She‘arim, Gate Five, section one, chapter two, it is written, and this is his language (בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ה ח״א פ״ב וְזֹאת לְשׁוֹנוֹ): “And the matter is that all the Birurim [Clarifications] of the kings are done through the ‘thought,’ which is the Moach [Brain]” (וְהָעִנְיָן כִּי כָּל הַבִּירוּרִין שֶׁל הַמְּלָכִים נַעֲשִׂים עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁהוּא הַמּוֹחַ), “where it is clarified” (שֶׁשָּׁם מִתְבָּרֵר), “and from there it descends afterwards in the secret of the drop of the Zivug [Union]” (וּמִשָּׁם יוֹרֵד אַחַר־כָּךְ בְּסוֹד טִפַּת הַזִּוּוּג). “However, there are many thoughts and many Mochin [Intellects]” (אֲבָל יֵשׁ מַחֲשָׁבוֹת וּמוֹחִין רַבִּים). “In the thought of Arich Anpin were clarified Abba and Imma” (בְּמַחֲשֶׁבֶת א״א הֻבְרְרוּ אוֹ״א), “and in the thought of Abba and Imma were clarified Ze‘ir Anpin and Nukvah” (וּבְמַחֲשֶׁבֶת אוֹ״א הֻבְרְרוּ זו״ן). “And in the thought of Ze‘ir Anpin were clarified Atik of Beri’ah” (וּבְמַחֲשֶׁבֶת ז״א הֻבְרַר עַתִּיק דְּבְרִיאָה). “And in the thought of Atik of Beri’ah was clarified Arich Anpin” (וּבְמַחֲשֶׁבֶת עַתִּיק דְּבְרִיאָה הֻבְרַר א״א). “And similarly in this manner, the ten Sefirot of the world of Asiyah” (וְכֵן כַּיּוֹצֵא בָזֶה עַ״ס עוֹלָם הַעֲשִׂיָּה כַּנּוֹדָע), “both in general and in particular, each Sefirah itself” (בֵּין בִּכְלָלוּת בֵּין בִּפְרָטוּת כָּל סְפִירָה וּסְפִירָה עַצְמָהּ). “For from the more clarified and pure, the upper aspect is made” (כִּי מֵהַיּוֹתֵר מְבֹרָר וְזַךְ נַעֲשֵׂית בְּחִינָה הָעֶלְיוֹנָה). “And from what remains of it the second aspect is made” (וּמִן־הַנִּשְׁאָר מִמֶּנָּה נַעֲשֵׂית בְּחִינָה הַב׳). “And so from level to level, the ten levels” (וְכֵן מִמַּדְרֵגָה לְמַדְרֵגָה עַ״ס הַמַּדְרֵגוֹת), etc. (וְכוּ׳), see there (עַיֵּן שָׁם).

For at first glance, this contradicts what is written in Etz Chayim (כִּי לְכָאוֹרָה זֶה סוֹתֵר לְמַה שֶּׁמָּ״שׁ בְּעֵץ חַיִּים), that the Birur [Clarification] was in the “thought” of each and every aspect (כִּי הַבִּירוּר הָיָה בְּכָל מַחֲשָׁבָה דְּכָל בְּחִינָה וּבְחִינָה). However, according to what was said above, it is properly understood (אֲבָל עַל־פִּי הָאֲמוּר אָֽשֵׁ״כ), for Etz Chayim speaks about the Birur [Clarification] of the aspect of Mayin nukvin [Female waters] (כִּי בְּעֵץ חַיִּים מְדַבֵּר עַל בְּחִינַת הַבִּירוּר דְּבְחִינַת מ״ן), and that Birur [Clarification] is done in the “thought” of each and every aspect (אֲשֶׁר זֶה הַבִּירוּר נַעֲשֶׂה בְּמַחֲשָׁבָה דְּכָל בְּחִינָה וּבְחִינָה). But the book Mavo She‘arim is speaking about the Birur [Clarification] for the rectification of the Partzuf itself (אֲבָל בְּסֵפֶר מ״שׁ מְדַבֵּר עַל הַבִּירוּר לְתִיקּוּן הַפַּרְצוּף עַצְמוֹ), as written: “each Sefirah… etc.” (כְּמַ״שׁ כָּל סְפִירָה וְכוּ׳). And as he wrote afterwards (וּכְמַ״שׁ שָׁם אַחַ״ז), the Birur [Clarification] of the Partzuf of Ze‘ir Anpin is by the “thought” of Abba and Imma (הַבִּירוּר דְּפַרְצוּף ז״א עַל־יְדֵי הַמַּחֲשָׁבָה דְּאוֹ״א), and this Birur [Clarification] is for the aspect of the rectification of the Partzuf itself (וּבִירוּר זֶה לְבְחִינַת תִּיקּוּן הַפַּרְצוּף עַצְמוֹ).

The Birur [Clarification] of each and every Partzuf (נַעֲשָׂה הַבִּירוּר שֶׁל כָּל פַּרְצוּף וּפַרְצוּף), is made by the “thought” of the Partzuf above it (עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁל הַפַּרְצוּף שֶׁעַל גַּבָּיו), which is Adam Kadmon, as written there in Mavo She‘arim, Gate Two, section three, chapter nine (אָדָם קַדְמוֹן מִמָּ״שׁ שֶׁנֶּאֱמַר שָׁם בְּסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ט). And this is his language (וְזֹאת לְשׁוֹנוֹ): “And the explanation of the matter” (וּבֵיאוּר הָעִנְיָן), “for behold all the Mochin [Intellects] in every Nukvah in all of Atzilut” (כִּי הִנֵּה כָּל הַמּוֹחִין שֶׁבְּכָל הַנּוּקְבָּא שֶׁבְּכָל הָאֲצִילוּת), “and all the more so below in BY"A” (וּמִכָּל־שֶׁכֵּן לְמַטָּה מִבִּי״ע), “all of them are from the Birur [Clarification] of these kings” (כֻּלָּם הֵם מִבִּירוּר אֵלּוּ הַמְּלָכִים), “for they were made from the Name B״N” (דְּשֵׁם ב״ן נַעֲשׂוּ). “And this is the secret of that which was written in Pekudei: that the waste is clarified within thought” (וְזֶה סוֹד מַה שֶּׁנֶּאֱמַר בְּפָרָשַׁת פְּקוּדֵי דְּבָרִיר פְּסוֹלֶת גוֹ מַחֲשָׁבָה). “For the Mochin [Intellects] are what are called ‘thought’ ” (כִּי הַמּוֹחִין הֵם הַנִּקְרָאִים מַחֲשָׁבָה). “And there is no Birur [Clarification] except in the Mochin [Intellects] of the Nukvah” (וְאֵין שׁוּם בִּירוּר אֶלָּא בְּמוֹחוֹת הַנּוּקְבָּא). “And the beginning of their Birur [Clarification] was in the Malkhut of S״G” (וְהַתְחַלַּת בִּירוּרָם הָיְתָה בְּמ״ס), “which is the first Nukvah relative to the Keter of Atika” (שֶׁהִיא נוּקְבָּא קַדְמָאָה לְגַבֵּי כֶּתֶר דַּעֲתִיקָא).