Ohr haShemesh (Nehar Shalom Daf 5, Col. 4)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ה׳ טוּר ד׳

And behold, the Rav wrote in Sha‘ar haTikkun, chapter five, and in the book Mavo She‘arim, Gate Two, Part Three, chapter seven (וְהִנֵּה כָּתַב הָרַב בְּשַׁעַר הַתִּקּוּן פ״ה וּבְסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ז), that before the Tikkun, the ten Sefirot which include the entire world of Atzilut — essence and vessels — existed (דְּקֹדֶם הַתִּקּוּן הָיוּ הַי׳ סְפִירוֹת הַכּוֹלְלִים כָּל עוֹלָם הָאֲצִילוּת עַצְמוּת וּכֵלִים), except that the vessels were small (אֶלָּא שֶׁהָיוּ הַכֵּלִים קְטַנִּים).

For Atik and Arich Anpin were from the Sefirah of Keter alone (כִּי עֲתִּיק וְא״א הָיוּ מִסְּפִירַת הַכֶּתֶר לְבַד), and within it were included all the ten Sefirot that are in them (וּבוֹ נִכְלָלִין כָּל הַי׳ סְפִירוֹת שֶׁבָּהֶם). And likewise in this manner the other Partzufim — Abba from the Sefirah of Chokhmah (וְכֵן עַל דֶּרֶךְ זֶה שְׁאָר הַפַּרְצוּפִים אַבָּא מִסְּפִירַת חָכְמָה), and Imma from the Sefirah of Binah (וְאִמָּא מִסְּפִירַת הַבִּינָה), and Ze‘ir Anpin from six extremities of six extremities — meaning Chesed from Chesed, Gevurah from Gevurah, etc. (וְז״א מו״ק דּוּו״ק ר״ל חֶסֶד מֵחֶסֶד גְּבוּרָה מִגְּבוּרָה כו׳), and Nukvah from Malkhut (וְנוּקְבָא מִמַּלְכוּת). And there was yet another difference in them before the Tikkun (וְעוֹד שִׁנּוּי אַחֵר הָיָה בָּהֶם קֹדֶם הַתִּקּוּן), for each one was above the other (כִּי כָּל אֶחָד הָיְתָה זוֹ לְמַעְלָה מִזּוֹ), and one was not clothed within the other at all (וְאֵין זוֹ מִתְלַבֶּשֶׁת בְּזוֹ כְּלָל). And then it is found that all of them were called a single Partzuf by itself (וְאָז נִמְצָא שֶׁכֻּלָּם נִקְרְאוּ פַּרְצוּף אֶחָד לְבַדּוֹ), and without any clothing of one Sefirah in its companion (וְגַם בִּלְתִּי הִתְלַבְּשׁוּת שׁוּם סְפִירָה בַּחֲבֶרְתָּהּ). And the measure of its stature was as it is now, exactly the entire length of Atzilut (וְהָיְתָה שִׁעוּר קוֹמָתוֹ כְּמוֹ שֶׁהוּא עַתָּה מַמָּשׁ, כָּל אֹרֶךְ הָאֲצִילוּת). And after all the Tikkun (וְאַחַר כָּל הַתִּקּוּן), all the Partzufim expanded (נִתְפַּשְּׁטוּ כָּל הַפַּרְצוּפִים), because completeness of ten Sefirot was added within them (מִחֲמַת שֶׁנִּתְּוֹסַף בָּהֶם שְׁלֵימוּת י׳ סְפִירוֹת). And each one of them lengthened to the full length of Atzilut (וְנִתְאָרֵךְ כָּל אֶחָד מֵהֶם אֹרֶךְ כָּל הָאֲצִילוּת), and they were included one within another (וְנִכְלְלוּ אֵלּוּ בָּאֵלּוּ), and they clothed one within another (וְנִתְלַבְּשׁוּ אֵלּוּ מִתּוֹךְ אֵלּוּ), equal in their stature in complete equivalence (שָׁוִין בְּקוֹמָתָם בְּהַשְׁוָאָה גְּמוּרָה), to the point that the Nukvah clothes all the Partzufim equally through all of their stature (עַד שֶׁהַנּוּקְבָּא מַלְבֶּשֶׁת לְכָל הַפַּרְצוּפִים בְּשָׁוֶה לְכָל קוֹמָתָם).

And not only this was so (וְלֹא זוֹ בִּלְבַד הָיָה), but even the particulars of the ten Sefirot of each Partzuf (אֶלָּא אֲפִלּוּ פְּרָטֵי הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף), each one lengthened to the full length of Atzilut (נִתְאָרֵךְ כָּל אֶחָד אֹרֶךְ כָּל הָאֲצִילוּת), and they were included one within another (וְנִכְלְלוּ אֵלּוּ בָּאֵלּוּ), and they clothed one within another (וְנִתְלַבְּשׁוּ אֵלּוּ בְּתוֹךְ אֵלּוּ), equal in their stature (שָׁוִין בְּקוֹמָתָם). The analogy to this is: Atik is completed to ten Sefirot (הַמָּשָׁל בָּזֶה עֲתִּיק נִשְׁלַם לְי׳ סְפִירוֹת), and each one of them is composed of ten Sefirot (וְכָל אֶחָד מֵהֶם כָּלוּל מִי׳ סְפִירוֹת), and each one lengthened to the full length of Atzilut (וְנִתְאָרְכָה כָּל אֶחָד אֹרֶךְ כָּל הָאֲצִילוּת), and they were included one within another (וְנִכְלְלוּ אֵלּוּ בָּאֵלּוּ), and they clothed one within another (וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), until it is found that there are ten Partzufim, one within another (עַד שֶׁנִּמְצְאוּ עֶשֶׂר פַּרְצוּפִים זֶה בְּתוֹךְ זֶה), equal in their stature in complete equivalence (שְׁוִין בְּקוֹמָתָם בְּהַשְׁוָאָה גְּמוּרָה), and all of them are Partzuf Atik (וְכֻלָּם הֵם פַּרְצוּף עֲתִּיק). And in this manner, upon him are clothed the ten Partzufim of Arich Anpin (וְעַל דֶּרֶךְ זֶה מַלְבִּישִׁים עָלָיו עֶשֶׂר פַּרְצוּפֵי א״א), and all of them are Arich Anpin (וְכֻלָּם א״א), and upon him the ten Partzufim of Abba (וְעָלָיו עֶשֶׂר פַּרְצוּפֵי אַבָּא), and all of them are Abba (וְכֻלָּם אַבָּא), and upon him the ten Partzufim of Imma (וְעָלָיו עֶשֶׂר פַּרְצוּפֵי אִמָּא), and upon him the ten Partzufim of Ze‘ir Anpin (וְעָלָיו עֶשֶׂר פַּרְצוּפֵי ז״א), and upon him the ten Partzufim of Nukvah (וְעָלָיו עֶשֶׂר פַּרְצוּפֵי נוּקְבָּא). And all of this inclusion and inter-clothing and extension (וְכָל זֶה הַהִתְכַּלְּלוּת וְהַהִתְלַבְּשׁוּת וְהַהִתְפַּשְּׁטוּת) is within a single point (הוּא בִּנְקוּדָּה אַחַת), and likewise in the other points (וְכֵן בִּשְׁאָר הַנְּקוּדוֹת).

Shemen, Siman 16

(שֶׁמ״ן סִימָן ט״ז)

Behold, the eye sees this wording that Rav Sar-Shalom, of blessed memory, wrote (הִנֵּה עַיִן רוֹאָה לָשׁוֹן זֶה שֶׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל), and the heart will understand that it is the very wording of the Rav, of blessed memory (לִבּוֹ יָבִין כִּי הוּא הַלָּשׁוֹן עַצְמוֹ שֶׁל הָרַב ז״ל). But according to the truth it is not so (אֲבָל לְפִי הָאֱמֶת אֵינוֹ כֵן), for it is not the actual wording of the Rav, of blessed memory (שֶׁאֵינוֹ הַלָּשׁוֹן עַצְמוֹ שֶׁל הָרַב ז״ל), but rather what Rav Sar-Shalom, of blessed memory, wished to explain in the words of the Rav, of blessed memory (רַק מַה שֶּׁרָצָה הוּא הָרַב שַׂר שָׁלוֹם ז״ל לְפָרֵשׁ בְּדִבְרֵי הָרַב ז״ל).

For therefore, in my humble opinion, with the proper respect due to his honor, I am astonished at him (כִּי עַל כֵּן לַעֲ״ד אַחֲרֵי הַמְּחִילָה הָרְאוּיָה לִכְבוֹדוֹ תְּמֵהָּ אֲנִי עָלָיו), for he ought to have brought the wording of the Rav, of blessed memory, exactly as it is — in its writing and in its expression (דְּהֲוָה לֵיהּ לְהָבִיא לְשׁוֹן הָרַב זלָה״ה כְּמוֹ שֶׁהוּא כִּכְתָבוֹ וּכְלָשׁוֹנוֹ), and afterward, by force of questions and necessities, he should interpret it according to his understanding (וְאַחַר כָּךְ מִכֹּחַ קֻשְׁיוֹת וְהֶכְרֵחִיּוֹת יְפָרְשֵׁהוּ כִּרְצוֹנוֹ). But that he should write simply — I do not know why (אֲבָל שֶׁיִּכְתֹּב סְתָם לֹא יָדַעְתִּי לָמָּה), since his explanation, at first glance, contradicts all the teachings of the Rav, of blessed memory, according to the straightforward clarity of their wording (מֵאַחַר שֶׁפֵּירוּשׁוֹ לִכְאוֹרָה הוּא סוֹתֵר כָּל דְּרוּשֵׁי הָרַב ז״ל לְפִי פְּשָׁטוּת צַחוּת לְשׁוֹנָם).

For behold, it is clear and simple among all those who expound the Rav, of blessed memory (כִּי הִנֵּה בָּרוּר וּפָשׁוּט הוּא בְּכָל דוֹרְשֵׁי הָרַב ז״ל), that each world from the four worlds A"B"Y"A (כִּי כָל עוֹלָם מִד׳ עוֹלָמוֹת אבי״ע) includes five Partzufim (כּוֹלֵל ה׳ פַּרְצוּפִים), which are Arich Anpin, Abba, Imma, Ze‘ir Anpin and Nukvah (שֶׁהֵם א״א או״א זו״ן). And each Partzuf from these five Partzufim includes five complete Partzufim (וְכָל פַּרְצוּף מֵאֵלּוּ הֶחָמֵשׁ פַּרְצוּפִין כּוֹלֵל ה׳ פַּרְצוּפִים שְׁלֵמִים), each Partzuf from ten Sefirot (כָּל פַּרְצוּף מִי׳ סְפִירוֹת). And these five Partzufim of each Partzuf include the Keter-Chokhmah-Binah and the Ze‘ir Anpin and Nukvah of that Partzuf (וְהֶחָמֵשׁ פַּרְצוּפִים אֵלּוּ שֶׁל כָּל פַּרְצוּף כּוֹלְלִים הֵם הַכַּח״ב וְהַזו״ן שֶׁל הַפַּרְצוּף הַהוּא). For example, Ze‘ir Anpin has ten Sefirot (דֶּרֶךְ מָשָׁל ז״א יֵשׁ לוֹ י׳ סְפִירוֹת), and they are divided into five Partzufim (וְהֵם נֶחֱלָקִין לַחֲמֵשׁ פַּרְצוּפִים): which are the Keter-Chokhmah-Binah and the six extremities and the Malkhut within it (שֶׁהֵם הַכַּח״ב וְו״ק וּמַלְכוּת שֶׁבּוֹ). And each Partzuf from these five is complete with ten Sefirot (וְכָל פַּרְצוּף מֵאֵלּוּ הֶחָמֵשׁ הוּא שָׁלֵם בְּי׳ סְפִירוֹת). And likewise in this manner in the other four Partzufim that include everything (וְכֵן עַל דֶּרֶךְ זֶה בְּד׳ פַּרְצוּפִים הָאֲחֵרִים הַכּוֹלְלִים). But according to his words, of blessed memory (וְאִלּוּ לְפִי דְבָרָיו ז״ל), each Partzuf from the five comprehensive Partzufim (כָּל פַּרְצוּף מֵהֶחָמֵשׁ פַּרְצוּפִין הַכּוֹלְלִין) includes five Partzufim… (הוּא כּוֹלֵל ה׳ פַּרְצוּפִים). And each Partzuf from these five Partzufim of a single Partzuf (וְכָל פַּרְצוּף מֵאֵלּוּ הֶחָמֵשׁ פַּרְצוּפִים דְּפַרְצוּף אֶחָד) includes ten Partzufim (הוּא כּוֹלֵל עֲשָׂרָה פַּרְצוּפִים), for each Sefirah is a single Partzuf (כִּי כָּל סְפִירָה הִיא פַּרְצוּף אֶחָד).

And where is this matter mentioned in the teachings of the Rav, of blessed memory? (וְדָבָר זֶה הֵיכָן נִזְכַּר בְּדְרוּשֵׁי הָרַב ז״ל). And also what he wrote — that all the Partzufim clothe one another in complete equivalence (וְכֵן מ״שׁ שֶׁכָּל הַפַּרְצוּפִים הֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה) — is likewise, at first glance, the opposite of all the teachings of the Rav, of blessed memory (לִכְאוֹרָה הוּא גַּם כֵּן הֶפֶךְ כָּל דְּרוּשֵׁי הָרַב ז״ל), as is known concerning the order of the clothing of the Partzufim, according to what is found written in all the teachings of the Rav, of blessed memory (כְּנוֹדָע סֵדֶר הַלְּבָשַׁת הַפַּרְצוּפִים לְפִי הַנִּמְצָא כָּתוּב בְּכָל דְּרוּשֵׁי הָרַב ז״ל): that Arich has his head revealed (כִּי אָרִיךְ רֹאשׁוֹ מְגֻלֶּה), and Abba and Imma clothe from His throat until the navel (וְאו״א מַלְבִּישִׁים מֵהַגָּרוֹן שֶׁלּוֹ וְעַד הַטַּבּוּר), and Ze‘ir Anpin from the navel downward (וְז״א מֵהַטַּבּוּר וְלְמַטָּה), and the Nukvah from the chest of Ze‘ir Anpin downward (וְהַנּוּקְבָּא מֵהַחָזֶה דְּז״א וְלְמַטָּה). And according to his words, of blessed memory (וְעַל פִּי דְּבָרָיו ז״ל), one would be forced to push and say (צָרִיךְ לְהִידַּחֵק וְלוֹמָר) that all the teachings of the Rav, of blessed memory, speak concerning one Sefirah, which is one Partzuf from the ten Sefirot — which are ten Partzufim from a single Partzuf of the five Partzufim of the comprehensive Partzuf (שֶׁכָּל דְּרוּשֵׁי הָרַב ז״ל מְדַבְּרִים בְּסְפִירָה אַחַת שֶׁהִיא פַּרְצוּף אֶחָד מֵהַי׳ סְפִירוֹת שֶׁהֵם עֲשָׂרָה פַּרְצוּפִים מִפַּרְצוּף אֶחָד שֶׁל הֶחָמֵשׁ פַּרְצוּפִים שֶׁל הַפַּרְצוּף הַכּוֹלֵל), and as he, of blessed memory, wrote later, and these are his words (וּכַּמָּ״שׁ הוּא ז״ל לְקַמָּן וְז״ל): “And it is found that what was explained in the words of the Rav, of blessed memory, regarding the order of the Tikkun and the clothing of the Partzufim, is in the particularity of the Partzufim of each and every Partzuf, as mentioned above, and this is simple” (וְנִמְצָא כִּי מַה שֶּׁנִּתְבָּאֵר בְּדִבְרֵי הָרַב ז״ל סֵדֶר תִּקּוּן וְהַלְבָּשַׁת הַפַּרְצוּפִין הוּא בִּפְרָטוּת פַּרְצוּפֵי דְּכָל פַּרְצוּף וּפַרְצוּף וְכַנַּזְכָּר לְעֵיל, וּפָשׁוּט הוּא).

And he further wrote there afterward, and these are his words (וְעוֹד כָּתַב שָׁם אַחַר כָּךְ וְז״ל): “And the measure of the dimension of the clothing of each Partzuf to the Partzuf above it (וּשְׁעֻר מִדַּת הַלְּבָשַׁת כָּל פַּרְצוּף לְפַרְצוּף שֶׁלְּמַעְלָה מִמֶּנּוּ), and likewise the measure of the dimension of each Sefirah in each Partzuf (וְכֵן מִדַּת שְׁעֻר כָּל סְפִירָה בְּכָל פַּרְצוּף), and likewise the measure of the dimension of each world from A"B"Y"A mentioned in every place (וְכֵן מִדַּת שְׁעֻר כָּל עוֹלָם מֵאבי״ע הַנִּזְכָּר בְּכָל מָקוֹם), is in the last particularity of each comprehensive Sefirah.” (הַיְנוּ בִּפְרָט הָאַחֲרוֹן דְּכָל סְפִירָה כּוֹלֶלֶת עכ״ל).

And indeed, it is true that Rav Sar-Shalom, of blessed memory, wrote, “and it is simple” (וְהֵן אֱמֶת שֶׁהוּא הָרַב שַׂר שָׁלוֹם ז״ל כָּתַב וּפָשׁוּט הוּא), but in my humble opinion there is no greater forced interpretation than this — that one should say that all the teachings of the Rav, of blessed memory, which speak concerning the general Partzufim, should be interpreted as speaking only of details of details of details (אֲבָל לַעֲ״ד אֵין דּוֹחַק גָּדוֹל מִזֶּה שֶׁנֵּאָמֵר שֶׁכָּל דְּרוּשֵׁי הָרַב זלָה״ה שֶׁמְּדַבְּרִים עַל כְּלָלוּת הַפַּרְצוּפִים בְּפֵירוּשׁ שֶׁנֵּאָמֵר שֶׁאֵינָם מְדַבְּרִים אֶלָּא עַל פְּרָטוּת דְּפְרָטוּת דְּפְרָטוּת), and that the Rav, of blessed memory, never clarified his intention anywhere to say that he is speaking of “details of details of details,” which is one Sefirah of one individual Partzuf (וְשֶׁהָרַב ז״ל לֹא יְפָרֵשׁ כַּוָּנָתוֹ בְּשׁוּם מָקוֹם לוֹמַר כִּי הוּא מְדַבֵּר עַל פְּרָטוּת דְּפְרָטוּת דְּפְרָטוּת שֶׁהוּא סְפִירָה אַחַת דְּפַרְצוּף אַחַד פְּרָטִי). And is there any greater forced interpretation than this? (וְכִי יֵשׁ דּוֹחַק גָּדוֹל מִזֶּה).

On the contrary (וַאֲדַרְבָּא), since all the teachings of the Rav, of blessed memory, that speak concerning the order of the clothing of the Partzufim (כֵּיוָן שֶׁכָּל דְּרוּשֵׁי הָרַב ז״ל הַמְּדַבְּרִים בְּסֵדֶר הַלְּבָשַׁת הַפַּרְצוּפִים) appear clearly in them to be speaking concerning the general Partzufim (נִרְאֶה מְבֹאָר בָּהֶם שֶׁמְּדַבְּרִים עַל כְּלָלוּת הַפַּרְצוּפִים), if so, whenever one finds some teaching within those teachings that appears to contradict them (אִם כֵּן כַּאֲשֶׁר הַמּוֹצֵא תִּמָּצֵא אֵיזֶה דְּרוּשׁ שֶׁנִּרְאֶה סוֹתֵר שָׁם בְּאוֹתוֹ דְּרוּשׁ), one must force it and reconcile it with all the teachings (צָרִיךְ לְהִידַּחֵק וּלְהַשְׁווֹתוֹ עִם כָּל הַדְּרוּשִׁים), for “after the majority to incline” (כִּי אַחֲרֵי רַבִּים לְהַטּוֹת), and not the opposite (וְלֹא לְהֶפֶךְ).

And let the obscure be learned from the explicit (וְיִלָּמֵד סָתוּם מִן הַמְּפוֹרָשׁ). And these are the words of the Rav, of blessed memory, in the book Mavo She‘arim, Gate Two, Part Two, chapter one (וְז״ל הָרַב ז״ל בְּסֵפֶר מָבוֹא שְׁעָרִים פ״ב ח״ב פ״א): “And first it is necessary that we explain one great introduction, which includes the majority of the teachings of the Zohar” (וּתְחִלָּה צָרִיךְ שֶׁנְּפָרֵשׁ הַקְדָּמָה אַחַת גְּדוֹלָה כּוֹלֶלֶת רוֹב מַאֲמָרֵי הַזֹּהַר): “For the ten Sefirot of Atzilut, although they are ten, are divided only into five Partzufim” (כִּי הַי׳ סְפִירוֹת דְּצִילוּת עִם שֶׁהֵם עֶשֶׂר אֵינָן נֶחְלָקִין רַק לְה׳ פַּרְצוּפִין), “for Keter is a Partzuf — the stature of a complete Adam” (כִּי הַכֶּתֶר פַּרְצוּף קוֹמַת אָדָם שָׁלֵם), “and likewise Chokhmah is one male Partzuf” (וְכֵן הַחָכְמָה פַּרְצוּף זָכָר אֶחָד), “and likewise Binah is one female Partzuf” (וְכֵן הַבִּינָה פַּרְצוּף נְקֵבָה אֶחָת), “and from Chesed until Yesod is one male Partzuf” (וּמֵחֶסֶד עַד יְסוֹד פַּרְצוּף זָכָר אֶחָד), “and Malkhut is one female Partzuf” (וְהַמַּלְכוּת פַּרְצוּף נְקֵבָה אֶחָד). “Behold the five” (הֲרֵי ה״פ). “And these five are the five Sefirot of Havayah of one Havayah” (וְאֵלּוּ הַה״פ הֵם ה״ס הוי״ה אֶחָת), “which includes all the ten Sefirot of Atzilut” (הַכּוֹלֶלֶת כָּל הַי׳ סְפִירוֹת דְּאֲצִילוּת). “The tip of the Yod in Keter — which are Atik and Arich” (קוֹץ הַיּו״ד בַּכֶּתֶר שֶׁהֵם עַתִּיק וְאַרִיךְ), “and the Yod itself — Chokhmah” (וְהַיּו״ד עַצְמָהּ חָכְמָה), “and the Heh — Binah” (וְהַה״א בִּינָה), “and the Vav — six extremities, from Chesed to Yesod” (וְהַו״ו ו״ק מֵחֶסֶד עַד יְסוֹד), “and the final Heh — Malkhut” (וְהַה״א אַחֲרוֹנָה מַלְכוּת). “However, when these five join together in totality” (אֲבָל בְּהִצְטָרֵף אֵלּוּ הַה״פ בִּכְלָלוּת), “there will be from them only one Partzuf” (יִהְיוּ מֵהֶם פַּרְצוּף אֶחָד לְבַד), “for Keter, Chokhmah, Binah are the head of Atzilut” (כִּי כַּח״ב הֵם רֹאשׁ הָאֲצִילוּת), “and the seven lower — the body of Atzilut” (וְהַז״ת גּוּף הָאֲצִילוּת), “and as will be written later, how Atik is the aspect of Keter of the ten Sefirot of Atzilut, and is divided…” (וּכַּמָּ״שׁ לְקַמָּן אֵיךְ הָעֲתִּיק הוּא בְּחִינַת כֶּתֶר שֶׁל הַי׳ סְפִירוֹת דְּאֲצִילוּת וְנֶחְלָּק). Also it is ten Sefirot (גַּם הוּא לְי׳ סְפִירוֹת), and its upper three, which are the Reisha of Atik (וְהַג״ר שֶׁבּוֹ שֶׁהֵם רֵישָׁא דְעַתִּיק), do not clothe in that which is below them (אֵינָם מִתְלַבְּשִׁין בְּמַה שֶׁלְּמַטָּה מֵהֶם), but its lower seven clothe in the ten Sefirot of Arich Anpin (אֲבָל הַז״ת שֶׁבּוֹ מִתְלַבְּשׁוֹת בְּי׳ סְפִירוֹת דְּא״א).

And afterward the lower seven of Arich Anpin also clothe in Abba and Imma and Ze‘ir Anpin (וְאַחַר כָּךְ הַז״ת דְּא״א גַּם הֵם נִתְלַבְּשׁוּ בְּאו״א וְז״א), and the upper three of Arich Anpin remain revealed (וְהַג״ר דְּא״א נִשְׁאֲרוּ מְגוּלִּים). And now are found two heads — of Atik and of Arich Anpin — without clothing (וְנִמְצְאוּ עַתָּה ב׳ רֵישִׁין דְּעַתִּיק וְא״א בִּלְתִּי הִתְלַבְּשׁוּת), and they are called the Keter of the ten Sefirot of Atzilut (וְהֵם הַנִּקְרָא קֶתֶר דְּי׳ סְפִירוֹת דְּאֲצִילוּת). And afterward beneath them are the two heads of Abba and Imma revealed (וְאַחַר כָּךְ תַּחְתֵּיהֶן ב׳ רֵישִׁין דְּאו״א מְגוּלּוֹת), and they were in the aspect of Chokhmah and Binah of the ten Sefirot of Atzilut (וְהָיוּ בִּבְחִי׳ חו״ב דְּי׳ סְפִירוֹת דְּאֲצִילוּת). And the remaining lower seven of the two were clothed in Ze‘ir Anpin (וְשְׁאָר הַז״ת שֶׁל הַב׳ נִתְלַבְּשׁוּ בְּז״א), and Ze‘ir Anpin is in the aspect of the body of the ten Sefirot of Atzilut — which are from Chesed until Yesod (וְהַז״א הוּא בִּבְחִי׳ גּוּף הַי׳ סְפִירוֹת דְּאֲצִילוּת שֶׁהֵם מֵחֶסֶד עַד הַיְּסוֹד). And the Nukvah of Ze‘ir Anpin is the lowest and last of all of them (וְנוּקְבָּא דְּז״א הִיא הַתַּחְתּוֹנָה וְהָאַחֲרוֹנָה מִכֻּלָּם), and she is the aspect of Malkhut of the ten Sefirot of Atzilut (וְהִיא בִּבְחִי׳ מַלְכוּת אֶל הַי׳ סְפִירוֹת דְּאֲצִילוּת). It is found that in the joining of the ten Sefirot of Atzilut, all of them form only one single Partzuf (נִמְצָא כִּי בְּהִתְחַבְּרוּת הַי׳ סְפִירוֹת דְּאֲצִילוּת כֻּלָּם יִהְיוּ בִּבְחִי׳ פַּרְצוּף אֶחָד לְבַד).

However, in detail they are divided into five Partzufim (אַךְ דֶּרֶךְ הַפְּרָט נֶחְלָקִים לְה״פ), for Arich Anpin by itself is one Partzuf (כִּי א״א בִּפְעַם הוּא פַּרְצוּף אֶחָד), and likewise Chokhmah and Binah and Ze‘ir Anpin and Nukvah — each one of them is a separate Partzuf (וְכֵן הַחו״ב וְהַזו״ן כָּל אֶחָד מֵהֶם פַּרְצוּף בִּפְעַם). And the matter is that regarding the other Sefirot, although it is true that each one includes ten (וְהָעִנְיָן כִּי שְׁאָר הַסְּפִירוֹת אֱמֶת הוּא שֶׁכָּל אֶחָד כְּלוּל מֵי׳), nevertheless they have only general inclusion (אֲמָנָם אֵין בָּהֶם רַק כְּלָלוּת בִּלְבַד), and not the distinction of limbs (וְלֹא הַכֵּר חִלּוּק אֵבָרִים). And the analogy in this is as follows (וְהַמָּשָׁל בָּזֶה): behold, the arm of a person (הִנֵּה זְרוֹעַ הָאָדָם), although it contains the veins of the head and the veins of the eyes and of all the limbs (אֲפִלּוּ ׁשֶׁיֵּשׁ בּוֹ וְרִידֵי הָרֹאשׁ וְוְרִידֵי הָעֵינַיִם וְשֶׁל כָּל הָאֵבָרִים), nevertheless it does not have the form of the limbs of the head and of the eyes (עִכְז״ל אֵין בּוֹ צִיּוּר אֵבָרִים שֶׁל הָרֹאשׁ וְשֶׁל הָעֵינַיִם), although it includes all of them in general (עִם הֱיוֹת שֶׁכָּלוּל מִכֻּלָּם מִדַּבֵּר כְּלָלוּת). However, the arm is called Chesed (אֲמָנָם יִקָּרֵא הַזְּרוֹעַ חֶסֶד), because the aspect of Chesed dominates in it over all other generalities (לִהְיוֹת בִּבְחִי׳ הַחֶסֶד גּוֹבֶרֶת בּוֹ עַל כָּל שְׁאָר הַכְּלָלוּת).

However, those five Partzufim mentioned (אֲמָנָם אֵלּוּ הַה״פ הַנִּזְכָּר), each one of them is a complete Partzuf (כָּל אֶחָד מֵהֶם הוּא פַּרְצוּף גָּמוּר), with a revealed delineation of limbs 248 limbs and 365 sinews, etc. (בְּגִלּוּי חִתּוּךְ אֵבָרִים רמ״ח אֵבָרִים וְשַׁס״ה גִּידִים כו׳). If so, it is found that the ten Sefirot are of Atzilut (אִם כֵּן נִמְצָא כִּי י׳ סְפִירוֹת הֵם דְּאֲצִילוּת), and they are divided only into five Partzufim (וְנֶחְלָקִין לְה״פ לְבַד), in accordance with what we have written above (עַל דֶּרֶךְ שֶׁכָּתַבְנוּ).

Thus, it is explained in this great introduction which he prefaced for us (עַל כֵּן הֲרֵי מְבֹאָר בָּהַקְדָּמָה גְּדוֹלָה זוֹ אֲשֶׁר הִקְדִּים לָנוּ), the order of the clothing of the five Partzufim that include all the ten Sefirot of Atzilut (סֵדֶר הַלְּבָשַׁת הַה״פ הַכּוֹלְלִין כָּל הַי׳ סְפִירוֹת דְּאֲצִילוּת): how much of the upper Partzuf remains revealed (מָה שִׁעוּר מֵהַפַּרְצוּף הָעֶלְיוֹן נִשְׁאָר מְגֻלֶּה), and how much of it clothes in the Partzuf beneath it (וּמָה שִׁעוּר מִמֶּנּוּ מִתְלַבֵּשׁ בַּפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and how there is no Partzuf that clothes equally the Partzuf above it (וְאֵיךְ אֵין שׁוּם פַּרְצוּף מַלְבִּישׁ בְּשׁוֶה אֶת הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), and certainly not that all the Partzufim should clothe one another equally in their stature in complete equivalence (וְכָל שֶׁכֵּן שֶׁאֵין כָּל הַפַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה שָׁוִין בְּקוֹמָתָם בְּהַשְׁוָאָה גְּמוּרָה). And if so, not all of them extend the full length of Atzilut (וְאִם כֵּן אֵין כֻּלָּם מִתְאָרְכִין אֹרֶךְ כָּל הָאֲצִילוּת), and it is explained how he speaks of the five Partzufim that include all the ten Sefirot of Atzilut (וּמְבֹאָר הוּא אֵיךְ מְדַבֵּר בְּה׳ פַּרְצוּפִים הַכּוֹלְלִין כָּל הַי׳ סְפִירוֹת דַּאֲצִילוּת). And if so, how is it possible to say that everything which was explained in the words of the Rav, of blessed memory, regarding the order of the clothing of the Partzufim (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכָּל מַה שֶּׁנִּתְבָּאֵר בִּדְבַרֵי הָרַב ז״ל בְּסֵדֶר הַלְבָּשַׁת הַפַּרְצוּפִין), is that he is speaking of the particular Partzufim of each and every Partzuf — that is, in each and every Sefirah of the details of the Partzuf (שֶׁהוּא מְדַבֵּר בִּפְרָטֵי פַּרְצוּפֵי דְּכָל פַּרְצוּף וּפַרְצוּף דְּהַיְינוּ בְּכָל סְפִירָה וְסְפִירָה שֶׁל פְּרָטוּת הַפַּרְצוּף), that the Partzufim clothe one another equally, equal in their stature (כִּי הַפַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה שָׁוִין בְּקוֹמָתָן)? How is it possible to interpret this with that wording (אֵיךְ אֶפְשָׁר לְפָרֵשׁ זֶה בִּלְשׁוֹן זֶה), in which it is explained how he speaks about the five Partzufim that include all the ten Sefirot of Atzilut (שֶׁמְּבֹאָר בּוֹ אֵיךְ מְדַבֵּר עַל הַה״פ הַכּוֹלְלִין כָּל הַי׳ סְפִירוֹת דַּאֲצִילוּת), and he said that the seven lower Sefirot of the upper Partzuf are what clothe in the Partzuf below it (וְאָמַר שֶׁהַז״ת שֶׁל הַפַּרְצוּף הָעֶלְיוֹן הוּא מַה שֶּׁמִּתְלַבְּשִׁין בַּפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and the heads remain revealed (וְהָרָאשִׁים נִשְׁאָרוּ מְגוּלִּין).

It is also explained in this wording how even the ten Sefirot that are the inclusive ones of the general ten Sefirot (גַּם מְבֹאָר בִּלְשׁוֹן זֶה אֵיךְ אֲפִלּוּ הַי׳ סְפִירוֹת הַכּוֹלְלוֹת דִּכְלָלוּת הַי׳ סְפִירוֹת) are divided only into five Partzufim (אֵינָם מִתְחַלְּקִים רַק לְה׳ פַּרְצוּפִין), for the six extremities — Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod — in their generality are one Partzuf (כִּי הַו״ק חַג״ת נֶה״י בִּכְלָלוּתָם הֵם פַּרְצוּף אֶחָד). But in detail, each one of them, although each one includes ten, has in it only the aspect of generality alone, and not the division of limbs which is the form of a Partzuf (אֲבָל בִּפְרָטוּת כָּל אֶחָד מֵהֶם אַף עַל פִּי שֶׁכָּל אַחַת כְּלוּלָה מֵעֶשֶׂר אֵין בָּהּ רַק בְּחִינַת כְּלָלוּת לְבַד וְלֹא חִלּוּק אֵבָרִים שֶׁהוּא צִיּוּר פַּרְצוּף). And if so, how is it possible to say that the ten Sefirot of the individual Partzuf of the five Partzufim of the general Atzilut (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁהַי׳ סְפִירוֹת שֶׁל הַפַּרְצוּף הַפְּרָטִי דְּה׳ פַּרְצוּפִים דִּכְלָלוּת הָאֲצִילוּת), that all the ten Sefirot of each individual Partzuf from the five Partzufim of one Partzuf — which are ten Partzufim — clothe one another equally, equal in their stature (שֶׁכָּל י׳ סְפִירוֹת דְּכָל פַּרְצוּף פְּרָטִי מֵהֶה׳ פַּרְצוּפִים דְּפַּרְצוּף אֶחָד שֶׁהֵם עֲשָׂרָה פַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה שָׁוִין בְּקוֹמָתָם), and that each private Sefirah of the particular Sefirah extends the full length of Atzilut (וְשֶׁכָּל סְפִירָה פְּרָטִית דְּפְרָטִית מִתְאָרֶכֶת כָּל אֹרֶךְ הָאֲצִילוּת)?

For behold, even concerning the ten Sefirot that are the inclusive ones of the general Atzilut (כִּי הֲרֵי אֲפִלּוּ בְּעֶשֶׂר סְפִירוֹת הַכּוֹלְלוֹת דִּכְלָלוּת הָאֲצִילוּת), the Rav, of blessed memory, says the opposite — that they are divided only into five Partzufim and no more (אוֹמֵר הָרַב ז״ל בְּהֶפֶךְ שֶׁאֵינָם מִתְחַלְּקִין רַק לְה״פ וּתוּ לָא). All the more so regarding the ten Sefirot of a single Partzuf, that they should be divided only into five Partzufim (כָּל שֶׁכֵּן בְּי׳ סְפִירוֹת דְּפַּרְצוּף אֶחָד שֶׁלֹּא יִתְחַלְּקוּ רַק לְה״פ), and all the more, with even greater force, concerning the ten Sefirot of an individual Partzuf from the five Partzufim of a single Partzuf (כָּל שֶׁכֵּן וְקַל וָחוֹמֶר הַי׳ סְפִירוֹת דְּפַּרְצוּף פְּרָטִי מֵהֶה׳ פַּרְצוּפִים דְּפַּרְצוּף א׳). In such a manner that, in my humble opinion, with all due respect to the honor of his Torah (בְּאוֹפֶן שֶׁלַּעֲ״ד אַחֲרֵי הַמְּחִילָה מִכְּבוֹד תּוֹרָתוֹ), this wording of the Rav, of blessed memory, contradicts all of his words, of blessed memory (זֶה הַלָּשׁוֹן שֶׁל הָרַב זלָה״ה סוֹתֵר כָּל דְּבָרָיו ז״ל).

And in Etz Chayim, Sha‘ar Seder haAtzilut, chapter one, he wrote, and these are his words (וּבְעֵץ חַיִּים שַׁעַר סֵדֶר הָאֲצִילוּת פ״א כָּתַב וְז״ל): “And this Malkhut of Adam Kadmon descended and clothed within her seven Sefirot inside the ten Sefirot of the world of Atzilut” (וְזוֹ הַמַּלְכוּת דְּאָדָם קַדְמוֹן יָרְדָה וְנִתְלַבְּשָׁה בְּז׳ סְפִירוֹתֶיהָ תּוֹךְ י׳ סְפִירוֹת דְּעוֹלָם הָאֲצִילוּת), “and this was in order to connect Adam Kadmon with the world of Atzilut” (וְהָיָה זֶה כְּדֵי לְקַשֵּׁר אָדָם קַדְמוֹן בָּעוֹלָם הָאֲצִילוּת). “And in this manner in each and every world, as we will write with the help of Hashem” (וְעַל דֶּרֶךְ זֶה בְּכָל עוֹלָם וָעוֹלָם כַּמָּשׁ כְּתַבְנָא בַּע״ה). “And the head of this Malkhut remained in its place” (וְרֵאשׁ זֹאת הַמַּלְכוּת נִשְׁאַרָה בִּמְקוֹמָהּ), “and the seven lower of her — her seven days of Creation — these were clothed in the ten Sefirot of Atzilut” (וְהַז״ת גּוּפָא דִילָּהּ ז׳ יְמֵי בְּרֵאשִׁית הֵם נִתְלַבְּשׁוּ בְּי׳ סְפִירוֹת דַּאֲצִילוּת). “And this aspect is called Atik Yomin, for they are the seven ancient days from the Malkhut of Adam Kadmon” (וְזוֹ הַבְּחִינָה נִקְרֵאת עַתִּיק יוֹמִין שֶׁהֵם ז׳ יָמִים הָעֲתִיקִים מִמַּלְכוּת אָדָם קַדְמוֹן). “And the seven are divided into ten Sefirot, for the first is composed of three, according to the pattern of the Keter, Chokhmah, Binah, as known, that it includes three” (וְהַז׳ נֶחֱלָקִים לְי׳ סְפִירוֹת כִּי הָרִאשׁוֹנָה כְּלוּלָה מִג׳ עַל דֶּרֶךְ הַקַּ״ח״ק כְּנוֹדָע שֶׁכּוֹלֵל ג׳). “And this Atik becomes the Neshamah for Arich Anpin” (וְזֶה הָעַתִּיק נַעֲשֶׂה נְשָׁמָה לְא״א), “and he is the Keter of Atzilut” (וְהוּא כֶּתֶר דַּאֲצִילוּת), “and he too extends through the lower nine Sefirot of Atzilut” (וְגַם הוּא מִתְפַּשֵּׁט בְּט״ס הָאַחֲרוֹנוֹת דַּאֲצִילוּת). “And the light of the Ein Sof is within Atik” (וְאוֹר הָא״ס תּוֹךְ הָעַתִּיק). “And Chokhmah and Binah of Atzilut clothe Arich — his lower seven alone — according to what was stated above” (וְחו״ב דַּאֲצִילוּת מַלְבִּישִׁין אֶת אֲרִיךְ הַז״ת שֶׁלּוֹ לְבַד עַל דֶּרֶךְ הַנַּ״ל). “And they are called Abba and Imma of Ze‘ir Anpin” (וְנִקְרָאִים או״א דְּז״א), “which is the six extremities” (שֶׁהוּא ו״ק), “and the six Sefirot of Atzilut clothe Abba and Imma — their lower seven” (וְו׳ סְפִירוֹת הָאֲצִילוּת מַלְבִּישׁ אֶת או״א ז״ת שֶׁלָּהֶם). “And the Nukvah of Ze‘ir Anpin — she is the Malkhut of Atzilut — clothes Ze‘ir Anpin, his lower seven, in the secret of ‘a female shall surround a man’” (וְנוּקְבָּא דְּז״א הִיא מַלְכוּת דַּאֲצִילוּת מַלְבֶּשֶׁת אֶת ז״א ז״ת שֶׁלּוֹ בְּסוֹד נְקֵבָה תְּסוֹבֵב גָּבֶר). “And at the time of the Zivug [Union] she is equal to him, face to face” (וּבְעֵת הַזִּוּוּג שָׁוָה אֵלָיו פַּב״פּ). “Behold, if we contemplate with extra understanding, we find that the entire stature of the Malkhut is the measure of only one Sefirah, in relation to the totality of all the world of Atzilut” (הֲרֵי כְּשֶׁנַּעֲרִיךְ בְּדֵעָה יְתֵירָה נִמְצָא הֱיוֹת כָּל קוֹמַת הַמַּלְכוּת שִׁעוּר סְפִירָה אֶחָת לְבַד בְּעֵרֶךְ כְּלָלוּת שֶׁל כָּל עוֹלָם הָאֲצִילוּת). “And Ze‘ir Anpin will be the six lower of the entire generality, although he himself is ten Sefirot” (וְז״א יִהְיֶה ו״ק שֶׁל כָּל הַכְּלָלוּת עִם שֶׁהוּא בְּעַצְמוֹ י׳ סְפִירוֹת). “And Abba and Imma are higher than him” (וְאו״א גְּבוֹהִים מִמֶּנּוּ), “and the head of the Keter is higher than them” (וְרֹאשׁ הַכֶּתֶר גָּבוֹהַּ מֵעֲלֵיהֶם). “However, the feet of all of them are equal until the end of Atzilut — the feet of Atik, and the feet of Arich Anpin, and the feet of Abba and Imma, and the feet of Ze‘ir Anpin and Nukvah — all of them are equal” (הָאֲמְנָם רַגְלֵי כֻּלָּם שָׁוִים עַד סוֹף הָאֲצִילוּת רַגְלֵי עַתִּיק וְרַגְלֵי א״א וְרַגְלֵי או״א וְרַגְלֵי זו״ן כֻּלָּם שָׁוִים). “Yet they separate at their heads — this one above that one — in such a manner, that all of them are like garments, this one a garment for this one, and this one a garment for that one” (אֲכֵן יִתְפָּרְדוּ בְּרָאשֵׁיהֶם זֶה לְמַעְלָה מִזֶּה בְּזֶה הָאֹפֶן כִּי יִהְיוּ כֻּלָּם כִּלְבוּשִׁים זֶה מַלְבּוּשׁ לָזֶה וְזֶה מַלְבּוּשׁ לָזֶה). “And the Atik — which is Mem of Adam Kadmon — and within it the Chokhmah of Adam Kadmon, in the secret of ‘Hashem founded the earth with Chokhmah,’ and within it the thread of the Ein Sof itself — all three of these are clothed within Atzilut” (וְהָעַתִּיק שֶׁהוּא מ״ם דְּאָדָם קַדְמוֹן וּבְתוֹכָהּ חָכְמַת אָדָם קַדְמוֹן בְּסוֹד ה׳ בְּחָכְמָה יָסַד אָרֶץ וּבְתוֹכָהּ חוּט הָא״ס עַצְמוֹ כָּל ג׳ אֵלּוּ מִתְלַבְּשִׁין תּוֹךְ הָאֲצִילוּת). “In such a manner that nothing is recognizable from each of them except the heads, whereas their bodies are clothed one within another and are not recognizable” (בְּאֹפֶן כִּי אֵין נִכָּר מִכָּל אֶחָד מֵהֶם כִּי אִם הָרָאשִׁים אֲכֵן גּוּפָתָם מִתְלַבְּשִׁין אֵלּוּ תּוֹךְ אֵלּוּ וְאֵינָם נִכָּרִים). “And therefore they call them in the Idra zuta in the aspect of heads — and this is enough for the understanding” (וְלָכֵן יְכַנּוּם בְּאַדְרָ״ז בְּבְחִי׳ רָאשִׁים וְדַ״ל).

And behold, all the ten Sefirot of Atzilut were divided into five Partzufim — Keter, Chokhmah, Binah, Ze‘ir Anpin and Nukvah — each one composed of 248 complete limbs (וְהִנֵּה כָּל הַי׳ סְפִירוֹת דַּאֲצִילוּת נִתְחַלְּקוּ לַחֲמֵשׁ פַּרְצוּפִים כַּח״ב זו״ן כָּל אֶחָד כָּלוּל מֵרמ״ח אֵבָרִים גְּמוּרִים), and they are the aspect of the four letters of Havayah which include the world of Atzilut alone (וְהֵם בְּחִינַת ד׳ אוֹתִיּוֹת הוי״ה הַכּוֹלֶלֶת עוֹלַם הָאֲצִילוּת לְבַדּוֹ), and with the tip of the Yod — behold five Partzufim (וְעִם קוֹץ הַיּו״ד הֲרֵי ה׳ פַּרְצוּפִים), see there his explanation (יַעֲיֵן שָׁם בֵּיאוּרוֹ). Behold, it is clearly explained the order of the clothing of the five Partzufim that include the entire world of Atzilut (הֲרֵי מְבֹאָר בָּאֵר הֵיטֵב סֵדֶר הַלְבָּשַׁת הַה״פ הַכּוֹלְלִין כָּל עוֹלַם הָאֲצִילוּת), and in this manner it is in the worlds of B"Y"A as he wrote there (וְעַל דֶּרֶךְ זֶה הוּא בָּעוֹלָמוֹת בִּי״ע כַּמָּשׁ שָׁם). And how much of the upper Partzuf is clothed in the Partzuf below it (וּמָה שִׁעוּר מֵהַפַּרְצוּף הָעֶלְיוֹן מִתְלַבֵּשׁ בַּפַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and how there is no Partzuf that clothes equally the Partzuf above it (וְאֵיךְ אֵין שׁוּם פַּרְצוּף מַלְבִּישׁ בְּשָׁוֶה אֶת הָעֶלְיוֹן מִמֶּנּוּ), and certainly not that all the Partzufim clothe one another in complete equivalence (וְכָל שֶׁכֵּן שֶׁאֵין כָּל הַפַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה). And if so, not all of them extend the entire length of Atzilut — only their feet are equal until the end of Atzilut (וְאִם כֵּן אֵין כֻּלָּם מִתְאָרְכִין אֹרֶךְ כָּל הָאֲצִילוּת רַק רַגְלֵיהֶם לְבַד שָׁוִין עַד סוֹף הָאֲצִילוּת). However, at their heads they separate, this one above that one (אֲבָל בְּרָאשָׁם יִתְפָּרְדוּ זֶה לְמַעְלָה מִזֶּה), the opposite of the words of Rav Sar-Shalom, of blessed memory (הֶפֶךְ דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), who wrote that even each and every Sefirah — particular of particular — extends the entire length of Atzilut (שֶׁכָּתַב שֶׁאֲפִלּוּ כָּל סְפִירָה וְסְפִירָה פְּרָטִית דְּפְרָטִית מִתְאָרֶכֶת אֹרֶךְ כָּל הָאֲצִילוּת).

For according to this wording, even the inclusive Partzufim — Abba, Imma, Ze‘ir Anpin and Nukvah — of the general Atzilut are not so, except for Arich (כִּי לְפִי הַלָּשׁוֹן הַזֶּה אֲפִלּוּ הַפַּרְצוּפִים הַכּוֹלְלִים או״א וְזו״ן דִּכְלָלוּת הָאֲצִילוּת אֵינוֹ כֵן זֻלַּת הָאֲרִיךְ). And a person may see with his own eyes how he speaks of the five Partzufim of the general Atzilut (וְהָאָדָם יִרְאֶה לָעֵינַיִם אֵיךְ הוּא מְדַבֵּר בְּה׳ פַּרְצוּפִים דִּכְלָלוּת הָאֲצִילוּת), for from the beginning of the wording until its end he speaks of every detail in the generality of Atzilut (שֶׁהֲרֵי מִתְּחִלַּת הַלָּשׁוֹן וְעַד סוֹפוֹ מְדַבֵּר בְּכָל פְּרָט וּפְרָט בִּכְלָלוּת הָאֲצִילוּת). For if I were to begin examining the fine points, I would need to copy the wording again for clear demonstration (שֶׁאִם אָבוֹא הָעֵי״ר הַדִּקְדּוּקִים צָרִיךְ לְהַעְתִּיק הַלָּשׁוֹן עוֹד הַפַּעַם בִּדְבַר הַבְּרוּר). And if so, how is it possible to say that everything which was explained in the words of the Rav, of blessed memory, regarding the order of the clothing of the Partzufim (וְאִם כֵּן אֵיךְ יִתָּכֵן לוֹמַר שֶׁכָּל מַה שֶּׁנִּתְבָּאֵר בִּדְבַרֵי הָרַב ז״ל בְּסֵדֶר הַלְבָּשַׁת הַפַּרְצוּפִין), is referring to the particular Partzufim of each and every Partzuf — that is, in each and every Sefirah of the details of the Partzuf — that the Partzufim clothe one another in complete equivalence (שֶׁהוּא בִּפְרָטֵי פַּרְצוּפֵי דְּכָל פַּרְצוּף וּפַרְצוּף דְּהַיְינוּ בְּכָל סְפִירָה וְסְפִירָה דְּפְרָטוּת הַפַּרְצוּף שֶׁהַפַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה)?

How is it possible to interpret this in that wording (אֵיךְ אֶפְשָׁר לְפָרֵשׁ זֶה בַּזֶּה הַלָּשׁוֹן), in which it is explained with doubled and redoubled clarity how the inclusive Partzufim of Atzilut do not clothe one another in complete equivalence (אֲשֶׁר בּוֹ מְבֹאָר בָּאֵר הֵיטֵב כָּפוּל וּמְכוּפָּל אֵיךְ אֵין הַפַּרְצוּפִין הַכּוֹלְלִין דַּאֲצִילוּת מִתְלַבְּשִׁין זֶה תּוֹךְ זֶה בְּהַשְׁוָאָה גְּמוּרָה), but rather that the clothing is the seven lower of the upper Partzuf into the lower Partzuf (רַק כִּי הַתְּלַבְּשׁוּת הוּא הַז״ת דְּפַרְצוּף הָעֶלְיוֹן בְּפַרְצוּף הַתַּחְתּוֹן), and the heads remain revealed (וְהָרָאשִׁים מְגוּלִּים) — and this is the order mentioned in all the teachings of the Rav, of blessed memory (אֲשֶׁר זֶהוּ הַסֵּדֶר הַנִּזְכָּר בְּכָל דְּרוּשֵׁי הָרַב זלָה״ה). And thus he wrote in the book Mavo She‘arim, Sha‘ar Three, Part Two, chapter one, and these are his words (וְכֵן כָּתַב בְּסֵפֶר מָבוֹא שְׁעָרִים ש״ג ח״ב פ״א וְז״ל): “Every aspect of Arich Anpin is called the Keter of the general Atzilut entirely” (כָּל בְּחִינַת א״א הִיא נִקְרֵאת כֶּתֶר שֶׁל כְּלָלוּת הָאֲצִילוּת כֻּלּוֹ), “and this Keter is divided into nine Sefirot” (וְזֶה הַכֶּתֶר נֶחְלָק לְט׳ סְפִירוֹת), “and this totality is what is called Arich Anpin” (וְכְלָלוּת זֶה הִיא הַנִּקְרֵאת א״א). “And it has already been explained above, Gate Two, Part Three, chapter four, the matter of the clothing of all the Partzufim of Atzilut one within another” (וְכְבָר נִתְבָּאֵר לְעֵיל ש״ב ח״ג פ״ד עִנְיַן הִתְלַבְּשׁוּת כָּל פַּרְצוּפֵי הָאֲצִילוּת זֶה בְּתוֹךְ זֶה), “until it is found that nothing is revealed from each Partzuf except its head alone” (עַד שֶׁנִּמְצָא שֶׁאֵין נִתְגַלֶּה מִכָּל פַּרְצוּף רַק רֵישֵׁיהּ לְבַדּוֹ). “And then all these heads, which are arranged one beneath the other, are all pictured together as one Partzuf, which includes all of Atzilut in general” (וְאָז כָּל אֵלּוּ הָרֵישִׁין שֶׁהֵם זוֹ לְמַטָּה מִזּוֹ מִצְטַיְּרִים כֻּלָּם יַחַד בִּבְחִינַת פַּרְצוּף אֶחָד הַכּוֹלֵל כָּל הָאֲצִילוּת בִּכְלָלוּת). “And since from all of Arich Anpin nothing is revealed except only its Keter — for even the Chokhmah within it is also hidden within this Keter — therefore all of Arich Anpin is called only ‘Keter’ alone” (וְאָז כֵּיוָן שֶׁמִּכָּל א״א לֹא נִתְגַלָּה בִּלְתִּי לְבוּשׁ רַק הַכֶּתֶר שֶׁלּוֹ כִּי אֲפִלּוּ הַחָכְמָה שֶׁבּוֹ הִיא סְתִימָאָה גוֹ הָאִי כֶּתֶרָא לְפִיכָךְ כָּל א״א אֵינוֹ נִקְרָא רַק כֶּתֶר לְבַדּוֹ). “And afterward, immediately beneath it, come the two heads of Abba and Imma, revealed, and they become the aspect of Chokhmah and Binah of the general Atzilut” (וְאַחַר כָּךְ תֵּכֶף תַּחְתָּיו בָּאִים ב׳ רֵישִׁין דְּאו״א מְגוּלִין וְנַעֲשִׂין בִּבְחִינַת חו״ב בִּכְלָלוּת הָאֲצִילוּת). “And beneath them comes the head of Ze‘ir Anpin until his navel, and he becomes the Sefirot of the body for the general Atzilut” (וְתַחְתָּם בָּא רֵישָׁא דְּז״א עַד טַבּוּרוֹ וְנַעֲשֶׂה סְפִירוֹת גּוּף אֶל הָאֲצִילוּת בִּכְלָלוּת). “Afterwards the Nukvah of Ze‘ir Anpin is revealed at the end of Ze‘ir Anpin, and she is called the Malkhut of the general Atzilut” (אַחַר־כָּךְ מִתְגַּלְיָא נוּקְבָּא דְּז״א בְּסוֹף הַז״א וְנִקְרֵאת מַלְכוּת דְּכָלְלוּת הָאֲצִילוּת). “However, there is no Partzuf that does not contain the totality of ten Sefirot” (וְאַמְנָם אֵין לְךָ פַּרְצוּף שֶׁאֵין בּוֹ כְּלָלוּת י׳ סְפִירוֹת), “and they are clothed within another Partzuf in the aspect of its body alone; and likewise the second within the third; and so all of them” (וּמִתְלַבְּשִׁין תּוֹךְ פַּרְצוּף אַחֵר בִּבְחִינַת גוּפֵיהּ לְחוֹד וְכֵן הַב׳ בַּג׳ וְכֵן כֻּלָּם). “The general principle: all of Arich Anpin is called the Keter of the general world of Atzilut, and it divides into ten Sefirot, and they are the ‘life’ and the ‘Neshamah’ for all of Atzilut to the other Partzufim, which surround and clothe it…” (כְּלָל הָעוֹלֶה כִּי א״א כֻּלּוֹ נִקְרָא כֶּתֶר שֶׁל כְּלָלוּת עוֹלָם הָאֲצִילוּת וּמִתְחַלֵּק הוּא לְט״ס וְהֵם חַיּוֹת וְנְשָׁמָה אֶל כָּל הָאֲצִילוּת לִשְׁאָר הַפַּרְצוּפִים הַמְּקִיפִים וּמַלְבִּישִׁין אוֹתוֹ כו׳ עַיֵּן שָׁם). “And that which he wrote at the beginning of the wording, ‘And it was already written above, Sha‘ar Two, Part Three, chapter four, concerning the matter of the clothing of all the Partzufim of Atzilut one within another,’” (וּמַה שֶׁכָּתַב בִּתְחִלַּת הַלָּשׁוֹן וְכְבָר נִתְל עֵיל ש״ב ח״ג פ״ד עִנְיַן הִתְלַבְּשׁוּת כָּל פַּרְצוּפֵי הָאֲצִילוּת זֶה בְּתוֹךְ זֶה), “is because there, at the beginning of chapter four, he wrote, and these are his words” (הוּא כִּי שָׁם בַּתְּחִלַּת פ״ד כָּתַב וְז״ל): ‘We will explain, in a brief manner, the order of the five Partzufim of Atzilut — how they stand after the Tikkun’ (נְבָאַר דֶּרֶךְ קְצָרָה סֵדֶר הַה״פ פַּרְצוּפִים שֶׁל הָאֲצִילוּת אֵיךְ עוֹמְדִים אַחַר הַתִּקּוּן), ‘and we have already elaborated… how all the worlds are clothed one within another, and how each Partzuf clothes its companion, and how the igulim are equalized with the yosher, and how they surround one another…’ (וְכְבָר הֶאֱרַכְנוּ כו׳ אֵיךְ כָּל הָעוֹלָמוֹת מִתְלַבְּשִׁין זֶה בְּתוֹךְ זֶה וְכָל פַּרְצוּף וּפַרְצוּף מַלְבִּישׁ אֶת חֲבֵרוֹ וְאֵיךְ מִשְׁתּוַיִּים הָעִגּוּלִים עִם הָאוֹרוֹת הַיְּשָׁרִים וְאֵיךְ מַקִּיפִים זֶה עַל זֶה כו׳). “Behold, after the emergence of the igulim of Atik, now after its Tikkun, behold, when afterward its Tikkun came — which is the Ruach included in the Yosher [Upright Configuration]…” (הִנֵּה אַחַר צֵאת עִגּוּלֵי עַתִּיק עַתָּה אַחַר הַתִּקּוּן הִנֵּה כַּאֲשֶׁר בָּא אַחַר כָּךְ הַתִּקּוּן שֶׁלּוֹ שֶׁהוּא הָרוּחַ כָּלוּל בְּיוֹשֶׁר).

Behold, the three upper ones of the Yosher [Upright Configuration] remained above, corresponding to its circles (הִנֵּה הַג׳ רִאשׁוֹנוֹת דְּיוֹשֶׁר נִשְׁאֲרוּ לְמַעְלָה כְּנֶגֶד הָעִגּוּלִים שֶׁלּוֹ), meaning that the ten circles of it are thick in the length of the upper three of the Yosher [Upright Configuration] (פֵּרוּשׁ כִּי הָעֲשָׂרָה עִגּוּלִים שֶׁלּוֹ עֲבִיִּים בְּאֹרֶךְ ג״ר דְּיוֹשֶׁר), and the ten circles circle around its upper three (וּמִתְעַגְּלִים הָעֲשָׂרָה עִגּוּלִים סָבִיבוֹת ג״ר שֶׁבּוֹ). And the lower seven of the Yosher [Upright Configuration] of Atik are within the hollow of its circles (וְהַז״ת דְּיוֹשֶׁר דְּעַתִּיק הֵם תּוֹךְ חָלַל עִגּוּלָיו). And then Arich emerged, and all the ten Sefirot within him clothed the lower seven of the Yosher [Upright Configuration] of Atik (וְאָז יָצָא הָאֲרִיךְ וְכָל הַי׳ סְפִירוֹת שֶׁבּוֹ הִלְבִּישׁוּ אֶת הַז״ת דְּיוֹשֶׁר דְּעַתִּיק). And with this you will understand what we say, that the upper three of Atik remained revealed (וּבְזֶה תָּבִין מַה שֶּׁאֲנַחְנוּ אוֹמְרִים כִּי ג״ר דְּעַתִּיק נִשְׁאֲרוּ מְגוּלוֹת), the meaning is that Arich Anpin does not clothe them (הַכַּוָּנָה הִיא שֶׁאֵין א״א מַלְבִּישׁ אוֹתָם).

However, the circles of Atik itself surround them, according to what was mentioned (אֲבָל עִגּוּלֵי עַתִּיק עַצְמוֹ סוֹבְבִים עֲלֵיהֶם עַל דֶּרֶךְ הַנִּזְכָּר), so that there should not be a separation between its circles and its Yosher [Upright Configuration] (כְּדֵי שֶׁלֹּא יִהְיֶה הֶפְסֵק בֵּין עִגּוּלָיו לְיוֹשְׁרוֹ). And therefore also Arich Anpin does not clothe all ten Sefirot of the Yosher [Upright Configuration] of Atik (וְלָכֵן גַּם כֵּן אֵין הָא״א מַלְבִּישׁ כָּל י׳ סְפִירוֹת דְּיוֹשֶׁר דְּעַתִּיק), in order to give place for the circles of Atik to grasp onto its Yosher [Upright Configuration] (כְּדֵי לָתֵת מָקוֹם אֶל עִגּוּלֵי עַתִּיק לְהִתְאַחֵז עִם יוֹשְׁרוֹ). And similarly for all the remaining aspects — that the upper three of the upper one do not become clothed in the lower (וְכִיּוֹצֵא בּוֹ לְכָל שְׁאָר הַבְּחִינוֹת שֶׁאֵין הַג״ר שֶׁל הָעֶלְיוֹן מִתְלַבְּשׁוֹת בַּתַּחְתּוֹן כו׳). And afterward Abba and Imma emerged and clothed Arich from its lower seven until the navel of Arich (וְאַחַר כָּךְ יָצְאוּ או״א וְהִלְבִּישׁוּ לַאֲרִיךְ מֵהַז״ת שֶׁבּוֹ עַד טַבּוּר דַּאֲרִיךְ). And afterward Ze‘ir Anpin emerged and clothed the lower three of Abba and Imma, etc. (וְאַחַר כָּךְ יָצָא ז״א וְהִלְבִּישׁ לו״ת דְּאו״א כו׳), see there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained also from these two wordings the order of the clothing of the five Partzufim of the general Atzilut (הֲרֵי מְבֹאָר גַּם מִבּ׳ לְשׁוֹנוֹת אֵלּוּ סֵדֶר הַלְבָּשַׁת הַה״פ דִּכְלָלוּת הָאֲצִילוּת), and that only the lower seven of the upper Partzuf are clothed in the lower (וְאֵין מִתְלַבֵּשׁ מִן הַפַּרְצוּף הָעֶלְיוֹן בַּתַּחְתּוֹן רַק הַז״ת שֶׁל הָעֶלְיוֹן). And he also gave the reason why the lower does not clothe the upper except its lower seven — in order that the upper three of the upper of the Yosher [Upright Configuration] be grasped with its circles (וְגַם שֶׁנָּתַן טַעַם לָמָּה שֶׁאֵין הַתַּחְתּוֹן מַלְבִּישׁ אֶל הָעֶלְיוֹן רַק הַז״ת שֶׁבּוֹ כְּדֵי שֶׁהַג״ר שֶׁל הָעֶלְיוֹן דְּיוֹשֶׁר יִתְאַחֲזוּ עִם הָעִגּוּלִין שֶׁלּוֹ).

And it is explained in both wordings, from beginning to end, how they are speaking of the five Partzufim that include the general Atzilut (וּמְבֹאָר הוּא בִּשְׁנֵי הַלְּשׁוֹנוֹת מִתְּחִלָּה וְעַד סוֹף אֵיךְ הֵם מְדַבְּרִים בְּה׳ פַּרְצוּפִים הַכּוֹלְלִים דִּכְלָלוּת הָאֲצִילוּת). And if so, how is it possible to say that everything explained in the words of the Rav, of blessed memory, regarding the order of the clothing of the Partzufim, is in one particular Partzuf of one particular Sefirah (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכָּל מַה שֶּׁנִּתְבָּאֵר בִּדְבַרֵי הָרַב ז״ל בְּסֵדֶר הַלְבָּשַׁת הַפַּרְצוּפִים שֶׁהוּא בְּפַרְצוּף אֶחָד פְּרָטִי דְּסְפִירָה אַחַת פְּרָטִית), that the Partzufim clothe one another equally, equal in their stature (כִּי הַפַּרְצוּפִים הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה שָׁוִין בְּקוֹמָתָם)?

How is it possible to interpret this in these wordings (אֵיךְ אֶפְשָׁר לְפָרֵשׁ זֶה בַּלְּשׁוֹנוֹת הָאֵלּוּ), which clearly explain — doubly and redoubled — how the inclusive Partzufim do not clothe one another equally (אֲשֶׁר מְבֹאָר בָּהֶם בָּאֵר הֵיטֵב כָּפוּל וּמְכוּפָּל אֵיךְ אֵין הַפַּרְצוּפִים הַכּוֹלְלִים הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), but only the lower seven alone of the upper are clothed in the ten Sefirot of the lower (רַק הַז״ת בִּלְבַד שֶׁל הָעֶלְיוֹן הֵם הַמִּתְלַבְּשִׁין בְּי׳ סְפִירוֹת שֶׁל הַתַּחְתּוֹן), and the heads are revealed (וְהָרָאשִׁים מְגוּלִּים), to which the circles of each Partzuf grasp (אֲשֶׁר נִתְאַחֲזִים הָעִגּוּלִים שֶׁל כָּל פַּרְצוּף וּפַרְצוּף). And if, according to his words, the Partzufim clothe one another in complete equality, equal in their stature, such that the Nukvah clothes over all of them equally to their entire stature (וְאִם כְּפִי דְבָרָיו שֶׁהַפַּרְצוּפִים הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה שָׁוִין בְּקוֹמָתָם עַד שֶׁנִּמְצָא שֶׁהַנּוּקְבָּא מַלְבֶּשֶׁת עַל כֻּלָּם שָׁוֶה לְכָל קוֹמָתָם), if so, there would never be grasping of the circles of any Partzuf with its Yosher [Upright Configuration], except for the circles of the Nukvah with her Yosher [Upright Configuration] (אִם כֵּן לְעוֹלָם אֵין אֲחִיזָה אֶל הָעִגּוּלִים דְּשׁוּם פַּרְצוּף עִם הַיּוֹשֶׁר שֶׁלּוֹ זוּלַּת עִגּוּלֵי הַנּוּקְבָּא עִם יוֹשְׁרָהּ). And this is the opposite of what the Rav, of blessed memory, wrote above (וְזֶה הֶפֶךְ מַה שֶּׁכָּתַב הָרַב זלָה״ה כַּנָּ״ל). And in Etz Chayim, in Sha‘ar haTikkun, chapter three, he wrote, and these are his words (וּבְעֵץ חַיִּים בְּשַׁעַר הַתִּקּוּן פ״ג כָּתַב וְז״ל): “And behold, the existence of the place of the extension of all these Partzufim — the male and the female ones — which are made from the joining of Shem M”H and B”N” (וְהִנֵּה מְצִיאוּת מְקוֹם הִתְפַּשְׁטוּת כָּל אֵלּוּ הַפַּרְצוּפִין הַדְּכוּרִין וְהַנּוּקְבִין הַנַּעֲשִׂים מֵהַתְחַבְּרוּת שֵׁם מ״ה וּב״ן), “its place was in the place where at first the Nekudot were, when they emerged through the apertures of the eyes” (הָיָה מְקוֹמוֹ בְּמָקוֹם שֶׁהָיוּ תְּחִלָּה הַנְּקֻדּוֹת כְּשֶׁיָּצְאוּ דֶּרֶךְ נִקְבֵי הָעֵינַיִם), “and this is from the navel of Adam Kadmon until the end of his feet” (וְהוּא מִטַּבּוּר דְּאָדָם קַדְמוֹן עַד סוֹף רַגְלָיו). “But what has changed now from before is this” (אֲבָל מַה שֶּׁנִּשְׁתַּנָּה עַתָּה מִבָּרִאשׁוֹנָה הוּא זֶה): “that then, the Nekudah of Keter was in its place, and after it the Nekudah of Chokhmah alone by itself, and in this manner all the ten Sefirot” (שֶׁאָז הָיְתָה נְקוּדַּת הַכֶּתֶר בִּמְקוֹמָהּ וְאַחֲרֶיהָ נְקוּדַּת הַחָכְמָה לְבַדָּהּ בִּפְעַם, וְעַל דֶּרֶךְ זֶה כָּל הַי׳ סְפִירוֹת). “But now a great Tikkun has been added” (אֲבָל עַתָּה נִתְוֹסַף תִּקּוּן גָּדוֹל), “which is that the Nekudah of Keter was drawn and extended from its place downward until close to the end of the feet of Adam Kadmon” (וְהוּא כִּי נְקוּדַּת הַכֶּתֶר נִמְשְׁכָה וְנִתְפַּשְׁטָה מִמְקוֹמָהּ עַד לְמַטָּה עַד קָרוֹב אֶל סִיּוּם רַגְלֵי א אָדָם קַדְמוֹן). “And this extension is the entire measure called the world of Atzilut” (וְזֶה הַהִתְפַּשְׁטוּת הוּא כָּל שִׁעוּר הַנִּקְרָא בְּשֵׁם עוֹלַם הָאֲצִילוּת). “And this Nekudah is the Nukvah of Atik” (וְנְקוּדָּה זוֹ הִיא נוּקְבָּא דְּעַתִּיק). “And in this manner the male Atik also extended according to the measure mentioned above” (וְכֵן עַל דֶּרֶךְ זֶה עַתִּיק דְּכוּרָא גַם הוּא נִתְפַּשֵׁט כְּשִׁעוּר הַנִּזְכָּר לְעֵיל). “And so did all the rest — Arich Anpin and Nukvah, Abba and Imma, and Ze‘ir Anpin and Nukvah” (וְכֵן עָשׂוּ כָּל הַשְּׁאָר א״א וְנוּקְבָּא או״א וְזו״ן). “And they clothed one another until the aspect of Ze‘ir Anpin and Nukvah” (וְהִלְבִּישׁוּ זֶה אֶת זֶה עַד בְּחִינַת זו״ן). “In such a manner that all the feet of the Partzufim of Atzilut — whether of Atik, or of Arich Anpin, or of Ze‘ir Anpin and Nukvah — all of them are equal in their end” (וּבְאֹפֶן שֶׁכָּל רַגְלֵי פַּרְצוּפֵי הָאֲצִילוּת בֵּין דְּעַתִּיק בֵּין דְּא״א בֵּין דְּזו״ן כֻּלָּם שָׁוִים בְּסִיּוּמָם), “and they all end together just slightly above the end of the feet of Adam Kadmon” (וְהֵם מִסְתַּיְּמִים יַחַד מְעַט לְמַעְלָה מִסִּיּוּם רַגְלֵי אָדָם קַדְמוֹן). “And there is the end of all Atzilut” (וְשָׁם הוּא סִיּוּם כָּל הָאֲצִילוּת). “And through this they became a Neshamah to one another, this one clothing that one” (וְעַל יְדֵי כֵּן נַעֲשׂוּ נְשָׁמָה זֶה לָזֶה וְזֶה מַלְבִּישׁ לָזֶה). “And also because through this the created beings can receive the upper lights, which are now covered and clothed one within another” (וְגַם כִּי עַל יְדֵי זֶה יוּכְלוּ הַנִּבְרָאִים לְקַבֵּל אוֹרוֹת הָעֶלְיוֹנִים שֶׁהֵם עַתָּה מְכוּסִּים וּמִתְלַבְּשִׁין זֶה בְּזֶה). “And also that their vessels were enlarged through their extending downwards, and thereby they are able to receive their lights, for they have become great vessels” (וְגַם שֶׁהַכֵּלִים שֶׁלָּהֶם הִגְדִּילוּ עַל יְדֵי שֶׁנִּתְפַּשְׁטוּ עַד לְמַטָּה וּבְזֶה יֵשׁ בָּהֶם כֹּחַ לְקַבֵּל הָאוֹרוֹת שֶׁלָּהֶם בְּהִיוֹתָם כֵּלִים גְּדוֹלִים). Thus ends the quotation (עַ״כְ).

Behold, from the fact that he says “they are equal in their end,” it is explained that only in their end are they equal (הֲרֵי מִדְּקָאָמַר שָׁוִין בְּסִיּוּמָם מְבֹאָר כִּי דַוְקָא בְּסִיּוּמָם הֵם שָׁוִין), but not so above, for each one is higher than the one beneath it (מַה שֶּׁאֵין כֵּן לְמַעְלָה שֶׁכָּל אֶחָד הוּא עֶלְיוֹן מֵהַתַּחְתּוֹן מִמֶּנּוּ). And therefore he did not mention Abba and Imma, for Abba and Imma are not equal even in their end, because they are short in stature (וְלָכֵן לֹא הִזְכִּיר אֶת או״א כִּי או״א אֲפִלּוּ בְּסִיּוּמָם אֵינָם שָׁוִין מִפְּנֵי שֶׁהֵם קְצָרֵי הַקּוֹמָה), as written in Sha‘ar Beri’at haOlamot, chapter four: for in their own aspect they are short in stature — see there (וּכְמַ״שׁ בְּשַׁעַר בְּרִיאַת הָעוֹלָמוֹת פ״ד כִּי בִּבְחִינַת עַצְמָן הֵם קְצָרֵי הַקּוֹמָה עַיֵּן שָׁם). And if, according to the words of Rav Sar-Shalom, of blessed memory, all the Partzufim clothe one another in complete equivalence and extend the entire length of Atzilut (וְאִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל שֶׁכָּל הַפַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה וּמִתְאָרְכִין אֹרֶךְ כָּל הָאֲצִילוּת), then what does the wording mean when it says “equal in their end”? (אִם כֵּן מָה הַלָּשׁוֹן אוֹמֶרֶת שָׁוִין בְּסִיּוּמָם).

Greater than this — he should have said: “that a great Tikkun was added… that all the Partzufim are equal in their stature, the full length of Atzilut, and they all end together slightly above…” (גְּדוֹלָּה מִזּוֹ — הֲוָה לֵיהּ לוֹמַר כִּי נִתְוֹסַף תִּקּוּן גָּדוֹל כו׳ שֶׁכָּל הַפַּרְצוּפִים שָׁוִין בְּקוֹמָתָן אֹרֶךְ כָּל הָאֲצִילוּת וּמִסְתַּיְּמִים יַחַד מְעַט כו׳), for the entire essence of this teaching is what changed through the Tikkun from what was before the Tikkun (שֶׁהֲרֵי כָּל עִקָּר זֶה הַדְּרוּשׁ הוּא מַה שֶּׁנִּשְׁתַּנָּה עַל־יְדֵי הַתִּקּוּן מִמַּה שֶּׁהָיָה קֹדֶם הַתִּקּוּן). And it is explained that he is speaking of the inclusive Partzufim of Atzilut — as is evident from the beginning of the wording until its end (וּמְבֹאָר שֶׁמְּדַבֵּר עַל הַפַּרְצוּפִים הַכּוֹלְלִים דַּאֲצִילוּת כְּנִרְאֶה מִתְּחִלַּת הַלָּשׁוֹן וְעַד סוֹפוֹ), where he said that all the feet of the Partzufim of Atzilut… (שֶׁאָמַר שֶׁכָּל רַגְלֵי פַּרְצוּפֵי הָאֲצִילוּת כו׳), and he said “equal in their end” (וְאָמַר שָׁוִין בְּסִיּוּמָם).

And if so, how is it possible to say that all the teachings of the Rav, of blessed memory, regarding the order of the clothing of the Partzufim, are speaking in the particularity of one single Partzuf of one single Sefirah? (וְאִם כֵּן אֵיךְ יִתָּכֵן לוֹמַר שֶׁכָּל דְּרוּשֵׁי הָרַב זלָה״ה בְּסֵדֶר הַלְבָּשַׁת הַפַּרְצוּפִים שֶׁהֵם בִּפְרָטוּת פַּרְצוּף אֶחָד דְּסְפִירָה אַחַת פְּרָטִית). And in Sha‘ar haMelakhim, chapter five, in the section M”T, he wrote, and these are his words (וּבְשַׁעַר הַמְּלָכִים פ״ה מ״ת כָּתַב וְז״ל): “A general introduction to the matter of these kings — all of them, which include the entire world of Atzilut” (הַקְדָּמָה כּוֹלֶלֶת עִנְיַן אֵלּוּ הַמְּלָכִים כֻּלָּם הַכּוֹלְלִים כָּל עוֹלָם הָאֲצִילוּת). “And we will begin from the later to the earlier” (וְנַתְחִיל מִן הַמְּאֻחָר אֶל הַקּוֹדֵם), “and we will say that behold, it is known that the world of Atzilut mentioned in the entire Holy Zohar” (וְנֹאמַר כִּי הִנֵּה נוֹדָע הוּא שֶׁעוֹלַם הָאֲצִילוּת הַנִּזְכָּר בְּכָל סְהַ״ז), “behold, it was made from the aspect of the ten Nekudot that emerged from the apertures of the eyes of Adam Kadmon” (הִנֵּה הוּא נַעֲשָׂה מִבְּחִינַת הָעֶשֶׂרָה נְקֻדּוֹת שֶׁיָּצְאוּ מִנִּקְבֵי הָעֵינַיִם דְּאָדָם קַדְמוֹן). “And at first they emerged without Tikkun” (וּתְחִלָּה יָצְאוּ בִּלְתִּי תִּקּוּן), “and afterward they were rectified in this manner that we will explain briefly” (וְאַחַר כָּךְ נִתְקְּנוּ בְּאֹפֶן זֶה שֶׁנְּבָאֵר בִּקְצָרָה). “For the first Nekudah, which is called Keter, was now rectified and became in three aspects, which are the three heads — this above that” (וְהוּא כִּי הַנְּקוּדָּה הָרִאשׁוֹנָה הַנִּקְרֵאת כֶּתֶר נִתְקַּנָּה עַתָּה וְהָיְתָה בִּג׳ בְּחִינוֹת שֶׁהֵם ג׳ רֵישִׁין דָּא לְעֵילָא מִן דָּא). “And they are that Keter, divided into two heads — Atik, and beneath it Arich Anpin, who also is included in Keter” (וְהֵם כֶּתֶר נֶחְלָק לִב׳ רֵישִׁין וְהֵם עַתִּיק וְתַּחְתָּיו א״א אֲשֶׁר גַּם הוּא מִכְּלַל כֶּתֶר). “And this Arich, who is called Keter, has within it a head of three which is its Mocha Stima'ah [Hidden Brain] and is called Chokhmah” (וְאָרִיךְ זֶה הַנִּקְרָא כֶּתֶר יֵשׁ בְּתוֹכוֹ רֹאשׁ ג׳ שֶׁהִיא מ״ס שֶׁבּוֹ וְנִקְרֵאת חָכְמָה). “And these three clothed one another” (וְג׳ אֵלּוּ נִתְלַבְּשׁוּ זֶה בָּזֶה). “And afterward, from the two Nekudot — the second and the third, called Chokhmah and Binah — were now made the two Partzufim called Abba and Imma” (וְאַחַר כָּךְ מֵהַב׳ נְקֻדּוֹת הַב׳ וְהַג׳ הַנִּקְרָאוֹת חו״ב נַעֲשׂוּ עַתָּה הַב׳ הַפַּרְצוּפִים הַנִּקְרָאִים או״א). “And they also clothe the Chesed, Gevurah, Tiferet of Arich” (וְגַם הֵם מַלְבִּישִׁין אֶת חַג״ת דְּא״א). “And afterward, from the six Nekudot — Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod — were made now one Partzuf called Ze‘ir Anpin” (וְאַחַר כָּךְ מֵהַו׳ נְקֻדּוֹת חַג״ת נֶה״י נַעֲשָׂה עַתָּה פַּרְצוּף אֶחָד הַנִּקְרָא ז״א). “And afterward, from the tenth Nekudah, called Malkhut, was made one Partzuf called the Nukvah of Ze‘ir Anpin” (וְאַחַר כָּךְ מֵהַנְּקוּדָּה הָעֲשִׂירִית הַנִּקְרֵאת מַלְכוּת נַעֲשָׂה פַּרְצוּף אֶחָד הַנִּקְרָא נוּקְבָּא דְּז״א). “And behold, also this Ze‘ir Anpin and Nukvah mentioned clothe the Arich Anpin — his Netzach, Hod, Yesod” (וְהִנֵּה גַּם זו״ן הַנִּזְכָּר מַלְבִּישִׁין אֶת א״א הַנֶּה״י שֶׁלּוֹ). Thus ends the quotation (עַכ״ל).

Behold, also here is explained the order of the clothing of the inclusive Partzufim of the world of Atzilut (הֲרֵי גַּם בְּכָאן נִתְבָּאֵר סֵדֶר הַלְבָּשַׁת הַפַּרְצוּפֵי הַכּוֹלְלִים דְּעוֹלַם הָאֲצִילוּת), which were made and rectified from the ten Nekudot that emerged from the eyes of Adam Kadmon (אֲשֶׁר הֵם נַעֲשׂוּ וְנִתְקְּנוּ מֵהַי׳ נְקֻדּוֹת שֶׁיָּצְאוּ מֵעֵינַיִם דְּאָדָם קַדְמוֹן). As it says, from the first Nekudah, which is Keter, were rectified and made Atik and Arich, and their heads are revealed (כַּמָּשׁ כִּי מִן הַנְּקוּדָּה הָרִאשׁוֹנָה שֶׁהוּא הַכֶּתֶר נִתְקְּנוּ וְנַעֲשׂוּ עַתִּיק וְאָרִיךְ וְרָאשָׁם מְגוּלֶּה). And the two Nekudot — second and third — were rectified and made Abba and Imma, and they clothe the Chesed, Gevurah, Tiferet of Arich Anpin (וְהַב׳ נְקֻדּוֹת הַב׳ וְהַג׳ נִתְקְּנוּ וְנַעֲשׂוּ או״א וּמַלְבִּישִׁין לְחַג״ת דְּא״א). And the seven lower ones were rectified and became Zair anpin and Nukvah, and they clothe the Netzach, Hod, Yesod of Arich Anpin (וְהַז״ת נִתְקְּנוּ וְנַעֲשׂוּ זו״ן וּמַלְבִּישִׁין לְנֶה״י דְּא״א). And how can this wording be interpreted concerning the particularity of one Partzuf of one individual Sefirah? (וְאֵיךְ יְפוֹרֵשׁ לָשׁוֹן זֶה עַל פְּרָטוּת פַּרְצוּף אֶ דְּסְפִירָה אַ פְּרָטִית). And in Sha‘ar Arich Anpin, chapter one, section Keter, he wrote, and these are his words (וּבְשַׁעַר א״א פ״א כֶּתֶר וְז״ל): “And we will explain the Tikkun of Arich, which was rectified after Atik” (וּנְבָאֵר תִּקּוּן אֲרִיךְ אֲשֶׁר נִתְקַּן אַחַר עַתִּיק). “Behold, it was written above that he was made from the aspect of the Chokhmah of M”H, and from the five final Sefirot of the Keter of B”N, etc.” (הִנֵּה נִתְלַ לְמַעְלָה שֶׁנַּעֲשָׂה מִבְּחִינַת חָכְמָה דְּמ״ה וּמִן הַה׳ סְפִירוֹת אַחֲרוֹנוֹת דְּכֶתֶר דְּב״ן כּו׳). “And behold, he clothes Atik in this manner” (וְהִנֵּה הוּא מַלְבִּישׁ לַעֲתִּיק בְּאֹפֶן זֶה): “for behold, the upper three of Atik cannot be clothed, and also Arich cannot receive their light” (כִּי הִנֵּה הַג״ר דְּעַתִּיק אִי אֶפְשָׁר שֶׁיִתְלַבְּשׁוּ וְגַם א״א לְקַבֵּל אוֹרָם), “therefore they remain revealed” (לָכֵן נִשְׁאָרִים מְגוּלִּים), “and they stand as an aspect of a surrounding light (Makif) to Arich Anpin” (וְהֵם עוֹמְדִים לְבְחִינַת מַקִּיף אֶל א״א). “And the seven lower ones of Atik alone are clothed within Arich in this manner” (וְהַז״ת דְּעַתִּיק לְבַדָּם הֵם מִתְלַבְּשִׁים תּוֹךְ אֲרִיךְ בְּאֹפֶן זֶה): “for the Chokhmah, Binah, Da‘at of Arich Anpin clothe the Chesed, Gevurah, Tiferet of Atik” (כִּי כַּח״ב דְּא״א מַלְבִּישִׁין לְחַג״ת דְּעַתִּיק), “and the seven lower of Arich Anpin clothe the Netzach, Hod, Yesod of Atik” (וְהַז״ת דְּא״א הֵם מַלְבִּישִׁין לְנֶה״י דְּעַתִּיק). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

And in Sha‘ar Abba and Imma, chapter one, he wrote (וּבְשַׁעַר או״א פ״א כָּתַב): “And we will explain the Tikkun of Abba and Imma, which was rectified after Arich Anpin” (וּנְבָאֵר תִּקּוּן או״א הַנִּתְקָּן אַחַר א״א). “Behold, it was written above that Abba and Imma took the Binah of M”H — which are the aspect of the Tagin of M”H” (הִנֵּה נִתְלַ לְמַעְלָה שֶׁאו״א לָקְחוּ בִּינָה דְּמ״ה שֶׁהֵם בְּחִינַת הַתַּגִּין דְּמ״ה), “and in addition Abba took the seven lower Sefirot of Chokhmah of B”N” (וְעוֹד לָקַח אַבָּא ז״ת דְּחָכְמָה דְּב״ן), “and Imma took the six lower of Binah of B”N, etc.” (וְאִמָּא לָקְחָה ו״ת דְּבִינָה דְּב״ן כּו׳). “And they clothe Arich Anpin in this manner” (וְהֵם מַלְבִּישִׁין אֶת א״א בְּאֹפֶן זֶה): “for the two Ketarim of Abba and Imma clothed the throat of Arich Anpin” (כִּי ב׳ כְּתָרִים דְּאו״א הִלְבִּישׁוּ אֶת הַגָּרוֹן שֶׁל א״א), “and the rest of the Partzuf of Abba and Imma clothed Arich Anpin from the throat downward until the navel of Arich Anpin, etc.” (וְשְׁאָר הַפַּרְצוּף שֶׁל או״א הִלְבִּישׁוּ אֶת א״א מִן הַגָּרוֹן וּלְמַטָּה עַד הַטַּבּוּר שֶׁל א״א כּו׳). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ). And in Sha‘ar Ze‘ir Anpin, chapter one, section Keter, he wrote (וּבְשַׁעַר ז״א פ״א כֶּתֶר): “And we will explain the matter of Ze‘ir Anpin and Nukvah, whose Tikkun came after the Tikkun of Abba and Imma” (וְנְבָאֵר עִנְיַן זו״ן אֲשֶׁר תִּקּוּנָם בָּא אַחַר תִּקּוּן או״א). “And behold, it was written above that Ze‘ir Anpin and Nukvah is made from the seven lower Sefirot of M”H and from the seven lower Sefirot of B”N” (וְהִנֵּה נִתְלַ לְמַעְלָה כִּי זו״ן נַעֲשֶׂה מֵז״ת דְּמ״ה וּמֵז״ת דְּב״ן), “and they become a garment for Arich Anpin from the navel of Arich downward until the end of his feet, etc.” (וְנַעֲשִׂים לְבוּשׁ לַאֲרִיךְ מִטַּבּוּר דְּא״א וּלְמַטָּה עַד סִיּוּם רַגְלָיו כּו׳), see there his explanation (יַעֲיֵן שָׁם בֵּיאוּרוֹ).

Behold, it is explained in these places how Arich Anpin of the generality of Atzilut, who is made from the Chokhmah of M”H and from the five lower Sefirot of the Keter of B”N (הֲרֵי מְבֹאָר בִּמְקוֹמוֹת אֵלּוּ אֵיךְ א״א דִּכְלָלוּת הָאֲצִילוּת הַנַּעֲשֶׂה מֵחָכְמָה דְּמ״ה וּמֵה״ת דְּכֶתֶר דְּב״ן), clothes only the seven lower of Atik — and not equally (הוּא מַלְבִּישׁ אֶת הַז״ת דְּעַתִּיק בִּלְבַד וְלֹא בְּשָׁוֶה). And likewise Abba and Imma of the general Atzilut, which are made from the Binah of M”H and from the seven and the six lower of the Chokhmah and Binah of B”N (וְכֵן או״א דִּכְלָלוּת הָאֲצִילוּת הַנַּעֲשִׂים מִבִּינָה דְּמ״ה וּמִז״ת וְו״ת דְּחו״ב דְּב״ן), they clothe from the throat until the navel of Arich Anpin — and not equally (הֵם מַלְבִּישִׁין מֵהַגָּרוֹן וְעַד הַטַּבּוּר דְּא״א וְלֹא בְּשָׁוֶה). And likewise Ze‘ir Anpin and Nukvah of the general Atzilut, which are made from the seven lower of M”H and B”N, clothe from the navel of Arich downward — and not equally (וְכֵן זו״ן דִּכְלָלוּת הָאֲצִילוּת הַנַּעֲשִׂים מֵז״ת דְּמ״ה וּב״ן מַלְבִּישִׁין מֵהַטַּבּוּר דְּא״א וּלְמַטָּה וְלֹא בְּשָׁוֶה).

And see in Sha‘ar Ze‘ir Anpin in that very chapter how he speaks of the Tikkun of the inclusive Partzufim (וְעַיֵּן בְּשַׁעַר ז״א בְּאוֹתוֹ הַפֶּרֶק אֵיךְ מְדַבֵּר בְּתִקּוּן הַפַּרְצוּפִים הַכּוֹלְלִים). And he again said explicitly that Arich Anpin clothes the seven lower of Atik, and Abba and Imma clothe the Chesed, Gevurah, Tiferet of Arich, and Ze‘ir Anpin and Nukvah from the navel downward (וְאָמַר עוֹד הַפַּעַם כִּי א״א מַלְבִּישׁ לַז״ת דְּעַתִּיק וְאו״א לְחַג״ת דְּא״א וְזו״ן מֵהַטַּבּוּר וּלְמַטָּה). And if so, how is it possible to say that all the teachings of the Rav, of blessed memory, regarding the order of the clothing of the Partzufim, speak of the particularity of one Partzuf of one individual Sefirah (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכָּל דְּרוּשֵׁי הָרַב זלָה״ה בְּסֵדֶר הַלְבָּשַׁת הַפַּרְצוּפִים שֶׁמְּדַבְּרִים בִּפְרָטוּת פַּרְצוּף פְּרָטִי דְּסְפִירָה אַחַת פְּרָטִית), for the Partzufim are clothing one another equally? (כִּי הַפַּרְצוּפִים הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה). And in Sha‘ar Partzufei Ze‘ir Anpin and Nukvah, chapter five (וּבְשַׁעַר פַּרְצוּפֵי זו״ן פ"ה), he wrote concerning the order of the Partzufim of Ze’ir Anpin (כָּתַב בְּעִנְיַן סֵדֶר פַּרְצוּפֵי ז״א), that they are four: the Netzach, Hod, Yesod as one Partzuf (שֶׁהֵם ד׳ נְהִ״י פַּרְצוּף א׳), the Chesed, Gevurah, Tiferet as a second Partzuf (חַגַ״ת פַּרְצוּף בּ׳), the Chokhmah, Binah, Da‘at as a third Partzuf (חַבָ״ד פַּרְצוּף ג׳), the Keter as a fourth Partzuf (כֶּתֶר פַּרְצוּף ד׳). And his language is as follows in brief (וְז״ל בְּקִצּוּר): and it is found that all that is revealed from the inner Partzuf above is called the Head (וְנִמְצָא כִּי כָּל הַמְּגֻלֶּה מֵהַפַּרְצוּף הַפְּנִימִי מִלְמַעְלָה נִקְרָא רֹאשׁ), which are the Chokhmah, Binah, Da‘at of the inclusive Ze’ir Anpin (שֶׁהֵם חַב״ד שֶׁל ז״א הַכּוֹלֵל), because the seven lower ones of this Partzuf are clothed within the Partzufim of Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod (כִּי הַז״ת שֶׁל זֶה הַפַּרְצוּף מִתְלַבְּשִׁים תּוֹךְ פַּרְצוּפֵי חַגַ״ת וְנְהִ״י).

And all that is revealed from the middle Partzuf above is called the Chesed, Gevurah, Tiferet of the inclusive Ze’ir Anpin (וְכָל הַמְּגֻלֶּה מֵהַפַּרְצוּף הָאֶמְצָעִי לְמַעְלָה נִקְרָא חַגַ״ת דְּז״א הַכּוֹלֵל), because the remainder is clothed within the lower Partzuf of Netzach, Hod, Yesod (כִּי הַשְּׁאָר מְלוּבָּשׁ תּוֹךְ פַּרְצוּף הַתַּחְתּוֹן דְּנְהִ״י). And all that is revealed from the lower outer Partzuf, whose entirety is revealed, is called the Netzach, Hod, Yesod of the inclusive Ze’ir Anpin (וְכָל הַמְּגֻלֶּה מִן הַפַּרְצוּף הַתַּחְתּוֹן הַחִיצוֹן שֶׁכֻּלּוֹ מְגֻלֶּה נִקְרָא נְהִ״י דְּז״א הַכּוֹלֵל). And these three are called the Beri’ah, Yetzirah, Asiyah of Ze’ir Anpin (וְאֵלּוּ הַג׳ נִקְרָאִים בִּי״ע דְּז״א). And the totality of these three Partzufim, one within the other, is called Ze’ir Anpin (וְכְלָלוּת ג׳ פַּרְצוּפִים אֵלּוּ זֶה בְּתוֹךְ זֶה נִקְרָא ז״א). Afterwards there is a fourth aspect (אַחַר יֵשׁ בְּחִינָה ד׳), and it is the fourth Partzuf (וְהוּא פַּרְצוּף ד׳), and it is the Keter of Ze’ir Anpin (וְהוּא כֶּתֶר דְּז״א), and it is greater than all of them (וְהוּא גָּדוֹל מִכֻּלָּם). And the inner third Partzuf, the highest one, clothes this one from its Tiferet and downward (וּפַרְצוּף הַפְּנִימִי הַג׳ הַגָּבוֹהַּ מַלְבִּישׁ לָזֶה מִן הַתִּפְאֶרֶת שֶׁבּוֹ וּלְמַטָּה), in the manner of the others exactly (עַל דֶּרֶךְ הָאֲחֵרִים מַמָּשׁ).

And behold they are four Partzufim in total (וְהֲרֵי הֵם ד׳ פַּרְצוּפִים כֻּלָּם), each one included of ten Sefirot (כָּל אֶחָד כָּלוּל מִי׳ סְפִירוֹת), and they are Atzilut–Beri’ah, Yetzirah, Asiyah (וְהֵם אֲבִי״ע). And all of them together are called Ze’ir Anpin (וְכֻלָּם יַחַד נִקְרָאִים ז״א). And upon them clothes one Partzuf, etc. (וְעֲלֵיהֶם מַלְבִּישׁ פַּרְצוּף אֶחָד כו'), according to the manner of the five Partzufim (עַל דֶּרֶךְ ה׳ פַּרְצוּפִים). And it is found that according to what we explained regarding the generality of the entire Atzilut (וְנִמְצָא כִּי עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ בִּכְלָלוּת הָאֲצִילוּת כֻּלּוֹ), that there is Arich Anpin and Abba and Imma and Ze‘ir Anpin and Nukvah (שֶׁיֵּשׁ א״א וְאו״א וְזו״ן), and each one is included of ten Sefirot (וְכָל אֶחָד כָּלוּל מִי׳ סְפִירוֹת), except that this one clothes within that one (אֶלָּא שֶׁזֶּה מִתְלַבֵּשׁ תּוֹךְ זֶה), and part of it remains above revealed in each and every Partzuf (וְנִשְׁאָר קְצָתוֹ עֶלְיוֹן מְגֻלֶּה בְּכָל פַּרְצוּף וּפַרְצוּף). And therefore in Arich Anpin, although it has ten Sefirot (וְלָכֵן בְּא״א אַפַּעַל פִּי שֶׁיֵּשׁ בּוֹ י׳ סְפִירוֹת), we count in it only the Keter that is revealed within it (אֵין אָנוּ מוֹנִים בּוֹ רַק הַכֶּתֶר שֶׁבּוֹ כִּי הוּא הַמְּגֻלֶּה שֶׁבּוֹ), and likewise in all the others (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל הַשְּׁאָר). So too is the matter in each and every Partzuf of the five Partzufim (כֵּן הָעִנְיָן בְּכָל פַּרְצוּף וּפַרְצוּף מִן הַה׳ פַּרְצוּפִים): each one is divided into five Partzufim, one within the other (כָּל אֶחָד נֶחֱלָק לְה׳ פַּרְצוּפִים זֶה בְּתוֹךְ זֶה), and understand this very well (וְהָבֵן זֶה מְאֹד). And each Partzuf is comprised of three Sefirot in width: Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet, Chokhmah, Binah, Da‘at (וְכָל פַּרְצוּף כָּלוּל מִג׳ סְפִירוֹת בְּרוֹחַב נְהִ״י חַגַ״ת חַב״ד). And the Keter, although it is one Sefirah (וְהַכֶּתֶר אַפַּעַל פִּי שֶׁהִיא סְפִירָה אַחַת), within it are included all four Mochin [Intellects] of Chokhmah, Binah, Da‘at (בָּהּ כָּלוּל כָּל הַד׳ מוֹחִין דְּחַב״ד), as is known (כַּנּוֹדָע).

And through this it is found that each set of three Sefirot throughout all the particulars of Atzilut constitutes a complete Partzuf (וּבְזֶה נִמְצָא כִּי כָּל ג"ס דְּבְכָל פְּרָטֵי הָאֲצִילוּת הֵם פַּרְצוּף אֶחָד גָּמוּר), wherever it may be (בְּכָל מָקוֹם שֶׁיִּהְיֶה). And thus it ascends from three to three until Ein Sof (וְכֵן עוֹלֶה מִשָּׁלֹשׁ לִשָּׁלֹשׁ עַד הָא״ס). And through this they are included of ten Sefirot (וְעַל יְדֵי כֵן הֵם כְּלוּלִים מִי׳ סְפִירוֹת), for the Netzach, Hod, Yesod clothe within them the end of the Chesed, Gevurah, Tiferet and the end of the Chokhmah, Binah, Da‘at (כִּי הַנְּהִ״י מִתְלַבְּשִׁין בְּתוֹכָם סוֹף הַחַגַ״ת וְסוֹף הַחַב״ד), and likewise in this manner all of them (וְכֵן עַל דֶּרֶךְ זֶה כֻּלָּם כו'). And when all four Partzufim of Ze’ir Anpin are clothed one within the other (וּכְשֶׁמִּתְלַבְּשִׁים כָּל הַד׳ פַּרְצוּפֵי ז״א זֶה בְּתוֹךְ זֶה), then it is completely whole (אָז הוּא שָׁלֵם לְגַמְרֵי), a complete Partzuf from all of them (פַּרְצוּף גָּמוּר מִכֻּלָּם), in the manner of the entirety of Atzilut which is one Partzuf that includes five Partzufim (עַל דֶּרֶךְ הָאֲצִילוּת כֻּלּוֹ שֶׁהוּא פַּרְצוּף אֶחָד כּוֹלֵל ה׳ פַּרְצוּפִים). And understand this very, very much — how the particular and the general are entirely equal (וְהָבֵן זֶה מְאֹד מְאֹד אֵיךְ הַפְּרָט וְהַכְּלָל שָׁוִין לְגַמְרֵי). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, from this language several matters are clarified which are opposite to the words of Rav Sar Shalom (הֲרֵי מִלְּשׁוֹן זֶה מְבֹאָרִים כַּמָּה הֶפְכִּיִּים מִדִּבְרֵי הָרַב שַׂר שָׁלוֹם), one of them in that which we are engaged with — that the five Partzufim of the general Atzilut do not clothe one another in perfect equivalence (אֶחָד בְּמַה שֶּׁאָנוּ עֲסוּקִים בּוֹ שֶׁהַה׳ פַּרְצוּפִים דְּכְלָלוּת הָאֲצִילוּת אֵינָם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה), but rather each one leaves part of itself revealed (אֶלָּא שֶׁכָּל אֶחָד נִשְׁאָר קְצָתוֹ מְגֻלֶּה), and the remainder is what becomes clothed in the one below it (וְהַשְּׁאָר הוּא מַה שֶּׁמִּתְלַבֵּשׁ בַּתַּחְתּוֹן מִמֶּנּוּ). For after he detailed the order of the clothing of the Partzufim of the whole of Ze’ir Anpin (שֶׁהֲרֵי אַחַר אֲשֶׁר פֵּרֵט סֵדֶר הַלְבָּשַׁת הַפַּרְצוּפִים דְּכָל כְּלָלוּת ז״א), he said that it is according to the manner of the five Partzufim (אָמַר שֶׁהוּא עַל דֶּרֶךְ הַה׳ פַּרְצוּפִים).

For according to the manner which we explained in the generality of the entire Atzilut (כִּי עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ בִּכְלָלוּת הָאֲצִילוּת כֻּלּוֹ), that there is Arich Anpin and Abba and Imma and Ze‘ir Anpin and Nukvah (שֶׁיֵּשׁ א״א או״א וְזו״ן), and each one is comprised of ten Sefirot (וְכָל אֶחָד כָּלוּל מִי׳ סְפִירוֹת), except that this one clothes within that one (אֶלָּא שֶׁזֶּה מִתְלַבֵּשׁ תּוֹךְ זֶה), and part of it remains above revealed in each and every Partzuf (וְנִשְׁאָר קְצָתוֹ עֶלְיוֹן מְגֻלֶּה בְּכָל פַּרְצוּף וּפַרְצוּף). Also further clarified is that the five Partzufim of the Partzuf itself do not clothe one another in perfect equivalence (גַּם מְבֹאַר עוֹד כִּי אֵין הַה׳ פַּרְצוּפִים שֶׁל הַפַּרְצוּף עַצְמוֹ מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה), but only according to the manner detailed in the Partzufim of Ze’ir Anpin (רַק עַל דֶּרֶךְ שֶׁנְּפָרֵט בְּפַרְצוּפֵי ז״א), which is likewise according to the generality of the five Partzufim of Atzilut (שֶׁהוּא גַּם כֵּן עַל דֶּרֶךְ כְּלָלוּת הַה״פ שֶׁל הָאֲצִילוּת), for the particular and the general are entirely equal (כִּי הַפְּרָט וְהַכְּלָל שָׁוִין לְגַמְרֵי). Also further clarified is that the private Partzuf of the five Partzufim of the inclusive Partzuf does not contain ten Partzufim (גַּם מְבֹאַר עוֹד כִּי אֵין הַפַּרְצוּף הַפְּרָטִי דְּה׳ פַּרְצוּפִים שֶׁל הַפַּרְצוּף הַכּוֹלֵל יֵשׁ בּוֹ עֲשָׂרָה פַּרְצוּפִים), but only ten Sefirot (רַק עֲשָׂרָה סְפִירוֹת). And even these ten Sefirot are only the measure of three Sefirot which include ten Sefirot (וַאֲפִלּוּ אֵלּוּ הַי׳ סְפִירוֹת אֵינָם רַק שִׁעוּר ג׳ סְפִירוֹת הַכּוֹלְלוֹת י׳ סְפִירוֹת), as explained (כַּמְבֹאָר).

And how is it possible to say that they are ten Partzufim and that they clothe one another in perfect equivalence? (וְאֵיךְ יִתָּכֵן לוֹמַר שֶׁהֵם עֲשָׂרָה פַּרְצוּפִים וְשֶׁהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה) Also further clarified is how the Partzufim proceed from three Sefirot to three Sefirot (גַּם מְבֹאַר עוֹד אֵיךְ הַפַּרְצוּפִים הוֹלְכִים מִג׳ סְפִירוֹת לְג׳ סְפִירָה), and if so, how is it possible to say that the five Partzufim of one Partzuf — each and every one — has ten Partzufim (וְאִם כֵּן אֵיךְ יִתָּכֵן לוֹמַר שֶׁהַה׳ פַּרְצוּפִים דְּפַרְצוּף אֶחָד יֵשׁ בְּכָל אֶחָד וְאֶחָד עֲשָׂרָה פַּרְצוּפִים), and that all of them clothe one another equally (וְשֶׁכֻּלָּם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה)? And further, in my humble opinion it is difficult regarding him because of what the Rav of blessed memory concluded (וְעוֹד לְע"ד קָשֶׁה עָלָיו מִמַּה שֶּׁסִּיֵּם הָרַב ז״לה), “and understand this very, very much, how the particular and the general are totally equal” (וְהָבֵן זֶה מְאֹד מְאֹד אֵיךְ הַפְּרָט וְהַכְּלָל שָׁוִין לְגַמְרֵי). For according to the words of the Rav of blessed memory, it has already been clarified how the general and the particular are entirely equal (כִּי לְפִי דִּבְרֵי הָרַב ז״לה כְּבָר מְבֹאַר אֵיךְ הַכְּלָל וְהַפְּרָט שָׁוִין לְגַמְרֵי).

However, according to his words of blessed memory, the general and the particular are not equal (אֲבָל לְפִי דְבָרָיו ז״ל אֵין הַכְּלָל וְהַפְּרָט שָׁוִין), for behold, in the general — all the Partzufim of the totality of the world clothe one another in perfect equivalence (שֶׁהֲרֵי בִּכְלָל כָּל הַפַּרְצוּפִים דְּכְלָלוּת הָעוֹלָם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה). But in the particular, each private Partzuf — its Arich extends downward to below (וְאִלּוּ בַּפְּרָט כָּל פַּרְצוּף פְּרָטִי הָאֲרִיךְ שֶׁלּוֹ הוּא מִתְפַּשֵּׁט עַד לְמַטָּה), and its Chokhmah is from the throat until the chest (וְהַחָכְמָה שֶׁלּוֹ הוּא מֵהַגָּרוֹן עַד הֶחָזֶה), and its Binah is from the chest until the navel (וְהַבִּינָה שֶׁלּוֹ מֵהֶחָזֶה עַד הַטַּבּוּר), and its Ze’ir Anpin is from the navel downward (וְהַז״א שֶׁלּוֹ מֵהַטַּבּוּר וּלְמַטָּה), and its Malkhut is from the chest of Ze’ir Anpin and below (וְהַמַלְכוּת שֶׁלּוֹ מֵהֶחָזֶה דְּז״א וּלְמַטָּה).

And behold, this order that is in the particular is not like the order which is in the general (וְהֲרֵי זֶה סֵדֶר שֶׁבַּפְּרָט אֵינוֹ כְּסֵדֶר אֲשֶׁר בַּכְּלָלוּת). And yet, according to the Rav of blessed memory, the private Partzuf of the five Partzufim of the Partzuf is according to the manner of the five Partzufim of the general Partzuf (וְאִלּוּ לְפִי הָרַב ז״ל הַפַּרְצוּף הַפְּרָטִי דְּה׳ פַּרְצוּפִים שֶׁל הַפַּרְצוּף הוּא עַל דֶּרֶךְ הַה׳ פַּרְצוּפִים שֶׁל כְּלָלוּת הַפַּרְצוּף), and the five Partzufim of the Partzuf are according to the manner of the five Partzufim of the generality of Atzilut (וְהַה׳ פַּרְצוּפִים שֶׁל הַפַּרְצוּף הֵם עַל דֶּרֶךְ הַה״פ דְּכְלָלוּת הָאֲצִילוּת), for the general and the particular are entirely equal (כִּי הַכְּלָל וְהַפְּרָט שָׁוִין לְגַמְרֵי). In such a manner that, in my humble opinion, this language contradicts all of his words (בְּאֹפֶן שֶׁלְּע״ד לָשׁוֹן זֶה סוֹתֵר כָּל דְּבָרָיו).

And in Sha‘ar Ḥitzoniyut and Pnimiyut, chapter four (וּבְשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״ד), he wrote, and this is his language: “Afterwards, in Gadlut, then come the upper three of Ze’ir Anpin (וְז״ל אַחַר כָּךְ בִּגְדֻלָּהּ אָז בָּאִים ג״ר דְּז״א), and they are the aspects of the Havayot, etc.” (וְהֵם בְּחִינַת הֲוָיוֹ"ת וְכוּ'), “It is found that the six extremities forever clothe one another, for all of them are one aspect in the letter Vav” (נִמְצָא כִּי הַו״ק לְעוֹלָם מִתְלַבְּשִׁים אֵלּוּ בָאֵלּוּ כִּי כֻּלָּם בְּחִינָה אַחַת בָּאוֹת ו'). “And this one is great like his fellow, and they have no superiority one over the other” (וְזֶה גָדוֹל כַּחֲבֵרוֹ וְאֵין לָהֶם יִתְרוֹן זֶה עַל זֶה). “But the upper three, which are other letters — the letters Yod–Heh — they are above the six extremities, and they do not all clothe, but only their seven lower ones clothe within the six extremities” (אֲבָל הַג״ר שֶׁהֵם אוֹתִיּוֹת אֲחֵרוֹת דְּי"ה הֵם מְעוּלוֹת מֵהַו״ק וְאֵינָם מִתְלַבְּשִׁים כֻּלָּם רַק הַז״ת שֶׁלָּהֶם הֵם מִתְלַבְּשׁוֹת תּוֹךְ הַו״ק). “And their upper three remain revealed above the six extremities” (וְג״ר שֶׁבְּכָל אֶחָד מֵאֵלּוּ נִשְׁאָרִים מְגֻלִּים לְמַעְלָה עַל הַו״ק). “For you already know that in Abba and in Imma the upper three ascend — the Yod as a complete ten by itself and the Heh as a complete five by itself” (כִּי כְבָר יָדַעְתָּ כִּי בְּא״א מָעֲלוּ הַג״ר כְּלוּלָהּ מֵעֶשֶׂר אוֹת יו״ד בִּפְנֵי עַצְמוֹ וְאוֹת ה"א בִּפְנֵי עַצְמוֹ), “and the upper three of each of these remain revealed” (וְהַג״ר שֶׁבְּכָל אֶחָד מֵאֵלּוּ נִשְׁאָר מְגֻלֶּה), “and their seven lower ones are the ones that clothe within the six extremities” (וְהַז״ת שֶׁבְּכָל אֶחָד הִיא הַמִּתְלַבֶּשֶׁת תּוֹךְ הַו״ק). “And behold, now the Ze’ir Anpin is great and complete in all ten Sefirot and in a complete Havayah, the totality of his Partzuf, which is divided into five aspects — Keter, Chokhmah, Binah, six extremities, Malkhut — end quote” (וְהֲרֵי עַתָּה הַז״א גָּדוֹל וְשָׁלֵם בְּכָל הַי׳ סְפִירוֹת וּבְהֲוָיָ״ה גְּמוּרָה כְּלָלוּת כָּל הַפַּרְצוּף שֶׁלּוֹ הַנֶּחֱלָק לְה׳ בְּחִינוֹת שֶׁהֵם כֶּתֶר חָכְמָה בִינָה ו״ק מַלְכוּת עַ״כּ).

Behold, it is clarified that the totality of the entire Partzuf of Ze’ir Anpin is divided into five aspects — which are his own five Partzufim alone (הֲרֵי מְבֹאָר כִּי כְּלָלוּת כָּל פַּרְצוּף ז״א נֶחֱלָק לְה׳ בְּחִינוֹת שֶׁהֵם הַה״פ שֶׁלּוֹ בִּלְבַד), and the upper three of the upper three of his are the ones that remain revealed (וְהַג״ר דְּג״ר שֶׁלּוֹ הֵם הַנִּשְׁאָרוֹת מְגֻלּוֹת). And if so, they do not clothe in perfect equivalence (וְאִם כֵּן אֵינָם מִתְלַבְּשִׁים בְּשָׁוֶה). And it is impossible to interpret this regarding the private Partzuf of the Sefirah itself (וְאִי אֶפְשָׁר לְפָרְשׁוֹ עַל פַּרְצוּף פְּרָטִי שֶׁל סְפִירָה א׳). For behold, he said, “And now the Ze’ir Anpin is great and complete in all ten Sefirot and in a complete Havayah, the totality of the entire Partzuf” (שֶׁהֲרֵי אָמַר וְעַתָּה הַז״א גָּדוֹל וְשָׁלֵם בְּכָל י׳ סְפִירוֹת וּבְהֲוָיָ״ה גְמוּרָה כְּלָלוּת כָּל הַפַּרְצוּף), and this is clarified that it refers to the general Ze’ir Anpin (וְזֶה מְבֹאָר שֶׁהוּא כְּלָלוּת ז״א).

And furthermore, from what he said, “For you already know that each one of the upper three is comprised of ten by itself” (וְעוֹד כִּי מִמַּה שֶּׁאָמַר כִּי כְּבָר יָדַעְתָּ כִּי כָּל אֶחָד מֵהַג״ר כְּלוּלָהּ מֵעֶשֶׂר), we learn that the seven lower ones are not each comprised of ten in order to be each one a complete Partzuf (מִינָּה נִלְמַד שֶׁאֵין הַז״ת הֵם כָּל אֶחָד כָּלוּלָהּ מֵעֶשֶׂר כְּדֵי לִהְיוֹת כָּל אֶחָד פַּרְצוּף אֶחָד). Rather, the seven lower ones in their totality are one Partzuf (רַק כִּי הַז״ת בִּכְלָלוּתָם הֵם פַּרְצוּף אֶחָד), and likewise Malkhut is one Partzuf of ten Sefirot (וְכֵן הַמַלְכוּת הִיא פַּרְצוּף אֶחָד דְּי׳ סְפִירוֹת).

And if so, even if we desire to say that he is speaking regarding one Partzuf of the five Partzufim of the Partzuf of Ze’ir Anpin (וְאִם כֵּן אַף אִם נִרְצֶה לוֹמַר שֶׁהוּא מְדַבֵּר עַל פַּרְצוּף אֶחָד מֵהַה׳ פַּרְצוּפִים דְּפַרְצוּף ז״א), behold it is found that in one Partzuf of the five Partzufim of Ze’ir Anpin there are only five Partzufim and not ten Partzufim (הֲרֵי נִמְצָא שֶׁאֵין בְּפַרְצוּף אֶחָד מֵהַה׳ פַּרְצוּפִים דְּז״א רַק ה׳ פַּרְצוּפִים וְאֵינָם עֲשָׂרָה פַּרְצוּפִים). And even these five Partzufim do not clothe one another equally (וְגַם אֵלּוּ הַה׳ פַּרְצוּפִים אֵינָם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), and all the more so, they are not ten Partzufim clothing one another equally (וְכָל שֶׁכֵּן שֶׁאֵינָם עֲשָׂרָה פַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). In such a manner that, in my humble opinion, it is exceedingly difficult regarding him from this language — and investigate this well (בְּאֹפֶן שֶׁלְּע״ד מְלֹא יִמְנָע קָשֶׁה עָלָיו מִלָּשׁוֹן הַזֶּה וָדוֹק).

Also he wrote there in chapter nine, and this is his language (וְעוֹד כָּתַב שָׁם בְּפ"ט וְז״ל): the general principle that arises is that in every ten Sefirot there are two aspects (כְּלָל הָעוֹלֶה כִּי בְּכָל י׳ סְפִירוֹת יֵשׁ בּוֹ בּ׳ בְּחִינוֹת): either the upper three, which are Abba and Imma of that Partzuf (אִם ג״ר שֶׁהֵם או״א שֶׁבְּאוֹתוֹ פַּרְצוּף), and necessarily they contain ten complete Sefirot (וּמִן הַהֶכְרֵחַ יֵשׁ בָּהֶם י׳ סְפִירוֹת גְּמוּרוֹת); or the aspect of the seven lower ones, which is the Ze’ir Anpin of that Partzuf (וְאִם בְּחִינַת ז״ת שֶׁהוּא ז״א שֶׁבְּאוֹתוֹ פַּרְצוּף). And just as Abba and Imma of Atzilut become clothed in the Ze’ir Anpin of Atzilut (וּכְמוֹ שֶׁאו״א דַּאֲצִילוּת מִתְלַבְּשִׁים בְּז״א שֶׁל הָאֲצִילוּת), so too in every Partzuf, from itself and within itself, its upper three possess ten complete Sefirot (כֵּן בְּכָל פַּרְצוּף מִינֵּיהּ וּבֵיהּ ג״ר שֶׁלּוֹ יֵשׁ בָּהֶם י׳ סְפִירוֹת גְּמוּרוֹת) and become clothed within its seven lower ones (וּמִתְלַבְּשִׁים תּוֹךְ ז״ת שֶׁלּוֹ).

And sometimes the seven lower ones of the upper three, which include ten Sefirot as mentioned (וּלְפָעָמִים ז״ת דְּג״ר הַכּוֹלְלִים י׳ סְפִירוֹת כַּנִּזְכָּר), are within the very seven lower ones of that Partzuf (הֵם תּוֹךְ ז״ת עַצְמָן מַמָּשׁ שֶׁל הַפַּרְצוּף הַהוּא). And this is the secret of Keri’at Shema, Mochin [Intellects] of six extremities (וְזֶה סוֹד ק״ש מוֹחִין דְּו״ק), meaning the seven lower ones of Chokhmah–Binah of that Partzuf (ר״ל ז״ת דְּחו״ב שֶׁל הַפַּרְצוּף הַהוּא). And sometimes even the upper three of the Mochin [Intellects] themselves enter (וּפְעָמִים נִכְנָסִין אַף הַג״ר שֶׁל הַמּוֹחִין בְּעַצְמָם), and then the Partzuf becomes complete in its growth (וְאָז נִשְׁלָם הַפַּרְצוּף לְהִתְגַּדֵּל) and it possesses complete Mochin [Intellects] (וְיֵשׁ לוֹ מוֹחִין שְׁלֵמִים). For always the aspect of the seven lower ones is called smallness (כִּי לְעוֹלָם בְּחִינַת ז״ת נִקְרֵאת קַטְנוּת).

And it follows that until the upper three, which are the Mochin [Intellects] of Chokhmah–Binah themselves of the Partzuf, enter (וְנִמְצָא שֶׁעַד שֶׁיִּכָּנְסוּ ג״ר שֶׁהֵם הַמּוֹחִין דְּחו״ב עַצְמָן שֶׁל הַפַּרְצוּף), then it is called great (אָז נִקְרָא גָּדוֹל), similar to Abba and Imma of the general Atzilut who are always great (דּוּגְמַת או״א שֶׁל כְּלָלוּת הָאֲצִילוּת שֶׁהֵם גְּדוֹלִים תָּמִיד). And only the Ze’ir Anpin of the general Atzilut is called small (וְאֵינוֹ נִקְרָא קָטָן רַק ז״א דְּכְלָלוּת הָאֲצִילוּת). And likewise in the Partzuf itself of Ze’ir Anpin (וְכֵן בַּפַּרְצוּף עַצְמוֹ דְּז״א): as long as in the Ze’ir Anpin of the general Atzilut there are only the seven lower ones within it — which are the Ze’ir Anpin within Ze’ir Anpin — it is called small (כָּל זְמַן שֶׁאֵין בְּז״א דְּכְלָלוּת הָאֲצִילוּת רַק ז״ת שֶׁבּוֹ שֶׁהֵם ז״א שֶׁבְּז״א נִקְרָא קָטָן). And when it has its upper three, which are the Abba and Imma within Ze’ir Anpin itself (וְכַאֲשֶׁר יֵשׁ בּוֹ ג״ר שֶׁבּוֹ שֶׁהֵם בְּחִינַת או״א שֶׁבְּז״א עַצְמוֹ), then it is called great (אָז נִקְרָא גָּדוֹל). For always this principle must be in your hand — that the upper three never possess deficiency to be called small (כִּי לְעוֹלָם יִהְיֶה כְּלָל זֶה בְּיָדְךָ שֶׁהַג״ר אֵין בָּהֶם חֶסְרוֹן לִהְיוֹתָם נִקְרָאִים קְטַנִּים), and they are always complete in their ten Sefirot (וְלְעוֹלָם הֵם שְׁלֵמִים בְּי׳ סְפִירוֹת שֶׁלָּהֶם): from the Chokhmah of Ze’ir Anpin within ten complete Sefirot from the Binah of Ze’ir Anpin (מִצַּד חָכְמָה דְּז״א תּוֹךְ י׳ סְפִירוֹת שְׁלֵימוֹת מִצַּד בִּינָה דְּז״א). And when these enter within the Ze’ir Anpin within Ze’ir Anpin — which are its seven lower ones (וְכַאֲשֶׁר אֵלּוּ נִכְנָסִין תּוֹךְ ז״א שֶׁבְּז״א עַצְמוֹ שֶׁהֵם ז״ת שֶׁבּוֹ) — then the totality of the Partzuf of Ze’ir Anpin is completed (אָז נִשְׁלַם כְּלָלוּת פַּרְצוּף ז״א) and it is called great (וְנִקְרָא גָּדוֹל).

This is what arises from all of this (הָעוֹלֶה מִכָּל זֶה). For the Ze’ir Anpin within Ze’ir Anpin — which are its seven lower ones — are the totality of ten Sefirot (כִּי ז״א שֶׁבְּז״א שֶׁהֵם ז״ת שֶׁבּוֹ הֵם כְּלָלוּת י׳ סְפִירוֹת). And the Chokhmah–Binah within Ze’ir Anpin — which are its upper three — are called Mochin [Intellects] of Gadlut (וְחו״ב שֶׁבְּז״א שֶׁהֵם ג״ר שֶׁבּוֹ נִקְרָאִים מוֹחִין דְּגַדְלוּת). And their seven lower ones become clothed in the first seven lower ones — called Ze’ir Anpin within Ze’ir Anpin (וּמִתְלַבְּשִׁים ז״ת שֶׁלָּהֶם בְּז״ת הָרִאשׁוֹנוֹת הַנִּקְרָאִים ז״א שֶׁבְּז״א). And their upper three remain revealed (וְג״ר שֶׁבָּהֶם נִשְׁאָרִים מְגֻלִּין), similar to Atik within Arich, etc. (דּוּגְמַת עַתִּיק תּוֹךְ אֲרִיךְ וְכוּ'). And it is found that there are Ibbur [Impregnation], Yenikah [Nursing], and Mochin [Intellects] in the seven lower ones of Ze’ir Anpin — called the externality (וְנִמְצָא כִּי יֵשׁ עִיבּוּר יְנִיקָה וּמוֹחִין בְּז״ת דְּז״א הַנִּקְרָאִים חִיצוֹנִיּוּת). And corresponding to them, Ibbur, Yenikah, and Mochin in its upper three— called the internality (וּכְנֶגְדָּם עִיבּוּר יְנִיקָה וּמוֹחִין בְּג״ר שֶׁבּוֹ הַנִּקְרָאִים פְּנִימִיּוּת). And perhaps we may say that the Chokhmah–Binah of Arich Anpin are their Ibbur and Yenikah (וְאוּלַי נוּכַל לוֹמַר כִּי חו״ב דְּא״א הֵם עִיבּוּר יְנִיקָה שֶׁלָּהֶם). And from the Keter of Ze’ir Anpin other Mochin [Intellects] extend to them, which spread within them, as is known (וּמֵהַכֶּתֶר דְּז״א נִמְשָׁכִים לָהֶם מוֹחִין אֲחֵרִים הַמִּתְפַּשְׁטִים בָּהֶם כַּנּוֹדָע).

For as it is in the generality of the worlds, so it is in the particularity of every Partzuf — from itself and within itself (כִּי כְּפִי שֶׁהוּא בִּכְלָלוּת הָעוֹלָמוֹת כֵּן הוּא בִּפְרָטוּת כָּל פַּרְצוּף וּפַרְצוּף וּמִינֵּיהּ וּבֵיהּ). And it is found that the ten Sefirot of Keter and the ten Sefirot of Chokhmah and the ten Sefirot of Binah — which are the upper three of Ze’ir Anpin — never experienced any defect of the death of the kings, etc. (וְנִמְצָא כִּי הַי׳ סְפִירוֹת דְּכֶתֶר וְהַי׳ סְפִירוֹת דְּחָכְמָה וְהַי׳ סְפִירוֹת דְּבִינָה שֶׁהֵם ג״ר דְּז״א מֵעוֹלָם לֹא הָיָה בָהֶם פְּגַם מִיתַּת הַמְּלָכִים וְכוּ'). And the ten Sefirot of Chokhmah and the ten Sefirot of Binah of Ze’ir Anpin are always clothed in the seven lower ones of Ze’ir Anpin — in the secret of the Tzadi of Tzelem [Image], which are the Mochin [Intellects] of the Pnimi (וְהַי׳ סְפִירוֹת דְּחָכְמָה וְהַי׳ סְפִירוֹת דְּבִינָה דְּז״א הֵם לְעוֹלָם מִתְלַבְּשִׁים בְּז״ת דְּז״א בְּסוֹד צ' דְּצֶלֶם מוֹחִין פְּנִימִיִּים). And their upper three remain surrounding — the Lamed of Tzelem [Image] (וְהַג״ר שֶׁבָּהֶם נִשְׁאָרוּ מְקִיפִין ל' דְּצֶלֶם). And the ten Sefirot of its Keter are the surrounding of the surrounding — the Mem of Tzelem [Image] (וְהַי׳ סְפִירוֹת דְּכֶתֶר שֶׁבּוֹ הוּא מַקִּיף לַמַּקִּיף וְהֵם מ' דְּצֶלֶם). And all of this is called Mochin [Intellects] of Gadlut, etc. (וְכָל זֶה נִקְרָא מוֹחִין דְּגַדְלוּת וְכוּ'). And the Malkhut within Ze’ir Anpin is also another ten Sefirot (וְהַמַּלְכוּת שֶׁבְּז״א הִיא גַם כֵּן י׳ סְפִירוֹת אֲחֵרוֹת). And they are the backside of the six extremities of Ze’ir Anpin — called Yenikah and Katnut, etc. (וְהֵם אֲחוֹרַיִּים שֶׁל הו״ק דְּז״א הַנִּקְרָאִים יְנִיקָה וְקַטְנוּת וְכוּ'). And so forth — see there (יָעוּשׁ״ב).

Behold, also here it is clarified, all the same opposites mentioned above regarding the words of Rav Sar Shalom (הֲרֵי גַּם כָּאן מְבֹאַר כָּל הַהֶפְכִּיִּים הַנ״ל עַל דִּבְרֵי הָרַב שַׂר שָׁלוֹם). And they are as follows: that the five Partzufim of the general Ze’ir Anpin do not clothe one another in perfect equivalence (וְהֵם כִּי הַה׳ פַּרְצוּפִים שֶׁל כְּלָלוּת ז״א אֵינָם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה), but rather from the Chokhmah–Binah of Ze’ir Anpin their upper three remain revealed above its seven lower ones (רַק כִּי מֵהַחו״ב דְּז״א נִשְׁאֲרוּ הַג״ר שֶׁלָּהֶם מְגֻלּוֹת עַל הַז״ת שֶׁבְּז״א). And so too from the Keter of Ze’ir Anpin a portion remains revealed above its Chokhmah–Binah (וְכֵן מֵהַכֶּתֶר דְּז״א נִשְׁאַר מְגֻלֶּה עַל הַחו״ב שֶׁבּוֹ). And it is also clarified that the five Partzufim of the generality of the world do not clothe one another in perfect equivalence (וְגַם מְבֹאַר כִּי אֵין הַה׳ פַּרְצוּפִים דְּכְלָלוּת הָעוֹלָם הֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה), for behold he said at the beginning that the upper three of the upper three of Ze’ir Anpin remain revealed — similar to Atik within Arich (כִּי הֲרֵי אָמַר בַּתְּחִלָּה כִּי הַג״ר דְּג״ר דְּז״א נִשְׁאָרִים מְגֻלִּים דּוּגְמַת עַתִּיק תּוֹךְ אֲרִיךְ). And afterwards he said that “as it is in the generality of the worlds, so it is in the particularity of every Partzuf — from itself and within itself” (וְאַחַר כָּךְ אָמַר כִּי כְּפִי שֶׁהוּא בִּכְלָלוּת הָעוֹלָמוֹת כֵּן הוּא בִּפְרָטוּת כָּל פַּרְצוּף וּפַרְצוּף מִינֵּיהּ וּבֵיהּ).

And since he already explained the particularity of the Partzuf and said that the five Partzufim of the Partzuf do not clothe one another equally (וְכֵיוָן שֶׁכְּבָר פֵּרֵשׁ הַפְּרָטוּת שֶׁל הַפַּרְצוּף וְאָמַר שֶׁאֵין הַה׳ פַּרְצוּפִים שֶׁל הַפַּרְצוּף מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), then likewise in the generality of the worlds it is so — that the five Partzufim of the general world do not clothe one another equally (אִם כֵּן גַּם בְּבְחִינַת כְּלָלוּת הָעוֹלָמוֹת הוּא כֵּן שֶׁאֵין הַה׳ פַּרְצוּפִים דְּכְלָלוּת הָעוֹלָם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), the opposite of his words (הֶפֶךְ דְּבָרָיו ז״ל). And it is impossible to say that he is speaking regarding one individual Partzuf of a single Sefirah, as Rav Sar Shalom said (וְאִי אֶפְשָׁר לוֹמַר שֶׁהוּא מְדַבֵּר עַל פַּרְצוּף אֶחָד פְּרָטִי דְּסְפִירָה א׳ כְּמוֹ שֶׁאָמַר הָרַב שַׂר שָׁלוֹם), for behold from the beginning of the language until the end it is clarified that he is speaking about the general totality of the entire Partzuf of Ze’ir Anpin (כִּי הֲרֵי מְבֹאָר מִתְּחִלַּת הַלָּשׁוֹן וְעַד סוֹפוֹ אֵיךְ הוּא מְדַבֵּר עַל כְּלָלוּת כָּל פַּרְצוּף ז״א). And furthermore, even if we were to say — what cannot be said — that he is speaking regarding one individual Partzuf of a single Sefirah (וְעוֹד כִּי אֲפִלּוּ נֹאמַר מַה שֶּׁלֹּא נִתַּן לֵאָמֵר שֶׁמְדַבֵּר עַל פַּרְצוּף אֶחָד פְּרָטִי דְּסְפִירָה אַחַת), still it is difficult upon him: for according to his words, the individual Partzuf of a single Sefirah — its Keter is revealed until the throat (הֲרֵי לְפִי דְבָרָיו הַפַּרְצוּף פְּרָטִי דְּסְפִירָה אַחַת הַכֶּתֶר שֶׁלּוֹ מְגֻלֶּה עַד הַגָּרוֹן), and its Chokhmah from the throat until the chest (וְהַחָכְמָה מֵהַגָּרוֹן וְעַד הֶחָזֶה), and its Binah from the chest until the navel (וְהַבִּינָה מֵהֶחָזֶה וְעַד הַטַּבּוּר), and its Ze’ir Anpin from the navel downward (וְהַז״א מֵהַטַּבּוּר וּלְמַטָּה). But the Rav says that the seven lower ones of the Chokhmah–Binah become clothed in the seven lower ones — which is the Ze’ir Anpin (וְאִלּוּ הָרַב אוֹמֵר שֶׁהַז״ת שֶׁל הַחו״ב הֵם מִתְלַבְּשִׁים בְּז״ת שֶׁהוּא הַז״א).

And even if we say that he is speaking of one of the five Partzufim within Ze’ir Anpin (וְגַם אִם נֹאמַר שֶׁמְדַבֵּר עַל פַּרְצוּף אֶחָד מֵהַה״פ שֶׁבְּז״א), still it is difficult upon him: for if so, there are in it only five Partzufim and not ten Partzufim (עֲדַיִן קָשֶׁה עָלָיו דְּאִם כֵּן אֵין בּוֹ רַק ה׳ פַּרְצוּפִים וְאֵינָם עֲשָׂרָה פַּרְצוּפִים). And even these five Partzufim do not clothe one another equally — the opposite of his words (וְגַם אֵלּוּ הַה״פ אֵינָם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה הֶפֶךְ דְּבָרָיו). And furthermore — whether we say that he is speaking regarding an individual Partzuf of a single Sefirah, or whether we say that he is speaking regarding one of the five Partzufim in Ze’ir Anpin — still it remains difficult upon him from what he said: “As it is in the generality of the worlds, so it is in the particularity of every Partzuf” (וְעוֹד כִּי בֵּין אִם נֹאמַר שֶׁמְדַבֵּר עַל פַּרְצוּף אֶחָד פְּרָטִי דְּסְפִירָה אַחַת וּבֵין אִם נֹאמַר שֶׁמְדַבֵּר עַל פַּרְצוּף אֶחָד מֵהַה״פ דְּז״א עַכְתָּי קָשֶׁה עָלָיו מִמַּה שֶּׁאָמַר כִּי כְּפִי שֶׁהוּא בִּכְלָלוּת הָעוֹלָמוֹת כֵּן הוּא בִּפְרָטוּת כָּל פַּרְצוּף). And since he already explained that in the particularity of the Partzuf they do not clothe one another equally (וְכֵיוָן שֶׁכְּבָר פֵּרֵשׁ בַּפְּרָטוּת הַפַּרְצוּף שֶׁאֵינָם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), then likewise in the generality of the worlds the Partzufim do not clothe one another equally — the opposite of his words (אִם כֵּן גַּם בִּכְלָלוּת הָעוֹלָמוֹת אֵין הַפַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה הֶפֶךְ דְּבָרָיו ז״ל).

Also clarified is that the Partzuf of the five Partzufim of the Partzuf does not contain ten Partzufim — only ten Sefirot, the opposite of his words of blessed memory (גַּם מְבֹאַר כִּי אֵין הַפַּרְצוּף דְּהַה׳ פַּרְצוּפִים שֶׁל הַפַּרְצוּף יֵשׁ בּוֹ עֲשָׂרָה פַּרְצוּפִים רַק י׳ סְפִירוֹת הֶפֶךְ דְּבָרָיו ז״ל). And in the book Mavo She‘arim, in the discourse of Penimi and Mekif, discourse two, he wrote, and this is his language (וּבְסֵפֶר מָבוֹא שְׁעָרִים בְּדְּרוּשׁ פְּנִימִי וּמְקִיף דְּרוּשׁ בּ׳ כָּתַב וְז״ל): the general principle that arises is that Imma of Atzilut alone includes five Partzufim (כְּלָל הָעוֹלֶה כִּי אִמָּא דַּאֲצִילוּת לְבַדָּהּ כּוֹלֶלֶת ה׳ פַּרְצוּפִים), and each Partzuf among them includes three Partzufim within it (וְכָל פַּרְצוּף מֵהֶם כּוֹלֵל ג׳ פַּרְצוּפִים שֶׁבּוֹ), which are called back, middle, and front (שֶׁהֵם נִקְרָאִים אָחוֹר וְאֶמְצַע וּפָנִים). And this is the aspect of the three lower ones, the Netzach, Hod, Yesod within it, which are called back-sides (וְהוּא בְּחִינַת ג׳ אַחֲרוֹנוֹת נְהִ״י שֶׁבּוֹ הֵם נִקְרָאִים אֲחוֹרַיִּים); and the three middle ones within it are the middle Partzuf called “middle” (וְג׳ אֶמְצָעִיּוֹת שֶׁבּוֹ הֵם פַּרְצוּף הָאֶמְצָעִי הַנִּקְרָא אֶמְצַע); and its upper three are literally the inner Partzuf called Panim (וְג״ר שֶׁבּוֹ הֵם פַּרְצוּף הַפָּנִים מַמָּשׁ), and therefore it is called “face to Face” (וְלָכֵן נִקְרָא פַּב״פ).

And we will explain further in detail (וְנְבָאֵר יוֹתֵר בִּפְרָטוּת): for behold, do not think that the Partzuf of the Chesed, Gevurah, Tiferet is below, and the Partzuf of the three middle ones above them, and the Partzuf of the upper three above them (כִּי הִנֵּה אַל תַּחְשֹׁב שֶׁפַּרְצוּף הַג״ת הֵם לְמַטָּה וּפַרְצוּף ג׳ אֶמְצָעִיּוֹת עַל גַּבֵּיהֶם וּפַרְצוּף הַג״ר עַל גַּבֵּיהֶם), for if it were so, it would be impossible for all of them to be called one Partzuf (שֶׁאִם הָיָה כֵּן אִי אֶפְשָׁר לָמָּה כֻּלָּם נִקְרָאִים פַּרְצוּף אֶחָד). But the matter is thus (אָכֵן הָעִנְיָן הוּא כֵּן): for behold, these three Partzufim of the fifth Partzuf of Imma — which is the Malkhut within her — contain back, middle, and front (כִּי הִנֵּה שְׁלֹשָׁה פַּרְצוּפִים אֵלּוּ שֶׁל הַפַּרְצוּף הַה׳ שֶׁל אִמָּא שֶׁהִיא מַלְכוּת שֶׁבָּהּ יֵשׁ בָּהּ אָחוֹר וְאֶמְצַע וּפָנִים). And these are the aspects of the Netzach, Hod, Yesod and the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da‘at within her (וְהֵם בְּחִינַת נְהִ״י וְחַגַ״ת וְחַב״ד שֶׁבָּהּ). And all of them are clothed one within another, and the upper one above them (וְכֻלָּם מְלוּבָּשִׁין זֶה בְּתוֹךְ זֶה וְעֶלְיוֹן מֵהֶם), according to the manner of the clothing mentioned regarding Atik and Arich Anpin (עַל דֶּרֶךְ הַהִתְלַבְּשׁוּת הַנִּזְכֶּרֶת בַּעֲתִּיק וְא״א), wherein the upper three of Atik remain revealed and its seven lower ones become clothed in all ten Sefirot of Arich (שֶׁנִּשְׁאָרִים ג״ר דְּעַתִּיק מְגֻלּוֹת וְהַז״ת שֶׁבּוֹ מִתְלַבְּשׁוֹת בְּכָל הַי׳ סְפִירוֹת דְּאֲרִיךְ). So too is the matter here (כֵּן הָעִנְיָן כָּאן).

For behold, the Netzach, Hod, Yesod of the Malkhut of Imma are comprised of ten Sefirot (כִּי הִנֵּה הַנְּהִ״י דְּמַלְכוּת דְּאִמָּא כְּלוּלִים מֵי׳ סְפִירוֹת). Each one of these contains only the Netzach, Hod, Yesod of the Malkhut within each Sefirah (שֶׁכָּל אֶחָד מֵהֶם אֵין בּוֹ רַק נְהִ״י דְּמַלְכוּת שֶׁבְּכָל סְפִירָה). And these ten Sefirot in this manner become one Partzuf, called its “Back” (וְאֵלּוּ הַי׳ סְפִירוֹת בְּאֹפֶן זֶה נַעֲשִׂים פַּרְצוּף אֶחָד וְנִקְרָא אָחוֹר שֶׁבָּהּ). Afterwards, the Chesed, Gevurah, Tiferet within her are ten Sefirot (אַחַר כָּךְ הַחַגַ״ת שֶׁבָּהּ הֵם י׳ סְפִירוֹת). Each one of them contains the Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod of the Malkhut within it (שֶׁכָּל אֶחָת מֵהֶן כְּלוּלָהּ מֵחַגַ״ת נְהִ״י דְּמַלְכוּת שֶׁבָּהּ). And these ten Sefirot become one Partzuf, called the “Middle” (וְאֵלּוּ הַי׳ סְפִירוֹת נַעֲשׂוֹת פַּרְצוּף אֶחָד וְנִקְרָא אֶמְצָע). For it becomes clothed — half of it, from the chest downward, within the full stature of the Back Partzuf; and its upper half remains revealed (לְפִי שֶׁמִּתְלַבֵּשׁ חֶצְיוֹ מֵהֶחָזֶה וּלְמַטָּה בְּכָל קוֹמַת הַפַּרְצוּף דְּאָחוֹר וְחֶצְיוֹ הָעֶלְיוֹן נִשְׁאָר מְגֻלֶּה). For behold, every Sefirah within it contains Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod of the Malkhut within it (כִּי הֲרֵי כָּל סְפִירָה שֶׁבּוֹ יֵשׁ בָּהּ חַגַ״ת וְנְהִ״י דְּמַלְכוּת שֶׁבָּהּ).

But the Back Partzuf — each Sefirah within it has only the Netzach, Hod, Yesod of the Malkhut within it (אֲבָל פַּרְצוּף הָאָחוֹר כָּל סְפִירָה מֵהֶן אֵין בָּהּ רַק נְהִ״י דְּמַלְכוּת שֶׁבָּהּ). And behold, the Middle Partzuf is doubly higher (וְהֲרֵי פַּרְצוּף הָאֶמְצָעִי גָּבוֹהַּ כִּפְלַיִם). And when it becomes clothed within the Back Partzuf, it is called — see there — Chesed, Gevurah, Tiferet (וְכַאֲשֶׁר מִּתְלַבֵּשׁ תּוֹךְ פַּרְצוּף הָאָחוֹר נִקְרָא עַיֵּן שָׁם חַגַ״ת). And the Back Partzuf is called — see there — Netzach, Hod, Yesod (וְהַפַּרְצוּף הָאָחוֹר נִקְרָא עַיֵּן שָׁם נְהִ״י). For two reasons: first, because this Middle Partzuf surpasses and exceeds the stature of the Back Partzuf — like Chesed, Gevurah, Tiferet over Netzach, Hod, Yesod (לִבּ׳ סִבּוֹת: א׳ לְפִי שֶׁזֶּה הַפַּרְצוּף הָאֶמְצָעִי עוֹדֵף וְגָבוֹהַּ קוֹמָתוֹ עַל פַּרְצוּף הָאָחוֹר וְהֵם כְּעֵין חַגַ״ת עַל נְהִ״י). And also because every Sefirah within it contains Chesed, Gevurah, Tiferet and Netzach, Hod, Yesod, as mentioned (וְעוֹד כִּי כָּל סְפִירָה שֶׁבּוֹ יֵשׁ בָּהּ חַגַ״ת וְנְהִ״י כַּנִּזְכָּר). And that which is more within it than the other is called by its name (וּמַה שֶּׁיֵּשׁ בּוֹ יוֹתֵר עַל חֲבֵרוֹ נִקְרָא עַל שְׁמוֹ). And in this same manner, the third Partzuf — the Face — includes ten Sefirot (וְעַל דֶּרֶךְ זֶה פַּרְצוּף הַג׳ דְּפָנִים כּוֹלֵל י׳ סְפִירוֹת). And each Sefirah among them includes Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, and Netzach, Hod, Yesod of the Malkhut within it (וְכָל סְפִירָה מֵהֶן כּוֹלֶלֶת חַב״ד חַגַ״ת נְהִ״י דְּמַלְכוּת שֶׁבָּהּ). And this too becomes clothed within the Middle Partzuf (וְגַם זֶה מִתְלַבֵּשׁ תּוֹךְ הַפַּרְצוּף הָאֶמְצָעִי). And it is called the Partzuf of the Face, and called only Chokhmah, Binah, Da‘at for the two reasons mentioned (וְנִקְרָא פַּרְצוּף דְּפָנִים וְנִקְרָא חַב״ד בִּלְבַד לִבּ׳ הַסִּבּוֹת הַנִּזְכָּרוֹת): because it is a Partzuf that exceeds the Middle Partzuf, and becomes upon it the aspect of Chokhmah, Binah, Da‘at (כִּי הוּא פַּרְצוּף עוֹדֵף עַל פַּרְצוּף חַגַ״ת וְנַעֲשֶׂה עָלָיו בְּחִינַת חַב״ד); and also because each Sefirah within it includes the Chokhmah, Binah, Da‘at within it as well (וְעוֹד שֶׁכָּל סְפִירָה מִמֶּנּוּ כּוֹלֶלֶת חַב״ד שֶׁבָּהּ גַּם כֵּן). And behold, we have explained the Partzuf of the Malkhut of Imma (וְהֲרֵי בֵּאַרְנוּ פַּרְצוּף מַלְכוּת דְּאִמָּא). And in this manner it is in all the other Partzufim within her (וְעַל דֶּרֶךְ זֶה הוּא בְּכָל שְׁאָר הַפַּרְצוּפִים שֶׁבָּהּ). End quote (עַ״כּ).

Behold, it is clarified here also that Imma includes five Partzufim (הֲרֵי מְבֹאָר גַּם כָּאן כִּי אִמָּא כּוֹלֶלֶת ה׳ פַּרְצוּפִים), and each Partzuf of these five Partzufim within her includes three Partzufim (וְכָל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים שֶׁבָּהּ כּוֹלֵל ג׳ פַּרְצוּפִים): which are the Netzach, Hod, Yesod and the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da‘at (שֶׁהֵם נְהִ״י וְחַגַ״ת וְחַב״ד). Which, in truth, are only ten complete Sefirot (אֲשֶׁר לְפִי הָאֱמֶת אֵינָם רַק י׳ סְפִירוֹת גְּמוּרוֹת). And these three Partzufim of each Partzuf of the five Partzufim of Imma do not clothe one another equally (וְג׳ פַּרְצוּפִים אֵלּוּ דְּכָל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים דְּאִמָּא אֵינָם מִתְלַבְּשִׁים זֶה בְּתוֹךְ זֶה בְּשָׁוֶה), but only in the manner detailed in the fifth Partzuf of Imma — which is her Malkhut (אֶלָּא עַל דֶּרֶךְ אֲשֶׁר נְפָרֵט בְּפַרְצוּף הַה׳ דְּאִמָּא שֶׁהוּא הַמַּלְכוּת שֶׁלָּהּ). As he concluded: “and in this manner it is in all the other Partzufim within her” (כְּמוֹ שֶׁסִּיֵּם וְעַל דֶּרֶךְ זֶה הוּא בְּשְׁאָר הַפַּרְצוּפִים שֶׁלָּהּ). And this is the opposite of what Rav Sar Shalom, of blessed memory, wrote (וְהוּא הֶפֶךְ מַה שֶּׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל). For according to his words, each Partzuf of the five Partzufim of the Partzuf contains ten Partzufim (שֶׁלְּפִי דְבָרָיו כָּל פַּרְצוּף מֵהַה״פ פַּרְצוּפִים שֶׁל הַפַּרְצוּף יֵשׁ בּוֹ י׳ פַּרְצוּפִים), and that they clothe one another in perfect equivalence (וְשֶׁהֵם מַלְבִּישִׁים זֶה לָזֶה בְּהַשְׁוָאָה גְמוּרָה). But according to the words of the Rav, of blessed memory, each Partzuf of the five Partzufim of the Partzuf is divided only into three Partzufim (וְאִלּוּ לְפִי דִּבְרֵי הָרַב ז״ל כָּל פַּרְצוּף מֵהַה״פ שֶׁל הַפַּרְצוּף אֵינוֹ נִפְרָט רַק לְג׳ פַּרְצוּפִים), which are the Netzach, Hod, Yesod and the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da‘at (שֶׁהֵם נְהִ״י וְחַגַ״ת וְחַב״ד).

And also that these Partzufim do not clothe one another equally (וְגַם שֶׁאֵין פַּרְצוּפִים אֵלּוּ מִתְלַבְּשִׁין זֶה בְּתוֹךְ זֶה בְּשָׁוֶה), but only in the manner stated — that each one is upper and superior to the one below it (רַק עַל דֶּרֶךְ הָאָמֻר שֶׁכָּל אֶחָד עֶלְיוֹן וְעוֹדֵף עַל שֶׁלְּמַטָּה מִמֶּנּוּ). And also from what the Rav, of blessed memory, wrote — “according to the clothing mentioned regarding Atik and Arich, wherein the upper three of Atik remain revealed, etc.” (וְגַם מִמַּה שֶּׁכָּתַב הָרַב ז״ל עַל דֶּרֶךְ הַהִתְלַבְּשׁוּת הַנִּזְכֶּרֶת בַּעֲתִּיק וְאֲרִיךְ שֶׁנִּשְׁאָרִים ג״ר דְּעַתִּיק מְגֻלּוֹת וְכוּ'), from there also is clarified that the five inclusive Partzufim of the world do not clothe one another equally (מִשָּׁם מְבֹאָר גַּם כֵּן שֶׁהַה״פ הַכּוֹלְלִים שֶׁל הָעוֹלָם אֵינָם מִתְלַבְּשִׁין זֶה בְּזֶה בְּשָׁוֶה), the opposite of his words of blessed memory (הֶפֶךְ דְּבָרָיו ז״ל). And he wrote there afterwards, and this is his language (וְעוֹד כָּתַב שָׁם אַחֲ״ז וְז״ל): and we will now speak of Ze’ir Anpin (וְנְדַבֵּר עַתָּה בְּז״א). For behold, there is in him no aspect of Malkhut (כִּי הִנֵּה אֵין בּוֹ בְּחִינַת מַלְכוּת), for the Malkhut within him is his Nukvah (כִּי הַמַלְכוּת שֶׁבּוֹ הִיא נוּקְבֵיהּ).

And if so, there are in him only four Partzufim (וְאִם כֵּן אֵין בּוֹ רַק ד׳ פַּרְצוּפִים). And each one is comprised of three (וְכָל אֶחָד כָּלוּל מִג׳). The first is formed from his Netzach, Hod, Yesod (הָאֶחָד הוּא נַעֲשֶׂה מִנְּהִ״י שֶׁבּוֹ). And it contains ten Sefirot (וְיֵשׁ בּוֹ י׳ סְפִירוֹת). Three Partzufim — Back, Middle, and Front (ג׳ פַּרְצוּפִים אָחוֹר וְאֶמְצַע וּפָנִים). For they are nine segments (לְפִי שֶׁהֵם ט׳ פַּרְקִין). And its first three segments are Chokhmah, Binah, Da‘at (וְג׳ פַּרְקִין רִאשׁוֹנִים שֶׁבּוֹ הֵם חַב״ד). And its three middle segments are Chesed, Gevurah, Tiferet (וְג׳ אֶמְצָעִיִּים חַגַ״ת). And its three lower segments are Netzach, Hod, Yesod (וְג׳ תַּתָּאִין נְהִ״י). And these Netzach, Hod, Yesod, which are in the last Partzuf of this Netzach, Hod, Yesod, contain ten Sefirot (וְאֵלּוּ הַנְּהִ״י שֶׁבְּפַרְצוּף הָאַחֲרוֹן דְּנְהִ״י הַזֶּה יֵשׁ בָּהֶם י׳ סְפִירוֹת). Each one contains only the Netzach, Hod, Yesod within it (שֶׁכָּל אֶחָת כְּלוּלָהּ מִנְּהִ״י שֶׁבָּהּ לְבַד). And it becomes one Partzuf, called the Back (וְנַעֲשֶׂה פַּרְצוּף אֶחָד וְנִקְרָא אָחוֹר). And in this same manner is the Chesed, Gevurah, Tiferet (וְכֵן עַל דֶּרֶךְ זֶה בַּחַגַ״ת).

And in this same manner is the Chokhmah, Binah, Da‘at (וְכֵן עַל דֶּרֶךְ זֶה בַּחַב״ד). And they are clothed one within another according to what was stated above in the Partzuf of the Malkhut of Imma (וּמִתְלַבְּשִׁין זֶה בְּתוֹךְ זֶה עַל דֶּרֶךְ הַנּוֹ״ל בְּפַרְצוּף מַלְכוּת דְּאִמָּא). And these three are one Partzuf — the Netzach, Hod, Yesod of Ze’ir Anpin (וְכָל ג׳ אֵלוּ הֵם פַּרְצוּף אֶחָד דְּנְהִ״י דְּז״א). And in this manner, the second Partzuf — the Chesed, Gevurah, Tiferet of Ze’ir Anpin — includes its three: Back, Middle, and Front (וְעַל דֶּרֶךְ זֶה פַּרְצוּף בּ׳ דְּחַגַ״ת דְּז״א כּוֹלֵל ג׳ דְּאָחוֹר וְאֶמְצַע וּפָנִים). And in this manner, the third Partzuf — the Chokhmah, Binah, Da‘at — includes three: Back, Middle, and Front (וְעַל דֶּרֶךְ זֶה פַּרְצוּף ג׳ דְּחַב״ד כּוֹלֵל ג׳ אָחוֹר וְאֶמְצַע וּפָנִים).

And in this manner, the fourth Partzuf — in its Keter — includes Back, Middle, and Front (וְעַל דֶּרֶךְ זֶה פַּרְצוּף ד׳ בְּכֶתֶר שֶׁלּוֹ כּוֹלֵל אָחוֹר וְאֶמְצַע וּפָנִים). And these four Partzufim also clothe one another (וְאֵלּוּ הַד׳ פַּרְצוּפִים גַּם הֵם מִתְלַבְּשִׁין זֶה בְּתוֹךְ זֶה). And this one exceeds that one (וְזֶה עוֹדֵף עַל זֶה). And it is found that the last is the aspect of Netzach, Hod, Yesod of the general Ze’ir Anpin (וְנִמְצָא הָאַחֲרוֹן בְּחִינַת נְהִ״י דְּכְלָלוּת ז״א). And upon it is the Partzuf called Chesed, Gevurah, Tiferet (וְעָלָיו פַּרְצוּף הַנִּקְרָא חַגַ״ת). And upon that is the Partzuf called Chokhmah, Binah, Da‘at (וְעָלָיו פַּרְצוּף הַנִּקְרָא חַב״ד). And upon that is the Partzuf called Keter (וְעָלָיו פַּרְצוּף הַנִּקְרָא כֶּתֶר). And it is found that in Ze’ir Anpin there are four Partzufim (וְנִמְצָא כִּי בְּז״א יֵשׁ ד׳ פַּרְצוּפִים). And each one of them includes three Partzufim (וְכָל אֶחָד מֵהֶם כּוֹלֵל ג׳ פַּרְצוּפִים), which are called Back, Middle, and Front (שֶׁהֵם נִקְרָאִים אָחוֹר וְאֶמְצַע וּפָנִים), according to what was stated above in the Malkhut of Imma (עַל דֶּרֶךְ הַנּוֹ״ל בְּמַלְכוּת דְּאִימָּא). End quote (עַ״כּ).

Behold, also here it is clarified how neither the individual Partzufim within each Partzuf of the Partzufim of the general Ze’ir Anpin, nor the Partzufim of the general Ze’ir Anpin themselves, clothe one another equally (הֲרֵי גַּם כָּאן מְבֹאָר אֵיךְ בֵּין הַפַּרְצוּפִים הַפְּרָטִיִּים דְּכָל פַּרְצוּף מֵהַפַּרְצוּפִים דְּכְלָלוּת ז״א בֵּין הַפַּרְצוּפִים דְּכְלָלוּת ז״א אֵינָם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), but rather each one exceeds the other (רַק כָּל אֶחָד עוֹדֵף עַל חֲבֵרוֹ). And likewise, each Partzuf of the Partzufim of the general Ze’ir Anpin does not clothe the other equally (וְגַם שֶׁכָּל פַּרְצוּף מֵהַפַּרְצוּפִים דְּכְלָלוּת ז״א אֵינָם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), but each one is superior to the one beneath it (רַק כָּל אֶחָד עוֹדֵף עַל שֶׁלְּמַטָּה מִמֶּנּוּ). And furthermore, each Partzuf of the Partzufim of the general Ze’ir Anpin includes only three Partzufim (וְגַם שֶׁכָּל פַּרְצוּף מֵהַפַּרְצוּפִים דְּכְלָלוּת ז״א אֵינוֹ כּוֹלֵל רַק ג׳ פַּרְצוּפִין), which are the Netzach, Hod, Yesod and the Chesed, Gevurah, Tiferet and the Chokhmah, Binah, Da‘at (שֶׁהֵם נְהִ״י וְחַגַ״ת וְחַב״ד). These are ten Sefirot, which in truth are only three Sefirot (שֶׁהֵם י׳ סְפִירוֹת אֲשֶׁר לְפִי הָאֱמֶת אֵינָם רַק ג׳ סְפִירוֹת), as stated above in Sha‘ar Partzufei Ze’ir Anpin and Nukvah (וּכְמָשְׁ״ל מִשַּׁעַר פַּרְצוּפֵי זו״ן). And this is the opposite of the words of Rav Sar Shalom, of blessed memory (הֶפֶךְ דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל). For he said that the five encompassing Partzufim of the Partzuf clothe one another in perfect equivalence (שֶׁאָמַר שֶׁהַה׳ פַּרְצוּפִים הַכּוֹלְלִים שֶׁל הַפַּרְצוּף הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה). And also that each Partzuf of the five Partzufim of the Partzuf includes ten Partzufim (וְגַם שֶׁכָּל פַּרְצוּף מֵהַה״פ פַּרְצוּפִים שֶׁל הַפַּרְצוּף הוּא כּוֹלֵל עֲשָׂרָה פַּרְצוּפִים), and that they clothe one another equally (וְשֶׁהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה).

Behold, I have presented before the eyes of the reader several passages of the Rav, of blessed memory (הִנֵּה הִצַּגְתִּי לְעֵין הַקּוֹרֵא קְצָת לְשׁוֹנוֹת שֶׁל הָרַב ז״להּ), in which it is clearly clarified how the Partzufim of the generality of the world, as well as the Partzufim of the generality of the Partzuf, do not clothe one another in perfect equivalence (אֲשֶׁר בָּהֶם מְבֹאָר בָּרוּר הֵיטֵב אֵיךְ אֵין הַפַּרְצוּפִים שֶׁל כְּלָלוּת הָעוֹלָם וְכֵן הַפַּרְצוּפִים דְּכְלָלוּת הַפַּרְצוּף מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה), but that each one exceeds the one below it (רַק כִּי כָּל אֶחָד עוֹדֵף עַל שֶׁלְּמַטָּה מִמֶּנּוּ). And their order of clothing one another is likewise clarified in all the discourses of the Rav, of blessed memory (אֲשֶׁר סֵדֶר הִתְלַבְּשׁוּתָם זֶה אֶת זֶה מְבֹאָר גַּם כֵּן בְּכָל דְּרוּשֵׁי הָרַב ז״להּ).

Except that in these places it is clarified very clearly that they cannot be interpreted as referring to one individual Partzuf of a single Sefirah, as the Rav Sar Shalom said (אֶלָּא שֶׁבִּמְקוֹמוֹת אֵלּוּ הוּא מְבֹאָר בָּרוּר הֵיטֵב שֶׁאִי אֶפְשָׁר לְפָרְשָׁם עַל פַּרְצוּף אֶחָד פְּרָטִי דְּסְפִירָה אַחַת כִּדְבַרֵי הָרַב שַׂר שָׁלוֹם). And if so, all the discourses of the Rav which speak in general terms certainly speak about the encompassing Partzufim and not about one individual Partzuf of a single Sefirah (וְאִם כֵּן גַּם כָּל דְּרוּשֵׁי הָרַב הַמְדַבְּרִים סְתָם וַדַּאי שֶׁמְדַבְּרִים עַל הַפַּרְצוּפִים הַכּוֹלְלִים וְלֹא עַל פַּרְצוּף אֶחָד פְּרָטִי דְּסְפִירָה אַחַת). Since in all these places it is clarified very clearly the order of the clothing of the five Partzufim of the general world (כֵּיוָן שֶׁבְּכָל אֵלּוּ הַמְּקוֹמוֹת מְבֹאָר בָּרוּר הֵיטֵב סֵדֶר הִתְלַבְּשׁוּת הַה׳ פַּרְצוּפִים דְּכְלָלוּת הָעוֹלָם), and also the order of the clothing of the five Partzufim of the general Partzuf (וְגַם סֵדֶר הִתְלַבְּשׁוּת הַה׳ פַּרְצוּפִים דְּכְלָלוּת הַפַּרְצוּף). And that which he said, that each Partzuf of the five Partzufim of the Partzuf contains ten Partzufim, is not mentioned anywhere (וְגַם מַה שֶּׁאָמַר שֶׁכָּל פַּרְצוּף מֵהַה״פ פַּרְצוּפִים שֶׁל הַפַּרְצוּף הֵם עֲשָׂרָה פַּרְצוּפִים לֹא נִזְכַּר בְּשׁוּם מָקוֹם). Rather, they are ten Sefirot (רַק שֶׁהֵם י׳ סְפִירוֹת). And moreover, according to what was stated above at the beginning of the section from Sefer Mavo She‘arim, Sha‘ar Two, part two, chapter one — see there — such a thing is impossible to say (וּמַה גַּם כִּי לְפִי מַה שֶּׁנֶּאֱמַר לְעֵיל בִּתְחִלַּת הַסִּימָן מִסֵּפֶר מָבוֹא שְׁעָרִים ש" ב ח"ב פ״א עַיֵּן שָׁם דָּבָר זֶה אִי אֶפְשָׁר לֵאָמְרוֹ עַיֵּן שָׁם). From now I will come to the passages of the Rav, of blessed memory, which Rav Sar Shalom, of blessed memory, brought as his proofs (מֵעַתָּה אָבוֹא נָבוֹא אֶל הַלְּשׁוֹנוֹת שֶׁל הָרַב ז״להּ אֲשֶׁר הֵבִיא הָרַב שַׂר שָׁלוֹם ז״ל סְמוּכוֹת שֶׁלּוֹ). From Sefer Mavo She‘arim, Sha‘ar Two, part three, chapter nine, and from Etz Chayim, Sha‘ar haTikkun, chapter five (מִסֵּפֶר מָבוֹא שְׁעָרִים ש״ ב ח״ג פ״ט וּמֵהָעֵץ חַיִּים שַׁעַר הַתִּקּוּן פ״ה), in order to compare them with the other passages of the Rav, of blessed memory (כְּדֵי לְהַשְׁווֹתָם עִם שְׁאָר לְשׁוֹנוֹת הָרַב ז״להּ). And this is his language there in Sefer Mavo She‘arim (וְזֶה לְשׁוֹנוֹ שָׁם בְּסֵפֶר מָבוֹא שְׁעָרִים):

Behold, when the ten points emerged (הִנֵּה כְּשֶׁיָּצְאוּ הָעֲשָׂרָה הַנְּקוּדוֹת), although certainly there is not a single point not included of ten (אֲפִלּוּ שֶׁבָּוָדַאי לֵית לָךְ נְקוּדָה דְּלָא אִתְכְּלִילַת מֵעֶשֶׂר), nevertheless their distinctions were not recognizable (עֲכָ״ז לֹא הָיָה נִכָּר בְּחִינָתָם). Rather, they were in mixture (אֲמְנָם הָיוּ בְּעֵרֶבּוּב), as if you would say that there were water and wine and milk and honey and oil all mixed together (כְּאִלּוּ תֹאמַר שֶׁהָיוּ מַיִם וְיַיִן וְחָלָב וּדְבַשׁ וְשֶׁמֶן הַכֹּל מְעוֹרָבִים יַחַד). But after the Tikkun, each aspect and aspect of the ten included within each Sefirah was recognized distinctly and not in mixture (וְאֲמְנָם אַחַר הַתִּקּוּן הוּכְּרוּ כָּל בְּחִינָה וּבְחִינָה מֵהָעֶשֶׂר הַנִּכְלָלִים בְּכָל סְפִירָה וְלֹא בְּעֵרֶבּוּב). Also, before the Tikkun, the ten Sefirot — each one was in its place, one above the other (גַּם כִּי קֹדֶם הַתִּקּוּן הָיוּ הַי׳ סְפִירוֹת כָּל אַחַת בִּמְקוֹמָהּ זוֹ לְמַעְלָה מִזּוֹ), and one did not enter the boundary of her fellow below her (וְאֵין הָאַחַת נִכְנֶסֶת בִּגְבוּל חֲבֶרְתָּהּ שֶׁלְּמַטָּה מִמֶּנָּה). But after the Tikkun, all were lengthened and spread downward until the end of Atzilut (אֲבָל אַחַר הַתִּקּוּן נִתְאָרְכוּ וְנִתְפַּשְּׁטוּ כֻּלָּם עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת), as is known — for the Partzuf of Atik and Arich and Abba, etc., all of them spread until the end of Atzilut (כְּנוֹדָע כִּי פַּרְצוּף עַתִּיק וַאֲרִיךְ וְאַבָּא וְכוּ' וְכֻלָּם נִתְפַּשְּׁטוּ עַד סוֹף הָאֲצִילוּת), and were clothed one within another (וְנִתְלַבְּשׁוּ זֶה בְּתוֹךְ זֶה).

And through this they benefited in several ways (וּבְזֶה הֵרְוִיחוּ כַּמָּה דְבָרִים): First, that their vessels became extended and increased through their spreading downward (א׳ כִּי נִתְאָרְכוּ הַכֵּלִים שֶׁלָּהֶם וְהִגְדִּילוּ עַל יְדֵי הִתְפַּשְּׁטוּתָם לְמַטָּה). And it is found that the vessel is large and able to receive the light and not break (וְנִמְצָא כִּי הַכְּלִי גָּדוֹל וְיֵשׁ בּוֹ כֹּחַ לְקַבֵּל הָאוֹר וְלֹא יִשָּׁבֵר), which was not the case at first, when the vessels were small and could not receive the light (מַה שֶּׁאֵין כֵּן בַּתְּחִלָּה שֶׁהָיוּ כֵּלִים קְטַנִּים וְלֹא יָכְלוּ לְקַבֵּל הָאוֹר). They also benefited through this that the lights arrive clothed in many coverings, one within another — Atik, and upon it Arich Anpin, and upon it Abba, etc. (עוֹד הֵרְוִיחוּ עַל יְדֵי זֶה כִּי הָאֳרוֹת בָּאִים מְלֻבָּשִׁים בְּכַמָּה כְּסוּיִים זֶה בְּתוֹךְ זֶה עַתִּיק וְעָלָיו א״א וְעָלָיו אַבָּא וְכוּ'). And then the lower ones are able to receive the light which passes through many coverings and screens (וְאָז הַתַּחְתּוֹנִים יְכוֹלִים לְקַבֵּל הָאוֹר שֶׁעוֹבֵר כַּמָּה כְּסוּיִים וּמַסָּכִים). They also benefited through this that by being all one within another they become soul to one another (עוֹד הֵרְוִיחוּ בָּזֶה כִּי בִּהְיוֹתָם כֻּלָּם זֶה בְּתוֹךְ זֶה נַעֲשִׂין נְשָׁמָה זֶה לָזֶה). And they became close together, all of them, one within another (וְנִתְקָרְבוּ יַחַד כֻּלָּם זֶה בְּתוֹךְ זֶה). And each one becomes a soul to illuminate to that which is more external than it (וְאִישׁ אֶת רֵעֵהוּ יַעְזֹרוּ בְּהִתְחַבְּרָתָם וְכָל אֶחָד נַעֲשֶׂה נְשָׁמָה לְהָאִיר אֶל הַחִיצוֹן מִמֶּנּוּ). Which was not the case when each one was separated from her companion and one did not enter the boundary of the other (מַה שֶּׁאֵין כֵּן בִּהְיוֹתָם כָּל אַחַת נִפְרֶדֶת מֵחֲבֶרְתָּהּ וְאֵין אַחַת נִכְנֶסֶת בִּגְבוּל חֲבֶרְתָּהּ). End quote (עַ״כּ).

Behold, from his words “but after the Tikkun they were all lengthened and spread downward until the end of Atzilut” (הִנֵּה מִמַּה שֶׁאָמַר אַךְ אַחַר הַתִּקּוּן נִתְאָרְכוּ וְנִתְפַּשְּׁטוּ כֻּלָּם עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת), it would appear at first glance, according to Rav Sar Shalom (מַשְׁמָע לְכְּאוֹרָה כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם), that all the Partzufim stretched and extended — each one — the full length of all Atzilut (כִּי נִתְפַּשְּׁטוּ וְנִתְאָרְכוּ כָּל הַפַּרְצוּפִים כָּל אֶחָד אוֹרֶךְ כָּל הָאֲצִילוּת). But when you examine correctly, it is not so (וּכְשֶׁתְּדַיֵּק שָׁפִיר לֵיתָא). On the contrary, from there is a proof to the opposite (וְאַדְרַבָּא מִשָּׁם רְאָיָה לְהֶפֶךְ).

For his words “were lengthened and spread downward until the end of Atzilut” (כִּי מַה שֶׁאָמַר נִתְאָרְכוּ וְנִתְפַּשְּׁטוּ עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת) apply only to the Gimel Rishonot above (אֵינוֹ שַׁיָּךְ רַק בַּג״ר שֶׁהֵם לְמַעְלָה), which were lengthened and spread downward until the end of Atzilut (שֶׁנִתְאָרְכוּ וְנִתְפַּשְּׁטוּ עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת). And this does not include the lower ones being lengthened upward to the head of Atzilut (וְאֵין נִכְלָל בָּזֶה שֶׁהַתַּחְתּוֹנוֹת נִתְאָרְכוּ וְנִתְפַּשְּׁטוּ עַד לְמַעְלָה בְּרֹאשׁ הָאֲצִילוּת). And on the contrary, if it were as Rav Sar Shalom says (וְאַדְרַבָּא אִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם), it should have said: “they were all lengthened and spread the full length of all Atzilut” (הֲוָה לֵיהּ לְמֵימַר נִתְפַּשְּׁטוּ וְנִתְאָרְכוּ כֻּלָּם אוֹרֶךְ כָּל הָאֲצִילוּת). Then the meaning would apply both upward and downward (שֶׁאָז הָיְתָה הַכַּוָּנָה בֵּין לְמַעְלָה בֵּין לְמַטָּה). But since he said only “spread downward until the end of Atzilut” (וּמִדְּקָאָמַר רַק נִתְפַּשְּׁטוּ עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת), it means that each one — from its own place — stretched downward to the end of Atzilut (הוּא כִּי כָּל אַחַת מִמְּקוֹם הֱיוֹתָהּ נִתְאָרְכָה וְנִתְפַּשְּׁטָה עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת).

For first he said that before the Tikkun the ten Sefirot, each one, was in its place, one above the other, and did not enter the boundary of the one below it (כִּי בַּתְּחִלָּה אָמַר שֶׁקֹדֶם הַתִּקּוּן הָיוּ הַי׳ סְפִירוֹת כָּל אַחַת בִּמְקוֹמָהּ זוֹ לְמַעְלָה מִזּוֹ וְאֵין אַחַת נִכְנֶסֶת בִּגְבוּל חֲבֶרְתָּהּ). And corresponding to this, after the Tikkun, all were lengthened and spread downward until the end of Atzilut (וְכְנֶגְדָּם אַחַר הַתִּקּוּן נִתְאָרְכוּ וְנִתְפַּשְּׁטוּ כֻּלָּם עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת). And they were clothed one within another (וְגַם נִתְלַבְּשׁוּ זֶה בְּתוֹךְ זֶה). For the point of Atik — from its place above — spread downward until the end of Atzilut (כִּי נְקֻדַּת עַתִּיק מִמְּקוֹם הֱיוֹתָהּ לְמַעְלָה נִתְפַּשְּׁטָה עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת). And likewise Arich, which was below Atik, from its own place spread downward until the end of Atzilut (וְכֵן הָאֲרִיךְ שֶׁהָיָה לְמַטָּה מֵעַתִּיק מִמְּקוֹם הֱיוֹתוֹ לְמַעְלָה נִתְפַּשֵּׁט עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת). And it becomes clothed upon Atik, which had already stretched and spread downward (וּמַלְבִּישׁ עַל עַתִּיק שֶׁכְּבָר נִתְאָרֵךְ וְנִתְפַּשֵּׁט עַד לְמַטָּה). And so too the Chokhmah and Binah, which had been below Arich, from the place where they had been above, were extended and spread downward, and they now clothe Arich and Atik which had already been extended and spread. (וְכֵן הַחוּ״ב שֶׁהָיוּ לְמַטָּה מֵאֲרִיךְ מִמְּקוֹם הֱיוֹתָם לְמַעְלָה נִתְאַרְכוּ וְנִתְפַּשְּׁטוּ עַד לְמַטָּה וּמַלְבִּישִׁין לְאֲרִיךְ וַעֲתִיק שֶׁכְּבָר נִתְאַרְכוּ וְנִתְפַּשְּׁטוּ). And likewise the Ze’ir Anpin and Nukvah, which were below the Chokhmah and Binah, spread from their place downward to the end of Atzilut, and they clothed all of them which had already been extended and spread. (וְכֵן הַזו״ן שֶׁהָיוּ לְמַטָּה מֵהַחו״ב נִתְפַּשְּׁטוּ מִמְּקוֹמָם עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת וְהִלְבִּישׁוּ עַל כֻּלָּם שֶׁכְּבָר נִתְאַרְכוּ וְנִתְפַּשְּׁטוּ).

In such a manner that all the Partzufim are clothed one within the other, and no Partzuf clothes another in exact equivalence, only at their termination are all of them equal, for the feet of all of them terminate at the end of Atzilut. (בְּאוֹפֶן שֶׁכָּל הַפַּרְצוּפִים מְלוּבָּשִׁים זֶה בְּתוֹךְ זֶה, וְאֵין שׁוּם פַּרְצוּף מַלְבִּישׁ לְשׁוּם פַּרְצוּף בְּהַשְׁוָאָה גְמוּרָה, רַק בְּסִיּוּמָם כֻּלָּם שָׁוִים, שֶׁרַגְלֵי כֻּלָּם מִסְתַּיְּימִים בְּסוֹף הָאֲצִילוּת). And this itself is what was stated above (וְזֶה עַצְמוֹ הוּא מַה שֶּׁאָמַר), from the language of Etz Chayim, Gate of Tehiru, chapter 3, where it is further clarified, as is written, and these are his words: (לְעֵיל מִלְּשׁוֹן הָעֵץ חַיִּים בִּשְׁעַר הַתֵּי״ר פ״ג, אֲשֶׁר שָׁם מְבוֹאָר יוֹתֵר שֶׁכָּתַב וְזֶה לְשׁוֹנוֹ): But what has changed now from how it was at first is this: that then the point of Keter was in its place alone, and after it the point of Chokhmah was alone, separately, and in this way all ten Sefirot. (אֲבָל מַה שֶּׁנִּשְׁתַּנָּה עַתָּה מִבָּרִאשׁוֹנָה הוּא זֶה, כִּי אָז הָיְתָה נְקוּדַּת הַכֶּתֶר בִּמְקוֹמָהּ לְבַד, וְאַחֲרֶיהָ נְקוּדַּת הַחָכְמָה לְבַדָּהּ בִּפְנֵי עַצְמָהּ, וְכָל עַל דֶּרֶךְ זֶה כָּל הַי׳ סְפִירוֹת).

But now a great Tikkun was added, and that is: the point of Keter was drawn and extended from its place downward the extent of what is called the world of Atzilut. (אֲבָל עַתָּה נִתוֹסַף תִּקּוּן גָּדוֹל, וְהוּא כִּי נְקוּדַּת הַכֶּתֶר נִמְשְׁכָה וְנִתְפַּשְּׁטָה מִמְּקוֹמָהּ עַד לְמַטָּה שִׁעוּר הַנְּקֻדָּה בְּשֵׁם עוֹלָם הָאֲצִילוּת). And this point is the Nukvah of Atik. (וּנְקוּדָּה זוֹ הִיא נוּקְבָּא דְּעַתִּיק). And in like manner, the male aspect of Atik also was extended the mentioned extent. (וְכֵן עַל דֶּרֶךְ זֶה עַתִּיק דְּכוּרָא גַּם הוּא נִתְפַּשֵׁט שִׁעוּר הַנִּזְכָּר). And so did all the others: Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah and they clothed one another, etc. (וְכֵן עָשׂוּ כָּל הַשְּׁאָר: א״א וְאו״א וְזו״ן, וְהִלְבִּישׁוּ זֶה אֶת זֶה כו').

Behold it is explained that what the point of Atik did, they all did. (הֲרֵי מְבוֹאָר כִּי מַה שֶּׁעָשְׂתָה נְקוּדַּת עַתִּיק, עָשׂוּ כֻּלָּם). And what is it that the point of Atik did? That from its place where it had been, it spread downward — and so did all the others, that from their places they spread downward — and that is what the point of Atik did. (וּמַהוּ מַה שֶּׁעָשְׂתָה נְקוּדַּת עַתִּיק, כִּי מִמְּקוֹמָהּ שֶׁהָיְתָה נִתְפַּשֵׁטָה עַד לְמַטָּה, וְכֵן עָשׂוּ כָּל הַשְּׁאָר, כִּי מִמְּקוֹמָם שֶׁהָיוּ נִתְפַּשְּׁטוּ עַד לְמַטָּה — אֲשֶׁר זֶה הוּא מַה שֶּׁעָשְׂתָה נְקוּדַּת עַתִּיק).

And he already introduced earlier that before the Tikkun, these were beneath those, and after the Tikkun, each one spread from its place downward, as the point of Atik had done. (וְכְבָר הִקְדִּים כִּי קֹדֶם הַתִּקּוּן הָיוּ זוֹ לְמַטָּה מִזּוֹ, וְאַחַר הַתִּקּוּן נִתְפַּשֵּׁטָה כָּל אַחַת מִמְּקוֹמָהּ עַד לְמַטָּה כְּמוֹ שֶׁעָשְׂתָה נְקוּדַּת עַתִּיק). And through this they clothed one another. (וְעַל יְדֵי זֶה הִלְבִּישׁוּ זֶה אֶת זֶה). And therefore, immediately after this, he said: in such a way that all the feet of the Partzufim of Atzilut — whether of Atik, or of Arich, or of Ze’ir Anpin and Nukvah — all are equal at their termination, until the end of Atzilut, etc. (וְלָכֵן תֵּכֶף אַחַר זֶה אָמַר, בְּאֹפֶן שֶׁכָּל רַגְלֵי פַּרְצוּפֵי הָאֲצִילוּת בֵּין דְּעַתִּיק בֵּין דְּאֲרִיךְ בֵּין דְּזו״ן, כֻּלָּם שָׁוִים בְּסִיּוּמָם עַד סִיוּם הָאֲצִילוּת כו'). For it is precisely at their terminations that they are equal, for it is from the place of their being that they extended downward to the end of Atzilut. (כִּי בְּסִיּוּמָם דַּוְקָא הֵם שָׁוִים, לְפִי כִּי מִמְּקוֹם הֱיוֹתָם הוּא שֶׁנִּתְפַּשְּׁטוּ עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת). But above, they are one above the other, just as they were originally. (אֲבָל לְמַעְלָה הֵם זוֹ לְמַעְלָה מִזּוֹ, כְּמוֹ שֶׁהָיוּ מִקּוֹדֶם).

And reflect well, for all the widenings mentioned here in the book Mavo She‘arim — that they were enlarged and extended, (וְדוּ״ק כִּי כָל הָרוּחִים הָאֲמוּרִים כָּאן בְּסֵפֶר מָבוֹא שְׁעָרִים, שֶׁנִּגְדְּלוּ וְנִתְאַרְכוּ), the Kelim [Vessels], (הַכֵּלִים), and that the lights come clothed, (וְשֶׁהָאוֹרוֹת בָּאִים מְלוּבָּשִׁים), and that they became soul one to another — all of this is stated there in that chapter of Sha‘ar haTikkun, (וְשֶׁנֶּעֶשְׂתוּ נְשָׁמָה זֶלָ״ז, נֶאֱמַר שָׁם בְּאוֹתוֹ פֶרֶק דְּשַׁעַר הַתִּקּוּן), after it is stated there that they are equal in their termination. (אַחַר מַה שֶּׁאָמַר שָׁם שֶׁהֵם שָׁוִים בְּסִיּוּמָם). For what is said here is the same as what is said there, only that there is some variation in the wording. (כִּי הָאֲמוּר כָּאן הוּא הָאֲמוּר שָׁם, אֶלָּא שֶׁיֵּשׁ אֵיזֶה שִׁנּוּי בְּלְשׁוֹנוֹת). In such a way that, on the contrary, from here is a proof that the Partzufim do not clothe one another in exact equivalence. (בְּאוֹפֶן כִּי אַדְּרַבָּא, מִכָּאן רְאָיָה שֶׁאֵין הַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה). And further, it appears in my humble opinion to bring a proof from this expression in Sefer Mavo She‘arim, (וְעוֹד נִרְאֶה לְעַנְיוּת דַּעְתִּי לְהָבִיא רְאָיָה מִזֶּה הַלָּשׁוֹן דְּסֵפֶר מָבוֹא שְׁעָרִים), that the ten Sefirot of the Partzuf do not become ten Partzufim. (לְשֶׁאֵין הַי׳ סְפִירוֹת שֶׁל הַפַּרְצוּף נַעֲשִׂים עֲשָׂרָה פַּרְצוּפִים).

For behold, there he wrote after this, and these are his words: (כִּי הִנֵּה שָׁם כָּתַב אַחַר זֶה וְזֶה לְשׁוֹנוֹ): "Further, they gained through this, that what had originally been the aspect of the upper three, each one composed of ten — nevertheless, it possessed only the recognition of one Sefirah. (עוֹד הֵרוִיחוּ בָּזֶה כִּי מַה שֶּׁהָיָה בַּתְּחִלָּה בְּחִינַת ג׳ רִאשׁוֹנוֹת, כָּל אַחַת כְּלוּלָה מֵעֶשֶׂר — אַךְ אֵין לָהּ רַק הַכַּר סְפִירָה אַחַת). However, now after the Tikkun, each and every one of the upper three spread out and became ten complete Sefirot in a single Partzuf, etc. See there." (אֲבָל עַתָּה אַחַר הַתִּקּוּן, כָּל סְפִירָה וְסְפִירָה מֵהַגִּימֵל רִאשׁוֹנוֹת נִתְפַּשְּׁטָה וְנַעֲשֵׂית מִי׳ סְפִירוֹת גְּמוּרוֹת בְּפַרְצוּף אֶחָד כו' יְעֻיֵּן שָׁם). And if according to the words of the Rav Sar Shalom, may his memory be a blessing, it were as he claimed, then all the more so should it have said that each of the upper three became ten Partzufim. (וְאִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל, גְּדוֹלָה מִזּוֹ הָיָה לְעֵיל שֶׁכָּל אַחַת מֵהַגִּימֵל רִאשׁוֹנוֹת נַעֲשֵׂית י׳ פַּרְצוּפִים).

And similarly, in what is written there further: (וְכֵן בְּמַה שֶּׁכָּתוּב שָׁם אַחַר כָּךְ): "Also, before the Tikkun, the six extremities of Ze’ir Anpin — which are the aspect of the seven kings — were separated one from another in the secret of ‘public domain.’ And after the Tikkun, they were joined and became a single Partzuf, bound one to the other — which is the Partzuf of Ze’ir Anpin. (גַּם קֹדֶם הַתִּקּוּן הָיוּ ו״ק דְּז״א שֶׁהֵם בְּחִינַת הַז׳ מְלָכִים נִפְרָדִים זוֹ מִזּוֹ בְּסוֹד רְשׁוּת הָרַבִּים, וְאַחַר הַתִּקּוּן נִתְחַבְּרוּ וְנַעֲשׂוּ פַּרְצוּף אֶחָד קָשׁוּר זֶה בָּזֶה — שֶׁהוּא פַּרְצוּף דְּז״א). And not only this, but also the upper three, which had been missing from it before the Tikkun, were now added to it." (וְלֹא דַּי בָּזֶה, כִּי אִם גַּם נִתוֹסְפוּ בּוֹ הַגִּימֵל רִאשׁוֹנוֹת הַחֲסֵרִים בּוֹ קֹדֶם הַתִּקּוּן). And all this applies also in regard to the lights, that at first they were in the secret of inclusion and the ten Sefirot were not distinguished; but now they became discernible, and were seen by the eye and heard by the ear, and so forth. (וְכָל זֶה בְּבְחִינַת הָאוֹרוֹת גַּם כֵּן, שֶׁבַּתְּחִלָּה הָיוּ בְּסוֹד כְּלָלוּת, וְלֹא הָיוּ נִכָּרִים הַי׳ סְפִירוֹת, וְעַתָּה נִכְּרוּ וְהָיוּ עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת וְכַיּוֹצֵא עַל דֶּרֶךְ זֶה).

Therefore, if his words, may his memory be a blessing, were correct — why did he not say, all the more so, that ten Partzufim were made from it? (וְאִם כְּדִבְרָיו ז״ל לָמָּה לֹא אָמַר גְּדוֹלָה מִזּוֹ שֶׁנֶּעֱשׂוּ בּוֹ עֲשָׂרָה פַּרְצוּפִים). In my humble opinion, after due deference to his honor, not only does this expression from Sefer Mavo She‘arim fail to serve as a proof to his words, may his memory be a blessing, (וְלְעַנְיוּת דַּעְתִּי אַחֲרֵי הַמְּחִילָה הָרְאוּיָה לִכְבוֹדוֹ לֹא דַּי שֶׁמִּזֶּה הַלָּשׁוֹן דְּסֵפֶר מָבוֹא שְׁעָרִים אֵין רְאָיָה לִדְבָרָיו ז״ל), but on the contrary, it appears to contradict his view, and is equal with the rest of the expressions of the Rav, may his memory be a blessing, in every detail concerning the reality of the Partzufim. (אֶלָּא אַדְּרַבָּא, שֶׁנִּרְאֶה הֶפֶךְ דְּבָרָיו — וְהוּא שָׁוֶה אֶל שְׁאָר לְשׁוֹנוֹת הָרַב ז״ל בְּכָל פְּרָט עִנְיַן בְּחַיֵּי הַפַּרְצוּפִים). And now it remains for us (וְעַתָּה נִשְׁאַר לָנוּ) to compare the other wording (לְהַשְׁווֹת הַלָּשׁוֹן הָאַחֵר) that he brought (שֶׁהֵבִיא) from Etz Chayim, Gate of the Tikkun (מֵהָעֵץ חַיִּים שַׁעַר הַתִּקּוּן), with all the teachings of the Rav, of blessed memory (עִם כָּל דְּרוּשֵׁי הָרַב ז״ל). And these are his words there (וְז״ל שָׁם): “And after all the Tikkun” (וְאַחַר כָּל הַתִּקּוּן), “then were added” (אָז נִתּוֹסְפוּ) “nine Kelim [Vessels] and the lower half of Keter in Atik” (ט׳ כֵּלִים וְחֵצִי תַּחְתּוֹן דְּכֶתֶר בְּעַתִּיק), “and also that they spread forth” (וְגַם שֶׁנִּתְפַּשְׁטוּ), “and were enclothed one in another” (וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “and through this the Kelim [Vessels] multiplied without end” (וּבָזֶה נִתְרַבּוּ הַכֵּלִים לְאֵין קֵץ), “and were able to bear all the lights” (וְיוּכְלוּ לְסְבּוֹל כָּל הָאוֹרוֹת), “until they remained in their stature equal” (עַד שֶׁנִּשְׁאָרוּ בְּקוֹמָתָם שָׁוֶה). “And nine Kelim [Vessels] were added” (וְנִתּוֹסְפוּ ט׳ כֵּלִים), “and the first half of Keter in Arich Anpin” (וַחֲצִי הָרִאשׁוֹן דְּכֶתֶר בְּא״א), “and also that they were enclothed” (וְגַם שֶׁנִּתְלַבְּשׁוּ), “one within another” (אֵלּוּ בְּתוֹךְ אֵלּוּ), “and also that all the Kelim [Vessels] of Atik were enclothed” (וְגַם שֶׁנִּתְלַבְּשׁוּ כָּל כֵּלִים דְּעַתִּיק), “inside the Kelim [Vessels] of Arich Anpin” (בְּתוֹךְ כֵּלִים דְּא״א). “And nine Kelim [Vessels] were added in Abba” (וְנִתּוֹסְפוּ ט׳ כֵּלִים בְּאַבָּא), “except the Kli [Vessel] of Chokhmah in him” (זוּלַת כְּלִי הַחָכְמָה שֶׁבּוֹ), “for it was already in him originally” (שֶׁכְּבָר הָיָה בּוֹ מֵעִיקָּרָא), “and also these were enclothed one in another” (וְגַם נִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “and also were enclothed all the Kelim [Vessels] of Arich Anpin and Atik” (וְגַם נִתְלַבְּשׁוּ כָּל כֵּלִים דְּא״א וְעַתִּיק), “inside the Kelim [Vessels] of Abba” (תּוֹךְ כֵּלִים דְּאַבָּא). “And nine Kelim [Vessels] were added in Imma” (וְנִתּוֹסְפוּ ט׳ כֵּלִים בְּאִמָּא), “except the Kli [Vessel] of Binah in her” (זוּלַת כְּלִי הַבִּינָה שֶׁבָּהּ), “for it was already in her originally” (שֶׁכְּבָר הָיָה בָּהּ מֵעִיקָּרָא), “and also these were enclothed one in another” (וְגַם נִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “and also were enclothed all the Kelim [Vessels] of Atik and Arich Anpin and Abba” (וְגַם נִתְלַבְּשׁוּ כָּל כֵּלִים דְּעַתִּיק וְדָא״א וְדָאַבָּא), “inside them” (בְּתוֹכָם). “And three first Kelim [Vessels] were added in Ze’ir Anpin” (וְנִתּוֹסְפוּ ג׳ כֵּלִים הָרִאשׁוֹנִים בְּז״א), “of Chokhmah, Binah, Da‘at” (דְּכַּחַ״ב), “and the last Kli [Vessel] of Malkhut in him” (וְכְלִי הָאַחֲרוֹן דְּמַלְכוּת שֶׁבּוֹ), “except the Kelim [Vessels] of the six extremities” (זוּלַת כֵּלִים דְּו״ק), “which were already in him” (שֶׁכְּבָר הָיוּ בּוֹ), “and not only this” (וְלֹא עוֹד), “but each Kli [Vessel] in him” (אֶלָּא שֶׁכָּל כְּלִי שֶׁבּוֹ), “includes all ten Kelim [Vessels]” (כָּלוּל מִכָּל הַי׳ כֵּלִים), “as is known” (כְּנוֹדָע), “and so in all the other Partzufim” (וְכֵּן בְּכָל שְׁאָר הַפַּרְצוּפִים), “and understand this” (וְהָבֵן זֶה). “And they were enclothed one in another” (וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “and also were enclothed all the Kelim [Vessels] of Atik and Arich Anpin and Abba” (וְגַם נִתְלַבְּשׁוּ כָּל כֵּלִים דְּעַתִּיק וְדָא״א וְדָאו״א), “inside Ze’ir Anpin” (בְּתוֹךְ ז״א). “And nine first Kelim [Vessels] were added in the Nukvah” (וְנִתּוֹסְפוּ ט׳ כֵּלִים הָרִאשׁוֹנִים בַּנּוּקְבָא), “except the Kli [Vessel] of Malkhut in her” (זוּלַת כְּלִי הַמַלְכוּת שֶׁבָּהּ), “for it was already in her originally” (שֶׁכְּבָר הָיְתָה בָּהּ מֵעִיקָּרָא), “and also these were enclothed one in another” (וְגַם נִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “and also were enclothed all the Kelim [Vessels] of Atik and Arich Anpin and Abba and Ze’ir Anpin” (וְגַם נִתְלַבְּשׁוּ כָּל כֵּלִים דְּעַתִּיק וְדָא״א וְדָאו״א וְז״א), “inside her Kelim [Vessels]” (בְּתוֹךְ כֵּלִים שֶׁלָּהּ). And it has already been explained (וְכְבָר נִתְבָּאֵר), that besides being ten complete Kelim [Vessels] in each Partzuf (שֶׁמִּלְּבַד שֶׁהֵם עֲשָׂרָה כֵּלִים גְּמוּרִים בְּכָל פַּרְצוּף), each Kli [Vessel] includes ten Kelim [Vessels] (גַּם כָּל כְּלִי מֵהֶם כּוֹלֵל עֲשָׂרָה כֵּלִים), and it follows (וְנִמְצָא), that the ten Kelim [Vessels] (כִּי הַי׳ כֵּלִים), multiplied without limit (נִתְרַבּוּ לְאֵין תַּכְלִית), and the measure of their stature (וְשִׁעוּר קוֹמָתָן), did not change (לֹא נִשְׁתַּנָּה), for behold they were enclothed one inside another (כִּי הֲרֵי נִתְלַבְּשׁוּ זֶה בְּתוֹךְ זֶה), and through this they could bear the lights (וּבָזֶה יָכְלוּ לְסְבּוֹל הָאוֹרוֹת). End of his words (עכ״ל).

Behold, that in the wording of the Rav, of blessed memory (הֲרֵי שֶׁבְּלָשׁוֹן הָרַב ז״ל), it is not explicitly stated (לֹא פָּרוּשׁ), that the Partzufim included within each Partzuf (כִּי הַפַּרְצוּפִים הַכְּלוּלִים בְּכָל פַּרְצוּף), which enclothe one another (שֶׁהֵם מַלְבִּישִׁים זֶה אֶת זֶה), are equal in their stature (שׁוֹוִין בְּקוֹמָתָן), in complete equality (בְּהַשְׁוָאָה גְּמוּרָה), but only that in each aspect and aspect (רַק כִּי בְּכָל בְּחִינָה וּבְחִינָה), he said “and they were enclothed one in another” (אָמַר וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), and the intention will be (וְהַכַּוָּנָה תִּהְיֶה), as he wrote in Etz Chayim, Gate of the Mochin [Intellects] of Tzelem [Image], chapter 8 (כַּמָּ״שׁ בְּעֵץ חַיִּים שַׁעַר מוֹחִין דְּצֶלֶם פ"ח), and these are his words (וְז״ל): “The general principle that emerges is” (הַכְּלָל הָעוֹלֶה הוּא), “that in every Partzuf” (כִּי בְּכָל פַּרְצוּף), “and Partzuf” (וּפַרְצוּף), “that exists in all Atzilut” (שֶׁיֵּשׁ בְּכָל הָאֲצִילוּת), “it is divided in this manner” (מִתְחַלֵּק בְּאֹפֶן זֶה): “that the Keter of the Partzuf” (כִּי הַכֶּתֶר שֶׁל הַפַּרְצוּף), “contains ten complete Sefirot” (יֵשׁ בּוֹ י׳ סְפִירוֹת גְּמוּרוֹת), “both in the external aspect” (בֵּין בַּחִיצוֹנִיּוּת), “which is from the Name B"N of the kings” (שֶׁהוּא מִשֵּׁם ב״ן שֶׁל הַמְּלָכִים), “and in the internal aspect” (וּבֵין בַּפְּנִימִיּוּת), “which is from the Name M"H ha-Ḥadash” (שֶׁהוּא מִשֵּׁם מ״ה הֶחָדָשׁ). “And the seven lower Sefirot of the Keter” (וְהַז״ת שֶׁל הַכֶּתֶר), “are enclothed” (הֵם מִתְלַבְּשִׁים), “within the nine lower Sefirot of that Partzuf” (תּוֹךְ הַט"ס תַּחְתּוֹנוֹת שֶׁל הַפַּרְצוּף הַהוּא), “and afterwards the upper three, Chokhmah, Binah, Da‘at of that Partzuf” (וְאַחַר כָּךְ הַג״ר חב״ד שֶׁל הַפַּרְצוּף הַהוּא), “and they are called the Mochin [Intellects] of the Partzuf” (וְהֵם נִקְרָאִים מוֹחִין שֶׁל הַפַּרְצוּף), “for the Keter is called Mochin [Intellects] de-Mochin [of Intellects]” (כִּי הַכֶּתֶר נִקְרָא מוֹחִין דְּמוֹחִין), “but these upper three, Chokhmah, Binah, Da‘at,” (אַךְ אֵלּוּ הַג״ר חב״ד), “are called Mochin [Intellects] de-Gufa [of the Body]” (נִקְרָאִים מוֹחִין דְּגוּפָא), “for they enclothe in the body” (כִּי הֵם מִתְלַבְּשִׁים בַּגּוּפָא). “For within them are ten Sefirot of the Name B"N” (כִּי יֵשׁ בָּהֶם י׳ סְפִירוֹת דְּשֵׁם ב״ן), “which is called Elohim” (שֶׁהוּא נִקְרָא אֱלֹהִים), “and is called externality” (וְנִקְרָא חִיצוֹנִיּוּת), “and corresponding to them” (וְכְנֶגְדָּם), “there are ten internal Sefirot” (י׳ סְפִירוֹת פְּנִימִיּוֹת), “in each one of these three, Chokhmah, Binah, Da‘at” (בְּכָל אֶחָד מֵאֵלּוּ הַג׳ חב״ד), “and they are called the Name M"H ha-Ḥadash” (וְנִקְרָאִים שֵׁם מ״ה הֶחָדָשׁ). “And then the upper three from each of the three, Chokhmah, Binah, Da‘at” (וְאָז ג״ר מִכָּל אֶחָד מֵהַג׳ חב״ד), “remain above” (נִשְׁאָרִים לְמַעְלָה), “and the seven lower Sefirot of each one of the three mentioned” (וְהַז״ת שֶׁל כָּל אֶחָד מֵהַג׳ הַנִּזְכָּר), “are enclothed” (מִתְלַבְּשִׁים), “in the seven lower Sefirot of that Partzuf” (בְּז"ס תַּחְתּוֹנוֹת שֶׁל הַפַּרְצוּף הַהוּא). “And afterwards the seven lower Sefirot of that Partzuf” (וְאַחַר כָּךְ הַז״ס תַּחְתּוֹנוֹת שֶׁל הַפַּרְצוּף הַהוּא), “they are called the body of that Partzuf” (הֵם נִקְרָאִים גּוּף הַפַּרְצוּף הַהוּא), “and all of them are called externality” (וְהַכֹּל נִקְרָא חִיצוֹנִיּוּת), “relative to those Mochin [Intellects]” (בְּעֶרֶךְ הַמּוֹחִין הָהֵם). “However, even they are divided” (אֲבָל גַּם הֵם נֶחְלָקִים), “into externality and internality” (לְחִיצוֹנִיּוּת פְּנִימִיּוּת), “and they are only ten complete Sefirot” (וְאֵינָם רַק י׳ סְפִירוֹת גְּמוּרוֹת). End of his words (עכ״ל).

Behold, it is explained from here (הֲרֵי מְבֹאָר מִכָּאן), how the aspect (אֵיךְ בְּחִי׳), of the Partzufim (הַפַּרְצוּפִים), included within the Partzuf itself (הַכְּלוּלִים בְּפַרְצוּף עַצְמוֹ), enclothe one within another (מִתְלַבְּשִׁים זֶה בְּתוֹךְ זֶה), and their enclothing (וְאֵין הִתְלַבְּשׁוּתָם), is not equal in their stature (הִיא שָׁוִין בְּקוֹמָתָן), in complete equality (בְּהַשְׁוָאָה גְמוּרָה). And this itself is what he said here (וְזֶה עַצְמוֹ הוּא מַה שֶּׁאָמַר כָּאן), “and they were enclothed one in another” (וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), in each aspect and aspect (בְּכָל בְּחִינָה וּבְחִינָה), for so it is in every Partzuf and Partzuf (כִּי כֵּן הוּא בְּכָל פַּרְצוּף וּפַרְצוּף), as stated (כָּאֲמוּר). And what he wrote, “until they remained in their stature equal” (וּמַה שֶּׁאָמַר עַד שֶׁנִּשְׁאֲרוּ בְּקוֹמָתָן שָׁוֶה), does not refer (לֹא קָאֵי), to the enclothing of the Kelim [Vessels] (עַל הִתְלַבְּשׁוּת הַכֵּלִים), which are the Partzufim (שֶׁהֵם הַפַּרְצוּפִים).

For if so (דְּאִם כֵּן), earlier he should have said (מִקּוֹדֶם הֲוָה לֵיהּ לְאֱמוֹר), “and also they enclothed and spread forth one in another” (וְגַם שֶׁנִּתְלַבְּשׁוּ וְנִתְפַּשְׁטוּ), “until they remained in their stature equal” (אֵלּוּ בָּאֵלּוּ עַד שֶׁנִּשְׁאֲרוּ בְּקוֹמָתָן שָׁוֶה). Rather it refers to the lights (רַק קָאֵי עַל הָאוֹרוֹת), according to what preceded (לְמָה דְּסָלִיק מִינֵיהּ), that he said (שֶׁאָמַר), “and they were able to bear all the lights” (וְיוּכְלוּ לְסְבּוֹל כָּל הָאוֹרוֹת). And the intention is as he wrote there (וְהַכַּוָּנָה כַּמָּ״שׁ שָׁם), at the beginning of the chapter (בִּתְחִלַּת הַפֶּרֶק): for before the Tikkun (כִּי קוֹדֶם הַתִּקּוּן), the essence, which is the lights (הָעַצְמוּת שֶׁהֵם הָאוֹרוֹת), was complete (הָיָה שָׁלֵם), and the Kelim [Vessels] were small (וְהַכֵּלִים הָיוּ קְטַנִּים). For in Atik (כִּי בְּעַתִּיק), the essence, which is the Light (הָעַצְמוּת שֶׁהוּא הָאוֹר), was complete in its ten Sefirot (הָיָה שָׁלֵם בְּי׳ סְפִירוֹת שֶׁלּוֹ), and the Kli [Vessel] was half of the Kli [Vessel] of Keter (וְהַכְּלִי הָיָה חֲצִי כְּלִי הַכֶּתֶר), and in it were included all his ten Sefirot (וּבוֹ נִכְלָלִין כָּל הַי׳ סְפִירוֹת שֶׁלּוֹ). If so, his ten Sefirot (אִם כֵּן הַי׳ סְפִירוֹת שֶׁלּוֹ), were included (הָיוּ כְּלוּלוֹת), in great constriction (וּבְצִמְצוּם גָּדוֹל). And therefore they broke (וְלָכֵן נִשְׁבְּרוּ). But now, after the Tikkun (אֲבָל עַתָּה אַחַר הַתִּקּוּן), that the Kelim [Vessels] spread forth and enclothed one another (שֶׁנִּתְפַּשְׁטוּ וְנִתְלַבְּשׁוּ הַכֵּלִים אֵלּוּ בָּאֵלּוּ), they were able to bear the lights (יָכְלוּ לְסְבּוֹל אֶת הָאוֹרוֹת), until they remained in their stature equal (עַד שֶׁנִּשְׁאֲרוּ בְּקוֹמָתָן שָׁוֶה), the lights with the Kelim [Vessels] (הָאוֹרוֹת עִם הַכֵּלִים). For now the lights spread forth from their generality (כִּי עַתָּה נִתְפַּשְׁטוּ הָאוֹרוֹת מִכְּלַלּוּתָם), equal in their stature (שָׁוֶה בְּקוֹמָתָן), equal the lights with the Kelim [Vessels] (שָׁוֶה הָאוֹרוֹת עִם הַכֵּלִים).

For ten lights spread into ten Kelim [Vessels] (כִּי נִתְפַּשְׁטוּ עֲשָׂרָה אוֹרוֹת בַּעֲשָׂרָה כֵּלִים), equal in stature (שְׁוִין בְּקוֹמָתָן). Whereas before (מַה שֶּׁקוֹדֶם), the ten lights (הָעֲשָׂרָה אוֹרוֹת), did not have an aspect of stature (לֹא הָיָה לָהֶם בְּחִינַת קוֹמָה), which is the aspect of a Partzuf (שֶׁהוּא בְּחִינַת פַּרְצוּף), but only an aspect of generality (רַק בְּחִינַת כְּלַלּוּת) alone (בִּלְבַד). Also, it is not explicitly stated (גַּם לֹא פּוֹרַשׁ) in this wording of the Rav, of blessed memory (בְּלָשׁוֹן הַזֶּה שֶׁל הָרַב זלה״ה), that the particulars of the ten Sefirot in each Partzuf (כִּי פְּרָטֵי הַי׳ סְפִירוֹת שֶׁבְּכָל פַּרְצוּף), became ten complete Partzufim (נַעֲשׂוּ עֲשָׂרָה פַּרְצוּפִים גְּמוּרִים), equal in their stature (שָׁוִים בְּקוֹמָתָן).

For if because of what he wrote (דְּאִי מִשּׁוּם מַה שֶּׁכָּתַב), “and not only this, but each Kli [Vessel] in it is included from all the ten Kelim [Vessels]” (וְלֹא עוֹד אֶלָּא שֶׁכָּל כְּלִי שֶׁבּוֹ כָּלוּל מִכָּל הָעֲשָׂרָה כֵּלִים), this certainly is no proof (הָא וַדַּאי לָא אִירְיָיא). For “generality” does not mean “Partzuf” (כִּי כְּלָלוּת אֵינוֹ רוֹצֶה לוֹמַר פַּרְצוּף). And the proof is from what he wrote (וְהָרְאָיָה מִמַּ״שׁ), in Sha‘ar ha‘Ibburim, chapter 1 (בְּשַׁעַר הָעִיבּוּרים פ״א), and these are his words (וְז״ל): “For behold, before the emanation of the Atzilut” (כִּי הִנֵּה טֶרֶם שֶׁנֶּאֱצַל הָאֲצִילוּת), “which is always mentioned in the book of the Zohar” (הַמֻּזְכָּר תָּמִיד בְּסֵפֶר הַזֹהַר), “the ten Sefirot went out” (יָצְאוּ הַי׳ סְפִירוֹת), “which included the entire world of Atzilut in its generality” (הַכּוֹלְלוֹת כָּל עוֹלָם הָאֲצִילוּת בִּכְלָלוּתוֹ), “and they went out separated one from another” (וְיָצְאוּ נִפְרָדוֹת זוֹ מִזּוֹ), “for they were ten Sefirot” (כִּי הָיוּ י׳ סְפִירוֹת), “one below the other” (זוֹ לְמַטָּה מִזּוֹ), “and one receiving from the one above it” (וְזוֹ מְקַבֶּלֶת מִזּוֹ שֶׁלְמַעְלָה מִמֶּנָּה), “and in none of them was the aspect of Partzuf” (וְלֹא הָיָה בְּשׁוּם אֶחָד מֵהֶם בְּחִינַת פַּרְצוּף), “but they were in the secret of generality” (רַק הָיוּ בְּסוֹד כְּלָלוּת), “for each one was included from all of them” (כִּי כָּל אַחַת הָיְתָה כְּלוּלָה מִכֻּלָּם), etc. (כו'), see there (עַיֵּין שָׁם). Behold it is explained (הֲרֵי מְבֹאָר), that “generality from ten” (כִּי כְּלָלוּת מֵעֶשֶׂר), does not mean “Partzuf” (אֵינוֹ ר"ל פַּרְצוּף). And further, a complete proof (וְעוֹד רְאָיָה גְּמוּרָה), from what he wrote (מִמַּ״שׁ), above at the beginning of the siman (לְעֵיל בִּתְחִלַּת הַסִּימָן), from Mevo She‘arim, Gate Two, Part Two, chapter 1 (מִסֵּפֶר מְבוֹא שְׁעָרִים ש״ב ח״ב פ״א), where he wrote (שֶׁכָּתַב): “For the other Sefirot” (כִּי שְׁאָר הַסְּפִירוֹת), “it is true that each one is included from ten” (אֱמֶת הוּא שֶׁכָּל אַחַת כְּלוּלָה מִי׳), “however it has only generality” (אֲמְנָם אֵין בָּהּ רַק כְּלָלוּת בִּלְבַד), “and not recognition of distinction of limbs” (וְלֹא הַכֵּר חִלּוּק אֵבָרִים). “And the analogy is this” (וְהַמָּשָׁל בָּזֶה): “Behold, the arm of the mother” (הִנֵּה זְרוֹעַ הָאֵם), “even though it contains the veins of the head” (אַף עַל פִּי שֶׁיֵשׁ בּוֹ וְרִידֵי הָרֹאשׁ), “and the veins of the eyes” (וְוְרִידֵי הָעֵינַיִם), “and of all the limbs” (וְשֶׁל כָּל הָאֵבָרִים), “nevertheless it does not have the true form of the limbs” (עַכָּ"ז אֵין בּוֹ צִיּוּר אֵבָרִים מַמָּשׁ), “of the head and of the eyes” (שֶׁל הָרֹאשׁ וְשֶׁל הָעֵינַיִם), “although it is included from all of them” (עִם הֱיוֹתוֹ כְּלוּל מִכֻּלָּם), “in the manner of generality” (מִדֶּרֶךְ כְּלָלוּת), etc. (כו'), see there (עַיֵּין שָׁם).

And here likewise is the same (וְהָכָא נָמֵי דְּכָוָתָא): that not because he said (שֶׁלֹּא בִּשְׁבִּיל שֶׁאָמַר), that “each Kli [Vessel] is included from all the ten Kelim [Vessels]” (שֶׁכָּל כְּלִי כָּלוּל מִכָּל הַי׳ כֵּלִים), is it that he means (הוּא שֶׁר"ל), that each Kli [Vessel] became one Partzuf (שֶׁכָּל כְּלִי נַעֲשָׂה פַּרְצוּף אֶחָד), in order to say (כְּדֵי לוֹמַר), that the particulars of the ten Sefirot of the entire Partzuf (כִּי פְּרָטֵי הַי׳ סְפִירוֹת דְּכָל הַפַּרְצוּף), became ten Partzufim (עָנְשׂוּ עֲשָׂרָה פַּרְצוּפִים), equal in their stature (שְׁוִים בְּקוֹמָתָן) — a thing which is not found written (דָּבָר אֲשֶׁר לֹא נִמְצָא כָּתוּב), in any teaching of the teachings of the Rav, of blessed memory (בְּשׁוּם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב זלה״ה). And furthermore, a precise inference (וְעוֹד דִּקְדּוּק נָכוֹן) from what he wrote afterward (מִמַּ״שׁ אַחַר כָּךְ): “And it has already been explained” (וְכְבָר נִתְבָּאֵר), “that besides their being ten complete Kelim [Vessels] in each Partzuf” (שֶׁמִלְּבַד שֶׁהֵם עֲשָׂרָה כֵּלִים גְּמוּרִים בְּכָל פַּרְצוּף), “also each Kli [Vessel] of them includes ten Kelim [Vessels], etc.” (גַּם כָּל כְּלִי מֵהֶם כּוֹלֵל עֲשָׂרָה כֵּלִים כּו').

And why did he not say (וְלָמָּה לֹא אָמַר): “also each Kli [Vessel] of them is ten complete Kelim [Vessels]” (גַּם כָּל כְּלִי מֵהֶם הוּא עֲשָׂרָה כֵּלִים גְּמוּרִים), according to his words, of blessed memory (לְפִי דְּבָרָיו ז״ל), that each Kli [Vessel], which is one Sefirah (שֶׁכָּל כְּלִי שֶׁהוּא סְפִירָה אַחַת), became one Partzuf (נַעֲשָׂה פַּרְצוּף אֶחָד. But according to our path (אֲבָל לְפִי דַרְכֵּנוּ), it is exact (הוּא בְּדִקְדּוּק): for the ten Kelim [Vessels] included in one Kli [Vessel] (כִּי הָעֲשָׂרָה כֵּלִים הַנִּכְלָלִים בְּכְלִי אֶחָד), are not ten complete Kelim [Vessels] (אֵינָם עֲשָׂרָה כֵּלִים גְּמוּרִים), but only generality (כִּי אִם כְּלָלוּת בִּלְבָד). And it is as if you would say (וְכְאִלּוּ תֹּאמַר): “the power of ten Kelim [Vessels]” (כֹּחַ עֲשָׂרָה כֵּלִים), meaning potential and not actual (כְּלוֹמַר בְּכֹחַ וְלֹא בְּפֹעַל). And therefore he did not say (וְלָכֵן לֹא אָמַר), “it is ten complete Kelim [Vessels]” (הוּא עֲשָׂרָה כֵּלִים גְּמוּרִים). But the Kelim [Vessels] themselves of the Partzuf (אֲבָל הַכֵּלִים עַצְמָם שֶׁל הַפַּרְצוּף), are complete Kelim [Vessels] in actuality (הֵם כֵּלִים גְּמוּרִים בְּפֹעַל). For example (דְּמָשָׁל), Chesed is one Sefirah (הַחֶסֶד הוּא סְפִירָה אַחַת), one Kli [Vessel] (כְּלִי אֶחָד), it is a complete Kli [Vessel] (הוּא כְּלִי גָּמוּר). Except that in its generality (אֶלָּא שֶׁבִּכְלָלוּתוֹ), it includes ten Kelim [Vessels] in potential (כּוֹלֵל י׳ כֵּלִים בְּכֹחַ), but they are not complete in actuality (אֲבָל אֵינָם גְּמוּרִים בְּפֹעַל). For behold, in actuality (שֶׁהֲרֵי לֹא יֵשׁ בְּפֹעַל), there is only the right arm (רַק הַזְּרוֹעַ יָמִין), which is the complete Kli [Vessel] in actuality (שֶׁהוּא הַכְּלִי הַגָּמוּר בְּפֹעַל).

And in this manner (וְעַל דֶּרֶךְ זֶה), and therefore he said (וְלָכֵן אָמַר): “complete Kelim [Vessels]” (כֵּלִים גְּמוּרִים). And there, at the end of that chapter of Sha‘ar haTikkun (וְשָׁם בְּסוֹף אוֹתוֹ הַפֶּרֶק דְּשַׁעַר הַתִּקּוּן), the matter of the generality of the Kelim [Vessels] is explained (נִתְבָּאֵר עִנְיַן כְּלָלוּת הַכֵּלִים), and these are his words (וְז״ל): “And another root in the Tikkun of Ze’ir Anpin” (וְעוֹד שׁוֹרֶשׁ אַחֵר בַּתִּקּוּן דְּז״א), “and from it we learn for all the rest” (וּמִמֶּנּוּ נִלְמַד לְכָל הַשְּׁאָר), “for the time of the Tikkun of the lower three is not similar” (כִּי אֵינוֹ דוֹמֶה עֵת תִּקּוּן ג"ת), “to the time of the Tikkun of the middle three” (לְעֵת תִּקּוּן ג׳ אֶמְצָעוּיּוֹת), “and to the time of the Tikkun of the upper three” (וְלְעֵת תִּקּוּן ג׳ עֶלְיוֹנוֹת). “And behold, the Ze’ir Anpin had the seven Kelim [Vessels] in him” (וְהִנֵּה הָיָה הַז״א הַז׳ כֵּלִים שֶׁבּוֹ), “in this manner” (בְּאוֹפֶן זֶה): “for at first there were seven Kelim [Vessels]” (כִּי תְּחִלָּה הָיוּ ז׳ כֵּלִים), “and each Kli [Vessel] of them was one alone” (וְכָל כְּלִי מֵהֶם הָיָה אֶחָד לְבַד), “Chesed from Chesed” (חֶסֶד מֵחֶסֶד), “Gevurah from Gevurah” (גְּבוּרָה מִגְּבוּרָה), “Tiferet from Tiferet” (תִּפְאֶרֶת מִתִּפְאֶרֶת), “Netzach from Netzach” (נֵצַח מִנֵּצַח), “Hod from Hod” (הוֹד מֵהוֹד), “Yesod from Yesod” (יְסוֹד מִיסוֹד), “Malkhut from Malkhut” (מַלְכוּת מִמַּלְכוּת). “And in Ibbur, the Netzach, Hod, Yesod were added in each one of all the Kelim [Vessels]” (וּבְעִיבּוּר נִתּוֹסְפוּ נַה״י בְּכָל אֶחָד שֶׁל כָּל כְּלִי), “and the Kelim [Vessels] that are within the seven Kelim [Vessels]” (וּכְלִי שֶׁבָּהֶם שֶׁבְּז׳ כֵּלִים). “And afterward, in Yenikah, the Chesed, Gevurah, Tiferet were added in each Kli [Vessel] of them” (וְאַחַר כָּךְ בִּינִיקָה נִתּוֹסְפוּ חָגַ״ת בְּכָל כְּלִי מֵהֶם), “from the seven first Kelim [Vessels]” (מֵהַז׳ כֵּלִים רִאשׁוֹנִים). “And afterward, in Mochin [Intellects], the upper three were added in each one of them” (וְאַחַר כָּךְ בְּמוֹחִין נִתּוֹסְפוּ ג״ר בְּכָל אֶחָד מֵהֶם), “from the seven first Kelim [Vessels]” (מֵהַז׳ כֵּלִים רִאשׁוֹנִים). “And furthermore, another growth was added” (וְעוֹד נִתְוֹסַף גִּדּוּל אַחֵר), “and these are the three first Kelim [Vessels]” (וְהֵם ג׳ כֵּלִים רִאשׁוֹנִים), “each one included from ten” (כָּל אֶחָד כָּלוּל מִי׳), “and all this was done in Gadlut” (וְכָל זֶה נַעֲשָׂה בְּגַדְלוּת). “And it results that in Ibbur were made the Kelim [Vessels] of the back alone” (וְנִמְצָא כִּי בְּעִיבּוּר נַעֲשָׂה כֵּלִים דַּאֲחוֹרַיִם לְבַד), “in the three lower Kelim [Vessels] of Netzach, Hod, Yesod” (בְּג׳ כֵּלִים תַּחְתּוֹנִים דְּנַה״י), “each Kli [Vessel] included from Netzach, Hod, Yesod and Malkhut” (כָּל כְּלִי כָּלוּל מִנַה״י וּמַלְכוּת). “For before the Ibbur there were only the three back-Kelim [Vessels]” (כִּי קֹדֶם הָעִיבּוּר לֹא הָיוּ רַק ג׳ כֵּלִים דַּאֲחוֹר), “this one from Netzach alone” (זֶה מִנֵּצַח לְבַד), “and this one from Hod alone” (וְזֶה מֵהוֹד לְבַד), “and this one from Yesod alone” (וְזֶה מִיְסוֹד לְבַד). “And in Chesed, Gevurah, Tiferet there was added through the Ibbur three Kelim [Vessels] in each one of them” (וּבְחָגַ״ת נִתְוֹסַף עַל יְדֵי הָעִיבּוּר ג׳ כֵּלִים בְּכָל כְּלִי מֵהֶם). “For at first there were three back-Kelim [Vessels]” (כִּי תְּחִלָּה הָיוּ ג׳ כֵּלִים דַּאֲחוֹר): “this one from Chesed alone” (זֶה מֵחֶסֶד לְבַד), “this one from Gevurah alone” (וְזֶה מִגְּבוּרָה לְבַד), “this one from Tiferet alone” (וְזֶה מִתִּפְאֶרֶת לְבַד). “And through the Ibbur were made five Kelim [Vessels] of the back in the Kli [Vessel] of Chesed” (וְעַל יְדֵי הָעִיבּוּר נַעֲשׂוּ ה׳ כֵּלִים דַּאֲחוֹר בְּכְלִי הַחֶסֶד), “and these are Chesed and the Netzach, Hod, Yesod in it” (וְהֵם חֶסֶד וְנַהי״ם שֶׁבּוֹ). “And five Kelim [Vessels] of the back in the Kli [Vessel] of Gevurah” (וְה׳ כֵּלִים דַּאֲחוֹר בְּכְלִי הַגְּבוּרָה), “and these are Gevurah and the Netzach, Hod, Yesod in it” (וְהֵם גְּבוּרָה וְנַהי״ם שֶׁבּוֹ). “And five Kelim [Vessels] of the back in the Kli [Vessel] of Tiferet” (וְה׳ כֵּלִים דַּאֲחוֹר בְּכְלִי הַתִּפְאֶרֶת), “and these are its Tiferet, Netzach, Hod, Yesod, Malkhut” (וְהֵם תְּנַהי״ם שֶׁבּוֹ). “But in the upper three there was still no Kli [Vessel] at all” (אֲבָל בַּג״ר לֹא הָיָה עֲדַיִן שׁוּם כְּלִי כְּלָל וְעִקָּר). “And in Yenikah the Kli [Vessel] of Gevurah and Tiferet was added in the Kli [Vessel] of Chesed” (וּבִינִיקָה נִתְוֹסַף כְּלִי הַגְּבוּרָה וְהַתִּפְאֶרֶת בְּכְלִי הַחֶסֶד). “And in the Kli [Vessel] of Gevurah were added the Kelim [Vessels] of Chesed and Tiferet” (וּבְכְלִי הַגְּבוּרָה נִתְוֹסְפוּ כְּלֵי חֶסֶד וְתִּפְאֶרֶת). “And in the Kli [Vessel] of Tiferet were added the Kelim [Vessels] of Chesed and Gevurah” (וּבְכְלִי הַתִּפְאֶרֶת נִתְוֹסְפוּ כְּלֵי חו"ג). “And in the Kelim [Vessels] of Netzach, Hod, Yesod, Chesed, Gevurah, Tiferet in each of them” (וּבְכֵלִים דְּנַה״י חָגַ״ת בְּכָל אֶחָד מֵהֶם). “Thus they are six Kelim [Vessels], each included from the seven lower Sefirot” (הֲרֵי הֵם ו' כֵּלִים כָּ"א כָּלוּל מִז״ת). “And in Gadlut the upper three were added in each Kli [Vessel]” (וּבְגַדְלוּת נִתְוֹסְפוּ ג״ר בְּכָל כְּלִי וּכְלִי), “from the seven lower Kelim [Vessels]” (מֵהַז׳ כֵּלִים תַּחְתּוֹנִים). “And furthermore were added completely the three first Kelim [Vessels]” (וְנִתְוֹסְפוּ עוֹד לְגַמְרֵי ג׳ כֵּלִים רִאשׁוֹנִים), “each one included from ten complete Kelim [Vessels]” (כָּל אֶחָד כָּלוּל מֵעֲשָׂרָה כֵּלִים גְּמוּרִים). “And behold, the Partzuf of Ze’ir Anpin was completed” (וְהֲרֵי נִשְׁלַם פַּרְצוּף ז״א). End of his words (עכ״ל).

Behold, it has been explained (הֲרֵי נִתְבָּאֵר) what is the matter that each Kli [Vessel] is included from ten Kelim [Vessels] (מָהוּ עִנְיַן שֶׁכָּל כְּלִי כָּלוּל מִי׳ כֵּלִים), and he did not say that because of this it became one Partzuf (וְלֹא אָמַר שֶׁבִּשְׁבִיל זֶה נַעֲשָׂה פַּרְצוּף אֶחָד), but only that the Kli [Vessel] was enlarged (רַק שֶׁנִּתְגַּדֵּל הַכְּלִי), and the Chesed is Chesed (וְהַחֶסֶד הוּא חֶסֶד), and the Gevurah is Gevurah (וְהַגְּבוּרָה גְּבוּרָה), and in this manner (וְעַל דֶּרֶךְ זֶה), and in generality all the seven lower ones are one Partzuf (וּבִכְלָלוּת כָּל הַז״ת הוּא פַּרְצוּף אֶחָד), of ten complete Sefirot (דְּי׳ סְפִירוֹת גְּמוּרוֹת). But the three upper ones (אַךְ הַג״ר), each one is a complete Partzuf (הֵם כָּל אֶחָד פַּרְצוּף שָׁלֵם), of ten complete Sefirot (מִי׳ סְפִירוֹת גְּמוּרוֹת), as mentioned above from Sha‘ar Mochin [Intellects] deTzelem [Image] (כַּמָּ״שׁ״ל מִשַּׁעַר מוֹחִין דְּצֶלֶם).

And therefore here also he was precise (וְלָכֵן כָּאן גַּם כֵּן דִּקְדֵּק). In his wording (בִּלְשׁוֹנוֹ), that in every aspect of addition of Kelim [Vessels] (כִּי בְּכָל בְּחִינַת הוֹסָפַת כֵּלִים), he did not say the word “complete” (לֹא אָמַר תֵּיבַת גְּמוּרִים), because these additional ones are not complete Kelim [Vessels] (לְפִי שֶׁאֵלּוּ הַנּוֹסָפִים אֵינָם כֵּלִים גְּמוּרִים), but generality that is included within the complete Kli [Vessel] (רַק כְּלָלוּת שֶׁנִּכְלַל בַּכְּלִי הַגָּמוּר). But in the three upper ones, Chokhmah, Binah, Da‘at, he said (אֲבָל בַּג״ר חב״ד אָמַר), “and there were added further three first Kelim [Vessels]” (וְנִתְוֹסְפוּ עוֹד ג׳ כֵּלִים רִאשׁוֹנִים), “each one included from ten complete Kelim [Vessels]” (כָּל אֶחָד כָּלוּל מִי׳ כֵּלִים גְּמוּרִים), because these Kelim [Vessels] are complete (לְפִי שֶׁאֵלּוּ הַכֵּלִים הֵם גְּמוּרִים), for each one of the three upper ones is a complete Partzuf (כִּי כָּל אֶחָד מֵהַג״ר הֵם פַּרְצוּף שָׁלֵם), of ten complete Sefirot (מִי׳ סְפִירוֹת גְּמוּרוֹת).

Also, it is not stated in this wording (גַּם לֹא נֶאֱמַר בְּלָשׁוֹן זֶה) that the Partzufim enclothe one another equally (שֶׁהַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), but only what is said, “and all the Kelim [Vessels] were enclothed, etc.” (רַק מַה שֶּׁאָמַר וְנִתְלַבְּשׁוּ כָּל כֵּלִים כּו'). However, since we have already explained (הָאֲמְנָם כֵּיוָן שֶׁכְּבָר בֵּאַרְנוּ) that the intention in what is said, “and they were enclothed one in another” (כִּי אֵין הַכַּוָּנָה בְּמ״שׁ וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), is not to say that the Partzufim included in the Partzuf (לוֹמַר שֶׁהַפַּרְצוּפִים הַכְּלוּלִין בְּפַרְצוּף), which enclothe one another, are equal (שֶׁהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), but according to the order stated everywhere (רַק כְּסֵדֶר הָאָמוּר בְּכָל הַמְּקוֹמוֹת). If so, also what is said, “and all the Kelim [Vessels] were enclothed” (אִם כֵּן גַּם מ״שׁ וְנִתְלַבְּשׁוּ כָּל כֵּלִים), the intention is not that they enclothe equally (אֵין הַכַּוָּנָה שֶׁמַּלְבִּישִׁין בְּשָׁוֶה), but according to the order stated everywhere (רַק כְּסֵדֶר הָאָמוּר בְּכָל הַמְּקוֹמוֹת), that the general and the particular are equal (שֶׁהַכְּלָל וְהַפְּרָט שָׁוִין). And the matter is (וְהָעִנְיָן):

Behold, it is said in Sha‘ar Seder haAtzilut (הִנֵּה אֲמ״ל מִשַּׁעַר סֵדֶר הָאֲצִילוּת), that every lower Partzuf enclothes the seven lower Sefirot of the Partzuf above it (שֶׁכָּל פַּרְצוּף תַּחְתּוֹן מַלְבִּישׁ הַז״ת דְּפַרְצוּף הָעֶלְיוֹן מִמֶּנּוּ). And it is also said in Sha‘ar Mochin [Intellects] deTzelem [Image] (וְגַם אֲמ״ל מִשַּׁעַר מוֹחִין דְּצֶלֶם), that the seven lower ones of the Partzuf are called the Guf of the Partzuf (שֶׁהַז״ת שֶׁל הַפַּרְצוּף נִקְרָא גּוּף שֶׁל הַפַּרְצוּף), for the three upper ones are called Mochin [Intellects] (כִּי הַג״ר נִקְרָאִים מוֹחִין), and the Guf is the aspect of Kelim [Vessels] (וְהַגּוּף הוּא בְּחִינַת כֵּלִים), as stated in Sha‘ar Seder haAtzilut, chapter 3 (כְּמוֹ שֶׁכָּתוּב בְּשַׁעַר סֵדֶר הָאֲצִילוּת פ״ג). And this is what he said here (וְזֶהוּ שֶׁאָמַר כָּאן): “all the Kelim [Vessels] were enclothed” (נִתְלַבְּשׁוּ כָּל כֵּלִים), meaning the seven lower ones, which are essentially called Kelim [Vessels] (שֶׁהֵם הַז״ת הַנִּקְרָאִים כֵּלִים בְּעֶצֶם), within the Kelim [Vessels] of the lower Partzuf (תּוֹךְ כֵּלִים שֶׁל הַתַּחְתּוֹן).

For in the lower Partzuf even its three upper ones are called Kelim [Vessels] relative to the higher one (כִּי בַּתַּחְתּוֹן אֲפִלּוּ הַג״ר שֶׁלּוֹ נִקְרָאִים כֵּלִים לְגַבֵּי הָעֶלְיוֹן), for there the seven lower ones of the higher Partzuf, which are its Kelim [Vessels], become enclothed (שֶׁהֲרֵי שָׁם מִתְלַבְּשִׁים הַז״ת שֶׁהֵם הַגּוּף כֵּלִים שֶׁל הָעֶלְיוֹן). But relative to itself (אֲבָל לְגַבֵּי דִידֵיהּ), only the seven lower ones are the Kelim [Vessels] (הַז״ת דַּוְקָא הֵם בְּחִינַת כֵּלִים). And since there is no Partzuf that does not enclothe the seven lower ones of the Partzuf above it (וְכֵיוָן שֶׁאֵין שׁוּם פַּרְצוּף שֶׁאֵינוֹ מַלְבִּישׁ הַז״ת שֶׁל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), which are all the Kelim [Vessels] of that higher Partzuf (שֶׁהֵם כָּל כֵּלִים שֶׁל הַפַּרְצוּף הָעֶלְיוֹן מִמֶּנּוּ), then even though from the highest aspect of the higher Partzuf (אִם כֵּן אַף עַל פִּי שֶׁמֵּהַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה), the lower Partzuf does not enclothe all of the seven lower ones (אֵינוֹ מַלְבִּישׁ כָּל הַז״ת), nevertheless he said “all the Kelim [Vessels]” (עִכָּ"ז אָמַר כָּל כֵּלִים), relative to the upper aspect from which it enclothes all its seven lower ones (כְּנֶגֶד הַבְּחִינָה הָעֶלְיוֹנָה מִמֶּנָּה שֶׁמַּלְבִּישׁ כָּל הַז״ת), which are all its Kelim [Vessels] (שֶׁהֵם כָּל כֵּלִים שֶׁלָּהּ). But never does any Partzuf enclothe from the Partzuf above it more than its seven lower ones (אֲבָל לְעוֹלָם שֶׁאֵין שׁוּם פַּרְצוּף מַלְבִּישׁ מֵהַפַּרְצוּף שֶׁעָלָיו יוֹתֵר מֵהַז״ת שֶׁלּוֹ). And through this all the teachings of the Rav, of blessed memory (וּבְזֶה נִמְצְאוּ כָּל דְּרוּשֵׁי הָרַב ז״ל), are equally consistent for the good (שָׁוִין לְטוֹבָה). So it appears in my humble opinion (כֵּן נִרְאֶה לְעַנְיוּת דַּעְתִּי).

And what is even more astonishing, in my humble opinion (וּמֵהַיּוֹתֵר תֵּימָא לְעַנְיוּת דַּעְתִּי), regarding Rav Sar Shalom, of blessed memory (עַל הָרַב שַׂר שָׁלוֹם ז״ל): for he was not satisfied in saying (כִּי לֹא הוּנַח לוֹ בְּאוֹמְרוֹ) that the five Partzufim which include the generality of the world (כִּי הַה׳ פַּרְצוּפִים הַכּוֹלְלִים דְּכְלָלוּת הָעוֹלָם) enclothe one another in complete equality (מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה). But that the five Partzufim included within the Partzuf (אֲבָל הַה׳ פַּרְצוּפִים הַכּוֹלְלִים שֶׁל הַפַּרְצוּף), would enclothe one another in the ordered manner stated in the teachings of the Rav, of blessed memory (יִהְיוּ מַלְבִּישִׁים זֶה אֶת זֶה עַל הַסֵּדֶר הַנִּזְכָּר בִּדְרוּשֵׁי הָרַב זלה״ה), but instead he said that also the five included Partzufim of the Partzuf (אֶלָּא שֶׁאָמַר שֶׁגַּם הַה׳ פַּרְצוּפִים הַכּוֹלְלִים שֶׁל הַפַּרְצוּף), enclothe one another in complete equality (הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְמוּרָה).

For thus he concluded (כִּי כֵּן סִיֵּם): “and all this inclusion and enclothing and spreading is in one point” (וְכָל זֶה הַהִתְכַּלְּלוּת וְהַהִתְלַבְּשׁוּת וְהַהִתְפַּשְׁטוּת הוּא בְּנְקוּדָּה אַחַת), “and likewise in the other points” (וְכֵן בִּשְׁאָר הַנְּקוּדּוֹת), end quote (עַל כֵּן). But from the place where he brought support from Sha‘ar haTikkun (וְאִילּוּ מִן הַמָּקוֹם שֶׁהֵבִיא סְמוֹכוֹת שֶׁלֹּא מִשַּׁעַר הַתִּקּוּן), it is clear that he is speaking about the five Partzufim of the general Atzilut (מְבֹאָר שֶׁמְּדַבֵּר עַל הַה׳ פַּרְצוּפִים דְּכְלָלוּת הָאֲצִילוּת). For there at the beginning of the chapter concerning the Shevirah [Breaking] (שֶׁכֵּן שָׁם בִּתְחִלַּת הַפֶּרֶק בְּעִנְיַן הַשְּׁבִירָה), he wrote (כָּתַב): “At first there were the ten Sefirot which include all of Atzilut, essence and Kelim [Vessels]” (תְּחִלָּה הָיוּ הַי׳ סְפִירוֹת הַכּוֹלְלִים כָּל הָאֲצִילוּת עַצְמוּת וּכֵלִים). Behold, it is explained (הֲרֵי מְבֹאָר) that he is speaking about the ten Sefirot of the general Atzilut (שֶׁמְּדַבֵּר עַל הַי׳ סְפִירוֹת דְּכְלָלוּת הָאֲצִילוּת). If so, when afterwards he wrote the matter of the order of the Tikkun (אִם כֵּן כַּאֲשֶׁר אַחַר כָּךְ כָּתַב עִנְיַן סֵדֶר הַתִּקּוּן), certainly he is speaking about the five general Partzufim that he mentioned in the Shevirah [Breaking] (וַדַּאי שֶׁהוּא מְדַבֵּר עַל הַה׳ פַּרְצוּפִים הַכּוֹלְלִים שֶׁהִזְכִּיר בַּשְּׁבִירָה). See there and examine well (עַיֵּין שָׁם וְדוֹק).