Ohr haShemesh (Nehar Shalom Daf 6, Col. 2)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ו׳ טוּר ב׳

It is also known that when a certain Partzuf was rectified in Adam Kadmon (גַּם נוֹדַע כִּי כְּשֶׁנִּתְקַּן אֵיזֶה פַּרְצוּף בְּאָדָם קַדְמוֹן), all the Partzufim corresponding to it in A"B"Y"A were rectified (הָיוּ נִתְקָּנִין כָּל הַפַּרְצוּפִים שֶׁכְּנֶגְדּוֹ בַּאֲבִי״ע), before the second Partzuf of Adam Kadmon would be rectified (קֹדֶם שֶׁיִּתְקַּן הַפַּרְצוּף הַבֵּ׳ דְּאָדָם קַדְמוֹן). The analogy in this is as follows: that when the Keter of Adam Kadmon was rectified (הַמָּשָׁל בָּזֶה כִּי כְּנִשְׁתַּקֵּן כֶּתֶר דְּאָדָם קַדְמוֹן), all the Keters that exist in all the worlds—from the head of Adam Kadmon until the end of the world of Asiyah—were rectified (נִתְקְּנוּ כָּל הַכְּתָרִים שֶׁיֵּשׁ בְּכָל הָעוֹלָמוֹת מֵרֹאשׁ אָדָם קַדְמוֹן עַד סוֹף עוֹלַם הָעֲשִׂיָּה), before the Chokhmah of Adam Kadmon (קֹדֶם חָכְמָה דְּאָדָם קַדְמוֹן), as mentioned in chapter two of Sha‘ar A"B"Y"A (כַּנִּזְכָּר בְּפֶרֶק ב׳ מִשַּׁעַר אֲבִי״ע).

And let us speak in the rectifications of the Partzufim of Adam Kadmon and of A"B"Y"A of Atzilut (וְנְדַבֵּר בְּתִקּוּנֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲצִילוּת), how they were included and rectified in thickness and in length as above (אֵיךְ נִכְלְלוּ וְנִתְקְּנוּ בָּעֹבִי וָאָרֶךְ כַּנּ״ל), and how there is no earlier and later (וְאֵיךְ אֵין מֻקְדָּם וּמְאֻחָר). And from them we will understand how the matter was in the generality of all the worlds (וּמֵהֶם נָבִין אֵיךְ הָיָה הָעִנְיָן בִּכְלָלוּת כָּל הָעוֹלָמוֹת), and also in the detailed particulars (וְגַם בִּפְרָטֵי פְּרָטוּת).

And it has already been explained above (וּכְבָר נִתְבָּאֵר לְעֵיל), how each Partzuf is composed of ten Sefirot (אֵיךְ כָּל פַּרְצוּף כָּלוּל מִי׳ סְפִירוֹת), and each Sefirah among them is composed of A"B"Y"A (אֲשֶׁר כָּל סְפִירָה מֵהֶם כְּלוּלָה מֵאֲבִי״ע), and they are ten Partzufim clothing one another equally (וְהֵם עֲשָׂרָה פַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה). It is also known that each Partzuf is composed of twenty-five Partzufim (וְגַם נוֹדַע כִּי כָּל פַּרְצוּף כָּלוּל מִכ״ה פַּרְצוּפִים), which are Kelim [Vessels] of Nefesh, Ruach, Neshamah, Chayah, Yechidah (שֶׁהֵם כֵּלִים דְּנרנח״י), each one composed of Nefesh, Ruach, Neshamah, Chayah, Yechidah (כָּל אֶחָד כָּלוּל מִנרנח״י), and they are twenty-five aspects clothing one another equally (וְהֵם כּ״ה בְּחִינוֹת מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), as will be written below (וּכְמָה שֶׁיֵּאָמֵר לְקַמָּן).

And behold, first the Partzuf of Keter of Adam Kadmon was rectified (וְהִנֵּה תְּחִלָּה נִתְקַּן פַּרְצוּף כֶּתֶר דְּאָדָם קַדְמוֹן), which is the Yechidah of the Yechidah within him (שֶׁהוּא יְחִידָה דְּיְחִידָה שֶׁבּוֹ), and it was rectified and became from the Keters of the five Partzufim—namely: the Keter of Arich Anpin, the Keter of Abba and Imma, the Keter of Yisrael-Saba and Tevunah, and the Keter of Ze‘ir Anpin and Nukva of Adam Kadmon (וְנִתְקַּן וְנַעֲשָׂה מֵהַכְּתָרִים דְּה׳ פַּרְצוּפִים הַכְּתָרִים דְּכְּתָרִים דְּא״א וְדַאו״א וְדִישְׂסו״ת וּדְזו״ן דְּאָדָם קַדְמוֹן). In this manner: behold, the Keter in this Partzuf of Keter of Keter of Adam Kadmon is its own Keter, and within it is vested the light of the Ein Sof (בְּאוֹפֶן זֶה הִנֵּה הַכֶּתֶר שֶׁבָּזֶה הַפַּרְצוּף דְּכֶתֶר דְּכֶתֶר אָדָם קַדְמוֹן הוּא הַכֶּתֶר שֶׁל עַצְמוֹ וּבוֹ מְלוּבָּשׁ אוֹר הָא״ס). And the Chokhmah in this Partzuf of Keter of Keter, which is the Chayah of the Yechidah (וְחָכְמָה שֶׁבָּזֶה הַפַּרְצוּף דְּכֶתֶר דְּכֶתֶר שֶׁהִיא חַיָּה דְּיְחִידָה), is the Keter of the Partzuf of Keter of Keter of Abba and Imma of Adam Kadmon (הִיא כֶּתֶר דְּפַּרְצוּף כֶּתֶר דְּכֶתֶר דַּאו״א דְּאָדָם קַדְמוֹן), and it stands and clothes the above-mentioned Keter of Keter from the throat down to the chest (וְהוּא עוֹמֵד וּמַלְבִּישׁ לְכֶתֶר דְּכֶתֶר הַנִּזְכָּר מֵהַגָּרוֹן וְעַד הֶחָזֶה). And the Binah within it, which is the Neshamah of the Yechidah (וְהַבִּינָה שֶׁבּוֹ שֶׁהִיא נְשָׁמָה דְּיְחִידָה), is the Keter of the Partzuf of Keter of Keter of Yisrael-Saba and Tevunah of Adam Kadmon (הוּא הַכֶּתֶר דְּפַּרְצוּף הַכֶּתֶר דְּכֶתֶר דִּישְׂסו״ת דְּאָדָם קַדְמוֹן), and it stands opposite the chest until the navel (וְהוּא עוֹמֵד מִכְּנֶגֶד הֶחָזֶה וְעַד הַטַּבּוּר). And the six extremities of Ze‘ir Anpin within it, which is the Ruach of the Yechidah (וְהַו״ק דְּז״א שֶׁבּוֹ שֶׁהוּא רוּחַ דְּיְחִידָה), is the Keter of the Partzuf of Keter of Keter of Ze‘ir Anpin of Adam Kadmon (הוּא כֶּתֶר דְּפַּרְצוּף כֶּתֶר דְּכֶתֶר דְּז״א דְּאָדָם קַדְמוֹן), and it stands opposite the navel and below (וְהוּא עוֹמֵד מִכְּנֶגֶד הַטַּבּוּר וּלְמַטָּה). And the Malkhut, the Nukva of Ze‘ir Anpin within it, which is the Nefesh of the Yechidah (וְהַמַּלְכוּת נוּקְבָּא דְּז״א שֶׁבּוֹ שֶׁהִיא נֶפֶשׁ דְּיְחִידָה), is the Keter of the Partzuf of Keter of Keter of the Nukva of Ze‘ir Anpin of Adam Kadmon (הִיא כֶּתֶר דְּפַּרְצוּף כֶּתֶר דְּכֶתֶר דְּנוּקְבָּא דְּז״א דְּאָדָם קַדְמוֹן), and it clothes the said Partzuf of Keter of Ze‘ir Anpin from the navel and below (וְהוּא מַלְבִּישׁ לְפַרְצוּף הַכֶּתֶר הַנִּזְכָּר דְּז״א מֵהַטַּבּוּר וּלְמַטָּה).

And behold, these are the five Partzufim of the Keter of Arich Anpin of Adam Kadmon—Nefesh, Ruach, Neshamah, Chayah, Yechidah of the Yechidah within him (וְהֲרֵי אֵלוּ הַה׳ פַּרְצוּפִים כֶּתֶר דְּא״א דְּאָדָם קַדְמוֹן נרנח״י דְּיְחִידָה שֶׁבּוֹ). And before the Partzuf of Chokhmah of Arich Anpin mentioned, of Adam Kadmon, was rectified (וְקוֹדֶם שֶׁיִּתְקַּן פַּרְצוּף חָכְמָה דְּא״א הַנִּזְכָּר דְּאָדָם קַדְמוֹן), the Partzuf of Keter of Keter of Abba and Imma of Adam Kadmon was rectified (נִתְקַּן פַּרְצוּף כֶּתֶר דְּכֶתֶר דַּאו״א דְּאָדָם קַדְמוֹן), and it was rectified and became from the Chokhmot of the five Partzufim of the Keters of the Keters of Arich Anpin, Abba and Imma, Yisrael-Saba and Tevunah, and Ze‘ir Anpin and Nukva of Adam Kadmon (וְנִתְקַּן וְנַעֲשָׂה מֵחָכְמוֹת דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּא״א וְאו״א וְיִשְׂסו״ת וּדְזו״ן דְּאָדָם קַדְמוֹן), in the same manner mentioned in the Partzuf of Keter of Keter of Arich Anpin mentioned above of Adam Kadmon (עַל דֶּרֶךְ הַנִּזְכָּר בְּפַרְצוּף הַכֶּתֶר דְּכֶתֶר דְּא״א הַנִּזְכָּר דְּאָדָם קַדְמוֹן). And it clothes equally the Partzuf of Keter of Keter of Arich Anpin mentioned above (וְהוּא מַלְבִּישׁ בְּשָׁוֶה לְפַרְצוּף הַכֶּתֶר דְּכֶתֶר דְּא״א הַנִּזְכָּר). And upon it clothes the Partzuf of Keter of Keter of Yisrael-Saba and Tevunah (וְעָלָיו מַלְבִּישׁ פַּרְצוּף כֶּתֶר דְּכֶתֶר דִּישְׂסו״ת), which was rectified and became from the Binot of the five Partzufim of the Keters of the Keters of the aforementioned Partzufim of Adam Kadmon (הַנִּתְקַּן וְנַעֲשָׂה מִבִּינוֹת דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַּרְצוּפִים הַנִּזְכָּ״ל דְּאָדָם קַדְמוֹן).

And upon it clothes the Partzuf of Keter of Keter of Ze‘ir Anpin (וְעָלָיו מַלְבִּישׁ פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּז״א), which was rectified and became from the six extremities of the five Partzufim of the Keters of the Keters of the aforementioned Partzufim of Adam Kadmon (הַנִּתְקַּן וְנַעֲשָׂה מִו״ק דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַּרְצוּפִים הַנִּזְכָּ״ל דְּאָדָם קַדְמוֹן). And upon it clothes the Partzuf of Keter of Keter of the Malkhut, the Nukva of Ze‘ir Anpin (וְעָלָיו מַלְבִּישׁ פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּמַלְכוּת נוּקְבָּא דְּז״א), which was rectified and became from the Malkhuyot of the Nukva of Ze‘ir Anpin of the five Partzufim of the Keters of the Keters of the aforementioned Partzufim of Adam Kadmon (הַנִּתְקַּן וְנַעֲשָׂה מִמַּלְכֻיּוֹת נוּקְבָּא דְּז״א דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַּרְצוּפִים הַנִּזְכָּ״ל דְּאָדָם קַדְמוֹן). Behold, the Partzufim of the Keters of the Keters of the Partzufim of Adam Kadmon have been rectified (הֲרֵי נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַּרְצוּפֵי אָדָם קַדְמוֹן), which are one Partzuf out of the twenty-five Partzufim of Arich Anpin of each Partzuf of the Partzufim of Adam Kadmon (שֶׁהֵם פַּרְצוּף אֶחָד מִכּ״ה פַּרְצוּפִים דְּא״א דְּכָל פַּרְצוּף דְּפַרְצוּפֵי אָדָם קַדְמוֹן), equal in their stature as the stature of Adam Kadmon, clothing one another equally (שָׁוִין בְּקוֹמָתָם כְּקוֹמַת אָדָם קַדְמוֹן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה).

However, the detailed ten Sefirot of each Partzuf are not equal in their stature (אֲמְנָם פְּרָטֵי הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף אֵינָם שָׁוִין בְּקוֹמָתָם), but rather they stand one beneath the other (אֶלָּא עוֹמְדִים זֶה תַּחַת זֶה), in the order mentioned in the Partzuf of Keter of Keter of Arich Anpin of Adam Kadmon (כְּסֵדֶר הַנִּזְכָּר בְּפַרְצוּף כֶּתֶר דְּכֶתֶר דְּא״א דְּאָדָם קַדְמוֹן). According to that same order was the rectification of all the detailed Partzufim of Adam Kadmon and of A"B"Y"A of Adam Kadmon, and of A"B"Y"A (עַל סֵדֶר הַהוּא הָיָה תִקּוּן כָּל פְּרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע דְּאָדָם קַדְמוֹן וְדַאֲבִי״ע). And before the Partzufim of Chokhmah of the Partzufim of the Keters of the Partzufim of Adam Kadmon were rectified (וְקוֹדֶם שֶׁיִתֻּקְּנוּ פַּרְצוּפֵי הַחָכְמוֹת דְּפַרְצוּפֵי הַכְּתָרִים דְּפַרְצוּפֵי אָדָם קַדְמוֹן), the Partzufim of the Keters of the Keters of the Partzufim of Atzilut were rectified (נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַרְצוּפֵי הָאֲצִילוּת), in the manner mentioned above regarding the Partzufim of the Keters of the Keters of Adam Kadmon (עַל דֶּרֶךְ הַנַּזְכָּ״ל בְּפַרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּאָדָם קַדְמוֹן).

First, the Partzuf of Keter of Keter of Arich Anpin of Atzilut was rectified (תְּחִלָּה נִתְקַּן פַּרְצוּף כֶּתֶר דְּכֶתֶר דַּאֲרִיךְ דַּאֲצִילוּת), which is the Yechidah of the Yechidah within it (שֶׁהוּא יְחִידָה דְּיְחִידָה שֶׁבּוֹ), and it was rectified and became from the Keters of the five Partzufim of the Keters of the Keters of Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah and Ze‘ir Anpin and Nukva of Atzilut (וְנִתְקַּן וְנַעֲשָׂה מֵהַכְּתָרִים דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּא״א וְאו״א וְיִשְׂסו״ת וּדְזו״ן דַּאֲצִילוּת), in the identical manner mentioned above regarding the Partzuf of Keter of Keter of Adam Kadmon (עַל דֶּרֶךְ הַנַּזְכָּ״ל בְּפַרְצוּף הַכֶּתֶר דְּכֶתֶר דְּאָדָם קַדְמוֹן מַמָּשׁ). And it clothes the Partzuf of Keter of Keter of Ze‘ir Anpin of the aforementioned Partzufim of Adam Kadmon equally (וְהוּא מַלְבִּישׁ לְפַרְצוּף הַכֶּתֶר דְּכֶתֶר דְּזו״ן דְּפַרְצוּפִים הַנַּזְכָּ״ל דְּאָדָם קַדְמוֹן), which is from the navel of the general Adam Kadmon and downward (שֶׁהוּא מֵהַטַּבּוּר דְּכְלָלוּת דְּאָדָם קַדְמוֹן וּלְמַטָּה). And upon it equally clothes the Partzuf of Keter of Keter of Abba and Imma of Atzilut (וְעָלָיו מַלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּכֶתֶר דַּאו״א דַּאֲצִילוּת), which was rectified and became from the Chokhmot of the five Partzufim of the Keters of the Keters of the Partzufim of Atzilut (הַנִּתְקַּן וְנַעֲשָׂה מֵחָכְמוֹת דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַרְצוּפֵי הָאֲצִילוּת). And upon it equally clothes the Partzuf of Keter of Keter of Yisrael-Saba and Tevunah (וְעָלָיו מַלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּכֶתֶר דִּישְׂסו״ת), which was rectified and became from the Binot of the five Partzufim of the Keters of the Keters of the five Partzufim of Atzilut (הַנִּתְקַּן וְנַעֲשָׂה מֵהַבִּינוֹת דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּה׳ פַּרְצוּפֵי הָאֲצִילוּת). And upon it equally clothes the Partzuf of Keter of Keter of Ze‘ir Anpin (וְעָלָיו מַלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּז״א), which was rectified from the six extremities of the five Partzufim of the Keters of the Keters of the Partzufim of Atzilut (הַנִּתְקַּן מִו״ק דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַרְצוּפֵי הָאֲצִילוּת). And upon it equally clothes the Partzuf of Keter of Keter of the Malkhut, the Nukva of Ze‘ir Anpin of Atzilut (וְעָלָיו מַלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּמַלְכוּת נוּקְבָּא דְּז״א דַּאֲצִילוּת), which was rectified from the Malkhuyot of the Nukva of Ze‘ir Anpin of the five Partzufim of the Keters of the Keters of the Partzufim of Atzilut (הַנִּתְקַּן מִמַּלְכֻיּוֹת נוּקְבָּא דְּז״א דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּה׳ פַּרְצוּפֵי הָאֲצִילוּת).

Behold, the rectification of the Partzufim of the Keters of the Keters has been explained (הֲרֵי נִתְבָּאֵר תִּקּוּן פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים), which are one Partzuf out of the twenty-five Partzufim of Arich Anpin of each Partzuf of the Partzufim of Atzilut (שֶׁהֵם פַּרְצוּף אֶחָד מִכ״ה פַּרְצוּפִים דְּא״א דְּכָל פַּרְצוּף דְּפַרְצוּפֵי הָאֲצִילוּת), equal in their stature as the stature of Arich Anpin, clothing one another equally (שָׁוִין בְּקוֹמָתָם כְּקוֹמַת א״א מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה). However, the detailed ten Sefirot of each Partzuf among them are not equal in their stature (אֲמְנָם פְּרָטֵי הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף מֵהֶם אֵינָם שָׁוִין בְּקוֹמָתָם), but rather they stand one beneath the other (אֶלָּא עוֹמְדִים זֶה תַּחַת זֶה), in the manner mentioned above regarding the Partzufim of Keter of Keter of Arich Anpin of Adam Kadmon (כְּסֵדֶר הַנַּזְכָּ״ל בְּפַרְצוּפֵי הַכֶּתֶר דְּכֶתֶר דְּא״א דְּאָדָם קַדְמוֹן).

And after them, in the same manner as mentioned above (וְאַחֲרֵיהֶם כְּמוֹ כֵן עַל דֶּרֶךְ הַנַּזְכָּ״ל), were rectified and made the Partzufim of the Keters of the Keters of the detailed and general Partzufim of Beri’ah, Yetzirah, and Asiyah (נִתְקְּנוּ וְנַעֲשׂוּ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּפַרְצוּפֵי בִּי״ע הַפְּרָטִים וְהַכְּלוּלִים). And afterward the Partzufim of the Keters of the Chokhmot began to be rectified (וְאַחַר כָּךְ הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַכְּתָרִים דְּחָכְמוֹת), which are one Partzuf out of the twenty-five Partzufim of Abba and Imma of each Partzuf of the Partzufim of Adam Kadmon (שֶׁהֵם פַּרְצוּף אֶחָד מִכּ״ה פַּרְצוּפִים דַּאו״א דְּכָל פַּרְצוּף דְּפַרְצוּפֵי אָדָם קַדְמוֹן). And first was rectified the Partzuf of Keter of Chokhmah of Adam Kadmon (וְתְחִלָּה נִתְקַּן פַּרְצוּף כֶּתֶר דְּחָכְמָה דְּאָדָם קַדְמוֹן), which is the Yechidah of the Chayah within him (שֶׁהוּא יְחִידָה דְּחַיָּה שֶׁבּוֹ). And it was rectified and became from the Keters of the five Partzufim of the Keters of the Partzufim of the Chokhmot of the Partzufim of Adam Kadmon (וְנִתְקַּן וְנַעֲשָׂה מִכְּתָרִים דְּה׳ פַּרְצוּפֵי הַכְּתָרִים דְּפַרְצוּפֵי הַחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן), in the manner of the Partzufim of the Keter of Keter mentioned above (עַל דֶּרֶךְ פַּרְצוּפֵי הַכֶּתֶר דְּכֶתֶר הַנַּזְכָּ״ל).

And it clothed equally the Partzuf of Keter of Keter of the Malkhut, the Nukva of Ze‘ir Anpin of Adam Kadmon (וְהִלְבִּישׁ בְּשָׁוֶה לְפַרְצוּף כֶּתֶר דְּכֶתֶר דְּמַלְכוּת נוּקְבָּא דְּז״א דְּאָדָם קַדְמוֹן). And upon it equally clothed the Partzuf of Keter of Chokhmah of Abba and Imma of Adam Kadmon (וְעָלָיו הִלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּחָכְמָה דַּאו״א דְּאָדָם קַדְמוֹן), which was rectified and became from the Chokhmot of the Keters of the Chokhmot of the Partzufim of Adam Kadmon (הַנִּתְקַּן וְנַעֲשָׂה מֵחָכְמוֹת דְּכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן). And upon it equally clothed the Partzuf of Keter of Chokhmah of Yisrael-Saba and Tevunah (וְעָלָיו הִלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּחָכְמָה דִּישְׂסו״ת), which was rectified from the Binot of the Keters of the Chokhmot of the Partzufim of Adam Kadmon (הַנִּתְקַּן מִבִּינוֹת דְּכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן). And upon it equally clothed the Partzuf of Keter of Chokhmah of Ze‘ir Anpin (וְעָלָיו הִלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּחָכְמָה דְּז״א), which was rectified from the six extremities of Ze‘ir Anpin of the Keters of the Chokhmot of the Partzufim of Adam Kadmon (הַנִּתְקַּן מִו״ק דְּז״א דְּכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן). And upon it equally clothes the Partzuf of Keter of Chokhmah of the Malkhut, the Nukva of Ze‘ir Anpin of Adam Kadmon (וְעָלָיו מַלְבִּישׁ בְּשָׁוֶה פַּרְצוּף כֶּתֶר דְּחָכְמָה דְּמַלְכוּת נוּקְבָּא דְּז״א דְּאָדָם קַדְמוֹן), which was rectified from the Malkhuyot of the Keters of the Chokhmot of the Partzufim of Adam Kadmon (הַנִּתְקַּן מִמַּלְכֻיּוֹת דְּכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן).

Behold, the Partzufim of the Keters of the Chokhmot of the Partzufim of Adam Kadmon were rectified, equal in their stature like the stature of Adam Kadmon, clothing one another equally (הֲרֵי נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן שָׁוִין בְּקוֹמָתָם כְּקוֹמַת אָדָם קַדְמוֹן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה). However, the detailed ten Sefirot of each Partzuf are not equal in their stature (אֲמְנָם פְּרָטֵי הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף אֵינָם שָׁוִין בְּקוֹמָתָם), but they stand in their order in the manner mentioned above regarding the Partzuf of Keter of Keter of Arich Anpin of Adam Kadmon (אֶלָּא עוֹמְדִים כְּסֵדְרָן עַל דֶּרֶךְ הַנַּזְכָּ״ל הַפַּרְצוּף כֶּתֶר דְּכֶתֶר דְּא״א דְּאָדָם קַדְמוֹן). And afterward, likewise, the Partzufim of the Keters of the Chokhmot of the Partzufim of A"B"Y"A were rectified (וְאַחַר כָּךְ כְּמוֹ כֵן נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אֲבִי״ע), in the manner mentioned in the Partzufim of the Keters of the Chokhmot of the Partzufim of Adam Kadmon as stated above (עַל דֶּרֶךְ הַנַּזְכָּ״ל בְּפַרְצוּפֵי הַכְּתָרִים דְּחָכְמוֹת דְּפַרְצוּפֵי אָדָם קַדְמוֹן כַּנִּזְכָּר לְעֵיל). And afterward were rectified the Partzufim of the Keters of the Binot, which are Yisrael-Saba and Tevunah of the Partzufim of Adam Kadmon, as stated above (וְאַחַר כָּךְ נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּבִינוֹת שֶׁהֵם יִשְׂסו״ת דְּפַרְצוּפֵי אָדָם קַדְמוֹן כַּנִּזְכָּר לְעֵיל). And afterward were rectified the Partzufim of the Keters of the Binot, which are Yisrael-Saba and Tevunah of the Partzufim of Adam Kadmon and of A"B"Y"A, in the manner mentioned above (וְאַחַר כָּךְ נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּבִינוֹת שֶׁהֵם יִשְׂסו״ת דְּפַרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע עַל דֶּרֶךְ הַנַּזְכָּ״ל). And afterward were rectified the Partzufim of the Keters of the six extremities, which are Ze‘ir Anpin of the Partzufim of Adam Kadmon and of A"B"Y"A, in the manner mentioned above (וְאַחַר כָּךְ נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּו״ק שֶׁהֵם ז״א דְּפַרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע עַל דֶּרֶךְ הַנַּזְכָּ״ל). And afterward were rectified the Partzufim of the Keters of the Malkhuyot, which are the Nukva of Ze‘ir Anpin of the Partzufim of Adam Kadmon and of A"B"Y"A, in the manner mentioned above (וְאַחַר כָּךְ נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּמַלְכֻיּוֹת שֶׁהֵם נוּקְבָא דְּז״א דְּפַרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע עַל דֶּרֶךְ הַנַּזְכָּ״ל).

Behold, the Partzufim of the Keters of all the detailed Partzufim of Adam Kadmon and of A"B"Y"A of Adam Kadmon were rectified (הֲרֵי נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּכָל פְּרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע דְּאָדָם קַדְמוֹן), and in this manner was the rectification of the Partzufim of the Keters of the Partzufim of Adam Kadmon and of A"B"Y"A of A"B"Y"A (וְעַל דֶּרֶךְ זֶה הָיָה תִּקּוּן פַּרְצוּפֵי הַכְּתָרִים דְּפַרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲבִי״ע). And afterward the Partzufim of the Chokhmot of the Keters of the detailed Partzufim of Adam Kadmon and of A"B"Y"A of Adam Kadmon began to be rectified (וְאַחַר כָּךְ הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַחָכְמוֹת דְּכְּתָרִים דְּפְרָטֵי פַּרְצוּפֵי א״ק וַאֲבִי״ע דְּא״ק), in the manner mentioned above (עַל דֶּרֶךְ הַנַּזְכָּר לְעֵיל). And in this manner was the rectification of the Partzufim of the Chokhmot of the Keters of the Partzufim of Adam Kadmon and of A"B"Y"A of A"B"Y"A (וְכֵן עַל דֶּרֶךְ זֶה הָיָה תִּקּוּן פַּרְצוּפֵי הַחָכְמוֹת דְּכְּתָרִים דְּפַרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע דַּאֲבִי״ע). And after them were rectified the Partzufim of the Chokhmot of the Chokhmot of the detailed Partzufim of Adam Kadmon and of A"B"Y"A of Adam Kadmon and of A"B"Y"A that are general (וְאַחֲרֵיהֶם נִתְקְּנוּ פַּרְצוּפֵי הַחָכְמוֹת דְּחָכְמוֹת דְּפְרָטֵי פַּרְצוּפֵי אָדָם קַדְמוֹן וַאֲבִי״ע דְּאָדָם קַדְמוֹן וְדַאֲבִי״ע הַכְּלוּלִים), in the manner mentioned above (עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them the Chokhmot of the Binot of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם הַחָכְמוֹת דְּבִינוֹת דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them the Chokhmot of the six extremities of Ze‘ir Anpin of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם הַחָכְמוֹת דְּו״ק דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them the Chokhmot of the Malkhuyot, the Nukvot of Ze‘ir Anpin of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם הַחָכְמוֹת דְּמַלְכֻיּוֹת נוּקְבוֹת דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנִּזְכָּר לְעֵיל).

And afterward the Partzufim of the Binot of the Keters of the generality of all the worlds began to be rectified (וְאַחַר כָּךְ הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַבִּינוֹת דְּכְּתָרִים דְּכְלָלוּת כָּל הָעוֹלָמוֹת), in the manner mentioned above (עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them were rectified the Partzufim of the Binot of the Chokhmot of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם נִתְקְּנוּ פַּרְצוּפֵי הַבִּינוֹת דְּחָכְמוֹת דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them the Binot of the Binot of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם הַבִּינוֹת דְּבִינוֹת דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them the Binot of the six extremities of Ze‘ir Anpin of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם הַבִּינוֹת דְּו״ק דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And after them the Binot of the Malkhuyot, the Nukva of Ze‘ir Anpin of the generality of all the worlds, in the manner mentioned above (וְאַחֲרֵיהֶם הַבִּינוֹת דְּמַלְכֻיּוֹת נוּקְבָא דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And afterward the Partzufim of Ze‘ir Anpin of the Keters and of the Chokhmot and of the Binot and of the Ze‘ir Anpin and of the Malkhuyot, the Nukvot of Ze‘ir Anpin of the generality of all the worlds, began to be rectified (וְאַחֲרֵיהֶם הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַז״א דְּכְּתָרִים וְדַחָכְמוֹת וְדַבִּינוֹ וּדְז״א וּדְמַלְכֻיּוֹת נוּקְבוֹת דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנַּזְכָּ״ל). And afterward the Partzufim of the Malkhuyot, the Nukva of Ze‘ir Anpin of the Keters and of the Chokhmot and of the Binot and of the Ze‘ir Anpin and of the Malkhuyot, the Nukva of Ze‘ir Anpin of the generality of all the worlds, began to be rectified (וְאַחַר כָּךְ הִתְחִילוּ לְהִתְתַּקֵּן פַּרְצוּפֵי הַמַּלְכֻיּוֹת נוּקְבָא דְּז״א דְּכְּתָרִים וְדַחָכְמוֹת וְדַבִּינוֹת וּדְז״א וּדְמַלְכֻיּוֹת נוּקְבָא דְּז״א דְּכְלָלוּת כָּל הָעוֹלָמוֹת עַל דֶּרֶךְ הַנִּזְכָּר לְעֵיל).

Shemen, Siman 18

(שֶׁמ״ן סִימָן י״ח)

Behold, regarding what he wrote—that when a certain Partzuf was rectified in Adam Kadmon (הִנֵּה מַה שֶּׁמָּשְׁמָעוֹ כִּי כְּשֶׁנִּתְקַּן אֵיזֶה פַּרְצוּף בְּאָדָם קַדְמוֹן), all the Partzufim corresponding to it were rectified from the head of Adam Kadmon until the end of Asiyah before the second Partzuf of Adam Kadmon would be rectified (הָיוּ נִתְקָּנִין כָּל הַפַּרְצוּפִים שֶׁכְּנֶגְדּוֹ מֵרֹאשׁ אָדָם קַדְמוֹן עַד סוֹף הָעֲשִׂיָּה קֹדֶם שֶׁיִּתְקַּן פַּרְצוּף הַב׳ דְּאָדָם קַדְמוֹן), as mentioned in chapter two of Sha‘ar A"B"Y"A (כַּנִּזְכָּר בְּפ״ב מִשַּׁעַר אֲבִי״ע), behold, we have already copied the wording of that chapter in the previous section (הִנֵּה פֶּרֶק זֶה ב׳ מִשַּׁעַר אֲבִי״ע כְּבָר הֶעְתַּקְנוּ לְשׁוֹנוֹ בַּסִּימָן הַקּוֹדֵם), and nothing of this matter is mentioned there at all (וְלֹא נִזְכַּר שָׁם כְּלָל מִדָּבָר זֶה). And in the entire Sha‘ar A"B"Y"A, and likewise throughout the entire Sha‘ar Seder A"B"Y"A, I have searched for it and have not found it (וּבְכָל שַׁעַר אֲבִי״ע וְכֵן בְּכָל שַׁעַר סֵדֶר אֲבִי״ע בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ). And moreover, until this moment I have not found in any teaching among the teachings of the Rav, of blessed memory, anything in which the term “rectification” is stated regarding the Partzufim of Adam Kadmon (וְלֹא עוֹד אֶלָּא שֶׁלְּעֵת כָּזֹאת לֹא מָצָאתִי בְּשׁוּם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב זלה״ה שֶׁנֶּאֱמַר בּוֹ בְּחִינַת תִּקּוּן בְּפַרְצוּפֵי אָדָם קַדְמוֹן).

On the contrary—what is found written in the teachings of the Rav, of blessed memory, is that through the coupling of Chokhmah and Binah of Adam Kadmon the world of Atzilut was rectified, as is known (וַאֲדְרַבָּה מַה שֶּׁנִּמְצָא כָּתוּב בִּדְרוּשֵׁי הָרַב זלה״ה הוּא כִּי עַל־יְדֵי זוּוּג חו״ב דְּאָדָם קַדְמוֹן נִתְקַּן עוֹלַם הָאֲצִילוּת כַּנּוֹדָע). And this entire order—of the rectification of the Partzufim and their alternation— I have not found it attributed to any teaching of the Rav, of blessed memory (וְגַם סֵדֶר זֶה שֶׁכָּתַב בְּתִקּוּן הַפַּרְצוּפִים וְהַתַּחֲלֻפָתָם לֹא מְצָאתִיהוּ בְּשֵׁם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב זלה״ה). And if Rabbi Sar Shalom, of blessed memory, found it, why did he not mention it explicitly, nor show where its place of honor is? (וְאִם הוּא הָרַב שַׂר שָׁלוֹם זלה״ה מְצָאוֹ לָמָּה לֹא הִזְכִּירוֹ וְלֹא הֶרְאָה אֵיֵּה מְקוֹם כְּבוֹדוֹ).

For on the contrary, all the teachings of the Rav, of blessed memory, indicate the opposite (כִּי אֲדְרַבָּה כָּל דְּרוּשֵׁי הָרַב זלה״ה מוֹרִין הֶפֶךְ מִזֶּה): that after the completion of the rectification of the upper Partzuf, the rectification of the lower Partzuf begins (כִּי אַחַר שְׁלֵמוּת תִּקּוּן פַּרְצוּף הָעֶלְיוֹן הִתְחִיל תִּקּוּן פַּרְצוּף הַתַּחְתּוֹן), and likewise, after the completion of the rectification of the world of Atzilut, the rectification of the worlds of Beri’ah–Yetzirah–Asiyah begins (וְגַם כִּי אַחַר שְׁלֵמוּת תִּקּוּן עוֹלַם הָאֲצִילוּת הִתְחִיל תִּקּוּן עוֹלָמוֹת בִּי״ע). And these are his words in Etz Chayim, Sha‘ar haTikkun, chapter one (וְזֶ״ל בְּעֵץ חַיִּים שַׁעַר הַתִּקּוּן פ״א): “And through this coupling of Chokhmah and Binah of Adam Kadmon (וְעַל־יְדֵי זִוּוּג זֶה דְּחו״ב דְּאָדָם קַדְמוֹן), all of Atzilut was rectified entirely, from Atik until the Malkhut (נִתְקַּן כָּל הָאֲצִילוּת כֻּלּוֹ מֵעַתִּיק עַד הַמַּלְכוּת). And first Atik was rectified (וְתְחִלָּה נִתְקַּן עַתִּיק), and afterward there was a coupling in Atik, and he rectified Arich Anpin (וְאַחַר כָּךְ הָיָה זִוּוּג בַּעַתִּיק וְהוּא תִּקֵּן לְא״א). And afterward there was a coupling for Arich Anpin for the rectification of Abba and Imma (וְאַחַר כָּךְ הָיָה זִוּוּג לְא״א לְתִקּוּן או״א). And afterward the coupling of Abba and Imma for the rectification of Ze‘ir Anpin and Nukva of Atzilut (וְאַחַר כָּךְ זִוּוּג דְּאו״א לְתִקּוּן זו״ן דַּאֲצִילוּת). And afterward the coupling of Ze‘ir Anpin and Nukva of Atzilut for the sake of the rectification of all the other worlds, etc.” (וְאַחַר כָּךְ זִוּוּג דְּזו״ן דַּאֲצִילוּת לְצוֹרֶךְ תִּקּוּן כָּל הָעוֹלָמוֹת הָאֲחֵרִים וְכוּ׳). See there (עַיֵּן שָׁם).

Behold, for at first he said that through the coupling of Chokhmah and Binah of Adam Kadmon (הֲרֵי כִּי בַּתְּחִלָּה אָמַר כִּי עַל־יְדֵי הַזִּוּוּג דְּחו״ב דְּאָדָם קַדְמוֹן), all of Atzilut was rectified entirely (נִתְקַּן כָּל הָאֲצִילוּת כֻּלּוֹ), which appears to mean the complete perfection of all of Atzilut (כְּנִרְאֶה שֶׁהוּא בְּשְׁלֵמוּת כָּל הָאֲצִילוּת). And afterward he detailed the order of the rectification of Atzilut from Partzuf to Partzuf, until the Ze‘ir Anpin–Nukva of Atzilut, which is the end of Atzilut (וְאַחַר כָּךְ פֵּרֵט סֵדֶר תִּקּוּן הָאֲצִילוּת מִפַּרְצוּף לְפַרְצוּף עַד זו״ן דַּאֲצִילוּת שֶׁהוּא סוֹף הָאֲצִילוּת), which appears to be the completion of the rectification of each and every Partzuf, and not a particular aspect within each Partzuf (כְּנִרְאֶה שֶׁהוּא שְׁלֵמוּת תִּקּוּן כָּל פַּרְצוּף וּפַרְצוּף וְלֹא בְּחִינָה פְּרָטִית שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף).

And afterward he said that after this, the coupling of the Ze‘ir Anpin–Nukva of Atzilut was for the sake of the other worlds (וְאַחַר כָּךְ אָמַר שֶׁאַחַר כָּךְ הָיָה זִוּוּג זו״ן דַּאֲצִילוּת לְצוֹרֶךְ שְׁאָר הָעוֹלָמוֹת). If so, how is it possible to say that when some particular Partzuf in Adam Kadmon was rectified, all the Partzufim corresponding to it were rectified until the end of Asiyah (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר כִּי כְּשֶׁנִּתְקַּן אֵיזֶה פַּרְצוּף פְּרָטִי בְּאָדָם קַדְמוֹן נִתְקְּנִין כָּל הַפַּרְצוּפִים שֶׁכְּנֶגְדּוֹ עַד סוֹף הָעֲשִׂיָּה), before the rectification of the upper Partzufim is completed in perfection (קֹדֶם שֶׁיִּשְׁתַּלֵּם תִּקּוּן הַפַּרְצוּפִים הָעֶלְיוֹנִים בִּשְׁלֵמוּת)? For according to his words, of blessed memory, in every aspect of the upper Partzufim also, only that particular Partzuf which was rectified would have been rectified until the end of Asiyah (שֶׁהֲרֵי לְפִי דְּבָרָיו ז״ל בְּכָל בְּחִינַת הַפַּרְצוּפִים הָעֶלְיוֹנִים גַּם־כֵּן לֹא נִתְקַּן רַק אוֹתוֹ הַפַּרְצוּף הַפְּרָטִי שֶׁנִּתְקַּן עַד סוֹף הָעֲשִׂיָּה). And it would follow that before the completion of the rectification of the upper Partzufim, the ten Sefirot of Asiyah would have been rectified (וְנִמְצָא כִּי קֹדֶם שְׁלֵמוּת תִּקּוּן הַפַּרְצוּפִים הָעֶלְיוֹנִים נִתְקַּן ע״ס הָעֲשִׂיָּה). And also that before the completion of the rectification of Atzilut, Beri’ah–Yetzirah–Asiyah would likewise have been rectified (וְגַם כִּי קֹדֶם שְׁלֵמוּת תִּקּוּן הָאֲצִילוּת נִתְקַּן גַּם־כֵּן בִּי״ע). And this is the opposite of what is explained in the words of the Rav, of blessed memory (וְזֶה הֶפֶךְ הַמְבֹאָר בִּדְבַרֵי הָרַב ז״ל), that with the completion of the rectification of the upper, the lower becomes rectified (שֶׁבִּשְׁלֵמוּת תִּקּוּן הָעֶלְיוֹן נִתְקַּן הַתַּחְתּוֹן). And in Sha‘ar M"N, chapter four, he wrote as follows (וּבְשַׁעַר מ״ן פ״ד כָּתַב וְזֶ״ל): “And we shall begin with the world of Atzilut, etc (וְנַתְחִיל בְּעוֹלַם הָאֲצִילוּת וְכוּ׳). And you must know that at the time the clarification began, the portion of the clarification of Atzilut came first (וְצָרִיךְ שֶׁתֵּדַע כִּי בְּעֵת שֶׁהִתְחִיל הַבֵּרוּר הָיָה תְּחִלָּה חֵלֶק בִּירוּר הָאֲצִילוּת), and then the Beri’ah had not yet been clarified at all (וְאָז עֲדַיִן לֹא הֻבְרַר הַבְּרִיאָה כְּלָל). And in this same manner regarding the other worlds as well (וְכֵן עַל דֶּרֶךְ זֶה בִּשְׁאָר הָעוֹלָמוֹת). Also within Atzilut itself, at the time that Atik within it was clarified, everything beneath it had not yet been clarified at all (גַּם בָּאֲצִילוּת עַצְמוֹ בְּעֵת שֶׁהֻבְרַר עַתִּיק שֶׁבּוֹ עֲדַיִן כָּל מַה שֶּׁלְּמַטָּה מִמֶּנּוּ לֹא הֻבְרַר כְּלָל). And likewise in every detail of the details” (וְכֵן כְּיוֹצֵא בָּזֶה בְּכָל פְּרָטֵי הַפְּרָטִים). Thus ends his words (ע״כ).

Behold, it is clarified that at the time the portion of the clarification of Atzilut was clarified, the Beri’ah had not yet been clarified at all (הֲרֵי מְבֹואר כִּי בְּעֵת שֶׁנִּבְרַר חֵלֶק בִּירוּר הָאֲצִילוּת עֲדַיִן לֹא הֻבְרַר הַבְּרִיאָה כְּלָל), for first the portion of Atzilut was clarified, and afterward the portion of Beri’ah, and afterward the portion of Yetzirah, and afterward the portion of Asiyah (כִּי אִם תְּחִלָּה נִבְרַר חֵלֶק הָאֲצִילוּת וְאַחַר כָּךְ נִבְרַר חֵלֶק הַבְּרִיאָה וְ אַחַר כָּךְ חֵלֶק הַיְצִירָה וְאַחַר כָּךְ חֵלֶק הָעֲשִׂיָּה), as he concluded, “and in this manner regarding the other worlds” (כְּמוֹ שֶׁסִּיֵּם וְעַל דֶּרֶךְ זֶה בִּשְׁאָר הָעוֹלָמוֹת). And if, according to his words, when some particular Partzuf in Adam Kadmon was rectified, all the Partzufim corresponding to it until the end of Asiyah were rectified (וְאִם כְּדִבְרָיו כִּי כַּאֲשֶׁר נִתְקַּן אֵיזֶה פַּרְצוּף פְּרָטִי בְּאָדָם קַדְמוֹן נִתְקָּנִים כָּל הַפַּרְצוּפִים שֶׁכְּנֶגְדּוֹ עַד סוֹף הָעֲשִׂיָּה), then before the clarification and rectification of the portion of Atzilut is completed, the clarification and rectification would already reach the end of Asiyah (אִם כֵּן קֹדֶם שֶׁנִּשְׁלַם בִּירוּר וְתִקּוּן חֵלֶק הָאֲצִילוּת נִבְרַר וְנִתְקַּן עַד סוֹף הָעֲשִׂיָּה).

For behold, by way of example, when the Partzuf of Keter of Adam Kadmon was rectified, all the Keters of the Partzufim of Atzilut were rectified (כִּי הֲרֵי דֶּרֶךְ מָשָׁל כְּשֶׁנִּתְקַּן פַּרְצוּף כֶּתֶר דְּאָדָם קַדְמוֹן נִתְקְּנוּ כָּל הַכְּתָרִים דְּפַרְצוּפֵי הָאֲצִילוּת); however, the rest of the portions of Atzilut had not yet been rectified (אֲמְנָם שְׁאָר חֶלְקֵי הָאֲצִילוּת עֲדַיִן לֹא נִתְקְּנוּ). And if so, when also the Keters of the Partzufim of A"B"Y"A were rectified (וְאִם כֵּן כַּאֲשֶׁר נִתְקְּנִים גַּם הַכְּתָרִים דְּפַרְצוּפֵי בִּי״ע), it follows that before the clarification and rectification of Atzilut is completed, the Beri’ah would also be clarified and rectified (נִמְצָא כִּי קֹדֶם שְׁנִשְׁלַם בִּירוּר וְתִקּוּן הָאֲצִילוּת נִבְרַר גַּם כֵּן וְנִתְקַּן הַבְּרִיאָה). And before the clarification and rectification of the portion of Beri’ah is completed, the Yetzirah would be clarified and rectified (וְקֹדֶם שֶׁנִּשְׁלַם בִּירוּר וְתִקּוּן חֵלֶק הַבְּרִיאָה נִבְרַר וְנִתְקַּן מֵהַיְצִירָה).

And before the clarification and rectification of the portion of Yetzirah is completed, also from Asiyah would be clarified and rectified (וְקֹדֶם שֶׁנִּשְׁלַם בִּירוּר וְתִקּוּן חֵלֶק הַיְצִירָה נִבְרַר וְנִתְקַּן גַּם מֵהָעֲשִׂיָּה), which is the opposite of the words of the Rav (הֶפֶךְ דִּבְרֵי הָרַב). And likewise it is difficult from what the Rav, of blessed memory, further wrote (וְכֵן קָשֶׁה מִמַּה שֶּׁאָמַר עוֹד הָרַב זלה״ה): that even within Atzilut itself, at the moment that Atik within it was clarified, everything beneath it had not yet been clarified at all (גַּם בָּאֲצִילוּת עַצְמוֹ בְּעֵת שֶׁהֻבְרַר עַתִּיק שֶׁבּוֹ עֲדַיִן כָּל מַה שֶּׁלְּמַטָּה מִמֶּנּוּ לֹא הֻבְרַר כְּלָל). But according to his words—that, for example, when the Keter of Adam Kadmon was rectified, also the Keter of Atik of Atzilut was rectified (וְאִלּוּ לְפִי דְּבָרָיו הִנֵּה דֶּרֶךְ מָשָׁל כַּאֲשֶׁר נִתְקַּן הַכֶּתֶר דְּאָדָם קַדְמוֹן נִתְקַּן גַּם הַכֶּתֶר דְּעַתִּיק דַּאֲצִילוּת)—yet the remaining aspects of Atik had still not been clarified nor rectified (אֲמְנָם שְׁאָר הַבְּחִינוֹת דְּעַתִּיק עֲדַיִן לֹא הֻבְרְרוּ וְלֹא נִתְקְּנוּ).

If so, when afterward all the Keters beneath it are rectified, down to the end of Asiyah (וְאִם כֵּן כַּאֲשֶׁר אַחַר כָּךְ נִתְקְּנִים כָּל הַכְּתָרִים שֶׁלְּמַטָּה מִמֶּנּוּ וְעַד סוֹף הָעֲשִׂיָּה), it follows that before the clarification and rectification of Atik of Atzilut is completed, everything beneath it down to the end of Asiyah would already have been clarified (נִמְצָא כִּי קֹדֶם שֶׁנִּשְׁלַם בִּירוּר וְתִקּוּן עַתִּיק דַּאֲצִילוּת נִבְרַר מִכָּל מַה שֶּׁלְּמַטָּה מִמֶּנּוּ וְעַד סוֹף עֲשִׂיָּה), which is the opposite of the words of the Rav, of blessed memory (הֶפֶךְ דִּבְרֵי הָרַב זלה״ה). And likewise it is difficult from all the aspects, as the Rav, of blessed memory, wrote (וְכֵן קָשֶׁה מִכָּל הַבְּחִינוֹת כְּמָה שֶׁכָּתַב הָרַב זלה״ה), “and so too in every detail of the details” (וְכֵן כְּיוֹצֵא בָּזֶה בְּכָל פְּרָטֵי הַפְּרָטִים), meaning that no aspect becomes clarified until the clarification and rectification of the aspect above it is completed in absolute perfection, step after step (כְּלוֹמַר שֶׁאֵין שׁוּם בְּחִינָה נִבְרֶרֶת עַד שֶׁיֻּשְׁלַם בִּירוּר וְתִקּוּן הַבְּחִינָה שֶׁלְּמַעְלָה מִמֶּנָּה בִּשְׁלֵמוּת מַדְרֵגָה אַחַר מַדְרֵגָה). And in Sha‘ar Derushei A"B"Y"A, the end of chapter thirteen, he wrote as follows (וּבְשַׁעַר דְּרוּשֵׁי אֲבִי״ע סוֹף פֶּרֶק י״ג כָּתַב וְזֶ״ל): “All four worlds A"B"Y"A were clarified from the clarifications of the Kings, the most exalted among Atzilut (כָּל ד׳ עוֹלָמוֹת אֲבִי״ע הֻבְרְרוּ מִבִּירוּרֵי הַמְּלָכִים הַיּוֹתֵר מְעוּלֶּה בַּאֲצִילוּת), etc. And in this manner within Atzilut itself—the most refined was clarified in Atik, etc (וְכֵן עַל דֶּרֶךְ זֶה בָּאֲצִילוּת עַצְמוֹ הַיּוֹתֵר מְשֻׁבָּח נִבְרַר בְּעַתִּיק וְכו׳).

And know that after the portion of Atik was clarified completely (וְדָע שֶׁאַחַר שֶׁהֻבְרַר חֵלֶק הָעַתִּיק לְגַמְרֵי), then he began to clarify the portion of Arich Anpin (אָז הִתְחִיל הוּא לְבָרֵר חֵלֶק הָא״א). And after the portion of Arich alone was clarified (וְאַחַר שֶׁהֻבְרַר חֵלֶק הָאָרִיךְ לְבַדּוֹ), then the portions of Abba and Imma were clarified (אָז הֻבְרְרוּ חֶלְקֵי או״א). And after Abba and Imma were clarified (וְאַחַר שֶׁהֻבְרְרוּ או״א), they began to clarify the portions of Ze‘ir Anpin and Nukva (הִתְחִילוּ לְבָרֵר חֶלְקֵי הַזו״ן). And all of this is through couplings and conceptions (וְכָל זֶה עַל־יְדֵי זִוּוּגִים וְעִיבּוּרים), in which those sparks ascend from the place of their fall upward (שֶׁאוֹתָם הַנִּיצוֹצוֹת עוֹלִין מִמְּקוֹם נְפִילָתָם עַד לְמַעְלָה), and enter into the womb of the Nukva (וְנִכְנָסוֹת בְּבֶטֶן הַנּוּקְבָא), and remain there for the time of pregnancy (וְנִשְׁתַּהוֹת שָׁם זְמַן הָעִיבּוּר), and are sweetened there (וְנִמְתָּקוֹת שָׁם), and become an aspect of a Partzuf (וְנַעֲשִׂים בְּחִינַת פַּרְצוּף). And after all of Atzilut was clarified (וְאַחַר שֶׁנִּתְבָּרֵר הָאֲצִילוּת כֻּלּוֹ), then the clarifications of Atik of Beri’ah begin to be clarified through the Nukva of Ze‘ir Anpin of Atzilut (אָז מַתְחִיל בִּירוּרֵי עַתִּיק דְּבְרִיאָה לְהִתְבָּרֵר עַל־יְדֵי נוּקְבָא דְּז״א דַּאֲצִילוּת). And afterward Atik of Beri’ah clarifies Arich Anpin of Beri’ah (וְאַחַר כָּךְ עַתִּיק דְּבְרִיאָה הוּא מְבָרֵר א״א דְּבְרִיאָה). And likewise in this manner throughout all of Beri’ah (וְכֵן כְּיוֹצֵא בָּזֶה בְּכָל הַבְּרִיאָה). And in this manner throughout all of Yetzirah in all its details (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל הַיְצִירָה בְּכָל פְּרָטָיו). And in this manner throughout all of Asiyah in all its details (וְכֵן עַל דֶּרֶךְ זֶה בַּעֲשִׂיָּה בְּכָל פְּרָטָיו). See there” (עַיֵּן שָׁם).

Behold, here it is explained exceedingly clearly, with no explanation greater than this (הֲרֵי כָּאן מְבֹאָר בָּאֵר הֵיטֵב אֲשֶׁר אֵין בֵּיאוּר יוֹתֵר מִזֶּה): that he said, “and after the portion of Atik was clarified completely,” and likewise with Arich, etc (שֶׁאָמַר וְאַחַר שֶׁהֻבְרַר חֵלֶק הָעַתִּיק לְגַמְרֵי וְכֵן בָּאָרִיךְ וְכוּʼ), showing that after the completion of the clarification and rectification of the upper aspect entirely, the clarification and rectification of the aspect beneath it begins (אֵיךְ שֶׁאַחַר שְׁלֵמוּת בִּירוּר וְתִקּוּן שֶׁל הַבְּחִינָה הָעֶלְיוֹנָה לְגַמְרֵי מַתְחִיל בִּירוּר וְתִקּוּן הַבְּחִינָה שֶׁלְּמַטָּה מִמֶּנָּה), and in this manner through all the ten degrees (וְכֵן עַל דֶּרֶךְ זֶה ע״ס הַמַּדְרֵגוֹת).

This is the opposite of his words, of blessed memory, who said that when some particular aspect in the upper level is rectified, that which corresponds to it below is rectified all the way downward before the clarification and rectification of the upper aspect is fully completed (הֶפֶךְ דְּבָרָיו ז״ל שֶׁאָמַר כִּי כְּשֶׁנִּתְקַּן אֵיזֶה חֵלֶק פְּרָטִי בַּבְּחִינָה הָעֶלְיוֹנָה נִתְקַּן שֶׁכְּנֶגְדּוֹ עַד לְמַטָּה קֹדֶם שֶׁיִּשְׁלַם לְגַמְרֵי בִּירוּר וְתִקּוּן הַבְּחִינָה הָעֶלְיוֹנָה). And it is likewise explained that the clarification and rectification of the worlds of A"B"Y"A is after the entire clarification and rectification of the world of Atzilut is completed (וְכֵן מְבֹאָר גַּם־כֵּן כִּי בִּירוּר וְתִקּוּן עוֹלָמוֹת בִּי״ע הוּא אַחַר שֶׁנִּשְׁלַם כָּל בִּירוּר וְתִקּוּן עוֹלַם הָאֲצִילוּת לְגַמְרֵי), for thus he said, “and after all of Atzilut was clarified” (כִּי כֵּן אָמַר וְאַחַר שֶׁנִּתְבָּרֵר הָאֲצִילוּת כֻּלּוֹ). And it is also explained that the worlds of A"B"Y"A follow this same pattern (וְגַם מְבֹאָר כִּי עוֹלָמוֹת בִּי״ע הֵם עַל דֶּרֶךְ זֶה גַּם כֵּן): that after the complete clarification and rectification of Beri’ah—degree after degree: Atik, then Arich Anpin, then Abba and Imma, then Ze‘ir Anpin–Nukva—each aspect in its complete rectification (כִּי אַחַר שֶׁנִּשְׁלַם בִּירוּרוֹ וְתִקּוּן הַבְּרִיאָה כֻּלָּהּ מַדְרֵגָה אַחַר מַדְרֵגָה עַתִּיק וְאַחַר כָּךְ א״א וְאַחַר כָּךְ או״א וְאַחַר כָּךְ זו״ן כָּל בְּחִינָה וּבְחִינָה בִּשְׁלֵמוּת תִּקּוּנָהּ), then the world of Yetzirah is rectified in all its details in this same manner (אָז נִתְקַּן עוֹלַם הַיְצִירָה בְּכָל פְּרָטָיו עַל דֶּרֶךְ זֶה), and afterward the world of Asiyah in this manner (וְאַחַר כָּךְ עוֹלַם הָעֲשִׂיָּה עַל דֶּרֶךְ הַנִּזְכָּר).

And all of this is entirely opposite the words of the Rav, of blessed memory, who said that when, for example, the Keter of Adam Kadmon was rectified, all the Keters of all the Partzufim down to the ten Sefirot of Asiyah were rectified—which would be before the complete rectification of the upper aspects, whether in the Partzufim or in the worlds (וְזֶה הוּא כַּמָּה הֲפָכִים מִדְּבָרָיו ז״ל שֶׁאָמַר שֶׁכְּשֶׁנִּתְקַּן דֶּרֶךְ מָשָׁל הַכֶּתֶר דְּאָדָם קַדְמוֹן נִתְקְּנוּ כָּל הַכְּתָרִים דְּכָל הַפַּרְצוּפִים ע״ס הָעֲשִׂיָּה—שֶׁהוּא קֹדֶם תִּקּוּן לְגַמְרֵי הַבְּחִינוֹת הָעֶלְיוֹנוֹת, בֵּין בַּפַּרְצוּפִים בֵּין בָּעוֹלָמוֹת). And in the book Mavo She‘arim, gate two, section three, chapter two, he wrote as follows (וּבְסֵפֶר מָבוֹא שְׁעָרִים ש״ב ח״ג פ״ב כָּתַב וְזֶ״ל): “And nevertheless, although it was explained that through the joining of M”H and S”G (וְאַף־עַל־פִּי שֶׁנִּתְבָּאֵר כִּי עַל־יְדֵי חִבּוּר מ״ה וְס״ג) this rectified all of Atzilut from Atik until Malkhut (זֶה נִתְקַּן כָּל הָאֲצִילוּת מֵעַתִּיק וְעַד הַמַּלְכוּת), it is not in a single moment (אֵינוֹ בְּפַעַם אַחַת).

For behold, at first through this coupling of Ayin-Bet and S”G of Adam Kadmon (כִּי הֲלוֹא בַּתְּחִלָּה עַל־יְדֵי זִוּוּג זֶה דְּע״ב וְס״ג דְּאָדָם קַדְמוֹן), at first Atik and the Nukva were rectified (תְּחִלָּה נִתְקַּן עַתִּיק וְנוּקְבָּא). And afterward Atik and the Nukva coupled again for the rectification of Arich Anpin and the Nukva (וְאַחַר־כָּךְ נִזְדַּוְּגוּ שֵׁנִית עַתִּיק וְנוּקְבָּא לְצוֹרֶךְ תִּקּוּן א״א וְנוּקְבָּא). And after they were rectified, they too coupled for the rectification of Abba and Imma (וְאַחַר תִּקּוּנָם גַּם־הֵם נִזְדַּוְּגוּ לְצוֹרֶךְ תִּקּוּן או״א). And afterward Abba and Imma coupled for Ze‘ir Anpin–Nukva (וְאַחַר־כָּךְ נִזְדַּוְּגוּ או״א לְצוֹרֶךְ זו״ן). And afterward Ze‘ir Anpin–Nukva coupled for the entirety of the remaining worlds of A"B"Y"A to rectify them (וְאַחַר־כָּךְ נִזְדַּוְּגוּ זו״ן לְצוֹרֶךְ כָּל שְׁאָר הָעוֹלָמוֹת דְּבִי״ע לְתַקְּנָם). And thus similarly until the end” (וְכֵן כְּיוֹצֵא עַד הַסּוֹף). Thus ends his words (ע״כ).

Behold, also here it is explained that at first he said that all of Atzilut was rectified (הֲרֵי גַּם כָּאן מְבֹאָר כִּי בַּתְּחִלָּה אָמַר כִּי נִתְקַּן כָּל הָאֲצִילוּת), and afterward he detailed its rectification from Partzuf to Partzuf throughout the ten Sefirot of Atzilut (וּפֵרֵט סֵדֶר תִּקּוּנוֹ מִפַּרְצוּף לְפַרְצוּף ע״ס הָאֲצִילוּת). And afterward he said, “and afterward Ze‘ir Anpin–Nukva coupled for the sake of the worlds of A"B"Y"A, and so on until the end,” that is, that also the worlds of A"B"Y"A follow this pattern (וְאַחַר־כָּךְ אָמַר וְאַחַר־כָּךְ נִזְדַּוְּגוּ זו״ן לְצוֹרֶךְ עוֹלָמוֹת בִּי״ע וְכֵן כְּיוֹצֵא עַד הַסּוֹף דְּהַיְנוּ כִּי גַּם עוֹלָמוֹת בִּי״ע הֵם עַל דֶּרֶךְ זֶה).

Thus, after the completion of the rectification of the world of Atzilut, A"B"Y"A were rectified (בְּאוֹפֶן כִּי אַחַר שְׁלֵמוּת תִּקּוּן עוֹלַם הָאֲצִילוּת נִתְקְּנוּ בִּי״ע). If so, how is it possible to say that when some particular Partzuf in Adam Kadmon is rectified, that which corresponds to it is rectified in all the Partzufim down to the end of Asiyah? (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר כִּי כְּשֶׁנִּתְקַּן אֵיזֶה פַּרְצוּף פְּרָטִי בְּאָדָם קַדְמוֹן נִתְקַּן שֶׁכְּנֶגְדּוֹ בְּכָל הַפַּרְצוּפִים עַד סוֹף הָעֲשִׂיָּה) For in such a case, the lower Partzufim and the lower worlds would begin their rectification before the completion of the rectification of the upper ones (דְּאִם כֵּן נִמְצָא כִּי הַפַּרְצוּפִים הַתַּחְתּוֹנִים וְכֵן הָעוֹלָמוֹת הַתַּחְתּוֹנִים מַתְחִילִים תִּקּוּנָם קֹדֶם שְׁלֵמוּת תִּקּוּן הָעֶלְיוֹנִים). Whether in the Partzufim—before the upper one above them is completed—or in the worlds—before the upper world above them is completed (בֵּין בַּפַּרְצוּפִים קֹדֶם גְּמַר תִּקּוּן פַּרְצוּף הָעֶלְיוֹן מֵהֶם וּבֵין בָּעוֹלָמוֹת קֹדֶם גְּמַר תִּקּוּן הָעוֹלָם הָעֶלְיוֹן מֵהֶם), this is the opposite of the words of the Rav, of blessed memory (הֶפֶךְ דִּבְרֵי הָרַב זלה״ה).

And there, in chapter eight, he wrote as follows (וְשָׁם בְּפ״ח כָּתַב וְזֶ״ל): “Behold, when the rectification of the eighth king, Hadar, came (הִנֵּה בְּבוֹא הַתִּקּוּן שֶׁל הַמֶּלֶךְ הַח׳ הֲדָר), he began to clarify, etc (הִתְחִיל לְבָרֵר וְכוּ׳). And at first the most clarified, the most select, and the most refined of all of them was clarified, and it ascended into Atzilut (וּבַתְּחִלָּה נִבְרַר הַמְבֹרָר וְהַמֻּבְחָר וְהַמְשֻׁבָּח שֶׁבְּכֻלָּם וְעָלָה בַּאֲצִילוּת). And even within Atzilut itself there are levels (וְגַם בָּאֲצִילוּת עַצְמוֹ יֵשׁ מַדְרֵגוֹת), for at first, through the supernal pregnancy mentioned in chapter two (כִּי בַּתְּחִלָּה עַל־יְדֵי הָעִיבּוּר הָעֶלְיוֹן הַנִּזְכָּר בְּפ״ב), they began to clarify the most refined among all of them (הִתְחִילוּ לְבָרֵר הַיּוֹתֵר מְשֻׁבָּח שֶׁבְּכֻלָּם), and from this was made the Nukva of Atik (וּמִמֶּנּוּ נַעֲשֵׂית נוּקְבָּא דְּעַתִּיק), after the light of the 288 sparks mixed with the light of the Nekudot of Keter which remained in Atzilut (אַחַר שֶׁנִּתְעָרְבוּ אוֹר דְּרפ״ח עִם הָאוֹר שֶׁל נְקוּדוֹת הַכֶּתֶר שֶׁנִּשְׁאָר בַּאֲצִילוּת). And also the vessels of the Kings mixed with the new vessels of the new M”H (וְגַם הַכֵּלִים שֶׁל הַמְּלָכִים נִתְעָרְבוּ עִם הַכֵּלִים הַחֲדָשִׁים דְּמ״ה הַחָדָשׁ), and from all of this the Nukva of Atik and Atik were made (וּמִכָּל זֶה נַעֲשֵׂית נוּקְבָּא דְּעַתִּיק וְעַתִּיק).

And afterward, through the coupling of the masculine and feminine aspects of Atik (וְאַחַר כָּךְ עַל־יְדֵי זִוּוּג דְּדכו״ן דְּעַתִּיק), they elevated and clarified sparks that were falling below (הֶעֱלוּ וּבֵירְרוּ נִיצוֹצוֹת שֶׁהָיוּ לְמַטָּה נוֹפְלוֹת), and they entered into the place of pregnancy as the secret of M"N (וְנִכְנָסוּ בִּמְקוֹם הָעִיבּוּר בְּסוֹד מ״ן), and there they are sweetened and rectified (וְשָׁם מִתְמַתְּקִין וּמִתְתַּקְּנִין), and they become the aspect of a Partzuf, the portion fitting for the Nukva of Arich Anpin (וְנַעֲשִׂים בְּחִינַת פַּרְצוּף חֵלֶק הָרָאוּי בְּנוּקְבָּא דְּא״א). And in this manner Arich Anpin clarifies for the Nukvot of Abba and Imma (וְכֵן עַל דֶּרֶךְ זֶה א״א בֵּירֵר לְנוּקְבִין דְּאו״א), and Abba and Imma for the sake of Ze‘ir Anpin–Nukva (וְאו״א לְצוֹרֶךְ זו״ן), each spark of Malkhut that is within them (כָּל חַיֵּי הַמַּלְכוּת אֲשֶׁר בָּהֶם).

And in this manner, throughout the ten Sefirot themselves of every Partzuf (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל הַי׳ סְפִירוֹת עַצְמָם שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף), their clarifications were in the order mentioned (הָיָה בִּירוּרָם עַל הַסֵּדֶר הַנִּזְכָּר). And whatever could not be clarified and elevated in Atzilut, not even to the Nukva of the lower Ze‘ir Anpin, remained in Beri’ah (וּמַה שֶּׁלֹּא יָכוֹל לְהִתְבָּרֵר וְלַעֲלוֹת בַּאֲצִילוּת אַף לְנוּקְבָּא דְּז״א הַתַּחְתּוֹנָה נִשְׁאַר בְּבְרִיאָה), and from them afterward were made all the portions of Beri’ah according to its gradated order (וְנַעֲשׂוּ מֵהֶם אַחַר כָּךְ כָּל חַלְקֵי הַבְּרִיאָה עַל סֵדֶר מַדְרֵגוֹתֶיהָ). And the sparks of Beri’ah are clarified in the womb of the Nukva of Ze‘ir Anpin through the coupling of Ze‘ir Anpin with her (וְנִיצוֹצוֹת הַבְּרִיאָה בִּתְבָּרְרִין בְּבֶטֶן נוּקְבָּא דְּז״א עַל־יְדֵי זִוּוּג הַזּ״א עִמָּהּ). And even there only the aspect of Atik of Beri’ah is clarified (וְגַם שָׁם אֵינוֹ מִתְבָּרֵר רַק בְּחִינַת עַתִּיק דְּבְרִיאָה), and there Arich Anpin of Beri’ah is clarified (וְשָׁם מִתְבָּרֵר א״א דְּבְרִיאָה), and in Arich Anpin of Beri’ah are clarified Abba and Imma of Beri’ah (וּבְא״א דְּבְרִיאָה מִתְבָּרְרִין או״א דְּבְרִיאָה).

And in this manner continually (וְכֵן עַל דֶּרֶךְ זֶה תָּמִיד): for it is impossible for any portion to be clarified above its level—not in place and not in time (כִּי אִי אֶפְשָׁר לְשׁוּם חֵלֶק לְהִתְבָּרֵר לְמַעְלָה מִמְּקוֹם מַדְרֵגָתוֹ לֹא בַּמָּקוֹם וְלֹא בַּזְּמַן), but all of them, one after the other, both according to the order of the levels and according to the order of the timing of their rectifications (אֶלָּא כֻּלָּם זֶה אַחַר זֶה הֵן בְּסֵדֶר הַמַּדְרֵגוֹת הֵן בְּסֵדֶר זְמַן תִּקּוּנָם). This is explained, and enough (וְזֶה מְבֹאָר וְדַי ע״כ).

Behold, also here it is explained how Atzilut was clarified first (הֲרֵי גַּם כָּאן מְבֹאָר אֵיךְ הָאֲצִילוּת נִבְרַר תְּחִלָּה), and the Partzufim of Atzilut were rectified in complete perfection, one after the other (וְנִתְקְּנוּ פַּרְצוּפֵי הָאֲצִילוּת בִּשְׁלֵמוּת זֶה אַחַר זֶה). And afterward all the portions of Beri’ah were clarified and rectified, level after level (וְאַחַר כָּךְ נִבְרְרוּ וְנִתְקְּנוּ כָּל חֶלְקֵי הַבְּרִיאָה מַדְרֵגָה אַחַר מַדְרֵגָה). And afterward, in this same manner, in Yetzirah, level after level (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה בַּיְצִירָה מַדְרֵגָה אַחַר מַדְרֵגָה). And afterward, in this same manner in Asiyah as well, level after level (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה בַּעֲשִׂיָּה גַּם כֵּן מַדְרֵגָה אַחַר מַדְרֵגָה), as he concluded there: “And afterward, in this manner, from the lowest in Yetzirah, and afterward from the lowest of all in Asiyah, according to its gradated order” (כְּמוֹ שֶׁסִּיֵּם שָׁם וְזֶ״ל וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה מֵהַיּוֹתֵר גָּרוּעַ בַּיְצִירָה וְאַחַר כָּךְ מֵהַיּוֹתֵר גָּרוּעַ שֶׁבְּכֻלָּם בַּעֲשִׂיָּה עַל סֵדֶר מַדְרֵגוֹתֶיהָ). This too is the opposite of Rabbi Sar Shalom, of blessed memory (גַּם כֵּן הֶפֶךְ הָרַב שַׂר שָׁלוֹם זלה״ה). And in Sha‘ar HaHakdamot, part two, chapter one, he wrote (וּבְש״ה ח״ב פ״א כָּתַב): “Know that in these seven Kings there are within them all the aspects of A"B"Y"A (דַּע כִּי בָּאֵלּוּ הַז״מ יֵשׁ בָּהֶם כָּל בְּחִינוֹת אֲבִי״ע כו׳). And at first were clarified the portions that belong to Arich Anpin in the seven Kings (וּבַתְּחִלָּה נִתְבָּרְרוּ הַחֲלָקִים שֶׁיֵּשׁ לַאֲרִיךְ בַּז״מ), and all the rest are called dross with respect to him (וְכָל הַשְּׁאָר נִקְרָא סִיגִים אֶצְלוֹ).

And nevertheless, all that belonged to Arich Anpin within them—all of it was clarified at the time of the emanation and rectification of Arich Anpin (וְאַמְנָם כָּל מַה שֶּׁהָיָה לַאֲרִיךְ בָּהֶם הַכֹּל נִתְבָּרֵר בְּעֵת אֲצִילוּת וְתִקּוּן אֲרִיךְ), and he took it; and from the residual dross that remained, they returned to be clarified (וּלְקָחוֹ וּמִסִּיגִים הַנִּשְׁאָרִים חָזְרוּ לְהִתְבָּרֵר). And then from the portions that belong to Abba and Imma within them, the aspects of Abba and Imma were made (וְאָז מֵהַחֲלָקִים שֶׁיֵּשׁ לְאו״א בָּהֶם נַעֲשׂוּ בְּחִינוֹת או״א); and the rest, in which there still were no portions of Abba and Imma, remained in the aspect of dross (וְהַשְּׁאָר שֶׁלֹּא הָיָה עוֹד בָּהֶם חֶלְקֵי או״א נִשְׁאַרוּ בְּסוֹד סִיגִים). And from these they returned to be clarified in the belly of Imma (וּמֵהֶם חָזְרוּ לְהִתְבָּרֵר בִּמְעֵי אִמָּא). And from the portions that belong to Ze‘ir Anpin and Nukva within them, the Ze‘ir Anpin and Nukva of Atzilut were made (וּמֵהַחֲלָקִים אֲשֶׁר לְזו״ן בָּהֶם נַעֲשׂוּ זו״ן שֶׁל אֲצִילוּת). And then everything that remained is called dross relative to the world of Atzilut (וְאָז כָּל הַנִּשְׁאָר נִקְרָא סִיגִים בְּעֶרֶךְ עוֹלַם הָאֲצִילוּת).

However, there is still holiness in them (אֲמְנָם עֲדַיִן יֵשׁ בָּהֶם קְדֻשָּׁה), within which are the aspects of the worlds of Beri’ah–Yetzirah–Asiyah (שֶׁבָּהֶם בְּחִינַת הָעוֹלָמוֹת שֶׁל בִּי״ע). Therefore they return and are clarified in the secret of pregnancy within the womb of the Nukva of Ze‘ir Anpin (וְלָכֵן חוֹזְרִים וּמִתְבָּרְרִין בְּסוֹד עִיבּוּר בְּתוֹךְ הַנּוּקְבָא דְּז״א). And from the most select within them is made the Arich Anpin of the world of Beri’ah (וּמֵהַמֻּבְחָר שֶׁבּוֹ נַעֲשֶׂה אֲרִיךְ דְּעוֹלַם הַבְּרִיאָה), and all the rest exits from the Nukva of Ze‘ir Anpin in the secret of dross relative to the Arich Anpin of Beri’ah (וְכָל הַשְּׁאָר יוֹצֵא מִנּוּקְבָא דְּז״א בְּסוֹד סִיגִים בְּעֶרֶךְ א״א דְּבְרִיאָה). And similarly until the completion of the world of Asiyah” (וְכֵן כְּיוֹצֵא בָּזֶה עַד תְּשׁוּלּוּם עוֹלַם הָעֲשִׂיָּה). Thus ends his words (ע״כ).

Behold, also here it is explained how at first all the portions of Arich Anpin were clarified and he took them at the time of his rectification (הֲרֵי גַּם כָּאן מְבֹאָר אֵיךְ בַּתְּחִלָּה נִבְרְרוּ כָּל חֶלְקֵי א״א וְלָקְחָם בְּעֵת תִּקּוּנוֹ), and afterward Abba and Imma—all their portions—were clarified (וְאַחַר כָּךְ או״א נִבְרְרוּ כָּל חֶלְקֵיהֶם), and afterward Ze‘ir Anpin and Nukva—all their portions (וְאַחַר כָּךְ זו״ן כָּל חֶלְקֵיהֶם). And from what remained afterward, A"B"Y"A were clarified level after level until the completion of the world of Asiyah (וּמֵהַנִּשְׁאָר אַחַר כָּךְ נִבְרְרוּ בִּי״ע מַדְרֵגָה אַחַר מַדְרֵגָה עַד תְּשׁוּלּוּם עוֹלַם הָעֲשִׂיָּה), which is the opposite of Rabbi Sar Shalom, of blessed memory (הֶפֶךְ הָרַב שַׂר שָׁלוֹם ז״ל). And see above in section ten (וְעַיֵּן לְעֵיל בְּסִימָן י׳), other expressions of the Rav, of blessed memory, that I brought there to demonstrate how the rectification of the Partzufim proceeded one after the other (עוֹד לְשׁוֹנוֹת הָרַב זלה״ה שֶׁהֵבֵאתִי שָׁם לְהוֹרוֹת אֵיךְ תִּקּוּן הַפַּרְצוּפִים הָיָה זֶה אַחַר זֶה): for after the completion of the rectification of the upper Partzuf, the rectification of the lower Partzuf begins (כִּי אַחַר שְׁלֵמוּת תִּקּוּן פַּרְצוּף הָעֶלְיוֹן הִתְחִיל תִּקּוּן פַּרְצוּף הַתַּחְתּוֹן מִמֶּנּוּ), and in this manner throughout all the levels until the end of the gradations (וְכֵן עַל דֶּרֶךְ זֶה עַד סוֹף הַמַּדְרֵגוֹת).

For here I have recorded only the places in which the worlds of A"B"Y"A are mentioned, in order to indicate that the rectification of A"B"Y"A occurred after the completion of the rectification of the world of Atzilut (כִּי כָּאן לֹא רָשַׁמְתִּי זוּלָת הַמְּקוֹמוֹת הַנִּזְכָּרִים בָּהֶם עוֹלָמוֹת בִּי״ע לְהוֹרוֹת שֶׁתִּקּוּן בִּי״ע הָיָה אַחַר שְׁלֵמוּת תִּקּוּן עוֹלַם הָאֲצִילוּת). And see also in the previous section what he wrote there from chapter two of Sha‘ar Derushei A"B"Y"A (וְעַיֵּן גַּם בַּסִּימָן הַקּוֹדֵם מַה שֶּׁכָּתַב שָׁם מִפ״ב דְּשַׁעַר דְּרוּשֵׁי אֲבִי״ע): for after he completed speaking about the aspect of the world of Atzilut in the five aspects within it—which are Shoresh [Root], Neshamah, Guf [Body], Levush [Garment], Heikhal (כִּי אַחַר שֶׁהִשְׁלִים לוֹמַר בְּחִינַת עוֹלַם הָאֲצִילוּת בְּה׳ בְּחִינוֹת אֲשֶׁר בּוֹ שֶׁהֵם שׁוֹרֶשׁ נְשָׁמָה גּוּף לְבוּשׁ הֵיכָל)—he said: “And afterward the world of Beri’ah was created” (אָמַר וְאַחַר כָּךְ נִבְרָא עוֹלַם הַבְּרִיאָה).

For by means of the masach, which is the floor of the Heikhal of Atzilut (כִּי דֶּרֶךְ הַמָּסָךְ שֶׁהוּא קַרְקַע הֵיכָל דַּאֲצִילוּת), the light shone below and the seal of everything that was in the world of Atzilut was imprinted there (הֵאִיר לְמַטָּה וְנֶחְתַּם שָׁם חוֹתָם כָּל מַה שֶּׁהָיָה בְּעוֹלַם הָאֲצִילוּת כּו׳). And since it is a seal of Atzilut, it must contain all the aspects that are in Atzilut (וְאַמְנָם כֵּיוָן שֶׁהוּא חוֹתָם דַּאֲצִילוּת צָרִיךְ שֶׁיִּהְיֶה בּוֹ כָּל הַבְּחִינוֹת אֲשֶׁר בָּאֲצִילוּת). And this is because the Keter, which is the fifth aspect, inclusive of the four aspects mentioned (וְהוּא כִּי הַכֶּתֶר שֶׁהוּא הַבְּחִינָה הַה׳ כְּלוּלָה מִן ד׳ בְּחִינוֹת הַנִּזְכָּר), imprinted Keter at the head of Beri’ah just like itself (הֶחֱתִים כֶּתֶר בְּרֹאשׁ הַבְּרִיאָה כְּמוֹהוּ כּו׳). And likewise the ten Sefirot of Atzilut imprinted the seal of Atzilut in Beri’ah—Neshamah from Neshamah, Guf [Body] from Guf [Body], Levush [Garment] from Levush [Garment], Heikhal from Heikhal (וְכֵן עָשׂוּ י׳ סְפִירוֹת דַּאֲצִילוּת וְהֶחֱתִימוּ חוֹתָם דַּאֲצִילוּת בַּבְּרִיאָה נְשָׁמָה מִנְּשָׁמָה גּוּף מִגּוּף לְבוּשׁ מִלְּבוּשׁ הֵיכָל מֵהֵיכָל). And in this manner Beri’ah extended and imprinted its seal in Yetzirah according to what was mentioned regarding Beri’ah (וְעַל דֶּרֶךְ זֶה הַבְּרִיאָה הִמְשִׁיכוּ וְהֶחֱתִימוּ חֲתִימָתָן בַּיְצִירָה עַל דֶּרֶךְ הַנִּזְכָּר בְּבְּרִיאָה). And likewise, in this manner, the Partzufim of Yetzirah imprinted the seal of their aspects in Asiyah, etc (וְכֵן עַל דֶּרֶךְ זֶה פַּרְצוּפֵי הַיְצִירָה חָתְמוּ חוֹתָם בְּחִינוֹתֵיהֶם בַּעֲשִׂיָּה כּו׳). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

And if, according to his words, of blessed memory, whenever the Rav, of blessed memory, mentioned one aspect in Atzilut, he should have mentioned it also in Beri’ah–Yetzirah–Asiyah (וְאִם כְּדִבְרָיו ז״ל כַּאֲשֶׁר הָרַב ז״ל הִזְכִּיר בְּחִינָה אַחַת בַּאֲצִילוּת הָיָה לוֹ לְהַזְכִּיר אוֹתָהּ גַּם בִּבִּי״ע), for that aspect was imprinted from Atzilut into Beri’ah, and from Beri’ah into Yetzirah, and from Yetzirah into Asiyah (כִּי אוֹתָהּ הַבְּחִינָה נֶחְתְּמָה מֵהָאֲצִילוּת בַּבְּרִיאָה וּמֵהַבְּרִיאָה בַּיְצִירָה וּמֵהַיְצִירָה בַּעֲשִׂיָּה), and likewise in this manner with every aspect among the four aspects (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל בְּחִינָה וּבְחִינָה מֵהַד׳ בְּחִינוֹת). For example, when the Keter of Atzilut, which is the Shoresh, was rectified (דֶּרֶךְ מָשָׁל כִּי כַּאֲשֶׁר נִתְקַּן הַכֶּתֶר דַּאֲצִילוּת שֶׁהוּא הַשֹּׁרֶשׁ), then according to his words, of blessed memory, also the Keter of Beri’ah, and of Yetzirah, and of Asiyah were rectified (הִנֵּה לְפִי דְּבָרָיו ז״ל אָז נִתְקַּן הַכֶּתֶר דְּבְרִיאָה וְדִיצִירָה וְדַעֲשִׂיָּה). If so, when the Rav, of blessed memory, said “the fifth aspect, which is the Keter of Atzilut,” he should have said that the Keter of Atzilut imprinted the Keter at the head of Beri’ah (אִם כֵּן כַּאֲשֶׁר אָמַר הָרַב ז״ל הַבְּחִינָה הַה׳ שֶׁהִיא הַכֶּתֶר דַּאֲצִילוּת הוֹאִיל לְהֵימָא כִּי הַכֶּתֶר דַּאֲצִילוּת הֶחֱתִים כֶּתֶר בְּרֹאשׁ הַבְּרִיאָה), and Beri’ah imprinted the Keter at the head of Yetzirah, and Yetzirah at Asiyah (וְהַבְּרִיאָה הֶחֱתִים כֶּתֶר בְּרֹאשׁ הַיְצִירָה וְהַיְצִירָה בַּעֲשִׂיָּה), and likewise in this manner for every single one of the other four aspects (וְכֵן עַל דֶּרֶךְ זֶה בְּכָל בְּחִינָה וּבְחִינָה מֵהַד׳ בְּחִינוֹת אֲחֵרוֹת).

Rather, certainly, from the fact that at first he said “all five aspects of Atzilut,” and afterward he said, “and afterward the world of Beri’ah was created, etc.” (אֶלָּא וַדַּאי מִמָּה שֶׁבַּתְּחִלָּה אָמַר כָּל ה׳ בְּחִינוֹת דַּאֲצִילוּת וְאַחַר כָּךְ אָמַר וְאַחַר כָּךְ נִבְרָא עוֹלַם הַבְּרִיאָה כּו׳), this is because after the rectification of the world of Atzilut was completed, the world of Beri’ah was created through what Atzilut imprinted into it (הוּא מִפְּנֵי שֶׁאַחַר שְׁלֵימוּת תִּקּוּן עוֹלַם הָאֲצִילוּת נִבְרָא עוֹלַם הַבְּרִיאָה עַל־יְדֵי מַה שֶׁהֶחֱתִים בּוֹ הָאֲצִילוּת). And so Yetzirah was rectified after the completion of the rectification of the world of Beri’ah (וְכֵן הַיְצִירָה נִתְקְּנָה אַחַר תְּשׁוּלּוּם תִּקּוּן עוֹלַם הַבְּרִיאָה), and afterward Asiyah after Yetzirah (וְכֵן אַחַר כָּךְ עֲשִׂיָּה אַחַר הַיְצִירָה).

And behold, the greatest astonishment upon him, in my opinion (וְהִנֵּה הַיּוֹתֵר תִּימָא עָלָיו לְע״ד), is that his words appear to contradict one another (הוּא כִּי לְכוֹרָה דְּבָרָיו סוֹתְרִין זֶה אֶת זֶה). For according to what he wrote here, it follows that at first all the aspects of the Keters of Keter, Chokhmah, Binah, Ze‘ir Anpin, Nukva of all the Partzufim—from Adam Kadmon until the end of Asiyah—were rectified (כִּי הֲרֵי לְפִי מַה שֶּׁכָּתַב כָּאן נִמְצָא כִּי בַּתְּחִלָּה נִתְקְּנוּ כָּל בְּחִינוֹת הַכְּתָרִים דְּכח״ב זו״ן דְּכָל הַפַּרְצוּפִים מֵאָדָם קַדְמוֹן וְעַד סוֹף הָעֲשִׂיָּה). And afterward all the Chokhmot of Keter, Chokhmah, Binah, Ze‘ir Anpin, Nukva of all the Partzufim—from Adam Kadmon until the ten Sefirot of Asiyah—were rectified (וְאַחַר כָּךְ נִתְקְּנוּ כָּל הַחָכְמוֹת דְּכח״ב זו״ן דְּכָל הַפַּרְצוּפִים מֵאָדָם קַדְמוֹן וְע״ס הָעֲשִׂיָּה). And afterward all the Binot of Keter, Chokhmah, Binah, Ze‘ir Anpin, Nukva of all the Partzufim—from Adam Kadmon until the ten Sefirot of Asiyah—were rectified (וְאַחַר כָּךְ נִתְקְּנוּ כָּל הַבִּינוֹת דְּכח״ב זו״ן דְּכָל הַפַּרְצוּפִים מֵאָדָם קַדְמוֹן וְע״ס הָעֲשִׂיָּה). And afterward all the Ze‘ir Anpin of Keter, Chokhmah, Binah, Ze‘ir Anpin, Nukva of all the Partzufim—from Adam Kadmon until the ten Sefirot of Asiyah—were rectified (וְאַחַר כָּךְ נִתְקְּנוּ כָּל הַז״א דְּכח״ב זו״ן דְּכָל הַפַּרְצוּפִים מֵאָדָם קַדְמוֹן וְע״ס הָעֲשִׂיָּה). And afterward all the Malkhuyot of Keter, Chokhmah, Binah, Ze‘ir Anpin, Nukva of all the Partzufim—from Adam Kadmon until the end of Asiyah—were rectified (וְאַחַר כָּךְ נִתְקְּנוּ כָּל הַמַּלְכוּיוֹת דְּכח״ב זו״ן דְּכָל הַפַּרְצוּפִים מֵאָדָם קַדְמוֹן וְעַד סוֹף הָעֲשִׂיָּה).

And this rectification was aspect after aspect and level after level (וְתִקּוּן זֶה הָיָה בְּחִינָה אַחַר בְּחִינָה וּמַדְרֵגָה אַחַר מַדְרֵגָה), both in the aspects of the Sefirot and in the aspects of the Partzufim (בֵּין בְּבְחִינַת הַסְּפִירוֹת וּבֵין בְּבְחִינַת הַפַּרְצוּפִים). That is, at first the Keters in Adam Kadmon were rectified (דְּהַיְנוּ כִּי בַּתְּחִלָּה נִתְקְּנוּ הַכְּתָרִים בְּאָדָם קַדְמוֹן), and afterward in Arich Anpin of Atzilut (וְאַחַר כָּךְ בַּאֲרִיךְ דַּאֲצִילוּת), and afterward in Abba (וְאַחַר כָּךְ בַּאֲבָא), and afterward in Imma (וְאַחַר כָּךְ בְּאִמָּא), and afterward in Ze‘ir Anpin (וְאַחַר כָּךְ בְּז״א), and afterward in Malkhut (וְאַחַר כָּךְ בַּמַּלְכוּת), and afterward in Arich Anpin of Beri’ah (וְאַחַר כָּךְ בַּאֲרִיךְ דְּבְרִיאָה), and in this manner until the Keter of the Malkhut of Asiyah (וְכֵן עַל דֶּרֶךְ זֶה עַד הַכֶּתֶר דְּמַלְכוּת דַּעֲשִׂיָּה). And after the completion of the Keters, the Chokhmot were rectified—first in Adam Kadmon, and afterward in Arich Anpin of Atzilut, and afterward in Abba, etc (וְאַחַר תְּשׁוּלּוּם הַכְּתָרִים נִתְקְּנוּ הַחָכְמוֹת תְּחִלָּה בְּאָדָם קַדְמוֹן וְאַחַר כָּךְ בַּאֲרִיךְ דַּאֲצִילוּת וְאַחַר כָּךְ בַּאֲבָא כּו׳).

Until the Chokhmah of the Malkhut of Asiyah (עַד הַחָכְמָה דְּמַלְכוּת דַּעֲשִׂיָּה). And after the completion of the Chokhmot, the Binot were rectified in the manner mentioned—first in Adam Kadmon, and afterward in Arich Anpin of Atzilut, and afterward in Abba, etc., until the ten Sefirot of Asiyah (וְאַחַר תְּשׁוּלּוּם הַחָכְמוֹת נִתְקְּנוּ הַבִּינוֹת עַל־דֶּרֶךְ הַנִּזְכָּר תְּחִלָּה בְּאָדָם קַדְמוֹן וְאַחַר כָּךְ בַּאֲרִיךְ דַּאֲצִילוּת וְאַחַר כָּךְ בַּאֲבָא כּו׳ ע״ס הָעֲשִׂיָּה). And after the completion of the Binot, the Ze‘ir Anpin were rectified in the manner mentioned (וְאַחַר תְּשׁוּלּוּם הַבִּינוֹת נִתְקְּנוּ הַז״א עַל־דֶּרֶךְ הַנִּזְכָּר), and afterward the Malkhut in the manner mentioned (וְאַחַר כָּךְ הַמַּלְכוּת עַל־דֶּרֶךְ הַנִּזְכָּר). In such a manner that until the completion of the rectification of the upper Sefirah in all the Partzufim, the rectification of the Sefirah beneath it does not begin (בְּאוֹפֶן שֶׁעַד תְּשׁוּלּוּם תִּקּוּן הַסְּפִירָה הָעֶלְיוֹנָה בְּכָל הַפַּרְצוּפִים אֵינוֹ מַתְחִיל תִּקּוּן הַסְּפִירָה שֶׁתַּחְתֶּיהָ). And all the Partzufim within each Sefirah are rectified one after another, from Adam Kadmon until the ten Sefirot of Asiyah (וְכָל הַפַּרְצוּפִים שֶׁבְּכָל סְפִירָה הֵם נִתְקָּנִין זֶה אַחַר זֶה מֵאָדָם קַדְמוֹן ע״ס הָעֲשִׂיָּה).

And this is difficult, in my opinion (וְקָשֶׁה לְע״ד), for behold, above in section eleven we wrote his words, of blessed memory (כִּי הֲרֵי לְעֵיל בְּסִימָן י״א כָּתַבְנוּ לְשׁוֹנוֹ ז״ל), where he said that at first were clarified and rectified the three Partzufim Chokhmah, Binah, Da‘at of Atik (שֶׁאָמַר כִּי בַּתְּחִלָּה נִבְרְרוּ וְנִתְקְּנוּ ג׳ פַּרְצוּפִים חב״ד דְּעַתִּיק), and they joined with them the Chokhmah–Chesed–Binah–Da‘at of the Keter of M”H and rectified them (וְנִתְחַבְּרוּ עִמָּהֶם הַכַּחב״ד דְּכֶתֶר דְּמ״ה וְנִתְקְּנוּ). And afterward these Chokhmah, Binah, Da‘at of M”H and B”N of Atik clarified the three Partzufim Chokhmah, Binah, Da‘at of Arich Anpin (וְאַחַר כָּךְ הַחב״ד הַנִּזְכָּר דְּמ״ה וּב״ן דְּעַתִּיק בֵּירְרוּ ג׳ פַּרְצוּפִים חב״ד שֶׁל א״א), and they joined with them the Chokhmah–Chesed–Binah–Da‘at of the Chokhmah of M”H and rectified them—the three Partzufim Chokhmah, Binah, Da‘at of Arich Anpin, etc (וְחִבְּרוּ עִמָּהֶם אֶת הַכַּחב״ד דְּחָכְמָה דְּמ״ה וְתִקְּנוּם אֶת הַג׳ פַּרְצוּפִים חב״ד דַּא״א כּו׳). See there his explanation (יַעֲיֵן שָׁם בֵּיאוּרוֹ).

For according to what was said there, the matter in brief is that at first the three upper Partzufim Chokhmah, Binah, Da‘at of Atik were rectified (כִּי לְפִי הָאָמֻר שָׁם הוּא בְּקִצּוּר כִּי בַּתְּחִלָּה נִתְקְּנוּ ג״ר חב״ד דְּעַתִּיק), and after them the three upper Partzufim Chokhmah, Binah, Da‘at of Arich Anpin were rectified (וְאַחֲרֵיהֶם נִתְקְּנוּ ג״ר חב״ד דְּא״א), and afterward the six extremities of Atik were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ו״ק דְּעַתִּיק), and afterward the three upper Partzufim Chokhmah, Binah, Da‘at of Abba and Imma were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ג״ר חב״ד דְּאו״א), and afterward the six extremities of Arich Anpin were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ו״ק דְּא״א), and afterward the three upper Partzufim Chokhmah, Binah, Da‘at of Yisrael-Saba and Tevunah were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ג״ר חב״ד דְּיִשְׂסו״ת), and afterward the six extremities of Abba and Imma were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ו״ק דְּאו״א), and afterward the three upper Partzufim Chokhmah, Binah, Da‘at of Ze‘ir Anpin and Nukva were rectified (וְאַחַר כָּךְ נִתְקְּנוּ ג״ר חב״ד דְּזו״ן), and afterward the six extremities of Yisrael-Saba and Tevunah were rectified (וְאַחַר כָּךְ נִתְקּוּ ו״ק דְּיִשְׂסו״ת). But according to what is stated here, how were the Chokhmah, Binah, Da‘at of Atik all rectified together? (וְלְפִי הָאָמֻר כָּאן אֵיךְ נִתְקְּנוּ חב״ד דְּעַתִּיק שְׁלָשְׁתָּם בְּיַחַד)

For behold, Atik is included within the Keter (כִּי הֲרֵי הָעַתִּיק הוּא בִּכְלַל הַכֶּתֶר). And according to what is stated here, when the Chokhmot were rectified, at first the Chokhmot of the Keters of the Partzufim of Adam Kadmon were rectified (וְלְפִי הָאָמֻר כָּאן כַּאֲשֶׁר נִתְקְּנוּ הַחָכְמוֹת תְּחִלָּה נִתְקְּנוּ הַחָכְמוֹת דְּכְּתָרִים דְּפַרְצוּפֵי אָדָם קַדְמוֹן). And afterward the Chokhmah of the Keter of Arich Anpin of Atzilut (וְאַחַר כָּךְ חָכְמָה דְּכֶתֶר דְּא״א דַּאֲצִילוּת), and afterward the Chokhmah of the Keter of Abba (וְאַחַר כָּךְ חָכְמָה דְּכֶתֶר דַּאֲבָא), and afterward the Chokhmah of the Keter of Imma (וְאַחַר כָּךְ חָכְמָה דְּכֶתֶר דְּאִמָּא), and afterward the Chokhmah of the Keter of Ze‘ir Anpin (וְאַחַר כָּךְ חָכְמָה דְּכֶתֶר דְּז״א), and afterward the Chokhmah of the Keter of Malkhut of Atzilut (וְאַחַר כָּךְ חָכְמָה דְּכֶתֶר דְּמ׳ דַּאֲצִילוּת). And afterward the Chokhmah of the Keter of Arich Anpin of Beri’ah (וְאַחַר כָּךְ חָכְמָה דְּכֶתֶר דְּא״א דְּבְרִיאָה), and in this manner until the Chokhmah of the Keter of the Malkhut of Asiyah (וְכֵן עַל דֶּרֶךְ זֶה עַד חָכְמָה דְּכֶתֶר דְּמ׳ דַּעֲשִׂיָּה). And afterward the Chokhmot of the Chokhmot of all the particulars were rectified in the manner mentioned, until the Malkhut of Asiyah (וְאַחֲרֵיהֶם נִתְקְּנוּ הַחָכְמוֹת דְּחָכְמוֹת דְּכָל הַפְּרָטִים עַל־דֶּרֶךְ הַנִּזְכָּר עַד מ׳ דַּעֲשִׂיָּה).

And afterward the Chokhmot of the Ze‘ir Anpin of all the particulars were rectified, in the manner mentioned, until the Chokhmah of the Ze‘ir Anpin of the Malkhut of Asiyah (וְאַחַר כָּךְ נִתְקְּנוּ הַחָכְמוֹת דְּז״א דְּכָל הַפְּרָטִים עַל־דֶּרֶךְ הַנִּזְכָּר עַד חָכְמָה דְּז״א דְּמ׳ דַּעֲשִׂיָּה). And afterward the Chokhmot of the Malkhuyot, the Nukva of Ze‘ir Anpin, of all the particulars were rectified, until the Chokhmah of the Malkhut of the Malkhut of Asiyah (וְאַחֲרֵיהֶם נִתְקְּנוּ הַחָכְמוֹת דְּמַלְכּוּיוֹת נוּקְבָּא דְּז״א דְּכָל הַפְּרָטִים עַד הַחָכְמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה). And after the completion of the rectification of all the aspects of Chokhmah, then the rectification of the Binot began, in the manner stated—that first the Binot of the Keters of the Partzufim of Adam Kadmon were rectified, and afterward the Binah of the Keter of Arich Anpin of Atzilut (וְאַחַר תְּשׁוּלּוּם תִּקּוּן כָּל בְּחִינַת הַחָכְמוֹת אָז הִתְחִיל תִּקּוּן הַבִּינוֹת עַל־דֶּרֶךְ הָאָמֻר כִּי בַּתְּחִלָּה נִתְקְּנוּ הַבִּינוֹת דְּכְּתָרִים דְּפַרְצוּפֵי אָדָם קַדְמוֹן וְאַחַר כָּךְ בִּינָה דְּכֶתֶר דְּא״א דַּאֲצִילוּת).

And afterward the Binah of the Keter of Abba, etc., until the Binah of the Keter of the Malkhut of Asiyah (וְאַחַר כָּךְ בִּינָה דְּכֶתֶר דַּאֲבָא כו׳ עַד בִּינָה דְּכֶתֶר דְּמ׳ דַּעֲשִׂיָּה), and after them the Binot of the Chokhmot were rectified, as mentioned (וְאַחֲרֵיהֶם נִתְקְּנוּ הַבִּינוֹת דְּחָכְמוֹת עַל דֶּרֶךְ הַנִּזְכָּר), and after them the Binot of the Binot, as mentioned (וְאַחֲרֵיהֶם הַבִּינוֹת דְּבִינוֹת עַל דֶּרֶךְ הַנִּזְכָּר), and after them the Binot of Ze’ir Anpin, as mentioned (וְאַחֲרֵיהֶם הַבִּינוֹת דְּז״א עַל דֶּרֶךְ הַנִּזְכָּר), and after them the Binot of the Malkhuyot, as mentioned (וְאַחֲרֵיהֶם הַבִּינוֹת דְּמַלְכֻיּוֹת עַל דֶּרֶךְ הַנִּזְכָּר). If so, how is it possible that the Chokhmah, Binah, Da'at of Atik were rectified together (וְאִם כֵּן אֵיךְ אֶפְשָׁר שֶׁיִתְקַּנּוּ חב״ד דְּעַתִּיק יַחַד), for behold the Chokhmah of Atik has its rectification at the time of the rectification of the Chokhmot (כִּי הֲרֵי הַחָכְמָה דְּעַתִּיק תִּקּוּנָהּ הוּא בִּזְמַן תִּקּוּן הַחָכְמוֹת), and at the time of the rectification of the Chokhmot all the details of the Chokhmot down to the ten Sefirot of Asiyah were rectified before the beginning of the rectification of the Binot (וּבִזְמַן תִּקּוּן הַחָכְמוֹת נִתְקְּנוּ כָּל פְּרָטֵי הַחָכְמוֹת ע״ס הָעֲשִׂיָּה קֹדֶם הַתְחַלַּת תִּקּוּן הַבִּינוֹת). If so, at first the Chokhmah of Atik should have been rectified by itself (וְאִם כֵּן בַּתְּחִלָּה הָיָה צָרִיךְ שֶׁיִתְקַּן הַחָכְמָה דְּעַתִּיק לְבַדָּהּ), and after it all the details of the Chokhmot down to the ten Sefirot of Asiyah should have been rectified (וְאַחֲרֶיהָ יִתְקְּנוּ כָּל פְּרָטֵי הַחָכְמוֹת ע״ס הָעֲשִׂיָּה), and afterward the Binah of Atik should be rectified (וְאַחֲרֵי כֵן יִתְקַּן הַבִּינָה דְּעַתִּיק), and after it all the details of the Binot down to the ten Sefirot of Asiyah (וְאַחֲרֶיהָ יִתְקְּנוּ כָּל פְּרָטֵי הַבִּינוֹת ע״ס הָעֲשִׂיָּה).

If so, how were the Chokhmah, Binah, Da'at of Atik rectified together before all the Chokhmot down to below were rectified (וְאִם כֵּן אֵיךְ נִתְקְּנוּ חב״ד דְּעַתִּיק יַחַד קֹדֶם שֶׁיִתְקְּנוּ כָּל הַחָכְמוֹת עַד לְמַטָּה)? And in this manner the question applies also in Arich Anpin—how were his Chokhmah, Binah, Da'at rectified together (וְעַל דֶּרֶךְ זֶה קָשֶׁה גַּם בַּאֲרִיךְ שֶׁאֵיךְ נִתְקְּנוּ חב״ד שֶׁלּוֹ בְּיַחַד)—and likewise it is difficult in regard to all of them (וְכֵן קָשֶׁה בְּכֻלָּם). Furthermore, for when the Chokhmah, Binah, Da'at of Atik and of Arich Anpin were rectified, which are the Chokhmah–Binah of the Keters (וְעוֹד כִּי כַּאֲשֶׁר נִתְקְּנוּ חב״ד דְּעַתִּיק וְדַאֲרִיךְ שֶׁהֵם חו״ב דְּכְּתָרִים), at least the Chokhmah–Binah of the Chokhmot should have been rectified one after the other (לְפָחוֹת הָיָה צָרִיךְ שֶׁיִתְקְּנוּ בָּזֶה אַחַר זֶה חו״ב דְּחָכְמוֹת), which are the three upper levels of Abba and Imma (שֶׁהֵם ג״ר דְּאו״א), and after them the Chokhmah–Binah of the Binot, which are the three upper levels of Yisrael-Saba and Tevunah (וְאַחֲרֵיהֶם חו״ב דְּבִינוֹת שֶׁהֵם ג״ר דְּיִשְׂסו״ת), and after them the Chokhmah–Binah of the six extremities, which are the three upper levels of Ze’ir Anpin (וְאַחֲרֵיהֶם חו״ב דְּו״ק שֶׁהֵם ג״ר דְּז״א), and after them the Chokhmah–Binah of the Malkhut, which are the three upper levels of the Nukvah (וְאַחֲרֵיהֶם חו״ב דְּמַלְכוּת שֶׁהֵם הַג״ר דְּנוּקְבָא), and in this manner down the ten Sefirot of Asiyah, without any interruption between them (וְכֵן עַל דֶּרֶךְ זֶה ע״ס הָעֲשִׂיָּה מִבְּלִי שׁוּם הֶפְסֵק בֵּינֵיהֶם), for behold every upper aspect, when it is rectified, all that corresponds to it down to the ten Sefirot of Asiyah is rectified (שֶׁהֲרֵי כָּל בְּחִינָה עֶלְיוֹנָה כַּאֲשֶׁר נִתְקְּנָה נִתְקַּן כָּל שֶׁכְּנֶגְדָּה ע״ס הָעֲשִׂיָּה).

And furthermore it is difficult, for how were the six extremities of Atik and of Arich Anpin rectified, which are the Ze‘ir Anpin of the Keters (וְתוֹ קָשֶׁה כִּי אֵיךְ נִתְקְּנוּ ו״ק דְּעַתִּיק וְדַאֲרִיךְ שֶׁהֵם ז״א דְּכְּתָרִים), before the Keters and the Chokhmot and the Binot of each particular level down to below were rectified (קֹדֶם שֶׁיִתְקַּנּוּ הַכְּתָרִים וְהַחָכְמוֹת וְהַבִּינוֹת דְּכָל פְּרָט עַד לְמַטָּה). And likewise it is difficult in the generality of all of them (וְכֵן קָשֶׁה בִּכְלָלוּת כֻּלָּם), for how can any lower aspect be rectified (כִּי אֵיךְ נִתְקַּן שׁוּם בְּחִינָה שֶׁלְּמַטָּה) before the ten Sefirot of Asiyah of that which corresponds to the upper aspect that was already rectified beforehand have been rectified (קֹדֶם שֶׁנִּתְקְּנוּ ע״ס הָעֲשִׂיָּה מַה שֶּׁכְּנֶגֶד הַבְּחִינָה הָעֶלְיוֹנָה שֶׁכְּבָר נִתְקְּנָה מִקֹּדֶם).

In such a manner that, in my humble opinion, his words appear to contradict one another (בְּאוֹפֶן כִּי לְע״ד נִרְאִין דְּבָרָיו סוֹתְרִין זֶה אֶת זֶה), and I was not able to reconcile his words, of blessed memory (וְלֹא יָכֹלְתִּי לְהַשְׁווֹת דְּבָרָיו דְּעַצְמוֹ ז״ל), the order he wrote here with the order he wrote above (הַסֵּדֶר שֶׁכָּתַב כָּאן עִם הַסֵּדֶר שֶׁכָּתַב לְעֵיל), for outwardly the two orders have no connection at all in my humble opinion (כִּי לְכוֹרָה אֵין קֶשֶׁר לִשְׁנֵי סְדָרִים אֵלּוּ זֶה עִם זֶה לְע״ד). And furthermore it is difficult upon him in my humble opinion (וְתוֹ קָשֶׁה עָלָיו לְע״ד), why he inserted himself into this order of rectification in the Partzufim of Ze‘ir Anpin and Nukvah (לָמָּה תָּקַע אֶת עַצְמוֹ בְּסֵדֶר תִּקּוּן זֶה בְּפַרְצוּפֵי זו״ן), that at first the Chokhmah, Binah, Da‘at, the three upper levels, are rectified (שֶׁבַּתְּחִלָּה נִתְקְּנִין הַכּו״חַב ג״ר שֶׁלָּהֶם), and afterward their six extremities and their Malkhut (וְאַחַר כָּךְ הַו״ק וְהַמַּלְכוּת שֶׁלָּהֶם). For behold, all the teachings of the Rav, of blessed memory, regarding the rectification of Ze‘ir Anpin and Nukvah appear the opposite of this (כִּי הֲרֵי כָּל דְּרוּשֵׁי הָרַב ז״ל בְּתִקּוּן זו״ן נִרְאִין הֶפֶךְ מִזֶּה).

For it is known from all the teachings of the Rav, of blessed memory (כִּי הֲרֵי יָדוּעַ הוּא מִכָּל דְּרוּשֵׁי הָרַב ז״ל), that at first Ze‘ir Anpin and Nukvah were in the secret of pregnancy within Imma (כִּי בַּתְּחִלָּה הָיוּ זו״ן בְּסוֹד הָעִיבּוּר בְּתוֹךְ אִמָּא), and then was the time of the rectification of their Netzach, Hod, Yesod, which is in the secret of Nefesh (וְאָז הָיָה זְמַן תִּקּוּן נַה״י שֶׁלָּהֶם שֶׁהוּא בְּסוֹד נֶפֶשׁ). And afterward, in the time of nursing, their Chesed, Gevurah, Tiferet were rectified, which are in the secret of Ruach (וְאַחַר כָּךְ בִּזְמַן הַיְּנִיקָה נִתְקְּנוּ הַחַג״ת שֶׁהֵם בְּסוֹד רוּחַ). And afterward the Chokhmah, Binah, Da‘at, the Mochin [Intellects], are extended to him, through the second Zivug [Union] done in Abba and Imma, and they are in the secret of Neshamah and Chayah (וְאַחַר כָּךְ נִמְשָׁכִין לוֹ הַחב״ד שֶׁהֵם הַמּוֹחִין עַל־יְדֵי זוּוּג בֵּית הַנַּעֲשֶׂה בְּאו״א וְהֵם בְּסוֹד נְשָׁמָה וְחַיָּה). And afterward the Keter is drawn to him, which is the Yechidah (וְאַחַר כָּךְ נִמְשָׁךְ לוֹ הַכֶּתֶר שֶׁהוּא הַיְחִידָה).

If so, how can one possibly say the opposite—that at first the Chokhmah, Binah, Da‘at of Ze‘ir Anpin are rectified, which are its Nefesh–Chayah–Yechidah, and afterward its lower seven, which are its Nefesh and Ruach (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר בְּהֶפֶךְ כִּי בַּתְּחִלָּה נִתְקְּנִין הַכּו״חַב שֶׁלּוֹ שֶׁהֵם הַנְּח״י שֶׁלּוֹ וְאַחַר כָּךְ נִתְקְּנִין הַז״ת שֶׁלּוֹ שֶׁהֵם הַנֶּפֶשׁ רוּחַ שֶׁלּוֹ). And from my own flesh I shall see Ein Sof (וּמִבְּשָׂרִי אֶחֱזֶה אֵין־סוֹף)—for a human being first acquires Nefesh, and afterward Ruach, and afterward Neshamah, etc (כִּי תְּחִלָּה קוֹנֶה הָאָדָם נֶפֶשׁ וְאַחַר כָּךְ רוּחַ וְאַחַר כָּךְ נְשָׁמָה כּו׳). And see above, section one, the wording of the Derush ha-Da‘at written there (וְעַי״ל סִימָן א׳ הַלָּשׁוֹן שֶׁל דְּרוּשׁ הַדַּעַת הַכָּתוּב שָׁם), and in section thirteen (וּבְסִימָן י״ג).

And behold, also in that which he prefaced here (וְהִנֵּה גַּם בְּמַה שֶּׁהִקְדִּים כָּאן), saying: “And it has already been explained above how every Partzuf is inclusive of ten Sefirot” (וְזֶ״ל וְכְבָר נִתְלַ״ע אֵיךְ כָּל פַּרְצוּף כָּלוּל מִי׳ סְפִירוֹת), “and each Sefirah among them is inclusive of A"B"Y"A” (אֲשֶׁר כָּל סְפִירָה מֵהֶם הִיא כְּלוּלָה מֵאֲבִי״ע), “and they are ten Partzufim clothing one another equally, as above” (וְהֵם עֲשָׂרָה פַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה כַּנַּ״ל)—if he is speaking about before the Tikkun (אִם הוּא מְדַבֵּר עַל קֹדֶם הַתִּקּוּן), already above in section two we have elaborated upon this (כְּבָר לְעֵיל בְּסִימָן ב׳ הֶאֱרַכְנוּ בָּזֶה), for according to the teachings of the Rav, of blessed memory, one cannot say this at all before the Tikkun (כִּי לְפִי דְּרוּשֵׁי הָרַב זלה״ה אִי אֶפְשָׁר לוֹמַר דָּבָר זֶה קֹדֶם הַתִּקּוּן כְּלָל וָעִקָּר). And if he is speaking about after the Tikkun (וְאִם הוּא מְדַבֵּר עַל אַחַר הַתִּקּוּן), also in this, already above in section sixteen we have elaborated (גַּם בָּזֶה כְּבָר לְעֵיל בְּסִימָן ט״ז הֶאֱרַכְנוּ), that according to the teachings of the Rav it is impossible to say so (לְפִי דְּרוּשֵׁי הָרַב שֶׁאִי אֶפְשָׁר לוֹמַר כֵּן).

However, what is difficult upon him now, in my humble opinion (הָאֲמְנָם מַה שֶּׁקָשֶׁה עָלָיו עַתָּה לְע״ד), is that even here I was not able to connect the order he wrote here in the Tikkun of the Partzufim with what he wrote there above (הוּא כִּי גַּם בָּזֶה לֹא יָכֹלְתִּי סֵדֶר זֶה שֶׁכָּתַב כָּאן בְּתִקּוּן הַפַּרְצוּפִים לְקַשְׁרוֹ עִם מַה שֶּׁכָּתַב שָׁם לְעֵיל). His wording was brought above in section sixteen (הוּבָא לְשׁוֹנוֹ בְּסִימָן ט״ז), and this is his language: “And after all the Tikkun, all the Partzufim extended and clothed one another” (וְזֶ״ל וְאַחַר כָּל הַתִּקּוּן נִתְפַּשְׁטוּ כָּל הַפַּרְצוּפִים וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “and not only this, but even the details of the ten Sefirot of each Partzuf—each one extended the full length of all of Atzilut” (וְלֹא זוֹ בִּלְבַד הָיָה אֶלָּא אֲפִלּוּ פְּרָטֵי הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף נִתְאָרֵךְ כָּל אֶחָד אֹרֶךְ כָּל הָאֲצִילוּת), “and they were inter-included one in another” (וְנִתְכַּלְּלוּ אֵלּוּ בָּאֵלּוּ), “and they clothed one inside another, equal in their stature” (וְנִתְלַבְּשׁוּ אֵלּוּ בְּתוֹךְ אֵלּוּ שָׁוִין בְּקוֹמָתָן), “the example being this: Atik was completed in ten Sefirot” (הַמָּשָׁל בָּזֶה עַתִּיק נִשְׁלַ״ם לְי׳ סְפִירוֹת), “and each one of them was inclusive of ten Sefirot” (וְכָל אֶחָד מֵהֶם כָּלוּל מִי׳ סְפִירוֹת), “and each one extended the full length of all of Atzilut” (וְנִתְאָרֵךְ כָּל אֶחָד אֹרֶךְ כָּל הָאֲצִילוּת), “and they were inter-included one in another and clothed one in another” (וְנִתְכַּלְּלוּ אֵלּוּ בָּאֵלּוּ וְנִתְלַבְּשׁוּ אֵלּוּ בָּאֵלּוּ), “until there were found ten Partzufim—one inside the other—equal in their stature in complete equivalence” (עַד שֶׁנִּמְצְאוּ עֲשָׂרָה פַּרְצוּפִים זֶה בְּתוֹךְ זֶה שָׁוִין בְּקוֹמָתָן בְּהַשְׁוָאָה גְמוּרָה), “and all of them were the Partzuf Atik” (וְכֻלָּם הֵם פַּרְצוּף עַתִּיק). “And in this manner, ten Partzufim of Arich Anpin are clothing upon it, and they are all Arich Anpin” (וְעַל דֶּרֶךְ זֶה מַלְבִּישִׁים עָלָיו עֲשָׂרָה פַּרְצוּפֵי א״א וְכֻלָּם א״א). “And upon it, ten Partzufim of Abba, and all of them Abba” (וְעָלָיו עֲשָׂרָה פַּרְצוּפֵי אַבָּא וְכֻלָּם אַבָּא). “And upon it, ten Partzufim of Imma” (וְעָלָיו עֲשָׂרָה פַּרְצוּפֵי אִמָּא). “And upon them, ten Partzufim of Ze’ir Anpin” (וְעָלָיו עֲשָׂרָה פַּרְצוּפֵי ז״א). “And upon them, ten Partzufim of Nukvah” (וְעָלָיו עֲשָׂרָה פַּרְצוּפֵי נוּקְבָא). “And all this inter-inclusion and clothing is in a single point” (וְכָל זֶה הַהִתְכַּלְּלוּת וְהַהִתְלַבְּשׁוּת הוּא בִּנְקוּדָּה אַחַת), “and likewise in the other points” (וְכֵן בִּשְׁאָר הַנְּקוּדּוֹת). Thus far his words (ע״כ).

Behold, his intention is explained (הִנֵּה כַּוָּנָתוֹ מְבוֹאֶרֶת), for the five Partzufim of one point (כִּי הַה׳ פַּרְצוּפִים דְּנְקוּדָּה אַחַת), each one of them, the ten Sefirot within it, are ten Partzufim (כָּל אֶחָד מֵהֶם הַי׳ סְפִירוֹת שֶׁבּוֹ הֵם עֲשָׂרָה פַּרְצוּפִים), and they clothe one another equally (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה): that is, Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah (דְּהַיְנוּ א״א או״א זו״ן). Each one of them—the inclusive Partzuf—includes its five Partzufim of Keter, Chokhmah, Binah, Tiferet, Malkhut (כָּל אֶחָד מֵהֶם הַפַּרְצוּף הַכּוֹלֵל שֶׁלּוֹ כּוֹלֵל ה׳ פַּרְצוּפִים כַּח״ב ת״ם), which are Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah within it (שֶׁהֵם א״א או״א זו״ן שֶׁבּוֹ). And each one of these five Partzufim, which are included in the inclusive Partzuf of Arich Anpin and Abba and Imma and Ze'ir Anpin and Nukvah (וְכָל אֶחָד מֵאֵלּוּ הַה׳ פַּרְצוּפִים אֲשֶׁר הֵם נִכְלָלִין בְּפַרְצוּף הַכּוֹלֵל דְּא״א וְדַאֲבָא וְדְאִמָּא וְדְּז״א וְדְּנוּקְבָא), each one has within it ten Sefirot, which are ten Partzufim (כָּל אֶחָד יֵשׁ בּוֹ י׳ סְפִירוֹת שֶׁהֵם עֲשָׂרָה פַּרְצוּפִים), and they clothe one another equally (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). This is according to what is stated there (זֶה הוּא לְפִי הָאָמֻר שָׁם). And now we will explain according to the order stated here (וְעַתָּה נְבָאֵר לְפִי הַסֵּדֶר הָאָמֻר כָּאן), and we will speak in the Tikkun of the Partzufim of Atzilut (וְנְדַבֵּר בְּתִקּוּן פַּרְצוּפֵי הָאֲצִילוּת), and from them the others will be understood (וּמֵהֶם יוּבָנוּ הַשְּׁאָר).

For behold, at first, in the Tikkun of the Partzufim of the Keters (כִּי הִנֵּה בַּתְּחִלָּה בְּתִקּוּן פַּרְצוּפֵי הַכְּתָרִים), the Partzufim of the Keters of the Keters of Arich Anpin, Abba and Imma, Yisrael-Saba and Tevunah, and Ze'ir Anpin and Nukvah were rectified (נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּכְּתָרִים דְּא״א וְדַאו״א וְדִישְׂסו״ת וּדְזו״ן). That is, these five Partzufim of the Keters of the Keters (דְּהַיְנוּ כִּי הַה׳ פַּרְצוּפִים אֵלּוּ דְּכְּתָרִים דְּכְּתָרִים), each one of them had within it its five Partzufim—Keter, Chokhmah, Binah, six extremities, Malkhut (הָיָה בְּכָל אֶחָד מֵהֶם ה׳ פַּרְצוּפִים שֶׁהֵם כַּח״ב ו״ק מַלְכוּת). And from the five Keters within them, the Partzuf of the Keter of the Keter of Arich Anpin was made (וּמֵהַה׳ כְּתָרִים שֶׁבָּהֶם נַעֲשָׂה פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּא״א), inclusive of five Partzufim—Keter, Chokhmah, Binah, six extremities, Malkhut (כּוֹלֵל ה״פ כַּח״ב ו״ק מַלְכוּת). And from the five Chokhmot within them, the Partzuf of the Keter of the Keter of Abba and Imma was made (וּמֵהַה׳ חָכְמוֹת שֶׁבָּהֶם נַעֲשָׂה פַּרְצוּף כֶּתֶר דְּכֶתֶר דַּאו״א), inclusive of five Partzufim—Keter, Chokhmah, Binah, six extremities, Malkhut (כּוֹלֵל ה״פ כַּח״ב ו״ק מ׳). And from the five Binot within them, the Partzuf of the Keter of the Keter of Yisrael-Saba and Tevunah was made (וּמֵהַה׳ בִּינוֹת שֶׁבָּהֶם נַעֲשָׂה פַּרְצוּף כֶּתֶר דְּכֶתֶר דִּישְׂסו״ת), inclusive of five Partzufim in the manner mentioned (כּוֹלֵל ה״פ עַל דֶּרֶךְ הַנִּזְכָּר). And from the five six extremities within them, the Partzuf of the Keter of the Keter of Ze'ir Anpin was made (וּמֵהַה׳ ו״ק שֶׁבָּהֶם נַעֲשָׂה פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּז״א), inclusive of five Partzufim in the manner mentioned (כּוֹלֵל ה״פ עַל דֶּרֶךְ הַנִּזְכָּר). And from the five Malkhuyot, the Nukvah of Ze'ir Anpin, within them, the Partzuf of the Keter of the Keter of the Nukvah was made (וּמֵהַה׳ מַלְכֻיּוֹת נוּקְבָא דְּז״א שֶׁבָּהֶם נַעֲשָׂה פַּרְצוּף כֶּתֶר דְּכֶתֶר דְּנוּקְבָא), inclusive of five Partzufim in the manner mentioned (כּוֹלֵל ה״פ עַל דֶּרֶךְ הַנִּזְכָּר). And afterward the Partzufim of the Keters of their Chokhmot were rectified in the manner mentioned (וְאַחַר כָּךְ נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּחָכְמוֹת שֶׁלָּהֶם עַל דֶּרֶךְ הַנִּזְכָּר). And afterward the Partzufim of the Keters of their Binot were rectified in the manner mentioned (וְאַחַר כָּךְ נִתְקְּנוּ פַּרְצוּפֵי הַכְּתָרִים דְּבִינוֹת שֶׁלָּהֶם עַל דֶּרֶךְ הַנִּזְכָּר). And afterward the Partzufim of the Keters of their six extremities in the manner mentioned (וְאַחַר כָּךְ פַּרְצוּפֵי הַכְּתָרִים דְּו״ק שֶׁלָּהֶם עַל דֶּרֶךְ הַנִּזְכָּר). And afterward the Partzufim of the Keters of the Malkhut, the Nukvah, within them, in the manner mentioned (וְאַחַר כָּךְ פַּרְצוּפֵי הַכְּתָרִים דְּמַלְכוּת נוּקְבָא שֶׁבָּהֶם עַל דֶּרֶךְ הַנִּזְכָּר).

In such a manner that until the completion of the Partzufim of the Keters (בְּאוֹפֶן כִּי עַד סִיּוּם פַּרְצוּפֵי הַכְּתָרִים), they are found rectified in Arich Anpin (נִמְצָאִים מְתֻקָּנִים בְּא״א), and in Abba and Imma (וּבְאו״א), and in Yisrael-Saba and Tevunah (וּבְיִשְׂסו״ת), and in Ze'ir Anpin and Nukvah of Atzilut (וּבְזו״ן דַּאֲצִילוּת), one Partzuf in each of the five Partzufim within them (פַּרְצוּף אֶחָד בְּכָל אֶחָד מֵהַה׳ פַּרְצוּפִים שֶׁבָּהֶם), that is: the Partzuf of Keter of Keter, and the Partzuf of Keter of Chokhmah, and the Partzuf of Keter of Binah, and the Partzuf of Keter of Ze'ir Anpin, and the Partzuf of Keter of Nukvah within each of them (דְּהַיְנוּ פַּרְצוּף כֶּתֶר דְּכֶתֶר וּפַרְצוּף כֶּתֶר דְּחָכְמָה וּפַרְצוּף כֶּתֶר דְּבִינָה וּפַרְצוּף כֶּתֶר דְּז״א וּפַרְצוּף כֶּתֶר דְּנוּקְבָא בְּכָל אֶחָד מֵהֶם). And each Partzuf among these rectified ones includes five Partzufim—Keter, Chokhmah, Binah, six extremities, Malkhut (וְכָל פַּרְצוּף מֵאֵלּוּ הַמְתֻקָּנִים הוּא כּוֹלֵל ה״פ כַּח״ב ו״ק מ׳), and they clothe one another equally (וּמַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And afterward, in the Tikkun of the Partzufim of the Chokhmot, at first (וְאַחַר כָּךְ בְּתִקּוּן פַּרְצוּפֵי הַחָכְמוֹת תְּחִלָּה), the Partzufim of the Chokhmot of their Keters were rectified (נִתְקְּנוּ פַּרְצוּפֵי הַחָכְמוֹת דְּכְּתָרִים שֶׁלָּהֶם), and afterward the Partzufim of the Chokhmot of their Chokhmot (וְאַחַר כָּךְ פַּרְצוּפֵי הַחָכְמוֹת שֶׁל הַחָכְמוֹת שֶׁלָּהֶם), and afterward the Partzufim of the Chokhmot of their Binot (וְאַחַר כָּךְ פַּרְצוּפֵי הַחָכְמוֹת דְּבִינוֹת שֶׁלָּהֶם), and afterward the Partzufim of the Chokhmot of their Ze'ir Anpin (וְאַחַר כָּךְ פַּרְצוּפֵי הַחָכְמוֹת דְּז״א שֶׁלָּהֶם), and afterward the Partzufim of the Chokhmot of their Malkhuyot (וְאַחַר כָּךְ פַּרְצוּפֵי הַחָכְמוֹת דְּמַלְכֻּיּוֹת שֶׁלָּהֶם).

In such a manner that until the completion of the rectification of the Partzufim of the Chokhmot (בְּאוֹפֶן כִּי עַד סִיּוּם תִּקּוּן פַּרְצוּפֵי הַחָכְמוֹת), there are found rectified in Arich Anpin and in Abba and Imma and in Yisrael-Saba and Tevunah and in Ze'ir Anpin and Nukvah of Atzilut (נִמְצָאִים מְתֻקָּנִים בְּא״א וּבְאו״א וּבְיִשְׂסו״ת וּבְזו״ן דַּאֲצִילוּת), a second Partzuf in each of the five Partzufim within them (פַּרְצוּף ב׳ בְּכָל אֶחָד מֵהַה׳ פַּרְצוּפִים שֶׁבָּהֶם), that is: the Partzuf of Chokhmah of the Keter, and the Partzuf of Chokhmah of the Chokhmah, and the Partzuf of Chokhmah of the Binah, and the Partzuf of Chokhmah of the Ze'ir Anpin, and the Partzuf of Chokhmah of the Nukvah within each of them (דְּהַיְנוּ פַּרְצוּף חָכְמָה דְּכֶתֶר וּפַרְצוּף חָכְמָה דְּחָכְמָה וּפַרְצוּף חָכְמָה דְּבִינָה וּפַרְצוּף חָכְמָה דְּז״א וּפַרְצוּף חָכְמָה דְּנוּקְבָא בְּכָל אֶחָד מֵהֶם). And each Partzuf among these rectified ones includes five Partzufim—Keter, Chokhmah, Binah, six extremities, Malkhut (וְכָל פַּרְצוּף מֵאֵלּוּ הַמְתֻקָּנִים הוּא כּוֹלֵל ה״פ כַּח״ב ו״ק מ׳), and they clothe the Partzufim of the Keters equally (וּמַלְבִּישִׁים אֶת פַּרְצוּפֵי הַכְּתָרִים בְּשָׁוֶה). And now there are found in Arich Anpin and in Abba and Imma and in Yisrael-Saba and Tevunah and in Ze'ir Anpin and Nukvah two rectified Partzufim in each of their five Partzufim (וְעַתָּה נִמְצְאוּ בְּא״א וּבְאו״א וּבְיִשְׂסו״ת וּבְזו״ן ב׳ פַּרְצוּפִין מְתֻקָּנִים בְּכָל אֶחָד מֵהַה׳ פַּרְצוּפִים שֶׁבָּהֶם), which are the Partzufim of Keter of Chokhmah of the Keter, and Chokhmah of the Chokhmah, and Chokhmah of the Binah, and Keter and Chokhmah of the Ze'ir Anpin, and Chokhmah of the Nukvah within each of them (שֶׁהֵם פַּרְצוּפֵי כֶּתֶר דְּחָכְמָה דְּכֶתֶר וְכו׳ח דְּחָכְמָה וְכו׳ח דְּבִינָה וְכֶת׳ וְחָכְמָה דְּז״א וְכו׳ח דְּנוּקְבָא בְּכָל אֶחָד מֵהֶם), clothing one another equally (מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And afterward, in the Tikkun of the Partzufim of the Binot (וְאַחַר כָּךְ בְּתִקּוּן פַּרְצוּפֵי הַבִּינוֹת), at first the Partzufim of the Binot of their Keters were rectified (תְּחִלָּה נִתְקְּנוּ פַּרְצוּפֵי הַבִּינוֹת דְּכְּתָרִים שֶׁלָּהֶם), and afterward the Binot of the Chokhmot (וְאַחַר כָּךְ הַבִּינוֹת דְּחָכְמוֹת), and afterward the Binot of the Binot (וְאַחַר כָּךְ הַבִּינוֹת דְּבִינוֹת), and afterward the Binot of the Ze'ir Anpin (וְאַחַר כָּךְ הַבִּינוֹת דְּז״א), and afterward the Partzufim of the Binot of the Nukvah (וְאַחַר כָּךְ פַּרְצוּפֵי הַבִּינוֹת דְּנוּקְבָא). Thus it is found that until the completion of the Partzufim of the Binot (נִמְצָא כִּי עַד סִיּוּם פַּרְצוּפֵי הַבִּינוֹת), three Partzufim are rectified in each of the five Partzufim of Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah and Ze'ir Anpin and Nukvah (נִמְצָאִים מְתֻקָּנִים ג׳ פַּרְצוּפִים בְּכ״א מֵהַה׳ פַּרְצוּפִים דְּא״א וְדַאו״א וְדִישְׂסו״ת וְדְּזו״ן).

That is: the Partzufim of Keter–Chokhmah–Binah of the Keter, and Keter–Chokhmah–Binah of the Chokhmah, and Keter–Chokhmah–Binah of the Binah, and Keter–Chokhmah–Binah of the Ze'ir Anpin, and Keter–Chokhmah–Binah of the Nukvah within each of them (דְּהַיְנוּ פַּרְצוּפֵי כַּח״ב דְּכֶתֶר וְכַח״ב דְּחָכְמָה וְכַח״ב דְּבִינָה וְכַח״ב דְּז״א וְכַח״ב דְּנוּקְבָא בְּכ״א מֵהֶם), clothing one another equally (מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And afterward, in the Tikkun of the Partzufim of the Ze'ir Anpin (וְאַחַר כָּךְ בְּתִקּוּן פַּרְצוּפֵי הַז״א), the Partzufim of the Ze'ir Anpin of the Keters and of the Chokhmot and of the Binot and of the Ze'ir Anpin and of the Malkhut of theirs were rectified (נִתְקְּנוּ פַּרְצוּפֵי הַז״א דְּכְּתָרִים וְדַחָכְמוֹת וְדְבִינוֹת וּדְז״א וּדְמַלְכוּת שֶׁלָּהֶם).

In such a manner that until the completion of the rectification of the Partzufim of the Ze'ir Anpin (בְּאוֹפֶן כִּי עַד סִיּוּם תִּקּוּן פַּרְצוּפֵי הַז״א), four Partzufim were found rectified in each of the five Partzufim of Arich Anpin and of Abba and Imma and of Yisrael-Saba and Tevunah and of Ze'ir Anpin and Nukvah (נִמְצְאוּ מְתֻקָּנִים ד׳ פַּרְצוּפִים בְּכ״א מֵהַה׳ פַּרְצוּפִים דְּא״א וְדַאו״א וְדִישְׂסו״ת וּדְזו״ן), that is: the Partzufim of Keter–Chokhmah–Binah and Ze'ir Anpin of the Keter (דְּהַיְנוּ פַּרְצוּפֵי כַּח״ב וְז״א דְּכֶתֶר), and the Keter–Chokhmah–Binah and Ze'ir Anpin of the Chokhmah (וּכַח״ב וְז״א דְּחָכְמָה), and the Keter–Chokhmah–Binah and Ze'ir Anpin of the Binah (וּכַח״ב וְז״א דְּבִינָה), and the Keter–Chokhmah–Binah and Ze'ir Anpin of the Ze'ir Anpin (וּכַח״ב וְז״א דְּז״א), and the Keter–Chokhmah–Binah and Ze'ir Anpin of the Nukvah (וּכַח״ב וְז״א דְּנוּקְבָא), within each of them clothing one another equally (בְּכ״א מֵהֶם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה).

And afterward, in the rectification of the Partzufim of the Malkhuyot (וְאַחַר כָּךְ בְּתִקּוּן פַּרְצוּפֵי הַמַּלְכֻּיּוֹת), the Partzufim of the Nukvah of Ze'ir Anpin of the Keters and of the Chokhmot and of the Binot and of the Ze'ir Anpin and of the Nukvah of theirs were rectified (נִתְקְּנוּ פַּרְצוּפֵי הַנּוּקְבָא דְּז״א דְּכְּתָרִים וְדַחָכְמוֹת וְדְבִינוֹת וּדְז״א וּדְנוּקְבָא). In such a manner that until the completion of the rectification of the Partzufim of the Nukvah of Ze'ir Anpin (בְּאוֹפֶן כִּי עַד סִיּוּם תִּקּוּן פַּרְצוּפֵי נוּקְבָא דְּז״א), five Partzufim were found rectified in each of the five Partzufim of Arich Anpin and of Abba and Imma and of Yisrael-Saba and Tevunah and of Ze'ir Anpin and Nukvah (נִמְצְאוּ מְתֻקָּנִים ה׳ פַּרְצוּפִים בְּכ״א מֵהַה׳ פַּרְצוּפִים דְּא״א וְדַאו״א וְדִישְׂסו״ת וּדְזו״ן). And each one of the rectified Partzufim includes five Partzufim—Keter, Chokhmah, Binah, six extremities, Malkhut (וְכָל אֶחָד מֵהַפַּרְצוּפִים הַמְתֻקָּנִים כּוֹלֵל ה״פ כַּח״ב ו״ק מ׳), that is, the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah in the Keter of Arich Anpin (דְּהַיְנוּ ה״פ כַּח״ב זו״ן בְּכֶתֶר דְּא״א), and each one inclusive of the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah, which are twenty-five Partzufim in the Keter of Arich Anpin (וְכ״א כָּלוּל מֵה״פ כַּח״ב זו״ן שֶׁהֵם כּ״ה פַּרְצוּפִים בְּכֶתֶר דְּא״א), clothing one another equally (מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה): for their Keters extend above until the throat (שֶׁהַכְּתָרִים שֶׁלָּהֶם הֵם לְמַעְלָה עַד הַגָּרוֹן), and their Chokhmot from the throat until the chest (וְהַחָכְמוֹת שֶׁלָּהֶם מֵהַגָּרוֹן עַד הֶחָזֶה), and their Binot from the chest until the navel (וְהַבִּינוֹת שֶׁלָּהֶם מֵהֶחָזֶה עַד הַטַּבּוּר), and their Ze'ir Anpin and Nukvah from the navel until the end of Atzilut (וְהַזו״ן שֶׁלָּהֶם מֵהַטַּבּוּר עַד סוֹף הָאֲצִילוּת).

And similarly the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah of the Chokhmah of Arich Anpin (וְכֵן ה״פ כַּח״ב זו״ן דְּחָכְמָה דְּא״א), which are twenty-five Partzufim (שֶׁהֵם כּ״ה פַּרְצוּפִים), clothing one another equally and clothing the Partzufim of the Keters (מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה וְעַל פַּרְצוּפֵי הַכְּתָרִים). And likewise the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah in the Binah of Arich Anpin (וְכֵן ה״פ כַּח״ב זו״ן בְּבִינָה דְּאַרִיךְ), which are twenty-five Partzufim (שֶׁהֵם כּ״ה פַּרְצוּפִין), clothing one another equally and the Partzufim of the Chokhmot (מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה וְעַל פַּרְצוּפֵי הַחָכְמוֹת). And likewise the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah in the Ze'ir Anpin of Arich Anpin (וְכֵן ה״פ כַּח״ב זו״ן בְּז״א דְּא״א), which are twenty-five Partzufim (שֶׁהֵם כּ״ה פַּרְצוּפִים), clothing one another equally and the Partzufim of the Binot (מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה וְעַל פַּרְצוּפֵי הַבִּינוֹת).

And likewise the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah in the Malkhut, the Nukvah of Ze'ir Anpin of Arich Anpin (וְכֵן ה״פ כַּח״ב זו״ן בְּמַלְכוּת נוּקְבָא דְּז״א דְּאַרִיךְ), which are twenty-five Partzufim (שֶׁהֵם כּ״ה פַּרְצוּפִים), clothing one another equally and the Partzufim of the Ze'ir Anpin (מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה וְעַל פַּרְצוּפֵי הַז״א). In such a manner that each of the five Partzufim of Arich Anpin includes five Partzufim (בְּאוֹפֶן כִּי כ״א מֵהַה״פ דְּא״א כּוֹלֵל ה״פ), and each one of them likewise includes five Partzufim, clothing one another equally (אֲשֶׁר כָּל אֶחָד מֵהֶם כּוֹלֵל גַּם כֵּן ה׳ פַּרְצוּפִים מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). And in this manner in Abba and Imma (וְעַל דֶּרֶךְ זֶה בְּאו״א), and in this manner in Yisrael-Saba and Tevunah (וְעַל דֶּרֶךְ זֶה בְּיִשְׂסו״ת), and in this manner in Ze'ir Anpin (וְעַל דֶּרֶךְ זֶה בְּז״א), and in this manner in Nukvah (וְעַל דֶּרֶךְ זֶה בְּנוּקְבָא).

If so, it follows that according to the order of the Tikkun of the Partzufim stated here (אִם־כֵּן נִמְצָא כִּי לְפִי סֵדֶר תִּקּוּן הַפַּרְצוּפִים הָאָמֻר כָּאן), there is in no Partzuf among the five Partzufim included within the Partzuf of Arich Anpin or Abba and Imma or Yisrael-Saba and Tevunah or Ze'ir Anpin and Nukvah (אֵין בְּשׁוּם פַּרְצוּף שֶׁל הַה״פ הַנִּכְלָלִין בְּפַּרְצוּף א״א אוֹ או״א אוֹ יִשְׂסו״ת אוֹ זו״ן), anything except the five Partzufim which are Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah in each Partzuf of the five Partzufim of Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah of Arich Anpin and of Abba and Imma and of Yisrael-Saba and Tevunah and of Ze'ir Anpin and Nukvah (זוּלָת ה״פ שֶׁהֵם כַּח״ב זו״ן בְּכָל פַּרְצוּף מֵהַה״פ דְּכַח״ב זו״ן דְּא״א וְדַאו״א וְדִישְׂסו״ת וּדְזו״ן), and they clothe one another equally (וְהֵם מַלְבִּישִׁים זֶה אֶת זֶה בְּשָׁוֶה). But according to the order stated above (וְאִילּוּ לְפִי הַסֵּדֶר הָאָמֻר לְעֵיל), it is that each Partzuf among the five Partzufim included within one inclusive Partzuf (הוּא כִּי כָּל פַּרְצוּף מֵהַה״פ הַנִּכְלָלִין בְּפַּרְצוּף אֶחָד הַכּוֹלֵל), its ten Sefirot are ten Partzufim clothing one another equally (הַי׳ סְפִירוֹת שֶׁבּוֹ הֵם עֲשָׂרָה פַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה).

That is, for example, the Ze'ir Anpin—the Partzuf within which are the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah (דְּהַיְנוּ דֶּרֶךְ מָשָׁל ז״א הַפַּרְצוּף שֶׁבּוֹ יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן), and the Partzuf of Keter within it has ten Sefirot, which are ten Partzufim clothing one another equally (וּפַרְצוּף כֶּתֶר שֶׁבּוֹ יֵשׁ בּוֹ י׳ סְפִירוֹת וְהֵם עֲשָׂרָה פַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה). And likewise the Partzuf of Chokhmah within it has ten Sefirot which are ten Partzufim clothing one another equally (וְכֵן פַּרְצוּף חָכְמָה שֶׁבּוֹ יֵשׁ בּוֹ י׳ סְפִירוֹת וְהֵם עֲשָׂרָה פַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and upon the Partzufim of the Keters (וְעַל פַּרְצוּפֵי הַכְּתָרִים). And likewise the Partzuf of Binah of the Ze'ir Anpin has within it ten Sefirot (וְכֵן פַּרְצוּף בִּינָה דְּז״א יֵשׁ בּוֹ י׳ סְפִירוֹת), and these are ten Partzufim clothing one another equally (וְהֵם עֲשָׂרָה פַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and upon the Partzufim of the Chokhmot (וְעַל פַּרְצוּפֵי הַחָכְמוֹת). And likewise the Partzuf of Ze'ir Anpin of the Ze'ir Anpin has within it ten Sefirot (וְכֵן פַּרְצוּף ז״א דְּז״א יֵשׁ בּוֹ י׳ סְפִירוֹת), and these are ten Partzufim clothing one another equally (וְהֵם עֲשָׂרָה פַּרְצוּפִים מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and upon the Partzufim of the Binot (וְעַל פַּרְצוּפֵי הַבִּינוֹת). And likewise the Partzuf of Malkhut of the Ze'ir Anpin has within it ten Sefirot (וְכֵן פַּרְצוּף מ׳ דְּז״א יֵשׁ בּוֹ י׳ סְפִירוֹת), and these are ten Partzufim clothing one another equally (וְהֵם עֲשָׂרָה פַּרְצוּפִין מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and upon the Partzufim of the Ze'ir Anpin (וְעַל פַּרְצוּפֵי הַז״א).

And in this manner in Arich Anpin and in Abba and Imma and in Yisrael-Saba and Tevunah and in the Nukvah (וְעַל דֶּרֶךְ זֶה בְּא״א וּבְאו״א וּבְיִשְׂסו״ת וּבְנוּקְבָא). If so, how can this order be connected with the order that is stated here (וְאִם כֵּן אֵיךְ יוּקְשַׁר סֵדֶר זֶה עִם הַסֵּדֶר שֶׁבְּכָאן), which is: for example, the Ze'ir Anpin — there are five Partzufim within it, Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah (שֶׁהוּא דֶּרֶךְ מָשָׁל ז״א יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן), and the Partzuf of Keter within it has within it the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah clothing one another equally (וּפַרְצוּף הַכֶּתֶר שֶׁבּוֹ יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה), and likewise the Partzuf of Chokhmah within it has within it the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah clothing one another equally and upon the five Partzufim of the Keter (וְכֵן פַּרְצוּף הַחָכְמָה שֶׁבּוֹ יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה וְעַל ה״פ הַכֶּתֶר). And likewise the Partzuf of Binah within it has within it the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah clothing one another equally and upon the five Partzufim of the Chokhmah (וְכֵן פַּרְצוּף הַבִּינָה שֶׁבּוֹ יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה וְעַל ה״פ הַחָכְמָה). And likewise the Partzuf of the Ze'ir Anpin within it has within it the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah clothing one another equally and upon the five Partzufim of the Binah (וְכֵן פַּרְצוּף הַז״א שֶׁבּוֹ יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה וְעַל ה״פ הַבִּינָה). And likewise the Partzuf of the Malkhut within it has within it the five Partzufim Keter, Chokhmah, Binah, Ze'ir Anpin, Nukvah clothing one another equally and upon the five Partzufim of the Ze'ir Anpin within it (וְכֵן פַּרְצוּף הַמַּלְכוּת שֶׁבּוֹ יֵשׁ בּוֹ ה״פ כַּח״ב זו״ן מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה וְעַל ה״פ הַז״א שֶׁבּוֹ). And in this manner in Arich Anpin and in Abba and Imma and in Yisrael-Saba and Tevunah and in the Nukvah (וְעַל דֶּרֶךְ זֶה בְּא״א וּבְאו״א וּבְיִשְׂסו״ת וּבְנוּקְבָא), in such a manner that, in my humble opinion, I do not know how to connect his own words, which appear to me to contradict one another (בְּאוֹפֶן שֶׁלְע״ד לֹא יָדַעְתִּי לְקַשֵּׁר דִּבְרֵי עַצְמוֹ שֶׁלְע״ד נִרְאוֹת סוֹתְרוֹת זוֹ אֶת זוֹ).

Shemen, Siman 19

(שֶׁמ״ן סִימָן י״ט)

And behold, it is explained that according to his words, of blessed memory (וְהִנֵּה מְבוֹאַר הוּא כִּי לְפִי דְּבָרָיו ז״ל), every Partzuf among the five Partzufim of the five Partzufim of the inclusive Partzuf (כָּל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים שֶׁל הַה׳ פַּרְצוּפִים דְּפַרְצוּף הַכּוֹלֵל), is inclusive of twenty-five Partzufim (הוּא כּוֹלֵל כּ״ה פַּרְצוּפִים). That is, the Partzuf of Keter of the inclusive Partzuf of Arich Anpin or of Abba and Imma or of Ze'ir Anpin and Nukvah (דְּהַיְנוּ פַּרְצוּף הַכֶּתֶר דְּפַרְצוּף הַכּוֹלֵל דְּא״א אוֹ דַאו״א אוֹ דְּזו״ן), includes twenty-five Partzufim (כּוֹלֵל כּ״ה פַּרְצוּפִים). And likewise their Partzuf of Chokhmah is twenty-five Partzufim (וְכֵן פַּרְצוּף הַחָכְמָה שֶׁלָּהֶם כּ״ה פַּרְצוּפִים). And likewise their Partzuf of Binah (וְכֵן פַּרְצוּף הַבִּינָה שֶׁלָּהֶם). And likewise the Partzufim of their Ze'ir Anpin and their Nukvah (וְכֵן פַּרְצוּפֵי הַז״א שֶׁלָּהֶם). And as he, of blessed memory, prefaced (וּכְמוֹ שֶׁהִקְדִּים הוּא ז״ל), saying: “And it is also known that every Partzuf is inclusive of twenty-five Partzufim” (שֶׁאָמַר וְזֶ״ל גַּם נוֹדַע כִּי כָּל פַּרְצוּף כָּלוּל מִכּ״ה פַּרְצוּפִים), “which are Kelim [Vessels] of Nefesh, Ruach, Neshama, Chayah, Yechidah” (שֶׁהֵם כֵּלִים דְּנרנח״י), “each one inclusive of Nefesh, Ruach, Neshama, Chayah, Yechidah” (כָּל אֶחָד כָּלוּל מִנּרנח״י), “and they are twenty-five aspects clothing one another equally, as stated above” (וְהֵם כּ״ה בְּחִינוֹת מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה כְּמָ״שׁ לְעֵיל). And likewise he wrote later (וְכֵן כָּתַב לְקַמָּן), saying: “And already it has been explained that every Partzuf must be inclusive of five Partzufim” (וְזֶ״ל וְכְבָר נִתְבָּאֵר שֶׁכָּל פַּרְצוּף צָרִיךְ שֶׁיִּהְיֶה כָּלוּל מֵה׳ פַּרְצוּפִים), “and inclusive, every Partzuf of the five is inclusive of twenty-five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah” (כּוֹלְלִים כָּל פַּרְצוּף מֵהַה׳ כָּלוּל מִכּ״ה בְּחִי׳ נרנח״י), “for they are the five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah, each one inclusive of five” (שֶׁהֵם הַה׳ בְּחִי׳ נרנח״י כָּל אֶחָד כָּלוּל מֵה׳), “as we will write his wording later with Hashem’s help” (כְּמוֹ שֶׁנִּכְתֹּב לְשׁוֹנוֹ לְקַמָּן בְּעֶזְרַת ה׳).

And behold, this emerged for Rabbi Sar Shalom, of blessed memory (וְהִנֵּה זֶה יָצָא לוֹ לְרַב שַׂר שָׁלוֹם ז״ל), from that which he brings later from Etz Chayim, Gate of the Mochin [Intellects], chapter five (מִמָּה שֶׁהֵבִיא הוּא לְקַמָּן מֵהָעֵץ חַיִּים שׁ' הַמּוֹחִין פ״ה), and this is his language (וְזֶ״ל): “And he wrote at the beginning of the chapter that the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah, each one is inclusive of twenty-five aspects” (וְכָתַב בִּתְחִלַּת הַפֶּרֶק כִּי הַה׳ בְּחִינוֹת נרנח״י הֵם כָּל אֶחָד כְּלוּלָה מִכּ״ה בְּחִי׳), “and the Ze'ir Anpin has within it the totality of twenty-five aspects of Nefesh” (וְהַז״א יֵשׁ בּוֹ כְּלָלוּת כּ״ה בְּחִי׳ דְּנֶפֶשׁ), “and twenty-five of Ruach” (וְכ״ה דְּרוּחַ), “and afterward twenty-five aspects of Neshamah” (וְאַחַר כָּךְ כּ״ה בְּחִי׳ דְּנְשָׁמָה), “and twenty-five of Chayah” (וְכ״ה דְּחַיָּה), “and twenty-five of Yechidah” (וְכ״ה דְּיְחִידָה), “which he receives by way of Arich Anpin and Abba and Imma and Yisrael-Saba and Tevunah” (מְקַבֵּל עַל־יְדֵי א״א וְאו״א וְיִשְׂסו״ת), “for it is impossible for the Ze'ir Anpin to receive his Neshamah except by first clothing within the Chitzoniyut [Externality] of Yisrael-Saba and Tevunah” (שֶׁאִי אֶפְשָׁר לְז״א לְקַבֵּל נִשְׁמָתוֹ אִם לֹא עַד שֶׁתִּתְלַבֵּשׁ תְּחִלָּה תּוֹךְ חִיצוֹנִיּוּת יִשְׂסו״ת), “and sometimes by way of Abba and Imma” (וּלְפָעָמִים עַל־יְדֵי או״א), “and sometimes by way of Arich Anpin” (וּלְפָעָמִים עַל־יְדֵי א״א). Thus ends his words (עכ״ל).

As is written later, with Hashem’s help (כְּמֻשְׁכָּת לְקַמָּן בְּעֶזְרַת ה׳), however in my humble opinion the intention of the Rav, of blessed memory, there is not to say that in each aspect of Nefesh, Ruach, Neshama, Chayah, Yechidah there are twenty-five aspects (אֲמְנָם לְע״ד אֵין כַּוַּנַּת הָרַב ז״ל שָׁם לוֹמַר שֶׁבְּכָל בְּחִינַת נרנח״י יֵשׁ כּ״ה בְּחִינוֹת), in order to say that in every Partzuf there are twenty-five Partzufim (כְּדֵי לוֹמַר שֶׁבְּכָל פַּרְצוּף יֵשׁ כּ״ה פַּרְצוּפִים), for such a matter is not mentioned in any teaching among the teachings of the Rav, of blessed memory (אֲשֶׁר דָּבָר זֶה לֹא נִזְכַּר בְּשׁוּם דְּרוּשׁ מִדְּרוּשֵׁי הָרַב ז״ל). Rather, the intention of the Rav, of blessed memory, is that the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah each one is inclusive of five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (כִּי אִם כַּוַּנַּת הָרַב ז״ל הִיא כִּי הַה׳ בְּחִינוֹת נרנח״י הֵם כָּל אֶחָד כָּלוּל מֵה׳ בְּחִינוֹת נרנח״י), and these are the five Partzufim that are in the inclusive Partzuf (שֶׁהֵם הֵם הַה׳ פַּרְצוּפִים שֶׁבְּפַרְצוּף הַכּוֹלֵל). And in every Partzuf there is within it Nefesh, Ruach, Neshama, Chayah, Yechidah (וּבְכָל פַּרְצוּף יֵשׁ בּוֹ נרנח״י), and it is possible that there be five Partzufim (וְאֶפְשָׁר שֶׁיִּהְיוּ ה׳ פַּרְצוּפִים).

For it follows that in the general totality of the inclusive Partzuf there are only twenty-five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (כִּי נִמְצָא כִּי בִּכְלָלוּת כָּל הַפַּרְצוּף הַכּוֹלֵל אֵין בּוֹ רַק כּ״ה בְּחִינוֹת נרנח״י), which in truth are nothing but five Partzufim (אֲשֶׁר לְפִי הָאֱמֶת אֵינָם רַק ה׳ פַּרְצוּפִים). And these are the words of the Rav, of blessed memory, there in chapter five of Sha'ar ha-Mochin [Intellects] (וְזֶ״ל הָרַב ז״ל שָׁם בְּפ״ה מִשַּׁעַר הַמּוֹחִין): “And behold, Ze'ir Anpin cannot receive its illumination in the aspect of its Neshamah except through the externality of the Tevunah which clothes within its internality in the secret of Mochin [Intellects]” (וְהִנֵּה זו״ן אֵינָם יְכוֹלִין לְקַבֵּל הַאֲרָתָם בְּבְחִינַת נִשְׁמָתָם אֶלָּא בְּאֶמְצָעוּת חִיצוֹנִיּוּת הַתְּבוּנָה שֶׁנִּתְלַבֵּשׁ תּוֹךְ פְּנִימִיּוּתָם בְּסוֹד מוֹחִין). “And indeed, there are many aspects in the lights of the Neshamah” (וְאַמְנָם יֵשׁ כַּמָּה בְּחִינוֹת בְּאוֹרוֹת הַנְּשָׁמָה), “and they are Nefesh, Ruach, Neshama, Chayah, Yechidah” (וְהֵם נר״ן ח״י). “Also, there are many aspects of Tevunah and many aspects of Binah” (גַּם יֵשׁ כַּמָּה בְּחִינוֹת תְּבוּנָה וְכַמָּה בְּחִינוֹת בִּינָה). “And it is found that sometimes the Ze'ir Anpin has five aspects of lights—Nefesh, Ruach, Neshamah, Chayah, Yechidah—all through the portion of Yisrael-Saba and Tevunah” (וְנִמְצָא כִּי לְפָעָמִים יֵשׁ בְּז״א ה׳ בְּחִינוֹת דְּאוֹרוֹת נר״ן ח״י כֻּלָּם עַל־יְדֵי חֵלֶק יִשְׂסו״ת), “and sometimes all of them through Abba and Imma” (וּלְפָעָמִים כֻּלָּם בְּאֶמְצָעוּת או״א), “and sometimes all of them through Arich Anpin” (וּלְפָעָמִים כֻּלָּם בְּאֶמְצָעוּת א״א). Thus ends his words (עכ״ל).

And behold, that which he wrote “their illumination in the aspect of their Neshamah” (וְהִנֵּה מַה שֶּׁכָּתַב הַאֲרָתָם בְּבְחִינַת נִשְׁמָתָם), and likewise that which he wrote “there are many aspects in the lights of the Neshamah” (וְכֵן מַה שֶּׁכָּתַב יֵשׁ כַּמָּה בְּחִינוֹת בְּאוֹרוֹת הַנְּשָׁמָה), the intention is not to the Neshamah itself nor to exclude Nefesh and Ruach (אֵין הַכַּוָּנָה עַל הַנְּשָׁמָה מַמָּשׁ וְלָאְפוּקֵי נֶפֶשׁ וְרוּחַ), but the intention is to the generality of the inward spirituality called “the Neshamah of man” (אֶלָּא הַכַּוָּנָה עַל כְּלָלוּת הָרוּחָנִיּוּת הַפְּנִימִי הַנִּקְרָא נִשְׁמַת הָאָדָם). And as he wrote there in Sha'ar ha-Tzelem [Image], chapter one (וּכְמֻשְׁכָּת שָׁם בְּשׁ׳ הַצֶּלֶם פ״א): for at first he said that in the supernal man there are five aspects of lights one within the other (כִּי בַּתְּחִלָּה אָמַר כִּי בָּאָדָם הָעֶלְיוֹן יֵשׁ ה׳ בְּחִינוֹת אוֹרוֹת זוֹ בְּתוֹךְ זוֹ), and they are Nefesh, Ruach, Neshama, Chayah, Yechidah, etc (וְהֵם נר״ן ח״י כּו׳). And afterward he said that the totality of the five forms, which are the Nefesh, Ruach, Neshama, Chayah, Yechidah, are called the soul of man (וְאַחַר כָּךְ אָמַר כִּי כְּלָלוּת הָה׳ צּוּרוֹת שֶׁהֵם הַנּר״ן ח״י נִקְרָא נִשְׁמַת הָאָדָם). And likewise in Sha'ar Mochin [Intellects] de-Tzelem [Image], chapter six, he wrote that for the Zivug [Union] of Abba and Imma, the Ze'ir Anpin and Nukvah must raise Mayin nukvin [Female waters] (וְכֵן בְּשַׁעַר מוֹחִין דְּצֶלֶם פ״ו כָּתַב כִּי לְזִוּוּג או״א צָרִיךְ שֶׁיַּעֲלוּ מ״ן זו״ן), and the matter of their raising Mayin nukvin [Female waters] is their Mochin [Intellects], which are their inward Neshamah (וְעִנְיַן הַעֲלָתָם מ״ן הוּא הַמּוֹחִין שֶׁלָּהֶם שֶׁהֵם הַנְּשָׁמָה פְּנִימִית שֶׁלָּהֶם). And it is explained afterward there that what is raised in the secret of Mayin nukvin [Female waters] are the Mochin [Intellects] of nursing (וּמְבוֹאָר אַחַר כָּךְ שָׁם כִּי מַה שֶּׁמַּעֲלִין בְּסוֹד מ״ן הֵם הַמּוֹחִין דְּיְנִיקָה), and it is known that the Mochin [Intellects] of nursing are the aspect of the Ruach (וִידוּעַ כִּי הַמּוֹחִין דְּיְנִיקָה הֵם הָרוּחַ).

And yet he called them “Neshamah” (וְקָרָאֻם נְשָׁמָה). And likewise in Sha'ar Chitzoniyut [Externality] and Penimiyut, chapter twelve—his wording is brought below—he called the Nefesh, Ruach, Neshama, Chayah, Yechidah “five kinds of Neshamah” (וְכֵן שָׁם בְּשַׁעַר חִיצוֹנִיּוּת וּפְנִימִיּוּת פ״י״ב הוּבָא לְשׁוֹנוֹ לְקַמָּן קָרָא לְנרנח״י ה׳ מִינֵי נְשָׁמָה). And see there (עַיֵּן שָׁם). And likewise there in Sha'ar ha-Mochin [Intellects], chapter eleven, he wrote: “And in general these lights are called the Neshamah of the Kelim [Vessels]” (וְכֵן שָׁם בְּשַׁעַר הַמּוֹחִין פ״י״א כָּתַב וְדֶרֶךְ כְּלָלוּת נִקְרָאִים הָאוֹרוֹת הָאֵלּוּ נִשְׁמַת הַכֵּלִים), “but in detail they are divided into three aspects: Nefesh, Ruach, Neshamah” (אֲמְנָם דֶּרֶךְ פְּרָט נֶחְלָקִים לְג׳ בְּחִינוֹת נר״ן), etc (כּו׳). And see there (עַיֵּן שָׁם).

And likewise there in chapter one he wrote that the term Nefesh includes all the components of the inner spirituality Nefesh, Ruach, Neshama, Chayah, Yechidah (וְכֵן שָׁם בְּפ״א כָּתַב כִּי שֵׁם נֶפֶשׁ כּוֹלֵל לְכָל חֶלְקֵי הָרוּחָנִיּוּת נרנח״י). See there (עַיֵּן שָׁם). And here also, similarly, that what he said “Neshamah” is referring to the totality of the inward spirituality (וְהָכָא נָמֵי דְּכַוָתָּא כִּי מַה שֶּׁאָמַר נְשָׁמָה הַכַּוָּנָה עַל כְּלָלוּת הָרוּחָנִיּוּת הַפְּנִימִי), and these are the Nefesh, Ruach, Neshama, Chayah, Yechidah (וְהֵם הַנרנח״י). If so, the intention is that sometimes the Ze'ir Anpin receives all its Nefesh, Ruach, Neshama, Chayah, Yechidah through Yisrael-Saba and Tevunah (וְאִם כֵּן הַכַּוָּנָה כִּי לְפָעָמִים מְקַבֵּל ז״א בְּכָל הַנרנח״י שֶׁלּוֹ עַל־יְדֵי יִשְׂסו״ת), and sometimes through Abba and Imma (וּלְפָעָמִים עַל־יְדֵי או״א), and sometimes through Arich Anpin (וּלְפָעָמִים עַל־יְדֵי א״א). He further said, “And the explanation of the matter is that behold all of these aspects are drawn from the Zivug [Union] of Abba and Imma” (אָמַר עוֹד וּפֵרוּשׁ הָעִנְיָן הוּא כִּי הֲלֹא כָּל הַבְּחִינוֹת הָאֵלּוּ הֵם נִמְשָׁכִין מִזִּוּוּג או״א), “and if so, it is necessary that in each of these five aspects, which are Nefesh, Ruach, Neshama, Chayah, Yechidah, there be within them a portion of Abba and Imma” (וְאִם כֵּן צָרִיךְ שֶׁבְּכָל בְּחִינוֹת מֵאֵלּוּ הַה׳ שֶׁהֵם נרנח״י יִהְיֶה בָּהֶם חֵלֶק או״א). “However, know a great principle” (אֲבָל דַּע כְּלָל גָּדוֹל): “for behold, the Nefesh alone is inclusive of all five Nefesh, Ruach, Neshama, Chayah, Yechidah” (כִּי הִנֵּה הַנֶּפֶשׁ לְבַדָּהּ כְּלוּלָה מִכָּל הַה׳ נרנח״י), “and all of them are called Nefesh alone” (וְכֻלָּם נִקְרָאִים נֶפֶשׁ לְבַדָּהּ). “And corresponding to them are five aspects, and all of them are called Ruach” (וְדֻגְמָתָם ה׳ בְּחִינוֹת וְכֻלָּם נִקְרָאִים רוּחַ); “and likewise in Neshamah, and likewise in Chayah, and likewise in Yechidah” (וְכֵן בְּנְשָׁמָה וְכֵן בְּחַיָּה וְכֵן בִּיחִידָה). “And it is known that the entire Ze'ir Anpin is called Ruach” (וְנוֹדַע כִּי הַז״א כֻּלּוֹ נִקְרָא רוּחַ), “and within it are Nefesh, Ruach, Neshama, Chayah, Yechidah” (וְיֵשׁ בּוֹ נרנח״י). “And in its Nefesh there are the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah” (וּבַנֶּפֶשׁ שֶׁלוֹ יֵשׁ בָּהּ ה׳ בְּחִינוֹת נר״ן ח״י), “and likewise in its Ruach, etc.” (וְכֵן הָרוּחַ כּו׳). “In such a manner that they are five aspects, each one inclusive of five, which are twenty-five aspects, and all of them are called Ruach alone” (בְּאוֹפֶן שֶׁהֵם ה׳ בְּחִינוֹת כָּל אֶחָד כָּלוּל מֵה׳ שֶׁיֵּשׁ כּ״ה בְּחִינוֹת וְכוּלָּם נִקְרָאִים רוּחַ לְבַדָּהּ). “And likewise twenty-five aspects in the Nukvah, and all of them are called Nefesh” (וְכֵן כּ״ה בְּחִינוֹת בַּנּוּקְבָא וְכֻלָּם נִקְרָאִים נֶפֶשׁ). Thus ends his words (עכ״ל). The intention is clarified (הֲכָא הַכַּוָּנָה מְבֹאָרֶת): that at first he gave the reason why the five Nefesh, Ruach, Neshama, Chayah, Yechidah must also be drawn by way of Abba (כִּי בַּתְּחִלָּה נָתַן טַעַם לָמָּה הַה׳ נרנח״י צָרִיךְ שֶׁיִּמָּשְׁכוּ גַּם עַל־יְדֵי אַבָּא), and he said that all of these aspects are drawn from the Zivug [Union] of Abba and Imma (וְאָמַר כִּי כָּל הַבְּחִינוֹת הָאֵלּוּ נִמְשָׁכִין מִזִּוּוּג או״א), and if so, it is necessary that in each of these five aspects—Nefesh, Ruach, Neshama, Chayah, Yechidah—there be a portion to Abba and Imma (וְאִם כֵּן צָרִיךְ שֶׁבְּכָל בְּחִינוֹת מֵאֵלּוּ הַה׳ שֶׁהֵם נר״ן ח״י יִהְיֶה חֵלֶק אֶל או״א).

That is: even in the aspects of Nefesh and Ruach (כְּלוֹמַר וַאֲפִלּוּ בְּבְחִינוֹת הַנֶּפֶשׁ וְהָרוּחַ), as he explains afterward in the coming chapters at length (וּכְמוֹ שֶׁמְבָאֵר אַחַר כָּךְ בַּפְּרָקִים הַבָּאִים בָּאֹרֶךְ), the portions of Abba and Imma which are the “drops” drawn from them even into Nefesh and Ruach (הַחֲלָקִים שֶׁל או״א שֶׁהֵם הַטִּפּוֹת הַנִּמְשָׁכוֹת מֵהֶם גַּם בְּנֶפֶשׁ וְרוּחַ). And lest we understand that there are only five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah alone (וְכְדֵי שֶׁלֹּא נָבִין שֶׁאֵינָם רַק ה׳ בְּחִינוֹת נרנח״י לְבַדָּן), he gave us a great principle (נָתַן לָנוּ כְּלָל גָּדוֹל): that in each aspect of these five which are Nefesh, Ruach, Neshama, Chayah, Yechidah, there are within them five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (כִּי בְּכָל בְּחִינוֹת מֵהַה״פ שֶׁהֵם נרנח״י יֵשׁ בָּהֶם ה׳ בְּחִינוֹת נרנח״י). And since it is known that the entire Ze'ir Anpin is called Ruach (וּמִפְּנֵי שֶׁיָּדוּעַ הוּא שֶׁהַז״א כֻּלּוֹ נִקְרָא רוּחַ)—meaning even after he is completed in all his perfection, even in the Mochin [Intellects] of Yechidah (כְּלוֹמַר גַּם אַחַר שֶׁנִּשְׁלַם בְּכָל שְׁלֵימוּתוֹ וַאֲפִלּוּ בְּמוֹחִין דְּיִחִידָה)—nevertheless he is called “Ruach,” which is the Ruach of the generality of Atzilut (עַכָּ״ז נִקְרָא רוּחַ שֶׁהוּא הָרוּחַ דְּכְלָלוּת הָאֲצִילוּת), and within him are Nefesh, Ruach, Neshama, Chayah, Yechidah (וְיֵשׁ בּוֹ נרנח״י). And if so, we understand that there are not in him only five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah alone (וְאִם כֵּן נָבִין שֶׁלֹּא יֵשׁ בּוֹ רַק ה׳ בְּחִינוֹת נרנח״י בִּלְבַד), therefore he informed us that in each aspect of the five which are his Nefesh, Ruach, Neshama, Chayah, Yechidah, there are within it five aspects of Nefesh, Ruach, Neshama, Chayah, Yechidah (לָכֵן הוֹדִיעָנוּ כִּי בְּכָל בְּחִינוֹת מֵהַה׳ שֶׁהֵם נרנח״י שֶׁבּוֹ יֵשׁ בָּהּ ה׳ בְּחִינוֹת נרנח״י), in such a manner that they are five aspects, each one inclusive of five, which are twenty-five aspects within the entirety of Ze'ir Anpin (בְּאוֹפֶן שֶׁהֵם ה׳ בְּחִינוֹת כָּל אֶחָד כָּלוּל מֵה׳ שֶׁהֵם כּ״ה בְּחִינוֹת בְּכָל כְּלָלוּת ז״א).

And all of them are called Ruach alone (וְכוּלָּם נִקְרָאִים רוּחַ לְבַד), for the Ze'ir Anpin is called the Ruach of the totality of Atzilut (כִּי הַז״א הוּא נִקְרָא רוּחַ דְּכְלָלוּת הָאֲצִילוּת), even after he is completed in all his most supernal Mochin [Intellects] which are from the aspect of the Yechidah that is from Arich Anpin (גַּם אַחַר אֲשֶׁר נִשְׁלַם בְּכָל הַמּוֹחִין הַיּוֹתֵר עֶלְיוֹנִים שֶׁלּוֹ שֶׁהֵם מִבְּחִינַת הַיְחִידָה שֶׁהוּא מֵאֲרִיךְ). And likewise twenty-five aspects in the Nukvah in her totality (וְכֵן כּ״ה בְּחִינוֹת בַּנּוּקְבָא בְּכָל כְּלָלוּתָהּ), and all of them are called Nefesh (וְכֻלָּם נִקְרָאִים נֶפֶשׁ), for thus the Nukvah is called the Nefesh of the totality of Atzilut (כִּי כֵּן הַנּוּקְבָא נִקְרָא נֶפֶשׁ דְּכְלָלוּת הָאֲצִילוּת), even after she is completed in all her Mochin [Intellects] (גַּם אַחַר שֶׁנִּשְׁלְמָה בְּכָל מוֹחֹתֶיהָ). If so, the intention is not that in the Ruach alone of the Ze'ir Anpin there are twenty-five aspects and in the Nefesh alone of the Nukvah there are twenty-five aspects (וְאִם כֵּן אֵין הַכַּוָּנָה שֶׁבָּרוּחַ לְבַד דְּז״א יֵשׁ כּ״ה בְּחִינוֹת וּבַנֶּפֶשׁ לְבַד דְּנֻקְבָא כּ״ה בְּחִינוֹת), but rather that in their totalities there are twenty-five aspects (אֶלָּא בְּכָל כְּלָלוּתָם כּ״ה בְּחִינוֹת).

And therefore immediately he said, “However, we will explain the matter of the Ze'ir Anpin, and from there infer regarding the rest,” etc (וְעַל כֵּן תֵּכֶף אָמַר אֲמְנָם נְבָאֵר עִנְיַן הַז״א וּמִשָּׁם תַּקִּישׁ אֶל הַשְּׁאָר כּו׳). And he explained there at length how he receives the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah, each one inclusive of five Nefesh, Ruach, Neshama, Chayah, Yechidah, from Yisrael-Saba and Tevunah (וּפֵירֵשׁ שָׁם בָּאֹרֶךְ אֵיךְ מְקַבֵּל הַה׳ בְּחִינוֹת נרנח״י כָּל אֶחָד כָּלוּל מֵה׳ נרנח״י מִיִּשְׂסו״ת). And he began from the Nefesh within the Nefesh, explaining in detail each and every aspect (וְהִתְחִיל מִנֶּפֶשׁ שֶׁבְּנֶפֶשׁ בָּאֹרֶךְ כָּל בְּחִינָה וּבְחִינָה). And afterward he said that afterward he takes the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah from the five aspects that are in Abba and Imma (וְאַחַר כָּךְ אָמַר שֶׁאַחַר כָּךְ לוֹקֵחַ ה׳ בְּחִינוֹת נרנח״י מִן הַה׳ בְּחִינוֹת שֶׁיֵּשׁ בְּאו״א). And afterward he takes them from Arich Anpin (וְאַחַר כָּךְ לוֹקְחָם מֵא״א), until at the end of the Gate, in chapter twelve (עַד שֶׁבְּסוֹף הַשַּׁעַר בְּפ״י״ב), he said, “The general principle that arises,” etc (אָמַר כְּלָל הָעוֹלֶה כּו׳), and he specified the matter from the Nefesh within the Nefesh (וּפֵרֵט הָעִנְיָן מֵהַנֶּפֶשׁ שֶׁבְּנֶפֶשׁ). And he said: “And behold, it is known that the five types are Nefesh, Ruach, Neshama, Chayah, Yechidah, and each one is inclusive of all of them” (וְאָמַר וְאַמְנָם נוֹדַע כִּי ה׳ מִינִים הֵם נרנח״י וְכָל אֶחָד כָּלוּל מִכֻּלָּם). “And it follows that the Nefesh is not completed for him until there are in it the five parts mentioned above” (וְנִמְצָא כִּי אֵין הַנֶּפֶשׁ נִגְמֶרֶת לוֹ עַד הֱיוֹת בָּהּ ה׳ חֲלָקִים הַנִּזְכָּרִים), “which is until the Mochin [Intellects] from the side of Arich Anpin are completed,” etc (וְהוּא עַד שֶׁנִּגְמְרוּ הַמּוֹחִין דְּמִצַּד א״א כּו׳).

And likewise he mentioned there the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah only in Ruach (וְכֵן הִזְכִּיר שָׁם ה׳ בְּחִינוֹת נרנח״י בִּלְבַד בְּרוּחַ), and likewise in Neshamah (וְכֵן בְּנְשָׁמָה), and likewise in Chayah (וְכֵן בְּחַיָּה), and likewise in Yechidah (וְכֵן בִּיחִידָה); see there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ). For according to what is stated there it is explained that the Ze'ir Anpin takes the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Nefesh (כִּי לְפִי הָאָמֻר שָׁם מְבֹאָר כִּי הַז״א לוֹקֵחַ ה׳ בְּחִינוֹת נרנח״י דְּנֶפֶשׁ), and the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Ruach (וְה׳ בְּחִינוֹת נרנח״י שֶׁל רוּחַ), and the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Neshamah from Yisrael-Saba and Tevunah (וְה׳ בְּחִינוֹת נרנח״י דְּנְשָׁמָה מִיִּשְׂסו״ת). And afterward he takes the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah from Abba and Imma (וְאַחַר כָּךְ לוֹקֵחַ ה׳ בְּחִינוֹת נרנח״י דְּחַיָּה מֵאו״א), and afterward from Arich Anpin the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah (וְאַחַר כָּךְ מֵא״א הַה׳ נרנח״י דְּיִחִידָה).

And although in chapter seven there it appears that he also takes the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Chayah from the Chokhmah of Yisrael-Saba and Tevunah (וְאַף־עַל־פִּי שֶׁבְּפֶרֶק ז׳ שָׁם נִרְאֶה שֶׁגַּם לוֹקֵחַ ה׳ בְּחִינוֹת נרנח״י דְּחַיָּה מֵחָכְמָה דְּיִשְׂסו״ת), and likewise the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah of Yechidah from the Keter of Yisrael-Saba and Tevunah (וְכֵן ה׳ בְּחִינוֹת נרנח״י דְּיִחִידָה מִכֶּתֶר דְּיִשְׂסו״ת), nevertheless, since there are no corresponding vessels in the Ze'ir Anpin (עַכָּ״ז כֵּיוָן שֶׁאֵין כְּנֶגְדָּם כֵּלִים בַּז״א), but they are clothed within the Neshamah, as is explained there (רַק הֵם מִתְלַבְּשִׁים בְּתוֹךְ הַנְּשָׁמָה כְּמְבֹאָר שָׁם), therefore he did not mention them here at the end of the Gate in chapter twelve in the general conclusion (לָכֵן לֹא הִזְכִּירָם כָּאן בְּסוֹף הַשַּׁעַר בְּפ״י״ב בִּכְלָל הָעוֹלֶה), for they are included within the Neshamah (כִּי הֵם נִכְלָלוֹת בַּנְּשָׁמָה).

And we will further elaborate upon this below in section thirty-three with Hashem’s help (וְעוֹד נַאֲרִיךְ בָּזֶה לְקַמָּן בְּסִימָן ל״ג בְּעֶזְרַת ה׳), for here our intention is only to demonstrate that in every inclusive Partzuf among the five Partzufim of the totality of each world there are only five Partzufim (כִּי כָּאן אֵין כַּוָּנָתֵנוּ רַק לְהוֹרוֹת כִּי אֵין בְּכָל פַּרְצוּף כּוֹלֵל שֶׁבָּה׳ פַּרְצוּפִים דְּכְלָלוּת כָּל עוֹלָם רַק ה׳ פַּרְצוּפִים), and in each Partzuf among these five there are five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (וּבְכָל פַּרְצוּף מֵאֵלּוּ הַה׳ יֵשׁ ה׳ בְּחִינוֹת נרנח״י), in such a manner that they are twenty-five aspects in the whole inclusive Partzuf (בְּאוֹפֶן שֶׁהֵם כּ״ה בְּחִינוֹת בְּכָלְלוּת כָּל פַּרְצוּף כּוֹלֵל).

And as is explained in the Ze'ir Anpin (וּכְמְבֹאָר בַּז״א), that in its totality there are five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah, each inclusive of five Nefesh, Ruach, Neshama, Chayah, Yechidah (שֶׁיֵּשׁ בְּכָלְלוּתוֹ ה׳ בְּחִינוֹת נרנח״י כָּל אֶחָד כָּלוּל מֵה׳ נרנח״י), which are its five Partzufim (שֶׁהֵם הֵם הַה׳ פַּרְצוּפִים שֶׁלּוֹ). That in each of its Partzufim there are five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (שֶׁבְּכָל פַּרְצוּף שֶׁלּוֹ יֵשׁ ה׳ בְּחִינוֹת נרנח״י), which in its totality are twenty-five aspects (שֶׁהֵם בְּכָלְלוּתוֹ כּ״ה בְּחִינוֹת). And as is written in Sha'ar Partzufei Zu"n, chapter five (וּכְמ״שׁ בְּשַׁעַר פַּרְצוּפֵי זו״ן פ״ה): “For the five Partzufim are in Ze'ir Anpin” (כִּי ה׳ פַּרְצוּפִים הֵם בַּז״א).

And he wrote there, saying (וְכָתַב שָׁם וְזֶ״ל): “And it is found that, just as we explained in the generality of all of Atzilut, that there is Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah, and each one is inclusive of ten Sefirot, so is the matter in each and every Partzuf among the five Partzufim—each one is divided into five Partzufim” (וְנִמְצָא כִּי עַל־דֶּרֶךְ שֶׁבֵּאַרְנוּ בִּכְלָלוּת הָאֲצִילוּת כֻּלּוֹ שֶׁיֵּשׁ א״א או״א זו״ן וְכָל אֶחָד כָּלוּל מִי׳ סְפִירוֹת כֵּן הָעִנְיָן בְּכָל פַּרְצוּף וּפַרְצוּף מִן הַה׳ פַּרְצוּפִים כָּל אֶחָד נֶחְלָק לַה׳ פַּרְצוּפִים). And afterward he said (וְאַחַר כָּךְ אָמַר): “And when all five Partzufim of the Ze'ir Anpin clothe one another, then the Ze'ir Anpin is completely perfect, a complete Partzuf from all of them” (וּכְשֶׁמִּתְלַבְּשִׁים כָּל הַה׳ פַּרְצוּפִים דְּז״א זֶה בָּזֶה אָז הוּא שָׁלֵם לְגַמְרֵי פַּרְצוּף גָּמוּר מִכֻּלָּם). “In the manner of all of Atzilut entirely, which is one inclusive Partzuf of five Partzufim” (עַל־דֶּרֶךְ הָאֲצִילוּת כֻּלָּהּ בִּכְלָלוֹ שֶׁהוּא פַּרְצוּף אֶחָד כּוֹלֵל ה׳ פַּרְצוּפִים). “And understand this very, very well—how the particular and the general are entirely equal” (וְהָבֵן זֶה מְאֹד מְאֹד אֵיךְ הַפְּרָט וְהַכְּלָל שָׁוִין לְגַמְרֵי). Thus ends his words (ע״כ).

Behold, it is explained how in every inclusive Partzuf there are only five Partzufim (הֲרֵי מְבֹאָר אֵיךְ בְּכָל פַּרְצוּף כּוֹלֵל לֹא יֵשׁ רַק ה׳ פַּרְצוּפִים), and as is explained in the Ze'ir Anpin in particular (וּכְמְבֹאָר בַּז״א בִּפְרָטוּת). It is also explained here that the particular and the general are entirely equal (גַּם מְבֹאָר כָּאן כִּי הַפְּרָט וְהַכְּלָל שָׁוִין). And in Sha'ar Chitzoniyut [Externality] and Penimiyut, chapter eleven, he wrote as follows (וּבְשַׁ״ח ח״פ פֶּרֶק י״א כָּתַב וְזֶ״ל): “In brief, in all the worlds there is an inwardness and an outwardness” (בְּקִצּוּר בְּכָל הָעוֹלָמוֹת יֵשׁ פְּנִימִיּוּת וְחִיצוֹנִיּוּת). “In Asiyah, the outwardness is the Ophanim, and the inwardness is the Nefashot” (בַּעֲשִׂיָּה הַחִיצוֹנִיּוּת הֵם הָאוֹפַנִּים וְהַפְּנִימִיּוּת הֵם הַנְּפָשׁוֹת). “And these Nefashot, in a particular manner, divide into the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah” (וְנְפָשׁוֹת אֵלּוּ בְּדֶרֶךְ פְּרָט מִתְחַלְּקִים לַה׳ בְּחִינוֹת נרנח״י). “And these five aspects are twenty-five Partzufim in Asiyah” (וְהַה׳ בְּחִינוֹת אֵלּוּ הֵם כּ״ה פַּרְצוּפִים שֶׁבַּעֲשִׂיָּה). “And likewise in every Partzuf among these there are the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah” (וְכֵן בְּכָל פַּרְצוּף מֵאֵלּוּ יֵשׁ לוֹ ה׳ בְּחִינוֹת נרנח״י), “except that these five aspects, when they are in Arich Anpin, are all called the Yechidah of Asiyah” (אֶלָּא שֶׁהַה׳ בְּחִינוֹת אֵלּוּ בְּהֱיוֹתָם בְּא״א נִקְרָאִים כֻּלָּם יְחִידָה שֶׁבַּעֲשִׂיָּה), “and the five aspects that are in Abba are called the Chayah” (וְהַה׳ בְּחִינוֹת שֶׁבַּאֲבָא נִקְרָאִים חַיָּה), “and the five aspects that are in Imma are called Neshamah” (וְהַה׳ בְּחִינוֹת שֶׁבְּאִמָּא נִקְרָאִים נְשָׁמָה), “and the five aspects that are in Ze'ir Anpin are called Ruach” (וְהַה׳ בְּחִינוֹת שֶׁבַּז״א נִקְרָאִים רוּחַ), “and the five aspects that are in the Nukvah are called Nefesh” (וְהַה׳ בְּחִינוֹת שֶׁבַּנּוּקְבָא נִקְרָאִים נֶפֶשׁ). “And it is found that they are twenty-five aspects in total in their particulars” (וְנִמְצָא שֶׁהֵם כּ״ה בְּחִינוֹת בֵּין כֻּלָּם בִּפְרָטָן), “but in their generality they are only five aspects, which are the five Partzufim” (אֲבָל בְּכְלָלָן הֵם ה׳ בְּחִינוֹת לְבַד שֶׁהֵם ה׳ פַּרְצוּפִים). “And the matter in brief is that all these five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah are the aspects Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah, as above” (וְהָעִנְיָן בְּקִצּוּר כִּי כָּל אֵלֶּה הָה׳ בְּחִינוֹת נרנח״י הֵם בְּחִינַת א״א או״א זו״ן כַּנַּ״ל). “And behold, the Yechidah that is in the Nukvah of Asiyah is the Arich Anpin that is within her” (וְהִנֵּה הַיְחִידָה שֶׁבְּנֻקְבָא דַּעֲשִׂיָּה הִיא א״א שֶׁבָּהּ), “and the Abba within her is called Chayah” (וְאַבָּא שֶׁבָּהּ נִקְרָא חַיָּה), “and the Imma within her is called Neshamah” (וְאִמָּא שֶׁבָּהּ נִקְרָא נְשָׁמָה), “and the Ze'ir Anpin within her is called Ruach” (וְהַז״א שֶׁבָּהּ נִקְרָא רוּחַ), “and the Nukvah within her is called Nefesh” (וְהַנּוּקְבָא שֶׁבָּהּ נִקְרָא נֶפֶשׁ), “and all of them are called the total Nefesh of Asiyah” (וְכֻלָּם נִקְרָאִים נֶפֶשׁ כְּלָלוּת דַּעֲשִׂיָּה). And likewise in the Ze'ir Anpin of Asiyah, the five aspects Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah are the aspects Nefesh, Ruach, Neshama, Chayah, Yechidah within it (וְכֵן בַּז״א דַּעֲשִׂיָּה ה׳ בְּחִינוֹת א״א או״א זו״ן הֵם בְּחִינוֹת נרנח״י שֶׁבּוֹ), and all of them are called the total Ruach of Asiyah (וְכֻלָּם נִקְרָאִים כְּלָלוּת רוּחַ דַּעֲשִׂיָּה).

And likewise in the Imma of Asiyah the five aspects Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah are the aspects Nefesh, Ruach, Neshama, Chayah, Yechidah within her (וְכֵן בְּאִמָּא דַּעֲשִׂיָּה ה׳ בְּחִינוֹת א״א או״א זו״ן הֵם בְּחִינוֹת נרנח״י שֶׁבָּהּ), and all of them are called the total Neshamah of Asiyah (וְכֻלָּם נִקְרָאִים נְשָׁמָה דְּכְלָלוּת הָעֲשִׂיָּה). And likewise in the Abba of Asiyah the five aspects Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah are the aspects Nefesh, Ruach, Neshama, Chayah, Yechidah within him (וְכֵן בַּאֲבָא דַּעֲשִׂיָּה ה׳ בְּחִינוֹת א״א או״א זו״ן הֵם בְּחִינוֹת נרנח״י שֶׁבּוֹ), and all of them are called the total Chayah of Asiyah (וְכֻלָּם נִקְרָאִים חַיָּה דְּכְלָלוּת הָעֲשִׂיָּה).And likewise in the Arich Anpin of Asiyah the five aspects Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah are the aspects Nefesh, Ruach, Neshama, Chayah, Yechidah within him (וְכֵן בְּא״א ה׳ בְּחִינוֹת א״א או״א זו״ן הֵם בְּחִינוֹת נרנח״י שֶׁבּוֹ), and all of them are called the total Yechidah of Asiyah (וְכֻלָּם נִקְרָאִים יְחִידָה דְּכְלָלוּת הָעֲשִׂיָּה). And so too in Yetzirah there are the five Partzufim Arich Anpin, Abba and Imma, Ze'ir Anpin and Nukvah (וְכוֹעַל דֶּרֶךְ זֶה בִּיצִירָה ה׳ פַּרְצוּפִים א״א או״א זו״ן), and each Partzuf among them is divided into five as mentioned above (וְכָל פַּרְצוּף מֵהֶם נֶחְלָק לַה׳ עַל־דֶּרֶךְ הַנִּזְכָּר לְעֵיל). And they are the five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah that are in Yetzirah (וְהֵם ה׳ בְּחִינוֹת נרנח״י שֶׁהֵם בִּיצִירָה), and they divide into twenty-five aspects in particular (וְנֶחְלָקִים לְכ״ה בְּחִינוֹת בִּפְרָטוּת), and into five aspects in general (וְלַה׳ בְּחִינוֹת בְּכְלָלוּת), and all of them are aspects of Ruach (וְכֻלָּם בְּחִינַת רוּחַ), and an aspect of Ze'ir Anpin with respect to the generality over the worlds (וּבְחִינַת ז״א שֶׁבְּעֶרֶךְ כְּלָלוּת עַל הָעוֹלָמוֹת). And in this manner in Beri’ah—twenty-five aspects in particular and five in general (וְכֵן עַל דֶּרֶךְ זֶה בְּבְרִיאָה כּ״ה בְּחִינוֹת בִּפְרָטוּת וְה׳ בְּכְלָלוּת). And in this manner in Atzilut (וְכֵן עַל דֶּרֶךְ זֶה בַּאֲצִילוּת). And in this manner in Adam Kadmon, etc (וְכֵן עַל דֶּרֶךְ זֶה בְּאָדָם קַדְמוֹן וְכוּ׳). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained how each world, and also Adam Kadmon, is divided into twenty-five aspects (הֲרֵי מְבֹאָר אֵיךְ כָּל עוֹלָם וְגַם הָאָדָם קַדְמוֹן נִפְרָט לְכ״ה בְּחִינוֹת), which are the five Partzufim, each one inclusive of five Partzufim (שֶׁהֵם ה׳ פַּרְצוּפִים כָּל אֶחָד כָּלוּל מֵה׳ פַּרְצוּפִים), which are twenty-five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah in the totality of the world (שֶׁהֵם כּ״ה בְּחִינוֹת נרנח״י בִּכְלָלוּת הָעוֹלָם). And likewise, in Sha'ar Derushei A"B"Y"A, the end of chapter two—his wording we wrote above in section seventeen—he wrote there (וְכֵן בְּשַׁ״ד אֲבִי״ע סוֹף פּ״ב כָּתַבְנוּ לְשׁוֹנוֹ לְעֵיל בְּסִימָן י״ז שֶׁכָּתַב שָׁם): “For everything that is emanated is one Havayah, inclusive of five aspects” (כִּי כָּל מַה שֶׁנֶּאֱצַל הוּא הֲוָיָּ״ה אַחַת כְּלוּלָה ה׳ בְּחִינוֹת), “which are the thorn of the Yod in Adam Kadmon, and the four letters in the four worlds A"B"Y"A” (שֶׁהֵם קוֹץ הַיּו״ד בְּאָדָם קַדְמוֹן וְהַד׳ אוֹתִיּוֹת בְּד׳ עוֹלָמוֹת אֲבִי״ע). “And each aspect among these is inclusive of the five, that in each aspect there is one Havayah inclusive of five aspects” (וְכָל בְּחִינָה מֵאֵלּוּ כְּלוּלָה מֵהַה׳, שֶׁבְּכָל בְּחִינָה יֵשׁ הֲוָיָּ״ה אַחַת כּוֹלֶלֶת ה׳ בְּחִינוֹת), “which are the thorn of the Yod and the four letters” (שֶׁהֵם קוֹץ הַיּו״ד וְהַד׳ אוֹתִיּוֹת). “In such a manner that altogether they are twenty-five aspects” (בְּאוֹפֶן שֶׁבֵּין כֻּלָּם הֵם כּ״ה בְּחִינוֹת). “And afterward, in this manner, there is another generality, that each one of them is inclusive of all the twenty-five aspects in Atzilut” (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה יֵשׁ כְּלָלוּת אַחֵר שֶׁכָּל אֶחָד מֵהֶם כָּלוּל מִכָּל הַכּ״ה בְּחִינוֹת בַּאֲצִילוּת), “and likewise in Beriʾah, and likewise in Yetzirah, and likewise in Asiyah, and likewise in Adam Kadmon” (וְכֵן בַּבְּרִיאָה וְכֵן בַּיְצִירָה וְכֵן בַּעֲשִׂיָּה וְכֵן בְּאָדָם קַדְמוֹן).

And he concluded there (וְסִיֵּם שָׁם): “Thus, in summary, Adam Kadmon is the thorn of the Yod” (נִמְצָא כִּי בְּקִצּוּר הוּא כִּי הָאָדָם קַדְמוֹן הוּא קוֹץ הַיּו״ד), “and within him there is one Havayah inclusive of five aspects” (וְיֵשׁ בּוֹ הֲוָיָּ״ה אַחַת כְּלוּלָה ה׳ בְּחִינוֹת), “and each of these aspects is inclusive of the five, which are ten Sefirot of roots, and ten Sefirot of Neshamah, and ten Sefirot of Guf [Body], and ten Sefirot of Levush [Garment], and ten Sefirot of Heikhal” (וְכָל בְּחִינָה מֵאֵלּוּ כְּלוּלָה מֵה׳ שֶׁהֵם י׳ סְפִירוֹת שָׁרָשִׁים וְי׳ סְפִירוֹת נְשָׁמָה וְי׳ סְפִירוֹת גּוּף וְי׳ סְפִירוֹת לְבוּשׁ וְי׳ סְפִירוֹת הֵיכָל). “And each one of these ten Sefirot is inclusive of five Partzufim” (וְכָל בְּחִינָה אַחַת מֵאֵלּוּ י׳ סְפִירוֹת נִכְלָלוֹת בְּה׳ פַּרְצוּפִים). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ).

Behold, it is explained how in the generality of all the worlds there are twenty-five aspects (הֲרֵי מְבוֹאָר אֵיךְ בְּכְלָלוּת כָּל הָעוֹלָמוֹת הֵם כּ״ה בְּחִינוֹת), and afterward, in the generality of each world—even in Adam Kadmon—each one is divided into twenty-five aspects (וְאַחַר כָּךְ בְּכְלָלוּת כָּל עוֹלָם אֲפִלּוּ בְּאָדָם קַדְמוֹן נִפְרָט לְכ״ה בְּחִינוֹת), which are the five Partzufim, each one inclusive of five Partzufim (שֶׁהֵם ה׳ פַּרְצוּפִין כָּל אֶחָד כָּלוּל מֵה׳ פַּרְצוּפִין). And since already in Sha'ar Partzufei Zu"n he wrote that the general and the particular are entirely equal (וְכֵיוָן שֶׁכְּבָר בְּשַׁ״פ זו״ן כָּתַב כִּי הַכְּלָל וְהַפְּרָט שָׁוִין לְגַמְרֵי), therefore the Ze'ir Anpin has five Partzufim like the generality of Atzilut (כִּי לָכֵן יֵשׁ בַּז״א ה׳ פַּרְצוּפִין כְּמוֹ כְּלָלוּת הָאֲצִילוּת).

Therefore within each of its Partzufim there are five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (לָכֵן יֵשׁ בְּכָל פַּרְצוּף שֶׁלּוֹ ה׳ בְּחִינוֹת נרנח״י), as he wrote in Sha'ar ha-Mochin [Intellects], that they are twenty-five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects (כְּמוֹ שֶׁכָּתַב בְּשַׁ״ה מוֹחִין שֶׁהֵם כּ״ה בְּחִינוֹת נרנח״י), like the generality of the world which in its totality has twenty-five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects (כְּמוֹ כְּלָלוּת הָעוֹלָם שֶׁיֵּשׁ בִּכְלָלוּתוֹ כּ״ה בְּחִינוֹת נרנח״י). In such a manner that in the Ze'ir Anpin there are five Partzufim and twenty-five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects (בְּאוֹפֶן שֶׁיֵּשׁ בַּז״א ה׳ פַּרְצוּפִים וּכ״ה בְּחִינוֹת נרנח״י), but that there should be twenty-five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects in each of the five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects—this was never said anywhere (אֲבָל שֶׁיִּהְיוּ כּ״ה בְּחִינוֹת נרנח״י בְּכָל בְּחִינָה מֵהַה׳ נרנח״י זֶה לֹא נֶאֱמַר בְּשׁוּם מָקוֹם), and certainly they are not twenty-five Partzufim (וּכָל־שֶׁכֵּן שֶׁאֵינָם כּ״ה פַּרְצוּפִים). And it is likewise explained in these two places (וְגַם מְבֹאָר בִּשְׁנֵי מְקוֹמוֹת אֵלּוּ) that even the most detailed particularity stated regarding Adam Kadmon is only that he has five Partzufim and that each Partzuf includes five Partzufim (אֲךְ הַיּוֹתֵר פְּרָטוּת הָאָמֻר בְּאָדָם קַדְמוֹן הוּא שֶׁיֵּשׁ בּוֹ ה״פ וְכָל פַּרְצוּף כּוֹלֵל ה״פ), like the generality of each world among the four worlds A"B"Y"A (כְּמוֹ כְּלָלוּת כָּל עוֹלָם מֵד׳ עוֹלָמוֹת אֲבִי״ע).

For Adam Kadmon is the fifth world (כִּי אָדָם קַדְמוֹן הוּא עוֹלָם ה׳), and each world among the five is divided into twenty-five aspects which are the five Partzufim, each inclusive of five Partzufim (וְכָל עוֹלָם מֵהַה׳ נִפְרָט לְכ״ה בְּחִינוֹת שֶׁהֵם ה׳ פַּרְצוּפִים כָּל אֶחָד כָּלוּל מֵה׳ פַּרְצוּפִים). If so, how is it possible to say that each Partzuf among the Partzufim of Adam Kadmon includes twenty-five Partzufim (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכָּל פַּרְצוּף מֵפַרְצוּפֵי אָדָם קַדְמוֹן כּוֹלֵל כּ״ה פַּרְצוּפִים), and likewise in the manner explained in the Ze'ir Anpin—that since he has five Partzufim and in each Partzuf there are five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects which are twenty-five aspects—it should therefore be so in every Partzuf (וְכֵן עַל דֶּרֶךְ זֶה שֶׁנִּתְבָּאֵר בַּז״א שֶׁיֵּשׁ בּוֹ ה׳ פַּרְצוּפִים וּבְכָל פַּרְצוּף ה׳ בְּחִינוֹת נרנח״י שֶׁהֵם כּ״ה בְּחִינוֹת, כֵּן יִהְיֶה בְּכָל פַּרְצוּף). And as was written above from Sha'ar Partzufei Zu"n (וּכְמוֹ שֶׁנִּכְתַּב לְעֵיל מִשַּׁ״פ זו״ן).

If so, how is it possible to say that each Partzuf among the five Partzufim of the inclusive Partzuf has within it twenty-five Nefesh, Ruach, Neshama, Chayah, Yechidah aspects which are twenty-five Partzufim (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכָּל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים דְּפַרְצוּף הַכּוֹלֵל יֵשׁ בּוֹ כּ״ה בְּחִינוֹת נרנח״י שֶׁהֵם כּ״ה פַּרְצוּפִין)? And in the book Mavo Sheʿarim, in the discourse of Penimi and Makif, he wrote at the beginning (וּבְסֵפֶר מָבוֹא שְׁעָרִים בִּדְרוּשׁ פְּנִימִי וּמַקִּיף כָּתַב בַּתְּחִלָּה), that Adam Kadmon is the Yechidah of all the worlds (כִּי הָאָדָם קַדְמוֹן הוּא הַיְחִידָה שֶׁל כָּל הָעוֹלָמוֹת), and the Keter, Chokhmah, Binah, Tiferet, Malkhut within him are his Nefesh, Ruach, Neshama, Chayah, Yechidah (וְהַכַּח״ב תּ״ם שֶׁבּוֹ הֵם הַנרנח״י שֶׁבּוֹ), and all of them are Yechidah (וְכוּלָּם יְחִידָה). And Atzilut is the Chayah (וְהָאֲצִילוּת הוּא הַחַיָּה), and the Nefesh, Ruach, Neshama, Chayah, Yechidah within it are its five Partzufim (וְהַנרנח״י שֶׁבּוֹ הֵם הָה׳ פַּרְצוּפִים שֶׁבּוֹ). And Beriʾah is the Neshamah (וְהַבְּרִיאָה הִיא הַנְּשָׁמָה), and the Nefesh, Ruach, Neshama, Chayah, Yechidah within it are its five Partzufim (וְהַנרנח״י שֶׁבּוֹ הֵם הָה׳ פַּרְצוּפִים שֶׁבּוֹ). And afterward, in this same manner in Yetzirah, which is the Ruach (וְאַחַר כָּךְ עַל דֶּרֶךְ זֶה בַּיְצִירָה שֶׁהִיא הָרוּחַ), and in Asiyah, which is the Nefesh (וְבַעֲשִׂיָּה שֶׁהִיא הַנֶּפֶשׁ). And afterward he wrote (וְאַחַר כָּךְ כָּתַב): “And we will explain the matter of the particulars, after the generality has already been explained” (וּנְבָאֵר עִנְיַן הַפְּרָטוּת אַחַר שֶׁכְּבָר נִתְבָּאֵר הַכְּלָלוּת). “And in order not to lengthen, we will explain the matter of Ze'ir Anpin and Nukvah, and the matter of Imma of Atzilut, for these are necessary, and all the other worlds will be learned from them” (וּלְבִלְתִּי הַאֲרִיךְ נְבָאֵר עִנְיַן זו״ן וְעִנְיַן אִמָּא דַּאֲצִילוּת שֶׁהֵם מֻכְרָחִים וְכָל שְׁאָר הָעוֹלָמוֹת יִלָּמְדוּ מֵהֶם).

Know that Imma of Atzilut is the Neshamah of the Chayah (דַּע שֶׁאִמָּא דַּאֲצִילוּת נְשָׁמָה דְּחַיָּה), and this Neshamah is also divided into five parts (וְגַם נְשָׁמָה זוֹ נֶחֱלֶקֶת לַה׳ חֲלָקִים). And behold, this Imma has five Partzufim, each one inclusive of ten Sefirot (וְהִנֵּה אִמָּא זוֹ יֵשׁ בָּהּ ה׳ פַּרְצוּפִים כָּל אֶחָד כּוֹלֵל י׳ סְפִירוֹת). And not only this, but each one of the five Partzufim within her includes all five (וְלֹא דַּי זֶה אֶלָּא שֶׁכָּל אֶחָד מֵהַה׳ פַּרְצוּפִים שֶׁבָּהּ כּוֹלֵל כָּל הַה׳). And it has already been explained regarding the generality that there are only vessels for the three aspects Nefesh, Ruach, Neshamah alone (וְכְבָר נִתְבָּאֵר בְּעִנְיַן הַכְּלָלוּת שֶׁאֵין כֵּלִים רַק לִג׳ בְּחִינוֹת הַנְּר״ן לְבַד), and therefore these five Partzufim within her — in each Partzuf there are only three vessels alone (וְלָכֵן אֵלּוּ הַה׳ פַּרְצוּפִים שֶׁבָּהּ אֵין בְּכָל פַּרְצוּף מֵהֶם רַק ג׳ כֵּלִים לְבַד), for the two upper parts are the aspect of her Yechidah and Chayah, and there is no vessel corresponding to them (כִּי ב׳ חֲלָקָיו הָעֶלְיוֹנִים הֵם עֶרֶךְ יְחִידָה וְחַיָּה שֶׁלּוֹ וְאֵין כְּנֶגְדּוֹ כְּלִי). And each of the three vessels includes ten Sefirot (וְכָל כְּלִי מֵהֶם כּוֹלֵל י׳ סְפִירוֹת).

It is found that the Keter of Imma is one Partzuf of her Yechidah of ten Sefirot (נִמְצָא כִּי הַכֶּתֶר דְּאִמָּא הוּא פַּרְצוּף י׳ סְפִירוֹת יְחִידָה שֶׁלָּהּ), and it has three vessels, each one inclusive of ten Sefirot (וְיֵשׁ בּוֹ ג׳ כֵּלִים שֶׁכָּל אֶחָד כּוֹלֵל י׳ סְפִירוֹת). And its three Upper Sefirot are one Partzuf only, inclusive of three vessels, for each one of its three Upper Sefirot has ten Sefirot (וְג״ר שֶׁבָּהּ הוּא פַּרְצוּף אֶחָד בִּלְבַד כּוֹלֵל ג׳ כֵּלִים לְכָל אֶחָד מִג״ר שֶׁבָּהּ וְיֵשׁ בּוֹ י׳ סְפִירוֹת). For the Chokhmah within her has three aspects and becomes the right line, inclusive of the Chokhmah–Chesed–Netzach of the Partzuf (כִּי הַחָכְמָה שֶׁבָּהּ יֵשׁ בָּהּ ג״פ וְנַעֲשֵׂית קַו יָמִין כּוֹלֵל חח״ן שֶׁל הַפַּרְצוּף). And the Binah within her has three aspects and they are the left line, inclusive of the Binah–Gevurah–Hod of the Partzuf (וְהַבִּינָה שֶׁבָּהּ יֵשׁ בָּהּ ג״פ וְהֵם קַו שְׂמֹאל כּוֹלֵל בְּג״ה שֶׁל הַפַּרְצוּף). And the Da'at within her has three aspects and becomes the middle line, the Da'at–Tiferet–Yesod of the Partzuf (וְהַדַּעַת שֶׁבָּהּ יֵשׁ בּוֹ ג״פ וְנַעֲשֶׂה קַו אֶמְצָעִי דְּתִ״י שֶׁל הַפַּרְצוּף). And thus the ten Sefirot of this Partzuf are completed (וְהֲרֵי נִשְׁלְמוּ י׳ סְפִירוֹת הַפַּרְצוּף הַזֶּה), and it has three vessels, each one inclusive of ten Sefirot (וְיֵשׁ בּוֹ ג׳ כֵּלִים שֶׁכָּל אֶחָד כּוֹלֵל י׳ סְפִירוֹת). And its three middle Sefirot become one Partzuf, in the manner explained regarding the Upper Three (וְג׳ אֶמְצָעִיּוֹת שֶׁבָּהּ נַעֲשִׂים פַּרְצוּף אֶחָד עַל דֶּרֶךְ הַנִּזְכָּר בַּג״ר), and it too has three vessels, each one inclusive of ten Sefirot (וְגַם בּוֹ יֵשׁ ג׳ כֵּלִים כּוֹלְלִים כָּל אֶחָד י׳ סְפִירוֹת). And its three lower ones are one Partzuf, inclusive of three vessels, and each vessel inclusive of ten Sefirot (וְג׳ אַחֲרוֹנוֹת שֶׁבָּהּ פַּרְצוּף אֶחָד כּוֹלֵל ג׳ כֵּלִים וְכָל אֶחָד כּוֹלֵל י׳ סְפִירוֹת). And the Malkhut within her is one Partzuf inclusive of three vessels (וְהַמַּלְכוּת שֶׁבָּהּ פַּרְצוּף אֶחָד כּוֹלֵל ג׳ כֵּלִים).

The general principle that emerges is that Imma of Atzilut alone includes five Partzufim (כְּלָל הָעוֹלֶה כִּי אִמָּא דַּאֲצִילוּת לְבַדָּהּ כּוֹלֶלֶת ה׳ פַּרְצוּפִים), and each Partzuf among them includes three Partzufim within it (וְכָל פַּרְצוּף מֵהֶם כּוֹלֵל ג׳ פַּרְצוּפִים שֶׁבּוֹ), which are called Back, Middle, and Front (שֶׁהֵם נִקְרָאִים אָחוֹר וֶאֱמְצַע וּפָנִים), for the Netzach, Hod, Yesod is the Back Partzuf (כִּי נַה״י הוּא פַּרְצוּף הָאָחוֹר), and the Chesed, Gevurah, Tiferet is the Middle Partzuf (וְחַג״ת פַּרְצוּף הָאֱמְצַע), and the Chokhmah, Binah, Da'at is the Inner Partzuf (וְחב״ד פַּרְצוּף הַפָּנִים). See there his explanation (וְכוּ׳ עַיֵּן שָׁם בֵּיאוּרוֹ). And afterward he said, “And we will speak in Ze'ir Anpin” (וְאַחַר כָּךְ אָמַר וּנְדַבֵּר בְּז״א), “for there is no aspect of Malkhut in him, for the Malkhut within him is the Nukvah” (כִּי אֵין בּוֹ בְּחִינַת מַלְכוּת כִּי הַמַּלְכוּת שֶׁבּוֹ הִיא נוּקְבָא). “If so, there are in him only four Partzufim” (וְאִם כֵּן אֵין בּוֹ רַק ד׳ פַּרְצוּפִים), “and each one is inclusive of three” (וְכָל אֶחָד כָּלוּל מִג׳). “The first is made from the aspect of his Netzach, Hod, Yesod” (הָאֶחָד הוּא נַעֲשֶׂה מִבְּחִינַת נְה״י שֶׁבּוֹ), “and it has ten Sefirot” (וְיֵשׁ בּוֹ י׳ סְפִירוֹת), “three Partzufim: Back, Middle, and Front” (ג׳ פַּרְצוּפִים אָחוֹר אֶמְצַע וּפָנִים), “for they are nine joints” (לְפִי שֶׁהֵם ט׳ פְּרָקִין), “and the first three within them are Chokhmah, Binah, Da'at” (וְג״פ רָאשׁוֹנִים שֶׁבּוֹ הֵם חב״ד), “and the middle three are Chesed, Gevurah, Tiferet” (וְג׳ אֶמְצָעִיִּים הֵם חַג״ת), “and the final three are Netzach, Hod, Yesod” (וְג׳ תַּתָּאִין נְה״י). “And these Netzach, Hod, Yesod which are in the last Partzuf of this Netzach, Hod, Yesod have within them ten Sefirot” (וְאֵלּוּ הַנְּה״י שֶׁבַּפַּרְצוּף הָאַחֲרוֹן דְּנְה״י הַזֶּה יֵשׁ בָּהֶם י׳ סְפִירוֹת), “each one inclusive only of the Netzach, Hod, Yesod within it” (כָּל אֶחָד כָּלוּל מִנְּה״י שֶׁבָּהּ לְבַד), “and it becomes one Partzuf, and is called Back” (וְנַעֲשֶׂה פַּרְצוּף אֶחָד וְנִקְרָא אָחוֹר). “And in this manner with the Chesed, Gevurah, Tiferet” (וְעַל דֶּרֶךְ זֶה בַּחַג״ת), “and in this manner with the Chokhmah, Binah, Da'at” (וְעַל דֶּרֶךְ זֶה בַּחב״ד), “and they clothe one another, in the manner mentioned above in the Partzuf of Malkhut of Imma” (וּמִתְלַבְּשִׁין זֶה בָּזֶה עַל דֶּרֶךְ הַנִּזְכָּר לְעֵיל בְּפַרְצוּף מַלְכוּת דְּאִמָּא). “And all these three are one Partzuf of the Netzach, Hod, Yesod of the Ze'ir Anpin” (וְכָל ג׳ אֵלּוּ הֵם פַּרְצוּף אֶחָד דְּנְה״י דְּז״א). “And in this manner the second Partzuf, of Chesed, Gevurah, Tiferet of the Ze'ir Anpin, includes three: Back, Middle, and Front” (וְעַל דֶּרֶךְ זֶה פַּרְצוּף ב׳ דְּחַג״ת דְּז״א כּוֹלֵל ג׳ דְּאָחוֹר וְאֶמְצַע וּפָנִים). “And in this manner the third Partzuf, of Chokhmah, Binah, Da'at, includes three: Back, Middle, and Front” (וְעַל דֶּרֶךְ זֶה פַּרְצוּף ג׳ דְּחב״ד כּוֹלֵל ג׳ דְּאָחוֹר וְאֶמְצַע וּפָנִים). “And in this manner the fourth Partzuf, in his Keter, includes Back and Middle and Front” (וְעַל דֶּרֶךְ זֶה פַּרְצוּף ד׳ בְּכֶתֶר שֶׁלּוֹ כּוֹלֵל אָחוֹר וְאֶמְצַע וּפָנִים). “And these four Partzufim also clothe one another, this one above that one” (וְאֵלּוּ הַד׳ פַּרְצוּפִים גַּם הֵם מִתְלַבְּשִׁים זֶה בָּזֶה וְזֶה עוֹדֵף עַל זֶה). “And it is found that the last is the aspect of the Netzach, Hod, Yesod of the totality of all the Ze'ir Anpin” (וְנִמְצָא הָאַחֲרוֹן בְּחִינַת נְה״י דְּכָלְלוּת כָּל הַז״א). “And upon it is the Partzuf called Chesed, Gevurah, Tiferet” (וְעָלָיו פַּרְצוּף הַנִּקְרָא חַג״ת), “and upon it the Partzuf called Chokhmah, Binah, Da'at” (וְעָלָיו פַּרְצוּף הַנִּקְרָא חב״ד), “and upon it the Partzuf called Keter” (וְעָלָיו פַּרְצוּף פַּרְצוּף הַנִּקְרָא כֶּתֶר). “And it is found that the Ze'ir Anpin has within it four Partzufim” (וְנִמְצָא כִּי הַז״א יֵשׁ בּוֹ ד׳ פַּרְצוּפִים), “and each of them includes three Partzufim which are called Back, Middle, and Front, in the manner stated above in the Malkhut of Imma” (שֶׁכָּל אֶחָד מֵהֶם כּוֹלֵל ג׳ פַּרְצוּפִים שֶׁהֵם נִקְרָאִים אָחוֹר וְאֶמְצַע וּפָנִים עַל דֶּרֶךְ הַנִּזְכָּר לְעֵיל בְּמַלְכוּת אִמָּא). “And behold, the Nukvah of the Ze'ir Anpin is exactly like the pattern of Imma Ilaah” (וְהִנֵּה נוּקְבָא דְּז״א הִיא מַמָּשׁ כְּדִמְיוֹן אִמָּא עִלָּאָה), “that she has within her five Partzufim, and each one includes three—Back, Middle, and Front.” (שֶׁיֵּשׁ בָּהּ ה׳ פַּרְצוּפִים וְכָל אֶחָד כּוֹלֵל ג׳ אָחוֹר וְאֶמְצַע וּפָנִים). Thus ends his words (ע״כ).

Behold, it is explained that in Imma there are five Partzufim (הֲרֵי מְבֹאָר כִּי בְּאִמָּא יֵשׁ בָּהּ ה׳ פַּרְצוּפִים), and although at first he said that each one is inclusive of five (וְאַף־עַל־פִּי שֶׁבַּתְּחִלָּה אָמַר כִּי כָּל אֶחָד כָּלוּל מֵה׳), nevertheless he specified in her only three Partzufim in each Partzuf (עַכָּ״ז לֹא פֵּרֵט בָּהּ רַק ג׳ פַּרְצוּפִים בְּכָל פַּרְצוּף), for opposite Chayah and Yechidah there are no Kelim [Vessels] (כִּי כְּנֶגֶד הַחַיָּה וְהַיְחִידָה לֹא יֵשׁ כֵּלִים). And according to the truth, these three Partzufim are only one Partzuf (וְלְפִי הָאֱמֶת אֵלּוּ הַג׳ פַּרְצוּפִים אֵינָם רַק פַּרְצוּף אֶחָד), for behold they are Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da'at (שֶׁהֲרֵי הֵם נְה״י וְחַג״ת וְחב״ד), which are the nine joints of the Netzach, Hod, Yesod, or of the Chesed, Gevurah, Tiferet, or of the Chokhmah, Binah, Da'at (שֶׁהֵם ט׳ פְּרָקִין דְּנְה״י אוֹ דְּחַג״ת אוֹ דְּחב״ד). And these Netzach, Hod, Yesod and Chesed, Gevurah, Tiferet and Chokhmah, Binah, Da'at of each Partzuf—they themselves are the three Kelim [Vessels] of each Partzuf (וְאֵלּוּ הַנְּה״י וְהַחַג״ת וְהַחב״ד דְּכָל פַּרְצוּף הֵם הֵם הַג׳ כֵּלִים דְּכָל פַּרְצוּף), each one inclusive of ten Sefirot (שֶׁכָּל אֶחָד כָּלוּל מִי׳ סְפִירוֹת).

For the Kelim [Vessels] of Nefesh are the Netzach, Hod, Yesod, which are the Back (כִּי כֵּלִים דְּנֶפֶשׁ הֵם הַנְה״י שֶׁהוּא הָאָחוֹר), and the Kelim [Vessels] of Ruach are the Chesed, Gevurah, Tiferet, which are the Middle (וְכֵלִים דְּרוּחַ הֵם הַחַג״ת שֶׁהוּא הָאֶמְצַע), and the Kelim [Vessels] of Neshamah are the Chokhmah, Binah, Da'at, which are the Face (וְכֵלִים דְּנְשָׁמָה הֵם הַחב״ד שֶׁהֵם הַפָּנִים). It is found that according to the truth there are in Imma only five Partzufim (נִמְצָא כִּי לְפִי הָאֱמֶת אֵין בְּאִמָּא רַק ה׳ פַּרְצוּפִים), but they are subdivided into these three aspects (אֶלָּא שֶׁנִּפְרָטִים כָּל אֶחָד לְג׳ בְּחִינוֹת אֵלּוּ). And in this manner it is in Ze'ir Anpin (וְעַל דֶּרֶךְ זֶה הוּא בַּז״א). And in this manner it is in the Nukvah (וְעַל דֶּרֶךְ זֶה הוּא בַּנּוּקְבָא). And in this manner it is in Sha'ar ha-Bechinot, which he wrote at the beginning (וְעַל דֶּרֶךְ זֶה הוּא בשער הבחי׳ שכ"כ בַּתְּחִלָּה). And we will explain the matter of Ze'ir Anpin and Nukvah, and the matter of Imma, and from them the other worlds will be learned (וּנְבָאֵר עִנְיַן זו״ן וְעִנְיַן אִמָּא וּמֵהֶם יִלָּמְדוּ שְׁאָר הָעוֹלָמוֹת).

If so, how is it possible to say that each Partzuf among the five Partzufim of the inclusive Partzuf is inclusive of twenty-five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah, which are twenty-five Partzufim (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר שֶׁכָּל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים דְּפַרְצוּף הַכּוֹלֵל הוּא כּוֹלֵל כּ״ה בְּחִינוֹת נרנח״י שֶׁהֵם כּ״ה פַּרְצוּפִים), for behold according to what is stated, the greatest particularity found written in the teachings of the Rav, of blessed memory, is that each inclusive Partzuf has within it five Partzufim (שֶׁהֲרֵי לְפִי הָאָמֻר הַיּוֹתֵר פְּרָטוּת הַנִּמְצָא כָּתוּב בְּדְרוּשֵׁי הָרַב זלה״ה הוּא שֶׁכָּל פַּרְצוּף כּוֹלֵל יֵשׁ בּוֹ ה׳ פַּרְצוּפִים), and each Partzuf among these five is inclusive of three Partzufim and five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (וְכָל פַּרְצוּף מֵאֵלּוּ הַה׳ כּוֹלֵל ג׳ פַּרְצוּפִים וְה׳ בְּחִינוֹת נרנח״י). For the three Partzufim are corresponding to the vessels of Nefesh, Ruach, Neshamah (כִּי הַג׳ פַּרְצוּפִים הֵם כְּנֶגֶד כֵּלִים דְּנֶפֶשׁ רוּחַ נְשָׁמָה), but opposite the Chayah and the Yechidah there are no vessels (אֲבָל כְּנֶגֶד הַחַיָּה וְהַיְחִידָה אֵין כֵּלִים). And therefore they are only three Partzufim in each Partzuf (וְעַל כֵּן הֵם ג׳ פַּרְצוּפִים בִּלְבַד בְּכָל פַּרְצוּף), but the Nefesh, Ruach, Neshama, Chayah, Yechidah are five, for the Chayah and the Yechidah are Makifim and have no vessels (אֲבָל הַנרנח״י הֵם ה׳ כִּי הַחַיָּה וְהַיְחִידָה הֵם מְקִיפִין וְאֵין בָּהֶם כֵּלִים).

Therefore it is further difficult upon him, in my humble opinion, in what he wrote: “For every Partzuf is inclusive of twenty-five Partzufim, which are the Kelim [Vessels] of Nefesh, Ruach, Neshama, Chayah, Yechidah; each one inclusive of Nefesh, Ruach, Neshama, Chayah, Yechidah; and they are twenty-five aspects clothing one another equally, as stated above” (וְעַל כֵּן קָשֶׁה עוֹד עָלָיו לְע״ד בְּמַה שֶּׁכָּתַב כִּי כָּל פַּרְצוּף כָּלוּל מִכּ״ה פַּרְצוּפִים שֶׁהֵם כֵּלִים דְּנרנח״י, כָּל אֶחָד כָּלוּל מִנרנח״י, וְהֵם כּ״ה בְּחִינוֹת מַלְבִּישִׁין זֶה אֶת זֶה בְּשָׁוֶה כְּמָ״שׁ לְעֵיל). For how can he say “twenty-five Partzufim which are Kelim [Vessels] of Nefesh, Ruach, Neshama, Chayah, Yechidah, each one inclusive of Nefesh, Ruach, Neshama, Chayah, Yechidah,” when it is explained in the aforementioned discourse that opposite the Chayah and the Yechidah there are no Kelim [Vessels] (דְּהֵיכִי קָאָמַר כּ״ה פַּרְצוּפִים שֶׁהֵם כֵּלִים דְּנרנח״י כָּל אֶחָד כָּלוּל מִנרנח״י, שֶׁהֲרֵי מְבֹאָר בַּדְּרוּשׁ הַנִּזְכָּר שֶׁכְּנֶגֶד הַחַיָּה וְהַיְחִידָה אֵין כֵּלִים). For therefore he did not say that in each Partzuf there are five Partzufim, but only three Partzufim corresponding to Nefesh, Ruach, Neshamah (כִּי עַל כֵּן לֹא אָמַר שֶׁיֵּשׁ בְּכָל פַּרְצוּף ה׳ פַּרְצוּפִים רַק ג׳ פַּרְצוּפִים כְּנֶגֶד הַנֶּפֶשׁ רוּחַ נְשָׁמָה), for opposite Yechidah and Chayah there are no Kelim [Vessels] (כִּי כְּנֶגֶד הַיְחִידָה וְהַחַיָּה אֵין כֵּלִים). And likewise in Sha'ar ha-Mochin [Intellects], chapter five, he wrote: “And behold, opposite the Chayah and the Yechidah there is no aspect of Kelim [Vessels] in the Ze'ir Anpin corresponding to them, for their light is great and no vessel can contain them” (וְכֵן בְּשַׁ״ה הַמּוֹחִין פּ״ה כָּתַב וְאַמְנָם כְּנֶגֶד חַיָּה וְיְחִידָה אֵין עוֹד בְּחִינַת כֵּלִים בַּז״א כְּנֶגְדָּם כִּי אוֹרָם גָּדוֹל וְאֵין כְּלִי סוֹבֵל אוֹתָם). “However, the Penimiyut [Internality] of the Chayah clothes itself within the Neshamah, while its Ohr Makif [Surrounding light] remains, in the secret of Ohr Makif [Surrounding Light], surrounding Ze’ir Anpin from without—three Makifim [Surrounding Lights] corresponding to the inward Nefesh, Ruach, Neshamah” (אֲמְנָם הַחַיָּה מִתְלַבֵּשׁ פְּנִימִיּוּתָהּ תּוֹךְ הַנְּשָׁמָה וְאוֹר מַקִּיף שֶׁלָּהּ נִשְׁאַר בְּסוֹד אוֹ״מ עַל הַז״א מִבַּחוּץ ג׳ בְּחִינוֹת מְקִיפִים כְּנֶגֶד נר״ן הַפְּנִימִים). “And the Yechidah—its inwardness clothes within the Chayah, and its Ohr Makif [Surrounding light] remains as an Ohr Makif [Surrounding light] over the Ze'ir Anpin from the outside” (וְהַיְחִידָה פְּנִימִיּוּתָהּ מִתְלַבֶּשֶׁת תּוֹךְ הַחַיָּה וְאוֹר מַקִּיף שֶׁלָּהּ נִשְׁאַר בְּסוֹד אָ״מ עַל הַז״א מִבַּחוּץ).

And so it is there in chapter twelve and in several places (וְכָ״ה שָׁם בְּפ״י״ב וּבְכַמָּה מְקוֹמוֹת). And in Sha'ar Chitzoniyut [Externality] and Penimiyut, after chapter eleven which we wrote above (וּבְשַׁ״ח חִיצוֹנִיּוּת וּפְנִימִיּוּת אַחַר פ״א שֶׁכָּתַבְנוּ לְעֵיל), he wrote there in chapter twelve (כָּתַב שָׁם בְּפ״י״ב): “After all this has been explained to you in general, it is necessary to enlighten your eyes so that you should not err in what was said above” (אַחַר שֶׁנִּתְבָּאֵר לְךָ כָּל זֶה דֶּרֶךְ כְּלָלוּת צָרִיךְ לְהָאִיר עֵינֶיךָ שֶׁלֹּא תִּטְעֶה בְּמַשֶּׁ״ל), “and think that just as in every Partzuf in every world there are five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah, which are called the inwardness, so too there are five aspects of Kelim [Vessels] corresponding to them — for the matter is not so” (וְתַחְשֹׁב כִּי כְּמוֹ שֶׁיֵּשׁ בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁבְּכָל עוֹלָם וְעוֹלָם ה׳ בְּחִינוֹת נרנח״י הַנִּקְרָאִים פְּנִימִיּוּת כֵּן יֵשְׁנָם ה׳ בְּחִינוֹת כֵּלִים כְּנֶגְדָּם כִּי אֵין הַדָּבָר כֵּן). “And the matter is that the Kelim [Vessels] are the externality and thickness (עֲבִיּוּת), and they could not receive all five kinds of the above Neshamah, but only the three — Nefesh, Ruach, and Neshamah” (וְהָעִנְיָן כִּי הִנֵּה הַכֵּלִים הֵם חִיצוֹנִיּוּת וַעֲבִיּוּת וְלֹא יָכְלוּ לְהִתְלַבֵּשׁ כָּל ה׳ מִינֵי נְשָׁמָה הַנּ״ל רַק ג׳ תְּלַבֵּד שֶׁהֵם נר״ן), “and to them alone there were corresponding Kelim [Vessels] and bodies” (וְלָהֶם בִּלְבַד הָיָה כְּנֶגְדָּם כֵּלִים וּגוּפִין). “But the Yechidah and the Chayah in every Partzuf do not have Kelim [Vessels] in that Partzuf itself into which they could be clothed, but remain outside without Kelim [Vessels], in the secret of Makif” (אֲבָל הַיְחִידָה וְהַחַיָּה שֶׁבְּכָל פַּרְצוּף אֵין כְּנֶגְדָּם כֵּלִים בַּפַּרְצוּף הַהוּא עַצְמוֹ לְשִׁתְלַבֵּשׁ בָּהֶם אֲבָל נִשְׁאָרִין מִבַּחוּץ בְּלִי כֵּלִים בְּסוֹד א״מ).

If so, it is found that the externality, which are the Kelim [Vessels] and the Guf [Body] as stated above (וְאִם כֵּן נִמְצָא כִּי הַחִיצוֹנִיּוּת שֶׁהֵם הַכֵּלִים וְהַגּוּף כַּמַּשֶּׁ״ל), consists of only three aspects of Kelim [Vessels] — the three Kelim [Vessels], outer, middle, and inner (לֹא יֵשׁ רַק ג׳ בְּחִינוֹת כֵּלִים לְבַד שֶׁהֵם ג׳ כֵּלִים הַחִיצוֹן וְהָאֶמְצָעִי וְהַפְּנִימִי), in order that Nefesh, Ruach, Neshamah be clothed within them (כְּדֵי שֶׁיִתְלַבְּשׁוּ בְּתוֹכָם נר״ן). “But the Chayah and the Yechidah do not have Kelim [Vessels] corresponding to them for clothing within them and remain in the secret of Makif” (אֲבָל הַחַיָּה וְהַיְחִידָה אֵין כְּנֶגְדָּם כֵּלִים לְשִׁתְלַבֵּשׁ בְּתוֹכָם וְנִשְׁאָרִים בְּסוֹד א״מ). See there his explanation (עַיֵּן שָׁם בֵּיאוּרוֹ). Behold it is explained as we said, that in no Partzuf are there more than three Kelim [Vessels], which are the three Partzufim for Nefesh, Ruach, Neshamah alone (הֲרֵי מְבֹאָר כַּמָּ״שׁ כִּי אֵין בְּשׁוּם פַּרְצוּף רַק ג׳ כֵּלִים שֶׁהֵם הַג׳ פַּרְצוּפִים לְנר״ן לְבַד), and five aspects Nefesh, Ruach, Neshama, Chayah, Yechidah (וְה׳ בְּחִינוֹת נרנח״י). If so, how is it possible to say “twenty-five Partzufim which are Kelim [Vessels] of Nefesh, Ruach, Neshama, Chayah, Yechidah, each one inclusive of Nefesh, Ruach, Neshama, Chayah, Yechidah,” when opposite the Chayah and the Yechidah there are no Kelim [Vessels], which are the Partzufim (וְאִם כֵּן אֵיךְ אֶפְשָׁר לוֹמַר כּ״ה פַּרְצוּפִים שֶׁהֵם כֵּלִים דְּנרנח״י כָּל אֶחָד כָּלוּל מִנרנח״י מֵאַחַר שֶׁכְּנֶגֶד הַחַיָּה וְהַיְחִידָה אֵין כֵּלִים שֶׁהֵם הַפַּרְצוּפִים).

If so, only fifteen Partzufim will be found in each particular Partzuf, according to his words, of blessed memory (וְאִם כֵּן לֹא יִמָּצֵא רַק ט״ו פַּרְצוּפִים בְּכָל פַּרְצוּף פְּרָטִי לְפִי דְּבָרָיו ז״ל). For according to the Rav, of blessed memory, they are fifteen Partzufim in the totality of the inclusive Partzuf, whose essence is only the five Partzufim included in the inclusive Partzuf (כִּי לְפִי דִּבְרֵי הָרַב זלה״ה הֵם ט״ו פַּרְצוּפִים בְּכָלְלוּת שֶׁל הַפַּרְצוּף הַכּוֹלֵל שֶׁעִקָּרָם אֵינָם רַק ה׳ פַּרְצוּפִים הַכְּלוּלִים בַּפַּרְצוּף הַכּוֹלֵל). If so, according to all that was stated, since in each inclusive Partzuf there are only five Partzufim (וְאִם כֵּן לְפִי כָּל הָאָמֻר כִּי אֵין בְּכָל פַּרְצוּף כּוֹלֵל רַק ה׳ פַּרְצוּפִים), and these are subdivided into fifteen aspects which are called fifteen Partzufim (וְהֵם נִפְרָטִים לְט״ו בְּחִינוֹת שֶׁהֵם נִקְרָאִים ט״ו פַּרְצוּפִים), and likewise according to what was said above, that the ten Sefirot in the Partzuf are not ten Partzufim (וְכֵן לְפִי מַה שֶּׁנֶּאֱמַר לְעֵיל שֶׁהַי׳ סְפִירוֹת שֶׁבַּפַּרְצוּף אֵינָם עֲשָׂרָה פַּרְצוּפִים), and likewise according to what was said above, that the greatest particularity stated in the words of the Rav, of blessed memory, regarding the aspect of Adam Kadmon is that he is five Partzufim, and each one inclusive of five Partzufim (וְכֵן לְפִי מַה שֶּׁנֶּאֱמַר לְעֵיל שֶׁהַיּוֹתֵר פְּרָטוּת הַנִּזְכָּר בִּדְבַרֵי הָרַב זלה״ה בְּבְחִינַת הָאָדָם קַדְמוֹן הוּא שֶׁהוּא ה׳ פַּרְצוּפִים וְכָל אֶחָד כָּלוּל מֵה׳ פַּרְצוּפִים), if so, there is no place at all for this inter-inclusion and clothing and interchange of Partzufim which he arranged in the Tikkun of the Partzufim (אִם כֵּן אֵין מָקוֹם כְּלָל לָזֶה הַהִתְכַּלְּלוּת וְהַהִתְלַבְּשׁוּת וְהַהִתְחַלְּפוּת הַפַּרְצוּפִים אֲשֶׁר סִדֵּר בְּתִקּוּן הַפַּרְצוּפִים). For aside from the fact that this is not mentioned in the teachings of the Rav, of blessed memory, at all (כִּי מִלְּבַד שֶׁלֹּא נִזְכָּר זֶה בְּדְרוּשֵׁי הָרַב זלה״ה כְּלָל), on the contrary, they indicate the opposite (אֲדְרַבָּה הֵם מוֹרִין הֶפֶךְ מִזֶּה). So it appears to me, in my humble opinion—may it be acceptable before Kudsha Berikh Hu (כֵּן נִרְאֶה לְע״ד אִי נִיחָא קַמֵּיהּ דְּקֻב״ה).