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

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ה׳ טוּר ד׳

And the matter of the inclusion and the spreading that was mentioned (וְעִנְיַן הַהִתְכַּלְּלוּת וְהַהִתְפַּשְׁטוּת הַנִּזְכָּר), was in this manner (הָיָה בְּאֹפֶן זֶה): for behold, it is explained in Sha‘ar Derushei A"B"Y"A (כִּי הִנֵּה נִתְבָּאֵר בְּשַׁעַר דְּרוּשֵׁי אבי״ע), and in Sha‘arei Kedushah (וּבְשַׁעֲרֵי קְדֻשָּׁה), and in several places (וּבְכַמָּה מְקוֹמוֹת), that the five worlds (כִּי ה׳ עוֹלָמוֹת), are Adam Kadmon and A"B"Y"A (הֵם אָדָם קַדְמוֹן וְאבי״ע), and each one of them is included from Adam Kadmon and A"B"Y"A (וְכָל אֶחָד מֵהֶם כָּלוּל מֵאָדָם קַדְמוֹן וְאבי״ע), which are the five Havayot with the tips of the Yods (שֶׁהֵם ה׳ הֲוָיּוֹת עִם קוֹצֵי הַיּוּדִי"ן), and they are twenty-five aspects (וְהֵם כ"ה בְּחִינוֹת). And these twenty-five aspects (וְאֵלּוּ הַכ״ה בְּחִינוֹת), were enclothing one another in length (הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בְּאֹרֶךְ), from above to below (מֵעִילָּא לְתַתָּא), from the head of Adam Kadmon (מֵרֹאשׁ אָדָם קַדְמוֹן), until the end of Asiyah (עַד סוֹף הָעֲשִׂיָּה). And all the Sefirot of each world among them (וְכָל הַסְּפִירוֹת דְּכָל עוֹלָם מֵהֶם), were from the aspect of the essence of that world alone (הָיוּ מִבְּחִינַת עַצְמוּת אוֹתוֹ הָעוֹלָם לְבַד), and were not included and bound one with another (וְלֹא הָיוּ כְּלוּלִים וּקְשׁוּרִים זֶה בָּזֶה). And afterward they were included and rectified (וְאַחַר כָּךְ נִכְלְלוּ וְנִתְקְּנוּ), in this manner (בְּאֹפֶן זֶה). And at first Adam Kadmon was rectified (וּתְחִלָּה נִתְקַּן אָדָם קַדְמוֹן), and the A"B"Y"A of Adam Kadmon (וַאבי״ע דְּאָדָם קַדְמוֹן), which is the first inner Havayah (שֶׁהוּא הֲוָיָ״ה הָרִאשׁוֹנָה הַפְּנִימִית).

For the Adam Kadmon that is within him (כִּי הָאָדָם קַדְמוֹן שֶׁבּוֹ), is Adam Kadmon itself (הוּא הָאָדָם קַדְמוֹן עַצְמוֹ), that was in him (שֶׁהָיָה בּוֹ), which is the tip of the Yod in this inner Havayah in him (שֶׁהוּא קוֹץ הַיּוּ״ד שֶׁבְּזוֹ הֲוָיָ״ה הַפְּנִימִית שֶׁבּוֹ). And the Atzilut in him was made from Adam Kadmon of Adam Kadmon (וְהָאֲצִילוּת שֶׁבּוֹ נַעֲשָׂה מֵאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן), and the A"B"Y"A of Atzilut (וַאבי״ע דַּאֲצִילוּת), which is the tip of the Yod of the second Havayah (שֶׁהוּא הַקּוֹץ דְּיּוּ״ד דְּהֲוָיָ״ה הַבּ׳), and the Beri’ah in him was made from Adam Kadmon of Adam Kadmon (וְהַבְּרִיאָה שֶׁבּוֹ נַעֲשָׂה מֵאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן), and the A"B"Y"A of Beri’ah (וַאבי״ע דְּבְרִיאָה), which is the tip of the Yod of the third Havayah (שֶׁהוּא קוֹץ הַיּוּ״ד דְּהֲוָיָ״ה הַג׳). And the Yetzirah in him was made from Adam Kadmon of Adam Kadmon (וְהַיְצִירָה שֶׁבּוֹ נַעֲשָׂה מֵאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן), and the A"B"Y"A of Yetzirah (וַאבי״ע דְּיְצִירָה), which is the tip of the Yod of the fourth Havayah (שֶׁהוּא קוֹץ הַיּוּ״ד דְּהֲוָיָ״ה הַד׳). And the Asiyah in him was made from Adam Kadmon of Adam Kadmon (וְהָעֲשִׂיָּה שֶׁבּוֹ נַעֲשָׂה מֵאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן), and the A"B"Y"A of Asiyah (וַאבי״ע דַּעֲשִׂיָּה), which is the tip of the Yod of the fifth Havayah (שֶׁהוּא קוֹץ הַיּוּ״ד דְּהֲוָיָ״ה הַה׳).

Behold, Adam Kadmon and the A"B"Y"A of Adam Kadmon were rectified (הֲרֵי נִתְקְּנוּ אָדָם קַדְמוֹן וַאבי״ע דְּאָדָם קַדְמוֹן), and they were made from the tips of the Yods of the five Havayot (וְנַעֲשׂוּ מִקּוֹצֵי הַיּוּדִי"ן דְּה׳ הֲוָיּוֹת). And the measure of his stature (וְשִׁיעוּר קוֹמָתוֹ), is from the beginning of the Kav (הוּא מֵרֵאשִׁית הַקָּו), until the end of Asiyah (עַד סוֹף הָעֲשִׂיָּה). Afterwards Adam Kadmon and the A"B"Y"A of Atzilut were rectified (אַחַר כָּךְ נִתְקְּנוּ אָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת). And the Adam Kadmon within it is the Atzilut of the A"B"Y"A of Adam Kadmon (וְהָאָדָם קַדְמוֹן שֶׁבּוֹ הוּא אֲצִילוּת דַּאבי״ע דְּאָדָם קַדְמוֹן), which is the Yod of the inner Havayah mentioned above (שֶׁהוּא הַיּוּ״ד דְּהֲוָיָ״ה הָאִי הַפְּנִימִית הַנַּזְכָּ"ל). And the Atzilut within it is the Atzilut of itself (וַאֲצִילוּת שֶׁבּוֹ הוּא הָאֲצִילוּת שֶׁל עַצְמוֹ). And the Beri’ah within it is the Atzilut of the A"B"Y"A of Beri’ah (וּבְרִיאָה שֶׁבּוֹ הוּא אֲצִילוּת דַּאבי״ע דְּבְרִיאָה). And the Yetzirah within it is the Atzilut of the A"B"Y"A of Yetzirah (וְיְצִירָה שֶׁבּוֹ הוּא אֲצִילוּת דַּאבי״ע דְּיְצִירָה). And the Asiyah within it is the Atzilut of the A"B"Y"A of Asiyah (וַעֲשִׂיָּה שֶׁבּוֹ הוּא אֲצִילוּת דַּאבי״ע דַּעֲשִׂיָּה).

Behold, Adam Kadmon and the A"B"Y"A of Atzilut were rectified (הֲרֵי נִתְקְּנוּ אָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת), and they were made from the five Yods of the five Havayot (וְנַעֲשׂוּ מֵהַה׳ יוּדִי"ן דְּה׳ הֲוָיּוֹת), and they enclothed Adam Kadmon and the A"B"Y"A of Adam Kadmon mentioned above (וְהִלְבִּישׁוּ לְאָדָם קַדְמוֹן וַאבי״ע דְּאָדָם קַדְמוֹן הַנַּזְכָּ"ל), in complete equality (בְּהַשְׁוָאָה גְּמוּרָה). Afterwards Adam Kadmon and the A"B"Y"A of Beri’ah were rectified (אַחַר כָּךְ נִתְקְּנוּ אָדָם קַדְמוֹן וַאבי״ע דְּבְרִיאָה), and they were made from the Beri’ah of all the five worlds (וְנַעֲשָׂה מִבְּרִיאָה דְּכָל הַה׳ עוֹלָמוֹת), which is from the first Hehs of the five Havayot (שֶׁהוּא מֵהַהֵי״ן רִאשׁוֹנוֹת דְּה׳ הֲוָיּוֹת), in the manner mentioned regarding Adam Kadmon and the A"B"Y"A of Atzilut (עַל דֶּרֶךְ הַנִּזְכָּר בְּאָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת). And it enclothed Adam Kadmon and the A"B"Y"A of Atzilut equally (וְהִלְבִּישׁ לְאָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת בְּשָׁוֶה). Afterwards Adam Kadmon and the A"B"Y"A of Yetzirah were rectified (אַחַר כָּךְ נִתְקַּן אָדָם קַדְמוֹן וַאבי״ע דְּיְצִירָה), and they were made from the Yetzirah of all the worlds (וְנַעֲשָׂה מִיְצִירָה דְּכָל הָעוֹלָמוֹת), and it enclothed Adam Kadmon and the A"B"Y"A of Beri’ah equally (וְהִלְבִּישׁ לְאָדָם קַדְמוֹן וַאבי״ע דְּבְרִיאָה בְּשָׁוֶה). Afterwards Adam Kadmon and the A"B"Y"A of Asiyah were rectified (אַחַר כָּךְ נִתְקַּן אָדָם קַדְמוֹן וַאבי״ע דַּעֲשִׂיָּה), in the manner mentioned from Asiyah of all the worlds (עַל דֶּרֶךְ הַנִּזְכָּר מֵעֲשִׂיָּה דְּכָל הָעוֹלָמוֹת), and it enclothed Adam Kadmon and the A"B"Y"A of Yetzirah equally (וְהִלְבִּישׁ לְאָדָם קַדְמוֹן וַאבי״ע דְּיְצִירָה בְּשָׁוֶה). Behold, the five worlds—Adam Kadmon and A"B"Y"A—were included and rectified (הֲרֵי נִכְלְלוּ וְנִתְקְּנוּ ה׳ עוֹלָמוֹת אָדָם קַדְמוֹן וַאבי״ע), which are the five Havayot (שֶׁהֵם ה׳ הֲוָיּוֹת), and they are twenty-five worlds as mentioned above (וְהֵם כ"ה עוֹלָמוֹת כַּנִּזְכָּר לְעֵיל).

And it is explained there (וְנִתְבָּאֵר שָׁם), that all these twenty-five aspects mentioned (כִּי כָּל הַכ״ה בְּחִינוֹת הַנִּזְכָּר), are in Adam Kadmon and the A"B"Y"A of Adam Kadmon (הֵם בְּאָדָם קַדְמוֹן וַאבי״ע דְּאָדָם קַדְמוֹן). And in this manner (וְעַל דֶּרֶךְ זֶה), twenty-five aspects are in Adam Kadmon and the A"B"Y"A of Atzilut (כ"ה בְּחִינוֹת בְּאָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת), and twenty-five aspects in Beri’ah (וְכ"ה בְּחִינוֹת בִּבְרִיאָה), and twenty-five aspects in Yetzirah (וְכ"ה בְּחִינוֹת בִּיצִירָה), and twenty-five aspects in Asiyah (וְכ"ה בְּחִינוֹת בַּעֲשִׂיָּה). And all of them were included and rectified as above (וְכֻלָּם נִכְלְלוּ וְנִתְקְּנוּ כַּנֵּ"ל), in generality and in particularity (בִּכְלָלוּת וּבִפְרָטוּת). It follows that the general matter of the Tikkun mentioned (נִמְצָא כִּי כְּלָלוּת עִנְיַן הַתִּקּוּן הַנִּזְכָּר), is that what the worlds were before the Tikkun spreading in length (הוּא כִּי מַה שֶּׁהָיוּ הָעוֹלָמוֹת קֹדֶם הַתִּקּוּן מִתְפַּשְׁטִים בְּאֹרֶךְ), became now in thickness as mentioned (נַעֲשָׂה עַתָּה בָּעֹבִי כַּנִּזְכָּר).

For behold, the five aspects—Adam Kadmon and A"B"Y"A of Adam Kadmon—(כִּי הִנֵּה ה׳ בְּחִינוֹת אָדָם קַדְמוֹן וַאבי״ע דְּאָדָם קַדְמוֹן), which are the inner Havayah with the tip of the Yod in it (שֶׁהֵם הֲוָיָ״ה הַפְּנִימִית עִם קוֹץ הַיּוּ״ד שֶׁבָּהּ), were spreading in length from above to below (הָיוּ מִתְפַּשְׁטִים בְּאֹרֶךְ מֵעִלָּא לְתַתָּא). And now they were included and rectified (וְעַתָּה נִכְלְלוּ וְנִתְקְּנוּ), and ascended above (וְעָלוּ לְעֵילָּא), and became Adam Kadmon at the head of each and every world of the five worlds mentioned (וְנַעֲשׂוּ אָדָם קַדְמוֹן בְּרֹאשׁ כָּל עוֹלָם וָעוֹלָם מֵה׳ עוֹלָמוֹת הַנִּזְכָּר). For the Adam Kadmon within it (כִּי הָאָדָם קַדְמוֹן שֶׁבּוֹ), which is the tip of the Yod in the inner Havayah (שֶׁהוּא קוֹץ הַיּוּ״ד שֶׁבְּהֲוָיָ״ה הַפְּנִימִית), remained in its place (נִשְׁאַר בִּמְקוֹמוֹ). And the Atzilut that was in it (וְהָאֲצִילוּת שֶׁהָיָה בּוֹ), which is the Yod of this Havayah (שֶׁהוּא הַיּוּ״ד שֶׁל זוֹ הֲוָיָ״ה), became Adam Kadmon for the second world (נַעֲשָׂה אָדָם קַדְמוֹן לָעוֹלָם הַבּ׳), which is Adam Kadmon and A"B"Y"A of Atzilut, which is the second Havayah (שֶׁהוּא אָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת שֶׁהוּא הֲוָיָ״ה הַבּ׳), and it became the tip of the Yod of this second Havayah (וְנַעֲשָׂה קוֹץ לְיּוּ״ד דְּהֲוָיָ״ה זוֹ הַבּ׳).

However, in its own value, it is the Yod of the Havayah (אֲמְנָם בְּעֵרְכּוֹ הוּא יּוּ״ד דְּהֲוָיָ״ה), and it enclothes equally the tip of the Yod of the inner Havayah (וְהוּא מַלְבִּישׁ בְּשָׁוֶה לְקוֹץ הַיּוּ״ד דְּהֲוָיָ״ה הַפְּנִימִית), which is the Adam Kadmon of Adam Kadmon (שֶׁהוּא הָאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן), as mentioned above (כַּנִּזְכָּר לְעֵיל). And the Beri’ah that was in it (וְהַבְּרִיאָה שֶׁהָיָה בּוֹ), became Adam Kadmon for the third world (נַעֲשָׂה אָדָם קַדְמוֹן לָעוֹלָם הַג׳), which is Adam Kadmon and A"B"Y"A of Beri’ah, which is the third Havayah (שֶׁהוּא אָדָם קַדְמוֹן וַאבי״ע דְּבְרִיאָה שֶׁהוּא הֲוָיָ״ה הַג׳), and it became the tip of the Yod of this third Havayah (וְנַעֲשָׂה קוֹץ לְיּוּ״ד דְּהֲוָיָ״ה זוֹ הַג׳).

However, in its own value, it is the first Heh (אֲמְנָם בְּעֵרְכּוֹ הוּא ה׳ רִאשׁוֹנָה), and it enclothes equally the Yod of the inner Havayah (וְהוּא מַלְבִּישׁ בְּשָׁוֶה לְיּוּ״ד דְּהֲוָיָ״ה הַפְּנִימִית), which is Atzilut of Adam Kadmon (שֶׁהוּא אֲצִילוּת דְּאָדָם קַדְמוֹן). And the Yetzirah that was in it (וְהַיְצִירָה שֶׁהָיָה בּוֹ), became Adam Kadmon for the fourth world (נַעֲשָׂה אָדָם קַדְמוֹן לָעוֹלָם הַד׳), which is Adam Kadmon and A"B"Y"A of Yetzirah, which is the fourth Havayah (שֶׁהוּא אָדָם קַדְמוֹן וַאבי״ע דְּיְצִירָה שֶׁהוּא הֲוָיָ״ה הַד׳), and it became the tip of the Yod of this fourth Havayah (וְנַעֲשָׂה קוֹץ לְיּוּ״ד דְּהֲוָיָ״ה זוֹ הַד׳).

However, in its own value, it is the Vav (אֲמְנָם בְּעֵרְכּוֹ הוּא ו' דְּהֲוָיָ״ה), and it enclothes equally the first Heh of the inner Havayah (וְהוּא מַלְבִּישׁ בְּשָׁוֶה לַה׳ רִאשׁוֹנָה דְּהֲוָיָ״ה הַפְּנִימִית), which is Beri’ah of Adam Kadmon (שֶׁהוּא בְּרִיאָה דְּאָדָם קַדְמוֹן). And the Asiyah that was in it (וְהָעֲשִׂיָּה שֶׁהָיָה בּוֹ), became Adam Kadmon for the fifth world (נַעֲשָׂה אָדָם קַדְמוֹן לָעוֹלָם הַה׳), which is Adam Kadmon and A"B"Y"A of Asiyah, which is the fifth Havayah (שֶׁהוּא אָדָם קַדְמוֹן וַאבי״ע דַּעֲשִׂיָּה שֶׁהוּא הֲוָיָ״ה הַה׳), and it became the tip of the Yod of this fifth Havayah (וְנַעֲשָׂה קוֹץ לְיּוּ״ד דְּהֲוָיָ״ה זוֹ הַה׳).

However, in its own value, it is the final Heh (אֲמְנָם בְּעֵרְכּוֹ הוּא ה׳ אַחֲרוֹנָה דְּהֲוָיָ״ה), and it enclothes equally the Vav of the inner Havayah (וְהוּא מַלְבִּישׁ בְּשָׁוֶה לְו' דְּהֲוָיָ״ה הַפְּנִימִית), which is Yetzirah of Adam Kadmon (שֶׁהוּא יְצִירָה דְּאָדָם קַדְמוֹן). And it follows that the four letters of this inner Havayah of Adam Kadmon (וְנִמְצָא כִּי ד׳ אוֹתִיּוֹת הַהֲוָיָ״ה זוֹ הַפְּנִימִית דְּאָדָם קַדְמוֹן), with the tip of the Yod in it (עִם קוֹץ הַיּוּ״ד שֶׁבָּהּ), enclothe one another in thickness, as mentioned (הֵם מַלְבִּישִׁים זֶה אֶת זֶה בָּעֹבִי כַּנִּזְכָּר), and in them the Kav of the Ein Sof is enclothed (וּבָהֶם מִתְלַבֵּשׁ קַו הָא״ס). And in this manner also (וְכֵן עַל דֶּרֶךְ זֶה), the five aspects of the second world (ה׳ בְּחִינוֹת דְּעוֹלָם הַבּ׳), which is Adam Kadmon and A"B"Y"A of Atzilut (שֶׁהוּא אָדָם קַדְמוֹן וַאבי״ע דַּאֲצִילוּת), which is the second Havayah (שֶׁהוּא הֲוָיָ״ה הַבּ׳), which were spreading in length (שֶׁהָיוּ מִתְפַּשְׁטִים בְּאֹרֶךְ), ascended and became Atzilut for each world of the five worlds mentioned (עָלוּ וְנַעֲשׂוּ אֲצִילוּת לְכָל הָעוֹלָם מֵה׳ עוֹלָמוֹת הַנִּזְכָּר). And they were made Yods for the five Havayot (וְנַעֲשׂוּ יוּדִי"ן לַה׳ הֲוָיּוֹת), enclothing one another equally (מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and they enclothe one another equally (וְהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and they enclothe the tips of the Yods (וְהֵם מַלְבִּישִׁין לְקוֹצֵי הַיּוּדִי"ן), which are the five aspects of Adam Kadmon mentioned above (שֶׁהֵם ה׳ בְּחִינוֹת דְּאָדָם קַדְמוֹן הַנִּ״ל).

Each Yod enclothes one tip (כָּל יּוּ״ד לְקוֹץ אֶחָד), from its midpoint downward (מִטַּבּוּרָא דִּילֵיהּ וּלְתַתָּא). However, relative to themselves (אֲמְנָם בְּעֵרֶךְ עַצְמָם), they are the four letters of the Havayah with the tip of the Yod (הֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה עִם קוֹץ הַיּוּ״ד), enclothing one another in thickness (מַלְבִּישִׁים זֶה אֶת זֶה בָּעֹובִי). And in this manner also (וְכֵן עַל דֶּרֶךְ זֶה), the five aspects of the third world—Adam Kadmon and A"B"Y"A of Beri’ah (ה׳ בְּחִינוֹת דְּעוֹלָם הַג׳ אָדָם קַדְמוֹן וַאבי״ע דְּבְרִיאָה), the third Havayah (הֲוָיָ״ה הַג׳), became Beri’ah for all the five worlds mentioned (נַעֲשׂוּ בְּרִיאָה לְכָל הַה׳ הָעוֹלָמוֹת הַנִּזְכָּר), and they became the first Hehs for the five Havayot (וְנַעֲשׂוּ הֵי״ן רִאשׁוֹנוֹת לַה׳ הֲוָיּוֹת).

However, relative to themselves (אֲמְנָם בְּעֵרֶךְ עַצְמָם), they are the four letters of the Havayah with the tip of the Yod (הֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה עִם קוֹץ הַיּוּ״ד), enclothing one another in thickness (מַלְבִּישִׁים זֶה אֶת זֶה בָּעֹבִי). And in this manner also (וְכֵן עַל דֶּרֶךְ זֶה), the five aspects of the fourth world—Adam Kadmon and A"B"Y"A of Yetzirah (ה׳ בְּחִינוֹת דְּעוֹלָם הַד׳ אָדָם קַדְמוֹן וַאבי״ע דְּיְצִירָה), the fourth Havayah (הֲוָיָ״ה הַד׳), became Yetzirah for the five worlds mentioned (נַעֲשׂוּ יְצִירָה לְה׳ הָעוֹלָמוֹת הַנִּזְכָּר), and they became the Vavs for the five Havayot (וְנַעֲשׂוּ וָוִי"ן לַה׳ הֲוָיּוֹת). However, relative to themselves (אֲמְנָם בְּעֵרֶךְ עַצְמָם), they are the four letters of the Havayah with the tip of the Yod (הֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה עִם קוֹץ הַיּוּ״ד), enclothing one another in thickness (מַלְבִּישִׁים זֶה אֶת זֶה בָּעֹבִי).

And in this manner also (וְכֵן עַל דֶּרֶךְ זֶה), the five aspects of the fifth world—Adam Kadmon and A"B"Y"A of Asiyah (ה׳ בְּחִינוֹת דְּעוֹלָם הַה׳ אָדָם קַדְמוֹן וַאבי״ע דַּעֲשִׂיָּה), the fifth Havayah (הֲוָיָ״ה הַה׳), became Asiyah for all the worlds—the final Hehs (נַעֲשׂוּ עֲשִׂיָּה לְכָל הָעוֹלָמוֹת הַהֵי״ן אַחֲרוֹנוֹת), and relative to themselves (וּבְעֵרֶךְ עַצְמָם), they are the four letters of the Havayah with the tip of the Yod (הֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה עִם קוֹץ הַיּוּ״ד), enclothing one another in thickness (מַלְבִּישִׁים זֶה אֶת זֶה בָּעֹבִי). Behold, that what the worlds were in length (הֲרֵי כִּי מַה שֶּׁהָיוּ הָעוֹלָמוֹת בָּאֹרֶךְ), were rectified and included and bound one with another (נִתְקְּנוּ וְנִכְלְלוּ וְנִתְאַחֲזוּ זֶה בָּזֶה), and became five Havayot in thickness as mentioned (וְנַעֲשׂוּ ה׳ הֲוָיּוֹת בָּעֹבִי כַּנִּזְכָּר). However, they are bound also in length (אֲמְנָם הֵם קְשׁוּרִים בָּאֹרֶךְ), and are called also five Havayot in length (וְנִקְרָאִים גַּם כֵּן ה׳ הֲוָיּוֹת בָּאֹרֶךְ). And what we have written is in generality (וְזֶה שֶׁכָּתַבְנוּ הוּא בִּכְלָלוּת), but the matter was in detailed particulars (אֲמְנָם הָיָה בְּפְרָטֵי פְּרָטוּת), but in the order mentioned (אֲמְנָם הָיָה בַּסֵּדֶר הַנִּזְכָּר).

Shemen, Siman 17

(שֶׁמ״ן סִימָן י״ז)

Behold, also here, one who sees will understand in his heart (הִנֵּה גַּם כָּאן אַחַר הָרוֹאֶה לִבּוֹ יָבִין), that this wording which Rav Sar Shalom, of blessed memory, wrote (כִּי זֶה הַלָּשׁוֹן שֶׁכָּתַב הָרַב שַׂר שָׁלוֹם ז״ל), are themselves the wordings of the Rav, of blessed memory, in Sha‘ar Derushei A"B"Y"A and in Sha‘ar haKedushah (הֵם עַצְמָם הַלְּשׁוֹנוֹת שֶׁל הָרַב זלה״ה בְּשַׁעַר דְּרוּשֵׁי אבי״ע וּבְשַׁעַר הַקְּדוּשָּׁה). But according to the truth (אֲבָל לְפִי הָאֱמֶת), they are not the very wordings of the Rav, of blessed memory (אֵינָם הַלְּשׁוֹנוֹת עַצְמָם שֶׁל הָרַב זלה״ה), but rather his wording—what he wished to understand from the Rav’s wordings (רַק לְשׁוֹנוֹ מַה שֶּׁרָצָה לְהָבִין בְּלְשׁוֹנוֹת הָרַב ז״ל).

Therefore also here (עַל כֵּן גַּם בְּכָאן), I am astonished—according to my humble opinion—at him (תְּמִיהָה אֲנִי לְעַנְיוּת דַּעְתִּי עָלָיו), after kissing the dust of his feet (אַחֲרֵי נְשִׁיקַת עַפְרוֹת רַגְלָיו): for he should have brought the wording of the Rav in its original form (דְּהָוֵי לֵיהּ לְהָבִיא לְשׁוֹן הָרַב כִּדְמוּתוֹ), and afterwards explain it as he desired (וְאַחַר כָּךְ יְפָרְשֵׁהוּ כִּרְצוֹנוֹ), by strength of some necessity or difficulty (מִכֹּחַ אֵיזֶה הֶכְרֵחַ אוֹ קֻשְׁיָא). But to write simply, “I do not know why” (אֲבָל לִכְתֹּב סְתָם לֹא יָדַעְתִּי לָמָּה), since the order which he, of blessed memory, arranged (מֵאַחַר שֶׁהַסֵּדֶר אֲשֶׁר הוּא ז״ל מְסַדֵּר), is not mentioned in the teachings of the Rav (לֹא נִזְכָּר בִּדְרוּשֵׁי הָרַב). And it is possible that from there the opposite is understood (וְאֶפְשָׁר שֶׁמִּשָּׁם יֻבַן לְהֶפֶךְ), as I will write later from the Rav’s own wordings, of blessed memory (וּכַּמָּ״שׁ לְקַמָּן לְשׁוֹנוֹת הָרַב זלה״ה).

For before I write regarding the matter of the inclusion and the spreading which he wrote (כִּי קֹדֶם שֶׁאֶכְתֹּב עַל עִנְיַן הַהִתְכַּלְּלוּת וְהַהִתְפַּשְׁטוּת אֲשֶׁר כָּתַב), I will speak briefly regarding that which—according to my humble opinion—I was astonished at (רֶגַע אֲדַבֵּר עַל מַה שֶּׁלְעַנְיוּת דַּעְתִּי נִשְׁתּוֹמַמְתִּי), concerning what he wrote (עַל מַה שֶּׁכָּתַב): that before the Tikkun (כִּי קֹדֶם הַתִּקּוּן), the twenty-five aspects of Adam Kadmon and A"B"Y"A of Adam Kadmon and A"B"Y"A (הָיוּ הַכ״ה בְּחִינוֹת דְּאָדָם קַדְמוֹן וַאבי״ע דְּאָדָם קַדְמוֹן וַאבי״ע), were enclothing one another in length from above to below until the end of Asiyah (הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ מֵעִלָּא לְתַתָּא עַ״ס הָעֲשִׂיָּה). And likewise he wrote further (וְכֵן כָּתַב לְקַמָּן), that before the Tikkun all the Partzufim of each world (כִּי קֹדֶם הַתִּקּוּן הָיוּ כָּל הַפַּרְצוּף דְּכָל עוֹלָם), were enclothing one another equally (מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה), and spreading in length from above to below (וּמִתְפַּשְׁטִים בָּאֹרֶךְ מֵעִלָּא לְתַתָּא), and all the Sefirot of each Partzuf (וְהָיוּ כָּל הַסְּפִירוֹת דְּכָל פַּרְצוּף), were from the aspect of itself alone (מִבְּחִינַת עַצְמוֹ לְבַד), and were not included one with another (וְלֹא הָיוּ כְּלוּלִים זֶה בָּזֶה). But now, in the Tikkun, they were included one in another (אֲבָל עַתָּה בַּתִּקּוּן נִכְלְלוּ זֶה בָּזֶה). See there (עַיֵּין שָׁם).

For behold, before this he himself, of blessed memory, brought the wordings (כִּי הֲרֵי קֹדֶם זֶה הֵבִיא הוּא עַצְמוֹ ז״ל הַלְּשׁוֹנוֹת) of Sha‘ar haTikkun, chapter 5 (דְּשַׁעַר הַתִּקּוּן פ"ה), and of the book Mevo She‘arim, Gate Two, Part Three, chapter 7 (וְדְּסֵפֶר מְבוֹא שְׁעָרִים ש"ב ח"ג פ"ז), as written above in the previous section (כַּמָּ״שׁ לְעֵיל בַּסִּימָן הַקּוֹדֵם). And there it is written in Sha‘ar haTikkun that before the Tikkun (וְשָׁם כָּתוּב בְּשַׁעַר הַתִּקּוּן דְּקֹדֶם הַתִּקּוּן), the ten Sefirot which include all the world of Atzilut, essence and Kelim [Vessels] (הָיוּ הַי׳ סְפִירוֹת הַכּוֹלְלִים כָּל עוֹלָם הָאֲצִילוּת עַצְמוּת וּכֵלִים), except that the Kelim [Vessels] were small (אֶלָּא שֶׁהַכֵּלִים הָיוּ קְטַנִּים).

And furthermore (וְעוֹד), that each one was above the other (כִּי כָּל אַחַת זוֹ לְמַעְלָה מִזּוֹ), and this one did not enclothe within this one at all (וְאֵין זוֹ מִתְלַבֶּשֶׁת בְּזוֹ כְּלָל). And thus it is found that all of them were called one Partzuf alone (וְאָז נִמְצָא שֶׁכֻּלָּם נִקְרָאוּ פַּרְצוּף אֶחָד לְבַדּוֹ), and moreover, without any enclothing of one Sefirah in its fellow (וְגַם בִּלְתִּי הִתְלַבְּשׁוּת שׁוּם סְפִירָה בַּחֲבֶרְתָּהּ). And its stature was, as it is now, the entire length of Atzilut (וְהָיָה שִׁיעוּר קוֹמָתוֹ כְּמוֹ שֶׁהוּא עַתָּה מַמָּשׁ כָּל אֹרֶךְ הָאֲצִילוּת). And in the book Mevo She‘arim he wrote (וּבְסֵפֶר מְבוֹא שְׁעָרִים כָּתַב), that before the Tikkun the ten Sefirot (כִּי קֹדֶם הַתִּקּוּן הָיוּ הַי׳ סְפִירוֹת), each one in its place (כָּל אַחַת בִּמְקוֹמָהּ), this one above that one (זוֹ לְמַעְלָה מִזּוֹ), and the one does not enter the boundary of the one below it (וְאֵין הָאַחַת נִכְנֶסֶת בִּגְבוּל חֲבֶרְתָּהּ שֶׁלְּמַטָּה מִמֶּנָּה). And likewise there, in Sha‘ar haTikkun, chapter 3 (וְכֵן שָׁם בְּשַׁעַר הַתִּקּוּן פ״ג), he wrote (כָּתַב): “But that which changed now in the Tikkun from the beginning, at the emergence of the points of the eyes, is this” (אֲבָל מַה שֶּׁנִּשְׁתַּנָּה עַתָּה בַּתִּקּוּן מִבָּרִאשׁוֹנָה בְּעֵת יְצִיאַת נְקוּדּוֹת הָעֵינַיִם הוּא זֶה): “that then the point of Keter was in its place alone” (כִּי אָז הָיְתָה נְקוּדַּת הַכֶּתֶר בִּמְקוֹמָהּ לְבַדָּהּ), “and after it the point of Chokhmah alone in its own right” (וְאַחֲרֶיהָ נְקוּדַּת הַחָכְמָה לְבַדָּהּ בִּפְנֵי עַצְמָהּ), “and in this manner all the ten Sefirot” (וְכֵן עַל דֶּרֶךְ זֶה כָּל הַי׳ סְפִירוֹת).

And likewise, in Sha‘ar haIbburim, chapter 1 (וְכֵן בְּשַׁעַר הָעִיבּוּרים פ״א), he wrote (כָּתַב): “The ten Sefirot which include all the world of Atzilut in its generality” (הַי׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל עוֹלָם הָאֲצִילוּת בִּכְלָלוּתוֹ), “went out separated one from another” (יָצְאוּ נִפְרָדוֹת זוֹ מִזּוֹ), “for they were ten Sefirot, one below another” (כִּי הָיוּ י׳ סְפִירוֹת זוֹ לְמַטָּה מִזּוֹ), “and one receiving from the one above it” (וְזוֹ מְקַבֶּלֶת מִזּוֹ שֶׁלְמַעְלָה מִמֶּנָּה). See there (עַיֵּין שָׁם). And in Sha‘ar Ma’amarei Rashbi, may peace be upon him, Parashat Pekudei, he wrote (וּבְשַׁעַר מַאֲמָרֵי רַשְׁבִּ״י ע״ה פָּרָשַׁת פְּקוּדֵי כָּתַב): “Know that before the world of Atzilut was emanated” (דַּע כִּי טֶרֶם שֶׁנֶּאֱצַל עוֹלָם הָאֲצִילוּת), “the aspect of the ten Sefirot were emanated in a different manner than now” (נֶאֶצְלוּ בְּחִינַת הַי׳ סְפִירוֹת הָהֵם בְּבְחִינָה אַחֶרֶת שֶׁאֵינָהּ כֵּן עַתָּה), “for the ten Sefirot of Atzilut were emanated by themselves” (וְהוּא כִּי הַי׳ סְפִירוֹת דַּאֲצִילוּת נֶאֶצְלוּ הֵם לְבַדָּם), “one above the other” (זוֹ עַל גַּב זוֹ), “and one below the other” (וְזוֹ לְמַטָּה מִזּוֹ), “and this one receives influence from that one” (וְזוֹ מְקַבֶּלֶת שֶׁפַע מִזּוֹ), “and that one gives influence to this one” (וְזוֹ נוֹתֶנֶת שֶׁפַע לְזוֹ), “and even the six extremities, each one stood beneath its fellow and received from it,” etc. (וַאֲפִלּוּ הו״ק כָּל אֶחָד עוֹמֶדֶת תַּחַת חֲבֶרְתָּהּ וּמְקַבֶּלֶת מִמֶּנָּה וְכוּ'). See there (עַיֵּין שָׁם). And if so (וְאִם כֵּן), how is it possible to say (אֵיךְ יִתָּכֵן לוֹמַר), that before the Tikkun the twenty-five aspects of Adam Kadmon and A"B"Y"A of Adam Kadmon and A"B"Y"A (כִּי קֹדֶם הַתִּקּוּן הַכ״ה בְּחִינוֹת דְּאָדָם קַדְמוֹן וַאבי״ע דְּאָדָם קַדְמוֹן וַאבי״ע), were enclothing one another in length from above to below until the end of Asiyah (הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ מֵעִילָּא לְתַתָּא עַ״ס הָעֲשִׂיָּה), and that all the Partzufim of each world (וְשֶׁכָּל הַפַּרְצוּפִים דְּכָל עוֹלָם), were enclothing one another equally (הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), spreading in length from above to below (וּמִתְפַּשְׁטִים בָּאֹרֶךְ מֵעִילָּא לְתַתָּא)?

Since the Rav, in all places, says explicitly (מֵאַחַר שֶׁהָרַב בְּכָל הַמְּקוֹמוֹת אוֹמֵר בְּפֵירוּשׁ), that before the Tikkun the ten Sefirot which include all of Atzilut (דְּקֹדֶם הַתִּקּוּן הָיוּ הַי׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל הָאֲצִילוּת), were separated one from another (נִפְרָדוֹת זוֹ מִזּוֹ), this one below that one (וְזוֹ לְמַטָּה מִזּוֹ), each one in its place (וְכָל אַחַת בִּמְקוֹמָהּ), this one above that one (זוֹ לְמַעְלָה מִזּוֹ), and this one does not enclothe in that one (וְאֵין זוֹ מִתְלַבֶּשֶׁת בְּזוֹ), and one does not enter the boundary of its fellow beneath it (וְאֵין אַחַת נִכְנֶסֶת בִּגְבוּל חֲבֶרְתָּהּ שֶׁלְּמַטָּה מִמֶּנָּה). And furthermore (וְעוֹד), that the worlds of Beri’ah, Yetzirah, and Asiyah had not yet come into being before the Tikkun (כִּי עֲדַיִן לֹא נִתְהַוּוּ עוֹלָמוֹת בְּי"ע קֹדֶם הַתִּקּוּן), as is known from many places in the teachings of the Rav, of blessed memory (כְּנוֹדָע מִכַּמָּה מְקוֹמוֹת מִדְּרוּשֵׁי הָרַב זלה״ה).

And if so, where are there the twenty-five aspects of each one of them (וְאִם כֵּן הֵיכָן יֵשׁ הַכ״ה בְּחִינוֹת שֶׁל כָּל אֶחָד מֵהֶם), so that they should be enclothing one another in length from above to below until the end of Asiyah (כְּדֵי שֶׁיִּהְיוּ הֵם מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ מֵעִילָּא לְתַתָּא עַ״ס הָעֲשִׂיָּה)? And see above in section 2 (וַעֲיֵן לְעֵיל בְּסִימָן בּ׳) that we have already elaborated on this detail (שֶׁכְּבָר הֶאֱרַכְנוּ בִּפְרָט זֶה), and everything written there applies here as well (וְכָל הַכָּתוּב שָׁם שַׁיָּיךְ כָּאן גַּם כֵּן). But what further remains difficult regarding him, according to my humble opinion (אֲבָל מַה שֶּׁקָּשֶׁה עוֹד עָלָיו לְעַנְיוּת דַּעְתִּי), is from what is written in the book Mevo She‘arim (מִמַּ״שׁ בְּסֵפֶר מְבוֹא שְׁעָרִים): and these are his words (וְז״ל): “After the Tikkun, they were lengthened and spread forth” (אַחַר הַתִּקּוּן נִתְאָרְכוּ וְנִתְפַּשְׁטוּ כֻּלָּם), “until below at the end of Atzilut, as is known” (עַד לְמַטָּה בְּסוֹף הָאֲצִילוּת כַּנּוֹדָע). “For the Partzuf of Atik and Arich Anpin and Abba, etc.” (כִּי פַּרְצוּף עַתִּיק וְא״א וְאַבָּא וְכוּ'), “and all of them spread until the end of Atzilut” (וְכֻלָּם נִתְפַּשְׁטוּ עַד סוֹף הָאֲצִילוּת), “and they were enclothed one within another” (וְנִתְלַבְּשׁוּ זֶה בְּתוֹךְ זֶה), “and through this they gained several matters” (וּבָזֶה הֵרְוִיחוּ כַּמָּה דְבָרִים). One benefit is that their Kelim [Vessels] were lengthened (אַחַת כִּי נִתְאָרְכוּ הַכֵּלִים שֶׁלָּהֶם), and were enlarged through their spreading downward (וְהִגְדִּילוּ עַל יְדֵי הִתְפַּשְׁטוּתָם לְמַטָּה). And it is found that the Kli [Vessel] is great (וְנִמְצָא כִּי הַכְּלִי גָּדוֹל), and has the power to receive the light and not be broken (וְיֵשׁ בּוֹ כֹּחַ לְקַבֵּל הָאוֹר וְלֹא יִשָּׁבֵר), unlike at first (מִשֶּׁאֵין כֵּן בַּתְּחִלָּה), when the Kelim [Vessels] were small (שֶׁהָיוּ הַכֵּלִים קְטַנִּים), and were unable to receive the light (וְלֹא יָכְלוּ לְקַבֵּל הָאוֹר).

They gained further through this (עוֹד הֵרְוִיחוּ עַל יְדֵי זֶה), for the lights come cloaked in many coverings one within another (כִּי הָאוֹרוֹת בָּאִים מְלוּבָּשִׁים בְּכַמָּה כִּסּוּיִים זֶבָּ״ז), Atik, and upon it Arich Anpin, and upon it Abba (עַתִּיק וְעָלָיו א״א וְעָלָיו אַבָּא). And then the lower ones are able to receive the light (וְאָז הַתַּחְתּוֹנִים יְכוֹלִים לְקַבֵּל הָאוֹר), for the light passes through several screens and coverings (שֶׁעוֹבֵר הָאוֹר דֶּרֶךְ כַּמָּה מְסָכִים וְכִסּוּיִים). They gained further through this (עוֹד הֵרְוִיחוּ בָּזֶה), for in their being all one within another (כִּי בִּהְיוֹתָם כֻּלָּם זֶה בְּתוֹךְ זֶה), they become soul to one another (נַעֲשִׂים נְשָׁמָה זֶלָ"ז), and all of them were brought near one to another (וְנִתְקָרְבוּ יַחַד כֻּלָּם זֶבָּ״ז), and each one helps its fellow in their joining (וְאִישׁ אֶת רֵעֵהוּ יַעֲזֹרוּ בְּהִתְחַבְּרוּתָם), and each one becomes a soul to illuminate to the one outside it (וְכָל אֶחָד נַעֲשֶׂה נְשָׁמָה לְהָאִיר אֶל הֶחִיצוֹן מִמֶּנּוּ), unlike when each one was separate from its fellow (מִשֶּׁאֵין כֵּן בִּהְיוֹתָם כָּל אַחַת נִפְרֶדֶת מֵחֲבֶרְתָּהּ), and no one entered the boundary of the other beneath it (וְאֵין אַחַת נִכְנֶסֶת בִּגְבוּל חֲבֶרְתָּהּ). End of quote (עַ״כּ).

And so he wrote also in Sha‘ar haTikkun, chapter 3 (וְכֵן כָּתַב בְּשַׁעַר הַתִּקּוּן פ״ג), see there (עַיֵּין שָׁם). And if according to his words, of blessed memory (וְאִם כְּפִי דְבָרָיו ז״ל), behold, at first the Kelim [Vessels] were not small (הֲרֵי מִתְּחִלָּה לֹא הָיוּ הַכֵּלִים קְטַנִּים), for all of them were spreading in length until below (כִּי כֻּלָּם הָיוּ מִתְפַּשְׁטִין בָּאֹרֶךְ עַד לְמַטָּה). If so, all these advantages already existed for them beforehand (וְאִם כֵּן כָּל אֵלּוּ הָרוּחִים כְּבָר הָיוּ לָהֶם מִקֹּדֶם). For behold, they were already long and spread to the bottom (כִּי הֲרֵי כְּבָר הָיוּ אֲרוּכִים וּמִתְפַּשְׁטִים עַד לְמַטָּה). If so, the Kli [Vessel] is already great (וְאִם כֵּן הַכְּלִי כְּבָר הוּא גָּדוֹל), and it has strength to receive the light (וְיֵשׁ בּוֹ כֹּחַ לְקַבֵּל הָאוֹר). If so, why was it broken (וְאִם כֵּן לָמָּה נִשְׁבַּר), since the Kli [Vessel] is not small (כֵּיוָן שֶׁאֵין הַכְּלִי קָטָן)? And furthermore (וְגַם), they were already enclothing one another (כְּבָר הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה). If so, the lights were already coming clothed in many coverings one within another (וְאִם כֵּן הָאוֹרוֹת כְּבָר הָיוּ בָּאִים מְלוּבָּשִׁים בְּכַמָּה כִּסּוּיִים זֶה בְּתוֹךְ זֶה). If so, why could the lower ones not receive the light (וְאִם כֵּן לָמָּה הַתַּחְתּוֹנִים לֹא יָכְלוּ לְקַבֵּל הָאוֹר), since it passes through several screens and coverings (מֵאַחַר שֶׁעוֹבֵר דֶּרֶךְ כַּמָּה מְסָכִים וְכִסּוּיִים)?

And furthermore (וְגַם), since they were enclothing one another (כֵּיוָן שֶׁהָיוּ מַלְבִּישִׁין זֶה אֶת זֶה), each one becomes a soul to the one outside it (כָּל אֶחָד נַעֲשֶׂה נְשָׁמָה אֶל הֶחִיצוֹן מִמֶּנּוּ). If so, all these advantages already existed for them beforehand (וְאִם כֵּן כָּל אֵלּוּ הָרוּחִים כְּבָר הָיוּ לָהֶם מִקֹּדֶם). And what changed now through the Tikkun according to his words, of blessed memory (וּמַה שֶּׁנִּשְׁתַּנָּה עַתָּה עַל יְדֵי הַתִּקּוּן לְפִי דְבָרָיו ז״ל), is nothing but that they were exchanged (אֵינוֹ רַק שֶׁנֶּחֱלָפוּ), for the aspect that used to spread in length (כִּי הַבְּחִינָה שֶׁהָיוּ נִתְפַּשְׁטִים בָּאֹרֶךְ), was exchanged and spread now in thickness (נֶחֱלָפָה וְנִתְפַּשְׁטָה בָּעֹבִי). And this matter is not mentioned in any discourse of the teachings of the Rav (וְדָבָר זֶה לֹא נִזְכָּר בְּשׁוּם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב), as stated above with the help of Heaven (כַּמָּ״שׁ לְעֵיל בְּע״ה). And he, Rav Sar Shalom, also did not show us its source or where it is found (וְגַם הוּא הָרַב שַׂר שָׁלוֹם לֹא הֶרְאָה לָנוּ מְקוֹמוֹ אֵיָּה).

However, their length and their breadth did not change from what they had beforehand (אֲבָל אַרְכָּן וְרָחְבָּן לֹא נִשְׁתַּנָּה מִמַּה שֶּׁהָיָה לָהֶם מִקּוֹדֶם). And if so, how is it that all these advantages were not theirs before the Tikkun, but only after the Tikkun (וְאִם כֵּן אֵיךְ הוּא שֶׁכָּל אֵלּוּ הָרוּחִים לֹא הָיָה לָהֶם קֹדֶם הַתִּקּוּן רַק לְאַחַר הַתִּקּוּן), since even before the Tikkun they were already enclothing one another in length from above to below according to his words, of blessed memory (כֵּיוָן שֶׁגַּם קֹדֶם הַתִּקּוּן כְּבָר הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ מֵעִילָּא לְתַתָּא לְפִי דְבָרָיו ז״ל).

It follows that the change made after the Tikkun, according to his words, of blessed memory (נִמְצָא כִּי הַשִּׁנּוּי הַנַּעֲשֶׂה אַחַר הַתִּקּוּן לְפִי דְבָרָיו ז״ל), is a change that is not found written in the words of the Rav (הוּא שִׁנּוּי אֲשֶׁר לֹא נִמְצָא כָּתוּב בִּדְבָרֵי הָרַב). And the changes that were made after the Tikkun according to the Rav (וְהַשִּׁנּוּיִים הַנַּעֲשִׂים אַחַר הַתִּקּוּן לְפִי דִבְרֵי הָרַב), are not according to his words, of blessed memory (אֵינָם לְפִי דְבָרָיו ז״ל), for they already existed before the Tikkun (כִּי כְּבָר הָיוּ מִקֹּדֶם הַתִּקּוּן). And if it is because before, all the Sefirot of each world were from the essence of that world alone (וְאִם הוּא מִפְּנֵי שֶׁמִּקֹּדֶם כָּל הַסְּפִירוֹת דְּכָל עוֹלָם מֵהֶם הָיוּ מִבְּחִינַת עַצְמוּת אוֹתוֹ הָעוֹלָם לְבַד), and were not included one with another (וְלֹא הָיוּ כְּלוּלִים זֶה בָּזֶה), and afterwards were included one in another through their interchange (וְאַחַר כָּךְ נִתְכַּלְּלוּ זֶה בָּזֶה עַל יְדֵי הִתְחַלְּפוּתָם), and likewise the Partzufim, for before all the Sefirot of each Partzuf were from its own aspect alone (וְכֵן הַפַּרְצוּף כִּי מִקֹּדֶם הָיוּ כָּל הַסְּפִירוֹת דְּכָל פַּרְצוּף מִבְּחִינַת עַצְמוֹ לְבַד), and were not included one with another (וְלֹא הָיוּ כְּלוּלִים זֶה בָּזֶה), but now in the Tikkun they were included one in another (אֲבָל עַתָּה בַּתִּקּוּן נִכְלְלוּ זֶה בָּזֶה).

What does this help us (מַה יוֹשִׁיעֵנוּ זֶה)? For since each aspect gave and took (כִּי כֵּיוָן שֶׁכָּל בְּחִינָה וּבְחִינָה נָתַן וְלָקַח), and according to the aspect that it gave of its essence, so it took of another essence (וּכְפִי הַבְּחִינָה שֶׁנָּתַן מֵעַצְמוּתוֹ כֵּן לָקַח מֵעַצְמוּת אַחֵר). If so, behold it is now as it was before, in the aspect of enclothing (אִם כֵּן הֲרֵי הוּא עַתָּה כְּמוֹ שֶׁהָיָה מִקּוֹדֶם בִּבְחִינַת הִתְלַבְּשׁוּת). For for example, the lowest world of Asiyah (כִּי דְּמָשָׁל עוֹלַם הָעֲשִׂיָּה הַתַּחְתּוֹן), before, it had in it the four aspects of Asiyah of A"B"Y"A, one inside the other (מִקֹּדֶם הָיוּ בּוֹ ד׳ בְּחִינוֹת עֲשִׂיָּה שֶׁל אבי״ע זֶה לִפְנִים מִזֶּה). And now after the Tikkun, there are also there four aspects of Asiyah, which are A"B"Y"A of Asiyah in thickness (וְעַתָּה אַחַר הַתִּקּוּן יֵשׁ גַּם כֵּן שָׁם ד׳ בְּחִינוֹת עֲשִׂיָּה שֶׁהֶם אבי״ע דַּעֲשִׂיָּה בָּעֹבִי), which are the Asiyah of A"B"Y"A (אֲשֶׁר הֵם עֲשִׂיָּה דְּאבי״ע). If so, the enclothing which was there before the Tikkun exists there also after the Tikkun (אִם כֵּן הַהִתְלַבְּשׁוּת אֲשֶׁר הָיָה שָׁם מִקּוֹדֶם הַתִּקּוּן יֵשְׁנוֹ שָׁם אַחַר הַתִּקּוּן). And if so, all the advantages which they have after the Tikkun were already theirs before the Tikkun (וְאִם כֵּן כָּל הָרוּחִים אֲשֶׁר הֵם לָהֶם אַחַר הַתִּקּוּן כְּבָר הָיוּ לָהֶם קֹדֶם הַתִּקּוּן). And what difference is there between length or thickness (וּמַה לִּי בָּאֹרֶךְ אוֹ בָּעֹבִי), since the enclothing exists in any case (כֵּיוָן שֶׁהַהִתְלַבְּשׁוּת יֵשְׁנוֹ בֵּין כָּךְ וּבֵין כָּךְ)? And furthermore, on the contrary, the enclothing which they had before the Tikkun in length was better than the enclothing they had after the Tikkun in thickness (וְעוֹד כִּי אֲדְרַבָּה יוֹתֵר טוֹב הָיְתָה הַהִתְלַבְּשׁוּת שֶׁהָיְתָה לָהֶם קֹדֶם הַתִּקּוּן בָּאֹרֶךְ מֵהַהִתְלַבְּשׁוּת שֶׁהָיְתָה לָהֶם אַחַר הַתִּקּוּן בָּעֹבִי).

For before the Tikkun, when they were enclothing one another in length (כִּי קֹדֶם הַתִּקּוּן שֶׁהָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ), each aspect would enclothe another aspect greater than itself (אִם כֵּן כָּל בְּחִינָה וּבְחִינָה מַלְבֶּשֶׁת אֶת בְּחִינָה אַחֶרֶת גְּדוֹלָה מִמֶּנָּה). And then the greater inner aspect would illuminate to the outer aspect which enclothed it (וְאָז אוֹתָהּ הַבְּחִינָה הַגְּדוֹלָה הַפְּנִימִית מֵאִירָה אֶת הַבְּחִינָה הַחִיצוֹנָה הַמַּלְבֶּשֶׁת אוֹתָהּ). And each one would become a soul to illuminate to the one outside it (וְכָל אֶחָד הָיָה נַעֲשֶׂה נְשָׁמָה לְהָאִיר אֶל הֶחִיצוֹן מִמֶּנּוּ), which is one of the advantages mentioned above that was made after the Tikkun (אֲשֶׁר זֶה הוּא מִן הָרוּחִים הַנִּזְכָּרִים לְעֵיל אֲשֶׁר נַעֲשָׂה אַחַר הַתִּקּוּן). But the enclothing that was made after the Tikkun according to his words, of blessed memory (אֲבָל הַהִתְלַבְּשׁוּת הַנַּעֲשִׂית אַחַר הַתִּקּוּן לְפִי דְבָרָיו ז״ל), that before the Tikkun they were enclothing one another in length, and after the Tikkun they are enclothing one another in thickness (שֶׁקֹּדֶם הַתִּקּוּן הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ וְאַחַר הַתִּקּוּן הֵם מַלְבִּישִׁין זֶה אֶת זֶה בָּעֹבִי), if so, all the aspects of each aspect (אִם כֵּן כָּל הַבְּחִינוֹת דְּכָל בְּחִינָה וּבְחִינָה), are the ones that enclothe one another in thickness (הֵם הֵם הַמַּלְבִּישׁוֹת זוֹ אֶת זוֹ בָּעֹבִי). If so, what soul becomes the inner to the outer to illuminate within it (אִם כֵּן מָה נְשָׁמָה נַעֲשֶׂה הַפְּנִימִי אֶל הַחִיצוֹן לְהָאִיר בּוֹ), for behold the inner is itself from the aspect of the outer which it enclothes (וְהֲלֹא הַפְּנִימִי הוּא עַצְמוֹ מִבְּחִינַת הַחִיצוֹן אֲשֶׁר הוּא מַלְבִּישׁ עָלָיו).

Now we will come to the matter of the inclusion and the spreading (מֵעַתָּה נָבוֹא לָעִנְיָן הַהִתְכַּלְּלוּת וְהַהִתְפַּשְׁטוּת), and these are the words of the book Sha‘ar haKedushah in brief (וְז״ל סֵפֶר שַׁעַר הַקְּדוּשָּׁה בְּקִצּוּר): “Behold, the Supernal Emanator emanated five worlds” (הִנֵּה הַמַּאֲצִיל הָעֶלְיוֹן הֶאֱצִיל ה׳ עוֹלָמוֹת), “each one a soul to the next, and that one to the next” (זֶה נְשָׁמָה לָזֶה וְזֶה לָזֶה), “and they are: the first—Adam Kadmon; the second—Atzilut; the third—Beri’ah; the fourth—Yetzirah; the fifth—Asiyah” (וְהֵם הָא׳ אָדָם קַדְמוֹן הַבּ׳ אֲצִילוּת הַג׳ בְּרִיאָה הַד׳ יְצִירָה הַה׳ עֲשִׂיָּה). “And these five worlds are called one Havayah” (וְאֵלּוּ הַה׳ עוֹלָמוֹת נִקְרָאִים הֲוָיָ״ה אַחַת), “for the tip of the Yod is Adam Kadmon” (כִּי קוֹץ הַיּוּ״ד הוּא אָדָם קַדְמוֹן), “and the Yod is Atzilut” (וְהַיּוּ״ד אֲצִילוּת), “and the first Heh is Beri’ah” (וְה"א רִאשׁוֹנָה בְּרִיאָה), “and the Vav is Yetzirah” (וְהַוָּ"ו יְצִירָה), “and the final Heh is Asiyah” (וְהָא׳ אַחֲרוֹנָה עֲשִׂיָּה). “And since Adam Kadmon, due to its great concealment, has no form of a letter but only the tip of the Yod” (וּלְפִי שֶׁאָדָם קַדְמוֹן לְרוֹב הֶעְלָמוֹ אֵין לוֹ תְּמוּנַת אוֹת רַק קוֹצוֹ שֶׁל יּוּ״ד), “therefore we never mention except the four worlds A"B"Y"A, which are complete letters” (לָכֵן אֵין אָנוּ מַזְכִּירִין לְעוֹלָם רַק ד׳ עוֹלָמוֹת אבי״ע שֶׁהֵם אוֹתִיּוֹת גְּמוּרוֹת), “and the four together are called the Name Havayah” (וְד׳ יַחַד נִקְרָא שֵׁם הֲוָיָ״ה). “Furthermore, these four were divided into nine levels” (עוֹד נִתְחַלְּקוּ אֵלּוּ הַד׳ לְט׳ מַדְרֵגוֹת), “and they are: Chokhmah and Binah, and the six extremities of Tiferet, and Malkhut” (וְהֵם חו״ב וְוּו״ק הַתִּפְאֶרֶת וּמַלְכוּת). “For these four are called the four upper foundations, which are the four worlds A"B"Y"A” (כִּי אֵלּוּ הַד׳ נִקְרָאִים ד׳ יְסוֹדוֹת עֶלְיוֹנִים שֶׁהֵם ד׳ עוֹלָמוֹת אבי״ע), “and they divide into nine Sefirot” (וְנֶחְלָקִין לְט׳ סְפִירוֹת). “But the tip of the Yod, which is Adam Kadmon, the fifth upper world, includes all of them” (וְאֲמְנָם קוֹצוֹ שֶׁל יּוּ״ד שֶׁהוּא אָדָם קַדְמוֹן עוֹלָם הַה׳ הָעֶלְיוֹן כּוֹלֵל כֻּלָּם), “and in it alone is the root of all four foundations, which are the four worlds A"B"Y"A” (וּבוֹ לְבַדּוֹ שֹׁרֶשׁ כָּל הַד׳ יְסוֹדוֹת שֶׁהֵם ד׳ עוֹלָמוֹת אבי״ע). “And it is found that there are never more than four foundations” (וְנִמְצָא כִּי לְעוֹלָם לֹא יֵשׁ יוֹתֵר מִד׳ יְסוֹדוֹת בִּלְבַד).

The general principle that emerges (כְּלַל הָעוֹלֶה) is that the Ein Sof does not enter into any reckoning at all (כִּי הָא״ס אֵינוֹ נִכְנָס בְּשׁוּם חֶשְׁבּוֹן כְּלָל). And afterwards the worlds, in the beginning, are one generality (וְאַחַר כָּךְ הָעוֹלָמוֹת בַּתְּחִלָּה הֵם כְּלָלוּת אֶחָד), and they are one Name of Havayah (וְהֵם שֵׁם אֶחָד שֶׁל הֲוָיָ״ה). And afterwards it divides into the four foundations (וְאַחַר כָּךְ נֶחְלָק לְד׳ יְסוֹדוֹת), besides their root which is Adam Kadmon, the tip of the Yod (זוּלַת הַשֹּׁרֶשׁ שֶׁלָּהֶם שֶׁהוּא אָדָם קַדְמוֹן קוֹצוֹ שֶׁל יּוּ״ד), and it is the tenth Sefirah, above all of them (וְהוּא הַסְּפִירָה הָעֲשִׂירִית עֶלְיוֹנָה מִכֻּלָּם), and is called Keter (וְנִקְרָא כֶּתֶר). And afterwards these four foundations divided into ten Sefirot, as mentioned (וְאַחַר כָּךְ אֵלּוּ הַד׳ יְסוֹדוֹת נֶחְלְקוּ לְי׳ סְפִירוֹת כַּנִּזְכָּר).

And behold, it has been explained (וְהִנֵּה נִתְבָּאֵר), that all the worlds are included in the Name Havayah (כִּי כָּל הָעוֹלָמוֹת נִכְלָלִין בְּשֵׁם הֲוָיָ״ה), which is divided into four foundations and ten Sefirot (הַנֶּחֱלֶקֶת לְד׳ יְסוֹדוֹת וּלְי׳ סְפִירוֹת). And so too each world among them is specified by this (וּכְמוֹ כֵן כָּל עוֹלָם מֵהֶם נִפְרָט עַל יְדֵי זֶה). How so (כֵּיצַד)? Behold, the world of Atzilut, which is the letter Yod (הִנֵּה עוֹלַם הָאֲצִילוּת שֶׁהוּא אוֹת יּוּ״ד), which is called Chokhmah (הַנִּקְרָא חָכְמָה), is divided into all the aspects mentioned (נֶחֱלָק לְכָל הַבְּחִינוֹת הַנִּזְכָּר), and in it there is one complete Havayah (וְיֵשׁ בָּהּ הֲוָיָ״ה אַחַת שְׁלֵמָה), divided into the four foundations and ten complete Sefirot (הַנֶּחֱלֶקֶת לְד׳ יְסוֹדוֹת וְי׳ סְפִירוֹת גְּמוּרוֹת), in the manner mentioned in the generality of all the worlds (עַל דֶּרֶךְ הַנִּזְכָּר בִּכְלָלוּת כָּל הָעוֹלָמוֹת מַמָּשׁ). And in this manner it is in each world of the five worlds mentioned (וְעַל דֶּרֶךְ זֶה הִיא בְּכָל עוֹלָם מֵהַה׳ עוֹלָמוֹת הַנִּזְכָּר). And in this manner the matter continues and becomes further subdivided into utmost particularity (וְעַל דֶּרֶךְ זֶה עוֹד הוֹלֵךְ וְנִפְרָט הָעִנְיָן בִּתְכֵלֶת הַפְּרָטוּת), until it is found that even in this lowly world (עַד שֶׁנִּמְצָא כִּי אֲפִלּוּ בָּזֶה הָעוֹלָם הַשָּׁפָל), there is no small creature in which there is not the generality of the four letters of Havayah (אֵין לְךָ בְּרִיָּה קַלָּה שֶׁאֵין בָּהּ כְּלָלוּת ד׳ אוֹתִיּוֹת הֲוָיָ״ה), and the generality of the ten Sefirot (וּכְלָלוּת י׳ סְפִירוֹת). And all this is to indicate that everything was created by the power of the Emanator, blessed be He (וְכָל זֶה לְהוֹרוֹת כִּי הַכֹּל נִבְרָא מִכֹּחַ הַמַּאֲצִיל יִתְבָּרֵךְ), and there is none besides Him (וְאֵין זוּלָתוֹ). End of quote (עכ״ל).

Behold, what did he find in this wording to say that the five worlds are Adam Kadmon and A"B"Y"A, and that each one is included from Adam Kadmon and A"B"Y"A—meaning actual worlds (הִנֵּה מַה מָּצָא בְּלָשׁוֹן זֶה לוֹמַר כִּי ה׳ עוֹלָמוֹת הֵם אָדָם קַדְמוֹן וַאבי״ע וְכָל אֶחָד כָּלוּל מֵאָדָם קַדְמוֹן וַאבי״ע כְּלוֹמַר עוֹלָמוֹת מַמָּשׁ)? For this very thing which he wrote here (כִּי זֶה עַצְמוֹ שֶׁכָּתַב כָּאן), is found written in the teachings of the Rav, of blessed memory, in several places (נִמְצָא כָּתוּב בִּדְרוּשֵׁי הָרַב זלה״ה בְּכַמָּה מְקוֹמוֹת). And these are his words in Etz Chayim, Sha‘ar Seder haAtzilut, chapter 1 (וְז״ל בְּעֵץ חַיִּים שַׁעַר סֵדֶר הָאֲצִילוּת פ״א): “And behold, all the ten Sefirot of Atzilut were divided into five Partzufim—Keter, Chokhmah, Binah, Ze‘ir Anpin, Nukvah (וְהִנֵּה כָּל הַי׳ סְפִירוֹת דַּאֲצִילוּת נִתְחַלְּקוּ לְה׳ פַּרְצוּפִים כֶּתֶר חָכְמָה בִּינָה זו״ן), and they are the four letters of the Havayah which includes the entire world of Atzilut alone” (וְהֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה הַכּוֹלֶלֶת כָּל עוֹלָם הָאֲצִילוּת לְבַדּוֹ). “And with the tip of the Yod, behold they are five Partzufim” (וְעִם קוֹץ הַיּוּ״ד הֲרֵי הֵם ה׳ פַּרְצוּפִים). “However, in relation to the Havayah which includes all the worlds mentioned above” (אֲכֵן בְּעֵרֶךְ הֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת הַנִּזְכָּר): “It is found that Adam Kadmon is the tip of the Yod” (נִמְצָא כִּי אָדָם קַדְמוֹן קוֹצוֹ שֶׁל יּוּ״ד), “and the ten Sefirot of Atzilut are the Yod of the Havayah that is alluded to in Chokhmah, and this is Atzilut, as is known” (וְי׳ סְפִירוֹת דַּאֲצִילוּת הֵם יּוּ״ד דְּהֲוָיָ״ה הַנִּרְמֶזֶת בַּחָכְמָה וְהִיא הָאֲצִילוּת כַּנּוֹדָע). “And the world of Beri’ah is also five Partzufim, and all of them are the aspect of the first Heh of the Havayah which includes all the worlds” (וְעוֹלַם הַבְּרִיאָה גַּם הוּא ה׳ פַּרְצוּפִים וְכֻלָּם בְּחִינַת ה"א אַחַת דְּהֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). “And in this manner Yetzirah is five Partzufim, and all of them are the Vav of the Havayah which includes all the worlds” (וְעַל דֶּרֶךְ זֶה יְצִירָה הוּא ה׳ פַּרְצוּפִים וְכֻלָּם וָ"ו דְּהֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). “And in this manner Asiyah is five Partzufim, and all of them are the final Heh of the Havayah which includes all the worlds” (וְעַל דֶּרֶךְ זֶה בַּעֲשִׂיָּה ה׳ פַּרְצוּפִים וְכֻלָּם ה׳ אַחֲרוֹנָה דְּהֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). End of quote (עַ״כּ).

And in Sha‘ar Derushei A"B"Y"A, chapter 11, he wrote (וּבְשַׁעַר דְּרוּשֵׁי אבי״ע פִּי"א כָּתַב), and these are his words (וְז״ל): “Behold, it has been explained by us that the four worlds A"B"Y"A are included in the four letters of the Havayah” (הִנֵּה נִתְבָּאֵר אֶצְלֵנוּ כִּי ד׳ עוֹלָמוֹת אבי״ע הֵם כְּלוּלִים בְּד׳ אוֹתִיּוֹת הֲוָיָ״ה). “And behold, the four letters of the Havayah—the Yod is in Chokhmah, and the first Heh is in Binah, and the Vav in Tiferet, and the final Heh in Malkhut” (וְהִנֵּה ד׳ אוֹתִיּוֹת הֲוָיָ״ה הַיּוּ״ד בַּחָכְמָה וְהָא׳ בַּבִּינָה וְהַוָּ"ו בַּתִּפְאֶרֶת וְהָא׳ אַחֲרוֹנָה בַּמַּלְכוּת). “It follows that Atzilut is the aspect of Chokhmah” (נִמְצָא כִּי אֲצִילוּת הִיא בְּחִינַת חָכְמָה). “Beri’ah is the aspect of Binah” (בְּרִיאָה בְּחִינַת בִּינָה). “Yetzirah is the aspect of Tiferet” (יְצִירָה בְּחִינַת תִּפְאֶרֶת). “Asiyah is the aspect of Malkhut” (עֲשִׂיָּה בְּחִינַת מַלְכוּת). “And it is simple that just as Atzilut itself is divided into these four aspects, so too are the generalities of these four worlds” (וּפָשׁוּט הוּא כִּי כְּמוֹ שֶׁהָאֲצִילוּת עַצְמוֹ נֶחֱלָק לְד׳ בְּחִינוֹת אֵלּוּ כֵּן הֵם כְּלָלוּת ד׳ עוֹלָמוֹת אֵלּוּ). End of quote (עַ״כּ). And so he wrote there in chapter 1 (וְכֵן כָּתַב שָׁם בְּפ״א), and these are his words (וְז״ל): “In the emanated there are four elements—fire, air, water, earth” (הַנֶּאֱצָל יֵשׁ בּוֹ ד׳ יְסוֹדוֹת אֵשׁ רוּחַ מַיִם עָפָר), “and they are the four letters of the Havayah” (וְהֵם הֵם ד׳ אוֹתִיּוֹת הֲוָיָ״ה), “and they are Ḥokhmah Binah Tiferet Malkhut” (וְהֵם חו״ב תִּפְאֶרֶת מַלְכוּת), “and they are Ta‘amim–Nekudot–Tagin–Otiyot [Cantillation Marks–Vowel Points–Crowns–Letters]” (וְהֵם טַנְת״א), “and they are A"B"Y"A” (וְהֵם אבי״ע). See there (עֲיֵן שָׁם).

And in many places (וּבְכַ״מ). And this itself is what he wrote here in Sha‘ar haKedushah (וְזֶה עַצְמוֹ הוּא מ״שׁ כָּאן בְּשַׁעַר הַקְּדוּשָּׁה). Not only this, but in the generality of the worlds he mentioned Keter, which is Adam Kadmon, which is the root for all four worlds A"B"Y"A (וְלֹא עוֹד אֶלָּא שֶׁבִּכְלָלוּת הָעוֹלָמוֹת הִזְכִּיר אֶת הַכֶּתֶר שֶׁהוּא הָאָדָם קַדְמוֹן שֶׁהוּא הַשֹּׁרֶשׁ לְכָל ד׳ עוֹלָמוֹת אבי״ע), as he said “and afterwards it divided into the four foundations besides their root which is Adam Kadmon, etc.” (שֶׁכֵּן אָמַר וְאַחַר כָּךְ נֶחֱלַק לְד׳ יְסוֹדוֹת זוּלַת הַשֹּׁרֶשׁ שֶׁלָּהֶם שֶׁהוּא הָאָדָם קַדְמוֹן וְכוּ'). And it is known that Keter is the root for everything beneath it (וְהוּא כְּנוֹדָע כִּי הַכֶּתֶר הוּא הַשֹּׁרֶשׁ לְכָל מַה שֶׁלְּמַטָּה מִמֶּנּוּ). But in the particularity of the worlds he did not mention Keter at all, even in Adam Kadmon (וּבִפְרָטוּת הָעוֹלָמוֹת לֹא הִזְכִּיר אֶת הַכֶּתֶר אֲפִלּוּ בְּאָדָם קַדְמוֹן), but he said that each world of the five is divided into four foundations and ten Sefirot (רַק אָמַר שֶׁכָּל עוֹלָם מֵהַה׳ נִפְרָט לְד׳ יְסוֹדוֹת וְי׳ סְפִירוֹת).

And this is to teach that there is not, in each and every world in its particularity, a root which is Adam Kadmon in each one individually (וְזֶה לְהוֹרוֹת כִּי אֵין בְּכָל עוֹלָם וָעוֹלָם בִּפְרָטוּת שֹׁרֶשׁ שֶׁהוּא אָדָם קַדְמוֹן בְּכָל אֶחָד וְאֶחָד), but only in the generality of the worlds is there one root for all of them (רַק בִּכְלָלוּת הָעוֹלָמוֹת הוּא שֶׁיֵּשׁ שֹׁרֶשׁ אֶחָד לְכֻלָּם), which is Adam Kadmon, hinted to in the tip of the Yod of the Havayah that includes all the worlds (שֶׁהוּא הָאָדָם קַדְמוֹן הַנִּרְמָז בְּקוֹץ הַיּוּ״ד דְּהֲוָיָ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). But in the particularity of each world there are only the four foundations and the ten Sefirot (אֲבָל בִּפְרָטוּת כָּל עוֹלָם וָעוֹלָם יֵשׁ ד׳ יְסוֹדוֹת וְי׳ סְפִירוֹת). And the four foundations in the generality of the worlds are the four worlds A"B"Y"A (אֲשֶׁר הַד׳ יְסוֹדוֹת בִּכְלָלוּת הָעוֹלָמוֹת הֵם ד׳ עוֹלָמוֹת אבי״ע), which are in the secret of Chokhmah, Binah, Tiferet, Malkhut (שֶׁהֵם בְּסוֹד חָב" תּ"ם). And in the particularity of each world, the four foundations are the Chokhmah, Binah, Tiferet, Malkhut of that world itself (וּבִפְרָטוּת כָּל עוֹלָם וָעוֹלָם הַד׳ יְסוֹדוֹת הֵם הַחָב" תּ"ם שֶׁבְּאוֹתוֹ הָעוֹלָם עַצְמוֹ).

These are called the A"B"Y"A within each world (אֲשֶׁר אֵלּוּ נִקְרָאִים הָאבי״ע שֶׁבְּכָל עוֹלָם וָעוֹלָם), and not that there are worlds of A"B"Y"A within Adam Kadmon or within any world of the four worlds A"B"Y"A (וְלֹא שֶׁיֵּשׁ עוֹלָמוֹת אבי״ע לֹא בְּאָדָם קַדְמוֹן וְלֹא בְּשׁוּם עוֹלָם מִד׳ עוֹלָמוֹת אבי״ע). And these are the words of the Rav, of blessed memory, at the end of Sha‘ar Derushei A"B"Y"A, in the matter of A"B"Y"A (וְז״ל הָרַב ז״ל בְּסוֹף שַׁעַר דְּרוּשֵׁי אבי״ע, עִנְיַן אבי״ע): “Know that the world of Atzilut is included from the four worlds” (דַּע כִּי עוֹלַם הָאֲצִילוּת כָּלוּל מִד׳ עוֹלָמוֹת), “and likewise Beri’ah includes all of A"B"Y"A” (וְכֵן הַבְּרִיאָה כּוֹלֶלֶת כָּל הָאבי״ע), “and likewise Yetzirah” (וְכֵן הַיְצִירָה), “and likewise Asiyah” (וְכֵן הָעֲשִׂיָּה), “in this manner: that Abba is Atzilut” (בְּאֹפֶן זֶה כִּי אַבָּא אֲצִילוּת), “Imma is Beri’ah” (אִמָּא בְּרִיאָה), “Ze‘ir Anpin is Yetzirah” (זו״ן יְצִירָה), “and Asiyah” (וְעֲשִׂיָּה). “And the aspect of Arich Anpin is not recognized in the world, for it is exceedingly hidden” (וּבְחִינַת א״א אֵינוֹ נִכָּר בָּעוֹלָם לִהְיוֹתוֹ נֶעֱלָם מְאֹד). End of quote (עַ״כּ). And so too it is written in Sha‘ar haGilgulim, Introduction 18 (וְכֵן כָּתוּב בְּשַׁעַר הַגִּלְגּוּלִים הַקְדָּמָה ח"י), and these are his words (וְז״ל): “I have already informed you that there are four worlds, and their order is A"B"Y"A” (כְּבָר הוֹדַעְתִּיךָ כִּי ד׳ עוֹלָמוֹת הֵם וְסִדְרָם אבי״ע). “And behold, each and every world among these four is included from all four of them” (וְהִנֵּה כָּל עוֹלָם וָעוֹלָם מֵאֵלּוּ הַד׳ כָּלוּל מֵאַרְבַּעְתָּם), “in this manner: that in the world of Atzilut, Abba is called Atzilut” (בְּאֹפֶן זֶה כִּי בְּעוֹלַם הָאֲצִילוּת אַבָּא נִקְרָא אֲצִילוּת), “and Imma is Beri’ah” (וְאִמָּא בְּרִיאָה), “and Ze‘ir Anpin is Yetzirah” (וְז״א יְצִירָה), “and Nukva is Asiyah” (וְנוּקְבָא עֲשִׂיָּה), “and in this manner in every world among them” (וְעַל דֶּרֶךְ זֶה בְּכָל עוֹלָם מֵהֶם). “However, the aspect of Arich Anpin, because it is exceedingly hidden, is not mentioned” (הָאֲמְנָם בְּחִינַת א״א לִהְיוֹתוֹ נֶעֱלָם מְאֹד אֵינוֹ נִזְכָּר). End of quote (עַ״כּ).

Behold, it is clearly explained (הֲרֵי מְבֹאָר בָּאֵר הֵיטֵב), that it is impossible to explain more than this what the A"B"Y"A in each and every world are (שֶׁא״א לְבָאֵר יוֹתֵר מִזֶּה מָה הֵם הָאבי״ע שֶׁבְּכָל עוֹלָם וָעוֹלָם). If so, it is evident that there are only the five worlds Adam Kadmon and A"B"Y"A alone (אִם כֵּן בְּאוֹפֶן שֶׁאֵינָם רַק ה׳ עוֹלָמוֹת אָדָם קַדְמוֹן וַאבי״ע בִּלְבָד). And the Rav wrote here (וְכָתַב הָרַב כָּאן), that at first they were one generality, one Name of Havayah (כִּי בַּתְּחִלָּה הֵם כְּלָלוּת אֶחָד שֵׁם אֶחָד שֶׁל הֲוָיָ״ה), and afterwards it was divided into the four foundations, which are the four worlds A"B"Y"A (וְאַחַר כָּךְ נֶחְלַק לְד׳ יְסוֹדוֹת שֶׁהֵם ד׳ עוֹלָמוֹת אבי״ע), except for their root, which is Adam Kadmon, the tip of the Yod (זוּלַת הַשֹּׁרֶשׁ שֶׁלָּהֶם שֶׁהוּא אָדָם קַדְמוֹן קוֹץ הַיּוּ״ד), which is the root of all four foundations (שֶׁהוּא שֹׁרֶשׁ כָּל הַד׳ יְסוֹדוֹת). It follows that there are never more than four foundations only (נִמְצָא כִּי לְעוֹלָם לֹא יֵשׁ יוֹתֵר מֵאַרְבַּע יְסוֹדוֹת בִּלְבָד).

Meaning, that even though Adam Kadmon is itself the fifth aspect (כְּלוֹמַר כִּי הָאָדָם קַדְמוֹן אֲפִלּוּ שֶׁהוּא בְּחִינַת ה׳), it is not another foundation (אֵינוֹ יְסוֹד אַחֵר), but rather it is the root of all four foundations (רַק הוּא שֹׁרֶשׁ כָּל הַד׳ יְסוֹדוֹת). And furthermore, in their generality they were divided into ten Sefirot (וְעוֹד נֶחְלְקוּ בִּכְלָלוּתָם לְי׳ סְפִירוֹת). And just as in the generality all of them are included in the Name Havayah, which is divided into four foundations and ten Sefirot (וְכַאֲשֶׁר בִּכְלָלוּת כֻּלָּם נִכְלָלִין בְּשֵׁם הֲוָיָ״ה הַנֶּחֱלֶקֶת לְד׳ יְסוֹדוֹת וּלְי׳ סְפִירוֹת), so too each world among these five has in it one complete Havayah (כֵּן כָּל עוֹלָם מֵאֵלּוּ הַה׳ יֵשׁ בּוֹ הֲוָיָ״ה שְׁלֵמָה), which is divided into the four foundations—Chokhmah, Binah, Tiferet, Malkhut—of that world (הַנֶּחֱלֶקֶת לְד׳ יְסוֹדוֹת שֶׁהֵם חָב״ תּ״ם שֶׁבְּאוֹתוֹ הָעוֹלָם), which are the A"B"Y"A of that world (שֶׁהֵם הָאבי״ע דְּאוֹתוֹ הָעוֹלָם), and into the ten Sefirot of that world (וּלְי׳ סְפִירוֹת שֶׁבְּאוֹתוֹ הָעוֹלָם). It follows that in the particularity of each world it is stated that it is divided into four foundations (נִמְצָא כִּי בִּפְרָטוּת כָּל עוֹלָם אָמַר שֶׁנִּפְרָט לְד׳ יְסוֹדוֹת).

If so, nothing is learned from here that each world is included from Adam Kadmon and A"B"Y"A (אִם כֵּן אֵין נִלְמָד מִכָּאן שֶׁכָּל עוֹלָם כָּלוּל מֵאָדָם קַדְמוֹן וַאבי״ע). And furthermore, there is no proof from here to say that in Adam Kadmon and in A"B"Y"A there is, in each one, Adam Kadmon and four worlds of A"B"Y"A (וְגַם אֵין מִכָּאן שׁוּם רְאָיָה לוֹמַר שֶׁיֵּשׁ בְּאָדָם קַדְמוֹן וַאבי״ע בְּכָל אֶחָד מֵהֶם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אבי״ע). But just as we have said, for this is what is written in all the teachings of the Rav, of blessed memory (רַק כְּמוֹ שֶׁאָמַרְנוּ כִּי זֶהוּ הַכָּתוּב בְּכָל דְּרוּשֵׁי הָרַב ז״ל), and this is simple and clear (וְזֶה פָּשׁוּט וּבָרוּר). And further he wrote there in Sha‘ar haKedushah after this (וְעוֹד כָּתַב שָׁם בְּשַׁעַר הַקְּדוּשָּׁה אַחַר זֶה), and these are his words (וְז״ל): “Another introduction is this” (עוֹד הַקְדָּמָה אַחֶרֶת הִיא כִּי), “that all these aspects and levels, from the height of Adam Kadmon to the depth in the lowly world” (כָּל אֵלּוּ הַבְּחִינוֹת וְהַמַּדְרֵגוֹת מֵרוֹם אָדָם קַדְמוֹן עַד הַתְּהוֹם שֶׁבָּעוֹלָם הַשָּׁפָל), “all of them are one above another, and one inside another” (כֻּלָּם הֵם זוֹ לְמַעְלָה מִזּוֹ וְזוֹ לִפְנִים מִזּוֹ). “For the higher one than its fellow is enclothed within the lower one than it, as a soul to a body” (כִּי הָעֶלְיוֹן מֵחֲבֵרוֹ מִתְלַבֵּשׁ תּוֹךְ הַתַּחְתּוֹן מִמֶּנּוּ כְּנְשָׁמָה לְגוּף). “However, not the whole generality of the higher is enclothed in the lower” (אֲמְנָם אֵין כָּל כְּלָלוּת הָעֶלְיוֹן מִתְלַבֵּשׁ בַּתַּחְתּוֹן), “but only a specific lower aspect of the higher is enclothed in all the lower” (רַק בְּחִינָה פְּרָטִית תַּחְתּוֹנָה שֶׁבָּעֶלְיוֹן מִתְלַבֶּשֶׁת בְּכָל הַתַּחְתּוֹן). “And so it is in this manner until the end of the worlds” (וְכֵן עַל דֶּרֶךְ זֶה עַד סִיּוּם הָעוֹלָמוֹת). “In such a way that all the worlds, both in their generalities and in each of their aspects—even in the lowly world—even in every detail of them” (בְּאוֹפֶן שֶׁכָּל הָעוֹלָמוֹת הֵן בְּכְלָלוּת הֵן בְּכָל בְּחִינָה מֵהֶם אֲפִלּוּ בָּעוֹלָם הַשָּׁפָל בְּכָל פְּרָט מֵהֶם), “all is in this manner” (הַכֹּל הוּא בְּדֶרֶךְ זֶה): “for this one is higher than that” (כִּי זֶה עֶלְיוֹן מִזֶּה), “and this one is more inward than that” (וְזֶה פְּנִימִי מִזֶּה), “until all of them are like garments one to another” (עַד שֶׁכֻּלָּם הֵם כְּעֵין לְבוּשִׁים זֶה לָזֶה), “and all of them are garments to the Ein Sof” (וְכֻלָּם לְבוּשִׁים אֶל הָא״ס), “the soul to all the souls” (נְשָׁמָה לְכָל הַנְּשָׁמוֹת). End of quote (עַ״כּ).

Behold, at first glance this wording is the opposite of his words, of blessed memory (הֲרֵי לְכָאוֹרָה זֶה הַלָּשׁוֹן הוּא הֶפֶךְ דְּבָרָיו ז״ל). For behold, he said that all the aspects and levels are each one above the other, and each one inside the other (כִּי הֲרֵי אָמַר כִּי כָּל הַבְּחִינוֹת וְהַמַּדְרֵגוֹת כֻּלָּם הֵם זוֹ לְמַעְלָה מִזּוֹ וְזוֹ לִפְנִים מִזּוֹ). And he explained the matter (וּפֵירֵשׁ הָעִנְיָן): that the higher one than its fellow is enclothed within the lower one than it, as a soul to a body (כִּי הָעֶלְיוֹן מֵחֲבֵרוֹ מִתְלַבֵּשׁ תּוֹךְ הַתַּחְתּוֹן מִמֶּנּוּ כְּנְשָׁמָה לְגוּף), and this is the aspect of “this one inside that one” (אֲשֶׁר זוֹ הִיא בְּחִינַת זוֹ לִפְנִים מִזּוֹ). And afterwards he said that not the entire generality of the higher is enclothed in the lower (וְאַחַר כָּךְ אָמַר כִּי אֵין כָּל כְּלָלוּת הָעֶלְיוֹן מִתְלַבֵּשׁ בַּתַּחְתּוֹן), but only a specific lower aspect of the higher is enclothed in all the lower (רַק בְּחִינָה פְּרָטִית תַּחְתּוֹנָה שֶׁבָּעֶלְיוֹן מִתְלַבֶּשֶׁת בְּכָל הַתַּחְתּוֹן), and this is the aspect of “this one above that one” (אֲשֶׁר זוֹ הִיא בְּחִינַת זוֹ לְמַעְלָה מִזּוֹ). But if according to his words, of blessed memory, that the worlds and the Partzufim enclothe one another with complete equality (וְאִם כְּפִי דְבָרָיו ז״ל שֶׁהָעוֹלָמוֹת וְהַפַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה), if so, there would be only the aspect of “this one inside that one” (אִם כֵּן לֹא יֵשׁ רַק בְּחִינַת זוֹ לִפְנִים מִזּוֹ), and not the aspect of “this one above that one” (וְלֹא בְּחִינַת זוֹ לְמַעְלָה מִזּוֹ). Moreover, he explicitly said that not the entire generality of the higher is enclothed in the lower (וּמַה גַּם שֶׁבְּפֵירוּשׁ אָמַר שֶׁאֵין כָּל כְּלָלוּת הָעֶלְיוֹן מִתְלַבֵּשׁ בַּתַּחְתּוֹן), etc. (וְכוּ'). And if so, how is it possible to say that they enclothe one another with complete equality (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה)?

And in Etz Chayim, Sha‘ar haḤashmal, chapter 1, he wrote (וּבְעֵץ חַיִּים שַׁעַר הַחַשְׁמַל פ״א כָּתַב), and these are his words (וְז״ל): “That although all the worlds are one within another” (שֶׁאַף עַל פִּי שֶׁכָּל הָעוֹלָמוֹת הֵם זֶה בְּתוֹךְ זֶה), “it is known that not all of the world of Atzilut is placed within Beri’ah” (וְנוֹדָע כִּי לֹא כָּל עוֹלַם הָאֲצִילוּת נָתוּן בְּתוֹךְ הַבְּרִיאָה), “but only the Malkhut of the Nukvah of Atzilut” (רַק הַמַּלְכוּת דְּנוּקְבָא דַּאֲצִילוּת), “and so from Beri’ah to Yetzirah,” etc. (וְכֵן מִבְּרִיאָה לִיצִירָה וְכוּ'). “Also, in the Partzufim themselves of each world individually” (גַּם בַּפַּרְצוּפִים עַצְמָם שֶׁל כָּל עוֹלָם בִּפְנֵי עַצְמוֹ), “not all is covered” (אֵין כֻּלָּהּ מְגוּלֶּה), “for Arich—its head is uncovered” (כִּי אֲרִיךְ רֹאשׁוֹ מְגוּלֶּה), “and Abba–Imma, their upper half is uncovered” (וְאו״א חֶצְיָם הָעֶלְיוֹן מְגוּלֶּה), “and Ze‘ir Anpin—its upper half is uncovered and its lower half is covered by the Nukvah,” etc. (וְז״א חֶצְיוֹ הָעֶלְיוֹן מְגוּלֶּה וְחֶצְיוֹ הַתַּחְתּוֹן מְכֻסֶּה עַל־יְדֵי הַנּוּקְבָא וְכוּ'). And if so, it is found after precise examination (וְאִם כֵּן נִמְצָא אַחַר הָעִיּוּן הַדַּק), that although we say they are “one inside the other” (שֶׁאַף עַל פִּי שֶׁאָנוּ אוֹמְרִים שֶׁהֵם זֶה לִפְנִים מִזֶּה), they are also “one above the other” (הֵם גַּם כֵּן זֶה לְמַעְלָה מִזֶּה). For since not all of their aspects surround one another entirely (כִּי כֵּיוָן שֶׁאֵין כָּל בְּחִינוֹתֵיהֶם מֻקָּפִים זֶה מִזֶּה), it follows that in the world of Yetzirah (אִם כֵּן נִמְצָא כִּי בְּעוֹלַם הַיְצִירָה), the Malkhut of the lower Nukvah of Yetzirah is what becomes enclothed in Asiyah (מַלְכוּת דְּנוּקְבָא תַּתָּאָה דְּיְצִירָה הִיא אֲשֶׁר מִתְלַבֶּשֶׁת בַּעֲשִׂיָּה), but all the rest of Yetzirah remains uncovered (אֲבָל כָּל שְׁאָר הַיְצִירָה הֵם מְגוּלֶּה). And in this manner in Beri’ah and in Atzilut (וְכֵן עַל דֶּרֶךְ זֶה בִּבְרִיאָה וּבַאֲצִילוּת). And likewise in the particularity of every Partzuf in each world (וְכֵן בִּפְרָטוּת בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּאוֹתוֹ הָעוֹלָם). End of quote (עַד כָּאן).

Behold, thus also here he wrote, just as it is written in Sha‘ar haKedushah (הֲרֵי כִּי גַּם כָּאן כָּתַב כְּמוֹ שֶׁכָּתוּב בְּשַׁעַר הַקְּדוּשָּׁה), that although they are “this one inside that” (שֶׁאַף עַל פִּי שֶׁהֵם זֶה לִפְנִים מִזֶּה), they are also “this one above that” (הֵם גַּם כֵּן זֶה לְמַעְלָה מִזֶּה), since not all of their aspects surround one another completely (כֵּיוָן שֶׁאֵין כָּל בְּחִינוֹתֵיהֶם מֻקָּפִים זֶה מִזֶּה). And if so (וְאִם כֵּן), how is it possible to say that all of them enclothe one another with complete equality (אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכֻּלָּם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה)? And one cannot say (וְאֵין לוֹמַר) that even according to the words of Rav Sar Shalom, of blessed memory (כִּי גַּם לְפִי דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), they are “this one inside that” and “this one above that” (הֵם זֶה לִפְנִים מִזֶּה וְזֶה לְמַעְלָה מִזֶּה), meaning within the Partzufim, in each individual Partzuf of a single Sefirah (דְּהַיְינוּ בַּפַּרְצוּפִים בְּכָל פַּרְצוּף פְּרָטִי דְּסְפִירָה אַחַת). For according to his words, of blessed memory (כִּי לְפִי דְּבָרָיו ז״ל), every individual Partzuf of a single Sefirah—its Keter is revealed (כָּל פַּרְצוּף פְּרָטִי דְּסְפִירָה אַחַת הַכֶּתֶר שֶׁלּוֹ מְגוּלֶּה), and its Chokhmah is from the throat until the chest (וְהַחָכְמָה שֶׁלּוֹ מֵהַגָּרוֹן וְעַד הֶחָזֶה), and its Binah from the chest until the navel (וְהַבִּינָה מֵהֶחָזֶה וְעַד הַטַּבּוּר), and its Ze‘ir Anpin and Nukvah from the navel downward (וְהַזו״ן מֵהַטַּבּוּר וּלְמַטָּה).

If so, behold, they are “this one inside that” and “this one above that” (וְאִם כֵּן הֲרֵי הֵם זֶה לִפְנִים מִזֶּה וְזֶה לְמַעְלָה מִזֶּה). And likewise regarding the worlds, in the particularity of A"B"Y"A of Atzilut, or of Beri’ah, or of Yetzirah, or of Asiyah (וְכֵן בְּבְחִינַת הָעוֹלָמוֹת בִּפְרָטוּת ד׳ עוֹלָמוֹת אבי״ע דַּאֲצִילוּת אוֹ דְּבְרִיאָה אוֹ דְּיִצִירָה אוֹ דַּעֲשִׂיָּה), they are “this one inside that” and “this one above that” (הֵם זֶה לִפְנִים מִזֶּה וְזֶה לְמַעְלָה מִזֶּה). But regarding the particular matters of these wordings of the Rav, of blessed memory (וּבִפְרָטוּת מְדַבְּרִים לְשׁוֹנוֹת הָאֵלֶּה שֶׁל הָרַב זלה״ה), it is impossible to say this (אִי אֶפְשָׁר לוֹמַר כֵּן). For aside from the fact that the simple meaning of these wordings does not indicate so (כִּי מִלְּבַד שֶׁאֵין פְּשָׁטוּת לְשׁוֹנוֹת אֵלּוּ מוֹרִים כָּךְ), and who forces us to change their meaning and interpret them in extreme particularity (וּמִי הֶכְרִיחָנוּ לְשַׁנּוֹת אֶת טַעְמָם וּלְפָרְשָׁם בִּפְרָטֵי פְּרָטוּת), also the wordings themselves indicate the opposite (גַּם הַלְּשׁוֹנוֹת עַצְמָם מוֹרִים בְּהֶפֶךְ).

For behold, regarding the aspect of the worlds, he wrote in Sha‘ar haKedushah in this wording (כִּי הִנֵּה בְּבְחִינַת הָעוֹלָמוֹת כָּתַב בְּשַׁעַר הַקְּדוּשָּׁה בְּלָשׁוֹן זֶה). In such a manner that all the worlds—both in their generalities and in each of their aspects, in every detail of them—are all in this manner (בְּאוֹפֶן שֶׁכָּל הָעוֹלָמוֹת הֵן בְּכְלָלוּת הֵן בְּכָל בְּחִינָה מֵהֶם בְּכָל פְּרָט מֵהֶם הַכֹּל הוּא בְּדֶרֶךְ זֶה): namely, that this one is higher than that one and this one is more inward than that one, as above (כִּי זֶה עֶלְיוֹן מִזֶּה וְזֶה פְּנִימִי מִזֶּה כַּנֵּ"ל). Behold, the Rav, of blessed memory, speaks in generality and in particularity (הֲרֵי שֶׁהָרַב ז״ל מְדַבֵּר בְּכְלָלוּת וּבִפְרָטוּת). And according to his words, of blessed memory, the worlds all together in their generality—how is it possible that there should be “this one above that” and “this one within that” (וְלְפִי דְּבָרָיו ז״ל הָעוֹלָמוֹת כֻּלָּם בְּכְלָלוּת אֵיךְ יִתָּכֵן שֶׁיִּהְיוּ זֶה עֶלְיוֹן מִזֶּה וְזֶה פְּנִימִי מִזֶּה)? For indeed, if the worlds A"B"Y"A are only four worlds, as in the literal meaning of all the teachings of the Rav, of blessed memory (כִּי בִּשְׁלָמָא אִם עוֹלָמוֹת אבי״ע אֵינָם רַק ד׳ עוֹלָמוֹת כְּפְשָׁטוּת כָּל דְּרוּשֵׁי הָרַב ז״ל), then indeed in their generality they are all “this one above that” and “this one within that” (אִם כֵּן הֲרֵי הֵם בְּכְלָלוּת כֻּלָּם זֶה עֶלְיוֹן מִזֶּה וְזֶה לִפְנִים מִזֶּה).

As is explained in Sha‘ar haḤashmal above (וְכַמְבֹאָר בְּשַׁעַר הַחַשְׁמַל הַנִּ״ל): that not the entire world of Atzilut is placed within Beri’ah, only the Malkhut of the Nukvah of Atzilut, etc. (כִּי אֵין כָּל עוֹלַם הָאֲצִילוּת נָתוּן בַּבְּרִיאָה רַק הַמַּלְכוּת דְּנוּקְבָא דַּאֲצִילוּת וְכוּ'). But according to his words, of blessed memory, that the four worlds A"B"Y"A are each one included from four worlds A"B"Y"A (אֲבָל לְפִי דְּבָרָיו ז״ל שֶׁד׳ עוֹלָמוֹת אבי״ע הֵם כָּל אֶחָד כָּלוּל מִד׳ עוֹלָמוֹת אבי״ע), and they all enclothe one another with complete equality (וְהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה), if so, the worlds in their generality are not “this one above that,” but only “this one within that” (אִם כֵּן הָעוֹלָמוֹת בְּכְלָלוּת אֵינָם רַק זֶה לִפְנִים מִזֶּה וְלֹא זֶה לְמַעְלָה מִזֶּה), since they enclothe one another equally (כֵּיוָן שֶׁהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה).

However, in the particularity of the four worlds A"B"Y"A of each one of the A"B"Y"A, there they are “this one above that,” nonetheless (אֲבָל בִּפְרָטוּת ד׳ עוֹלָמוֹת אבי״ע דְּכָל אֶחָד מֵאבי״ע שָׁם הֵם זֶה עֶלְיוֹן מִזֶּה גַּם כֵּן). And according to the Rav, of blessed memory (וּלְפִי דִּבְרֵי הָרַב ז״ל), both in their generality they are “this one above that” and “this one within that” (בֵּין בִּכְלָלוּת כֻּלָּם הֵם זֶה עֶלְיוֹן מִזֶּה וְזֶה לִפְנִים מִזֶּה), and also in the particularity of each detail they are “this one above that” and “this one within that” (וּבֵין בִּפְרָטוּת דְּכָל פְּרָט הֵם זֶה עֶלְיוֹן מִזֶּה וְזֶה לִפְנִים מִזֶּה). And one cannot say (וְאֵין לוֹמַר) that even in their generality they are “this one above that,” meaning that Atzilut of each A"B"Y"A is above, and below it is Beri’ah of each A"B"Y"A, and below it Yetzirah of A"B"Y"A, and below it Asiyah of A"B"Y"A (דְּהַיְינוּ הָאֲצִילוּת דְּכָל אבי״ע הוּא לְמַעְלָה וּלְמַטָּה מִמֶּנּוּ הִיא הַבְּרִיאָה דְּכָל אבי״ע וְלְמַטָּה מִמֶּנּוּ הַיְצִירָה דְּאבי״ע וְלְמַטָּה מִמֶּנּוּ הָעֲשִׂיָּה דְּאבי״ע). For first, this is called particularity (חֲדָא שֶׁזֶּה נִקְרָא פְּרָטוּת), namely Atzilut of Atzilut, Beri’ah of A"B"Y"A, etc. (דְּהַיְינוּ אֲצִילוּת דַּאֲצִילוּת בְּרִיאָה דְּאבי״ע וְכוּ'). And when we say “in generality,” it means that the entire generality of a world is above the generality of the world below it (וּכְשֶׁאָנוּ אוֹמְרִים בְּכְלָלוּת הוּא כִּי כָּל כְּלָלוּת הָעוֹלָם הוּא עֶלְיוֹן מִכָּל כְּלָלוּת הָעוֹלָם שֶׁלְּמַטָּה מִמֶּנּוּ).

And furthermore, when in Sha‘ar haḤashmal he said at the beginning that although all the worlds are one within the other, it is known that not all of Atzilut is placed within Beri’ah, etc. (וְעוֹד כִּי כַּאֲשֶׁר בְּשַׁעַר הַחַשְׁמַל אָמַר בַּתְּחִלָּה שֶׁאַף עַל פִּי שֶׁכָּל הָעוֹלָמוֹת הֵם זֶה בְּתוֹךְ זֶה וְנוֹדָע כִּי לֹא כָּל עוֹלַם הָאֲצִילוּת נָתוּן בַּבְּרִיאָה כּו'), behold it is clear that he is speaking of the generalities of the worlds (הֲרֵי מְבֹאָר שֶׁמְּדַבֵּר עַל כְּלָלוּת הָעוֹלָמוֹת). And afterwards he concluded: “And if so, it is found after precise examination that although we say they are this one inside that one, they are also this one above that one, since not all of their aspects surround one another” (וְאַחַר כָּךְ סִיֵּם וְאִם כֵּן נִמְצָא אַחַר הָעִיּוּן הַדַּק שֶׁאַף עַל פִּי שֶׁאָנוּ אוֹמְרִים שֶׁהֵם זֶה לִפְנִים מִזֶּה הֵם גַּם כֵּן זֶה לְמַעְלָה מִזֶּה כִּי כֵּיוָן שֶׁאֵין כָּל בְּחִינוֹתֵיהֶם מֻקָּפִין זֶה מִזֶּה).

Why did he need to give the reason “because not all of their aspects surround one another” (לָמָּה הֻצְרַךְ לָתֵת טַעַם מִפְּנֵי שֶׁאֵין כָּל בְּחִינוֹתֵיהֶם מֻקָּפִין)? It could simply be deduced, for this is the truth: that they are “inside one another” because they enclothe one another with complete equality (תִּיפּוֹק לֵיהּ שֶׁכֵּן הוּא הָאֱמֶת שֶׁהֵם לִפְנִים זֶה מִזֶּה מִפְּנֵי שֶׁהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה). And they are also “one above the other,” for the Atzilut of all of them is above, and below it is the Beri’ah of all of them, and below it the Yetzirah of all of them, and below it the Asiyah of all of them (וְהֵם גַּם כֵּן זֶה לְמַעְלָה מִזֶּה כִּי הָאֲצִילוּת דְּכֻלָּם הוּא לְמַעְלָה וּלְמַטָּה מִמֶּנּוּ הַבְּרִיאָה דְּכֻלָּם וּלְמַטָּה מִמֶּנּוּ הַיְצִירָה דְּכֻלָּם וּלְמַטָּה מִמֶּנּוּ הָעֲשִׂיָּה דְּכֻלָּם).

Rather, certainly, from the fact that he gave the reason “because their aspects do not surround one another” (אֶלָּא וַדַּאי מִדְּנָתַן טַעַם כִּי כֵּיוָן שֶׁאֵין בְּחִינוֹתֵיהֶם מֻקָּפִין זֶה מִזֶּה), it is because this particular distinction is precisely the reason that in their generality they are both “one inside the other” and “one above the other” (הוּא מִפְּנֵי שֶׁבְּחִינָה זוֹ דַּוְקָא הִיא מַה שֶּׁבִּכְלָלוּתָם הֵם זֶה לִפְנִים מִזֶּה וְזֶה עֶלְיוֹן מִזֶּה). And so too in the particularity of every world (וְכֵן בִּפְרָטוּת כָּל עוֹלָם), and in the aspect of the Partzufim (וּבְבְחִינַת הַפַּרְצוּפִים). He wrote in Sha‘ar haḤashmal, as mentioned above, at the beginning (כָּתַב בְּשַׁעַר הַחַשְׁמַל הַנִּ״ל בַּתְּחִלָּה): “Also, in the Partzufim themselves of each world individually, not all is revealed—for Arich, its head is revealed,” etc. (גַּם בַּפַּרְצוּפִים עַצְמָן שֶׁל כָּל עוֹלָם בִּפְנֵי עַצְמוֹ אֵין כֻּלּוֹ מְגוּלֶּה כִּי א״א רֹאשׁוֹ מְגוּלֶּה וְכוּ'). And afterwards he concluded: “And likewise in the particularity of every single Partzuf in that world” (וְאַחַר כָּךְ סִיֵּם וְכֵן בִּפְרָטוּת בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּאוֹתוֹ הָעוֹלָם).

Behold, he is speaking of the generality of the Partzufim and their particularity (הֲרֵי שֶׁמְּדַבֵּר בְּכְלָלוּת הַפַּרְצוּפִים וּבִפְרָטוּת שֶׁלָּהֶם), that they are “this one above that” and “this one within that” (שֶׁהֵם זֶה עֶלְיוֹן מִזֶּה וְזֶה לִפְנִים מִזֶּה). But according to his words, of blessed memory, the Partzufim all together, in the generality of each world—how is it possible that they should be “this one above that” and “this one within that” (וְלְפִי דְּבָרָיו ז״ל הַפַּרְצוּפִים כֻּלָּם בְּכְלָלוּת שֶׁל כָּל עוֹלָם אֵיךְ יִתָּכֵן שֶׁיִּהְיוּ זֶה עֶלְיוֹן מִזֶּה וְזֶה לִפְנִים מִזֶּה)?

For indeed, if the Partzufim of each world do not enclothe one another with complete equality, but rather as in the literal sense of all the teachings of the Rav, of blessed memory (כִּי בִּשְׁלָמָא אִם הַפַּרְצוּפִים שֶׁל כָּל עוֹלָם אֵינָם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה רַק כְּפְשָׁטוּת כָּל דְּרוּשֵׁי הָרַב זלה״ה), and as he wrote here also in Sha‘ar haḤashmal (וְכַמַ״שׁ כָּאן גַּם כֵּן בְּשַׁעַר הַחַשְׁמַל), then in the generality of all the Partzufim of each world they are indeed “this one within that” and “this one above that” (אִם כֵּן בְּכְלָלוּת כָּל הַפַּרְצוּפִים דְּכָל עוֹלָם הֵם זֶה לִפְנִים מִזֶּה וְזֶה עֶלְיוֹן מִזֶּה). But according to his words, of blessed memory, that all the Partzufim of each world enclothe one another equally in their stature (אֲבָל לְפִי דְּבָרָיו ז״ל שֶׁכָּל הַפַּרְצוּפִים דְּכָל עוֹלָם מַלְבִּישִׁין זֶה אֶת זֶה שָׁוִין בְּקוֹמָתָם בְּהַשְׁוָאָה גְּמוּרָה), if so, in their generality—all the Partzufim of each world—there is only “this one within that,” not “this one above that” (אִם כֵּן בְּכְלָלוּת כֻּלָּם דְּהַיְינוּ כָּל הַפַּרְצוּפִים דְּכָל עוֹלָם אֵינָם רַק זֶה לִפְנִים מִזֶּה וְלֹא זֶה עֶלְיוֹן מִזֶּה), since they enclothe one another equally (שֶׁהֲרֵי הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה).

However, in the particularity of each individual Partzuf of a single Sefirah, they indeed are “this one above that” (אֲבָל בִּפְרָטוּת כָּל פַּרְצוּף פְּרָטִי דְּסְפִירָה אַחַת הֵם זֶה עֶלְיוֹן מִזֶּה). But according to the Rav, of blessed memory (וְאִלּוּ לְפִי דִּבְרֵי הָרַב ז״ל), both in the generality of all the Partzufim of each world and in the particularity of each Partzuf, they are both “this one within that” and “this one above that” (בֵּין בִּכְלָלוּת כָּל הַפַּרְצוּפִים דְּכָל עוֹלָם בֵּין בִּפְרָטוּת דְּכָל פַּרְצוּף הֵם זֶה לִפְנִים מִזֶּה וְזֶה לְמַעְלָה מִזֶּה). And the “particularity” mentioned in the Rav’s words, of blessed memory (וְהַפְּרָטוּת הַנִּזְכָּר בְּדִבְרֵי הָרַב ז״ל), is not the particularity he proposes—namely, an individual Partzuf of a single Sefirah (אֵינוֹ בְּחִינַת הַפְּרָטוּת שֶׁלּוֹ שֶׁהוּא פַּרְצוּף פְּרָטִי דְּסְפִירָה אַחַת).

Rather, the five Partzufim of one Partzuf (רַק הַה׳ פַּרְצוּפִים דְּפַרְצוּף אֶחָד), which are also “this one within that” and “this one above that” (שֶׁהֵם גַּם כֵּן זֶה לִפְנִים מִזֶּה וְזֶה לְמַעְלָה מִזֶּה), in the same manner as the five inclusive Partzufim of each world (עַל דֶּרֶךְ הַה׳ פַּרְצוּפִים הַכּוֹלְלִים דְּכָל עוֹלָם), which are “this one within that” and “this one above that” (שֶׁהֵם זֶה לִפְנִים מִזֶּה וְזֶה לְמַעְלָה מִזֶּה).

And further he wrote there in Sha‘ar haKedushah after this (וְעוֹד כָּתַב שָׁם בְּשַׁעַר הַקְּדוּשָּׁה אַחַר זֶה), and these are his words (וְז״ל): “However, in each world among these five, there is a difference in the spreading of the lights, to how far they reach” (וְאֲמְנָם בְּכָל עוֹלָם מֵאֵלּוּ הַה׳ יֵשׁ הֶבְדֵּל בְּהִתְפַּשְׁטוּת הָאוֹרוֹת עַד הֵיכָן מַגִּיעִין), “in order that there be distinction between this and that” (כְּדֵי שֶׁיִּהְיֶה הֶפְרֵשׁ בֵּין זֶה לָזֶה). “And likewise there is another distinction in the particulars of the four foundations that are in each world” (וְכֵן יֵשׁ הֶפְרֵשׁ אַחֵר בִּפְרָטֵי הַד׳ יְסוֹדוֹת שֶׁבְּכָל עוֹלָם). “And also in the particulars of the particulars” (וְגַם בִּפְרָטֵי הַפְּרָטִים). End of quote (עכ״ל).

Behold, it is explained (הֲרֵי מְבֹאָר) that in the five worlds—Adam Kadmon and A"B"Y"A—when their lights spread forth, meaning when the worlds were rectified (כִּי בְּהַה׳ הָעוֹלָמוֹת שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע כַּאֲשֶׁר נִתְפַּשְׁטוּ הָאוֹרוֹת שֶׁלָּהֶם דְּהַיְינוּ שֶׁנִּתְקְּנוּ הָעוֹלָמוֹת), there is a difference in the spreading of these lights—how far the lights of each world reach (יֵשׁ הֶבְדֵּל בְּהִתְפַּשְׁטוּת אוֹרוֹת אֵלּוּ עַד הֵיכָן מַגִּיעִין אוֹרוֹת אֵלּוּ דְּכָל עוֹלָם וָעוֹלָם). For until the place that the light of the world of Atzilut reaches (כִּי עַד מָקוֹם שֶׁמַּגִּיעַ אוֹר עוֹלַם הָאֲצִילוּת), there is distinction there between Atzilut and Beri’ah (יֵשׁ שָׁם הֶבְדֵּל מֵעוֹלַם הָאֲצִילוּת לְעוֹלַם הַבְּרִיאָה). And until the place that the light of the world of Beri’ah reaches (וְעַד מָקוֹם שֶׁמַּגִּיעַ אוֹר עוֹלַם הַבְּרִיאָה), there is distinction there between Beri’ah and Yetzirah (יֵשׁ שָׁם הֶבְדֵּל מֵעוֹלַם הַבְּרִיאָה לְעוֹלַם הַיְצִירָה).

And until the place that the light of the world of Yetzirah reaches (וְעַד מָקוֹם שֶׁמַּגִּיעַ אוֹר עוֹלַם הַיְצִירָה), there is distinction there between Yetzirah and Asiyah (יֵשׁ שָׁם הֶבְדֵּל מֵעוֹלַם הַיְצִירָה לְעוֹלַם הַעֲשִׂיָּה). All this is in order that there be distinction between this and that (כְּדֵי שֶׁיִּהְיֶה הֶפְרֵשׁ בֵּין זֶה לָזֶה)—between Atzilut and Beri’ah, between Beri’ah and Yetzirah, and between Yetzirah and Asiyah (בֵּין אֲצִילוּת לְבְרִיאָה וּבֵין בְּרִיאָה לְיִצִירָה וּבֵין יְצִירָה לַעֲשִׂיָּה). If so, this wording necessarily implies that the worlds A"B"Y"A are one below the other (וְאִם כֵּן מֻכְרָח מִלָּשׁוֹן זֶה כִּי עוֹלָמוֹת אֲבִי״ע הֵם זֶה לְמַטָּה מִזֶּה). For therefore a distinction is required between them (כִּי עַל כֵּן צְרִיכִין הֶבְדֵּל בֵּין זֶה לָזֶה). But if according to the words of Rav Sar Shalom, of blessed memory (וְאִם כְּפִי דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), that the worlds A"B"Y"A enclothe one another with complete equality (שֶׁעוֹלָמוֹת אֲבִי״ע הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה), then in the spreading of their light—what distinction is needed as to how far the light of each world reaches (אִם כֵּן בְּהִתְפַּשְׁטוּת אוֹרָם מָה הֶבְדֵּל צָרִיךְ בֵּין זֶה לָזֶה עַד הֵיכָן הִגִּיעַ אוֹר כָּל עוֹלָם וָעוֹלָם)?

For behold, all of them spread from above to below equally (וְהֲלֹא כֻּלָּם מִתְפַּשְׁטִים מִלְמַעְלָה לְמַטָּה בְּשָׁוֶה), and enclothe one another with complete equality (וּמַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה). If so, there is no distinction between this and that to know how far the light of each world reaches (אִם כֵּן לֹא יֵשׁ הֶבְדֵּל בֵּין זֶה לָזֶה כְּדֵי לָדַעַת עַד הֵיכָן מַגִּיעַ אוֹר כָּל עוֹלָם וָעוֹלָם), for all of them are equal from above to below (כִּי כֻּלָּם שָׁוִין מִלְמַעְלָה עַד לְמַטָּה). And one cannot say that the distinction mentioned is only in the particular A"B"Y"A of each world, from the four worlds A"B"Y"A within each world (וְאֵין לוֹמַר כִּי הֶבְדֵּל דְּקָאָמַר הוּא בִּפְרָטוּת אֲבִי״ע דְּכָל עוֹלָם מִד׳ עוֹלָמוֹת אֲבִי״ע אֲשֶׁר אֵלּוּ הֵם זֶה לְמַטָּה מִזֶּה). For that particular distinction he already stated afterwards when he said: “And likewise there is another distinction in the particulars of the four foundations in each world” (כִּי פְּרָטוּת זֶה כְּבָר אָמַר אוֹתוֹ אַחַר כָּךְ שֶׁאָמַר וְכֵן יֵשׁ הֶפְרֵשׁ אַחֵר בִּפְרָטֵי הַד׳ יְסוֹדוֹת שֶׁבְּכָל עוֹלָם).

Behold, he said that there is another distinction in the particulars of the four foundations in each world (הֲרֵי שֶׁאָמַר כִּי יֵשׁ הֶפְרֵשׁ אַחֵר בִּפְרָטֵי הַד׳ יְסוֹדוֹת שֶׁבְּכָל עוֹלָם), which according to the words of Rav Sar Shalom, of blessed memory (אֲשֶׁר לְפִי דִּבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), the four foundations in each world are the four worlds A"B"Y"A within each world (הַד׳ יְסוֹדוֹת שֶׁבְּכָל עוֹלָם הֵם הָאֲבִי״ע שֶׁבְּכָל עוֹלָם). And he said that there is another distinction in their particularity (וְאָמַר שֶׁיֵּשׁ הֶפְרֵשׁ אַחֵר בִּפְרָטוּתָם). If so, the first distinction is in the inclusive A"B"Y"A (אִם כֵּן הַהֶפְרֵשׁ הָרִאשׁוֹן הוּא בָּאֲבִי״ע הַכּוֹלְלִים), and the second is in the particular A"B"Y"A within each world (וְהַשֵּׁנִי הוּא בָּאֲבִי״ע הַפְּרָטִיִּים שֶׁבְּכָל עוֹלָם). But according to his words, of blessed memory (וּלְפִי דְּבָרָיו ז״ל), there should have been need only for one distinction—for the particular A"B"Y"A within each world (לֹא הָיָה צָרִיךְ רַק הֶבְדֵּל אֶחָד לָאֲבִי״ע הַפְּרָטִיִּים שֶׁבְּכָל עוֹלָם), from the four worlds A"B"Y"A. But for the inclusive A"B"Y"A there is no need for distinction, since they are equal in stature (אֲבָל לָאֲבִי״ע הַכּוֹלְלִים אֵין צָרִיךְ הֶבְדֵּל שֶׁהֲרֵי הֵם שָׁוִין בְּקוֹמָתָם).

And the Rav, of blessed memory, says there are two distinctions: one for the inclusive A"B"Y"A, and another for the particular A"B"Y"A in each world (וְהָרַב ז״ל קָאָמַר שֶׁיֵּשׁ שְׁנֵי הֶפְרָשׁוֹת אֶחָד לָאֲבִי״ע הַכּוֹלְלִים וְעוֹד אַחֵר לָאֲבִי״ע הַפְּרָטִיִּים שֶׁבְּכָל עוֹלָם). However, according to what is understood from all the teachings of the Rav, of blessed memory (אֲמְנָם לְפִי הַמּוּבָן מִכָּל דְּרוּשֵׁי הָרַב ז״ל), that the four worlds A"B"Y"A are one below the other (שֶׁד׳ עוֹלָמוֹת אֲבִי״ע הֵם זֶה לְמַטָּה מִזֶּה), it follows well that two distinctions are required (אָתֵי שַׁפִּיר שֶׁצָּרִיךְ שְׁנֵי הֶבְדָּלִים): one for the inclusive A"B"Y"A (אֶחָד לָאֲבִי״ע הַכּוֹלְלִים), to know how far the spreading of the light of each world reaches (לְדַעַת עַד הֵיכָן מַגִּיעַ הִתְפַּשְׁטוּת הָאוֹר דְּכָל עוֹלָם וָעוֹלָם); and one for the particular A"B"Y"A of each world (וְאֶחָד לְפְרָטוּת אֲבִי״ע שֶׁל כָּל עוֹלָם), which are the Chokhmah–Binah–Tiferet–Malkhut of each world (שֶׁהֵם הַחַבָּת״ם שֶׁל כָּל עוֹלָם), to know how far the light of each one reaches (עַד הֵיכָן מַגִּיעַ הָאוֹר דְּכָל אֶחָד). Thus these wordings, at first glance, according to my humble opinion (וּמִמֵּילָא הַלְּשׁוֹנוֹת הָאֵלּוּ לְכָאוֹרָה לְעַנְיוּת דַּעְתִּי), indeed contradict his words, of blessed memory (אַדְרַבָּה הֵם סוֹתְרִין אֶת דְּבָרָיו ז״ל).

And even if they are not contradictory (וְאִם לֹא יִהְיוּ סוֹתְרִין), nevertheless there is no proof whatsoever from what is written in Sha‘ar haKedushah (מִכָּל מָקוֹם אֵין שׁוּם רְאָיָה מִמַּה שֶּׁכָּתַב בְּשַׁעַר הַקְּדוּשָּׁה), to that which Rav Sar Shalom, of blessed memory, wrote (לְמַה שֶּׁכָּתַב הוּא הָרַב שַׂר שָׁלוֹם ז״ל): that the five worlds—Adam Kadmon and A"B"Y"A (שֶׁהֵם ה׳ עוֹלָמוֹת אָדָם קַדְמוֹן וַאֲבִי״ע), and that each one of them is included from Adam Kadmon and A"B"Y"A (וְשֶׁכָּל אֶחָד מֵהֶם כָּלוּל מֵאָדָם קַדְמוֹן וַאֲבִי״ע), and that they enclothe one another with complete equality, not in length and not in thickness (וְשֶׁהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה לֹא בָּאֹרֶךְ וְלֹא בָּעֹבִי), but rather that they are simply the five worlds as stated in all places (רַק שֶׁהֵם ה׳ עוֹלָמוֹת כַּאֲמוּר בְּכָל הַמְּקוֹמוֹת).

And now we will come to that which he brought from Etz Chayim, Sha‘ar Derushei A"B"Y"A (וּמֵעַתָּה נָבוֹא לְמַה שֶּׁהֵבִיא מֵהָעֵץ חַיִּים שַׁעַר דְּרוּשֵׁי אֲבִי״ע), and these are his words there in brief, in chapter 2 (וְז״ל שָׁם בְּקִצּוּר בְּפ״ב): “And after we have explained that all the emanated and created beings are all one aspect, which includes all four foundations, which are the four letters of the Havayah, which are the four A"B"Y"A” (וְאַחַר שֶׁבֵּאַרְנוּ כִּי כָּל הַנֶּאֱצָלִים וְהַנִּבְרָאִים כֻּלָּם הֵם בְּחִינָה אַחַת הַכּוֹלֶלֶת כָּל ד׳ יְסוֹדוֹת שֶׁהֵם ד׳ אוֹתִיּוֹת הֲוָיָּ״ה שֶׁהֵם ד׳ אֲבִי״ע), “and upon them there is a fifth upper aspect, which is the Keter, intermediate between Binah and the Ein Sof” (וְיֵשׁ עֲלֵיהֶם בְּחִינָה עֶלְיוֹנָה חֲמִישִׁית שֶׁהִיא הַכֶּתֶר אֶמְצָעִי בֵּין בִּינָה לְבֵין א״ס). “We will now explain each world individually, and afterwards we will explain them in particularity, and we will explain all of them together in one generality” (נְבָאֵר עַתָּה כָּל עוֹלָם וָעוֹלָם בְּכְלָלוּת וְאַחַר כָּךְ נְבָאֵרָם בִּפְרָטוּת וּנְבָאֵר יַחַד כֻּלָּם בְּכְלָלוּת אֶחָד). “And behold, everything that was created in all the worlds are only four aspects, which are the Havayah as mentioned” (וְהִנֵּה כָּל מַה שֶּׁנִּבְרָא בָּעוֹלָמוֹת כֻּלָּם אֵינָם רַק ד׳ בְּחִינוֹת שֶׁהֵם הֲוָיָּ״ה כַּנִּזְכָּר), “and they are the aspect of the spirituality called Neshama, and the aspect of the limbs of the body, and the aspect of the garments, and the aspect of the house” (וְהֵם בְּחִינַת הָרוּחָנִיּוּת הַנִּקְרָא נְשָׁמָה וּבְחִינַת אִבָּרֵי הַגּוּף וּבְחִינַת הַלְּבוּשִׁים וּבְחִינַת הַבַּיִת). “And we will explain in the world of Atzilut, and through them all the rest will be understood” (וּנְבָאֵר בְּעוֹלַם הָאֲצִילוּת וּבָהֶם יוּבָנוּ כָּל הַשְּׁאָר). “For the inwardness of all Atzilut is spirituality, which is called Neshama” (כִּי פְּנִימִיּוּת כָּל הָאֲצִילוּת הוּא רוּחָנִיּוּת הַנִּקְרָא נְשָׁמָה), “and it is enclothed within the limbs of the body called Kelim [Vessels]” (וְהִיא מִתְלַבֶּשֶׁת תּוֹךְ אִבָּרֵי הַגּוּף הַנִּקְרָאִים כֵּלִים), “which are the ten Sefirot called head, arms, and torso” (שֶׁהֵם הַי׳ סְפִירוֹת הַנִּקְרָאוֹת רֹאשׁ וּזְרוֹעוֹת וְגוּף). “And this body is enclothed within the garments of Atzilut” (וְהַגּוּף הַזֶּה מְלוּבָּשׁ תּוֹךְ הַלְּבוּשִׁים דַּאֲצִילוּת). “And behold, these garments are within the aspect of the houses, which are the Heichalot [Palaces] of Atzilut” (וְהִנֵּה לְבוּשִׁים הָאֵלֶּה הֵם תּוֹךְ בְּחִינַת הַבָּתִּים שֶׁהֵם הֵיכָלוֹת דַּאֲצִילוּת). “Which are the aspect of the world itself, which is the heavens and the earth and the air between them” (שֶׁהֵם בְּחִינַת הָעוֹלָם בְּעַצְמוֹ שֶׁהוּא הַשָּׁמַיִם וְהָאָרֶץ וְהָאוֹויר שֶׁבֵּינֵיהֶם). “For all this is the aspect of the houses, and they are called the world of Atzilut” (כִּי כָּל זֶה הוּא בְּחִינַת הַבָּתִּים וְהֵם נִקְרָאִים עוֹלַם הָאֲצִילוּת). “Within which dwells the supernal man, who is the Neshama and body, and the royal garments, placed in the palace of the supreme King, which is the generality of the world of Atzilut” (אֲשֶׁר בְּתוֹכוֹ יוֹשֵׁב הָאָדָם הָעֶלְיוֹן שֶׁהוּא נְשָׁמָה וְגוּף וּלְבוּשֵׁי מַלְכוּת נְתוּנִים בְּהֵיכַל מֶלֶךְ הָעֶלְיוֹן שֶׁהוּא כְּלָלוּת עוֹלַם הָאֲצִילוּת). “And these four aspects are the ten Sefirot beginning from Chokhmah” (וְאֵלּוּ הַבְּחִינוֹת הַד׳ הֵם הַי׳ סְפִירוֹת הַמַּתְחִילּוֹת מֵחָכְמָה), “and within them there are four aspects as mentioned” (וְיֵשׁ בָּהֶם ד׳ בְּחִינוֹת כַּנִּזְכָּר). “And further there is within them the aspect of Keter, which is the fifth aspect mentioned above, the root of all of them” (וְעוֹד יֵשׁ בָּהֶם בְּחִינַת כֶּתֶר שֶׁהִיא הַבְּחִינָה הַחֲמִישִׁית כַּנֵּ״ל שֹׁרֶשׁ לְכֻלָּם). “And within it there is also the root of the four aspects mentioned” (וְיֵשׁ בָּהּ גַּם כֵּן שֹׁרֶשׁ ד׳ בְּחִינוֹת הַנִּזְכָּר). “And it is found that the aspect of the light and Neshama in the Keter is the root of the ten Sefirot of the Neshama of Atzilut beginning from Chokhmah” (וְנִמְצָא שֶׁבְּחִינַת אוֹר וְנְשָׁמָה שֶׁבַּכֶּתֶר שֹׁרֶשׁ לְי׳ סְפִירוֹת דְּנְשָׁמָה דַּאֲצִילוּת הַמַּתְחִילִּין מֵחָכְמָה). “And the aspect of the body in the Keter is the root of the ten Sefirot of the bodies in the ten Sefirot of Atzilut beginning from Chokhmah, as mentioned” (וּבְחִינַת הַגּוּף שֶׁבַּכֶּתֶר הוּא שֹׁרֶשׁ לְי׳ סְפִירוֹת הַגּוּפִים שֶׁבַּי׳ סְפִירוֹת דַּאֲצִילוּת הַמַּתְחִילִּין מֵחָכְמָה כַּנִּזְכָּר). “And the aspect of the garments in the Keter is the root of the ten Sefirot of the garments in the ten Sefirot of Atzilut beginning from Chokhmah, as mentioned” (וּבְחִינַת הַלְּבוּשִׁין שֶׁבַּכֶּתֶר שֹׁרֶשׁ לְי׳ סְפִירוֹת דְּלְבוּשִׁין שֶׁבַּי׳ סְפִירוֹת דַּאֲצִילוּת הַמַּתְחִילִּין מֵחָכְמָה כַּנִּזְכָּר). “And the aspect of the Heichal [Palace] in the Keter is the root of the ten Sefirot of the Heichalot [Palaces] in the ten Sefirot of Atzilut beginning from Chokhmah, as mentioned” (וּבְחִינַת הַהֵיכָל שֶׁבַּכֶּתֶר שֹׁרֶשׁ לְי׳ סְפִירוֹת הֵיכָלוֹת שֶׁבַּי׳ סְפִירוֹת דַּאֲצִילוּת הַמַּתְחִילִּין מֵחָכְמָה כַּנִּזְכָּר). End of quote (ע״כ).

Behold, the generality of the world of Atzilut has been well explained (הֲרֵי נִתְבָּאֵר הֵיטֵב כְּלָלוּת עוֹלַם הָאֲצִילוּת), which in its generality is ten Sefirot of Neshama (אֲשֶׁר בְּכְלָלוּתוֹ הוּא י׳ סְפִירוֹת דְּנְשָׁמָה), which are enclothed within the ten Sefirot of the limbs of the body (אֲשֶׁר הֵם מְלוּבָּשׁוֹת תּוֹךְ י׳ סְפִירוֹת אִבָּרֵי הַגּוּף), which are themselves enclothed within the ten Sefirot of the garments (הַמְלוּבָּשִׁים בְּי׳ סְפִירוֹת דְּלְבוּשִׁין), which stand within the ten Sefirot of the Heichalot [Palaces] (הָעוֹמְדִים תּוֹךְ י׳ סְפִירוֹת דְּהֵיכָלוֹת). And all four aspects of these ten Sefirot begin from Chokhmah (וְכָל ד׳ בְּחִינוֹת הַי׳ סְפִירוֹת הָאֵלּוּ הֵם מַתְחִילִּין מֵחָכְמָה).

And further, in the world of Atzilut there is a fifth aspect, which is the Keter (וְעוֹד יֵשׁ בְּעוֹלַם הָאֲצִילוּת בְּחִינָה ה׳ שֶׁהִיא הַכֶּתֶר), which is the root of all the aforementioned aspects (שֶׁהוּא שֹׁרֶשׁ לְכָל הַבְּחִינוֹת הַנִּזְכָּר), and within it is found the root of the four aspects—Neshama, Guf [Body], Levush [Garment], Heichal [Palace] (וְיֵשׁ בּוֹ שֹׁרֶשׁ ד׳ בְּחִינוֹת נְשָׁמָה גּוּף לְבוּשׁ הֵיכָל). And each aspect among these four within Keter is the root for its corresponding aspect in the four aspects of the general ten Sefirot of Atzilut (וְכָל בְּחִינָה מִד׳ בְּחִינוֹת הָאֵלּוּ שֶׁבּוֹ הִיא שֹׁרֶשׁ לְכְנֶגְדָּהּ בְּד׳ בְּחִינוֹת דְּכְלָלוּת הַי׳ סְפִירוֹת דַּאֲצִילוּת): the Neshama within Keter is the root of the Neshama (נְשָׁמָה שֹׁרֶשׁ לַנְשָׁמָה), the Guf [Body] is the root of the Guf [Body] (גּוּף שֹׁרֶשׁ לַגּוּף), the Levush [Garment] is the root of the Levush [Garment] (לְבוּשׁ שֹׁרֶשׁ לַלְּבוּשׁ), and the Heichal [Palace] is the root of the Heichal [Palace] (הֵיכָל שֹׁרֶשׁ אֶל הַהֵיכָל). And afterwards the world of Beri’ah was created in the very manner mentioned (אֲחַר כָּךְ נִבְרָא עוֹלַם הַבְּרִיאָה עַל דֶּרֶךְ הַנִּזְכָּר מַמָּשׁ): for through the screen which is the floor of the Heichal [Palace] of Atzilut (כִּי דֶּרֶךְ הַמָּסָךְ שֶׁהוּא קַרְקַע הֵיכָל דַּאֲצִילוּת), it illuminated below (הֵאִיר לְמַטָּה), and the imprint was sealed there of everything that existed in the world of Atzilut (וְנֶחְתַּם שָׁם חוֹתָם כָּל מַה שֶּׁהָיָה בְּעוֹלַם הָאֲצִילוּת), and it is called the world of Beri’ah because it is a light of offspring and not the essential higher light itself (וְנִקְרָא עוֹלַם הַבְּרִיאָה יַעַן הוּא אוֹר שֶׁל תּוֹלָדָה וְאֵינוֹ אוֹר עַצְמוֹ עֶלְיוֹן).

Nevertheless, since it is an imprint of Atzilut, it must contain within it all the aspects that exist in the world of Atzilut (וְאַף עַל פִּי כֵן כֵּיוָן שֶׁהוּא חוֹתָם הָאֲצִילוּת צָרִיךְ שֶׁיִּהְיֶה בּוֹ כָּל הַבְּחִינוֹת שֶׁבְּעוֹלַם הָאֲצִילוּת). And this is: the aspect of Keter, which is the fifth aspect included from the four aspects mentioned (וְהוּא כִּי בְּחִינַת הַכֶּתֶר שֶׁהִיא הַבְּחִינָה הַחֲמִישִׁית כְּלוּלָה מִד׳ הַבְּחִינוֹת הַנִּזְכָּרוֹת), stamped Keter at the head of Beri’ah exactly like it (הֶחְתִּים כֶּתֶר בְּרֹאשׁ הַבְּרִיאָה כְּמוֹהוּ): Neshama from Neshama, body from body, garment from garment, Heichal [Palace] from Heichal [Palace] (נְשָׁמָה מִנְּשָׁמָה גּוּף מִגּוּף לְבוּשׁ מִלְּבוּשׁ הֵיכָל מֵהֵיכָל). However, these lights did not flow from the Keter of Atzilut into the Keter of Beri’ah except by way of the Malkhut of the Malkhut of Atzilut (אֶלָּא שֶׁלֹּא נִמְשְׁכוּ הָאוֹרוֹת הָאֵלּוּ מִכֶּתֶר דַּאֲצִילוּת לְכֶתֶר דְּבְרִיאָה אֶלָּא עַל־יְדֵי מַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), which is the Atik of Beri’ah, as above (שֶׁהוּא עַתִּיק דְּבְרִיאָה כַּנֵּ״ל), which enclothed itself in the Keter of Beri’ah (הַמִּתְלַבֶּשׁ בְּכֶתֶר דְּבְרִיאָה), and it drew forth only the four aspects that are in the Keter of Atzilut (וְהִיא הִמְשִׁיכָה אֶלָּא ד׳ בְּחִינוֹת שֶׁבְּכֶתֶר דַּאֲצִילוּת), and created them into the Keter of Beri’ah (וּבְרָאָם בְּכֶתֶר דְּבְרִיאָה). And in this manner the ten Sefirot of Atzilut acted (וְכֵן עַל דֶּרֶךְ זֶה עָשׂוּ הַי׳ סְפִירוֹת דַּאֲצִילוּת), and drew down their light through the aforementioned Malkhut which is within the aforementioned Keter (וְהִמְשִׁיכוּ אוֹרָם דֶּרֶךְ הַמַּלְכוּת הַנִּזְכֶּרֶת אֲשֶׁר בְּכֶתֶר הַנִּזְכָּר), and stamped the imprint of Atzilut in Beri’ah (וְהֶחְתִּימוּ חוֹתָם דַּאֲצִילוּת בַּבְּרִיאָה): Neshama [Soul] from Neshama [Soul], body from body, garment from garment, Heichal [Palace] from Heichal [Palace] (נְשָׁמָה מִנְּשָׁמָה גּוּף מִגּוּף לְבוּשׁ מִלְּבוּשׁ הֵיכָל מֵהֵיכָל).

And in this manner in Yetzirah (וְעַל דֶּרֶךְ זֶה בְּיִצִירָה): for the Malkhut of Beri’ah was Atik, joined with Arich of Yetzirah (שֶׁהַמַּלְכוּת דְּבְרִיאָה הָיְתָה עַתִּיק מְחוּבֶּרֶת עִם אֲרִיךְ דְּיִצִירָה), and there it is called the Keter of Yetzirah (וְשָׁם נִקְרָא כֶּתֶר דְּיִצִירָה). And the five Partzufim of Beri’ah drew down and stamped their imprint in Yetzirah (וְהַה׳ פַּרְצוּפִים דְּבְרִיאָה הִמְשִׁיכוּ וְהֶחְתִּימוּ חֲתִימָתָם בְּיִצִירָה), in the manner mentioned regarding Beri’ah (עַל דֶּרֶךְ הַנִּזְכָּר בְּבְרִיאָה): Neshama from Neshama, body from body, garment from garment, Heichal [Palace] from Heichal [Palace] (נְשָׁמָה מִנְּשָׁמָה גּוּף מִגּוּף לְבוּשׁ מִלְּבוּשׁ הֵיכָל מֵהֵיכָל). And likewise in the Partzufim of Yetzirah, they stamped their imprint in Asiyah (וְכֵן עַל דֶּרֶךְ זֶה בְּפַרְצוּפֵי הַיְצִירָה חָתְמוּ חוֹתָם בַּעֲשִׂיָּה): Neshamot from Neshamot, bodies from bodies, garments from garments, Heichalot [Palaces] from Heichalot [Palaces] (נְשָׁמוֹת מִנְּשָׁמוֹת גּוּפוֹת מִגּוּפוֹת לְבוּשִׁים מִלְּבוּשִׁים הֵיכָלוֹת מֵהֵיכָלוֹת). End of quote (ע״כ).

Behold, the generality of each and every world among the four worlds A"B"Y"A has been well clarified (הֲרֵי נִתְבָּאֵר הֵיטֵב כְּלָלוּת כָּל עוֹלָם וָעוֹלָם מִד׳ עוֹלָמוֹת אֲבִי״ע), for in the generality of each world there are five aspects—Neshama, Guf [Body], Levush [Garment], Heichal [Palace], and additionally the fifth aspect which is the Keter, the Arich of each world (אֲשֶׁר בְּכְלָלוּת כָּל עוֹלָם מֵהֶם יֵשׁ בּוֹ ה׳ בְּחִינוֹת נְשָׁמָה גּוּף לְבוּשׁ הֵיכָל וְעוֹד בְּחִינָה ה׳ שֶׁהִיא הַכֶּתֶר אֲרִיךְ דְּכָל עוֹלָם), which is the root of the four aspects within that world (שֶׁהוּא שֹׁרֶשׁ אֶל הַד׳ בְּחִינוֹת שֶׁבְּאוֹתוֹ הָעוֹלָם). And furthermore, he mentioned only the four worlds A"B"Y"A—one above the other (וְגַם כִּי לֹא הִזְכִּיר רַק ד׳ עוֹלָמוֹת אֲבִי״ע זֶה לְמַעְלָה מִזֶּה), for at the time of the Tikkun, after the world of Atzilut was rectified, the world of Beri’ah was created (כִּי בְּעֵת תִּקּוּן הָעוֹלָמוֹת אַחַר שֶׁנִּתְקַּן עוֹלָם הָאֲצִילוּת נִבְרָא עוֹלַם הַבְּרִיאָה), whose creation occurred through the imprint sealed within it from the world of Atzilut (אֲשֶׁר בְּרִיאָתוֹ הִיא עַל־יְדֵי מַה שֶּׁנֶּחְתַּם בּוֹ מֵעוֹלַם הָאֲצִילוּת), for the imprint itself is its creation (אֲשֶׁר הַחֲתִימָה הִיא הַבְּרִיאָה שֶׁלּוֹ). And likewise in Yetzirah and Asiyah (וְעַכ״ז בִּיצִירָה וַעֲשִׂיָּה). But according to the arrangement of Rav Sar Shalom, of blessed memory (וּכְפִי סֵדֶר הָרַב שַׂר שָׁלוֹם ז״ל), these A"B"Y"A mentioned here are the particular A"B"Y"A of each of the four worlds A"B"Y"A (אֵלּוּ הָאֲבִי״ע הַנִּזְכָּר כָּאן הֵם הָאֲבִי״ע הַפְּרָטִיִּים דְּכָל אֶחָד מֵהַד׳ עוֹלָמוֹת אֲבִי״ע), or the A"B"Y"A which are included within each world as four worlds A"B"Y"A (אוֹ אֲבִי״ע הַכְּלוּלִים כָּל אֶחָד מֵד׳ עוֹלָמוֹת אֲבִי״ע), whose Beri’ah–Yetzirah–Asiyah are below their Atzilut (אֲשֶׁר בִּי״ע שֶׁלָּהֶם הֵם לְמַטָּה מֵהָאֲצִילוּת שֶׁלָּהֶם).

If so, according to his words, of blessed memory, that the five worlds are Adam Kadmon and A"B"Y"A (וְאִם כֵּן כְּפִי דְבָרָיו ז״ל כִּי הַה׳ עוֹלָמוֹת הֵם אָדָם קַדְמוֹן וַאֲבִי״ע), and that each one is included from Adam Kadmon and A"B"Y"A, namely twenty-five aspects (וְשֶׁכָּל אֶחָד מֵהֶם כָּלוּל מֵאָדָם קַדְמוֹן וַאֲבִי״ע שֶׁהֵם כ״ה בְּחִינוֹת), and that these twenty-five aspects were enclothing one another in length from above downward (וְאֵלּוּ הַכ״ה בְּחִינוֹת הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ מֵעִילָּא לְתַתָּא), and only afterwards at the time of the Tikkun they were exchanged and enclothed one another in thickness (וְרַק לְאַחַר מִכֵּן בִּזְמַן הַתִּקּוּן נֶחֱלָפוּ וְהִלְבִּישׁוּ זֶה אֶת זֶה בָּעֹבִי)—if so, what does the wording mean which says “and afterwards the world of Beri’ah was created” because the imprint of that which was in Atzilut above it was stamped into it (אִם כֵּן מָה הַלָּשׁוֹן אוֹמֵר וְאַחַר כָּךְ נִבְרָא עוֹלַם הַבְּרִיאָה כִּי נֶחְתַּם בּוֹ הַבְּחִינָה אֲשֶׁר בַּאֲצִילוּת שֶׁלְמַעְלָה מִמֶּנּוּ)? For behold, according to his words, of blessed memory, beforehand already the “world of Beri’ah” of each of the four worlds A"B"Y"A had been created (וְהֲלֹא לְפִי דְבָרָיו ז״ל מִקֹּדֶם כְּבָר נִבְרָא עוֹלַם הַבְּרִיאָה דְּכָל ד׳ עוֹלָמוֹת אֲבִי״ע), and in each their own “Atzilut” was above them, and through that Atzilut their Beri’ah was stamped, for its creation is its stamping (אֲשֶׁר כָּל עוֹלַם הַבְּרִיאָה הַפְּרָטִי שֶׁבָּהֶם כְּבָר הָיָה לְמַעְלָיו הָאֲצִילוּת שֶׁלּוֹ וּמִכֹּחוֹ נֶחְתַּם הַבְּרִיאָה שֶׁלּוֹ שֶׁהֲרֵי הַבְּרִיאָה הִיא הַחֲתִימָה). And from the Beri’ah of each world its Yetzirah below it was stamped (וּמִכֹּחַ הַבְּרִיאָה דְּכָל עוֹלָם נֶחְתְּמָה הַיְצִירָה שֶׁתַּחְתָּיו), and similarly the Asiyah of each world from its Yetzirah (וְכֵן הָעֲשִׂיָּה דְּכָל עוֹלָם מִכֹּחַ הַיְצִירָה דְּכָל עוֹלָם). If so, the power of the B-Y-A of each world was already beneath the Atzilut of each world of the four worlds A"B"Y"A (וְאִם כֵּן כֹּחַ בִּי״ע דְּכָל עוֹלָם כְּבָר הָיוּ מִקֹּדֶם תַּחַת כָּל אֲצִילוּת דְּכָל עוֹלָם מֵהַד׳ עוֹלָמוֹת אֲבִי״ע), for behold they were enclothing one another in length from above downward (שֶׁהֲרֵי הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאֹרֶךְ מֵעִילָּא לְתַתָּא).

If so, what is the new creation they received (אִם כֵּן מָה הִיא הַבְּרִיאָה הַחֲדָשָׁה אֲשֶׁר הָיְתָה לָהֶם)? For they had nothing except a change of place (שֶׁהֲרֵי לֹא הָיָה לָהֶם רַק הַתְחַלְּפוּת מָקוֹם). And in this manner, as mentioned, all the worlds together in one generality (וְכֵן עַל דֶּרֶךְ זֶה הַנִּזְכָּר כָּל הָעוֹלָמוֹת יַחַד בְּכְלָלוּת אֶחָד). And behold, Adam Kadmon is like the Keter to the ten Sefirot in each and every world (וְהִנֵּה הָאָדָם קַדְמוֹן הוּא כַּדְּמִיּוֹן כֶּתֶר אֶל י׳ סְפִירוֹת שֶׁבְּכָל עוֹלָם וָעוֹלָם), in this manner: for Adam Kadmon is the Keter to the four worlds A"B"Y"A (בְּאוֹפֶן זֶה כִּי הָאָדָם קַדְמוֹן הוּא כֶּתֶר לְד׳ עוֹלָמוֹת אֲבִי״ע). And it is found that Adam Kadmon includes the root of all the five aspects mentioned which exist in each and every world (וְנִמְצָא כִּי הָאָדָם קַדְמוֹן הוּא כּוֹלֵל שֹׁרֶשׁ כָּל הַה׳ בְּחִינוֹת הַנִּזְכָּר יֵשׁ בְּכָל עוֹלָם וָעוֹלָם). For the Keter within it is the roots of the four aspects of the ten Sefirot within it—namely Neshamot [Souls], Gufot [Bodies], Levushim [Garments], and Heichalot [Palaces] (כִּי כֶּתֶר שֶׁבּוֹ הוּא שָׁרָשִׁים שֶׁל ד׳ בְּחִינוֹת שֶׁל י׳ סְפִירוֹת שֶׁבּוֹ שֶׁהֵם נְשָׁמוֹת וּגּוּפוֹת וּלְבוּשִׁים וְהֵיכָלוֹת), and this is in the manner of detail (וְזֶהוּ דֶּרֶךְ פְּרָט). Thus the meaning is clarified (עַל כֵּן הַכַּוָּנָה מְבֹאָרֶת): for in this same manner that it is in the generality of each world, so it is in all the worlds together in one generality (כִּי עַל דֶּרֶךְ זֶה שֶׁהוּא בְּכְלָלוּת כָּל עוֹלָם וָעוֹלָם כֵּן הוּא בְּכָל הָעוֹלָמוֹת בְּכְלָלוּת אֶחָד).

Namely: Atzilut corresponds to Neshamot [Souls], Beri’ah to Gufot [Bodies], Yetzirah to Levushim [Garments], Asiyah to Heichalot [Palaces] (דְּהַיְינוּ אֲצִילוּת נְשָׁמוֹת בְּרִיאָה גּוּפוֹת יְצִירָה לְבוּשִׁין עֲשִׂיָּה הֵיכָלוֹת), as he explains afterwards (וּכְמוֹ שֶׁמְבָאֵר אַחַר כָּךְ). And because in the generality of all the worlds together in one generality there are only four aspects—Neshamot, Gufot [Bodies], Levushim [Garments], Heichalot [Palaces]—for behold, they are the four worlds (וּמִפְּנֵי שֶׁבְּכְלָלוּת כָּל הָעוֹלָמוֹת יַחַד בְּכְלָלוּת אֶחָד לֹא יֵשׁ רַק ד׳ בְּחִינוֹת נְשָׁמוֹת גּוּפוֹת לְבוּשִׁין הֵיכָלוֹת כִּי הֲרֵי הֵם ד׳ עוֹלָמוֹת), therefore one aspect is still lacking—namely the fifth, which is the root, the Keter (אִם כֵּן בְּכְלָלוּתָם עֲדַיִן חָסֵר בְּחִינָה אַחַת שֶׁהִיא הַה׳ שֶׁהוּא הַשֹּׁרֶשׁ שֶׁהוּא הַכֶּתֶר), which exists in the generality of each world (שֶׁיֵּשׁ בְּכְלָלוּת כָּל עוֹלָם וָעוֹלָם).

Therefore he introduced and said: “And behold, Adam Kadmon is like the Keter to the ten Sefirot in each and every world” (לָזֶה הִקְדִּים וְאָמַר וְהִנֵּה הָאָדָם קַדְמוֹן הוּא כַּדְּמִיּוֹן כֶּתֶר אֶל י׳ סְפִירוֹת שֶׁבְּכָל עוֹלָם וָעוֹלָם). Meaning that just as in the ten Sefirot in each world, their Keter is the root of those ten Sefirot (כְּלוֹמַר כִּי כְּמוֹ שֶׁבְּכָל י׳ סְפִירוֹת שֶׁבְּכָל עוֹלָם וָעוֹלָם הַכֶּתֶר שֶׁלָּהֶם שֶׁל כָּל הַי׳ סְפִירוֹת שֶׁבְּאוֹתוֹ עוֹלָם הוּא הַשֹּׁרֶשׁ שֶׁל־אוֹתָם הַי׳ סְפִירוֹת דְּאוֹתוֹ הָעוֹלָם), so in this same likeness Adam Kadmon is the root of all the worlds (כֵּן כַּדְּמִיּוֹן זֶה הוּא הָאָדָם קַדְמוֹן שֶׁהוּא הַשֹּׁרֶשׁ שֶׁל כָּל הָעוֹלָמוֹת). In this manner: for Adam Kadmon is the Keter to the four worlds A"B"Y"A (בְּאוֹפֶן זֶה כִּי הָאָדָם קַדְמוֹן הוּא כֶּתֶר לְד׳ עוֹלָמוֹת אֲבִי״ע). And since it is their Keter, it is therefore their root (וּכְשֶׁהוּא הַכֶּתֶר שֶׁלָּהֶם אִם כֵּן הוּא הַשֹּׁרֶשׁ שֶׁלָּהֶם).

Thus it follows that Adam Kadmon includes the root of all the five aspects mentioned which exist in each and every world (וְאִם כֵּן נִמְצָא כִּי הָאָדָם קַדְמוֹן הוּא כּוֹלֵל שֹׁרֶשׁ כָּל הַה׳ בְּחִינוֹת הַנִּזְכָּר יֵשׁ בְּכָל עוֹלָם וָעוֹלָם). Meaning: for in every world there are five aspects—Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (שֶׁלְּכָל עוֹלָם וָעוֹלָם יֵשׁ ה׳ בְּחִינוֹת שׁנגל״ה). And since Adam Kadmon is their Keter, and the Keter is the root of all below it (וּכְשֶׁהָאָדָם קַדְמוֹן הוּא הַכֶּתֶר לְכֻלָּם וְהַכֶּתֶר הוּא הַשֹּׁרֶשׁ לְכָל שֶׁלְּמַטָּה מִמֶּנּוּ), therefore Adam Kadmon includes the root of all the five aspects which are in each and every world (אִם כֵּן הָאָדָם קַדְמוֹן הוּא כּוֹלֵל שֹׁרֶשׁ כָּל הַה׳ בְּחִינוֹת שֶׁיֵּשׁ בְּכָל עוֹלָם וָעוֹלָם). And if you will say: Behold, the Keter of each world is the root of the four aspects—Neshama, Guf [Body], Levush [Garment], Heichal [Palace]—within that world (וְאִם תֹּאמַר וְהֲרֵי הַכֶּתֶר דְּכָל עוֹלָם הוּא שֹׁרֶשׁ אֶל הַד׳ בְּחִינוֹת נְשָׁמָה גּוּף לְבוּשׁ הֵיכָל שֶׁבְּאוֹתוֹ הָעוֹלָם), and how then is it the root of the five aspects in every world (וְהֵיאַךְ הוּא שֹׁרֶשׁ אֶל הַה׳ בְּחִינוֹת שֶׁבְּכָל עוֹלָם)?

To this he gave the reason (לָזֶה נָתַן טַעַם): because the Keter within it is the roots of the four aspects of the ten Sefirot within it—namely Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (כִּי כֶּתֶר שֶׁבּוֹ הוּא שָׁרָשִׁים אֶל ד׳ בְּחִינוֹת שֶׁל י׳ סְפִירוֹת שֶׁבּוֹ שֶׁהֵם נְשָׁמוֹת וּגּוּפוֹת וּלְבוּשִׁים וְהֵיכָלוֹת). If so, behold that in Adam Kadmon itself there are five aspects—Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (אִם כֵּן הֲרֵי שֶׁבְּאָדָם קַדְמוֹן עַצְמוֹ יֵשׁ ה׳ בְּחִינוֹת שׁנגל״ה). Therefore it is the root of all the five aspects in every world (וְלָכֵן הוּא שֹׁרֶשׁ אֶל כָּל הַה׳ בְּחִינוֹת שֶׁבְּכָל עוֹלָם וָעוֹלָם). And this is what we said: that the Keter of Adam Kadmon is the roots of the four aspects—Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces]—within it; this is in the manner of detail, meaning in the particularity of Adam Kadmon itself (וְזֶה שֶׁאָמַרְנוּ כִּי הַכֶּתֶר דְּאָדָם קַדְמוֹן הוּא שָׁרָשִׁים אֶל הַד׳ בְּחִינוֹת שׁנגל״ה שֶׁבּוֹ, זֶהוּ דֶּרֶךְ פְּרָט דְּהַיְינוּ בִּפְרָטוּת אָדָם קַדְמוֹן עַצְמוֹ).

However, in the generality of all the worlds together—this is what he said at the beginning, as he explained afterwards, how Adam Kadmon is the root for all of them (אֲמְנָם בְּכְלָלוּת כָּל הָעוֹלָמוֹת יַחַד, זֶהוּ מַה שֶּׁאָמַר בַּתְּחִלָּה כְּמוֹ שֶׁבֵּאַר אַחַר כָּךְ אֵיךְ הָאָדָם קַדְמוֹן הוּא הַשֹּׁרֶשׁ לְכֻלָּם). Thus here too it is clarified how the root is the Keter everywhere—even in Adam Kadmon (הֲרֵי גַּם כָּאן מְבֹאָר אֵיךְ הַשֹּׁרֶשׁ הוּא הַכֶּתֶר בְּכָל מָקוֹם, אֲפִלּוּ בְּאָדָם קַדְמוֹן).

However, in general, this is what he said now regarding the five generalities of the Neshamot in Adam Kadmon (אֲמְנָם דֶּרֶךְ כְּלָל הוּא מַ״שׁ עַתָּה בְּה׳ כְּלָלוֹת הַנְּשָׁמוֹת שֶׁבְּאָדָם קַדְמוֹן): they are called the Shoresh of the Neshamot (יִקָּרֵא שֹׁרֶשׁ הַנְּשָׁמוֹת). And the generality of the Neshamot of Atzilut will be called actual Neshamot (וּכְלָלוּת נְשָׁמוֹת הָאֲצִילוּת יִקָּרְאוּ נְשָׁמוֹת מַמָּשׁ). And the generality of the Neshamot [Souls] of Beri’ah will be called Gufot [Bodies] relative to the Neshamot [Souls] of Atzilut (וּכְלָלוּת נְשָׁמוֹת דְּבְרִיאָה יִקָּרְאוּ גּוּפוֹת לְעֵרֶךְ נְשָׁמוֹת דַּאֲצִילוּת). And the generality of the Neshamot [Souls] of Yetzirah will be called garments of Neshamot [Souls] (וּכְלָלוּת נְשָׁמוֹת דְּיִצִירָה יִקָּרְאוּ לְבוּשִׁים דְּנְשָׁמוֹת). And the generality of the Neshamot of Asiyah will be called Heichalot [Palaces] of Neshamot [Souls] (וּכְלָלוּת נְשָׁמוֹת דַּעֲשִׂיָּה יִקָּרְאוּ הֵיכָלוֹת דְּנְשָׁמוֹת), etc (כּו׳).

And when we speak all this in general, it will be thus (וּכְשֶׁנְּדַבֵּר כָּל זֶה דֶּרֶךְ כְּלָל יִהְיֶה כֵּן): for the five aspects of Adam Kadmon are Shoreshim [Roots]—whether for Neshamot [Souls], or for Gufot [Bodies], or for Levushim [Garments], or for Heichalot [Palaces] (כִּי ה׳ בְּחִינוֹת אָדָם קַדְמוֹן הֵם שָׁרָשִׁים בֵּין לְנְשָׁמוֹת בֵּין לְגוּפוֹת בֵּין לְלְבוּשִׁין בֵּין לַהֵיכָלוֹת). And the five aspects of Atzilut are Neshamot—whether to the Shoreshim [Roots] or to the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְה׳ בְּחִינוֹת דַּאֲצִילוּת הֵם נְשָׁמוֹת בֵּין לַשָּׁרָשִׁים בֵּין לְשׁנגל״ה). And the five aspects of Beri’ah are Gufot [Bodies]—whether to the Shoreshim [Roots] or to the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְה׳ בְּחִינוֹת דְּבְרִיאָה הֵם גּוּפוֹת בֵּין לַשָּׁרָשִׁים בֵּין לְשׁנגל״ה).

And the five aspects of Yetzirah are Levushim [Garments]—whether to the Shoreshim [Roots] or to the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְה׳ בְּחִינוֹת דְּיִצִירָה הֵם לְבוּשִׁין בֵּין לַשָּׁרָשִׁים בֵּין לְשׁנגל״ה). And the five aspects of Asiyah are Heichalot [Palaces]—whether to the Shoreshim [Roots] or to the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְה׳ בְּחִינוֹת דַּעֲשִׂיָּה הֵם הֵיכָלוֹת בֵּין לַשָּׁרָשִׁים בֵּין לְשׁנגל״ה). And it is found, in short (וְנִמְצָא דֶּרֶךְ קִצּוּר), that every aspect of Adam Kadmon is called Shoresh to the Neshamot (כִּי כָּל בְּחִינַת אָדָם קַדְמוֹן נִקְרָא שָׁרָשִׁים לַנְשָׁמוֹת), and every aspect of Atzilut is called Neshamot (וְכָל בְּחִינַת הָאֲצִילוּת נִקְרָא נְשָׁמוֹת), and every aspect of Beri’ah is called Gufot [Bodies] (וְכָל בְּחִינַת בְּרִיאָה נִקְרָא גּוּפוֹת), and every aspect of Yetzirah is called Levushim [Garments] (וְכָל בְּחִינַת יְצִירָה יִקָּרֵא לְבוּשִׁין), and every aspect of Asiyah is called Heichalot [Palaces], etc (וְכָל בְּחִינַת הָעֲשִׂיָּה יִקָּרֵא הֵיכָלוֹת כּו׳).

And if we wish, we may take it in another manner (וְאִם נִרְצֶה נִקַּח בְּדֶרֶךְ אַחֵר): for all the lights of Adam Kadmon are called Yechidah (כִּי כָּל הָאוֹרוֹת דְּאָדָם קַדְמוֹן נִקְרָאִים יְחִידָה), and the lights of Atzilut are Chayah (וְאוֹרוֹת הָאֲצִילוּת הֵם חַיָּה), and the lights of Beri’ah are Neshamah (וְאוֹרוֹת הַבְּרִיאָה הֵם נְשָׁמָה), and the lights of Yetzirah are Ruach (וְאוֹרוֹת הַיְצִירָה הֵם רוּחַ), and the lights of Asiyah are Nefesh (וְאוֹרוֹת דַּעֲשִׂיָּה הֵם נֶפֶשׁ). And likewise in the Levushim [Garments] in all the worlds, and in the Gufin [Bodies], and in the Heichalot [Palaces] (וְכֵן עַל דֶּרֶךְ זֶה בַּלְּבוּשִׁין שֶׁבְּכָל הָעוֹלָמוֹת וּבַגּוּפִין וּבַהֵיכָלוֹת): for all the garments of Adam Kadmon are the first upper garment among all the five garments (כִּי כָּל לְבוּשֵׁי אָדָם קַדְמוֹן הֵם לְבוּשׁ אֶחָד הָעֶלְיוֹן שֶׁבְּכָל הַה׳ לְבוּשִׁין), and all the garments of Atzilut are the second garment, etc (וְכָל לְבוּשֵׁי הָאֲצִילוּת הֵם לְבוּשׁ הַב׳ כּו׳). And this path is itself the first path (וְזֶה הַדֶּרֶךְ הוּא עַצְמוֹ הַדֶּרֶךְ הָרִאשׁוֹן), for behold, Nefesh is called Heichal [Palace] (כִּי הֲרֵי הַנֶּפֶשׁ נִקְרֵאת הֵיכָל), and Ruach is Levush [Garment] (וְהָרוּחַ לְבוּשׁ), and Neshamah is Guf [Body] (וְהַנְּשָׁמָה גּוּף), Chayah is Neshamah (הַחַיָּה נְשָׁמָה), and Yechidah is the Shoresh of the Neshamah (וְהַיְחִידָה שֹׁרֶשׁ הַנְּשָׁמָה). And it is found that all that was mentioned is in the manner of particularity in each and every world (וְנִמְצָא כִּי כָּל הַנִּזְכָּר הוּא בְּדֶרֶךְ פְּרָטוּת בְּכָל עוֹלָם וָעוֹלָם).

How so (כֵּיצַד)? The light of the Keter of Atzilut is called the root of the Neshamah and is called Yechidah (אוֹר הַכֶּתֶר דַּאֲצִילוּת נִקְרָא שֹׁרֶשׁ הַנְּשָׁמָה וְנִקְרָא יְחִידָה). And the Ohr of Chokhmah of Atzilut is called Neshamah of the Neshamah and is called Chayah (וְאוֹר חָכְמָה דַּאֲצִילוּת נִקְרָא נְשָׁמָה לְנְשָׁמָה וְנִקְרָא חַיָּה). And the Ohr of Binah of Atzilut is called Guf [Body]a and is called Neshamah (וְאוֹר בִּינָה דַּאֲצִילוּת נִקְרָא גוּפָא וְנִקְרָא נְשָׁמָה). And the Ohr of Tiferet of Atzilut is called Levush [Garment] and is called Ruach (וְאוֹר תִּפְאֶרֶת דַּאֲצִילוּת נִקְרָא לְבוּשׁ וְנִקְרָא רוּחַ). And the Ohr of Malkhut of Atzilut is called Heichal [Palace] and is called Nefesh (וְאוֹר מַלְכוּת דַּאֲצִילוּת נִקְרָא הֵיכָל וְנִקְרָא נֶפֶשׁ). And in this manner in the utmost particulars (וְעַל דֶּרֶךְ זֶה בִּפְרָטֵי פְּרָטוֹת). And understand this well (וְדַ"ל). End of quote (ע״כ).

Behold, it is explained what he said (הֲרֵי מְבֹאָר מַ״שׁ), for at first he said that the five general aspects, which are Adam Kadmon and A"B"Y"A, in their totality together as one, are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (כִּי הַתְּחִלָּה אָמַר כִּי הַה׳ בְּחִינוֹת הַכְּלוּלוֹת שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע בְּכְלָלוּת כֻּלָּם כְּאֶחָד הֵם שׁנגל״ה). And afterwards he said that the five aspects mentioned, which are Adam Kadmon and A"B"Y"A, are Yechidah, Chayah, Neshamah, Ruach, Nefesh (וְאַחַר כָּךְ אָמַר שֶׁהַה׳ בְּחִינוֹת הַנִּזְכָּר שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע הֵם יּחנר״ן). And afterwards he said that this itself is the first path (וְאַחַר כָּךְ אָמַר כִּי זֶה עַצְמוֹ הוּא הַדֶּרֶךְ הָרִאשׁוֹן), for behold the Yechidah, Chayah, Neshamah, Ruach, Nefesh are themselves Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (כִּי הֲרֵי הַיּחנר״ן הֵם עַצְמָם שׁנגל״ה). And this is in the generality of Adam Kadmon and A"B"Y"A as one generality (וְזֶה הוּא בְּכְלָלוּת אָדָם קַדְמוֹן וַאֲבִי״ע חַד בְּכְלָלוּת אֶחָד). And since the Yechidah, Chayah, Neshamah, Ruach, Nefesh and the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] are both one thing (וְכֵיוָן שֶׁהַיּחנר״ן וְהַשׁנגל״ה הַכֹּל הֵם דָּבָר אֶחָד), it follows that everything mentioned is likewise in the particularity of each and every world (אִם כֵּן נִמְצָא שֶׁכָּל הַנִּזְכָּר הוּא גַּם כֵּן בִּפְרָטוּת כָּל עוֹלָם וָעוֹלָם). For behold, in each and every world there is Chokhmah–Binah–Tiferet–Malkhut, which are called Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (כִּי הֲרֵי בְּכָל עוֹלָם וָעוֹלָם יֵשׁ חַבָּת״ם שֶׁהֵם נִקְרָאִים שׁנגל״ה), and they are called Yechidah, Chayah, Neshamah, Ruach, Nefesh (וְהֵם נִקְרָאִים יּחנר״ן). And in this manner in the utmost particulars, that is, in every world and world, and in every Partzuf and Partzuf of every world, there are Chokhmah–Binah–Tiferet–Malkhut which are Yechidah, Chayah, Neshamah, Ruach, Nefesh and are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְעַל דֶּרֶךְ זֶה בִּפְרָטֵי פְּרָטוּת דְּהַיְינוּ בְּכָל עוֹלָם וָעוֹלָם וּבְכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם וָעוֹלָם יֵשׁ בּוֹ חַבָּת״ם שֶׁהֵם יּחנר״ן וְהֵם שׁנגל״ה).

Behold, it has been well clarified (הֲרֵי נִתְבָּאֵר הֵיטֵב) how the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] are those same Keter, Chokhmah, Binah, Tiferet, Malkuth (כֵּיצַד הַשׁנגל״ה הֵם ההֵם הכח״ב ת״ם), which are the Yechidah, Chayah, Neshamah, Ruach, Nefesh in every place (שֶׁהֵם הַיּחנר״ן בְּכָל מָקוֹם), whether in the generality of all the worlds together in one generality (בֵּין בִּכְלָלוּת כָּל הָעוֹלָמוֹת כֻּלָּם יַחַד בְּכְלָלוּת אֶחָד), or in the generality of each and every world in its own particularity (בֵּין בִּכְלָלוּת כָּל עוֹלָם וָעוֹלָם בִּפְרָטוּת עַצְמוֹ), or in the particularity of each and every Partzuf of that world (בֵּין בִּפְרָטוּת כָּל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם וָעוֹלָם).

For in the generality of all the worlds together in one generality (כִּי בִּכְלָלוּת כָּל הָעוֹלָמוֹת בְּכְלָלוּת אֶחָד), Adam Kadmon is the Shoresh-Keter-Yechidah (הָאָדָם קַדְמוֹן הוּא שֹׁרֶשׁ כֶּתֶר יְחִידָה), and the worlds A"B"Y"A are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces]–Chokhmah, Binah, Tiferet, Malkhuth–Chayah, Neshamah, Ruach, Nefesh (וְעוֹלָמוֹת אֲבִי״ע הֵם שׁנגל״ה חַבַּת״ם חַנר״ן). And in the generality of each and every world on its own (וּבִכְלָלוּת כָּל עוֹלָם וָעוֹלָם בִּפְנֵי עַצְמוֹ), the Keter within it is the Shoresh-Yechidah (הַכֶּתֶר שֶׁבּוֹ הוּא שֹׁרֶשׁ וִיחִידָה), and the Chokhmah, Binah, Tiferet, Malkhuth within it are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces]-Chayah, Neshamah, Ruach, Nefesh (וְהַחַבַּת״ם שֶׁבּוֹ הֵם הַשׁנגל״ה וְהַחַנר״ן). And in this same manner in the particularity of every Partzuf in every world (וְעַל דֶּרֶךְ זֶה בִּפְרָטוּת כָּל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם וָעוֹלָם), the Keter within it is its Shoresh-Yechidah (הַכֶּתֶר שֶׁבּוֹ הוּא הַשֹּׁרֶשׁ וְהַיְּחִידָה שֶׁבּוֹ), and the Chokhmah, Binah, Tiferet, Malkhuth within it are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] and the Yechidah, Chayah, Neshamah, Ruach, Nefesh within it (וְהַחַבַּת״ם שֶׁבּוֹ הֵם הַשׁנגל״ה וְהַחַנר״ן שֶׁבּוֹ). For the generality and the particularity are always equal (כִּי הַכְּלָלוּת וְהַפְּרָטוּת הֵם שָׁוִין לְעוֹלָם).

And it is found that always the fifth aspect—the one that is the Shoresh—is the Keter in every place (וְנִמְצָא כִּי לְעוֹלָם הַבְּחִינָה הַה׳ שֶׁהִיא הַשֹּׁרֶשׁ הִיא הַכֶּתֶר בְּכָל מָקוֹם). And now the Rav, of blessed memory, returns to the beginning of the discourse (וְעַתָּה חָזַר הָרַב זלה״ה לְתְחִלַּת הַדְּרוּשׁ), where he said that all the emanated and created beings are one Havayah (שֶׁאָמַר שֶׁכָּל הַנֶּאֱצָלִים וְהַנִּבְרָאִים הֵם הֲוָיָּ״ה אַחַת). And this is what he wrote (וְזֶה שֶׁכָּתַב): “However, the intermediate general rule, the briefest of all, is this” (אֲמְנָם הַכְּלָל הַבֵּינוֹנִי הַקָּצָר מִכֻּלָּם הוּא כִּי): “that all the ten Sefirot of Atzilut—and the Keter as well—there is in each one of them a Shoresh, a Neshama to the Neshama, a Neshama, a Guf [Body], a Levush [Garment], and a Heichal [Palace]” (כָּל הַי׳ סְפִירוֹת דַּאֲצִילוּת וְהַכֶּתֶר גַּם כֵּן יֵשׁ בְּכָל אֶחָד מֵהֶם שֹׁרֶשׁ נְשָׁמָה לְנְשָׁמָה וְנְשָׁמָה וְגוּף וּלְבוּשׁ וְהֵיכָל). “And in this same manner in Beri’ah” (וְכֵן עַל דֶּרֶךְ זֶה בְּבְרִיאָה), “and in this same manner in Yetzirah and Asiyah” (וְכֵן עַל דֶּרֶךְ זֶה בִּיצִירָה וַעֲשִׂיָּה). “And in this same manner Adam Kadmon, which is the Shoresh for all A"B"Y"A” (וְכֵן עַל דֶּרֶךְ זֶה אָדָם קַדְמוֹן שֶׁהוּא הַשֹּׁרֶשׁ לְכָל אֲבִי״ע). “And it is found that everything that is emanated is one Havayah” (וְנִמְצָא שֶׁכָּל מַה שֶּׁנֶּאֱצַל הוּא הֲוָיָּ״ה אַחַת), “composed of five aspects” (כְּלוּלָה מֵחָמֵשׁ בְּחִינוֹת): “which are the tip of the Yud in Adam Kadmon” (שֶׁהֵם קוֹצוֹ שֶׁל יו״ד בְּאָדָם קַדְמוֹן), “and the Yud in Atzilut” (וְהַיו״ד בַּאֲצִילוּת), “and the Heh in Beri’ah” (וְהָאֵי בַּבְּרִיאָה), “and the Vav in Yetzirah” (וְהַוָּ"ו בַּיְצִירָה), “and the Heh in Asiyah” (וְהָאֵי בַּעֲשִׂיָּה). “And each one of these aspects is composed of all five” (וְכָל בְּחִינָה מֵאֵלּוּ כְּלוּלָה מִכָּל הַחָמֵשׁ).

For the tip of the Yud in Adam Kadmon contains within it a Havayah composed of the other five aspects (כִּי הַקּוֹץ שֶׁל יו״ד שֶׁבְּאָדָם קַדְמוֹן יֵשׁ בָּהּ הֲוָיָּ״ה אַחַת שֶׁל הַחֲמֵשׁ בְּחִינוֹת אֲחֵרוֹת), which are the five aspects mentioned in Adam Kadmon itself (שֶׁהֵם חֲמֵשׁ הַבְּחִינוֹת הַנִּזְכָּרוֹת בְּאָדָם קַדְמוֹן עַצְמוֹ): namely Adam Kadmon and A"B"Y"A within it (שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ), which are five aspects, namely the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (שֶׁהֵם חָמֵשׁ בְּחִינוֹת שֶׁהֵם שׁוֹרֶשׁ נְשָׁמוֹת גּוּפוֹת לְבוּשִׁים הֵיכָלוֹת). “And so the Yud of Atzilut contains within it another Havayah, composed of all the five aspects mentioned” (וְכֵן הַיו״ד דַּאֲצִילוּת יֵשׁ בָּהּ הֲוָיָּ״ה אַחֶרֶת כְּלוּלָה מִכָּל הַחֲמֵשׁ בְּחִינוֹת הַנִּזְכָּרוֹת). “And in this same manner the remaining letters in B’Y’A” (וְכֵן עַל דֶּרֶךְ זֶה שְׁאָר הָאוֹתִיּוֹת בְּבִּי״ע). “In such a manner that they are five letters, each included from all of them, which are twenty-five aspects” (בְּאוֹפֶן שֶׁהֵם חָמֵשׁ אוֹתִיּוֹת כְּלוּלוֹת כָּל אַחַת מִכֻּלָּם שֶׁהֵם כ״ה בְּחִינוֹת). “And afterwards, in this same manner mentioned, there is another generality—namely that each one is included from all the twenty-five aspects” (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה הַנִּזְכָּר יֵשׁ כְּלָלוּת אַחֵר שֶׁכָּל אֶחָד מֵהֶם כָּלוּל מִכָּל הַכ״ה בְּחִינוֹת). “For the Yud of Atzilut contains within it a Havayah composed of all five aspects” (וְהַיו״ד דַּאֲצִילוּת יֵשׁ בָּהּ הֲוָיָּ״ה כְּלוּלָה מֵהַחֲמֵשׁ בְּחִינוֹת), “and each aspect among the five is included from the five—namely the ten Sefirot of Shoresh, the ten Sefirot of Neshamah, the ten Sefirot of Guf [Body], the ten Sefirot of Levush [Garment], and the ten Sefirot of Heichal [Palace]” (וְכָל בְּחִינָה מֵהַחֲמֵשׁ כְּלוּלָה מֵהַחֲמֵשׁ שֶׁהֵם י׳ סְפִירוֹת שֹׁרֶשׁ וְי׳ סְפִירוֹת נְשָׁמָה וְי׳ סְפִירוֹת גּוּף וְי׳ סְפִירוֹת לְבוּשׁ וְי׳ סְפִירוֹת הֵיכָל). “And in this same manner in the tip of the Yud of Adam Kadmon” (וְכֵן עַל דֶּרֶךְ זֶה בְּקוֹץ הַיו״ד דְּאָדָם קַדְמוֹן). “And in this same manner in the letter Heh of Beri’ah” (וְכֵן עַל דֶּרֶךְ זֶה בָּאֵי דְּבְרִיאָה). “And in this same manner in the letter Vav of Yetzirah, etc.” (וְכֵן עַל דֶּרֶךְ זֶה בְּאוֹת ו׳ שֶׁל יְצִירָה וְכו׳).

Thus it is found in summary (נִמְצָא כִּי בְּקִצּוּר הוּא זֶה), that Adam Kadmon is the Thorn of the Yod (כִּי אָדָם קַדְמוֹן הוּא קוֹץ הַיּו״ד), and within it there is one Havayah (וְיֵשׁ בּוֹ הֲוָיָּ״ה אַחַת), inclusive of five aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (כְּלוּלָה ה׳ בְּחִינָוֹת שֶׁנְגֶל״ה), and each of these aspects is inclusive of five, which are the ten Sefirot of roots (וְכָל בְּחִינָה מֵאֵלוּ כְּלוּלָה מֵה׳ שֶׁהֵם י׳ סְפִירוֹת שָׁרָשִׁים), and ten Sefirot of neshamah (וְי"י סְפִירוֹת נְשָׁמָה), and ten Sefirot of guf (וְי׳ סְפִירוֹת גּוּף), and ten Sefirot of levush (וְי׳ סְפִירוֹת לְבוּשׁ), and ten Sefirot of heikhal (וְי׳ סְפִירוֹת הֵיכָל). And each one of these aspects of ten Sefirot is inclusive of five Partzufim (וְכָל בְּחִינָה אַחַת מֵאֵלּוּ י׳ סְפִירוֹת נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are the root of A"B"Y"A (שֶׁהֵם שׁוֹרֶשׁ דְּאֲבִי״ע), unto the end of the citation (עכ״ל). The intention is explained (הַכַּוָּנָה מְבוֹאָרֶת), for at first he said that the general intermediate principle is that the five aspects, which are Adam Kadmon and the four worlds A"B"Y"A (כִּי בַּתְּחִלָּה אָמַר כִּי הַכְּלָל הַבֵּינוֹנִי הוּא כִּי ה׳ בְּחִינוֹת שֶׁהֵם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע), each of them contains Shoresh [Root], Neshamah [Soul] of the Neshamah [Soul], Guf [Body], Levush [Garment], and Heikhal [Palace] (יֵשׁ בְּכָל אֶחָד מֵהֶם שׁוֹרֶשׁ נְשָׁמָה לְנְשָׁמָה וְנְשָׁמָה וְגוּף וְלְבוּשׁ וְהֵיכָל). And it has already been explained above (וְכְבָר נִתְבָּאֵר לְעֵיל), that these five aspects are the Chokhmah, Keter, Binah, Tiferet, Malkuth (כִּי אֵלּוּ ה׳ בְּחִינוֹת הֵם הַחַכַּבַּת״ם), which are the Yechidah, Chayah, Neshamah, Ruach, Nefesh everywhere (שֶׁהֵם הַיְחַנְר״ן בְּכָל מָקוֹם שֶׁהֵם). In such a manner that in every aspect of the five aspects, which are Adam Kadmon and the four worlds A"B"Y"A (בְּאוֹפֶן כִּי בְּכָל בְּחִינָה מֵה׳ בְּחִינוֹת שֶׁהֵם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע), there are within it all five aspects mentioned (יֵשׁ בָּהּ כָּל ה׳ הַבְּחִינוֹת הַנִּזְכָּר), in each of them (בְּכָל בְּחִינָה מֵהֶם).

If so, it follows (וְאִם כֵּן נִמְצָא), that everything that is emanated is one Havayah (כִּי כָל מַה שֶּׁנֶּאֱצַל הוּא הֲוָיָּ״ה אַחַת), inclusive of five aspects (כְּלוּלָה מֵה׳ בְּחִינוֹת), which are the thorn of the Yod and the four letters (שֶׁהֵם קוֹץ הַיּו״ד וְד׳ אוֹתִיּוֹת), which are Adam Kadmon and the four worlds A"B"Y"A (שֶׁהֵם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע). For the thorn of the Yod is Adam Kadmon (כִּי קוֹץ הַיּו״ד הוּא הָאָדָם קַדְמוֹן), and the four letters are the four worlds A"B"Y"A (וְהַד׳ אוֹתִיּוֹת הֵם ד׳ עוֹלָמוֹת אֲבִי״ע). And since we have already said (וְכֵיוָן שֶׁכְּבָר אָמַרְנוּ), that in every aspect of the five, which are Adam Kadmon and the four worlds A"B"Y"A (כִּי בְּכָל בְּחִינָה מֵה׳ שֶׁהֵם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע), there are five aspects (יֵשׁ בָּהּ ה׳ בְּחִינוֹת), which are shoresh, neshamah, guf, levush, heikhal (שֶׁהֵם שׁוֹרֶשׁ נְשָׁמָה גּוּף לְבוּשׁ הֵיכָל), which are Chokhmah, Keter, Binah, Tiferet, Malkuth (שֶׁהֵם חַכַּבַּת״ם), which are Yechidah, Chayah, Neshamah, Ruach, Nefesh (שֶׁהֵם יְחַנְר״ן). If so, every aspect of these five, which are Adam Kadmon and the four worlds A"B"Y"A (אִם כֵּן כָּל בְּחִינָה מֵאֵלּוּ הַה׳ שֶׁהֵם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע), has within it one Havayah (יֵשׁ בָּהּ הֲוָיָּ״ה אַחַת), inclusive of all five aspects—the Thorn of the Yod and the four letters (הַכּוֹלֶלֶת כָּל ה׳ בְּחִינוֹת קוֹץ הַיּו״ד וְהַד׳ אוֹתִיּוֹת).

For the Thorn of the Yod that is in Adam Kadmon (כִּי הַקּוֹץ הַיּו״ד שֶׁבְּאָדָם קַדְמוֹן), has within it one Havayah of five other aspects (יֵשׁ בָּהּ הֲוָיָּ״ה אַחַת שֶׁל ה׳ בְּחִינוֹת אֲחֵרוֹת), which are the Thorn of the Yod and the four letters within Adam Kadmon itself (שֶׁהֵם הַקּוֹץ הַיּו״ד וְד׳ אוֹתִיּוֹת בְּאָדָם קַדְמוֹן עַצְמוֹ), which are Adam Kadmon and A"B"Y"A within it (שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ), which are the five aspects like the five inclusive aspects, which are Adam Kadmon and the four worlds A"B"Y"A (שֶׁהֵם ה׳ בְּחִינוֹת כְּמוֹ הַה׳ בְּחִינוֹת הַכּוֹלְלוֹת שֶׁהֵם אָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע). Except that in Adam Kadmon the five aspects of the Havayah within it are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (אֶלָּא שֶׁבְּאָדָם קַדְמוֹן הַה׳ בְּחִינוֹת דְּהֲוָיָּ״ה שֶׁבּוֹ הֵם שֶׁנְגֶל״ה). For the Thorn of the Yod is the Keter within it, which is the Yechidah and the Shoresh, and is called the Adam Kadmon within it (כִּי הַקּוֹץ הַיּו״ד הוּא הַכֶּתֶר שֶׁבּוֹ שֶׁהוּא הַיְחִידָה וְהַשּׁוֹרֶשׁ וְנִקְרָא הָאָדָם קַדְמוֹן שֶׁבּוֹ).

For just as in the inclusive Havayah that was emanated (כִּי כְּמוֹ שֶׁבְּהֲוָיָּ״ה הַכּוֹלֶלֶת אֲשֶׁר נֶאֱצְלָה), the Thorn of the Yod within it is Adam Kadmon, which is the Keter and the Yechidah and the Shoresh of all the worlds (הַקּוֹץ הַיּו״ד שֶׁבָּהּ הוּא הָאָדָם קַדְמוֹן שֶׁהוּא הַכֶּתֶר וְהַיְחִידָה וְהַשּׁוֹרֶשׁ שֶׁל כְּלָלוּת הָעוֹלָמוֹת), so too the Thorn of the Yod within the Havayah of Adam Kadmon is called the Adam Kadmon within it (כֵּן קוֹץ הַיּו״ד שֶׁבְּהֲוָיָּ״ה דְּאָדָם קַדְמוֹן נִקְרָא הָאָדָם קַדְמוֹן שֶׁבּוֹ), which in truth is the Keter within it, which is the Yechidah and the Shoresh of all four aspects of the ten Sefirot within it (שֶׁלְּפִי הָאֱמֶת הוּא הַכֶּתֶר שֶׁבּוֹ שֶׁהוּא יְחִידָה וְהַשּׁוֹרֶשׁ כָּל ד׳ בְּחִינוֹת שֶׁל י׳ סְפִירוֹת שֶׁבּוֹ), which are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (שֶׁהֵם שֶׁנְגֶל״ה). And the four letters of the Havayah within it are the Chayah, Neshamah, Ruach, Nefesh within it (וְד׳ אוֹתִיּוֹת הֲוָיָּ״ה שֶׁבּוֹ הֵם חַכַּבַּת״ם שֶׁבּוֹ), which are the Chayah, Neshamah, Ruach, Nefesh (שֶׁהֵם הַחֲנַר״ן), and the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] within it (וְהַנְגֶל״ה שֶׁבּוֹ). And they are called A"B"Y"A within it (וְנִקְרָאִים אֲבִי״ע שֶׁבּוֹ).

For just as in the inclusive Havayah that was emanated (כִּי כְּמוֹ שֶׁבְּהֲוָיָּ״ה הַכּוֹלֶלֶת אֲשֶׁר נֶאֱצְלָה), the four letters within it are the four worlds A"B"Y"A (הַד׳ אוֹתִיּוֹת שֶׁבָּהּ הֵם ד׳ עוֹלָמוֹת אֲבִי״ע), so too in the Havayah within Adam Kadmon (כֵּן בְּהֲוָיָּ״ה שֶׁבְּאָדָם קַדְמוֹן), the four letters within it are called its A"B"Y"A (הַד׳ אוֹתִיּוֹת שֶׁבָּהּ נִקְרָאוֹת אֲבִי״ע שֶׁבּוֹ), which in truth are the Chokhmah, Keter, Binah, Tiferet, Malkhuth, which are the Chayah, Neshamah, Ruach, Nefesh and the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] within it (שֶׁלְּפִי הָאֱמֶת הֵם הַחַכַּבַּת״ם שֶׁהֵם הַחֲנַר״ן וְהַנְגֶל״ה שֶׁבּוֹ). And it is not that there are actual distinct worlds of A"B"Y"A within Adam Kadmon (וְלֹא שֶׁיֵּשׁ עוֹלָמוֹת אֲבִי״ע בִּפְרָטוּת בְּאָדָם קַדְמוֹן), but rather these aspects mentioned are called its A"B"Y"A (רַק אֵלּוּ הַבְּחִינוֹת הַנִּזְכָּרִים הֵם נִקְרָאִים אֲבִי״ע שֶׁבּוֹ), as stated above from the end of Sha‘ar Derushei A"B"Y"A and from Sha‘ar haGilgulim (כְּמוֹ שֶׁנֶּאֱמַר לְעֵיל מִסּוֹף שַׁעַר דְּרוּשֵׁי אֲבִי״ע וּמִשַּׁעַר הַגִּלְגּוּלִים). For the Chokhmah, Keter, Binah, Tiferet, Malkhuth within every world are those that are called the A"B"Y"A of that world (כִּי הַחַכַּבַּת״ם שֶׁבְּכָל עוֹלָם הֵם הַנִּקְרָאִים אֲבִי״ע דְּאוֹתוֹ עוֹלָם).

For therefore, when here he said that they are Adam Kadmon and its A"B"Y"A (כִּי עַל כֵּן כַּאֲשֶׁר בְּכָאן אָמַר שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ), he immediately said that they are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (תֵּכֶף אָמַר שֶׁהֵם שֶׁנְגֶל״ה). And likewise at the end of the passage (וְכֵן בְּסוֹף הַלָּשׁוֹן), when he spoke of the particular particulars of Adam Kadmon (כַּאֲשֶׁר אָמַר הַפְּרָטוּת דְּפְרָטוּת דְּאָדָם קַדְמוֹן), he said “ten Sefirot of roots, ten Sefirot of neshamah, etc.” (אָמַר י׳ סְפִירוֹת שָׁרָשִׁים י׳ סְפִירוֹת נְשָׁמָה וְגו׳), and concluded that they are the root of A"B"Y"A (וְסִיֵּם שֶׁהֵם שָׁרֶשׁ דְּאֲבִי״ע). Behold, he did not mention in Adam Kadmon A"B"Y"A, but only Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (הֲרֵי שֶׁלֹּא הִזְכִּיר בְּאָדָם קַדְמוֹן אֲבִי״ע רַק שֶׁנְגֶל״ה). And likewise he said that they are the root of A"B"Y"A, and he did not say that they are its A"B"Y"A (וְגַם כֵּן אָמַר שֶׁהֵם שֹׁרֶשׁ דְּאֲבִי״ע וְלֹא אָמַר שֶׁהֵם אֲבִי״ע שֶׁבּוֹ). Rather, that here at the beginning, when he concluded to say that the Havayah that was emanated is inclusive of five aspects, which are Adam Kadmon and A"B"Y"A (אֶלָּא שֶׁכָּאן בַּתְּחִלָּה שֶׁסִּיֵּם לוֹמַר כִּי הַהֲוָיָּ״ה הַנֶּאֶצֶלֶת הִיא כְּלוּלָה מֵה׳ בְּחִינוֹת שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע), therefore in the particulars of the Havayah of Adam Kadmon he likewise said that they are Adam Kadmon and its A"B"Y"A (לָכֵן בְּפְרָטוּת הַהֲוָיָּ״ה דְּאָדָם קַדְמוֹן אָמַר גַּם כֵּן שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ), in order to resemble the aspects of the Havayahs (לְהַדְּמוֹת בְּחִינוֹת הַהֲוָיּוֹת).

But not that the A"B"Y"A which is in the Havayah of the totality of Adam Kadmon are like the A"B"Y"A of the emanated Havayah (אֲבָל לֹא שֶׁהָאֲבִי״ע אֲשֶׁר בְּהֲוָיָּ״ה דְּכְלָלוּת אָדָם קַדְמוֹן הֵם כְּמוֹ הָאֲבִי״ע שֶׁל הַהֲוָיָּ״ה הַנֶּאֶצֶלֶת). For there they are the four worlds A"B"Y"A literally (כִּי שָׁם הֵם ד׳ עוֹלָמוֹת אֲבִי״ע מַמָּשׁ), but in Adam Kadmon they are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] within it (וּבְאָדָם קַדְמוֹן הֵם הַשֶׁנְגֶל״ה שֶׁבּוֹ), which are its Chokhmah, Keter, Binah, Tiferet, Malkhuth (שֶׁהֵם הַכח״ב ת״ם שֶׁבּוֹ), which are its Yechidah, Chayah, Neshamah, Ruach, Nefesh (שֶׁהֵם הַיְחַנְר״ן שֶׁבּוֹ). And just as he immediately said that they are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וּכְמוֹ שֶׁתֵּכֶף אָמַר שֶׁהֵם שֶׁנְגֶל״ה). And likewise the Yod in Atzilut (וְכֵן הַיּו״ד שֶׁבָּאֲצִילוּת), has within it another Havayah (יֵשׁ בָּהּ הֲוָיָּ״ה אַחֶרֶת), inclusive of all the five aspects mentioned (כּוֹלֶלֶת כָּל הַה׳ בְּחִינוֹת הַנִּזְכָּר), which are the Thorn of the Yod and the four letters (שֶׁהֵם קוֹץ הַיּו״ד וְד׳ אוֹתִיּוֹת), which are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces], Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh in the totality of the world of Atzilut (שֶׁהֵם שֶׁנְגֶל״ה כַּחַבַּת״ם יְחַנְר״ן שֶׁבְּכְלָלוּת עוֹלַם הָאֲצִילוּת).

For just as in the emanated Havayah (כִּי כְּמוֹ שֶׁבַּהֲוָיָּ״ה הַנֶּאֱצֶלֶת), the Thorn of the Yod is Adam Kadmon, which is the Keter and the Shoresh and Yechidah of the totality of the worlds (קוֹץ הַיּו״ד הוּא הָאָדָם קַדְמוֹן שֶׁהוּא הַכֶּתֶר וְהַשּׁוֹרֶשׁ וְהַיְחִידָה דְּכְלָלוּת הָעוֹלָמוֹת). And likewise, just as in the Havayah of the totality of Adam Kadmon (וְכֵן כְּמוֹ שֶׁבַּהֲוָיָּ״ה דְּכְלַלַּת הָאָדָם קַדְמוֹן), the Thorn of the Yod is the Keter and the Yechidah and the Shoresh within it (קוֹץ הַיּו״ד הוּא הַכֶּתֶר וְהַיְחִידָה וְהַשּׁוֹרֶשׁ שֶׁבּוֹ), so too the Thorn of the Yod in the Havayah of the totality of Atzilut (כֵּן קוֹץ הַיּו״ד שֶׁבַּהֲוָיָּ״ה דְּכְלָלוּת הָאֲצִילוּת), is the Keter of Atzilut (הוּא הַכֶּתֶר דַּאֲצִילוּת), which is the Yechidah and the Shoresh of the four aspects of the ten Sefirot within it in Atzilut (שֶׁהוּא הַיְחִידָה וְהַשּׁוֹרֶשׁ ד׳ בְּחִינוֹת שֶׁל י׳ סְפִירוֹת שֶׁבּוֹ שֶׁבָּאֲצִילוּת). These are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] in Atzilut (שֶׁהֵם נְגֶל״ה שֶׁבָּאֲצִילוּת), which are the four letters of the Havayah in the totality of Atzilut (שֶׁהֵם ד׳ אוֹתִיּוֹת הֲוָיָּ״ה שֶׁבְּכְלָלוּת הָאֲצִילוּת).

These are Chokhmah, Keter, Binah, Tiferet, Malkuth, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] in Atzilut (שֶׁהֵם חַכַּבַּת״ם חֲנַר״ן נְגֶל״ה שֶׁבָּאֲצִילוּת), which are A"B"Y"A of Atzilut (שֶׁהֵם אֲבִי״ע דַּאֲצִילוּת). For just as in the emanated Havayah (כִּי כְּמוֹ שֶׁבַּהֲוָיָּ״ה הַנֶּאֱצֶלֶת), its four letters are A"B"Y"A (ד׳ אוֹתִיּוֹת שֶׁבָּהּ הֵם אֲבִי״ע), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, which are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces], which are Chayah, Neshamah, Ruach, Nefesh (שֶׁהֵם חַכַּבַּת״ם שֶׁהֵם נְגֶל״ה שֶׁהֵם חֲנַר״ן).

And likewise, just as the four letters of the Havayah in Adam Kadmon (וְכֵן כְּמוֹ שֶׁד׳ אוֹתִיּוֹת הֲוָיָּ״ה שֶׁבְּאָדָם קַדְמוֹן), are the Chokhmah, Keter, Binah, Tiferet, Malkuth, which are the Chayah, Neshamah, Ruach, Nefesh, which are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces], which are its A"B"Y"A (הֵם הַחַכַּבַּת״ם שֶׁהֵם הַחֲנַר״ן שֶׁהֵם הַנְגֶל״ה שֶׁהֵם אֲבִי״ע שֶׁבּוֹ), so too the four letters of the Havayah in Atzilut (כֵּן ד׳ אוֹתִיּוֹת הֲוָיָּ״ה שֶׁבָּאֲצִילוּת), are the Chokhmah, Keter, Binah, Tiferet, Malkuth, which are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] and the Chayah, Neshamah, Ruach, Nefesh in Atzilut (הֵם הַחַכַּבַּת״ם שֶׁהֵם הַנְגֶל״ה וְהַחֲנַר״ן שֶׁבָּאֲצִילוּת), and they are called A"B"Y"A of Atzilut (וְנִקְרָאִים אֲבִי״ע דַּאֲצִילוּת). And it is not that there are actual worlds of A"B"Y"A in the particularity of Atzilut (וְלֹא שֶׁיֵּשׁ עוֹלָמוֹת אֲבִי״ע בִּפְרָטוּת הָאֲצִילוּת), but only that these aspects are called A"B"Y"A of Atzilut when we desire to compare them (רַק בְּחִינוֹת אֵלּוּ נִקְרָאִים אֲבִי״ע דַּאֲצִילוּת כַּאֲשֶׁר נִרְצֶה לְהַשְׁווֹתָם).

For the Rav, of blessed memory (כִּי הָרַב ז״ל הָ״ה), did not mention A"B"Y"A here in Atzilut (לֹא הִזְכִּיר אֲבִי״ע כָּאן בַּאֲצִילוּת), but only said “inclusive of all the five aspects mentioned,” which are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (רַק אָמַר כּוֹלֶלֶת כָּל הַה׳ בְּחִינוֹת הַנִּזְכָּר שֶׁהֵם הַשֶּׁנְגֶל״ה), which he mentioned immediately beforehand from that which preceded (שֶׁהִזְכִּיר תֵּכֶף מִקּוֹדֶם דְּסָלִיק מִינֵּיהּ). And likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה), the remaining letters of the Havayah of the emanated Havayah (שְׁאָר הָאוֹתִיּוֹת הו״ה דְּהֲוָיָּ״ה הַנֶּאֱצֶלֶת), which are in B”Y”A (שֶׁהֵם בְּבִּי״ע). For each one of them has within it a Havayah that is differentiated (כִּי כָל אֶחָד מֵהֶם יֵשׁ בּוֹ הֲוָיָּ״ה אַחַת הַנִּפְרֶטֶת), like the Havayah in Atzilut (כְּמוֹ הַהֲוָיָּ״ה שֶׁבַּאֲצִילוּת), into five aspects (לְה׳ בְּחִינוֹת), which are the Thorn of the Yod and the four letters (שֶׁהֵם קוֹץ הַיּו״ד וְד׳ אוֹתִיּוֹת). For the Thorn of the Yod is the Keter (כִּי קוֹץ הַיּו״ד הוּא הַכֶּתֶר), which is the Yechidah and the Shoresh of the four aspects of the ten Sefirot within them (שֶׁהוּא הַיְחִידָה וְהַשּׁוֹרֶשׁ שֶׁל ד׳ בְּחִינוֹת שֶׁל י׳ סְפִירוֹת שֶׁבָּהֶם), which are Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] within them (שֶׁהֵם נְגֶל״ה שֶׁבָּהֶם).

These are the four letters of the Havayah in each one of them (שֶׁהֵם ד׳ אוֹתִיּוֹת הֲוָיָּ״ה שֶׁבְּכָל אֶחָד מֵהֶם), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] in each one of them (שֶׁהֵם חַכַּבַּת״ם חֲנַר״ן נְגֶל״ה שֶׁבְּכָל אֶחָד מֵהֶם), which are A"B"Y"A in each one of them (שֶׁהֵם אֲבִי״ע שֶׁבְּכָל אֶחָד מֵהֶם), in such a manner that they are five letters, each one inclusive of all of them, which are twenty-five aspects (בְּאוֹפֶן שֶׁהֵם ה׳ אוֹתִיּוֹת כְּלוּלִים כָּל אַחַת מִכֻּלָּם שֶׁהֵם כ״ה בְּחִינוֹת). For in each one there is the Thorn of the Yod and the four letters of one Havayah (כִּי בְּכָל אֶחָד יֵשׁ קוֹץ הַיּו״ד וְד׳ אוֹתִיּוֹת דְּהֲוָיָּ״ה אַחַת), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (שֶׁהֵם כַּחַבַּת״ם יְחַנְר״ן שֶׁנְגֶל״ה). And five times five are twenty-five aspects in Adam Kadmon and the four worlds A"B"Y"A (וְה׳ פְּעָמִים ה׳ הֵם כ״ה בְּחִינוֹת בְּאָדָם קַדְמוֹן וְד׳ עוֹלָמוֹת אֲבִי״ע).

And further afterward, in this same manner mentioned (וְעוֹד אַחַר כָּךְ עַל דֶּרֶךְ זֶה הַנִּזְכָּר), there is another totality (יֵשׁ כְּלָלוּת אַחֵר), for each one of the five aspects is inclusive of all the twenty-five in ten (שֶׁכָּל אֶחָד מֵהַה׳ בְּחִינוֹת כְּלוּלָה מִכָּל הַכ״ה בְּי׳ ). And this is because the Yod in Atzilut (וְהוּא כִּי הַיּו״ד שֶׁבַּאֲצִילוּת), has within it one Havayah inclusive of the five aspects (יֵשׁ בָּהּ הֲוָיָּ״ה אַחַת כְּלוּלָה מֵה׳ בְּחִינוֹת). And each of the five is inclusive of the five (וְכָל בְּחִינָה מֵהַה׳ כְּלוּלָה מֵהַה׳), which are the ten Sefirot of Shoresh, which is the Keter of Atzilut (שֶׁהֵם י׳ סְפִירוֹת שֹׁרֶשׁ שֶׁהוּא הַכֶּתֶר דַּאֲצִילוּת), and these ten Sefirot are included in the five Partzufim (אֲשֶׁר י׳ סְפִירוֹת אֵלֶּה נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] of the Keter of Atzilut (שֶׁהֵם כַּחַבַּת״ם יְחַנְר״ן שֶׁנְגֶל״ה דְּכֶתֶר דַּאֲצִילוּת), which is the Yechidah (שֶׁהִיא הַיְחִידָה).

And likewise the ten Sefirot of Neshamah, which is the Chokhmah of Atzilut (וְכֵן י׳ סְפִירוֹת נְשָׁמָה שֶׁהִיא הַחָכְמָה דַּאֲצִילוּת), and these ten Sefirot are included in the five Partzufim (אֲשֶׁר י׳ סְפִירוֹת אֵלֶּה נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] of the Chokhmah of Atzilut (שֶׁהֵם כח״ב ת״ם יְחַנְר״ן שֶׁנְגֶל״ה דְּחָכְמָה דַּאֲצִילוּת), which is the Chayah (שֶׁהִיא הַחַיָּה). And likewise the ten Sefirot of Guf [Body], which is the Binah of Atzilut (וְכֵן י׳ סְפִירוֹת גּוּף שֶׁהִיא הַבִּינָה דַּאֲצִילוּת), and these ten Sefirot are included in the five Partzufim (אֲשֶׁר י׳ סְפִירוֹת אֵלֶּה נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] of the Binah of Atzilut (שֶׁהֵם כח״ב ת״ם יְחַנְר״ן שֶׁנְגֶל״ה דְּבִינָה דַּאֲצִילוּת), which is the Guf [Body] of the Neshamah of Atzilut (שֶׁהִיא גּוּף נְשָׁמָה דַּאֲצִילוּת). And likewise the ten Sefirot of Levush [Garment], which is the Tiferet of Atzilut (וְכֵן י׳ סְפִירוֹת לְבוּשׁ שֶׁהוּא הַתִּפְאֶרֶת דַּאֲצִילוּת), and these ten Sefirot are included in the five Partzufim (אֲשֶׁר הַי׳ סְפִירוֹת הָאֵלֶּה נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] of the Tiferet of Atzilut (שֶׁהֵם כח״ב ת״ם יְחַנְר״ן שֶׁנְגֶל״ה דְּתִּפְאֶרֶת דַּאֲצִילוּת), which is the Ruach of Atzilut (שֶׁהוּא רוּחַ דַּאֲצִילוּת). And likewise the ten Sefirot of Heikhal, which is the Malkhut of Atzilut (וְכֵן י"י סְפִירוֹת הֵיכָל שֶׁהִיא הַמַּלְכוּת דַּאֲצִילוּת), and these ten Sefirot are included in the five Partzufim (אֲשֶׁר י׳ סְפִירוֹת אֵלֶּה נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are Chokhmah, Keter, Binah, Tiferet, Malkuth, Yechidah, Chayah, Neshamah, Ruach, Nefesh, Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] of the Malkhut of Atzilut (שֶׁהֵם כַּחַבַּת״ם יְחַנְר״ן שֶׁנְגֶל״ה דְּמַלְכוּת דַּאֲצִילוּת), which is the Nefesh of Atzilut (שֶׁהִיא נֶפֶשׁ דַּאֲצִילוּת).

In my humble opinion (שֶׁלְּעַנְיֻת דַּעְתִּי), this is the explanation of the brief middle principle, the shortest of them all (זֶהוּ פֵּירוּשׁ הַכְּלָל הַבֵּינוֹנִי הַקָּצָר מִכֻּלָּם), which he wrote at the beginning (שֶׁכָּתַב בַּתְּחִלָּה), when he said that all the ten Sefirot of Atzilut, and also the Keter (שֶׁאָמַר כִּי כָּל הַי׳ סְפִירוֹת דָּאֲצִילוּת וְהַכֶּתֶר גַּם כֵּן), have in each one of them the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (יֵשׁ בְּכָל אֶחָד מֵהֶם שֶׁנְגֶל״ה). The intention is not concerning each and every Sefirah of the ten Sefirot of Atzilut (שֶׁאֵין הַכַּוָּנָה עַל כָּל סְפִירָה וּסְפִירָה מִי׳ סְפִירוֹת דָּאֲצִילוּת), for if so, what would the wording mean when it says: “all the ten Sefirot of Atzilut and the Keter also”? (דְּאִם כֵּן מָה הַלָּשׁוֹן אוֹמֶרֶת כִּי כָּל י׳ סְפִירוֹת דָּאֲצִילוּת וְהַכֶּתֶר גַּם כֵּן), for behold, the Keter is included within the ten Sefirot (כִּי הֲרֵי הַכֶּתֶר הִיא בִּכְלַל הַי׳ סְפִירוֹת).

And furthermore, if so, he contradicts his own words (וְעוֹד דְּאִם כֵּן סוֹתֵר דְּבָרָיו דִּידֵיהּ אֲדִידֵיהּ). For if in each and every Sefirah of the ten Sefirot of Atzilut there are the five aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (כִּי אִם בְּכָל סְפִירָה וּסְפִירָה דְּי׳ סְפִירוֹת דָּאֲצִילוּת יֵשׁ בָּהּ ה׳ בְּחִינוֹת שֶׁנְגֶל״ה), then in the totality of Atzilut there would be fifty aspects (אִם כֵּן בִּכְלָלוּת הָאֲצִילוּת הֵם חֲמִשִּׁים בְּחִינוֹת). Yet here, at the end of the passage, he says that the greater totality is twenty-five aspects (וְאִלּוּ כָּאן בְּסוֹף הַלָּשׁוֹן אוֹמֵר כִּי הַיּוֹתֵר כְּלָלוּת שֶׁהוּא כ״ה בחי). Rather, the intention is concerning each aspect of the ten Sefirot in Atzilut (אֶלָּא הַכַּוָּנָה עַל כָּל בְּחִינָה דְּי׳ סְפִירוֹת שֶׁבָּאֲצִילוּת), which are the ten Sefirot of Chokhmah (שֶׁהֵם י׳ סְפִירוֹת הַחָכְמָה), which are the ten Sefirot of Neshamah (שֶׁהֵם י׳ סְפִירוֹת נְשָׁמָה), and the ten Sefirot of Binah (וְי׳ סְפִירוֹת הַבִּינָה), which are the ten Sefirot of Guf [Body] (שָׁם י׳ סְפִירוֹת גּוּף), and the ten Sefirot of Tiferet, which are the Sefirot of Levush [Garment] (וְי׳ סְפִירוֹת הַתִּפְאֶרֶת שֶׁהֵם סְפִירוֹת לְבוּשׁ), and the ten Sefirot of Malkhut, which are the ten Sefirot of Heikhal (וְי׳ סְפִירוֹת הַמַּלְכוּת שֶׁהֵם י׳ סְפִירוֹת הֵיכָל), and the Keter likewise, which are the ten Sefirot of Shoresh (וְהַכֶּתֶר גַּם כֵּן שֶׁהֵם י׳ סְפִירוֹת שֹׁרֶשׁ) — in each one of them there is the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (יֵשׁ בְּכָל אֶחָד מֵהֶם שֶׁנְגֶל״ה).

And this is what he now said (וְזֶהוּ מַה שֶּׁאָמַר עַתָּה), that each aspect of the five aspects in Atzilut (כִּי כָּל בְּחִינָה מֵהַה׳ בְּחִינוֹת שֶׁבַּאֲצִילוּת), is inclusive of all the five, which are the ten Sefirot of Shoresh, the ten Sefirot of Neshamah, the ten Sefirot of Guf [Body], the ten Sefirot of Levush [Garment], the ten Sefirot of Heikhal (כְּלוּלָה מִכָּל הַה׳ שֶׁהֵם י׳ סְפִירוֹת שֹׁרֶשׁ י׳ סְפִירוֹת נְשָׁמָה י׳ סְפִירוֹת גּוּף י׳ סְפִירוֹת לְבוּשׁ י׳ סְפִירוֹת הֵיכָל). And this is the conclusion of the explanation of the middle principle which he wrote at the beginning (זֶהוּ סִיּוּם פֵּירוּשׁ הַכְּלָל הַבֵּינוֹנִי שֶׁכָּתַב בַּתְּחִלָּה), in such a manner that in Atzilut there are five times ten Sefirot (בְּאוֹפֶן שֶׁהֵם בַּאֲצִילוּת ה׳ פְּעָמִים י׳ סְפִירוֹת). And each aspect of ten Sefirot is included within the five Partzufim (וְכָל בְּחִינָה דְּי׳ סְפִירוֹת נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are Chokhmah, Keter, Binah, Tiferet, Malkhuth; Yechidah, Chayah, Neshamah, Ruach, Nefesh; Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (שֶׁהֵם חַכַּבַּת״ם יְחַנְר״ן שֶׁנְגֶל״ה). Behold, twenty-five aspects in Atzilut (הֲרֵי כ״ה בְּחִינוֹת בַּאֲצִילוּת), which is the Yod of the Havayah (שֶׁהוּא יו״ד דְּהֲוָיָּ״ה). And in this manner there are twenty-five aspects in the Heh of Beri’ah (וְעַל דֶּרֶךְ זֶה כ״ה בְּחִינוֹת בְּאוֹת ה׳ דְּבְּרִיאָה), and twenty-five aspects in the Vav of Yetzirah (וְכ״ה בְּחִינוֹת בְּאוֹת ו׳ דְּיְצִירָה), and twenty-five aspects in the Heh of Asiyah (וְכ״ה בְּחִינוֹת בְּאוֹת ה׳ דַּעֲשִׂיָּה), and twenty-five aspects in the Thorn of the Yod in Adam Kadmon (וְכ״ה בְּחִינוֹת בְּקוֹץ הַיּו״ד בְּאָדָם קַדְמוֹן). And just as he concluded by saying (וּכְמוֹ שֶׁסִּיֵּם), that in summary this is that Adam Kadmon is the Thorn of the Yod (כִּי בְּקִצּוּר הוּא זֶה שֶׁאָדָם קַדְמוֹן הוּא קוֹץ הַיּו״ד), and within it there is one Havayah inclusive of the five aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְיֵשׁ בּוֹ הֲוָיָּ״ה אַחַת כְּלוּלָה ה׳ בְּחִינוֹת שֶׁנְגֶל״ה). And each one of them is inclusive of the five, which are the ten Sefirot of Roots, the ten Sefirot of Neshamot, and the ten Sefirot of Guf [Body], and the ten Sefirot of Levush [Garment], and the ten Sefirot of Heikhal (וְכָל בְּחִינָה מֵהֶם כְּלוּלָה מֵה׳ שֶׁהֵם י׳ סְפִירוֹת שָׁרָשִׁים י׳ סְפִירוֹת נְשָׁמוֹת וְי׳ סְפִירוֹת גּוּף וְי׳ סְפִירוֹת לְבוּשׁ וְי׳ סְפִירוֹת הֵיכָל). And each aspect of these ten Sefirot is included in the five Partzufim (וְכָל בְּחִינָה אַחַת מֵאֵלּוּ הַי׳ סְפִירוֹת נִכְלָלוֹת בְּה׳ פַּרְצוּפִים), which are the root of A"B"Y"A (שֶׁהֵם שֹׁרֶשׁ דְּאֲבִי״ע). Thus ends his words (עכ״ל).

Behold, it is clarified just as we said (הֲרֵי מְבֹאָר כְּמוֹ שֶׁאָמַרְנוּ), and how is it that even in Adam Kadmon he did not mention A"B"Y"A, but only the five aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (וְאֵיךְ אֲפִלּוּ בְּאָדָם קַדְמוֹן לֹא הִזְכִּיר אֲבִי״ע רַק ה׳ בְּחִינוֹת שֶׁנְגֶל״ה), such that each aspect of them has within it ten Sefirot and is included in the five Partzufim (שֶׁכָּל בְּחִינָה מֵהֶם יֵשׁ בָּהּ י׳ סְפִירוֹת וְנִכְלָלוֹת בְּה׳ פַּרְצוּפִים). And it is known that the five Partzufim included in the ten Sefirot (וְיָדוּעַ כִּי הַה׳ פַּרְצוּפִין הַנִּכְלָלִין בְּי׳ סְפִירוֹת), are the Chokhmah, Keter, Binah, Tiferet, Malkhuth (שֶׁהֵם הַכח״ב ת״ם). If so, where is it stated in this teaching of the Rav, of blessed memory (אִם כֵּן הֵיכָן נֶאֱמַר בְּדְרוּשׁ זֶה שֶׁל הָרַב ז״ל הָ״ה), that the five worlds, which are Adam Kadmon and A"B"Y"A (שֶׁהַה׳ עוֹלָמוֹת שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע), that each one of them is inclusive of Adam Kadmon and the ten worlds A"B"Y"A (שֶׁהֵם כָּל אֶחָד מֵהֶם כָּלוּל מֵאָדָם קַדְמוֹן וְי׳ עוֹלָמוֹת אֲבִי״ע), and that they clothe one another, equal in stature, in complete correspondence (וְשֶׁהֵם מַלְבִּישִׁין זֶה אֶת זֶה שָׁוִין בְּקוֹמָתָן בְּהַשְׁוָאָה גְמוּרָה), and that at first they clothed one another in length and afterward they were exchanged in thickness (וְשֶׁבַּתְּחִלָּה הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאָרֶךְ וְאַחַר כָּךְ נֶתְחַלְּפוּ בָּעֹבִי).

For from the five thorns were made Adam Kadmon and A"B"Y"A within it (כִּי מֵהַה׳ קוֹצִין נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ), and the five aspects of Atzilut were made Adam Kadmon and A"B"Y"A of Atzilut, which are the five Yodin (וְהַה׳ בְּחִינוֹת אֲצִילוּת נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲצִילוּת שֶׁהֵם הַה׳ יוֹדִי"ן). And from the five aspects of Beri’ah were made Adam Kadmon and A"B"Y"A of Beri’ah, which are the five Hei’in (וּמֵהַה׳ בְּחִינוֹת בְּרִיאָה נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דְּבְרִיאָה שֶׁהֵם הַה׳ הֵי״ן). And from the five aspects of Yetzirah were made Adam Kadmon and A"B"Y"A of Yetzirah, which are the five Vavin (וּמֵהַה׳ בְּחִינוֹת יְצִירָה נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דְּיִצִירָה שֶׁהֵם הַה׳ וָ"וִין). And from the five aspects of Asiyah, Adam Kadmon and A"B"Y"A of Asiyah, which are the five Hei’in (וּמֵהַה׳ בְּחִינוֹת עֲשִׂיָּה אָדָם קַדְמוֹן וַאֲבִי״ע דַּעֲשִׂיָּה שֶׁהֵם הַה׳ הֵי״ן).

For behold, none of this is mentioned in this teaching of the Rav, of blessed memory (כִּי הֲרֵי לֹא נֶזְכַּר מִזֶּה כְּלוּם בְּדְרוּשׁ זֶה שֶׁל הָרַב ז״ל הָ״ה), as we have already transcribed most of it from its entirety above (כַּאֲשֶׁר כְּבָר הֶעְתַּקְנוּ רֻבּוֹ מִתּוֹךְ כֻּלּוֹ לְעֵיל). And how is it possible that something such as this— the root of knowledge concerning the arrangement of the standing of the worlds and the clothing of the Partzufim— would not be mentioned in all the writings of the Rav, of blessed memory, in several places? (וְאֵיךְ יִתָּכֵן כִּי דָבָר כָּזֶה שֹׁרֶשׁ הַיְדִיעָה בְּמַצָּב סֵדֶר עֲמִידַּת הָעוֹלָמוֹת וְהַלְבָּשַׁת הַפַּרְצוּפִים שֶׁלֹּא יִזָּכֵר בְּכָל סִפְרֵי הָרַב ז״ל הָ״ה בְּכַמָּה מְקוֹמוֹת).

And moreover, all the teachings of the Rav, of blessed memory, indicate the opposite of this (וְלֹא עוֹד אֶלָּא שֶׁכָּל דְּרוּשֵׁי הָרַב ז״ל הָ״ה מוֹרִים הֶפֶךְ מִזֶּה). And if Rabbi Sar Shalom, of blessed memory, found these matters in other teachings, as he wrote, and in several places (וְאִם הָרַב שַׂר שָׁלוֹם ז״ל מָצָא אֵלּוּ הַדְּבָרִים בְּדְרוּשִׁים אֲחֵרִים כְּמוֹ שֶׁכָּתַב וּבְכַמָּה מְקוֹמוֹת), why did he not mention where they are? (לָמָּה לֹא הִזְכִּיר אֵיֵּה מְקוֹם כְּבוֹדָם). For he has shown us only Sha‘ar haQedushah and in Sha‘ar Derushei A"B"Y"A (כִּי לֹא הֶרְאָה לָנוּ רַק שַׁעַר הַקְּדוּשָּׁה וּבְשַׁעַר דְּרוּשֵׁי אֲבִי״ע). And regarding that which he wrote in Sha‘ar haQedushah (מַה שֶּׁכָּתַב בְּשַׁעַר הַקְּדוּשָּׁה), we have already written above that on the contrary, from there is a contradiction to his words according to the simple meaning of the text (כְּבָר לְעֵיל כָּתַבְנוּ שֶׁאַדְרַבָּה מִשָּׁם סְתִירָה לְדְבָרָיו לְפִי פְּשָׁטוּת הַכָּתוּב שָׁם).

And regarding that which he wrote in Sha‘ar Derushei A"B"Y"A (וּמַה שֶּׁכָּתַב בְּשַׁעַר דְּרוּשֵׁי אֲבִי״ע), we have already written that as well (כְּבָר גַּם כֵּן כָּתַבְנוּ אוֹתוֹ גַּם כֵּן), how nothing of this is mentioned there at all (אֵיךְ לֹא נִזְכַּר מִזֶּה כְּלוּם). And furthermore, in my humble opinion (וְלֹא עוֹד אֶלָּא שֶׁלְּעַנְיֻת דַּעְתִּי), even from there there is a contradiction to his words, of blessed memory (גַּם מִשָּׁם יֵשׁ סְתִירָה לְדְבָרָיו ז״ל). For behold, it is clarified from the entire teaching which we have written above (שֶׁהֲרֵי מְבֹאָר הוּא מִכָּל הַדְּרוּשׁ אֲשֶׁר כָּתַבְנוּהוּ לְעֵיל), how there are not more than five aspects, which are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] (אֵיךְ לֹא יֵשׁ יוֹתֵר מֵה׳ בְּחִינוֹת שֶׁהֵם שֶׁנְגֶל״ה). Likewise, it is clarified throughout the entire teaching from its beginning to its end (גַּם מְבֹאָר הוּא בְּכָל הַדְּרוּשׁ מֵרֹאשׁוֹ וְעַד סוֹפוֹ), that the Shoresh is the Keter everywhere it may be—whether in the general, or in the particular, or in the sub-particular details (כִּי הַשֹּׁרֶשׁ הוּא הַכֶּתֶר בְּכָל מָקוֹם שֶׁיִּהְיֶה בֵּין בִּכְלָלוּת וּבֵין בִּפְרָטוּת וּבֵין בִּפְרָטֵי פְּרָטוּת). And in the aspect of the world of Atzilut (וּבְבְחִינַת עוֹלַם הָאֲצִילוּת), it is stated there explicitly at the beginning of the teaching (נֶאֱמַר שָׁם בִּפְרוּשׁ בִּתְחִלַּת הַדְּרוּשׁ), that after explaining the four aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] in the world of Atzilut (כִּי אַחַר שֶׁפֵּרֵשׁ הַד׳ בְּחִינוֹת נְגֶל״ה שֶׁבְּעוֹלַם הָאֲצִילוּת), he said: “And further there is the aspect of Keter, which is the fifth aspect, the Shoresh of them all,” etc., as stated above (אָמַר וְעוֹד יֵשׁ בְּחִינַת כֶּתֶר שֶׁהוּא הַבְּחִינָה הַה׳ שֹׁרֶשׁ לְכֻלָּם כּו׳, כְּמָה שֶׁכָּתַבְנוּ לְעֵיל).

And likewise afterward he said (וְכֵן אַחַר כָּךְ אָמַר): “And the light of the Keter of Atzilut is called the Shoresh of the Neshamah,” etc., as written above (וְכֵן אוֹר הַכֶּתֶר דַּאֲצִילוּת נִקְרָא שֹׁרֶשׁ הַנְּשָׁמָה כּו׳, כְּמָה שֶׁנִּכְתַּב לְעֵיל). Thus, the fifth aspect of the world of Atzilut, above which there is no further aspect (בְּאוֹפֶן כִּי הַבְּחִינָה הַה׳ דְּעוֹלַם הָאֲצִילוּת אֲשֶׁר אֵין עוֹד בְּחִינָה לְמַעְלָה מִמֶּנָּה), is the Shoresh, which is the Keter (הוּא הַשֹּׁרֶשׁ שֶׁהוּא הַכֶּתֶר). And it is known that the Keter of the world of Atzilut (וְיָדוּעַ הוּא כִּי הַכֶּתֶר דְּעוֹלַם הָאֲצִילוּת), is Atik and Arich (הוּא עַתִּיק וְאַרִיךְ), which begin to clothe from the navel of Adam Kadmon (אֲשֶׁר הֵם מַתְחִילִין לְהַלְבִּישׁ מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן). If so, how is it conceivable to say (וְאִם כֵּן אֵיךְ יִתָּכֵן לוֹמַר), that the five aspects in the Havayah of Atzilut (שֶׁהַה׳ בְּחִינוֹת שֶׁבַּהֲוָיָּ״ה דַּאֲצִילוּת), are Adam Kadmon and A"B"Y"A of Atzilut (הֵם אָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲצִילוּת), which clothe equally Adam Kadmon and A"B"Y"A of Adam Kadmon (אֲשֶׁר הֵם מַלְבִּישִׁין בְּשָׁוֶה לְאָדָם קַדְמוֹן וַאֲבִי״ע דְּאָדָם קַדְמוֹן). For behold, the highest aspect which is called Adam Kadmon (וְהֲלֹא הַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה אֲשֶׁר תִּקָּרֵא אָדָם קַדְמוֹן), is the fifth aspect, which is the Shoresh (הִיא הַבְּחִינָה הַה׳ שֶׁהוּא הַשֹּׁרֶשׁ). And as was written concerning Adam Kadmon itself (וּכְמָה שֶׁנֶּאֱמַר בְּאָדָם קַדְמוֹן עַצְמוֹ), that “they are Adam Kadmon and A"B"Y"A within it, which are the five aspects, which are the Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces]” (שֶׁאָמַר שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ שֶׁהֵם ה׳ בְּחִינוֹת שֶׁהֵם שֹׁרֶשׁ נְגֶל״ה). Behold, Adam Kadmon is the Shoresh (הֲרֵי כִּי הָאָדָם קַדְמוֹן הוּא הַשֹּׁרֶשׁ), and the Shoresh is the Keter (וְהַשֹּׁרֶשׁ הוּא הַכֶּתֶר).

If so, the Shoresh of Atzilut is the Keter of Atzilut (וְאִם כֵּן הַשֹּׁרֶשׁ דַּאֲצִילוּת הוּא הַכֶּתֶר דַּאֲצִילוּת). And if so, how can it clothe equally Adam Kadmon of Adam Kadmon? (וְאִם כֵּן אֵיךְ מַלְבִּישׁ בְּשָׁוֶה לְאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן), for the Keter of Atzilut does not clothe Adam Kadmon except from the navel of Adam Kadmon and below, as is known (שֶׁהֲרֵי הַכֶּתֶר דַּאֲצִילוּת אֵינוֹ מַלְבִּישׁ לְאָדָם קַדְמוֹן רַק מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן וּלְמַטָּה כַּנּוֹדָע). According to his words, of blessed memory, there (אֲשֶׁר לְפִי דְּבָרָיו ז״ל שָׁם), the A"B"Y"A of Adam Kadmon begins (מַתְחִיל הָאֲבִי״ע דְּאָדָם קַדְמוֹן). If so, how can it clothe equally Adam Kadmon of Adam Kadmon? (וְאִם כֵּן אֵיךְ מַלְבִּישׁ בְּשָׁוֶה לְאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן). And there is no aspect in Atzilut higher than the fifth aspect, which is the Shoresh (וְלֹא שֶׁיֵּשׁ בְּחִינָה בַּאֲצִילוּת יוֹתֵר עֶלְיוֹנָה מֵהַבְּחִינָה הַה׳ שֶׁהִיא הַשֹּׁרֶשׁ), in order that it should clothe above the navel of Adam Kadmon the Adam Kadmon of Adam Kadmon equally (כְּדֵי שֶׁיַּלְבִּישׁ לְמַעְלָה מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן אֶת אָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן בְּשָׁוֶה).

For the highest aspect is the Shoresh, which is the Keter (כִּי הַבְּחִינָה הַיּוֹתֵר עֶלְיוֹנָה הִיא הַשֹּׁרֶשׁ שֶׁהוּא הַכֶּתֶר), and it begins from the navel (וְהוּא מַתְחִיל מֵהַטַּבּוּר). And if this is so in Atzilut (וְאִם כָּךְ הוּא בַּאֲצִילוּת), all the more so—and with stronger force—in Beri’ah, Yetzirah, and Asiyah (כָּל שֶׁכֵּן וְקַל וָחוֹמֶר בִּבְרִיאָה יְצִירָה וַעֲשִׂיָּה). How is it possible to say that they have within them Adam Kadmon and A"B"Y"A in each one of them (אֵיךְ אֶפְשָׁר לוֹמַר שֶׁיֵּשׁ בָּהֶם אָדָם קַדְמוֹן וַאֲבִי״ע בְּכָל אֶחָד מֵהֶם), which clothe Adam Kadmon and A"B"Y"A of Adam Kadmon, and Adam Kadmon and A"B"Y"A of Atzilut equally? (הַמְלַבִּישִׁין לְאָדָם קַדְמוֹן וַאֲבִי״ע דְּאָדָם קַדְמוֹן וּלְאָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲצִילוּת בְּשָׁוֶה). Since it is clarified in the words of the Rav, of blessed memory, in this very teaching (מֵאַחַר שֶׁמְבֹאָר בִּדְבַרֵי הָרַב ז״ל בְּדְרוּשׁ זֶה עַצְמוֹ), that the Keter of Atzilut seals the five aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garments], Heichalot [Palaces] within it (שֶׁהַכֶּתֶר דַּאֲצִילוּת הֶחֱתִים ה׳ בְּחִינוֹת שֶׁנְגֶל״ה שֶׁבּוֹ), in the Keter of Beri’ah (בְּכֶתֶר דְּבְרִיאָה), by means of the Malkhuth of Malkhuth of Atzilut, which is Atik of Beri’ah clothing in the Keter of Beri’ah (עַל־יְדֵי מַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת שֶׁהוּא עַתִּיק דְּבְרִיאָה הַמִּתְלַבֵּשׁ בְּכֶתֶר דְּבְרִיאָה).

And likewise the other Sefirot of Atzilut sealed their imprint in Beri’ah through the Malkhuth of Atzilut (וְכֵן שְׁאָר הַסְּפִירוֹת דַּאֲצִילוּת הֶחְתִּימוּ חוֹתָם שֶׁלָּהֶם בְּבְרִיאָה עַל־יְדֵי הַמַּלְכוּת דַּאֲצִילוּת). And likewise the sealing passes from Beri’ah to Yetzirah, and from Yetzirah to Asiyah (וְכֵן נֶחְתַּם מִבְּרִיאָה לִיצִירָה וּמִיְּצִירָה לַעֲשִׂיָּה), as the wording earlier described at length (כְּמַה שֶּׁנֶּאֱמַר לְעֵיל הַלָּשׁוֹן בָּאֹרֶךְ). If so, how is it possible to say that they clothe equally Adam Kadmon and A"B"Y"A of Adam Kadmon? (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁהֵם מַלְבִּישִׁין בְּשָׁוֶה אֶת אָדָם קַדְמוֹן וַאֲבִי״ע דְּאָדָם קַדְמוֹן). And we have already written above (וּכְבָר כָּתַבְנוּ לְעֵיל), that he—Rabbi Sar Shalom, of blessed memory (שֶׁהוּא הָרַב שַׂר שָׁלוֹם ז״ל)—explains that these A"B"Y"A mentioned in the words of the Rav, of blessed memory (יִפְרֵשׁ שֶׁאֵלּוּ הָאֲבִי״ע הַנִּזְכָּר בִּדְבַרֵי הָרַב ז״ל), are the A"B"Y"A from one of the four worlds of the inclusive A"B"Y"A (הֵם אֲבִי״ע מֵאֶחָד דְּד׳ עוֹלָמוֹת אֲבִי״ע הַכּוֹלְלִים), such that the A"B"Y"A of each world are one beneath the other (אֲשֶׁר הָאֲבִי״ע דְּכָל עוֹלָם הֵם זֶה תַּחַת זֶה). But I, in my lowliness, say (אֲבָל אֲנִי בְּעוֹנְיִי אוֹמֵר): Who has forced us into these difficulties (מִי הִכְנִיסֵנוּ בִּדְחוֹקִים אֵלּוּ), to change the simple surface meaning of the wording of the Rav, of blessed memory (לְשַׁנּוֹת פְּשִׁיטוּת שִׁטְחִיּוּת לְשׁוֹן הָרַב ז״ל), in a matter clarified to the eye of all? (בְּדָבָר הַמְבֹאָר לְעֵין כָּל).

For behold, at first he said (שֶׁהֲרֵי בַּתְּחִלָּה אָמַר), that everything that is emanated is one Havayah (כִּי כָּל מַה שֶּׁנֶּאֱצַל הוּא הֲוָיָּ״ה אַחַת), which are its four letters—the four worlds A"B"Y"A (שֶׁהֵם ד׳ אוֹתִיּוֹת ד׳ עוֹלָמוֹת אֲבִי״ע). And on this he afterward explained (וְעַל זֶה פֵּרֵשׁ אַחַר כָּךְ), the order of their emanation, one from the other (סֵדֶר אֲצִילוּתָם זֶה מִזֶּה), and how the five aspects of Shoresh [Root], Neshamot [Souls], Gufot [Bodies], Levushim [Garment], Heichalot [Palaces] were engraved among them, one from the other (וְאֵיךְ נֶחְתְּמוּ ה׳ בְּחִינוֹת שֶׁנְגֶל״ה שֶׁבָּהֶם זֶה מִזֶּה). If so, it is certain (אִם כֵּן וַדַּאי), that these are the four worlds A"B"Y"A that were emanated, which were mentioned at the beginning (שֶׁאֵלּוּ הֵם הַד׳ עוֹלָמוֹת אֲבִי״ע אֲשֶׁר נֶאֱצָלוּ הַנִּזְכָּרִים בַּתְּחִלָּה), that are one beneath the other (שֶׁהֵם זֶה לְמַטָּה מִזֶּה).

And furthermore (וְלֹא עוֹד), if so, why should we say that he is speaking of the A"B"Y"A of one world out of the four inclusive worlds of A"B"Y"A (וְאִם כֵּן לָמָּה נֹאמַר שֶׁהוּא מְדַבֵּר עַל עוֹלָמוֹת אֲבִי״ע דְּעוֹלָם אֶחָד מִד׳ עוֹלָמוֹת אֲבִי״ע הַכּוֹלְלִים), which is the opposite of the meaning understood simply? (הֶפֶךְ הַמּוּבָן בְּפְשִׁיטוּת). And if we should say that the four worlds A"B"Y"A mentioned (וְאִם נֹאמַר שֶׁד׳ עוֹלָמוֹת אֲבִי״ע הַנִּזְכָּרִים), are the inclusive ones, each one containing A"B"Y"A equally (הֵם הַכּוֹלְלִים כָּל אֶחָד אֲבִי״ע בְּשָׁוֶה), and that each one engraved the Atzilut within it into the Beri’ah within it, and Beri’ah into Yetzirah, and Yetzirah into Asiyah (וְכָל אֶחָד הֶחֱתִים הָאֲצִילוּת שֶׁבּוֹ אֶת הַבְּרִיאָה שֶׁבּוֹ וּבְרִיאָה לִיצִירָה וְיִצִירָה לַעֲשִׂיָּה), behold, the Rav, of blessed memory, spoke there in this teaching (הֲרֵי הָרַב ז״ל דִּבֵּר שָׁם בְּדְרוּשׁ זֶה), in generality and in particularity and in sub-particularity (בִּכְלָלוּת וּבִפְרָטוּת וּבִפְרָטֵי פְּרָטוּת), and in various manners (וּבְדְרָכִים שׁוֹנִים).

And what is lacking in the text (וּמָה חָסֵר הַמִּקְרָא), that he should also say this—that these worlds which he mentions are each inclusive of four worlds A"B"Y"A, and that they clothe one another equally (שֶׁיֹּאמַר גַּם אֶת זֶה שֶׁאֵלּוּ עוֹלָמוֹת אֲשֶׁר הוּא מַזְכִּיר הֵם כָּל אֶחָד כּוֹלְלִים ד׳ עוֹלָמוֹת אֲבִי״ע וּמַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), as though the Rav, Heaven forbid, grew weary of stating this (כְּאִלּוּ הָרַב ז״ל נִתְעַצֵּל ח״ו מִלֹּאמַר דָּבָר זֶה). And not only did he not say this explicitly (וְלֹא דַּי שֶׁלֹּא אָמַר דָּבָר זֶה בִּפְרוּשׁ), but he spoke in wording that indicates the opposite (אֶלָּא שֶׁיֹּאמַר בִּלְשׁוֹן הַמּוּבָן לְהֶפֶךְ). And even if we grant him this—that the four worlds A"B"Y"A clothe one another equally, something not mentioned at all in the words of the Rav (וְגַם אִם נָתַן לוֹ אֶת זֶה שֶׁהַד׳ עוֹלָמוֹת אֲבִי״ע הֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה מַה שֶׁלֹּא נִזְכַּר כְּלָל בִּדְבָרֵי הָרַב), it still remains difficult regarding that which he said above concerning the aspect of Keter (עֲדַיִן קָשֶׁה עָלָיו מַה שֶּׁאָמַר לְעֵיל מִבְּחִינַת הַכֶּתֶר), which is the fifth and highest aspect, the Shoresh, above which there is no other aspect (שֶׁהִיא הַבְּחִינָה הַה׳ הָעֶלְיוֹנָה שֶׁהוּא הַשֹּׁרֶשׁ אֲשֶׁר אֵין עוֹד בְּחִינָה אַחֶרֶת יוֹתֵר לְמַעְלָה מִמֶּנָּה). And the Keter of Atzilut begins to clothe from the navel of Adam Kadmon (וְהַכֶּתֶר דַּאֲצִילוּת הוּא מַתְחִיל לְהַלְבִּישׁ מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן). And if the worlds of B’Y”A, according to his words, of blessed memory, have their A"B"Y"A clothing equally the A"B"Y"A of Atzilut (וְאִם עוֹלָמוֹת בִּי״ע הָאֲבִי״ע שֶׁלָּהֶם הֵם מַלְבִּישִׁין בְּשָׁוֶה לַאֲבִי״ע דַּאֲצִילוּת לְפִי דְּבָרָיו ז״ל), If so, it is obvious that they begin clothing from the navel of Adam Kadmon and below (אִם כֵּן פְּשִׁיטָא שֶׁהֵם מַתְחִילִין לְהַלְבִּישׁ מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן וּלְתַתָּא).

And if so, how is it possible to say that in the four worlds A"B"Y"A there is in each one of them an Adam Kadmon that clothes equally the Adam Kadmon of Adam Kadmon? (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁבְּד׳ עוֹלָמוֹת אֲבִי״ע יֵשׁ בְּכָל אֶחָד מֵהֶם אָדָם קַדְמוֹן אֲשֶׁר הֵם מַלְבִּישִׁין בְּשָׁוֶה לְאָדָם קַדְמוֹן דְּאָדָם קַדְמוֹן). For behold, this teaching points with a finger to the opposite—on the contrary, that this principle does not exist at all (כִּי הֲרֵי דְּרוּשׁ זֶה מוֹרֶה בָּאֶצְבַּע הֶפֶךְ אַדְרַבָּה כִּי לֵיתָא לְהַאי כְּלָל).

And also the other matters he said—that at first they spread in length, clothing one another, and afterward they were reversed and clothed in thickness (וְגַם שְׁאָר הָעִנְיָנִים שֶׁאָמַר שֶׁמִּתְחִלָּה הָיוּ מִתְפַּשְׁטִים בָּאָרֶךְ מַלְבִּישִׁין זֶה אֶת זֶה וְאַחַר כָּךְ נֶתְחַלְּפוּ וְנִתְלַבְּשׁוּ בָּעֹבִי). And that from the five thorns, which are the five aspects of Adam Kadmon, were made Adam Kadmon and A"B"Y"A within it (וְשֶׁמֵהַה׳ קוֹצִין שֶׁהֵם ה׳ בְּחִינוֹת אָדָם קַדְמוֹן נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע שֶׁבּוֹ). And from the five Yodim, which are the five aspects of Atzilut, were made Adam Kadmon and A"B"Y"A of Atzilut (וּמֵהַה׳ יוֹדִי"ן שֶׁהֵם ה׳ בְּחִינוֹת אֲצִילוּת נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲצִילוּת). And from the five Hein, which are the five aspects of Beri’ah, were made Adam Kadmon and A"B"Y"A of Beri’ah (וּמֵהַה׳ הֵי״ן שֶׁהֵם ה׳ בְּחִינוֹת בְּרִיאָה נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דְּבְרִיאָה). And from the five Vavin, which are the five aspects of Yetzirah, were made Adam Kadmon and A"B"Y"A of Yetzirah (וּמֵהַה׳ וָ"וִין שֶׁהֵם ה׳ בְּחִינוֹת יְצִירָה נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דְּיִצִירָה). And from the five Hein, which are the five aspects of Asiyah, were made Adam Kadmon and A"B"Y"A of Asiyah (וּמֵהַה׳ הֵי״ן שֶׁהֵם ה׳ בְּחִינוֹת דַּעֲשִׂיָּה נַעֲשָׂה אָדָם קַדְמוֹן וַאֲבִי״ע דַּעֲשִׂיָּה). This is not mentioned at all in this teaching of the Rav, of blessed memory (זֶה לֹא נֶזְכַּר כְּלָל בְּדְרוּשׁ זֶה שֶׁל הָרַב ז״ל).

Indeed, since we have already proven from this teaching of the Rav, of blessed memory (הָאֲמְנָם כֵּיוָן שֶׁכְּבָר הוֹכַחְנוּ מִדְּרוּשׁ זֶה שֶׁל הָרַב ז״ל), that there is only one aspect of Adam Kadmon (שֶׁלֹּא יֵשׁ רַק בְּחִינָה אַחַת שֶׁל אָדָם קַדְמוֹן), and that in the worlds A"B"Y"A there is no aspect of Adam Kadmon (וּבְעוֹלָמוֹת אֲבִי״ע לֹא יֵשׁ בָּהֶם בְּחִינַת אָדָם קַדְמוֹן), and that they do not clothe one another equally (וְשֶׁאֵינָם מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), then automatically all these matters do not exist at all (אִם כֵּן מִמֵּילָא כָּל אֵלּוּ הָעִנְיָנִים אֵינָם כְּלָל).

For since there are not five aspects of Adam Kadmon (כִּי כֵּיוָן שֶׁלֹּא יֵשׁ ה׳ בְּחִינוֹת אָדָם קַדְמוֹן), then Adam Kadmon was not made from five aspects of Adam Kadmon (אִם כֵּן לֹא נַעֲשָׂה אָדָם קַדְמוֹן מֵהַה׳ בְּחִינוֹת אָדָם קַדְמוֹן). For behold, the four aspects of Adam Kadmon do not exist, since there is only one aspect of Adam Kadmon, as mentioned in all the teachings of the Rav, of blessed memory (כִּי הֲרֵי ד׳ בְּחִינוֹת אָדָם קַדְמוֹן אֵינָם כִּי לֹא יֵשׁ רַק בְּחִינָה אַחַת שֶׁל אָדָם קַדְמוֹן הַנִּזְכָּר בְּכָל דְּרוּשֵׁי הָרַב ז״ל). And since Adam Kadmon did not take from the worlds A"B"Y"A for the rectification of his worlds of A"B"Y"A (וְכֵיוָן שֶׁאָדָם קַדְמוֹן לֹא לָקַח מֵעוֹלָמוֹת אֲבִי״ע לְתִקּוּן עוֹלָמוֹת אֲבִי״ע שֶׁלוֹ), then likewise he did not give from his aspects for the rectification of the worlds A"B"Y"A (אִם כֵּן גַּם הוּא לֹא נָתַן מֵהַבְּחִינוֹת שֶׁלוֹ לְתִקּוּן עוֹלָמוֹת אֲבִי״ע).

And moreover, his aspects are to make aspects of Adam Kadmon for the worlds A"B"Y"A (וּמָה גַּם כִּי הַבְּחִינוֹת שֶׁלוֹ הֵם לַעֲשׂוֹת בְּחִינוֹת א״ק לְעוֹלָמוֹת אֲבִי״ע). And behold, we have proven that there are no aspects of Adam Kadmon in the worlds A"B"Y"A (וְהֲרֵי הוֹכַחְנוּ כִּי לֹא יֵשׁ בְּחִינוֹת אָדָם קַדְמוֹן בַּעֲוֹלָמוֹת אֲבִי״ע). If so, likewise Atzilut was not made from five aspects of Atzilut (וְאִם כֵּן גַּם הָאֲצִילוּת לֹא נַעֲשָׂה מֵהַה׳ בְּחִינוֹת אֲצִילוּת), nor was Beri’ah from five aspects of Beri’ah (וְלֹא הַבְּרִיאָה מֵהַה׳ בְּחִינוֹת בְּרִיאָה), nor Yetzirah from five aspects of Yetzirah (וְלֹא הַיְצִירָה מֵהַה׳ בְּחִינוֹת יְצִירָה), nor Asiyah from five aspects of Asiyah (וְלֹא עֲשִׂיָּה מֵהַה׳ בְּחִינוֹת עֲשִׂיָּה).

For behold, Adam Kadmon did not take from them and did not give to them (שֶׁהֲרֵי הָאָדָם קַדְמוֹן לֹא לָקַח מֵהֶם וְלֹא נָתַן לָהֶם). If so, no exchange occurred from what was in length to become clothed in thickness (וְאִם כֵּן לֹא הָיָה שׁוּם הִתְחַלְּפוּת מִמַּה שֶּׁהָיָה בָּאָרֶךְ לְהִתְלַבֵּשׁ בָּעֹובִי). And moreover, according to what was written above at the beginning of the section (וּמָה גַּם לְפִי מַה שֶּׁנֶּאֱמַר לְעֵיל בְּתְחִלַּת הַסִּימָן), that principally, before the Tikkun, they did not clothe one another at all (כִּי הָעִיקָּרָא קוֹדֶם הַתִּקּוּן לֹא הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה כְּלָל). And furthermore, before the Tikkun the worlds of B’Y”A had not yet come into existence at all (וְעוֹד כִּי קוֹדֶם הַתִּקּוּן לֹא נִתְהַוּוּ עֲדַיִן עוֹלָמוֹת בִּי״ע כְּלָל), as is known from all the teachings of the Rav, of blessed memory, in many places (כַּנּוֹדָע מִכָּל דְּרוּשֵׁי הָרַב ז״ל בְּכַמָּה מְקוֹמוֹת). If so, what place is there to say (וְאִם כֵּן מָה מָּקוֹם לוֹמַר), that before the Tikkun they clothed one another in length, and now they have been exchanged and become clothed in thickness? (שֶׁקּוֹדֶם הַתִּקּוּן הָיוּ מַלְבִּישִׁין זֶה אֶת זֶה בָּאָרֶךְ וְעַתָּה נֶתְחַלְּפוּ בָּעֹובִי.) In such a manner, that according to the simple meaning of the words of the Rav, of blessed memory, and the straightforward surface clarity of his language (בְּאוֹפֶן כִּי לְפִי פְּשִׁיטוּת דִּבְרֵי הָרַב ז״ל וְשִׁטְחִיּוּת צַחוּת לְשׁוֹנוֹ), this is the matter: that what was emanated is one Havayah (הוּא זֶה כִּי מַה שֶּׁנֶּאֱצַל הוּא הֲוָיָּ״ה אַחַת), whose Thorn of the Yod is Adam Kadmon (אֲשֶׁר קוֹץ הַיּו״ד שֶׁבָּהּ הוּא הָאָדָם קַדְמוֹן), which is the aspect of Keter to the totality of the four worlds A"B"Y"A (שֶׁהוּא בְּחִינַת כֶּתֶר אֶל כְּלָלוּת ד׳ עוֹלָמוֹת אֲבִי״ע), which are the four letters of that emanated Havayah (שֶׁהֵם הַד׳ אוֹתִיּוֹת דְּהֲוָיָּ״ה הַנִּזְכֶּרֶת הַנֶּאֱצֶלֶת), which are the aspect of Chokhmah, Keter, Binah, Tiferet, Malkhuth in the totality of the worlds (שֶׁהֵם בְּחִינַת חַכַּבַּת״ם בְּכְלָלוּת הָעוֹלָמוֹת). And these four worlds are one beneath the other (וְד׳ עוֹלָמוֹת אֵלּוּ הֵם זֶה לְמַטָּה מִזֶּה), as this is explained in several places (כְּמְבֹאַר זֶה בְּכַמָּה מְקוֹמוֹת).

And see there in Sha‘ar Derushei A"B"Y"A, in chapter twelve, from beginning to end (וַעֲיֵן שָׁם בְּשַׁעַר דְּרוּשֵׁי אֲבִי״ע בְּפֶרֶק י״ב מֵרֹאשׁוֹ וְעַד סוֹפוֹ), and in Sha‘ar Seder A"B"Y"A, chapter one (וּבְשַׁעַר סֵדֶר אֲבִי״ע פֶּרֶק א׳), where it is explained in the simple wording that there are only four worlds A"B"Y"A and that they are one beneath the other (שֶׁמְבֹאָר שָׁם בִּפְשָׁטוּת הַלָּשׁוֹן שֶׁאֵינָם רַק ד׳ עוֹלָמוֹת אֲבִי״ע וְשֶׁהֵם זֶה לְמַטָּה מִזֶּה). For if, according to the words of Rabbi Sar Shalom, of blessed memory (שֶׁאִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), the four worlds A"B"Y"A, in each one of them, contain four worlds A"B"Y"A (שֶׁהַד׳ עוֹלָמוֹת אֲבִי״ע בְּכָל אֶחָד מֵהֶם יֵשׁ ד׳ עוֹלָמוֹת אֲבִי״ע), and they clothe one another in complete equivalence (וְשֶׁהֵם מַלְבִּישִׁין זֶה אֶת זֶה בְּהַשְׁוָאָה גְּמוּרָה), if so, in these teachings it would have been proper for the Rav, of blessed memory, to say this (אִם כֵּן בְּאֵלּוּ הַדְּרוּשִׁים הָיָה לוֹ לָרַב ז״ל לוֹמַר זֶה), for it is to teach us the matter and the order of the worlds A"B"Y"A that he wrote these teachings (כִּי לְלַמְּדֵנוּ עִנְיָן וְסֵדֶר עוֹלָמוֹת אֲבִי״ע הוּא אֲשֶׁר כָּתַב הַדְּרוּשִׁים הָאֵלּוּ), as their titles testify concerning them (כַּאֲשֶׁר שְׁמָם מוֹכִיחַ עֲלֵיהֶם), and not that he should say that they are the four worlds A"B"Y"A and that they are one beneath the other (וְלֹא שֶׁיֹּאמַר שֶׁהֵם ד׳ עוֹלָמוֹת אֲבִי״ע וְשֶׁהֵם זֶה לְמַטָּה מִזֶּה).

Rather, it is certain that thus is the truth according to the simple meaning of the language of the Rav, of blessed memory (אֶלָּא וַדַּאי כִּי כֵּן הוּא הָאֱמֶת כְּפִי פְּשִׁיטוּת לְשׁוֹן הָרַב ז״ל): that they are only the four worlds A"B"Y"A, and that they are one beneath the other (שֶׁאֵינָם רַק ד׳ עוֹלָמוֹת אֲבִי״ע וְשֶׁהֵם זֶה לְמַטָּה מִזֶּה). And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), for these four worlds—each one is engraved from the world above it (כִּי ד׳ עוֹלָמוֹת אֵלּוּ כָּל אֶחָד נֶחְתַּם מֵהָעוֹלָם שֶׁלְמַעְלָה מִמֶּנּוּ). For the world of Beri’ah, which is below the world of Atzilut (כִּי עוֹלַם הַבְּרִיאָה שֶׁהוּא לְמַטָּה מֵעוֹלַם הָאֲצִילוּת), is engraved from the world of Atzilut above it (נֶחְתַּם מֵעוֹלַם הָאֲצִילוּת שֶׁלְמַעְלָה מִמֶּנּוּ). And the world of Yetzirah is engraved from the world of Beri’ah above it (וְעוֹלַם הַיְצִירָה נֶחְתַּם מֵעוֹלַם הַבְּרִיאָה שֶׁלְמַעְלָה מִמֶּנּוּ). And the world of Asiyah is engraved from the world of Yetzirah above it (וְעוֹלַם הַעֲשִׂיָּה נֶחְתַּם מֵעוֹלַם הַיְצִירָה שֶׁלְמַעְלָה מִמֶּנּוּ). And Atzilut from Adam Kadmon (וְהָאֲצִילוּת מֵהָאָדָם קַדְמוֹן). And this is in the generality of the emanated Havayah that includes all the worlds (וְזֶה הוּא בִּכְלָלוּת הַהֲוָיָּ״ה הַנֶּאֱצֶלֶת הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת).

And afterward, each world of these five—which are Adam Kadmon and A"B"Y"A (וְאַחַר כָּךְ כָּל עוֹלָם מֵאֵלּוּ הַה׳ שֶׁהֵם אָדָם קַדְמוֹן וַאֲבִי״ע)—has within each one of them one Havayah (יֵשׁ בְּכָל אֶחָד מֵהֶם הֲוָיָּ״ה אַחַת), which is differentiated into five aspects according to the manner of the emanated Havayah (הַנִּפְרֶטֶת לְה׳ בְּחִינוֹת עַל דֶּרֶךְ הֲוָיָּ״ה הַנֶּאֱצֶלֶת). For the Thorn of the Yod of the general emanated Havayah, which is Adam Kadmon (כִּי קוֹץ הַיּו״ד דְּהֲוָיָּ״ה הַנֶּאֱצֶלֶת הַכּוֹלֶלֶת שֶׁהוּא הָאָדָם קַדְמוֹן), is differentiated into one Havayah inclusive of the five aspects within him (נִפְרֶט לַהֲוָיָּ״ה אַחַת הַכּוֹלֶלֶת ה׳ בְּחִינוֹת שֶׁבּוֹ): the Thorn of the Yod of that Havayah is the Keter within Adam Kadmon (שֶׁקּוֹץ הַיּו״ד שֶׁלָּהּ הוּא הַכֶּתֶר שֶׁבּוֹ בְּאָדָם קַדְמוֹן), and its four letters are the Chokhmah, Keter, Binah, Tiferet, Malkhuth within Adam Kadmon (וְהַד׳ אוֹתִיּוֹת שֶׁלָּהּ הֵם חַכַּבַּת״ם שֶׁבְּאָדָם קַדְמוֹן). And the world of Atzilut begins from the navel of Adam Kadmon (וְעוֹלַם הָאֲצִילוּת מַתְחִיל מֵהַטַּבּוּר דְּאָדָם קַדְמוֹן), and it is the Yod of the general emanated Havayah (וְהוּא הַיּו״ד דְּהֲוָיָּ״ה הַנֶּאֱצֶלֶת הַכּוֹלֶלֶת).

And it is differentiated into one Havayah differentiated into the five aspects in Atzilut (וְנִפְרֶטֶת לַהֲוָיָּ״ה אַחַת הַנִּפְרֶטֶת לְה׳ בְּחִינוֹת שֶׁבָּאֲצִילוּת). For the Thorn of its Yod is the Keter, which are Atik and Arich Anpin of Atzilut (כִּי קוֹץ הַיּו״ד שֶׁלָּהּ הוּא הַכֶּתֶר שֶׁהֵם עַתִּיק וְאֲרִיךְ אַנְפִּין דַּאֲצִילוּת), and its four letters are the Chokhmah, Keter, Binah, Tiferet, Malkhuth within Atzilut (וְהַד׳ אוֹתִיּוֹת שֶׁלָּהּ הֵם חַכַּבַּת״ם שֶׁבָּאֲצִילוּת). And these are the five Partzufim of Atzilut (וְהֵם הֵם ה׳ פַּרְצוּפֵי הָאֲצִילוּת), which are Arich Anpin, Abba and Imma, and Ze‘ir Anpin and Nukvah (שֶׁהֵם א״א או״א זו״ן). And the world of Beri’ah, which is below Atzilut (וְעוֹלַם הַבְּרִיאָה שֶׁהוּא לְמַטָּה מֵהָאֲצִילוּת), And it is the first Heh of the general emanated Havayah (וְהוּא ה׳ רִאשׁוֹנָה דְּהֲוָיָּ״ה הַנֶּאֱצֶלֶת הַכּוֹלֶלֶת), and it is differentiated into one Havayah inclusive of the five aspects of Beri’ah (וְנִפְרֶטֶת לַהֲוָיָּ״ה אַחַת הַכּוֹלֶלֶת ה׳ בְּחִינוֹת דְּבְרִיאָה). For the Thorn of its Yod is the Keter, which are Atik and Arich Anpin of Beri’ah (כִּי קוֹץ הַיּו״ד שֶׁלָּהּ הוּא הַכֶּתֶר שֶׁהֵם עַתִּיק וְא״א דְּבְרִיאָה), and its four letters are the Chokhmah, Keter, Binah, Tiferet, Malkhuth within Beri’ah (וְהַד׳ אוֹתִיּוֹת שֶׁבָּהּ הֵם חַכַּבַּת״ם שֶׁבְּבְרִיאָה). And these are the five Partzufim of Beri’ah (וְהֵם הֵם ה׳ פַּרְצוּפֵי הַבְּרִיאָה), which are Arich Anpin, Abba and Imma, and Ze‘ir Anpin and Nukvah (שֶׁהֵם א״א או״א זו״ן). And the world of Yetzirah, which is below Beri’ah (וְעוֹלַם הַיְצִירָה שֶׁהוּא לְמַטָּה מֵהַבְּרִיאָה), and it is the Vav of the general emanated Havayah (וְהוּא ו׳ דְּהֲוָיָּ״ה הַנֶּאֱצֶלֶת הַכּוֹלֶלֶת), and it is differentiated into one Havayah inclusive of the five aspects in Yetzirah (וְנִפְרֶטֶת לַהֲוָיָּ״ה אַחַת הַכּוֹלֶלֶת ה׳ בְּחִינוֹת שֶׁבִּיצִירָה).

For the Thorn of its Yod is the Keter, which is Atik and Arich Anpin of Yetzirah (כִּי קוֹץ הַיּו״ד שֶׁלָּהּ הוּא הַכֶּתֶר שֶׁהוּא עַתִּיק וְאַרִיךְ דְּיִצִירָה), and its four letters are the Chokhmah, Keter, Binah, Tiferet, Malkhuth within Yetzirah (וְהַד׳ אוֹתִיּוֹת שֶׁלָּהּ הֵם חַכַּבַּת״ם שֶׁבְּיִצִירָה). And these are the five Partzufim of Yetzirah (וְהֵם הֵם ה׳ פַּרְצוּפֵי הַיְצִירָה), which are Arich Anpin, Abba and Imma, and Ze‘ir Anpin and Nukvah (שֶׁהֵם א״א או״א זו״ן). And the world of Asiyah, which is below Yetzirah (דְּעוֹלַם הָעֲשִׂיָּה שֶׁהוּא לְמַטָּה מֵהַיְצִירָה), and it is the final Heh of the general emanated Havayah (וְהוּא ה׳ אַחֲרוֹנָה דְּהֲוָיָּ״ה הַנֶּאֱצֶלֶת הַכּוֹלֶלֶת), and it is differentiated into one Havayah inclusive of the five aspects in Asiyah (וְנִפְרֶטֶת לַהֲוָיָּ״ה אַחַת הַכּוֹלֶלֶת ה׳ בְּחִינוֹת שֶׁבַּעֲשִׂיָּה). For the Thorn of its Yod is the Keter, which is Atik and Arich Anpin of Asiyah (כִּי קוֹץ הַיּו״ד שֶׁלָּהּ הוּא הַכֶּתֶר שֶׁהוּא עַתִּיק וְאַרִיךְ דַּעֲשִׂיָּה), and its four letters are the Chokhmah, Keter, Binah, Tiferet, Malkhuth within Asiyah (וְהַד׳ אוֹתִיּוֹת שֶׁלָּהּ הֵם חַכַּבַּת״ם שֶׁבַּעֲשִׂיָּה). And these are the five Partzufim of Asiyah (וְהֵם הֵם ה׳ פַּרְצוּפֵי הָעֲשִׂיָּה), which are Arich Anpin, Abba and Imma, and Ze‘ir Anpin and Nukvah (שֶׁהֵם א״א או״א זו״ן). And these are the words of the Rav, of blessed memory, in Sha‘ar Seder haAtzilut, chapter one (וְזֶה לְשׁוֹן הָרַב זלה״ה בְּשַׁעַר סֵדֶר הָאֲצִילוּת פּ״א), which we have already written above in brief (אֲשֶׁר כְּבָר כָּתַבְנוּ אוֹתוֹ לְעֵיל בִּקְיצור).

And behold, all the ten Sefirot of Atzilut were divided into five Partzufim—Keter, Chokhmah, Binah, Ze‘ir Anpin, and Nukvah (וְהִנֵּה כָּל הַי׳ סְפִירוֹת דַּאֲצִילוּת נִתְחַלְּקוּ בְּה׳ פַּרְצוּפִים כַּחַ״ב זו״ן), and these are the aspects of the four letters of the Havayah that includes the world of Atzilut alone (וְהֵם בְּחִינַת ד׳ אוֹתִיּוֹת הֲוָיָּ״ה הַכּוֹלֶלֶת עוֹלַם הָאֲצִילוּת לְבַדּוֹ). And with the Thorn of the Yod, behold, they are five Partzufim (וְעִם קוֹץ הַיּו״ד הֲרֵי הֵם ה׳ פַּרְצוּפִים). But relative to the Havayah that includes all the worlds (אֲכֵן בְּעֶרֶךְ הֲוָיָּ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת), it is found that Adam Kadmon is the Thorn of the Yod (נִמְצָא כִּי אָדָם קַדְמוֹן הוּא קוֹצוֹ שֶׁל יו״ד), and the ten Sefirot of Atzilut are the Yod of the Havayah hinted in Chokhmah (וְי׳ סְפִירוֹת שֶׁל אֲצִילוּת הֵם יו״ד שֶׁל הֲוָיָּ״ה הַנִּרְמֶזֶת בַּחָכְמָה), and this is Atzilut, as is known (וְהִיא הָאֲצִילוּת כַּנּוֹדָע). And afterward the Ein Sof was completed in the aspect of its inwardness, as explained above (וְאַחַר כָּךְ נִשְׁלַם הָא״ס בְּבְחִינַת הַפְּנִימִיּוּת כַּנּ״ל). And then the light thickened and a screen was made there (וְאָז נֶעֱבָה הָאוֹר וְנַעֲשָׂה שָׁם מָסָךְ). And through the screen the Malkhuth of Atzilut—its seven lower aspects—descended (וּדְרֶךְ הַמָּסָךְ יָרְדָה מַלְכוּת דַּאֲצִילוּת ז״ת שֶׁבָּהּ), and it became “the head of foxes”—the ten Sefirot of Beri’ah (וְהָיְתָה רֹאשׁ לִשׁוּעָלִים י׳ סְפִירוֹת דְּבְרִיאָה). And all this occurred after its thickening and its vestment through the mentioned screen (וְכָל זֶה אַחַר הִתְעַבּוּתָהּ וְהִתְלַבְּשׁוּתָהּ דֶּרֶךְ הַמָּסָךְ הַנִּזְכָּר). And also the Binah of Atzilut vested its light in the seven lower aspects of Malkhuth (וְגַם הַבִּינָה דַּאֲצִילוּת נִתְלַבֵּשׁ אוֹרָהּ בְּז״ת דְּמַלְכוּת), and descended through the screen and vested within the ten Sefirot of Beri’ah (וְיָרְדָה דֶּרֶךְ הַמָּסָךְ וְנִתְלַבְּשׁוּ בְּי׳ סְפִירוֹת דְּבְרִיאָה). And this is the secret of “Binah nests in Beri’ah” (וְזֶה סוֹד בִּינָה מְקַנְּנָא בִּבְרִיאָה). And these seven lower aspects of Malkhuth became the Atik of Beri’ah (וְאֵלּוּ הַז״ת דְּמַלְכוּת נֶהֶפְכוּ לְעַתִּיק דְּבְרִיאָה), and vested within Arich Anpin of Beri’ah, etc (וְנִתְלַבְּשׁוּ בְּא״א דְּבְרִיאָה וְכו׳), following the same order mentioned in Atzilut (עַל סֵדֶר הַנִּזְכָּר בַּאֲצִילוּת). And these are the five Partzufim of Beri’ah (וְגַם הוּא ה׳ פַּרְצוּפִים דְּבְרִיאָה). And all of them are the Heh of the Havayah that includes all the worlds (וְכֻלָּם ה׳ דְּהֲוָיָּ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). And after this a second screen spread (וְאַחֲרֵי זֶה נִפְרַס מָסָךְ ב׳), and the seven lower aspects of the Malkhuth of Beri’ah descended, and within them vested the light of the six extremities of Ze‘ir Anpin of Beri’ah (וְיָרְדוּ ז״ת דְּמַלְכוּת דְּבְרִיאָה וּבְתוֹכָם מִתְלַבֵּשׁ אוֹר ו״ק דְּז״א דְּבְרִיאָה), and they became the aspect of Atik of Yetzirah (וְנֶהֶפְכוּ אֶל בְּחִינַת עַתִּיק דְּיִצִירָה).

And this is the secret of “Ze‘ir Anpin nests in Yetzirah” (וְזֶה סוֹד ז״א מְקַנֵּן בִּיצִירָה). And this Atik of Yetzirah is vested within Arich Anpin of Yetzirah, etc (וְזֶה הָעַתִּיק דְּיִצִירָה מִתְלַבֵּשׁ תּוֹךְ א״א דְּיִצִירָה וְכו׳), following the manner mentioned in Beri’ah (עַל דֶּרֶךְ הַנִּזְכָּר בְּבְרִיאָה). And these are the five Partzufim of Yetzirah (וְגַם הוּא ה׳ פַּרְצוּפִים דְּיִצִירָה). And all of them are the Vav of the Havayah that includes all the worlds (וְכֻלָּם ו׳ דְּהֲוָיָּ״ה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). And after this, the seven lower aspects of the Malkhuth of Yetzirah alone (וְאַחַר זֶה ז״ת דְּמַלְכוּת דְּיִצִירָה הִיא לְבַדָּהּ), vest within Arich of Asiyah (מִתְלַבֶּשֶׁת בַּאֲרִיךְ דַּעֲשִׂיָּה), and also this through the third screen that is between Yetzirah and Asiyah (וְגַם זֶה דֶּרֶךְ מָסָךְ ג׳ שֶׁבֵּין יְצִירָה לַעֲשִׂיָּה). And this is the secret that “Malkhuth nests in Asiyah” (וְזֶה סוֹד מַלְכוּת מְקַנְּנָא בַּעֲשִׂיָּה). And thus she is called Atik (בְּאוֹפֶן וְנִקְרֵאת עַתִּיק), and she vests within Arich of Asiyah (וּמִתְלַבֶּשֶׁת תּוֹךְ אֲרִיךְ דַּעֲשִׂיָּה), all following the manner mentioned in Yetzirah (וְהַכֹּל עַל דֶּרֶךְ הַנִּזְכָּר בִּיצִירָה). And these also are the five Partzufim (וְגַם הֵם ה׳ פַּרְצוּפִים), and all of them are the final Heh that includes all the worlds (וְכֻלָּם ה׳ תַּחְתּוֹנָה הַכּוֹלֶלֶת כָּל הָעוֹלָמוֹת). Thus end his words (עכ״ל).

Behold, it is clarified according to all that we have written (הֲרֵי מְבֹאָר כְּכָל מַה שֶּׁכָּתַבְנוּ). And behold, also each Partzuf among the five Partzufim in each world (וְהִנֵּה גַּם כָּל פַּרְצוּף שֶׁבְּה׳ פַּרְצוּפִים שֶׁבְּכָל עוֹלָם), its ten Sefirot are differentiated into one Havayah in the manner of the generality (נִפְרָטִין הַי׳ סְפִירוֹת שֶׁבּוֹ לַהֲוָיָּ״ה אַחַת עַל דֶּרֶךְ הַכְּלָל), as is written in Sha‘ar Beri’at haOlamot, section five (כְּמָה שֶׁכָּתוּב בְּשַׁעַר בְּרִיאַת הָעוֹלָמוֹת עַנָּף ה׳). And these are his words (וְזֶה לְשׁוֹנוֹ): “Further, you must be given another introduction (עוֹד צָרִיךְ שֶׁנַּקְדִּים לְךָ הַקְדָּמָה אַחֶרֶת). And that is, that the power of the ten Sefirot that comprise each and every world (וְהִיא כִּי כֹּחַ הַי׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל עוֹלָם וְעוֹלָם), behold they are in their generality, all together as one, in the aspect of one Havayah (הִנֵּה הֵם בִּכְלָלוּת יַחַד כֻּלָּם כְּאֶחָד בְּבְחִינַת הֲוָיָּ״ה אַחַת), in every place it may be (בְּכָל מָקוֹם שֶׁהוּא), whether in generality, as mentioned above (בֵּין בִּכְלָלוּת כַּנִּזְכָּר לְעֵיל). And it is the Thorn of the Yod in the Yod, which is in the Sefirah of Keter (וְהוּא קוֹץ שֶׁבָּאוֹת הַיּו״ד הוּא בְּסְפִירַת הַכֶּתֶר), and the Yod itself is in Chokhmah (וְהַיּו״ד עַצְמָהּ הִיא בַּחָכְמָה), and the first Heh in Binah (וְהַה׳ רִאשׁוֹנָה בַּבִּינָה), and the Vav in Tiferet, which includes the six extremities, whose totality is called by us Ze‘ir Anpin (וְהַוָ׳ בַּתִּפְאֶרֶת הַכּוֹלֶלֶת ו״ק אֲשֶׁר כְּלָלוּתָם נִקְרָא אֵצְלֵנוּ בְּשֵׁם ז״א), and the final Heh is in Malkhuth, called by us Nukvah of Ze‘ir Anpin (וְהַה׳ הָאַחֲרוֹנָה הִיא בַּמַּלְכוּת הַנִּקְרֵאת אֵצְלֵנוּ בְּשֵׁם נוּקְבָא דְּז״א). And all this is in the manner of a general unification in the Havayah that includes all five Partzufim together, as mentioned above (וְכָל זֶה הוּא דֶּרֶךְ כּוֹלֵל בַּהֲוָיָּ״ה הַכּוֹלֶלֶת כָּל הַה׳ פַּרְצוּפִים יַחַד כַּנִּזְכָּר לְעֵיל).

And likewise, if we divide the ten Sefirot within each Partzuf by itself (וְכֵן אִם נְחַלֵּק הַי׳ סְפִירוֹת בְּכָל פַּרְצוּף וּפַרְצוּף לְבַדּוֹ), then the Havayah within that individual Partzuf will be in accordance with the manner of the general one (תִּהְיֶה גַּם הַהֲוָיָּ״ה שֶׁבַּפַּרְצוּף הַהוּא הַפְּרָטִית עַל דֶּרֶךְ הַכְּלָלִית). For the Thorn of the Yod is the Keter, which is the skull within that Partzuf (כִּי קוֹץ הַיּו״ד הוּא הַכֶּתֶר שֶׁהוּא הַגֻּלְגְּלְתָא שֶׁבַּפַּרְצוּף הַהוּא), and the Yod is the Chokhmah within that Partzuf (וְהַיּו״ד הִיא הַחָכְמָה שֶׁבַּפַּרְצוּף הַהוּא), and the Heh is the Binah within that Partzuf (וְהַה׳ הִיא הַבִּינָה שֶׁבַּפַּרְצוּף הַהוּא), and these are the two Mochin [Intellects] of right and left (וְהֵם ב׳ מוֹחִין יָמִין וּשְׂמֹאל), and the Vav is the six extremities, the body within that Partzuf (וְהַוָ׳ הוּא ו״ק הַגּוּף שֶׁבְּאוֹתוֹ פַּרְצוּף), and the final Heh is the Malkhuth within that Partzuf (וְהַה׳ הָאַחֲרוֹנָה הִיא הַמַּלְכוּת שֶׁבְּאוֹתוֹ פַּרְצוּף). Thus end his words (עכ״ל).

And these five aspects (וְהַה׳ בְּחִינוֹת אֵלוּ), are those very five Partzufim within that particular Partzuf (הֵם הֵם הַה׳ פַּרְצוּפִים שֶׁבַּפַּרְצוּף הַהוּא הַפְּרָטִי), as is known from many places (כַּנּוֹדָע מִכַּמָּה מְקוֹמוֹת). And this is what he concluded in Sha‘ar Derushei A"B"Y"A mentioned above (אֲשֶׁר זֶהוּ מַה שֶּׁסִּיֵּם בְּשַׁעַר דְּרוּשֵׁי אֲבִי״ע הַנַּ״ל), that every Havayah of each world is differentiated into twenty-five aspects (כִּי כָּל הֲוָיָּ״ה דְּכָל עוֹלָם נִפְרֶטֶת לְכ״ה בְּחִינוֹת). For behold, in the generality—which is the generality of the world—there are the five Partzufim of Chokhmah, Keter, Binah, Tiferet, Malkhuth (כִּי הֲרֵי בַּכְּלָלוּת שֶׁהוּא כְּלָלוּת הָעוֹלָם הֵם ה׳ פַּרְצוּפִים חַכַּבַּת״ם). And each Partzuf includes five Partzufim of Chokhmah, Keter, Binah, Tiferet, Malkhuth (וְכָל פַּרְצוּף כּוֹלֵל ה׳ פַּרְצוּפִים חַכַּבַּת״ם). Behold, twenty-five aspects in every world (הֲרֵי כ״ה בְּחִינוֹת בְּכָל עוֹלָם). And this is also explained in Sha‘ar Chitzoniyyut and Pnimiyyut, chapter eleven (וְכֵן מְבֹאָר גַּם כֵּן בְּשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פֶּרֶק י״א), and its wording is brought there below briefly in section nineteen (הוּבָא לְשׁוֹנוֹ לְקַמָּן בִּקְצּוּר בְּסִימָן י״ט). That which appears correct in my humble opinion I have written, if it be pleasing before Kudsha Berikh Hu (הַנִּרְאֶה לְעַנְיֻת דַּעְתִּי כָּתַבְתִּי אִי נִיחָא קַמֵּיהּ דקב״ה).