Ohr haShemesh (Nehar Shalom Daf 7, Col. 4)

אוֹר הַשֶּׁמֶשׁ-נְהַר שָׁלוֹם דַּף ז׳ טוּר ד׳

This is the general principle (זֶה הַכְּלַל), that all ten Sefirot of every Partzuf (כָּל י׳ סְפִירוֹת דְּכָל פַּרְצוּף) are divided into three sections (נֶחְלָקִים לְג׳ חֲלֻקוֹת): the first is the Skull which is the Keter (אַחַת הוּא הַגַּלְגַּלְתָּא שֶׁהוּא הַכֶּתֶר), which is greater than the Mochin [Intellects] without end (שֶׁהוּא גָּדוֹל מֵהַמּוֹחִין לְאֵין קֵץ), and it is the root of the four Mochin [Intellects] of Chokhmah, Binah, Da’at (וְהוּא שׁוֹרֶשׁ הַד׳ מוֹחִין חָב״ד); second is the Mochin [Intellects], which are Chokhmah, Binah, Da’at (שֵׁנִית הוּא הַמּוֹחִין שֶׁהֵם חָב״ד); the third is the body, which are the six extremities (ג׳ הוּא גוּפָא שֶׁהֵם הַו״ק).

And behold, the root of the four Mochin [Intellects] of Chokhmah, Binah, Da’at that are in the aforementioned Keter (וְהִנֵּה שׁוֹרֶשׁ הַד׳ מוֹחִין דְּחָב״ד שֶׁבַּכֶּתֶר הַנִּזְכָּר), the Chokhmah and Binah within them are called Atik and Nukva (הַחָכְמָה וְהַבִּינָה שֶׁבָּהֶם נִקְרָא עַתִּיק וְנוּקְבָא), and the supernal Da‘at that binds them is called Arich Anpin and Nukva (וְהַדַּעַת הָעֶלְיוֹן הַמְחַבְּרָם הֵם הַנִּקְרָאִים א״א וְנוּקְבָא); these are the Chokhmah, Binah, Da’at within the Keter (אֵלּוּ הֵם הַחָב״ד שֶׁבַּכֶּתֶר), which are the roots of the Mochin [Intellects] (שֶׁהֵם שָׁרְשֵׁי הַמּוֹחִין), and their collective is called Nefesh, Ruach, Neshamah of the Neshamah (וְכְלָלוּתָם נִקְרָא נְר״ן דְּנְשָׁמָה). And the Mochin [Intellects], which are the Chokhmah, Binah, Da’at beneath the Keter (וְהַמּוֹחִין שֶׁהֵם הַחב״ד שֶׁתַּחַת הַכֶּתֶר), are called Abba and Imma and Yisrael-Saba and Tevunah (הֵם הַנּקְרָאִים או״א וְיִשְּׂסו״ת); the Chokhmah and Binah within them are called the supernal Abba and Imma (הַחו״ב שֶׁבָּהֶם הֵם נִקְרָאִים או״א עִלָּאִין); and the Chesed and Gevurah of the Da’at are called Yisrael-Saba and Tevunah (וְהַחו״ג דְּדַעַת נִקִּי יִשְּׂסו״ת); and relative to the upper Chokhmah, Binah, Da’at that are in the Keter, these are called Chesed, Gevurah, Tiferet (וּבְעֶרֶךְ הַחב״ד הָעֶלְיוֹנִים שֶׁבַּכֶּתֶר נִקְרְאוּ אֵלּוּ חַג״ת); the Chesed and Gevurah are called Abba and Imma (הַחו״ג נִקְרָאִים או״א); Tiferet is Yisrael-Saba and Tevunah (תִּפְאֶרֶת יִשְּׂסו״ת); it is also called the lower Da’at which includes the two crowns and Da’at (גַּם נִקְרָא דַּעַת הַתַּחְתּוֹן הַכּוֹלֵל ב׳ עִטְּרִין וְדַעַת); for the two crowns are called Chokhmah and Binah, Abba and Imma (כִּי הַב׳ עִטְּרִין נִקְרָאִים חו״ב או״א); and the lower Da’at among them is called Yisrael-Saba and Tevunah (וְדַעַת הַתַּחְתּוֹן שֶׁבָּהֶם נִקְרָא יִשְּׂסו״ת); and their totality is called Nefesh-Ruach-Neshamah of the Ruach (וְכְלָלוּתָם נִקְרָא נְר״ן דְּרוּחַ).

And the six extremities, which are the body, are called Ze’ir Anpin and Nukva (וְהַוּ״ק שֶׁהֵם גוּפָא הֵם הַנּקְרָאִים זו״ן); and relative to what is called Abba and Imma and Yisrael-Saba and Tevunah, Chesed-Gevurah-Tiferet as mentioned above (וּבְעֶרֶךְ שֶׁנִּקְרָא או״א וְיִשְּׂסו״ת חַג״ת כְּנַזְכַּ״ל), these are called Netzach-Hod-Yesod (נִקְרְאוּ אֵלּוּ נָה״י); Netzach-Hod are called the great Ze’ir Anpin and Nukva (נוֹה״ה נִקְרָא זו״ן הַגְּדוֹלִים), which are the six extremities of M”H and the six extremities of B”N (שֶׁהֵם ו״ק דְּמ״ה וְו״ק דְּב״ן); and the Yesod is called Yaakov and Rachel (וְיְסוֹד נִקְרָא יַעֲקֹב וְרָחֵל); and these Yaakov and Rachel are of the body of Ze’ir Anpin itself (וְאֵלּוּ יַעֲקֹב וְרָחֵל הֵם דְּגוּפָא דְּז״א עַצְמוֹ), for the Yesod is among the six extremities (כִּי הַיְּסוֹד הוּא מִכְּלַל הַוּ״ק); and also the Malkhuyot of M”H and B”N are called Yaakov and Rachel (וְגַם הַמַּלְכֻיּוֹת דְּמ״ה וּב״ן נִקְרָא יַעֲקֹב וְרָחֵל); and their totality is called Nefesh-Ruach-Neshamah of the Nefesh (וְכְלָלוּתָם נִקְרָא נְר״ן דְּנֶפֶשׁ).

And this is the general principle in all ten Sefirot of every Partzuf (וְזֶה הַכְּלָל הוּא בְּכָל י׳ סְפִירוֹת דְּכָל פַּרְצוּף), that they divide into fourteen Partzufim as mentioned above (שֶׁמִּתְחַלְּקִים לִי״ד פַּרְצוּפִים כְּנַזְכַּ״ל), according to the order of the division of the fourteen Partzufim in the ten Sefirot of the totality of the world of Atzilut (עַל־דֶּרֶךְ סֵדֶר הִתְחַלְּקוּת י״ד פַּרְצוּפִים בְּי׳ סְפִירוֹת דְּכְלָלוּת כָּל עוֹלָם הָאֲצִילוּת); for Atik and Nukva and Arich Anpin and Nukva are the Chokhmah-Binah-Da’at of the Keter of the totality of the world of Atzilut (כִּי עַתִּיק וְנוּקְבָא וְא״א וְנוּקְבָא הֵם חב״ד דְּכֶתֶר דְּכְלָלוּת עוֹלָם הָאֲצִילוּת); and beneath them Abba and Imma and Yisrael-Saba and Tevunah clothe the Chesed-Gevurah-Tiferet of Arich Anpin (וְתַחְתֵּיהֶם או״א וְיִשְּׂסו״ת מַלְבִּישִׁים לְחַג״ת דְּא״א); and they are called Chesed-Gevurah-Tiferet relative to the upper Chokhmah-Binah-Da’at (וְנִקְרָאִים חַג״ת בְּעֶרֶךְ חב״ד הָעֶלְיוֹנִים), and Chokhmah-Binah-Da’at relative to Ze’ir Anpin and Nukva (וְחב״ד בְּעֶרֶךְ זו״ן); and beneath them Ze’ir Anpin and Yaakov and Rachel, the seven extremities of the totality of the world of Atzilut (וְתַחְתֵּיהֶם זו״ן וְיַעֲקֹב וְרָחֵל הַז׳ קְצָווֹת דְּכְלָלוּת עוֹלָם הָאֲצִילוּת); and these are called Netzach-Hod-Yesod-Malkhut relative to the upper Chokhmah-Binah-Da’at (וְנִקְרָא נְהִי״ם בְּעֶרֶךְ חב״ד הָעֶלְיוֹנִים). Also, the generality of all the worlds is divided into three divisions as mentioned (גַּם כְּלָלוּת כָּל הָעוֹלָמוֹת נֶחְלָקִים בְּג׳ חֲלוּקוֹת הַנִּזְכָּר), in this manner (בְּאוֹפֶן זֶה): for the Chokhmah-Binah-Da‘at of Adam Kadmon (כִּי חָב״ד דְּאָדָם קַדְמוֹן) are Atik and its Nukvah (הֵם עַתִּיק וְנוּקְבָא), and Arich Anpin and its Nukvah the Nefesh, Ruach, Neshama of Neshama (וַאֲרִיךְ אַנְפִּין וְנוּקְבָא נר״ן דְּנְשָׁמָה); and the lights of Ears, Nose, and Mouth that clothe its Chesed-Gevurah-Tiferet are Abba and Imma and Yisrael-Saba-Tevunah the Nefesh, Ruach, Neshama of Ruach (וְאוֹרוֹת אַח״פ הַמַּלְבִּישִׁים לְחַג״ת שֶׁלּוֹ הֵם או״א וְיַשְּׂסו״ת נר״ן דְּרוּחַ); and A"B"Y"A that clothe its Netzach-Hod-Yesod are Ze’ir Anpin and Nukvah and Ya‘akov and Rachel the Nefesh, Ruach, Neshama of Nefesh (וְאֲבִי״ע הַמַּלְבִּישִׁים לְנַה״י שֶׁלּוֹ הֵם ז״א וְנוּקְבָא וְיַעֲקֹב וְרָחֵל נר״ן דְּנֶפֶשׁ); and all of this is explained thoroughly in Sha‘ar haHakdamot, the discourses of Adam Kadmon (וּכְמְבוֹאַר כָּל זֶה הֵיטֵב בְּשַׁעַר הַהַקְדָּמוֹת דְּרוּשֵׁי אָדָם קַדְמוֹן), see there (עַיֵּן שָׁם). And in Etz Chayim, the Gate of Arich Anpin (וּבְעֵץ חַיִּים שַׁעַר א״א), and in several places (וּבְכַמָּה מְקוֹמוֹת), and especially in the Discourse of Da‘at, where he expanded and deepened regarding this matter, Rabbi Chaim Vital of blessed memory (וּבִפְרָט בִּדְרוּשׁ הַדַּעַת שֶׁשָּׁם הִרְחִיב וְהֶעֱמִיק מֵהַרַח״ו ז״ל בְּעִנְיָן זֶה), and he wrote that without this introduction there is no essential knowledge regarding the ten Sefirot (וְכָתַב כִּי מִבַּלְעֲדֵי הַקְדָּמָה זֶה אֵין יְדִיעָה שָׁרְשִׁית בְּעִנְיַן הַי׳ סְפִירוֹת), see there (עַיֵּן שָׁם). Very thoroughly (הֵיטֵב מְאֹד), for this introduction is greatly needed (כִּי הַקְדָּמָה זוֹ צְרִיכָה הִיא מְאֹד), for upon it the kavanot are founded (כִּי עָלֶיהָ מְיוּסָדִים הַכַּוָּנוֹת).

In such a manner that all the ten Sefirot of every Partzuf of A"B"Y"A (בְּאֹפֶן כִּי כָּל הַי׳ סְפִירוֹת דְּכָל פַּרְצוּף אֲבִי״ע) are divided into three lines (נֶחְלָקִים לְג׳ קְוִים): the right line, Chokhmah-Chesed-Netzach (קוֹ יָמִין חח״ן), Chokhmah is called the Partzuf of Atik of the male (חָכְמָה נִקְרָא פַּרְצוּף עַתִּיק דְּדָכוּרָא), and Chesed the Partzuf of Abba (וְחֶסֶד פַּרְצוּף אַבָּא), and Netzach the Partzuf of Ze’ir Anpin (וְנֵצַח פַּרְצוּף ז״א); and the left line, Binah-Gevurah-Hod (וְקוֹ שְׂמֹאל בג״ה), Binah is called the Partzuf of the Nukvah of Atik (בִּינָה נִקְרָא פַּרְצוּף נוּקְבָא דְּעַתִּיק), and Gevurah the Partzuf of Imma (וּגְבוּרָה פַּרְצוּף אִמָּא), and Hod the Partzuf of the Nukvah of Ze’ir Anpin (וְהוֹד פַּרְצוּף נוּקְבָא דְּז״א); and the middle line, Da‘at-Tiferet-Yesod (וְקוֹ הָאֶמְצָעִי דְּתִ״י), Da‘at being inclusive of Chesed-Gevurah (דַּעַת כָּלוּל מֵחו״ג), is called Arich Anpin and its Nukvah (נִקְרָא א״א וְנוּקְבָא), and Tiferet the Partzufim of Yisrael-Saba-Tevunah (וְתִפְאֶרֶת פַּרְצוּפֵי יַשְּׂסו״ת), and Yesod the Partzufim of Ya‘akov and Rachel (יְסוֹד פַּרְצוּפֵי יַעֲקֹב וְרָחֵל); and every Partzuf is comprised of M”H and B"N (וְכָל פַּרְצוּף כָּלוּל מִמּ״ה וּב״ן), and also Malkhut of M”H and Malkhut of B"N are called the Nukvah Rachel (וְגַם מַלְכוּת דְּמ״ה וּמַלְכוּת דְּב״ן נִקְרָא נוּקְבָא רָחֵל), except that the Malkhut of M”H is called Ya‘akov in relation to the Malkhut of B"N which is called Rachel (אֶלָּא שֶׁמַּלְכוּת דְּמ״ה נִקְרָא יַעֲקֹב בְּעֵרֶךְ מַלְכוּת דְּב״ן שֶׁנִּקְרָא רָחֵל), as mentioned above (וְכַנִּזְכָּ״ל).

Shemen, Siman 31

(שֶׁמ״ן סִימָן ל״א)

Behold, Rabbi Sar Shalom, of blessed memory, added on his own two Partzufim, saying fourteen Partzufim (הִנֵּה הָרַב שַׂר שָׁלוֹם ז״ל הוֹסִיף מִדַּעְתּוֹ ב׳ פַּרְצוּפִים שֶׁאָמַר י״ד פַּרְצוּפִים). In the discourses of the Rav, of blessed memory, there were mentioned only twelve Partzufim (בִּדְרוּשֵׁי הָרַב ז״ל לֹא נִזְכְּרוּ רַק י״ב פַּרְצוּפִים): they are Atik and its Nukvah (שֶׁהֵם עַתִּיק וְנוּקְבָא), Arich Anpin and its Nukvah (א״א וְנוּקְבָא), Abba and Imma (או״א), Yisrael-Saba-Tevunah (יְשְׂסו״ת), Ze‘ir Anpin and Nukvah (זו״ן), Ya‘akov and Leah (יַעֲקֹב וְלֵאָה), as stated in Etz Chayim, Sha‘ar haTikkun, chapter one (כְּמַ״שׁ בְּעֵץ חַיִּים שַׁעַר הַתִּיקּוּן פ״א), and in Sefer Mavo She‘arim, Gate Two, part three, chapter two (וּבְסֵפֶר מְבוֹא שְׁעָרִים ש״ב ח״ג פ״ב), and in all places (וּבְכָל הַמְּקוֹמוֹת).

For therefore twelve months of Ibbur [Gestation] were required, as explained there (כִּי לָכֵן הוּצְרַךְ עִיבּוּר י״ב חֹדֶשׁ כַּמְבֹאָר שָׁם); and if it were according to his, of blessed memory, words, fourteen months of Ibbur [Gestation] would have been required (וְאִם כְּדִבְרָיו ז״ל הָיָה צָרִיךְ עִיבּוּר י״ד חֹדֶשׁ). And thus are his words in the above-mentioned Sefer Mavo She‘arim (וְז״ל בְּסֵפֶר מְבוֹא שְׁעָרִים הַנַּ״ל): “And indeed, to sift these Birurim [Clarifications] and to rectify them, Ibbur [Gestation] is required” (וְאַמְנָם לְבָרֵר אֵלּוּ הַבֵּרוּרִים וּלְתַקְנָם צָרִיךְ עִיבּוּר). “And behold, when we consider all the aspects that require Tikkun in the world of Atzilut, they are twelve aspects” (וְהִנֵּה כַּאֲשֶׁר נִסְתַּכֵּל כָּל הַבְּחִי׳ שֶׁצָרִיךְ תִּיקּוּן בְּעוֹלַם הָאֲצִילוּת הֵם י״ב בְּחִי׳), “as stated in the coming Gates — behold they are Atik and its Nukvah, Arich Anpin and its Nukvah, Abba and Imma, Yisrael-Saba-Tevunah, Ze‘ir Anpin and Nukvah, Ya‘akov and Leah — behold they are twelve aspects” (כְּמַ״שׁ בַּשְּׁעָרִים הַבָּאִים הֲלֹא הֵם עַתִּיק וְנוּקְבָא א״א וְנוּקְבָא או״א יְשְׂסו״ת זו״ן יַעֲקֹב וְלֵאָה הֲרֵי הֵם י״ב בְּחִי׳). “And therefore they needed to remain in this Ibbur [Gestation] for the duration of twelve months, one complete month for each Partzuf — behold they are twelve months for twelve Partzufim” (וְלָכֵן הוּצְרְכוּ לְהִשְׁתָּהוֹת בְּזֶה הָעִיבּוּר הֶמְשֵׁךְ זְמַן י״ב חֹדֶשׁ לְכָל פַּרְצוּף שָׁלֵם חֹדֶשׁ אֶחָד הֵם י״ב חֳדָשִׁים לְי״ב פַּרְצוּפִים), end of quotation (עכ״ל).

Behold, it is explained as we have stated (הֲרֵי מְבוֹאָר כְּמַ״שׁ). And in Etz Chayim (וּבְעֵץ חַיִּים), the aforementioned (הַנַּ״ל), Rabbi Chaim Vital of blessed memory was uncertain (נִסְתַּפֵּק מַהֲרַח״ו ז״ל), regarding this matter (בְּעִנְיַן זֶה), and these are his words (וְז״ל): therefore this aspect of Ibbur [Gestation] (וְלָכֵן הוּצְרַךְ בְּחִי׳), needed to linger (עִיבּוּר זֶה לְהִשְׁתָּהוֹת), and to be delayed (וְלְהִתְאַחֵר), the measure of twelve months (שִׁיעוּר י״ב חוֹדֶשׁ). And the reason is (וְהַטַּעַם הוּא), in order to rectify (כְּדֵי לְתַקֵּן), all of Atzilut (כָּל הָאֲצִילוּת), which are twelve aspects (שֶׁהֵם י״ב בְּחִינוֹת): Atik and Nukvah (עֲתִּיק וְנוּקְבָא), Arich Anpin and Nukva (א״א וְנוּקְבָא), Abba and Imma (או״א), Yisrael-Saba and Tevunah (יְשִׂסו״ת), and Ze'ir anpin and Nukvah (וְזו״ן), and Ya‘akov and Le’ah (וְיַעֲקֹב וְלֵאָה). And these are twelve complete Partzufim (וְאֵלּוּ הֵם י״ב פַּרְצוּפִים שְׁלֵמִים). And therefore twelve months were required (וְלָכֵן הוּצְרַךְ י״ב חוֹדֶשׁ).

And I forgot (וְשָׁכַחְתִּי), what I heard from my teacher of blessed memory (מַה שֶּׁאָמַר מִפִּי מוֹרִי זלה״ה), whether the twelve months of the Ibbur [Gestation] (אִם הַי״ב חוֹדֶשׁ שֶׁל הָעִיבּוּר), were in the first supernal Zivug [Union] (הָיָה בְּזִוּוּג רִאשׁוֹן הָעֶלְיוֹן), which was for Atik alone (שֶׁהוּא לְצוֹרֶךְ עֲתִּיק לְבַדּוֹ), as above (כַּנֵּ״ל), or whether we say (אוֹ אִם נֹאמַר), that Atik was completed in the first month (כִּי עֲתִּיק נִגְמַר בֶּחָדֶשׁ רִאשׁוֹן), and Nukva in the second month (וְנוּקְבָא בֶּחָדֶשׁ הַב׳), and Arich in the third month (וְאַרִיךְ בֶּחָדֶשׁ הַג׳), etc (כו׳), see there (יְעֻיֵּן שָׁם). And likewise he was uncertain (וְכֵן נִסְתַּפֵּק), in Sha‘ar haHaqdamot (בְּשַׁעַר הַהַקְדָּמוֹת), see there (עֲיֵּן שָׁם). And if according to the words of Rav Sar-Shalom of blessed memory (וְאִם כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל), that they are fourteen Partzufim (שֶׁהֵם י״ד פַּרְצוּפִים), then Rabbi Chaim Vital could have resolved his doubt (אִם כֵּן הָיָה יָכוֹל מוֹהַרַח״ו ז״ל לִפְשֹׁט סַפֵּקוֹ), for it is necessary (כִּי מֻכְרָח), that the twelve months were for Atik alone (שֶׁהַי״ב חוֹדֶשׁ הָיוּ לְצוֹרֶךְ עֲתִּיק לְבַדּוֹ). For if it were for the Partzufim (כִּי אִם הָיָה בִּשְׁבִיל הַפַּרְצוּפִים), it would need to be fourteen months (הָיָה צָרִיךְ לִהְיוֹת י״ד חוֹדֶשׁ). And moreover (וְלֹא עוֹד), Rav Sar-Shalom added Partzufim (אֶלָּא שֶׁהָרַב שַׂר שָׁלוֹם ז״ל הוֹסִיף פַּרְצוּפִים), which are not mentioned in the words of the Rav of blessed memory (אֲשֶׁר לֹא נִזְכְּרוּ בִּדְבָרֵי הָרַב זלה״ה), and he removed Partzufim (וְגֵרַע אֶת הַפַּרְצוּפִים), mentioned in the words of the Rav of blessed memory (הַנִּזְכָּר בִּדְבָרֵי הָרַב זלה״ה).

For behold (כִּי הִנֵּה), according to his words of blessed memory (לְפִי דְבָרָיו ז״ל), the fourteen Partzufim are (הַי״ד פַּרְצוּפִים הֵם): Atik and Nukva (עֲתִּיק וְנוּקְבָא), Arich Anpin and Nukva (א״א וְנוּקְבָא), Abba and Imma (או״א), Yisrael-Saba and Tevunah (יְשִׂסו״ת), Ze'ir anpin and Nukvah the great ones (זו״ן הַגְּדוֹלִים), which are the six extremities of M"H and B"N (הֵם ו״ק דְּמ״ה וּדְב״ן), Ya‘akov and Rachel of the Guf [Body] of Ze‘ir Anpin itself (יַעֲקֹב וְרָחֵל דְּגוּפָּא דְּז״א עַצְמוֹ), which are the Malkhuyot (שֶׁהֵם הַמַלְכֻיּוֹת), called Ateret haYesod [Crown of Yesod] (הַנִּקְרָא עֲטֶרֶת הַיְּסוֹד), of the six extremities of M"H and B"N (דְּו״ק דְּמ״ה וּב״ן), of Ze'ir anpin and Nukvah the great ones themselves (דְּזו״ן הַגְּדוֹלִים עַצְמָם), as above in the previous section (כַּנֵּ״ל גַּם כֵּן בַּסִּימָן הַקּוֹדֵם), in his own words of blessed memory (בִּלְשׁוֹן עַצְמוֹ ז״ל). And furthermore (וְעוֹד), Ya‘akov and Rachel (יַעֲקֹב וְרָחֵל), which are the Malkhuyot of M"H and B"N (שֶׁהֵם הַמַלְכֻיּוֹת דְּמ״ה וּב״ן), which is the seventh king of Ze‘ir Anpin (שֶׁהוּא הַמֶּלֶךְ הַז׳ דְּז״א), which in their totality (שֶׁבְּכֻלְּלוּתָם), are called the Nukva of Ze‘ir Anpin (נִקְרָא נוּקְבָא דְּז״א), as above in the previous sections (כַּנֵּ״ל בַּסִּימָנִים הַקּוֹדְמִים), in his own expressions (בִּלְשׁוֹנוֹת עַצְמוֹ ז״ל). Therefore there are fourteen Partzufim in all of Atzilut (הֲרֵי י״ד פַּרְצוּפִים בְּכֻלְּלוּת הָאֲצִילוּת).

And behold (וְהִנֵּה), the two Partzufim of Ya‘akov and Rachel (הַב׳ פַּרְצוּפִים דְּיַעֲקֹב וְרָחֵל), of the Guf [Body] of Ze‘ir Anpin itself (דְּגוּפָּא דְּז״א עַצְמוֹ), which are the Ateret haYesod [Crown of Yesod] (שֶׁהֵם עֲטֶרֶת הַיְּסוֹד), we have already written in the previous sections (כְּבָר כָּתַבְנוּ בַּסִּימָנִים הַקּוֹדְמִים), for these Partzufim are not mentioned (כִּי לֹא נִזְכָּרוּ פַּרְצוּפִים אֵלּוּ), in the teachings of the Rav of blessed memory (בִּדְרוּשֵׁי הָרַב זלה״ה), and especially not (וּבִפְרָט), in the number of the twelve Partzufim (בְּמִסְפַּר הַי״ב פַּרְצוּפִים), of the entirety of Atzilut (דְּכָלְּלוּת הָאֲצִילוּת). And also (וְגַּם), he — Rav Sar-Shalom of blessed memory (הוּא הָרַב שַׂר שָׁלוֹם ז״ל), did not show us (לֹא הֶרְאָה לָנוּ), where their honored place is (אֵיָּה מְקוֹם כְּבוֹדָם), in the discourses of the Rav of blessed memory (בִּדְרוּשֵׁי הָרַב ז״ל).

Behold (הֲרֵי), that he added two Partzufim (שֶׁהוֹסִיף ב׳ פַּרְצוּפִים), which were not mentioned (אֲשֶׁר לֹא נִזְכְּרוּ), among the number of the twelve Partzufim (בְּמִסְפַּר הַי״ב פַּרְצוּפִים), mentioned in the words of the Rav of blessed memory (הַנִּזְכָּר בִּדְבָרֵי הָרַב זלה״ה), and he diminished (וְגֵרַע), from the number of Partzufim (מִמִּסְפַּר הַפַּרְצוּפִים), included in the ten Sefirot (הַנִּכְלָלִים בְּי׳ סְפִירוֹת), of the general structure of the entire world of Atzilut (דְּכָלְּלוּת כָּל עוֹלָם הָאֲצִילוּת), the Partzuf of the inclusive Nukvah (אֶת פַּרְצוּף דְּנוּקְבָא הַכּוֹלֶלֶת), which is the fifth Partzuf (שֶׁהִיא הַפַּרְצוּף הַה׳), of the entirety of the world of Atzilut (דְּכָלְּלוּת כָּל עוֹלָם הָאֲצִילוּת). For even though he wrote (כִּי אַע״פ שֶׁכָּתַב), “and beneath them, Ze'ir anpin and Nukvah and Ya‘akov and Rachel” (וְתַחְתֵּיהֶם זו״ן וְיַעֲקֹב וְרָחֵל), “the seven extremities of the entirety of the world of Atzilut” (הַז׳ קְצָווֹת דְּכָלְּלוּת עוֹלָם הָאֲצִילוּת), behold according to his words of blessed memory (הֲרֵי לְפִי דְבָרָיו ז״ל), these Ze'ir anpin and Nukvah (הַזו״ן הָאֵלֶּה), are the great Ze'ir anpin and Nukvah (הֵם זו״ן הַגְּדוֹלִים), which are the six extremities of M"H and B"N (שֶׁהֵם ו״ק דְּמ״ה וּדְב״ן), and Ya‘akov and Rachel (וְיַעֲקֹב וְרָחֵל), are the Malkhuyot of M"H and B"N (שֶׁהֵם הַמַּלְכֻיּוֹת דְּמ״ה וּדְב״ן), which are the seventh king of Ze‘ir Anpin (הֵם הַמֶּלֶךְ הַז׳ דְּז״א), which are called (שֶׁנִּקְרָא), in their totality (בְּכֻלְּלוּתָם), the Nukvah of Ze‘ir Anpin (נוּקְבָא דְּז״א).

And if so (וְאִם כֵּן), the Partzuf of the inclusive Nukvah (הַפַּרְצוּף דְּנוּקְבָא הַכּוֹלֶלֶת), is not included (אֵינוֹ בִּכְלַל), in the number of the Partzufim (מִסְפַּר הַפַּרְצוּפִים), of the entirety of the world of Atzilut (דְּכָלְּלוּת עוֹלָם הָאֲצִילוּת). But in the number of the twelve Partzufim (וְאִלּוּ בְּמִסְפַּר הַי״ב פַּרְצוּפִים), stated in Etz Chayim (הָאֲמוּרִים בְּעֵץ חַיִּים), and in the aforementioned Sefer Mavo She‘arim (וּבְסֵפֶר מְבוֹא שְׁעָרִים הַנַּ״ל), and in Sha‘ar haHaqdamot (וּבְשַׁעַר הַהַקְדָּמוֹת), it is necessary to say (מֻכְרָח לוֹמַר), that included in the number (שֶׁבִּכְלַל מִסְפָּר), is the Partzuf of the inclusive Nukvah (הוּא פַּרְצוּף נוּקְבָא הַכּוֹלֶלֶת). For behold (שֶׁהֲרֵי), in Sefer Mavo She‘arim he said (בְּסֵפֶר מְבוֹא שְׁעָרִים אָמַר): “All the aspects that require Tikkun in the world of Atzilut” (כָּל הַבְּחִי׳ שֶׁצָרִיךְ תִּיקּוּן בְּעוֹלַם הָאֲצִילוּת), “are twelve aspects” (הֵם י״ב בְּחִי׳). And in Etz Chayim he said (וּבְעֵץ חַיִּים אָמַר), “in order to rectify all of Atzilut” (כְּדֵי לְתַקֵּן כָּל הָאֲצִילוּת), “which are twelve aspects” (שֶׁהֵם י״ב בְּחִי׳). And likewise in Sha‘ar haHaqdamot he said (וְכֵן בְּשַׁעַר הַהַקְדָּמוֹת אָמַר), “in order to rectify all the world of Atzilut” (כְּדֵי לְתַקֵּן אֶת כָּל עוֹלָם הָאֲצִילוּת), “which are twelve aspects, etc.” (אֲשֶׁר הֵם י״ב בְּחִי׳ כּו׳). Behold it is explained (הֲרֵי מְבֹאָר), how the entire world of Atzilut in its entirety (אֵיךְ כָּל עוֹלָם הָאֲצִילוּת בְּכָלְּלוּתוֹ), is twelve aspects (הֵם י״ב בְּחִי׳).

And if so (וְאִם כֵּן), among them (מִכְּלָלָם), there must be (צָרִיךְ שֶׁיִּהְיֶה), the Partzuf of the inclusive Nukvah (פַּרְצוּף נוּקְבָא הַכּוֹלֶלֶת), for behold she is of Atzilut (שֶׁהֲרֵי הִיא מֵהָאֲצִילוּת), for she is the fifth Partzuf (כִּי הִיא הַפַּרְצוּף הַה׳), of the five Partzufim of the entirety of Atzilut (מֵהֶהֵי פַּרְצוּפִים דְּכָלְּלוּת הָאֲצִילוּת). And if so (וְאִם כֵּן), it is necessary (מֻכְרָח), that the Ze'ir anpin and Nukvah mentioned in these places (כִּי זו״ן הָאָמּוּר בַּמְּקוֹמוֹת הָאֵלּוּ), that the Nukvah mentioned (הַנּוּקְבָא הַנִּזְכָּר), refers to the Partzuf of the inclusive Nukvah (הִיא עַל הַפַּרְצוּף דְּנוּקְבָא הַכּוֹלֶלֶת), and is not upon the six extremities of B"N (וְאֵינָהּ עַל הַו״ק דְּב״ן).

For the six extremities of B"N (כִּי הַו״ק דְּב״ן), are included within the Partzuf of Ze‘ir Anpin (הֵם בִּכְלַל פַּרְצוּף דְּז״א) — only upon the inclusive Nukvah itself (רַק עַל הַנּוּקְבָא הַכּוֹלֶלֶת מַמָּשׁ), which is the fifth Partzuf (שֶׁהִיא הַפַּרְצוּף הַה׳), of the five Partzufim of Atzilut (מֵה׳ פַּרְצוּפֵי הָאֲצִילוּת), which is the Malkhuyot of M"H and B"N (שֶׁהִיא הַמַּלְכֻיּוֹת דְּמ״ה וּדְב״ן). And from this (וּמִנָּה), that also what he counted (כִּי גַּם מַה שֶׁמָּנָה), as Ya‘akov and Rachel (אֶת יַעֲקֹב וְרָחֵל), the Malkhuyot of M"H and B"N (מַלְכֻיּוֹת דְּמ״ה וּב״ן), the seventh king of Ze‘ir Anpin (מֶלֶךְ הַז׳ דְּז״א), within the number of the fourteen Partzufim (בִּכְלַל מִסְפַּר הַי״ד פַּרְצוּפִים), is not so (לֵיתָא). For this aspect (כִּי בְּחִי׳ זוֹ), is the inclusive Nukvah (הִיא הַנּוּקְבָא הַכּוֹלֶלֶת), which is the Nukvah mentioned (שֶׁהִיא הַנּוּקְבָא הַנִּזְכָּר), in the number of the twelve Partzufim (בְּמִסְפַּר הַי״ב פַּרְצוּפִים), that the Rav of blessed memory counted (שֶׁמָּנָה הָרַב זלה״ה). For therefore (כִּי עַל כֵּן), he did not mention (לֹא הִזְכִּיר), them — Ya‘akov and Rachel (אוֹתָם יַעֲקֹב וְרָחֵל) — in the number of the twelve Partzufim (בְּמִסְפַּר הַי״ב פַּרְצוּפִים).

And not here (וְלֹא כָּאן), in the number of the twelve Partzufim (בְּמִסְפַּר הַי״ב פַּרְצוּפִים), and not in any place (וְלֹא בְּשׁוּם מָקוֹם). And as we have already lengthened above (וּכְמוֹ שֶׁכְּבָר הֶאֱרַכְנוּ לְעֵיל), in section twenty-seven (בְּסִימָן כ״ז), regarding this particular matter (בִּפְרָט זֶה). And furthermore (וְלֹא עוֹד), the Rav of blessed memory (אֶלָּא שֶׁהָרַב זלה״ה), counted among the twelve Partzufim (מָנָה בִּכְלַל הַי״ב פַּרְצוּפִים), Ya‘akov and Leah (אֶת יַעֲקֹב וְלֵאָה). And these Ya‘akov and Leah (וְיַעֲקֹב וְלֵאָה אֵלּוּ), must be (מוּכְרָח), the Partzufim made from the back-sides of Abba and Imma (שֶׁהֵם הַפַּרְצוּפִים הַנַּעֲשִׂים מֵהָאֲחוֹרַיִּים דְּאו״א), which fell into Atzilut at the time of the Kings (אֲשֶׁר נָפְלוּ בָּאֲצִילוּת בִּזְמַן הַמְּלָכִים), as will be explained below with the help of Hashem (וּכְמַ״שׁ לְקַמָּן בְּעֶזְרַ״ת ה׳). And he did not say “Ya‘akov and Rachel” (וְלֹא אָמַר יַעֲקֹב וְרָחֵל). And if so (וְאִם כֵּן), Rav Sar-Shalom of blessed memory (הָרַב שַׂר שָׁלוֹם ז״ל), changed in two matters (שִׁינָּה בִּשְׁתַּיִם): that he did not mention Ya‘akov and Leah at all (שֶׁלֹּא הִזְכִּיר כְּלָל אֶת יַעֲקֹב וְלֵאָה), and that in their place (וְגַם שֶׁבִּמְקוֹמָם), he counted Ya‘akov and Rachel (מָנָה אֶת יַעֲקֹב וְרָחֵל), which is not mentioned (מַה שֶּׁלֹּא נִזְכָּר), in the words of the Rav of blessed memory (בִּדְבָרֵי הָרַב זלה״ה), in the twelve aspects (בְּי״ב בְּחִי׳). And what is even more astonishing about him, in my humble opinion (וּמַהַיּוֹתֵר תִּימָּא עָלָיו לְעַ״ד), is from the places which he showed us (הוּא מֵהַמְּקוֹמוֹת אֲשֶׁר הֶרְאָה לָנוּ), from Derushei haDa‘at and from Sha‘ar A"A (מִדְּרוּשֵׁי הַדַּעַת וּמִשַּׁעַר א״א), as he himself wrote, of blessed memory (וּכְמוֹ שֶׁכָּתַב הוּא זלה״ה). And especially in Derush haDa‘at (וּבִפְרָט בְּדְרוּשׁ הַדַּעַת), where Rabbi Chaim Vital of blessed memory expanded and deepened on this matter (שֶׁשָּׁם הֶרְחִיב וְהֶעֱמִיק הַרַח״ו ז״ל בְּעִנְיַן זֶה).

And he wrote (וְכָתַב), that without this introduction (כִּי מִבַּלְעֲדֵי הַקְדָּמָה זוֹ), there is no essential knowledge (אֵין יְדִיעָה שׁוֹרְשִׁית), regarding the matter of the Seven Sefirot (בְּעִנְיַן הַז"ס); see there (עֲיֵּן שָׁם). Study very well (הֵיטֵב מְאֹד), as above in his wording of blessed memory (כַּנֵּ״ל בִּלְשׁוֹנוֹ ז״ל). And if he himself testifies so (וְאִם הוּא בְּעַצְמוֹ מֵעִיד כֵּן), and as indeed is the truth (וּכְמוֹ שֶׁהוּא הָאֱמֶת), for everything written here (כִּי כָּל מַה שֶׁכָּתוּב כָּאן), is taken from Derush haDa‘at (הוּא לְקוּחַ מִדְּרוּשׁ הַדַּעַת).

If so (אִם כֵּן), why did he change (לָמָּה שִׁינָּה), from what he wrote there in Derush haDa‘at? (מִמַּה שֶׁכָּתַב שָׁם בְּדְרוּשׁ הַדַּעַת). And these are his words there (וְז״ל שָׁם): “Behold, the Sefirah of Keter is the soul of Atzilut” (הִנֵּה סְפִירַת הַכֶּתֶר הִיא נִשְׁמַת הָאֲצִילוּת), “and it is divided into three Mochin [Intellects], Chokhmah-Binah-Da‘at, which are Nara"n, the three parts of the soul” (וְנֶחֱלָק לְג׳ מוֹחִין חָב״ד שֶׁהֵם נר״ן ג׳ חַלְקֵי הַנְּשָׁמָה). “How so?” (כֵּיצַד): “Atik and its Nukvah — Chokhmah and Binah — and they are Neshamah and Ruach” (עַתִּיק וְנוּקְבָא חו״ב וְהֵם נְשָׁמָה וְרוּחַ); “and Arich and its Nukvah, they are Ze'ir anpin and Nukvah in Keter, and it is called Da‘at, and the Nefesh that is in them” (וְאַרִיךְ וְנוּקְבָא הֵם זו״ן שֶׁבַּכֶּתֶר וְנִקְרָא דַּעַת וְנֶפֶשׁ שֶׁבָּהֶם). “Afterwards, the Sefirot Chokhmah and Binah, which are Abba and Imma — Neshamah and Ruach” (אַחַר כָּךְ סְפִירַת חָכְמָה וּבִינָה שֶׁהֵם או״א נְשָׁמָה וְרוּחַ). “And the Da‘at, which is Ze'ir anpin and Nukvah within them — which are Yisrael-Saba-Tevunah — is called Nefesh, and the three of them are the three parts of the Ruach” (וְהַדַּעַת שֶׁהוּא זו״ן שֶׁבָּהֶם שֶׁהֵם יְשְׂסו״ת נִקְרָא נֶפֶשׁ וּשְׁלָשְׁתָּם ג׳ חַלְקֵי הָרוּחַ). “Afterwards, Ze'ir anpin and Nukvah and the small aspect within them — which are Ya‘akov and Leah — they are the three Mochin [Intellects] of the Nefesh” (אַחַר כָּךְ זו״ן וְזָעִיר שֶׁבָּהֶם שֶׁהֵם יַעֲקֹב וְלֵאָה הֵם ג׳ מוֹחִין שֶׁבַּנֶּפֶשׁ). “And all the aspects mentioned are included within ten, and are enclothed one within the other, etc.” (וְכָל הַבְּחִי׳ הַנִּזְכָּר כְּלוּלִים בַּעֶשֶׂר וּמִתְלַבְּשִׁים זֶה בְּתוֹךְ זֶה כּו׳ עֲיֵּן שָׁם).

Behold it is explained (הֲרֵי מְבֹאָר), how he mentioned only twelve Partzufim (אֵיךְ לֹא הִזְכִּיר רַק י״ב פַּרְצוּפִים), and the last of them all (וְהָאַחֲרוֹנִים שֶׁבְּכֻלָּם), are Ya‘akov and Leah (הֵם יַעֲקֹב וְלֵאָה). And he did not mention Ya‘akov and Rachel at all (וְלֹא הִזְכִּיר אֶת יַעֲקֹב וְרָחֵל כְּלָל). And if so (וְאִם כֵּן), it is necessary (מֻכְרָח), that the Ze'ir anpin and Nukvah he mentioned (כִּי זו״ן שֶׁאָמַר), and the Nukvah he mentioned (הַנּוּקְבָא שֶׁאָמַר), is the inclusive Nukvah (הִיא הַנּוּקְבָא הַכּוֹלֶלֶת), which is the fifth Partzuf (שֶׁהִיא הַפַּרְצוּף הַה׳), of the five Partzufim which include all of Atzilut (מֵהֶהֵי פַּרְצוּפִים הַכּוֹלְלִים כָּל הָאֲצִילוּת). And as explained there at the beginning of the discourse (וּכְמְבוֹאָר שָׁם בְּתְחִלַּת הַדְּרוּשׁ), and these are his words (וְז״ל): “Know that although it is always mentioned that they are ten Sefirot” (דַּע כִּי אַע״פ שֶׁהוּזְכַּר תָּמִיד הֱיוֹתָם י׳ סְפִירוֹת), “they are only five Sefirot” (אֵינָם רַק ה׳ סְפִירוֹת), “and each Sefirah is one Partzuf and includes ten qualities” (וְכָל סְפִירָה הִיא פַּרְצוּף א׳ וְכוֹלֵל עֶשֶׂר מִדּוֹת), “and they are Arich Anpin and Abba and Imma and Ze‘ir Anpin and Nukvah” (וְהֵם א״א וְאו״א וְזו״ן). “And this is their detail” (וְזֶה פְּרָטָם): “For the Sefirah of Keter includes ten qualities and is called Arich Anpin” (כִּי סְפִירַת הַכֶּתֶר כּוֹלֶלֶת עֶשֶׂר מִדּוֹת וְנִקְרָא א״א). “And the Sefirah of Chokhmah includes ten qualities and is called Abba” (וְסְפִירַת הַחָכְמָה כּוֹלֶלֶת עֶשֶׂר מִדּוֹת וְנִקְרָא אַבָּא). “And the Sefirah of Binah includes ten qualities and is called Imma” (וְסְפִירַת בִּינָה כּוֹלֶלֶת עֶשֶׂר מִדּוֹת וְנִקְרָא אִימָּא). “And the Sefirah of Da‘at of Chesadim includes ten qualities and is called Ze‘ir Anpin” (וְסְפִירַת הַדַּעַת דְּחֲסָדִים כּוֹלֶלֶת עֶשֶׂר מִדּוֹת וְנִקְרָא זְעֵיר). “However, that which was emanated had only six qualities — Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod — which are within Da‘at” (אֲבָל הַשְּׁנֵאֲצַל לֹא הָיָה בּוֹ רַק שֵׁשׁ מִדּוֹת חַג״ת נ"ה יִשׁ שֶׁבְּדַעַת). “And these are the same Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod which are called by us among the ten Sefirot” (וְהֵם הֵם הַחַג״ת נ"ה יִשׁ הַנִּקְרָאִים אֶצְלֵינוּ מִכְּלַל הַי׳ סְפִירוֹת). “But they are only qualities and not Sefirot like the first Sefirah” (אֲבָל אֵינָם רַק מִדּוֹת וְלֹא סְפִירוֹת כְּמוֹ הַסְּפִירָה הָרִאשׁוֹנָה). “And the Sefirah of Da‘at of Gevurot includes ten qualities and is called the Nukvah of Ze‘ir Anpin” (וְסְפִירַת הַדַּעַת דְּגְבוּרוֹת כּוֹלֶלֶת עֶשֶׂר מִדּוֹת וְנִקְרָא נוּקְבָא דְּזְעֵיר). “However, when she was emanated, she had only one quality — the tenth — which is the Malkhut within Da‘at mentioned” (אֲבָל כְּשֶׁנֵּאֲצְלָה לֹא הָיָה בָּהּ רַק מִדָּה אַחַת לְבַד הָעֲשִׂירִית וְהִיא מַלְכוּת שֶׁבְּדַעַת הַנִּזְכָּר). “And this is the Malkhut which is called among us part of the ten Sefirot” (וְהִיא הִיא הַמַּלְכוּת הַנִּקְרָא אֶצְלֵינוּ מִכְּלַל הַי׳ סְפִירוֹת), “but it is only one quality and not a Sefirah” (אֲבָל אֵינָהּ רַק מִדָּה אַחַת וְלֹא סְפִירָה). “And these five Partzufim are hinted at in the Name Havayah, in the thorn of the Yod and in its four letters” (וְאֵלּוּ הַה׳ פַּרְצוּפִים נִרְמְזוּ בְּשֵׁם הֲוָיָּ״ה בְּקוֹצוֹ שֶׁל יו״ד וּבְד׳ אוֹתִיּוֹתָיו). “And since the Keter is not among the ten Sefirot, and Da‘at is placed in its position, therefore it is hinted in the thorn of the Yod and not in a letter itself” (וְלְפִי שֶׁהַכֶּתֶר אֵינוֹ מִכְּלַל הַי׳ סְפִירוֹת וְהוּשַׂם הַדַּעַת בִּמְקוֹמוֹ לָכֵן נִרְמַז בְּקוֹץ הַיו״ד וְלֹא בְּאוֹת מַמָּשׁ). “And it is found that the essential Partzufim are four — Abba and Imma and Ze‘ir Anpin and Nukvah — and they are the four letters of the Name Havayah” (וְנִמְצָא כִּי עִיקַּר הַפַּרְצוּפִים הֵם ד׳ או״א וְזו״ן וְהֵם ד׳ אוֹתִיּוֹת הֲוָיָּ״ה). “And they are included only in three Sefirot — Chokhmah, Binah, Da‘at — and Da‘at is inclusive of two crowns” (וְהֵם נִכְלָלוֹת בְּג״ס בִּלְבָד שֶׁהֵם חָב״ד וְדַעַת כָּלוּל מִב׳ עֲטָרִין). “And it is the secret of the verse: ‘By Chokhmah He founded the earth; He established the heavens with Tevunah; by His Da‘at the depths were split open’” (וְזֶה סוֹד פָּסוּק ה׳ בְּחָכְמָה יָסַד אֶרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ). “And it is found that all the worlds are only three aspects — Chokhmah, Binah, Da‘at” (וְנִמְצָא כִּי כָּל הָעוֹלָמוֹת אֵינָם רַק ג׳ בְּחִינוֹת חָב״ד). “And the reason is that the root of everything is Chesed and Din and Rachamim” (וְהַסִּבָּה הִיא כִּי שֹׁרֶשׁ הַכֹּל הוּא הַחֶסֶד וְהַדִּין וְהָרַחֲמִים). “And since Rachamim mediates between them, there must be found two aspects within it — Chesed and Gevurah — the two sides of Da‘at” (וּלְפִי שֶׁהָרַחֲמִים מַכְרִיעַ בֵּינֵיהֶם צָרִיךְ שֶׁיִּמָּצְאוּ ב׳ בְּחִינוֹתֵיהֶם וְהֵם חו״ג תְּרֵין דְּעִין). “And these themselves are the three aspects — Kohen, Levi, Yisrael — and they are Nefesh, Ruach, Neshamah” (וְאֵלּוּ עַצְמָן הֵם ג׳ בְּחִינוֹת כֹּהֵן לֵוִי וְיִשְׂרָאֵל וְהֵם נר״ן).

And behold (וְהִנֵּה), each Partzuf from among these four (כָּל פַּרְצוּף מֵאֵלּוּ הַד׳), is composed of ten qualities (כָּלוּל מֵעֶשֶׂר מִדּוֹת), and all the ten (אֲשֶׁר כָּל הָעֲשָׂרָה), are only one Sefirah (אֵינָם רַק סְפִירָה אַחַת), as mentioned (כַּנִּזְכָּר). And know also (גַּם דַּע), that each Partzuf (כִּי כָּל פַּרְצוּף), the more refined one (הַיּוֹתֵר זַךְ), enclothes itself within the lower one (מִתְלַבֵּשׁ תּוֹךְ הַתַּחְתּוֹן). And we will begin from the first (וְנַתְחִיל מִן הָרִאשׁוֹן): behold, the Sefirah of Keter etc (הִנֵּה סְפִירַת הַכֶּתֶר כּו׳), as written above (כְּמַ״שׁ לְעֵיל). Behold it is explained (הֲרֵי מְבֹאָר), how he speaks concerning the five Partzufim of Atzilut (אֵיךְ הוּא מְדַבֵּר עַל ה׳ פַּרְצוּפֵי הָאֲצִילוּת), whose fifth is the Partzuf (אֲשֶׁר הַה׳ הוּא פַּרְצוּף), of the Nukvah (הַנּוּקְבָא).

For at first she emerges (אֲשֶׁר מִתְחִלָּה יוֹצֵאת), in the aspect of Malkhut within her alone (בְּבְּחִינַת הַמַּלְכוּת שֶׁבָּהּ לְבַדָּהּ), and she is Nefesh (וְנֶפֶשׁ הוּא). For the fifth Partzuf of Atzilut (כִּי הַפַּרְצוּף הַה׳ דַּאֲצִילוּת), is the inclusive Nukvah (הִיא הַנּוּקְבָא הַכּוֹלֶלֶת). And he said (וְאָמַר), that these Partzufim (כִּי הַפַּרְצוּפִים הָאֵלּוּ), which are included in Chokhmah-Binah-Da‘at (הַנִּכְלָלִים בְּחָב״ד), are the aspect of Nefesh, Ruach, Neshamah (הֵם בְּחִי׳ נר״ן). And afterwards he specified (וְאַחַר כָּךְ פֵּרֵט), that each one of these Nefesh, Ruach, Neshamah (כִּי כָּל א׳ מֵאֵלּוּ הַנר״ן), is composed of Nefesh, Ruach, Neshamah (כָּלוּל מִנר״ן). For Atik and its Nukvah (כִּי עַתִּיק וְנוּקְבָא), and Arich Anpin and its Nukvah (וְא״א וְנוּקְבָא), are Nefesh, Ruach, Neshamah of Neshamah (הֵם נר״ן דְּנְשָׁמָה). And Abba and Imma and Yisrael-Saba-Tevunah (וְאו״א וְיְשְׂסו״ת), are Nefesh, Ruach, Neshamah of Ruach (הֵם נר״ן דְּרוּחַ). And Ze‘ir Anpin and Nukvah, and Ya‘akov and Leah (וְזו״ן וְיַעֲקֹב וְלֵאָה), are Nefesh, Ruach, Neshamah of Nefesh (הֵם נר״ן דְּנֶפֶשׁ).

If so (אִם כֵּן), the Nukvah of Ze‘ir Anpin that he mentioned (הַנּוּקְבָא דְּז״א שֶׁאָמַר), is the fifth Partzuf (הִיא הַפַּרְצוּף הַה׳), which he mentioned at first (אֲשֶׁר אָמַר בַּתְּחִלָּה), that she is the inclusive Nukvah (שֶׁהִיא הַנּוּקְבָא הַכּוֹלֶלֶת). And if so (וְאִם כֵּן), there are no additional Partzufim of Ya‘akov and Rachel (לֹא יֵשׁ עוֹד פַּרְצוּפִים דְּיַעֲקֹב וְרָחֵל): neither the small ones (לֹא הַקְּטַנִּים), which are the Ateret haYesod [Crown of Yesod] of the six extremities of M"H and B"N of Ze‘ir Anpin (שֶׁהֵם עֲטֶרֶת הַיְסוֹד דְּו״ק דְּמ״ה וּב״ן דְּז״א), nor the great ones (וְלֹא הַגְּדוֹלִים), which are the Malkhuyot of M"H and B"N (אֲשֶׁר הֵם הַמַּלְכֻיּוֹת דְּמ״ה וּדְב״ן). But only the twelve Partzufim mentioned (רַק הַי״ב פַּרְצוּפִים הַנִּזְכָּר), which are themselves (אֲשֶׁר הֵם עַצְמָם), the twelve Partzufim previously mentioned (הַי״ב פַּרְצוּפִים הַנִּז״ל), from Etz Chayim (מֵהָעֵץ חַיִּים), and from Sefer Mavo She‘arim (וּמִסֵּפֶר מְבוֹא שְׁעָרִים), and from Sha‘ar haHaqdamot (וּמִשַּׁעַר הַהַקְדָּמוֹת). And it is explained from this (וּמְבֹאָר מִזֶּה), that the aspect of the Nukvah is only one (כִּי בְּחִי׳ הַנּוּקְבָא אֵינָהּ אֶלָּא אַחַת), and she is the inclusive one (וְהִיא הַכּוֹלֶלֶת), the fifth Partzuf of the five Partzufim of Atzilut (פַּרְצוּף הַה׳ מה״פ דַּאֲצִילוּת). And in Sha‘ar A"A, chapter nine (וּבְשַׁעַר א״א פ״ט), he wrote (כָּתַב), and these are his words (וְז״ל): “The general conclusion that emerges” (כְּלָל הָעוֹלֶה), “is that there is Atik and Arich Anpin of M"H” (כִּי יֵשׁ עַתִּיק וְא״א דְּמ״ה), “and Atik and Arich Anpin of B"N” (וְעַתִּיק וְא״א דְּב״ן). “And corresponding to them” (וּכְנֶגְדָּם), “there are Abba and Yisrael-Saba of M"H” (אַבָּא וְיִשְׂ״ס דְּמ״ה), “and Binah and Tevunah of B"N” (וּבִינָה וּתְבוּנָה דְּב״ן). “And corresponding to them exactly” (וּכְנֶגְדָּם מַמָּשׁ), “there are Ze‘ir Anpin and Ya‘akov of M"H” (זְעֵיר וְיַעֲקֹב דְּמ״ה), “and Leah and Rachel of B"N” (וְלֵאָה וְרָחֵל דְּב״ן). “Behold, they are three aspects of four, four, four” (הֲרֵי הֵם ג׳ בְּחִי׳ ד׳ ד׳ ד׳), “for just as Arich Anpin male is relative to Atik male” (כִּי כָּךְ הוּא אֲרִיךְ דְּכוּרָא לְגַבֵּי עַתִּיק דְּכוּרָא), “like the ten Sefirot relative to Abba” (כְּמוֹ י׳ סְפִירוֹת לְגַבֵּי אַבָּא), “and like Ya‘akov relative to Ze‘ir Anpin” (וּכְמוֹ יַעֲקֹב לְגַבֵּי ז״א). “And so too is the Nukvah of Arich Anpin relative to the Nukvah of Atik” (וְכֵן כָּךְ הוּא נוּקְבָא דְּא״א לְגַבֵּי נוּקְבָא דְּעַתִּיק), “like Tevunah relative to Binah” (כְּמוֹ תְבוּנָה לְגַבֵּי בִּינָה), “and like Rachel the small one relative to Rachel the upper one” (וּכְמוֹ רָחֵל קְטַנָּה לְגַבֵּי רָחֵל עִלָּאָה). “And it is found that when we combine all the aspects” (וְנִמְצָא כִּי כְּשֶׁנַּחְבֵּר כָּל הַבְּחִי׳), “they are three aspects of male and female” (יִהְיוּ ג׳ בְּחִי׳ דְּזָכוּ״ן): “One — Atik and Nukvah” (וְהֵם א׳ עַתִּיק וְנוּקְבָא), “and within them are included Arich and Nukvah” (וּבָהֶם נִכְלָלִים אֲרִיךְ וְנוּקְבָא). “Two — Abba and Imma, and within them are included Yisrael-Saba-Tevunah” (ב׳ או״א וּבָהֶם נִכְלָלִין יְשְׂסוּ״ת). “Three — Ze‘ir Anpin and Nukvah, and within them are included Ya‘akov and Rachel” (ג׳ זו״ן וּבָהֶם נִכְלָלִין יַעֲקֹב וְרָחֵל). “And when we combine them in another manner” (וּכְשֶׁנַּחְבְּרֵם בְּאוֹפֶן אַחֵר), “Arich and its Nukvah are the Da‘at which includes Chesed and Gevurah, mediating between Chokhmah and Binah, which are Atik and Nukvah” (יִהְיֶה אֲרִיךְ וְנוּקְבָא דַּעַת הַכּוֹלֵל חו״ג מַכְרִיעַ בֵּין חו״ב שֶׁהֵם עַתִּיק וְנוּקְבָא). “And likewise Yisrael-Saba-Tevunah is Tiferet, mediating between the two aspects of Abba and Imma, which are Chesed and Gevurah” (וְכֵן יְשְׂסוּ״ת הוּא תִּפְאֶרֶת מַכְרִיעַ בִּשְׁתֵּי בְּחִינוֹת בֵּין או״א שֶׁהֵם חֶסֶד וּגְבוּרָה). “And likewise Ya‘akov and Rachel are Yesod, mediating between the two aspects — Netzach and Hod — which are Ze‘ir Anpin and Nukvah, as is known” (וְכֵן יַעֲקֹב וְרָחֵל הֵם הַיְסוֹד הַמַּכְרִיעַ בִּשְׁתֵּי בְּחִינוֹת בֵּין נֵצַח וְהוֹד שֶׁהֵם זו״ן כְּנוֹדָע), “for he is in Netzach and she is in Hod” (כִּי אִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד), “and understand this very well” (וְהָבֵן זֶה מְאֹד). “However, as appears in another discourse regarding the matter of the twelve months of Ibbur [Gestation]” (אֲבָל כְּפִי הַנִּרְאֶה בְּדְרוּשׁ אַחֵר בְּעִנְיַן עִיבּוּר י״ב חֹדֶשׁ), “one must say Ya‘akov and Leah instead of Ya‘akov and Rachel” (צָרִיךְ לוֹמַר יַעֲקֹב וְלֵאָה בִּמְקוֹם יַעֲקֹב וְרָחֵל). “And behold it is found that those which are Atik and Nukvah, and Arich Anpin and Nukvah, are Neshamah — the upper three” (וְהִנֵּה נִמְצָא כִּי אֵלּוּ שֶׁהֵם עַתִּיק וְנוּקְבָא וְא״א וְנוּקְבָא הֵם נְשָׁמָה וְג׳ רֵישִׁין). “And afterwards Abba and Imma and Yisrael-Saba-Tevunah are Ruach — the upper three” (וְאַחַר כָּךְ או״א וְיְשְׂסוּ״ת הֵם רוּחַ וְהֵם ג׳ רֵישִׁין). “And afterwards Ze‘ir Anpin and Nukvah and Ya‘akov and Leah are Nefesh — the upper three” (וְאַחַר כָּךְ זו״ן וְיַעֲקֹב וְלֵאָה הֵם נֶפֶשׁ וְהֵם ג׳ רֵישִׁין). “And this is what was stated in Idra Zuta, Daf 289” (וְזֶה מַ״שׁ בְּאַדְרָ״ז דַּף רפ״ט): “And they become rectified just as Atika Kaddisha — upper three are crowned in Him — so too all of them in upper three” (וְאִינּוּן מִתְתַּקְנִין כַּמָּה דַּעַ״ק ג׳ רֵישִׁין מִתְעַטְּרִין בֵּיהּ הָכֵי כֻּלְּהוֹן בְּג׳ רֵישִׁין). “And the matter is that in the Neshamah itself there is Nefesh, Ruach, Neshamah” (וְהָעִנְיָן כִּי בַּנְּשָׁמָה עַצְמָהּ יֵשׁ נר״ן). “And likewise in the Ruach is Nefesh, Ruach, Neshamah” (וְכֵן בְּרוּחַ נר״ן). “And likewise in the Nefesh is Nefesh, Ruach, Neshamah” (וְכֵן בַּנֶּפֶשׁ נר״ן), “as is known” (כַּנּוֹדָע). “For Chokhmah-Binah-Da‘at are Kohen–Levi–Yisrael, and they are Nefesh, Ruach, Neshamah” (כִּי חָב״ד הֵם כֹּהֵן לֵוִי וְיִשְׂרָאֵל וְהֵם נר״ן). “And likewise Chesed, Gevurah, Tiferet” (וְכֵן חַג״ת). “And likewise Netzach, Hod, Yesod, etc.” (וְכֵן נְהִ״י כּו׳). “Also understand with what has been mentioned” (גַּם תָּבִין עִם הַנִּזְכָּר), “that each one of the ten Sefirot is a complete Partzuf, except for the three mediators — Da‘at, Tiferet, Yesod — for each one includes two Partzufim by virtue of being mediators” (כִּי כָּל א׳ מִי׳ סְפִירוֹת הוּא פַּרְצוּף גָּמוּר חוּץ מִן הַג׳ מַכְרִיעוֹת שֶׁהֵם דְּתִ״י שֶׁכָּל א׳ כּוֹלֵל ב׳ פַּרְצוּפִים לִהְיוֹתָם מַכְרִיעִים). “And behold they are twelve Partzufim within the nine Sefirot” (וְהֲרֵי הֵם י״ב פַּרְצוּפִים בְּט״ס). “And therefore they are the secret of the plantings that remained for the time of twelve months” (וְלָכֵן הֵם סוֹד הַנְּטִיעוֹת דְּאִשְׁתָּאֲרוּ זְמַן תְּרֵיסַר יַרְחֵי). “And understand this” (וְהָבֵן זֶה). “And it is possible that the tenth Sefirah will be either the aspect of Keter, which is above Atik, or the aspect of Malkhut, which is below in the three worlds of Beri‘ah–Yetzirah–Asiyah, as is known” (וְאֶפְשָׁר כִּי הַסְּפִירָה הָעֲשִׂירִית אוֹ תִּהְיֶה בְּחִי׳ הַכֶּתֶר שֶׁהוּא לְמַעְלָה מֵעַתִּיק אוֹ בְּחִי׳ מַלְכוּת שֶׁהִיא לְמַטָּה בְּג׳ עוֹלָמוֹת בִּי״ע כַּנּוֹדָע). End of quotation (עכ״ל).

And behold (וְהִנֵּה), the beginning of this wording (תְּחִלַּת זֶה הַלָּשׁוֹן), we have already explained above (כְּבָר בֵּאַרְנוּ אוֹתוֹ לְעֵיל), in section twenty-seven (בְּסִימָן כ״ז). And there it is written (וְשָׁם כָּתוּב), that Leah — who is Rachel Ila’ah — and Rachel Tata’ah (כִּי לֵאָה שֶׁהִיא רָחֵל עִלָּאָה וְרָחֵל תַּתָּאָה), all of them are the aspect of the inclusive Nukvah (הַכֹּל הוּא בְּחִי׳ נוּקְבָא הַכּוֹלֶלֶת), in the aspect of her subdivisions and her Partzufim (בְּבְחִינַת חֶלְקֶיהָ וּפַרְצוּפֶיהָ). And Ya‘akov is in the aspect of the Partzuf itself of Ze‘ir Anpin (וְיַעֲקֹב הוּא בִּבְחִי׳ הַפַּרְצוּף עַצְמוֹ דְּז״א). However, that which needs to be understood (הָאֻמְנָם מַה שֶּׁצָּרִיךְ לְהָבִין), is that which he wrote (הוּא מַ״שׁ), that “in the place of Ya‘akov and Rachel, one must say Ya‘akov and Leah, who are in the aspect of Yesod” (כִּי בִּמְקוֹם יַעֲקֹב וְרָחֵל צָרִיךְ לוֹמַר יַעֲקֹב וְלֵאָה שֶׁהֵם בְּבְחִי׳ הַיְסוֹד).

For how can it be said (כִּי אֵיךְ אֶפְשָׁר לוֹמַר), that Leah is in the aspect of Yesod? (שֶׁלֵּאָה הִיא בִּבְחִי׳ הַיְסוֹד). For behold, according to what was stated at the beginning (שֶׁהֲרֵי לְפִי הָאֲמוּר בַּתְּחִלָּה), behold Leah is Rachel Ila’ah (הִנֵּה הִיא לֵאָה בְּחִי׳ רָחֵל עִלָּאָה), which is higher than Rachel Tata’ah (אֲשֶׁר הִיא עֶלְיוֹנָה מֵרָחֵל תַּתָּאָה). And if so (וְאִם כֵּן), how is it possible (אֵיךְ אֶפְשָׁר), that Leah should be in the aspect of Yesod? (שֶׁלֵּאָה תִּהְיֶה בִּבְחִי׳ הַיְסוֹד). For if this were so (דְּאִם כֵּן), it would follow also (גַּם כֵּן נִמְצָא), that in the statement “Ze'ir anpin and Nukvah — he is in Netzach and she is in Hod” (כִּי זו״ן שֶׁאָמַר אִיהוּ בְּנֵצַח וְאִיהִי בְּהוֹד), one would need to say (צָרִיךְ לוֹמַר), that the Nukvah mentioned is Rachel Tata’ah (כִּי הַנּוּקְבָא הַנִּזְכָּר הִיא רָחֵל תַּתָּאָה), who is in the aspect of Hod (שֶׁהִיא בִּבְחִי׳ הָהוֹד). For behold, Leah — who is Rachel Ila’ah — is in the aspect of Yesod (שֶׁהֲרֵי לֵאָה שֶׁהִיא רָחֵל עִלָּאָה הִיא בִּבְחִי׳ הַיְסוֹד). And how can it be (וְאֵיךְ יִתָּכֵן), that Rachel Tata’ah should be in the aspect of Hod (כִּי רָחֵל תַּתָּאָה תִּהְיֶה בִּבְחִי׳ הָהוֹד), and be equal with Ze‘ir Anpin (וְתִשְׁתַּוֶּה עִם ז״א), while Rachel Ila’ah would be in the aspect of Yesod (וְרָחֵל עִלָּאָה תִּהְיֶה בִּבְחִי׳ הַיְסוֹד), and be equal with Ya‘akov? (וְתִשְׁתַּוֶּה לְיַעֲקֹב).

One must also understand (גַּם לְהָבִין), why — because in the discourse of the Ibbur [Gestation] of twelve months it says “Ya‘akov and Leah” — therefore one must also say here “Ya‘akov and Leah” in place of “Ya‘akov and Rachel” (כִּי לָמָּה מִפְּנֵי שֶׁבְּדְרוּשׁ עִיבּוּר י״ב חֹדֶשׁ נֶאֱמַר יַעֲקֹב וְלֵאָה צָרִיךְ כָּאן לוֹמַר גַּם כֵּן יַעֲקֹב וְלֵאָה בִּמְקוֹם יַעֲקֹב וְרָחֵל). For behold, even here Leah is mentioned (כִּי הֲרֵי גַּם כָּאן נִזְכְּרָה לֵאָה). And in order to arrive at our intention (וְכְדֵי לָבוֹא אֶל כַּוָּנָתֵנוּ), we shall preface with what is written in Etz Chayim, Sha‘ar Ya‘akov and Leah, chapter one (נַקְדִּים מַ״שׁ בְּעֵץ חַיִּים שַׁעַר יַעֲקֹב וְלֵאָה פ״א), and these are his words (וְז״ל): “And we shall explain the matter of Ya‘akov and Leah in a general manner” (וּנְבָאֵר עִנְיַן יַעֲקֹב וְלֵאָה דֶּרֶךְ כְּלָלוּת). “Behold, above we explained” (הִנֵּה לְעֵיל בֵּאַרְנוּ), “that these are the Achora’im of Abba and of Imma” (כִּי אֵלּוּ הֵם הָאֲחוֹרַיִים דְּאַבָּא וְדְאִמָּא), “that fell at the time of the death of the kings in the world of Atzilut” (שֶׁנָּפְלוּ בְּעֵת מִיתַת הַמְּלָכִים בְּעוֹלַם הָאֲצִילוּת), “into the place of Rachel, who is the Nukvah of Ze‘ir Anpin” (בִּמְקוֹם רָחֵל שֶׁהִיא הַנּוּקְבָא דְּז״א). “And since this is so” (וְכֵיוָן שֶׁכֵּן), “therefore at the time of the rectification of Ze'ir anpin and Nukvah — which are Yisrael and Rachel” (לָכֵן בְּעֵת הַתִּיקּוּן שֶׁל זו״ן שֶׁהֵם יִשְׂרָאֵל וְרָחֵל), “after they are rectified, then these Achora’im will be rectified” (אַחַר שֶׁיִתְקָּנוּ הֵם יִתְקְּנוּ אֵלּוּ הָאֲחוֹרַיִים). “And they have no ability to be rectified at all until Ze'ir anpin and Nukvah are rectified” (וְאֵין לָהֶם יְכוֹלֶת לְהִתְקֵּן כְּלָל עַד שֶׁיִתְקְּנוּ זו״ן). “And even though they are the Achora’im of Abba and Imma, which are higher than Ze'ir anpin and Nukvah” (וְאַע״פ שֶׁהֵם אֲחוֹרַיִים דְּאו״א שֶׁהֵם יֶתֶר נַעֲלִים מִזו״ן), “and it would have been fitting that they be rectified first” (וְהָיָה רָאוּי שֶׁיִתְקְּנוּ תְּחִלָּה), “nonetheless, since they are complete Achora’im — the externalities — of Abba and Imma, which are Dinim [Judgments]” (עַכ״ז מִכֵּיוָן שֶׁהֵם אֲחוֹרַיִים גְּמוּרִים הַחִיצוֹנִים שֶׁבְּאו״א שֶׁהֵם דִּינִים), “therefore Ze'ir anpin and Nukvah — at the place of the Nukvah — must be rectified first” (לָכֵן צָרִיךְ שֶׁיִתְקַּנוּ תְּחִלָּה זו״ן בִּמְקוֹם הַנּוּקְבָא). “If so, through their rectification, they too will be rectified, etc.” (אִם כֵּן בְּתִיקּוּנָם יִתְקְּנוּ גַּם הֵם כּו). See there his explanation until the end of chapter two (עֲיֵּן שָׁם בֵּיאוּרוֹ עַד סוֹף פ״ב), where it is explained (שֶׁמְבֹאָר שָׁם), that the Rachel mentioned — of whom it was said that her rectification precedes the rectification of Ya‘akov and Leah — is Rachel the inclusive Nukvah (כִּי רָחֵל הַנִּזְכָּר שֶׁאָמַר שֶׁתִּיקּוּנָהּ הִיא קוֹדֶם תִּיקּוּן יַעֲקֹב וְלֵאָה הִיא רָחֵל נוּקְבָא הַכּוֹלֶלֶת). For thus he wrote there (שֶׁכָּךְ כָּתַב שָׁם), regarding the reason Leah stands Panim [Fronts] be’Achor [Front to Back] with Ze‘ir Anpin (בְּטַעַם לָמָּה לֵאָה עוֹמֶדֶת פָּנִים בְּאָחוֹר עִם ז״א), and not Achor be’Achor [Back to Back] as Rachel does (וְלֹא אָחוֹר בְּאָחוֹר עַל דֶּרֶךְ רָחֵל). “And the reason” (וְהַטַּעַם), “is because Rachel is feminine, who is Dinim [Judgments]” (מִפְּנֵי שֶׁרָחֵל הִיא נְקֵבָה אֲשֶׁר הִיא דִּינִים), “and especially since she is the last in Atzilut” (וּבִפְרָט שֶׁהִיא אַחֲרוֹנָה שֶׁבָּאֲצִילוּת), “and we fear that the external forces may grasp her Achora’im” (וַאֲנַחְנוּ יְרֵאִים שֶׁלֹּא יִתְאַחֲזוּ בָּהּ הַחִיצוֹנִים בָּאֲחוֹרַיִים). “Therefore she is Achor be’Achor [Back to Back] with Ze‘ir Anpin” (וְלָכֵן הִיא אַב״א עִם ז״א). “But Leah, who stands above — at the back of the three upper Sefirot of Ze‘ir Anpin” (אֲבָל לֵאָה שֶׁעוֹמֶדֶת לְמַעְלָה בַּאֲחוֹרֵי ג״ר דְּז״א), “the external forces cannot grasp her” (אֵין הַחִיצוֹנִים יְכוֹלִים לְהִתְאַחֵז בָּהּ), “as they can in Rachel, who stands at the place of the seven lower Sefirot of Ze‘ir Anpin” (כְּמוֹ בְּרָחֵל הָעוֹמֶדֶת בִּמְקוֹם ז״ת דְּז״א). “Furthermore, she is not like Rachel, the primary Nukvah of Ze‘ir Anpin” (וְעוֹד כִּי אֵינֶנָּה כְּרָחֵל נוּקְבָא דְּז״א הָעִיקָּרִית). “Furthermore, she is not among the ten Sefirot that include all of Atzilut” (וְעוֹד כִּי אֵינֶנָּה מִכְּלַל הַי׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל הָאֲצִילוּת). “Rather, she is the Achora’im of the third Sefirah” (אֲמְנָם הִיא אֲחוֹרַיִים שֶׁל הַסְּפִירָה הַג׳), “and there is not as much concern if the external forces grasp her as with Rachel” (וְאֵין קְפִּידָא כָּ"כ אִם יִתְאַחֲזוּ בָּהּ הַחִיצוֹנִים כְּמוֹ בְּרָחֵל), etc (כּו׳).

See there his explanation (עֲיֵּן שָׁם בֵּיאוּרוֹ). And behold it is explained (הֲרֵי מְבֹאָר), how the Rachel mentioned there — whose rectification precedes that of Leah — is Rachel the inclusive Nukvah (אֵיךְ רָחֵל הַנִּזְכָּר שָׁם שֶׁתִּיקּוּנָהּ קוֹדֵם לֵאָה הִיא רָחֵל נוּקְבָא הַכּוֹלֶלֶת), the tenth Sefirah of the ten Sefirot that include all of Atzilut (סְפִירָה הָעֲשִׂירִית מֵהַי׳ סְפִירוֹת הַכּוֹלְלוֹת כָּל הָאֲצִילוּת), the primary Nukvah of Ze‘ir Anpin (נֻקְבָּא הָעִיקָּרִית דְּז״א). Also it is explained (גַּם מְבֹאָר), how it is impossible that the Partzufim of Ya‘akov and Leah — which are formed from the Achora’im of Abba and Imma — should be rectified unless specifically after the rectification of Ze'ir anpin and Nukvah (אֵיךְ אִי אֶפְשָׁר שֶׁיִּתְקְּנוּ פַּרְצוּפֵי יַעֲקֹב וְלֵאָה הַנַּעֲשִׂים מֵהָאֲחוֹרַיִים דְּאו״א אִם לֹא דַּוְקָא אַחַר תִּיקּוּן זו״ן). Say now, therefore (אָמֹר מֵעַתָּה), that when the Rav of blessed memory said that the first Ibbur [Gestation] required to be twelve months in order to rectify the entire world of Atzilut — which are twelve aspects — and he enumerated them in their order (כִּי כַּאֲשֶׁר הָרַב ז״ל אָמַר כִּי אוֹתוֹ הָעִיבּוּר הָרִאשׁוֹן הוּצְרַךְ לִהְיוֹת י״ב חֹדֶשׁ כְּדֵי לְתַקֵּן כָּל עוֹלַם הָאֲצִילוּת שֶׁהֵם י״ב בְּחִי׳ וּמָנָה אוֹתָם כְּסִדְרָן) — first Atik and its Nukvah (בַּתְּחִלָּה עַתִּיק וְנוּקְבֵּיהּ), afterwards Arich and its Nukvah (וְאַחַר כָּךְ אֲרִיךְ וְנוּקְבֵּיהּ), afterwards Abba and Imma (וְאַחַר כָּךְ או״א), afterwards Yisrael-Saba and Tevunah (וְאַחַר כָּךְ יְשְׂסו״ת), afterwards Ze'ir anpin and Nukvah (וְאַחַר כָּךְ זו״ן), afterwards Ya‘akov and Leah (וְאַחַר כָּךְ יַעֲקֹב וְלֵאָה) — if so, it is necessary that these Ya‘akov and Leah mentioned at the end (אִם כֵּן מֻכְרָח שֶׁיַעֲקֹב וְלֵאָה אֵלּוּ הַנִּזְכָּרִים בָּאַחֲרוֹנָה), are the Partzufim that are formed from the Achora’im of Abba and Imma (הֵם הַפַּרְצוּפִים הַנַּעֲשִׂים מֵהָאֲחוֹרַיִים דְּאו״א), for these Partzufim are the ones called Ya‘akov and Leah (שֶׁהַפַּרְצוּפִים הָאֵלּוּ הֵם הַנִּקְרָאִים יַעֲקֹב וְלֵאָה), and they are the ones who are rectified only after the rectification of the Partzufim of Ze'ir anpin and Nukvah (וְהֵם הֵם הַנִּתְקָּנִים אַחַר תִּיקּוּן פַּרְצוּפֵי זו״ן).

For therefore (כִּי עַל כֵּן), he mentioned their rectification after the rectification of Ze'ir anpin and Nukvah (הִזְכִּיר תִּיקּוּנָם אַחַר תִּיקּוּן זו״ן), in the sequence of the twelve months (בְּסֵדֶר הַי״ב חֹדֶשׁ). And the Ze'ir anpin and Nukvah which are rectified before Ya‘akov and Leah (וְזו״ן הַנִּתְקָּנִים קֹדֶם יַעֲקֹב וְלֵאָה), it is simple that they are Ze‘ir Anpin the inclusive, and the Nukvah the inclusive (פָּשׁוּט הוּא שֶׁהֵם ז״א הַכּוֹלֵל וְהַנּוּקְבָא הַכּוֹלֶלֶת), as explained above (כַּמְבֹאָר לְעֵיל). For the inclusive Nukvah is the one rectified before Ya‘akov and Leah (כִּי הַנּוּקְבָא הַכּוֹלֶלֶת הִיא הַנִּתְקֶּנֶת קֹדֶם יַעֲקֹב וְלֵאָה).

And furthermore (וְעוֹד), for behold all of Atzilut is only twelve aspects — twelve Partzufim (כִּי הֲרֵי כָּל הָאֲצִילוּת אֵינוֹ רַק י״ב בְּחִי׳ י״ב פַּרְצוּפִים), and Ze'ir anpin and Nukvah the inclusive are from Atzilut (אֲשֶׁר זו״ן הַכּוֹלְלִים הֵם מֵהָאֲצִילוּת). And since he mentioned only one aspect of Ze'ir anpin and Nukvah (וְכֵיוָן שֶׁלֹּא הִזְכִּיר רַק בְּחִי׳ אַחַת שֶׁל זו״ן), therefore it is necessary that they are the inclusive ones (אִם כֵּן מֻכְרָח שֶׁהֵם הַכּוֹלְלִים). For Ze‘ir Anpin and Ya‘akov — which are the upper half and the lower half of the Partzuf of Ze‘ir Anpin (כִּי ז״א וְיַעֲקֹב שֶׁהֵם חֲצִי הָעֶלְיוֹן וְחֲצִי הַתַּחְתּוֹן דְּפַרְצוּף ז״א) — are within the Partzuf of Ze‘ir Anpin (הֵם בְּפַרְצוּף ז״א). And Rachel Ila’ah and Rachel Tata’ah are included in the Partzuf of the Nukvah (וְרָחֵל עִלָּאָה וְרָחֵל תַּתָּאָה הֵן נִכְלָלוֹת בְּפַרְצוּף הַנּוּקְבָא). And with Ya‘akov and Leah they are twelve aspects — twelve Partzufim (וְעִם יַעֲקֹב וְלֵאָה הֵם י״ב בְּחִי׳ י״ב פַּרְצוּפִים). From here (מֵעַתָּה), the intention of Rabbi Chaim Vital of blessed memory in Sha‘ar A"A is explained (כַּוָּנַת הַרַח״ו ז״ל בְּשַׁעַר א״א מְבֹאָרֶת). For at first he said (כִּי בַּתְּחִלָּה אָמַר), that the Partzufim are three aspects of four, four, four (שֶׁהַפַּרְצוּפִים הֵם ג׳ בְּחִי׳ ד׳ ד׳ ד׳), which are: one — Atik and Nukvah, and within them are included Arich and its Nukvah (שֶׁהֵם אַחַת עַתִּיק וְנוּקְבָא וּבָהֶם נִכְלָלִים אֲרִיךְ וְנוּקְבֵּיהּ); two — Abba and Imma, and within them are included Yisrael-Saba-Tevunah (ב׳ או״א וּבָהֶם נִכְלָלִין יְשְׂסו״ת); three — Ze'ir anpin and Nukvah, and within them are included Ya‘akov and Rachel (ג׳ זו״ן וּבָהֶם נִכְלָלִין יַעֲקֹב וְרָחֵל), which are the Partzufim of the lower halves of Ze'ir anpin and Nukvah (שֶׁהֵם הַפַּרְצוּפִין דְּחֶצְאֵי הַתַּחְתּוֹנִים דְּזו״ן).

If so (אִם כֵּן), behold they are three aspects of four, four, four (הֲרֵי הֵם ג׳ בְּחִי׳ ד׳ ד׳ ד׳), which are twelve Partzufim (שֶׁהֵם י״ב פַּרְצוּפִים). Afterwards he said (אַחַר כָּךְ אָמַר), that these twelve Partzufim are included in Chokhmah, Binah, Da‘at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (כִּי הַי״ב פַּרְצוּפִים הֵם נִכְלָלִין בְּחָב״ד חַג״ת נְהִ״י). For Chokhmah, Binah, Da‘at are Atik and its Nukvah, and Arich Anpin and its Nukvah (כִּי חָב״ד הֵם עַתִּיק וְנוּקְבֵּיהּ וְא״א וְנוּקְבֵּיהּ). And Chesed, Gevurah, Tiferet are Abba and Imma and Yisrael-Saba–Tevunah (וְחַג״ת הֵם או״א וְיְשְׂסו״ת). And Netzach, Hod, Yesod are Ze‘ir Anpin and Ya‘akov and Rachel (וְנְהִ״י הֵם זו״ן וְיַעֲקֹב וְרָחֵל). Thus it is found (נִמְצָא), that the number of the twelve Partzufim is when we count Ya‘akov and Rachel as the last two Partzufim (כִּי מִסְפַּר הַי״ב פַּרְצוּפִים הוּא כַּאֲשֶׁר נִמְנֶה אֶת יַעֲקֹב וְרָחֵל לִב׳ פַּרְצוּפִים הָאַחֲרוֹנִים). And afterwards he said (וְאַחַר כָּךְ אָמַר), “However, as appears in another discourse regarding the matter of the twelve months of Ibbur [Gestation], one must say Ya‘akov and Leah instead of Ya‘akov and Rachel” (אֲבָל כְּפִי הַנִּרְאֶה בְּדְרוּשׁ אַחֵר בְּעִנְיַן עִיבּוּר י״ב חֹדֶשׁ צָרִיךְ לוֹמַר יַעֲקֹב וְלֵאָה בִּמְקוֹם יַעֲקֹב וְרָחֵל).

Meaning (כְּלוֹמַר), that in that place it was said (כִּי שָׁם נֶאֱמַר), that the Ibbur [Gestation] was twelve months because the whole Atzilut is twelve aspects — twelve Partzufim (כִּי הָיָה עִיבּוּר י״ב חֹדֶשׁ לְטַעַם הֱיוֹת כָּל הָאֲצִילוּת י״ב בְּחִי׳ י״ב פַּרְצוּפִים). And the last two Partzufim counted there among the twelve Partzufim (וְהַב׳ פַּרְצוּפִים הָאַחֲרוֹנִים הַנִּמְנִים שָׁם בְּמִסְפַּר הַי״ב פַּרְצוּפִים), are Ya‘akov and Leah (הֵם יַעֲקֹב וְלֵאָה), which are formed from the Achora’im of Abba and Imma (הַנַּעֲשִׂים מֵהָאֲחוֹרַיִים דְּאו״א), whose rectification is after the rectification of the Partzufim of Ze'ir anpin and Nukvah (אֲשֶׁר תִּיקּוּנָם הוּא אַחַר תִּיקּוּן פַּרְצוּפֵי זו״ן). If so (וְאִם כֵּן), Ya‘akov and Rachel are not counted as separate Partzufim to be numbered among the twelve Partzufim (אֵין יַעֲקֹב וְרָחֵל נִמְנִים לְפַרְצוּפִים נִפְרָדִים כְּדֵי שֶׁיִּמָּנוּ בְּמִסְפַּר הַי״ב פַּרְצוּפִים).

Rather, they are included within Ze'ir anpin and Nukvah (רַק הֵם נִכְלָלִין בְּזו״ן), which are the ones counted in the number of the twelve Partzufim (אֲשֶׁר הֵם הַנִּמְנִים בְּמִסְפַּר הַי״ב פַּרְצוּפִים). For Ya‘akov is included in Ze‘ir Anpin (כִּי יַעֲקֹב נִכְלָל בְּז״א), who is himself the aspect of Ze‘ir Anpin (אֲשֶׁר הוּא עַצְמוֹ הוּא מִבְחִי׳ דְּז״א). And Rachel is included in the Nukvah (וְרָחֵל נִכְלָלֶת בְּנוּקְבָא), who is herself the aspect of the Nukvah (אֲשֶׁר הִיא עַצְמָהּ הִיא מִבְחִי׳ הַנּוּקְבָא). Therefore here (וְלָכֵן כָּאן), one must say “Ya‘akov and Leah” instead of “Ya‘akov and Rachel” (צָרִיךְ לוֹמַר יַעֲקֹב וְלֵאָה בִּמְקוֹם יַעֲקֹב וְרָחֵל). And therefore (וְלָכֵן), in Derush haDa‘at, written at the end (בְּדְרוּשׁ הַדַּעַת הַנִּכְתָּב בָּאַחֲרוֹנָה), he wrote plainly: “Ze'ir anpin and Nukvah and Ya‘akov and Leah” (כָּתַב בְּפְשִׁיטוּת זו״ן וְיַעֲקֹב וְלֵאָה). For the Ze'ir anpin and Nukvah are the fourth and fifth Partzufim of the entirety of Atzilut (כִּי הַזו״ן הֵם הַפַּרְצוּף הַד׳ וְהַה׳ דְּכָלְּלוּת הָאֲצִילוּת), which he wrote there earlier (אֲשֶׁר כָּתַב שָׁם מִקֹּדֶם). And Ya‘akov and Leah are the Partzufim formed from the Achora’im of Abba and Imma (וְיַעֲקֹב וְלֵאָה הֵם הַפַּרְצוּפִים הַנַּעֲשִׂים מֵהָאֲחוֹרַיִים דְּאו״א), and they are in the aspect of Nefesh and Yesod (וְהֵם בְּבְחִי׳ נֶפֶשׁ וְיְסוֹד).

Behold, it is explained (הֲרֵי מְבֹאָר), from the very sources themselves (מֵהַמְּקוֹמוֹת עַצְמָם), which Rav Sar-Shalom of blessed memory showed us (אֲשֶׁר הֶרְאָה לָנוּ הָרַב שַׂר שָׁלוֹם ז״ל), from Sha‘ar A"A (מִשַּׁעַר א״א), and from Derush haDa‘at (וּמִדְּרוּשׁ הַדַּעַת), how he contradicts his own words of blessed memory (אֵיךְ הוּא הָפַךְ דְּבָרָיו ז״ל). For in Sha‘ar A"A he demonstrated conclusively (כִּי בְּשַׁעַר א״א הִכְרִיחַ), that in the place of “Ya‘akov and Rachel” one must say “Ya‘akov and Leah” (כִּי בִּמְקוֹם יַעֲקֹב וְרָחֵל צָרִיךְ לוֹמַר יַעֲקֹב וְלֵאָה). But in Derush haDa‘at he wrote plainly “Ya‘akov and Leah” (וּבְדְרוּשׁ הַדַּעַת כָּתַב בְּפְשִׁיטוּת יַעֲקֹב וְלֵאָה).

If so, it emerges clearly (וְאִם כֵּן מְבֹאָר יוֹצֵא), how in the entirety of the world of Atzilut (אֵיךְ אֵין בְּכָלְּלוּת עוֹלָם הָאֲצִילוּת), there are only twelve Partzufim (רַק י״ב פַּרְצוּפִים). And the last four Partzufim among them (וְהַד׳ פַּרְצוּפִים הָאַחֲרוֹנִים שֶׁבָּהֶם), are Ze'ir anpin and Nukvah and Ya‘akov and Leah (הֵם זו״ן וְיַעֲקֹב וְלֵאָה). And Ya‘akov and Leah are the Partzufim formed from the Achora’im of Abba and Imma (אֲשֶׁר יַעֲקֹב וְלֵאָה הֵם הַפַּרְצוּפִים הַנַּעֲשִׂים מֵהָאֲחוֹרַיִים דְּאו״א). And Ze'ir anpin and Nukvah are Ze‘ir Anpin, the one mentioned in all the places (וְזו״ן הֵם ז״א הַנִּזְכָּר בְּכָל הַמְּקוֹמוֹת), and the Nukvah is the inclusive Nukvah (וְהַנּוּקְבָא הִיא הַנּוּקְבָא הַכּוֹלֶלֶת), who is the one mentioned in all the places (אֲשֶׁר הִיא הַנִּזְכָּר בְּכָל הַמְּקוֹמוֹת), for she is one (אֲשֶׁר אַחַת הִיא), and there is no other besides her (אֵין עוֹד מִלְבַדָּהּ), as we have explained above in section twenty-seven (כַּאֲשֶׁר הֶאֱרַכְנוּ לְעֵיל בְּסִימָן כ״ז).

And as is explained also here (וְכַמְבֹאָר גַּם כָּאן), for behold in the enumeration of the twelve Partzufim of the whole of Atzilut (שֶׁהֲרֵי לֹא נִזְכַּר בְּמִסְפַּר הַי״ב פַּרְצוּפִים אֲשֶׁר יֵשׁ בְּכָלְּלוּת הָאֲצִילוּת), only one aspect of the Nukvah is mentioned (רַק בְּחִי׳ א׳ שֶׁל נוּקְבָא), besides Leah, who is the Achora’im of Imma (זוּלַת לֵאָה שֶׁהִיא הָאֲחוֹרַיִים דְּאִימָּא). And further proof (וְעוֹד רְאָיָה), is from what Rabbi Chaim Vital of blessed memory wrote (מִמַ״שׁ מוֹהַרַח״ו זלה״ה), at the end of the passage above, from Sha‘ar Arich (בְּסוֹף הַלָּשׁוֹן הַנַּ״ל מִשַּׁעַר אָרִיךְ). He wrote (שֶׁכָּתַב): “And it is possible that the tenth Sefirah will either be the aspect of Keter, which is above Atik, or the aspect of Malkhut, which is below in the three worlds of Beri‘ah–Yetzirah–Asiyah, as is known” (וְאֶפְשָׁר כִּי הַסְּפִירָה הָעֲשִׂירִית אוֹ תִּהְיֶה בְּחִי׳ הַכֶּתֶר שֶׁהוּא לְמַעְלָה מֵעַתִּיק אוֹ בְּחִי׳ מַלְכוּת שֶׁהִיא לְמַטָּה בְּג׳ עוֹלָמוֹת בִּי״ע כַּנּוֹדָע). End quote (עכ״ל), as stated above (כַּנֵּ״ל).

And if it were so (וְאִם אִיתָּא), that in the category and number of the twelve Partzufim which he mentioned (שֶׁבִּכְלָל וּבְמִסְפַּר הַי״ב פַּרְצוּפִים שֶׁאָמַר), the Nukvah he mentioned (הַנּוּקְבָא שֶׁאָמַר), is not the inclusive Nukvah (אֵינָהּ הַנּוּקְבָא הַכּוֹלֶלֶת), but rather Rachel the great, or Ya‘akov and Rachel, like the words of Rav Sar-Shalom of blessed memory (כִּי אִם רָחֵל הַגְּדוֹלָה אוֹ יַעֲקֹב וְרָחֵל כְּדִבְרֵי הָרַב שַׂר שָׁלוֹם ז״ל) — if so (אִם כֵּן), why should Rabbi Chaim Vital of blessed memory have been uncertain (לָמָּה נִסְתַּפֵּק מוֹהַרַח״ו ז״ל), regarding the tenth Sefirah (בַּסְּפִירָה הָעֲשִׂירִית), whether it be Keter above Atik, or Malkhut in the worlds of Beri‘ah–Yetzirah–Asiyah (אִם תִּהְיֶה הַכֶּתֶר שֶׁלְמַעְלָה מֵעַתִּיק אוֹ הַמַּלְכוּת שֶׁבְּעוֹלָמוֹת בִּי״ע)? For behold (וְהֲלֹא), the inclusive Nukvah — which is Malkhut (הַנּוּקְבָא הַכּוֹלֶלֶת שֶׁהִיא הַמַּלְכוּת) — and is not counted among the twelve Partzufim included in the nine Sefirot (וְאֵינָהּ בִּכְלָל וּבְמִסְפַּר הַי״ב פַּרְצוּפִים הַנִּכְלָלִים בְּט׳ סְפִירוֹת), is precisely the tenth Sefirah (הִיא הַסְּפִירָה הָעֲשִׂירִית), which completes the number of ten (הַמַּשְׁלֶמֶת לְמִנְיַן עֶשֶׂר).

Rather, it is certain (אֶלָּא וַדַּאי), that the inclusive Nukvah is already included and counted among the twelve Partzufim included within the nine Sefirot (שֶׁהַנּוּקְבָא הַכּוֹלֶלֶת כְּבָר הִיא נִכְלֶלֶת וְנִמְנֵית בְּכָלְל וּבְמִסְפַּר הַי״ב פַּרְצוּפִים הַנִּכְלָלִים בְּט׳ סְפִירוֹת). For she is the Nukvah of Ze‘ir Anpin counted among them (אֲשֶׁר הִיא הִיא הַנּוּקְבָא דְּז״א הַנִּמְנֵית בָּהֶם), for she is one (כִּי אַחַת הִיא). Therefore (וְעַל כֵּן), Rabbi Chaim Vital of blessed memory was uncertain regarding the tenth Sefirah to complete the number ten (נִסְתַּפֵּק מוֹהַרַח״ו זלה״ה בַּסְּפִירָה הָעֲשִׂירִית לְהַשְׁלִים מִנְיַן עֶשֶׂר), because the inclusive Nukvah was already counted within the Sefirah of Hod (מִפְּנֵי שֶׁהַנּוּקְבָא הַכּוֹלֶלֶת כְּבָר הִיא נִמְנֵית בְּסְפִירַת הָהוֹד), as part of the twelve Partzufim included in the nine Sefirot (בִּכְלַל הַי״ב פַּרְצוּפִים הַנִּכְלָלִים בְּט״ס). These are the “plantings” that remained for twelve months (וְהֵם הַסּוֹד שֶׁל הַנְּטִיעוֹת דְּאִשְׁתָּאֲרוּ תְּרֵיסַר יַרְחֵי), as he concludes here (כְּמוֹ שֶׁסִּיֵּם כָּאן). And these are the very twelve Partzufim mentioned there in Etz Chaim (וַהֲרֵי אֵלּוּ הֵם הַי״ב פַּרְצוּפִים הָאֲמוּרִים שָׁם בְּעֵץ חַיִּים), and in Sefer Mavo She‘arim (וּבְסֵפֶר מְבוֹא שְׁעָרִים), and in Sha‘ar haHaqdamot (וּבְשַׁעַר הַהַקְדָּמוֹת), regarding the subject of the twelve months of Ibbur [Gestation] (בְּעִנְיַן עִיבּוּר י״ב חֹדֶשׁ), for the reason that they are twelve Partzufim (לְטַעַם הֱיוֹתָם י״ב פַּרְצוּפִים). And even according to what Rabbi Chaim Vital wrote at the beginning (וַאֲפִלּוּ לְמַ״שׁ בַּתְּחִלָּה מוֹהַרַח״ו ז״ל), “Ya‘akov and Rachel” in place of “Ya‘akov and Leah” (יַעֲקֹב וְרָחֵל בִּמְקוֹם יַעֲקֹב וְלֵאָה), he still did not count more than twelve Partzufim (לֹא מָנָה יוֹתֵר מִי״ב פַּרְצוּפִים). And if so, after the holy authority of the sacred hand of Rabbi Sar Shalom, of blessed memory (וְאִם כֵּן אַחֲרֵי כְּבוֹד יָדוֹ הַקָּדוֹשׁ שֶׁל הָרַב שַׂר שָׁלוֹם ז״ל), from where did he derive to say fourteen Partzufim (מִנַּיִן לוֹ לוֹמַר י״ד פַּרְצוּפִים), which were not mentioned anywhere in the discourses of the Rav, of blessed memory (מַה שֶּׁלֹּא נִזְכַּר בְּשׁוּם מָקוֹם מִדְּרוּשֵׁי הָרַב זל״ה״ה), aside from the fact that the Partzufim which he, of blessed memory, counts (מִלְּבַד שֶׁהַפַּרְצוּפִים אֲשֶׁר הוּא ז״ל מוֹנֶה), were not mentioned in the discourses of the Rav, of blessed memory (לֹא נִזְכְּרוּ בְּדְרוּשֵׁי הָרַב זל״ה״ה), and furthermore, that if the Rav, of blessed memory, said that they are twelve Partzufim in nine Sefirot (וְעוֹד כִּי אִם הָרַב זל״ה״ה אָמַר שֶׁהֵם י״ב פַּרְצוּפִים בְּט׳ סְפִירוֹת), it is within the nine Sefirot that include the totality of all Atzilut (הוּא בְּט׳ סְפִירוֹת הַכּוֹלְלוֹת כְּלָלוּת כָּל הָאֲצִילוּת), but that in all ten Sefirot of each Partzuf, which are divided into fourteen Partzufim, as Rabbi Sar Shalom, of blessed memory, wrote (אֲבָל בְּכָל י׳ סְפִירוֹת דְּכָל פַּרְצוּף שֶׁהֵם מִתְחַלְּקוֹת לְי״ד פַּרְצוּפִים כְּמַ״שׁ הָרַב שַׂר שָׁלוֹם ז״ל), where is this written and where is it alluded to (זֶה הֵיכָן כָּתוּב וְהֵיכָן רָמוּז), for what is found written in the discourses of the Rav, of blessed memory, is that each Partzuf includes, from the five Partzufim that include the totality of all Atzilut, that it includes five Partzufim (כִּי מַה שֶּׁנִּמְצָא כָּתוּב בְּדְרוּשֵׁי הָרַב זל״ה״ה הוּא שֶׁכָּל פַּרְצוּף כּוֹלֵל מֵהַה׳ פַּרְצוּפִים הַכּוֹלְלִים כְּלָלוּת כָּל הָאֲצִילוּת הוּא כּוֹלֵל ה׳ פַּרְצוּפִים), as explained in Sha‘ar Partzufei Ze‘ir Anpin and Nukvah, chapter five, where he wrote there explicitly (כְּמְבוֹאָר בְּשַׁעַר פַּרְצוּפֵי זו״ן פּ״ה שֶׁכָּתַב שָׁם). Explicitly, that each Partzuf of the five Partzufim of the generality of Atzilut is divided into five Partzufim (בְּפֵרוּשׁ כִּי כָּל פַּרְצוּף מֵהַה׳ פַּרְצוּפִים דְּכָלְלוּת הָאֲצִילוּת נֶחְלָק לְה׳ פַּרְצוּפִים), and so in all places (וְכֵן בְּכָל הַמְּקוֹמוֹת), and see in section sixteen what he wrote there at length (וְעַיֵּן בְּסִימָן ט״ז מַה שֶּׁכָּתַב שָׁם בְּאָרֶךְ), and likewise in section nineteen, see there his explanation of what he wrote there (וְכֵן בְּסִימָן י״ט עַיֵּן שָׁם בֵּיאוּרוֹ מַה שֶּׁכָּתַב שָׁם), but that all ten Sefirot of each Partzuf, meaning even a particular Partzuf, are divided into fourteen Partzufim, where was this stated (אֲבָל שֶׁכָּל י׳ סְפִירוֹת דְּכָל פַּרְצוּף כְּלוֹמַר וַאֲפִלּוּ פַּרְצוּף פְּרָטִי שֶׁהֵם מִתְחַלְּקוֹת לְי״ד פַּרְצוּפִים זֶה הֵיכָן נֶאֱמַר). And these are the words of the Rav, of blessed memory, at the end of chapter eight of Sha‘ar Mochin [Intellects] de-Tzelem [Image]: (וְז״ל הָרַב זל״ה״ה בְּסוֹף פּ״ח מִשַּׁעַר מוֹחִין דְּצֶלֶם), the general principle that emerges is that in each and every Partzuf that exists in all Atzilut it is divided in this manner (הַכְּלָל הָעוֹלֶה הוּא כִּי בְּכָל פַּרְצוּף וּפַרְצוּף שֶׁיֵּשׁ בְּכָל הָאֲצִילוּת מִתְחַלֵּק בְּאוֹפֶן זֶה), that the Keter of that Partzuf has within it ten complete Sefirot (כִּי כֶּתֶר שֶׁל הַפַּרְצוּף הַהוּא יֵשׁ בּוֹ י׳ סְפִירוֹת גְּמוּרוֹת), whether in the externality, which is from the name B"N (בֵּין בַּחִיצוּת שֶׁהוּא מִשֵּׁם ב״ן), and whether in the internality, which is from the name M”H (וּבֵין בַּפְּנִימִיּוּת שֶׁהוּא מִשֵּׁם מ״ה), and the seven lower ones of the Keter clothe within the nine lower Sefirot of that Partzuf (וְהַז״ת שֶׁל הַכֶּתֶר הֵם מִתְלַבְּשׁוֹת תּוֹךְ הַט״ס תַּחְתּוֹנוֹת שֶׁל הַפַּרְצוּף הַהוּא), and afterwards the upper three Chokhmah, Binah, Da‘at of that Partzuf (וְאַחַר כָּךְ הַג״ר חָב״ד שֶׁל הַפַּרְצוּף הַהוּא), and they are called the Mochin [Intellects] of that Partzuf (וְהֵם נִקְרָאִים מוֹחִין שֶׁל הַפַּרְצוּף הַהוּא), for the Keter is called Mochin [Intellects] of the Mochin [Intellects] (כִּי הַכֶּתֶר נִקְרָא מוֹחִין דְּמוֹחִין), but these upper three Chokhmah, Binah, Da‘at are called Mochin [Intellects] of the body (אַךְ אֵלּוּ הַג״ר חָב״ד נִקְרָאִים מוֹחִין דְּגוּפָא), for they are enclothed within the body (כִּי הֵם מִתְלַבְּשִׁין בְּגוּפָא), and this is because there are within them ten Sefirot from the name B"N, which are externality (וְהוּא כִּי יֵשׁ בָּהֶם י׳ סְפִירוֹת מִשֵּׁם ב״ן וְהֵם חִיצוֹנִיּוּת), and corresponding to them ten internal Sefirot in each one of these three Chokhmah, Binah, Da‘at from the name M”H (וּכְנֶגְדָּם י׳ סְפִירוֹת פְּנִימִיּוֹת בְּכָל א׳ מִג׳ אֵלּוּ חָב״ד מִשֵּׁם מ״ה), and then the upper three within each one of these three Chokhmah, Binah, Da‘at remain above there (וְאָז הַג״ר שֶׁבְּכָל א׳ מִג׳ חָב״ד נִשְׁאָר שָׁם לְמַעְלָה), and the seven lower ones of each one of the three mentioned are enclothed in the seven lower Sefirot of that Partzuf (וְהַז״ת שֶׁל כָּל א׳ מֵהַג׳ הַנִּזְכָּר מִתְלַבְּשִׁים בְּז״ס תַּחְתּוֹנוֹת שֶׁל הַפַּרְצוּף הַהוּא), and afterwards the seven lower Sefirot of that Partzuf are called the body of that Partzuf (וְאַחַר כָּךְ הַז״ס תַּחְתּוֹנוֹת שֶׁל הַפַּרְצוּף הַהוּא הֵם נִקְרָאִים גּוּף הַפַּרְצוּף הַהוּא), and all of this is called externality in relation to those Mochin [Intellects] (וְהַכֹּל נִקְרָא חִיצוֹנִיּוּת בְּעֶרֶךְ הַמּוֹחִין הָהֵם), however they too are divided into externality and internality (אַמְנָם גַּם הֵם נֶחְלָקִים לְחִיצוֹנִיּוּת וּפְנִימִיּוּת), and they are only ten complete Sefirot (וְאֵינָם רַק י׳ סְפִירוֹת גְּמוּרוֹת עכ״ל).

Behold, it is explained the division of each and every Partzuf, how it is only into Chokhmah, Binah, Da‘at and the seven lower ones, which are themselves the five Partzufim included within each and every Partzuf (הֲרֵי מְבֹאָר הִתְחַלְּקוּת כָּל פַּרְצוּף וּפַרְצוּף אֵיךְ אֵינוֹ רַק לְכח״ב וְז״ת אֲשֶׁר הֵם הֵם הַה׳ פַּרְצוּפִים הַנִּכְלָלִים בְּכָל פַּרְצוּף וּפַרְצוּף), the general conclusion that emerges from these sections (הַכְּלָל הָעוֹלֶה מִסִּימָנִים הַלָּלוּ), twenty-seven, twenty-eight, twenty-nine, thirty, thirty-one (כ״ז כ״ח כ״ט ל' ל״א), is that in the world of Atzilut there are only twelve inclusive Partzufim (כִּי בְּעוֹלַם הָאֲצִילוּת אֵין בּוֹ רַק י״ב פַּרְצוּפִים כּוֹלְלִים), namely Atik and Nukvah, Arich Anpin and Nukvah, Abba and Imma, Yisrael-Saba-Tevunah, Ze‘ir Anpin and Nukvah, and Ya‘akov and Leah, which are made from the Achora’im of Abba and Imma (הֲלֹא הֵמָּה עַתִּיק וְנוּקְבָא א״א וְנוּקְבָא או״א יְשְׂסו״ת זו״ן וְיַעֲקֹב וְלֵאָה הַנַּעֲשִׂים מֵהָאֲחוֹרַיִים דְּאו״א), and the Ze‘ir Anpin therein — the Ze‘ir Anpin — is the fourth Partzuf of the five Partzufim of the generality of Atzilut (וְהַזו״ן הַז״א הוּא פַּרְצוּף הַד׳ מֵהַה׳ פַּרְצוּפִים דְּכָלְלוּת הָאֲצִילוּת), entirely in the aspect of male (כּוּלוֹ בְּחִי׳ זָכָר), and within the generality of his Partzuf there is not included the aspect of Rachel the great, who is sometimes called Leah (וְאֵין נִכְלָל בְּכָלְלוּת פַּרְצוּפוֹ בְּחִי׳ רָחֵל הַגְּדוֹלָה הַנִּקְרֵאת לִפְעָמִים לֵאָה), but rather within himself there are aspects of Partzufim, one higher than another and one more internal than another (רַק בּוֹ בְּעַצְמוֹ יֵשׁ בְּחִי׳ פַּרְצוּפִים זֶה עֶלְיוֹן מִזֶּה וְזֶה פְּנִימִי מִזֶּה), which, when all of them enclothe one within the other, then he is completely whole, a complete Partzuf, Ze‘ir Anpin, male alone (אֲשֶׁר כְּשֶׁמִּתְלַבְּשִׁים כֻּלָּם זֶה בְּתוֹךְ זֶה אָז הוּא שָׁלֵם לְגַמְרֵי פַּרְצוּף גָּמוּר ז״א זָכָר לְבַד), and the Nukvah is the fifth Partzuf of the five Partzufim of the generality of Atzilut, Rachel the inclusive Nukvah (וְהַנּוּקְבָא הִיא פַּרְצוּף הַה׳ מֵהַה״פ דְּכָלְלוּת הָאֲצִילוּת רָחֵל נוּקְבָא הַכּוֹלֶלֶת), the true and primary Nukvah of Ze‘ir Anpin (נוּקְבָא הָאֲמִיתִּית וְהָעִיקָּרִית דְּז״א), for she is one (כִּי אַחַת הִיא), except that she has Partzufim one above another (אֶלָּא שֶׁיֵּשׁ לָהּ פַּרְצוּפִים זֶה עֶלְיוֹן מִזֶּה), all of which together are called Rachel, the Nukvah of Ze‘ir Anpin (אֲשֶׁר כֻּלָּם יַחַד נִקְרָאִים רָחֵל נוּקְבָא דְּז״א), and in her generality she is the aspect of Rachel the great, in the aspect of her upper half (וּבָהּ בְּכָלְלוּתָהּ הִיא בְּחִי׳ רָחֵל הַגְּדוֹלָה בְּחִי׳ חֶצְיָהּ הָעֶלְיוֹן), and all the rectifications and the construction mentioned in the discourses of the Rav, of blessed memory, that are done in the aspect of the Nukvah through prayers and commandments, all of it is within her (וְכָל הַתִּיקּוּנִים וְהַבִּנְיָן הַנִּזְכָּר בְּדְרוּשֵׁי הָרַב זל״ה״ה שֶׁנַּעֲשֶׂה בְּבְחִי׳ הַנּוּקְבָא ע״י הַתְּפִלּוֹת וְהַמִּצְוֹת הַכֹּל הוּא בָּהּ), for her building and her rectification and her Zivug [Union] — all are effected by us, the males, her children (כִּי בִנְיָנָהּ וְתִיקּוּנָהּ וְזִוּוּגָהּ הַכֹּל נַעֲשֶׂה עַל יָדֵינוּ הַזְּכָרִים בָּנֶיהָ), and women also effect rectifications in her as well (וְגַם הַנָּשִׁים מְתַקְּנוֹת בָּהּ גַּם כֵּן), in my humble opinion (כְּנִלְעַ״ד), this matter is true, correct, and enduring (אַנק״ד).